PART
I.
The
sum
of
it
.
THese
doctrins
being
in
the
words
,
and
Scandal
being
a
great
part
of
the
challenge
of
the
Nicolaitans
,
or
at
least
a
great
aggravation
of
their
challenge
,
and
also
being
a
most
necessary
thing
for
a
Christian
's
daily
walk
,
to
be
carefully
taken
heed
unto
,
there
is
ground
here
to
speak
to
the
same
,
(
in
a
time
especially
wherein
offences
abound
)
and
that
in
respect
of
what
is
called-for
,
both
in
private
persons
and
in
Church-judicatories
;
or
,
of
private
scandals
,
and
such
as
are
publick
.
We
shall
draw
what
we
would
say
of
the
first
to
these
five
,
1.
To
shew
what
an
offence
is
.
2.
To
shew
how
it
is
given
.
3.
To
shew
some
considerations
that
ought
to
deter
from
giving
of
it
.
4.
To
shew
what
weight
it
ought
to
have
on
a
Christian
in
his
walk
.
5.
Point
at
some
directions
necessary
to
be
adverted
unto
when
offences
are
rise
and
multiply
.
CHAP.
I.
Several
Distinctions
of
Scandal
.
FOr
clearing
of
the
first
two
,
we
shall
premit
some
distinctions
;
and
we
would
advert
,
that
by
offence
here
,
is
not
understood
that
which
doth
actually
displease
or
grieve
another
alway
:
for
there
is
a
great
difference
betwixt
displeasing
and
offending
;
as
also
betwixt
pleasing
and
edifying
:
for
,
one
may
be
displeased
,
and
yet
edified
;
well
satisfied
,
and
yet
offended
.
First
then
,
we
are
to
distinguish
betwixt
2.
Scandal
is
either
given
only
,
or
taken
only
,
or
Peter
,
Matth.
16.
Thou
art
an
offence
to
me
;
though
there
was
nothing
could
stick
to
Him
,
yet
that
was
in
its
nature
such
,
which
Peter
had
given
Him
in
advice
.
2.
It
is
taken
only
,
when
no
occasion
is
given
,
but
when
a
man
doth
what
is
not
only
lawfull
,
but
necessary
,
and
yet
others
from
their
own
corruption
do
carp
thereat
,
and
stumble
thereon
:
Thus
did
the
Pharisees
offend
at
Christ
,
Matth.
15.
12.
who
did
never
give
offence
to
any
;
and
this
is
common
to
wicked
men
,
that
stumble
where
no
stumbling-block
is
,
and
,
as
it
is
said
,
they
know
not
whereat
they
stumble
,
Prov.
4.
19.
This
also
is
called
passive
offence
,
as
the
other
is
called
active
.
3.
It
is
both
given
and
taken
,
when
there
is
something
active
on
the
one
side
,
that
is
apt
to
draw
another
to
sin
,
and
something
that
is
yielded
unto
on
the
otherside
,
and
the
bait
is
accepted
:
This
was
it
in
that
stumbling-block
which
Balaam
laid
before
Israel
;
and
thus
ordinarily
it
is
amongst
men
,
who
,
having
corruption
,
are
soon
inflamed
in
lesse
or
more
with
every
incitement
.
Thus
,
Gal.
2.
Peter
gave
Barnabas
offence
,
and
he
took
it
,
when
he
was
also
carried
away
to
dissemble
.
It
is
this
active
Scandal
that
properly
is
to
be
enquired
in
,
and
is
meant
here
,
which
is
,
in
short
,
any
deed
or
word
that
in
it self
is
apt
to
make
another
to
sin
,
or
to
weaken
them
in
their
spiritual
course
,
either
in
respect
of
life
,
or
comfort
,
and
that
whether
the
person
be
actually
stumbled
or
not
,
or
whether
the
person
actually
intend
offence
or
not
.
In
all
this
we
are
to
understand
,
that
one
act
may
be
offensive
in
many
considerations
,
as
one
deed
may
be
against
many
commands
,
and
be
many
wayes
sinfull
.
3.
There
are
doctrinal
offences
,
and
there
are
some
4.
We
may
distinguish
offences
according
to
the
Titus
,
Gal.
2.
3.
and
did
condemn
eating
in
the
Idol-temples
.
3.
Some
offences
are
in
matters
otherwise
lawfull
and
indifferent
,
though
not
necessary
,
as
the
eating
of
,
or
abstaining
from
meats
,
or
what
was
offered
to
Idols
in
the
primitive
times
,
which
was
indifferent
to
be
done
in
the
house
of
an
Heathen
,
and
so
was
sometimes
lawfull
,
but
was
not
indifferent
to
be
done
in
the
Idol-temple
,
because
that
had
the
appearance
of
evil
,
as
if
he
had
had
some
respect
to
the
Idol
;
nor
was
it
to
be
done
,
if
any
weak
Brother
had
been
at
table
in
the
house
,
because
it
grieved
him
,
1
Cor.
8
,
and
10.
It
is
these
last
two
,
(
and
more
especially
the
third
)
that
are
concerned
in
the
doctrine
of
offences
properly
,
and
do
rather
arise
from
circumstances
in
the
thing
,
as
time
,
place
,
person
,
manner
,
&c.
than
from
the
deed
considered
in
it self
.
5.
We
may
distinguish
them
in
respect
of
the
intent
6.
Whence
ariseth
another
distinction
of
offences
,
7.
As
sins
are
distinguished
in
sins
of
omission
the
holding
of
the
Testimony
;
and
it
is
this
mainly
that
is
edifying
to
others
,
when
the
light
of
holinesse
doth
shine
;
and
when
that
is
vailed
,
others
in
so
far
have
darkness
to
walk
in
,
and
so
it
is
as
to
them
an
occasion
to
stumble
,
because
they
hold
not
forth
the
light
unto
them
;
but
still
this
is
to
be
done
without
affectation
or
ostentation
,
lest
a
new
offence
should
follow
thereupon
.
8.
Some
offences
contrare
the
graces
of
Gods
9.
Some
offences
may
be
called
personall
,
when
a
10.
Offences
may
be
distinguished
as
they
hurt
11.
We
may
consider
offences
with
respect
to
the
Let
not
him
that
eateth
,
(
that
is
,
him
that
is
strong
)
despise
him
that
eateth
not
:
And
let
not
him
that
eateth
not
(
that
is
,
the
weak
)
judge
him
that
eateth
.
12.
Offences
may
be
considered
as
they
directly
13.
Sometimes
Scandal
is
in
immediate
duties
of
14.
Again
,
some
offences
are
offensive
,
and
are
15.
Some
offences
are
offensive
in
themselves
,
that
is
,
when
the
thing
it self
hath
some
appearance
of
evil
,
or
a
tendencie
to
offend
in
it self
.
Again
,
some
but
by
accident
in
respect
of
some
concurring
circumstance
of
time
,
place
,
&c.
Some
offences
also
may
be
said
to
be
given
of
infirmity
,
that
is
,
when
they
proceed
from
a
particular
slip
of
the
party
offending
,
when
they
are
not
continued
in
,
stuck
to
,
or
defended
,
or
,
when
they
fall
into
them
,
not
knowing
that
they
would
be
offensive
;
and
when
that
is
known
,
endeavouring
to
remove
them
.
Again
,
other
offences
are
more
rooted
and
confirmed
,
as
when
a
person
hath
a
tract
in
them
,
is
not
much
carefull
to
prevent
them
,
or
remove
them
,
is
not
much
weighted
for
them
,
but
sleighteth
them
,
or
defendeth
them
,
&c.
This
distinction
of
offences
answereth
to
that
distinction
of
sins
,
in
sins
of
infirmity
and
sins
of
malice
:
which
maliciousness
is
not
to
be
referred
to
the
intent
of
the
person
,
but
to
the
nature
of
the
act
;
so
is
it
to
be
understood
here
in
respect
of
offences
.
In
the
last
place
,
we
may
consider
that
distinction
some
preached
out
of
envie
,
and
others
sought
their
own
things
,
&c.
are
of
this
nature
,
which
by
his
discerning
he
was
convinced
of
,
yet
did
not
found
any
sentence
on
them
.
Again
,
oppositly
to
these
,
Offences
may
be
called
publick
,
when
there
is
a
possible
way
of
bearing
them
out
before
others
,
or
instructing
them
in
particulars
to
be
contrary
to
the
rule
,
as
drunkennesse
,
swearing
,
&c.
These
may
be
called
ecclesiastick
or
judicial
offences
,
as
being
the
object
of
Church-censure
,
all
the
other
may
be
called
conscience
,
or
charity-wounding
offences
,
because
they
are
the
object
of
a
persons
conscience
and
charity
,
and
do
wound
them
,
and
are
judged
by
them
,
and
may
be
the
ground
of
a
christian
private
admonition
but
not
of
publick
reproof
;
or
rather
may
be
called
unconsciencious
,
and
uncharitable
offences
,
as
being
opposit
to
conscience
and
charity
.
Many
other
distinctions
of
Scandals
may
be
given
,
CHAP.
II.
Holding
forth
what
Offence
is
not
,
and
what
it
is
.
THese
generals
may
give
a
hint
of
what
is
signified
by
Offence
and
how
it
is
given
.
To
adde
a
word
more
particularly
to
the
first
Question
,
Let
us
consider
,
1.
what
offence
is
not
;
2.
what
it
is
.
1.
It
is
not
alwayes
any
hurtfull
and
actually
displeasing
thing
to
the
party
that
is
offended
;
and
so
is
not
to
be
constructed
such
,
or
not
,
from
their
pleasure
,
or
displeasure
.
2.
It
is
not
alwayes
to
be
judged
by
the
matter
;
for
,
an
offence
may
be
in
a
lawfull
matter
,
that
simply
is
not
to
be
condemned
,
as
in
eating
,
drinking
,
taking
wages
for
preaching
,
&c.
3.
It
is
not
alway
to
be
determined
by
the
effect
;
sometimes
one
may
be
offended
,
when
no
offence
was
given
:
sometimes
again
,
offence
may
be
given
,
and
the
person
be
guilty
thereof
(
as
hath
been
said
)
when
no
actual
stumbling
hath
followed
,
but
the
thing
of
it self
was
inductive
thereto
.
4.
Nor
is
it
to
be
judged
by
the
person's
intention
;
one
may
be
without
all
design
of
hurting
,
who
yet
may
really
wound
,
and
offend
another
,
and
be
guilty
by
rashnesse
,
omission
,
too
much
love
and
condescension
in
sparing
,
unfaithfulnesse
(
it
being
much
to
be
faithfull
to
one
that
we
love
,
and
,
which
is
a
pity
,
we
are
readiest
to
offend
them
,
as
in
Ionadab's
case
to
Amnon
;
yea
,
in
Iob's
friends
to
him
,
&c.
)
inconsiderate
zeal
,
imprudency
,
or
falling
in
some
thing
,
that
is
as
a
dead
fly
,
which
may
make
much
that
is
profitable
,
become
unsavoury
.
2.
Scandal
then
must
be
something
accompanying
some
external
deed
or
word
(
for
internal
give
not
offence
)
which
being
considered
at
such
a
time
,
in
such
a
place
,
or
in
such
a
person
,
&c.
may
be
inductive
to
sin
,
or
impeditive
of
the
spiritual
life
or
comfort
of
others
.
When
this
doth
flow
from
a
sinfull
act
,
it
is
not
so
difficultly
discernable
,
readily
all
actions
that
are
materially
evil
,
are
clear
;
but
the
difficulty
is
when
the
matter
is
lawfull
or
indifferent
in
it self
;
or
when
it
is
in
the
manner
and
other
circumstances
of
a
lawfull
or
necessary
duty
,
then
to
discern
when
they
become
scandalous
in
such
respects
;
and
accordingly
to
be
swayed
to
do
or
abstain
in
the
matter
,
and
to
do
in
this
or
some
other
manner
,
as
may
eschew
the
same
.
This
properly
and
strictly
is
that
which
is
called
offence
,
and
is
that
wherein
most
wisdom
is
to
be
exercised
in
ordering
and
regulating
us
in
the
use
of
christian
liberty
;
and
concerning
this
are
the
great
debates
in
Scripture
,
that
men
may
know
,
that
not
only
the
Command
is
to
be
looked
unto
in
the
matter
of
the
act
,
so
that
nothing
be
done
against
it
in
that
respect
,
nor
only
that
our
own
clearnesse
be
considered
▪
that
we
do
nothing
doubtingly
,
but
that
others
be
considered
also
that
they
by
our
deed
be
not
in
their
spiritual
estate
wronged
or
hurt
▪
that
is
,
to
do
or
abstain
for
conscience-sake
,
not
our
own
,
but
of
him
that
sitteth
with
us
,
1
Cor.
10.
24
,
and
28.
for
,
if
charity
and
love
be
the
end
of
the
Law
,
and
men
ought
not
only
to
seek
their
own
things
,
but
the
things
one
of
another
,
and
love
their
neighbour
as
themselves
,
then
ought
they
to
seek
their
neighbours
edification
as
their
own
,
and
to
eschew
the
prejudging
of
them
.
Hence
Scandal
is
opposit
to
that
charity
and
love
,
and
also
to
that
respect
which
we
ought
to
carry
to
our
brother
,
Rom.
14.
v.
10
,
and
15.
yea
,
it
is
a
scandal
and
offence
as
it
is
opposite
to
,
and
inconsistent
with
,
love
to
his
spiritual
well-being
;
and
so
,
in
a
word
,
that
which
is
apt
to
make
him
worse
in
that
respect
,
or
that
which
may
impede
and
hinder
his
spirituall
growth
and
advancement
therein
,
is
an
offence
and
scandal
,
Rom.
14.
21.
And
thus
a
scandal
differeth
from
an
injury
:
for
,
this
hurteth
his
person
,
name
,
or
estate
,
or
some
outward
thing
;
that
,
again
,
hurteth
his
spirituall
condition
,
either
by
wronging
his
livelinesse
,
or
activity
,
or
comfort
,
&c.
though
the
same
thing
often
,
which
is
an
injury
,
is
an
offence
also
,
but
not
contrarily
.
CHAP.
III.
Concerning
the
severall
wayes
that
Offence
may
be
given
.
IT
is
hardly
possible
to
shew
how
many
wayes
one
may
offend
another
,
there
being
so
many
,
yea
,
so
very
many
wayes
whereby
men
both
wrong
themselves
and
others
;
yet
,
by
considering
the
effects
that
offence
given
,
hath
,
or
may
have
upon
others
(
although
the
effect
follow
not
)
and
by
considering
that
upon
which
active
offence
worketh
,
and
which
usually
is
offended
at
in
another
,
We
may
draw
them
to
some
heads
accordingly
;
As
,
1.
men
may
be
drawn
to
some
sinfull
action
upon
such
an
occasion
:
thus
an
action
materially
lawfull
and
good
in
it self
,
becometh
a
scandall
,
when
by
our
deed
another
is
fostered
in
some
sin
,
or
encouraged
to
commit
it
,
as
supposing
himself
to
be
strengthned
therein
by
our
practice
;
Or
when
it
may
occasion
others
to
go
beyond
our
intent
,
or
to
do
what
we
do
in
another
manner
which
may
make
it
sinfull
:
So
,
zeal
inconsiderately
vented
,
may
strengthen
folks
in
passion
;
and
thus
eating
in
Idols
temples
(
which
in
it self
was
nothing
)
was
scandalous
when
done
publickly
,
because
it
strengthned
Idolaters
to
think
somewhat
of
their
●…ols
,
and
made
others
who
were
weak
,
to
continue
some
respect
to
them
,
because
they
supposed
such
men
,
by
such
a
practice
to
do
so
;
or
made
some
judge
them
to
have
respect
to
Idols
,
and
so
to
be
lesse
in
their
esteem
;
or
,
caused
others
to
eat
with
respect
to
the
Idol
,
when
they
themselves
did
it
without
it
:
Thus
doubtfull
expressions
in
points
of
Truth
▪
and
uncircumspectnesse
in
not
abstaining
from
all
appearance
of
evil
,
or
what
doth
appear
to
be
evil
to
such
a
person
,
and
at
such
a
time
,
&c.
may
be
offensive
;
as
suppose
one
in
their
apparrel
,
diet
,
or
otherwayes
,
should
by
some
be
conceived
to
go
beyond
their
station
,
and
what
is
fit
at
such
a
time
,
or
be
an
occasion
to
some
others
indeed
to
exceed
,
when
,
without
such
misconstructing
beholders
,
there
might
be
nothing
offensive
in
the
deed
it self
;
and
thus
the
deed
of
one
person
may
be
offensive
(
supposing
him
to
be
esteemed
proud
,
covetous
,
unclean
,
&c.
)
which
would
not
be
so
in
another
:
So
also
,
a
thing
will
be
offensive
to
one
,
and
not
to
another
.
Wherefore
,
in
reference
to
Offence
,
men
would
have
an
eye
on
themselves
,
and
what
generally
they
are
reputed
to
be
,
and
so
would
abstain
from
the
least
appearance
of
what
is
supposed
to
be
predominant
in
them
,
as
also
they
would
have
respect
to
others
that
are
present
,
or
may
be
hearers
or
beholders
,
considering
what
are
their
thoughts
of
them
,
or
of
such
deeds
,
&c.
and
accordingly
would
carry
,
although
it
were
to
abstain
from
such
a
place
,
apparrel
,
diet
,
&c.
which
in
reason
,
abstractly
from
offence
,
might
be
pleaded
for
,
as
becoming
.
Thus
one
walking
abroad
on
the
Sabbath
,
may
be
sanctifying
it
,
yet
by
his
example
some
other
may
be
provoked
to
vage
and
gad
and
cast
off
all
duties
of
the
day
,
and
to
neglect
what
is
called-for
in
secret
,
or
in
the
family
;
in
that
respect
,
it
becometh
offensive
to
go
abroad
,
although
it
be
lawfull
in
it self
to
meditate
abroad
in
the
fields
,
as
well
as
in
the
house
.
2.
When
a
lawfull
act
doth
breed
or
occasion
misconstruction
or
rash
judging
in
an
other
,
then
it
becometh
offensive
to
him
;
As
,
1.
when
it
maketh
him
think
the
thing
unlawfull
,
which
is
lawfull
,
that
is
,
(
Rom.
14.
16.
)
to
make
our
good
to
be
evil
spoken
of
:
Or
,
2.
when
it
occasioneth
our selves
by
that
deed
to
be
condemned
as
untender
and
unconscientious
in
the
performing
of
such
an
act
,
that
is
,
to
make
one
judge
his
brother
rashly
,
Rom.
14.
10.
1
Cor.
10.
30.
Or
,
3.
when
it
occasioneth
our
profession
,
or
the
Gospel
to
be
mistaken
and
mis-judged
,
or
godlinesse
to
be
accounted
fancie
,
hypocrisie
,
&c.
Thus
by
the
indiscreet
use
of
liberty
,
the
Gospel
was
evil
spoken
of
by
some
,
as
if
it
had
given
way
to
loosnesse
,
for
so
those
that
were
zealous
for
the
Law
did
esteem
of
it
.
3.
The
effect
of
a
Scandal
,
is
to
grieve
and
make
heavie
others
;
and
so
any
indifferent
action
which
is
apt
to
do
that
,
is
a
scandal
,
as
we
may
see
,
Rom.
14.
15.
because
it
marreth
their
spiritual
comfort
,
weakneth
them
in
love
to
us
,
fainteth
them
in
the
doing
of
duty
,
at
least
marreth
their
chearfulnesse
in
it
▪
&c.
and
so
is
against
charity
,
and
becometh
a
breach
of
the
sixth
Command
,
Rom.
14.
15.
This
is
the
notion
that
most
ordinarily
we
use
to
take
up
offence
under
,
viz.
when
it
may
grieve
some
to
hear
that
we
have
done
such
a
thing
,
when
it
may
lessen
their
esteem
of
us
,
(
and
so
much
incapacitate
us
to
be
profitable
to
them
)
or
alienate
them
from
us
,
&c.
4.
We
may
try
Scandal
by
our
hazarding
to
disquiet
the
peace
of
our
brother's
conscience
:
that
is
,
when
by
our
lawfull
deed
we
engage
or
virtually
perswade
him
to
follow
our
example
,
supposing
him
to
doubt
of
the
lawfulnesse
of
that
practice
,
or
to
condemn
the
same
.
Thus
,
1
Cor.
8.
10.
one
is
emboldene●…
to
eat
of
things
offered
to
Idols
,
with
respect
to
them
,
because
he
beholdeth
another
that
is
more
strong
than
he
to
do
the
same
.
And
so
by
his
eating
,
he
giveth
ground
to
his
conscience
afterward
to
chal●…enge
him
,
for
which
cause
he
that
gave
the
example
,
●…s
said
to
wound
his
weak
conscience
.
The
like
also
is
,
Rom.
14.
22
,
23.
in
the
case
of
doubting
:
for
,
supposing
one
to
doubt
whether
such
a
thing
be
lawfull
or
not
,
meerly
by
our
example
to
go
before
him
,
is
to
put
him
in
that
strait
either
to
condemn
our
deed
,
or
doubtingly
to
follow
;
for
,
the
meer
example
of
no
man
can
warrant
any
other
to
follow
,
or
satisfie
a
conscience
in
the
lawfulnesse
of
such
and
such
a
deed
.
This
also
may
be
when
a
weak
man
,
having
possibly
done
something
in
another
manner
,
(
and
that
lawfully
)
than
afterward
he
beholdeth
one
that
is
strong
to
do
,
(
which
also
may
be
lawful
in
it self
)
he
is
brought
to
look
over
his
own
practice
,
and
to
condemn
the
same
as
sinfull
,
meerly
because
that
other
did
it
in
another
manner
.
For
,
though
indifferency
in
the
manner
of
practices
in
lawfull
things
,
is
sometimes
edifying
,
yet
in
such
cases
when
they
have
not
sufficient
information
joyned
with
them
,
they
drive
men
on
the
extremities
foresaid
,
and
so
become
offensive
,
especially
then
when
such
things
are
actually
doubted
of
,
or
disputated
in
their
lawfulnesse
.
5.
Things
become
offensive
when
they
prove
obstructive
to
the
edification
of
others
,
and
,
as
the
word
is
,
Rom.
14.
21.
do
make
them
weak
,
or
infirmeth
them
▪
not
only
by
fainting
and
weighting
them
,
as
is
said
before
,
but
by
confounding
them
in
the
Truth
or
practices
of
Religion
,
whereby
they
are
either
shaken
in
their
former
assurances
,
and
so
weakened
,
or
made
doubtfull
whether
such
things
be
Duties
and
Truths
,
or
not
;
or
,
by
such
and
such
things
,
are
diverted
from
the
more
necessary
practices
of
Religion
.
This
is
the
scope
of
Rom.
14.
ver.
1
,
&c.
and
of
other
Scriptures
elswhere
,
wherby
the
Apostle
Paul
doth
guard
against
doubtfull
disputations
,
which
do
not
profit
them
that
are
occupied
therein
,
Heb.
13.
9.
And
thus
,
not
only
writing
and
reasoning
for
what
is
not
Truth
,
but
writing
and
speaking
of
Truth
in
a
new
manner
with
new
expressions
and
multiplying
moulds
of
these
,
or
doing
it
unseasonably
,
passionatly
,
contentiously
&c.
doth
prove
offensive
.
Thus
what
is
not
actually
edifying
,
is
offensive
;
and
upon
this
account
,
Paul
becometh
all
things
to
all
,
that
he
may
gain
some
,
as
in
his
circumcising
of
Timothy
that
he
might
have
access
to
edifie
the
Jews
,
and
such
like
;
And
thus
often
not
condescending
in
indifferent
things
to
please
others
,
doth
much
incapacitate
them
to
be
edified
by
us
,
or
doth
give
them
prejudice
at
the
way
of
the
Gospel
,
whereby
their
edification
is
obstructed
and
they
offended
.
6.
An
action
becometh
offensive
when
it
stirreth
corruption
,
wakeneth
passion
,
or
confirmeth
jealousie
and
suspicion
,
&c.
although
that
jealousie
and
suspicion
be
groundlesse
.
Thus
Paul's
taking
of
wages
in
the
Church
of
Corinth
,
had
been
offensive
,
because
it
had
confirmed
the
suspicion
of
his
seeking
of
himself
amongst
them
,
and
would
have
strengthened
his
traducers
in
their
calumnie
,
and
given
them
occasion
of
venting
their
carnall
cheerfulnesse
and
insolency
;
And
thus
,
when
one
is
unjustly
suspected
of
errour
or
inclination
thereto
,
to
dispute
for
such
things
,
even
when
he
disowneth
them
,
to
converse
with
persons
of
that
stamp
,
or
such
like
▪
are
offensive
,
and
are
to
be
shunned
,
though
it
may
be
there
would
be
no
such
construction
put
upon
another
doing
so
.
CHAP.
IV.
Concerning
that
upon
which
Offence
worketh
,
or
,
the
several
wayes
by
which
it
is
taken
.
THe
considering
of
the
second
thing
,
to
wit
,
that
upon
which
Offence
worketh
,
and
by
which
it
is
taken
,
will
clear
this
more
:
For
,
sometimes
,
1.
it
affecteth
the
weaknesse
of
understanding
and
light
;
So
,
it
raiseth
doubts
,
misconstructions
▪
&c.
2.
Sometimes
through
that
it
affecteth
the
conscience
;
whence
cometh
judging
and
condemning
of
others
,
and
their
deeds
,
and
the
awakening
of
challenges
,
&c.
3.
Sometimes
it
stirreth
the
affections
,
either
by
awakening
carnal
joy
,
or
carnal
grief
.
4.
It
affecteth
corruption
,
when
men
,
from
prejudice
,
are
fretted
or
grieved
upon
such
an
occasion
;
Thus
often
deeds
become
offensive
,
when
they
confirm
mens
jealousie
▪
stir
their
pride
,
emulation
,
&c.
5.
A
deed
may
have
influence
on
some
folks
infirmity
or
impotencie
;
So
,
some
that
are
more
given
to
passion
,
suspicion
,
or
such
like
,
will
be
offended
sooner
than
others
,
and
some
things
will
be
offensive
to
them
that
are
not
so
in
themselves
.
6.
Men
as
they
are
gracious
may
be
offended
;
for
,
though
grace
,
as
such
,
is
not
capable
sinfully
to
take
offence
,
yet
gracious
persons
may
offend
,
or
some
actions
may
have
an
aptitude
to
offend
a
gracious
zealous
person
rather
than
another
.
Thus
Peter's
dissimulation
might
be
said
to
be
offensive
to
Paul
,
Gal.
2.
though
more
properly
it
was
a
scandal
to
Barnabas
,
yet
it
grieved
and
stirred
Paul
,
though
in
a
sanctified
manner
he
did
vent
that
which
possibly
some
other
gracious
person
might
either
have
been
irritated
with
,
or
,
out
of
respect
to
Peter
,
led
away
,
as
Barnabas
was
;
when
an
ungracious
person
would
not
have
laid
any
weight
on
Peter's
deed
,
as
to
any
of
these
,
that
is
,
either
to
follow
it
,
or
be
grieved
with
it
.
From
what
is
said
,
it
may
be
someway
clear
how
an
indifferent
or
lawfull
act
may
become
offensive
,
to
wit
,
as
it
doth
,
or
is
apt
to
work
any
of
these
effects
upon
others
,
whether
they
be
weak
or
strong
,
gracious
or
prophane
,
and
whether
conscience
or
corruption
doth
rise
at
the
offence
that
is
taken
:
for
,
as
giving
of
offence
,
doth
imply
uncharitablenesse
and
pride
to
be
in
the
giver
,
so
that
he
neither
loveth
nor
regardeth
his
brother
as
he
ought
to
do
,
neither
doth
in
this
as
he
would
have
others
do
unto
himself
;
So
offence
taken
,
doth
imply
corruption
and
infirmity
,
(
at
the
best
)
to
be
in
him
that
taketh
it
;
and
therefore
in
this
matter
of
offence
,
respect
would
be
had
to
the
infirmity
and
corruption
of
others
,
as
well
as
to
their
graciousnesse
and
affection
.
The
not
observing
of
which
,
maketh
us
take
liberty
in
giving
offence
to
many
,
because
we
do
either
esteem
them
to
be
wicked
and
prophane
,
or
not
affectionat
to
us
,
or
,
at
the
best
,
weak
;
and
therefore
not
much
to
be
regarded
whether
they
be
satisfied
or
not
with
our
practices
,
which
doth
evidently
shew
,
that
there
is
despising
and
uncharitablenesse
in
the
heart
,
when
there
is
this
regardlesnesse
in
our
practice
,
as
may
be
gathered
from
Rom.
14.
ver.
2
,
10
,
and
15.
CHAP.
V.
Concerning
what
ought
to
make
men
loath
and
wary
as
to
the
giving
Offence
.
TO
come
now
to
consider
those
things
which
ought
to
make
men
tender
in
this
,
we
will
find
,
first
,
that
there
is
not
any
duty
in
the
matter
thereof
more
commanded
than
this
of
giving
no
offence
,
nor
any
sin
more
condemned
than
untendernesse
in
this
,
as
we
may
find
from
the
Epistles
to
the
Romans
,
Corinthians
,
&c.
wherin
whole
chapters
are
spent
on
this
subject
:
Yea
,
Act.
15.
The
Apostles
and
Elders
thought
the
regulating
of
indifferent
things
for
preventing
of
scandal
,
worthy
to
be
enacted
in
the
first
Synod
and
Council
.
Secondly
,
There
is
no
sin
that
hath
moe
woes
pronounced
against
it
,
the
Lord
Himself
denounceth
and
doubleth
a
wo
against
it
,
Matth.
18.
7.
and
the
Apostle
confirmeth
it
,
Rom.
14.
20
,
&c.
Thirdly
,
The
hatefulnesse
of
it
may
appear
in
the
rise
thereof
,
it
being
,
1.
an
evident
sign
of
dis-respect
to
God
,
and
want
of
the
impression
of
His
dread
,
2.
of
inward
pride
and
self-conceitednesse
,
3.
of
uncharitablenesse
and
regardlesnesse
of
others
,
and
setting
them
at
nought
,
which
may
be
gathered
from
Rom.
14.
1
Cor.
8
,
and
10.
and
can
there
be
any
thing
more
to
be
shunned
than
these
?
And
upon
this
we
will
find
,
that
men
are
tender
and
conscientious
in
the
matter
of
offence
,
and
the
use
of
their
christian
liberty
,
as
they
are
tender
or
untender
in
the
material
duties
of
Religion
towards
God
,
and
towards
others
.
Fourthly
,
There
can
be
no
worse
effects
than
follow
upon
this
,
It
bringeth
a
wo
to
the
world
,
and
is
in
Christ's
account
a
most
grievous
plague
when
abounding
;
for
,
it
hath
destruction
with
it
to
many
souls
,
Rom.
14.
20.
It
bringeth
reproach
upon
the
profession
of
Christianity
,
cooleth
love
among
brethren
,
begetteth
and
fostereth
contention
and
strife
,
marreth
the
progresse
of
the
Gospel
,
and
,
in
a
word
,
maketh
iniquity
to
abound
,
and
often
,
in
particular
,
ushereth-in
error
into
the
Church
,
which
may
be
gathered
from
the
places
cited
,
and
from
Matth.
24.
10
,
11
,
12.
And
we
suppose
when
it
is
tried
,
it
will
be
found
,
that
untendernesse
in
the
matter
of
scandal
,
hath
been
as
prejudicial
to
the
Church
of
Christ
in
respect
of
her
outward
beauty
and
peace
,
and
the
inward
thriving
of
her
members
,
as
either
errour
or
prophanity
,
which
have
been
but
the
product
of
this
.
Fifthly
,
Untendernesse
in
this
,
openeth
a
door
to
all
untendernesse
in
the
person
that
giveth
offence
,
because
by
it
the
conscience
becometh
lesse
sensible
of
challenges
,
and
so
he
hath
the
greater
boldnesse
to
do
things
that
are
materially
evil
;
by
this
also
he
becometh
habitually
regardlesse
of
others
.
And
although
where
respect
to
others
is
predominant
,
it
be
no
good
principle
;
yet
often
hath
it
great
influence
in
restraining
men
from
loosnesse
,
and
in
its
own
place
ought
to
have
weight
.
And
doth
not
experience
teach
,
that
once
liberty
being
taken
in
this
,
even
things
materially
sinfull
do
often
follow
?
Sixthly
,
Tendernesse
in
this
adorneth
the
Gospel
exceedingly
,
convinceth
those
we
live
among
,
entertaineth
charity
,
and
warmeth
love
,
even
as
carelesnesse
in
this
doth
open
mens
mouthes
,
and
make
both
profession
and
professors
a
reproach
.
Seventhly
,
Untendernesse
as
to
offences
,
striketh
at
the
root
of
Christian
communion
:
there
can
be
no
freedom
in
admonitions
,
little
in
conferences
,
and
,
it
may
be
,
no
great
fervour
in
prayers
with
▪
and
for
others
,
where
these
abound
;
And
is
it
possible
that
Religion
can
be
well
where
these
are
?
And
may
it
not
from
these
appear
why
Christ
hath
said
,
Wo
to
that
man
by
whom
offences
come
?
CHAP.
VI.
Holding
forth
the
difficulty
to
lye
mainly
in
practice
,
and
shewing
how
far
Offence
ought
to
have
influence
on
a
Christian
in
his
walk
.
THe
greatest
difficulty
is
in
reference
to
practice
;
(
for
Scandal
cannot
but
be
accounted
abominable
)
We
shall
therefore
answer
some
Questions
for
the
clearing
of
this
.
1.
It
may
be
questioned
,
How
far
offence
ought
to
have
influence
on
a
Christian
in
his
walk
?
In
answering
of
it
,
we
would
,
I.
consider
the
matter
in
which
offence
may
be
given
or
taken
.
2.
The
persons
who
may
be
offended
.
For
,
some
things
in
the
matter
are
simply
sinfull
,
some
things
are
necessary
duties
;
some
things
▪
again
,
are
in
themselves
indifferent
:
So
some
persons
are
gracious
and
tender
,
some
are
prophane
and
malicious
,
&c.
We
answer
therefore
in
these
Assertions
,
1.
For
no
offence
whatsoever
should
men
forbear
a
necessary
duty
,
or
commit
any
thing
which
is
materially
sinfull
.
Christ
would
need
,
go
up
to
Ierusalem
,
although
His
Disciples
were
displeased
,
and
would
continue
in
preaching
the
Gospel
,
and
in
doing
what
was
intrusted
to
Him
,
although
the
Pharisees
were
offended
,
Matth.
15.
This
is
clear
:
For
no
evil
should
be
done
that
good
may
come
of
it
.
Rom.
3.
2.
Assert
.
Yet
in
other
things
there
ought
to
be
great
respect
had
to
offence
,
and
men
ought
to
be
swayed
accordingly
in
their
practice
,
as
the
former
reasons
clear
;
As
,
first
,
If
the
matter
be
of
light
concernment
in
it self
,
as
how
mens
gestures
are
in
their
walking
,
(
suppose
in
walking
softly
,
or
quickly
,
with
cloak
or
without
)
men
ought
to
do
,
or
abstain
as
may
prevent
the
construction
of
pride
,
lightnesse
,
&c.
or
give
occasion
to
others
in
any
of
these
;
of
such
sort
are
salutations
in
the
very
manner
of
them
:
of
this
sort
was
womens
praying
with
their
head
uncovered
amongst
the
Corinthians
,
it
being
then
taken
for
an
evil
sign
;
yet
,
if
it
be
necessary
,
there
is
nothing
little
,
as
Moses
will
not
leave
an
hoof
,
Exod.
10.
nor
Mordecai
bow
his
knee
to
Haman
,
because
that
it
looked
like
fauning
on
an
accursed
enemy
:
Of
this
sort
also
are
offences
in
the
fashions
of
cloathes
,
as
some
mens
wearing
of
ribbands
,
and
such
like
,
which
being
of
small
concernment
,
ought
certainly
to
be
regulated
by
offence
.
Secondly
,
If
it
be
indifferent
,
that
is
,
in
the
matter
thereof
,
such
as
may
be
done
,
or
forborn
;
as
eating
or
not
eating
such
a
meat
for
such
a
time
,
(
for
although
no
action
is
indifferent
when
it
is
done
,
because
the
circumstances
of
end
,
motive
and
manner
,
do
determine
them
either
to
be
good
or
bad
,
as
they
are
agreeable
or
disagreeable
to
the
Law
when
they
are
done
,
yet
some
actions
in
themselves
are
such
)
in
these
actions
a
Christian
ought
to
do
or
abstain
accordingly
,
as
his
doing
or
not
doing
may
edifie
or
give
offence
;
yea
,
in
such
things
he
may
be
for
ever
restrained
,
according
to
that
word
of
Paul's
,
1
Cor.
8.
13.
I
had
rather
not
eat
flesh
while
the
world
standeth
,
than
by
my
meat
make
my
brother
to
offend
.
This
is
to
become
all
things
to
all
men
for
their
gaining
,
1
Cor.
9.
when
our
practice
in
such
things
is
conformed
to
others
edification
rather
than
our
own
inclination
or
light
;
And
thus
many
things
,
which
we
are
perswaded
are
lawfull
,
and
that
we
desire
to
do
,
are
to
be
forborn
out
of
conscience
,
conscience
,
I
say
,
not
our
own
,
but
of
some
others
that
have
not
such
clearnesse
,
as
1
Cor.
10.
28
,
29.
Thirdly
,
In
positive
duties
of
worship
and
things
that
are
necessary
by
affirmative
precepts
,
Scandal
ought
to
have
weight
to
time
them
so
as
not
to
give
offence
by
them
.
For
,
although
a
Scandal
cannot
make
duty
to
be
no
duty
for
ever
,
yet
it
may
for
a
time
suspend
one
from
the
exercise
of
a
lawfull
duty
,
although
not
alwayes
:
Thus
to
give
alms
,
is
a
commanded
duty
,
yet
if
there
be
hazard
that
an
indigent
person
may
abuse
it
,
or
others
may
take
offence
by
that
example
either
ostentatively
in
a
selfie
way
to
give
,
or
to
account
so
of
him
that
doth
give
,
or
such
like
,
in
that
case
giving
of
alms
is
for
that
time
to
be
forborn
,
except
the
persons
strait
make
it
necessary
,
or
some
other
circumstance
,
and
a
privat
way
afterward
is
to
be
taken
:
So
,
preaching
to
a
Minister
,
and
hearing
to
a
professour
,
are
commanded
duties
,
Yet
supposing
that
a
particular
mans
preaching
at
such
a
time
,
would
stumble
more
than
edifie
,
it
is
to
be
forborn
.
So
in
giving
of
admonitions
,
or
in
correcting
of
children
,
we
are
not
to
do
these
when
we
,
or
others
,
are
in
passion
,
although
they
be
duties
,
but
to
take
a
fit
time
,
l●…st
more
hurt
follow
than
advantage
:
That
being
a
rule
anent
affirmative
precepts
,
that
they
bind
continually
(
or
semper
)
but
not
alway
to
the
actual
performing
of
them
,
(
or
ad
semper
)
Thus
a
servant
,
or
wife
,
or
any
other
person
are
bound
to
pray
alwayes
,
yet
to
do
it
then
when
the
master
,
husband
,
or
family
calleth-for
some
other
thing
necessary
,
would
be
an
offence
.
Fourthly
,
In
necessary
things
,
offence
ought
to
have
weight
according
to
the
circumstantiat
case
,
to
sway
one
in
the
manner
and
circumstances
of
that
necessary
duty
;
Thus
,
supposing
it
necessary
to
pray
,
a
man
is
to
choose
the
place
and
posture
of
praying
accordingly
;
Thus
it
is
offensive
in
some
cases
to
pray
so
as
we
may
be
observed
,
because
that
looketh
hypocritical
like
,
and
is
condemned
,
Matth.
6.
Sometimes
again
,
it
is
offensive
not
to
be
known
to
pray
,
as
was
in
Daniel's
case
,
Dan.
6.
because
his
not
evidencing
of
it
by
opening
of
his
windows
,
had
looked
like
his
receding
from
his
former
piety
,
&c.
And
in
this
respect
,
what
is
ofensive
at
one
time
,
may
be
edifying
at
another
,
And
what
is
edifying
now
,
may
become
offensive
afterward
upon
another
occasion
,
As
by
Paul's
circumcising
of
Timothy
,
and
refusing
to
circumcise
Titus
,
doth
appear
.
So
sometimes
(
suppose
it
when
Nehemiah
is
standing
before
the
King
)
to
kneel
down
to
pray
,
would
have
been
offensive
;
at
other
times
for
a
man
to
pray
and
not
to
kneel
in
his
chamber
,
(
as
in
Daniels
case
)
may
be
offensive
also
.
And
in
this
sort
of
offence
,
custom
guideth
much
in
the
indifferent
circumstances
;
and
alteration
in
these
,
is
often
offensive
.
Fifthly
,
In
our
particulars
,
in
temporall
things
we
ought
rather
to
cede
in
what
is
our
own
,
than
to
offend
others
,
and
mar
their
spiritual
good
.
Thus
Christ
condescended
to
quit
His
priviledge
,
Matth.
17.
27.
rather
than
to
offend
,
And
thus
Paul
shunned
the
taking
of
wages
in
Corinth
,
although
he
had
right
thereto
,
and
did
even
then
take
from
other
Churches
:
The
reason
is
,
because
the
spiritual
edification
of
our
brother
is
of
more
value
than
our
temporal
right
;
much
more
is
this
to
have
influence
in
limiting
and
hedging
us
up
from
lawfull
pleasures
and
contentments
,
or
what
our
inclination
and
affection
leadeth
to
,
even
though
it
be
lawfull
,
if
so
be
the
following
thereof
may
be
an
offence
to
any
.
It
is
for
this
also
that
Paul
,
1
Cor.
6.
condemneth
their
contentions
going
to
Law
before
Infidels
▪
because
of
the
scandal
thereof
,
And
why
(
saith
he
)
do
ye
not
rather
suffer
wrong
?
Our
Lord
also
,
as
was
just
now
hinted
,
went
before
us
in
this
,
Matth.
17.
27.
when
He
paved
Tribute
,
and
in
that
ceded
His
own
right
,
lest
He
should
offend
;
and
it
's
like
they
were
not
of
the
most
tender
men
.
3.
Assert
.
We
say
that
there
is
equal
respect
to
be
had
to
all
kind
of
persons
in
the
giving
of
offence
,
if
the
matter
be
equal
that
is
,
we
ought
to
shun
the
offence
of
the
weak
as
well
as
o●…
the
strong
,
of
the
prophane
as
of
the
gracious
▪
&c.
For
,
1.
the
command
is
general
,
1
Cor.
10.
32.
Give
no
offence
,
neither
to
●…ew
nor
Gentile
,
nor
to
the
Church
of
God
,
under
which
three
,
all
sorts
of
persons
are
comprehended
.
2.
As
we
ought
not
to
sin
in
reference
to
any
person
,
so
ought
we
not
to
give
to
any
of
them
an
occasion
of
sinning
,
because
that
is
never
good
.
3.
I●…
we
look
to
the
good
or
strong
,
as
we
ought
not
to
do
any
thing
that
is
sinfull
to
please
them
or
abstain
from
any
thing
that
is
necessary
to
prevent
their
offence
;
So
ought
we
to
do
in
reference
to
the
weak
and
prophane
.
Thus
Paul
would
not
give
the
false
teachers
of
Corinth
ground
of
stumbling
more
than
the
Church-members
;
And
in
this
respect
we
are
debtors
both
to
the
Jews
and
Greeks
,
to
the
unwise
as
to
the
wise
,
Ro.
1.
14.
Yea
,
we
are
in
indifferent
things
to
become
all
things
to
all
men
,
even
to
those
that
are
weak
and
without
Law
(
though
still
we
are
to
be
under
the
Law
)
that
the
moe
may
be
gained
,
1
Cor.
9.
20
,
21
,
&c.
CHAP.
VII
.
Shewing
what
the
Scandal
of
the
Pharisees
or
malicious
is
,
and
clearing
several
other
important
Questions
.
IF
it
be
said
,
What
then
is
it
which
is
called
the
Scandal
of
the
Pharisees
or
the
malicious
,
which
ought
not
to
be
respected
?
We
answer
,
1.
In
constructing
any
maliciously
to
take
offence
,
there
is
great
need
of
spiritualnesse
,
lest
we
account
men
malicious
because
of
some
particular
difference
from
us
or
some
other
persons
;
even
as
from
David's
imprecations
against
his
malicious
enemies
,
we
would
not
draw
an
example
for
regulating
of
our
prayers
,
in
reference
to
our
enemies
.
2.
There
is
need
also
here
to
take
heed
what
spirit
we
be
of
in
our
accounting
men
to
be
such
,
as
the
Lord
said
to
the
Disciples
,
Luke
9.
when
they
pretended
Elias
example
:
for
,
to
make
a
man
malicious
in
taking
offence
in
this
respect
,
so
as
not
to
be
regarded
.
1.
It
must
be
a
necessary
duty
that
he
offendeth
at
,
even
the
best
,
as
the
Pharisees
did
at
Christ's
preaching
of
the
Gospel
.
2.
It
must
not
be
out
of
ignorance
or
weaknesse
that
this
offence
is
taken
.
3.
It
must
not
arise
from
any
personal
or
particular
account
,
but
from
a
man's
being
instrumentall
in
furthering
and
advancing
the
Gospel
,
and
so
must
be
very
sib
to
the
sin
against
the
holy
Ghost
,
and
therefore
ought
not
to
be
pretended
in
our
ordinary
carriage
.
If
it
be
yet
said
,
that
they
do
not
stand
to
offend
If
it
be
asked
further
,
what
one
is
to
do
in
such
a
If
it
be
said
,
that
sufficient
pains
have
been
taken
If
meat
make
my
brother
to
offend
▪
I
will
not
eat
flesh
while
the
world
standeth
.
I●…
the
case
alter
and
the
matter
become
necessary
by
some
circumstances
,
as
Daniel's
opening
of
his
window
did
,
then
that
which
formerly
was
indifferent
,
becometh
necessary
,
and
it
would
be
offensive
to
omit
it
.
It
may
be
further
asked
,
What
is
to
be
done
where
Why
do
ye
not
rather
take
the
wrong
?
and
suffer
your selves
to
be
defrauded
?
And
though
the
case
now
be
not
every
way
the
same
,
yet
we
suppose
Christians
ought
to
lay
weight
on
this
,
l●…st
in
their
pursuits
they
give
occasion
to
make
the
professors
of
the
Gospel
to
be
accounted
contentious
,
covetous
▪
&c.
And
therefore
it
would
seem
,
that
when
they
contend
for
civil
things
,
it
would
be
for
something
of
moment
at
least
to
the
person
,
which
also
is
clearly
,
or
may
be
made
appear
to
be
clearly
theirs
,
and
that
after
friendly
wayes
are
essayed
for
attaining
satisfaction
.
2.
We
say
,
it
ought
to
sway
Christians
in
their
manner
of
pursuing
differences
,
so
as
there
be
not
heat
,
passion
▪
carnalnesse
,
over-reaching
and
going
beyond
one
another
,
nay
nor
the
appearance
of
these
to
be
seen
in
their
carriage
,
but
still
following
a
civil
difference
,
with
respect
to
the
spiritual
good
of
the
adversary
,
and
that
in
such
a
manner
as
may
be
convincingly
evidencing
thereof
both
to
him
and
others
.
3.
We
say
,
that
these
cautions
being
observed
,
this
doctrine
of
Scandal
will
not
simply
bind
up
a
Christian
from
pursuing
of
a
civil
difference
,
because
,
in
some
respect
,
it
may
be
a
necessary
dutie
for
a
man
to
recover
his
own
in
a
legall
way
,
as
it
is
for
a
man
to
labour
,
and
otherwise
by
lawfull
means
to
provide
for
his
Family
:
for
which
end
God
hath
appointed
Judges
and
Magistrates
to
hear
complaints
,
and
to
rectifie
wrongs
;
and
to
hear
complaints
is
a
main
part
of
their
duty
,
without
which
humane
society
would
turn
like
to
the
fishes
of
the
sea
,
Hab.
1.
Therefore
we
would
distinguish
here
betwixt
displeasing
,
yea
angering
and
offending
,
and
would
desire
rather
not
to
stumble
than
to
please
;
for
there
may
be
anger
when
there
is
no
offence
given
,
as
suppose
one
should
fret
because
they
get
not
their
will
vented
unjustly
on
some
other
in
their
●…rson
or
estate
.
In
that
case
,
their
satisfaction
is
not
their
edification
,
nor
their
displeasing
their
offence
;
So
is
it
in
this
case
,
where
a
man
pursues
his
own
in
a
due
manner
,
there
is
no
just
ground
of
offence
given
:
because
,
1.
The
thing
it self
is
neither
evil
,
nor
hath
the
appearance
of
evil
,
but
hath
an
approbation
from
God
who
hath
appointed
Magistrates
for
that
end
to
hear
and
redresse
wrongs
,
and
cannot
but
be
approven
by
others
;
yea
,
the
deed
it self
cannot
but
be
approven
in
the
conscience
of
him
that
is
offended
,
seing
it
is
taught
to
men
by
nature
to
keep
themselve
,
from
injury
,
and
it
is
not
in
things
so
clearly
approven
by
God
,
and
taught
by
nature
,
that
offence
is
given
,
but
where
the
action
is
doubted
in
conscience
to
be
unlawfull
,
at
least
▪
as
so
circumstantiat
,
which
cannot
be
in
this
case
.
2.
It
is
no
offence
to
complain
to
a
Church-judicatorie
of
one
that
offendeth
,
if
it
be
done
in
a
right
manner
,
though
it
anger
him
,
because
it
is
a
legal
allowed
way
,
Therefore
neither
is
it
so
here
.
3.
To
condemn
this
,
were
really
to
offend
many
,
even
those
,
who
from
their
covetous
and
malicious
humour
might
clearly
be
emboldned
to
wrong
others
;
wherefore
we
see
Paul
and
others
do
approve
legall
defences
for
preventing
or
remedying
of
hurt
,
though
,
no
question
,
malicious
opposers
were
fretted
therewith
.
Yet
where
two
are
Ministers
,
or
eminent
in
profession
,
we
suppose
there
ought
to
be
more
warrinesse
,
because
so
necessarily
it
is
implyed
,
that
the
one
hath
the
wrong
side
,
which
cannot
but
offend
.
It
may
be
further
moved
,
what
is
to
be
done
when
It
may
be
said
,
that
sometimes
the
case
is
so
stated
,
If
it
be
asked
,
what
if
the
case
stand
so
stated
,
that
doing
will
offend
the
weak
and
tender
,
no
doing
will
displease
and
irritate
the
perverse
?
as
suppose
in
the
case
of
eating
things
sacrificed
to
Idols
;
or
contrarily
doing
offendeth
the
grosse
,
and
no
doing
the
tender
,
what
is
to
be
done
in
such
a
case
?
Answ.
As
there
is
never
a
necessity
of
sinning
,
so
there
is
never
a
necessity
that
one
should
fall
in
an
active
offence
,
the
offence
therefore
upon
the
one
side
must
be
taken
,
and
that
is
not
to
be
regarded
in
comparison
of
the
other
.
As
suppose
in
some
cases
the
weak
be
really
offended
,
and
the
perverse
are
but
irritated
,
in
that
case
their
irritation
is
not
to
be
stood
upon
:
for
often
they
are
really
edified
when
they
are
dissatisfied
,
as
in
the
instance
proposed
;
eating
of
things
sacrificed
to
Idols
,
was
really
offensive
to
the
Godly
,
as
being
ready
to
draw
them
to
sin
,
but
though
it
might
possibly
displease
others
that
the
Believers
did
not
eat
with
them
,
yet
was
there
nothing
in
that
deed
of
it self
apt
to
stumble
them
,
and
induce
them
to
sin
;
Again
,
sometimes
the
Godly
are
displeased
,
and
the
perverse
and
profane
are
really
stumbled
,
as
when
Paul
refused
to
circumcise
Titus
,
it
is
like
his
not
doing
thereof
did
really
displease
many
godly
Jews
that
were
zealous
in
the
Law
,
yet
his
doing
of
that
had
really
been
a
stumbling
to
many
corrupt
Teachers
who
did
teach
the
necessity
of
circumcision
,
and
would
have
been
confirmed
by
that
practice
.
Therefore
Paul
will
rather
displease
the
godly
Jews
than
stumble
the
profane
Teachers
by
a
deed
which
had
also
been
a
reall
stumbling
unto
the
Jews
.
This
then
is
the
first
rule
,
to
wit
,
that
we
would
look
well
upon
what
side
the
active
offence
lieth
,
and
upon
what
side
the
displeasure
only
,
and
to
choose
the
eschewing
of
offence
,
who
ever
be
displeased
.
2.
When
the
thing
is
in
it self
indifferent
to
be
done
,
or
not
to
be
done
,
it
is
safest
to
forbear
whoever
be
displeased
▪
as
we
see
in
the
instances
given
,
Paul
inclineth
still
to
forbearance
,
he
forbore
to
eat
flesh
,
and
to
circumcise
Titus
,
and
to
take
wages
,
&c.
when
the
case
is
so
stated
,
because
whoever
be
displeased
,
that
is
not
of
it self
so
inductive
to
sin
,
as
doing
is
,
Which
either
doth
strengthen
others
to
do
doubtingly
upon
our
example
,
or
to
judge
us
for
doing
what
they
account
sinfull
,
or
some
such
like
.
Indeed
,
in
some
cases
where
there
is
no
hazard
of
Offending
by
doing
,
we
may
do
what
is
indifferent
to
prevent
the
irritating
of
any
,
that
so
there
may
be
the
greater
accesse
to
edifie
them
:
And
therefore
,
Act.
16.
2.
Paul
will
circumcise
Timothy
,
lest
he
make
himself
ungracious
to
the
Jews
in
those
parts
;
yet
,
had
there
been
any
there
to
take
advantage
from
that
to
confirm
their
errour
,
he
had
not
done
it
,
as
in
the
other
instance
of
Titus
doth
appear
;
for
so
it
had
not
been
an
offence
,
but
somewhat
which
was
displeasing
to
those
Jews
.
Yet
,
3.
supposing
it
to
be
so
,
that
neither
have
ground
,
but
both
may
be
displeased
,
Then
the
tender
are
to
be
respected
,
and
the
preventing
their
offence
is
to
be
preferred
.
1.
Because
they
are
displeased
out
of
conscience
,
and
that
is
wounded
;
others
are
but
irritat
in
respect
of
some
lust
,
and
so
it
is
displeasure
simply
to
them
,
but
it
's
offence
to
the
other
,
because
on
a
ground
of
conscience
they
are
displeased
.
2.
The
Lord
is
most
tender
in
the
grieving
,
or
not
grieving
of
the
godly
(
as
is
clear
,
Matth.
18
▪
)
Therefore
ought
we
to
be
so
also
.
Hence
the
Prophet
professeth
,
2
Kin.
3.
14.
that
had
it
not
been
respect
to
Iehosaphat
,
he
had
not
stood
much
on
the
displeasing
of
others
;
or
,
suppose
some
prophane
person
should
be
displeased
,
because
a
man
doth
not
drink
so
much
,
(
although
it
be
not
inconsistent
with
moderation
)
and
suppose
some
tender
person
should
think
his
drinking
thereof
inconsistent
with
sobriety
,
I
say
,
in
that
case
he
should
respect
the
last
,
because
this
offence
doth
flow
from
a
ground
of
conscience
.
Lastly
,
it
would
be
looked
to
in
such
a
case
,
what
may
be
most
in
the
upshot
or
event
for
edification
,
supposing
there
should
be
involvements
on
all
hands
;
for
some
things
being
compared
may
be
better
discerned
,
than
when
they
are
abstractly
considered
in
themselves
;
Now
,
edification
and
offence
do
never
lie
upon
one
side
:
therefore
if
it
be
found
that
such
a
thing
comparatively
be
edifying
,
it
is
to
be
done
,
and
what
seemeth
to
oppose
it
,
is
not
to
be
accounted
offence
.
CHAP.
VIII
.
Holding
forth
what
is
called-for
when
Offences
abound
.
IT
may
be
profitable
to
enquire
what
is
called
for
from
a
Christian
living
in
the
time
when
offences
abound
,
and
when
there
is
too
great
a
readinesse
both
to
give
and
take
offence
?
Answ.
It
is
hardly
possible
to
condescend
on
all
particulars
here
;
yet
because
the
thing
is
usefull
,
and
the
Scripture
is
full
in
reference
to
this
matter
,
in
the
fourteenth
Chapter
of
the
Epistle
to
the
Romans
,
and
in
both
the
Epistles
to
the
Corinthians
,
and
elsewhere
,
We
may
hazard
to
propose
these
general
directions
.
1.
A
man
would
not
only
respect
his
own
clearnesse
in
conscience
as
to
the
lawfulnesse
of
a
deed
,
but
would
even
have
respect
to
the
satisfaction
of
the
consciences
of
others
,
as
it
is
,
1
Cor.
10.
29.
The
neglect
of
this
casteth
a
door
open
to
many
evils
;
and
did
this
abound
,
that
men
were
burning
with
any
offence
taken
by
others
,
as
was
Pauls
case
,
2
Cor.
11.
29.
there
would
be
fewer
offences
given
.
It
ought
to
affect
us
,
as
it
were
a
pang
or
stound
at
our
hearts
,
to
hear
or
see
of
any
that
are
offended
.
This
is
a
principal
remedy
from
an
inward
sympathie
to
study
this
,
and
there
will
be
directions
furnished
where
that
touch
is
,
Who
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burn
not
?
Sooner
would
we
put
our
head
in
the
fire
than
hazard
to
offend
any
,
if
this
were
.
2.
As
men
would
be
carefull
not
to
give
offence
,
so
also
not
to
take
offence
,
or
to
stumble
even
when
blocks
are
cast
in
the
way
.
It
is
a
piece
of
our
folly
sometimes
to
be
exclaiming
against
the
frequencie
of
offences
and
the
givers
of
them
,
and
yet
not
to
be
adverting
,
but
to
be
stumbling
at
these
our selves
;
either
by
waxing
cold
in
our
love
to
the
Godly
,
or
faint
in
duties
,
or
ready
to
take
liberty
to
speak
and
to
judge
of
others
,
even
of
their
state
that
we
offend
at
,
or
passionately
to
be
irritate
to
some
carnal
revenge
,
&c.
for
,
seldom
are
many
offences
given
actively
,
but
many
also
are
offended
passively
,
as
Matth.
24.
10.
and
at
such
time
,
they
are
blessed
who
are
not
offended
in
Christ
,
it
being
both
a
good
thing
,
and
a
rare
thing
in
such
a
case
,
Matth.
11.
6.
for
,
as
it
is
in
carnal
contests
,
often
an●…
ill
reply
bringeth
on
more
sinfull
contention
;
so
it
is
here
:
And
offence
taken
by
one
,
leadeth
him
to
give
another
,
as
the
result
of
that
,
whereas
were
it
our
care
not
to
stumble
our selves
,
we
might
be
keeped
from
giving
occasion
of
that
to
others
,
and
brook
much
more
peace
,
as
it
is
,
Psal.
119.
165.
Great
peace
have
they
who
love
thy
Law
:
and
nothing
shall
offend
them
.
Sometimes
,
again
,
the
falls
of
others
are
matter
of
mocking
and
mirth
,
and
we
are
puft
up
because
of
that
,
as
if
there
were
not
such
corruptions
in
us
:
This
was
the
Corinthians
fault
,
1
Cor.
5.
2.
and
many
other
wayes
are
there
of
stumbling
,
and
O
but
watchfulnesse
is
necessary
when
folks
walk
thus
in
the
midst
of
snares
▪
and
are
so
ready
to
fall
either
upon
one
hand
or
another
!
3.
Folks
would
beware
of
despising
or
judging
one
another
,
but
would
●…y
all
means
endeavour
the
entertaining
and
confirming
of
love
▪
which
is
in
this
respect
the
bond
of
perfection
.
The
Apostle
giveth
this
direction
,
Rom.
14.
3.
Let
not
him
that
eateth
,
despise
him
that
eateth
not
;
and
let
not
him
that
eateth
not
,
judge
him
that
eateth
.
He
that
eateth
is
the
strong
professor
,
who
is
through
in
the
knowledge
of
what
is
right
and
what
is
wrong
;
It
is
the
fault
of
such
readily
to
condemn
and
despise
the
weaker
who
cannot
go
alongst
with
them
.
Again
,
he
that
eateth
not
,
is
the
weak
,
who
,
wanting
clearnesse
in
what
the
other
is
clear
of
,
is
ready
to
judge
the
other
as
an
untender
person
,
because
he
doth
what
he
cannot
do
.
These
evils
are
rise
where
offences
abound
,
and
are
the
oyl
which
nourisheth
them
:
for
,
if
there
were
not
pride
and
despising
in
some
,
and
untendernesse
and
rash
judging
and
jealousies
in
others
that
are
weak
,
the
plague
that
followeth
offences
would
not
be
so
great
in
the
world
.
But
these
two
are
most
directly
opposit
to
the
rule
of
charity
that
ought
to
be
amongst
Christians
,
both
in
guiding
us
in
doing
of
our
own
acts
,
and
in
constructing
and
judging
of
the
actions
of
others
.
And
,
in
a
word
,
love
,
that
i●…
the
fulfilling
of
the
Law
,
is
the
fulfilling
of
this
precept
also
.
See
1
Ioh.
2.
10.
He
that
loveth
his
brother
abideth
in
the
light
,
and
there
is
none
occasion
of
stumbling
in
him
.
Offences
could
neither
be
given
not
taken
if
love
to
our
brethren
were
fresh
.
4.
We
would
beware
of
moving
or
fostering
needlesse
and
perplexed
disputings
,
these
have
ever
proved
exceeding
hurtfull
to
the
Church
,
and
proportionally
wronged
edification
,
as
errour
and
prophanity
have
done
.
It
is
the
Apostle's
first
direction
,
Rom.
14.
1.
Him
that
is
weak
receive
,
but
not
to
doubtfull
disputations
;
for
such
breed
strife
,
and
often
waken
carnalnesse
in
the
contenders
rather
than
pure
zeal
.
And
in
this
case
,
it
is
better
for
some
to
possesse
clearnesse
in
their
own
judgment
,
and
to
condescend
in
their
practice
to
others
,
than
by
venting
their
judgment
unseasonably
,
to
confound
others
,
that
is
the
meaning
of
the
word
,
Rom.
14.
22.
Hast
thou
faith
?
that
is
,
clearnesse
in
such
a
particular
,
have
it
to
thy self
,
that
is
,
make
your
own
privat
use
of
it
without
troubling
others
with
the
same
.
And
we
will
see
,
that
this
spirit
of
contention
,
and
the
abounding
of
offences
,
have
ever
been
together
in
the
Church
.
For
certainly
such
contentions
cannot
but
obstruct
the
growth
of
the
weak
,
and
grieve
the
strong
,
and
stumble
all
.
We
conceive
therefore
,
that
at
such
a
time
it
were
more
safe
to
abstain
the
wakening
of
new
debates
,
raising
of
old
,
or
using
of
new
expressions
,
than
to
hazard
upon
the
offence
which
may
follow
upon
mens
mistaking
of
them
,
or
taking
advantage
by
them
,
which
will
be
more
hurtful
than
any
advantage
they
can
bring
.
We
conceive
also
that
it
were
fitter
to
overlook
some
mistakes
in
some
Writings
at
such
a
time
,
than
unnecessarily
to
table
a
debate
on
every
thing
that
seemeth
dissatisfying
in
the
writings
and
expressions
of
others
,
which
is
become
too
common
,
and
by
this
,
professed
enemies
are
let
alone
and
have
peace
,
and
all
the
debates
in
the
Church
,
are
almost
amongst
men
that
agree
in
fundamentals
,
because
of
some
lesser
differences
.
5.
There
would
be
an
abstinence
from
things
that
are
controverted
either
in
doctrine
or
practice
,
if
they
be
not
necessary
things
▪
As
we
see
the
Apostle
doth
in
the
Epistles
to
the
Romans
and
Corinthians
.
The
reason
is
,
because
it
is
the
strong
who
are
clear
to
do
,
and
it
's
the
weak
who
are
doubtfull
.
Now
,
it
is
more
just
and
safe
,
that
the
strong
should
condescend
to
the
weak
,
because
that
is
within
their
reach
,
than
that
the
weak
should
be
driven
up
to
the
strong
,
which
were
to
overdrive
them
.
6.
At
such
a
time
folks
would
be
much
in
the
study
and
practice
of
the
more
necessary
and
materiall
things
,
which
come
nearer
the
life
and
power
of
godlinesse
.
We
see
,
when
offences
abounded
in
the
primitive
times
,
the
Apostle
withdraweth
them
from
too
much
seriousnesse
in
more
circumstantiall
things
,
to
the
working-out
of
their
salvation
in
fear
and
trembling
,
Philip.
2.
12.
for
,
experience
telleth
us
,
that
offences
rise
most
,
yea
cannot
rise
,
but
in
things
which
may
be
done
or
forborn
,
as
in
eating
,
and
such
other
things
as
troubled
the
primitive
Church
.
We
see
also
,
that
where
there
is
most
heat
in
these
things
,
there
is
an
overvaluing
of
them
,
and
an
undervaluing
of
faith
,
repentance
,
prayer
,
communion
with
God
,
&c.
Hence
it
is
,
(
Rom.
14.
17.
)
that
the
Apostle
correcteth
this
fault
,
saying
,
The
Kingdom
of
Heaven
(
which
is
the
Gospel
in
its
power
)
doth
not
consist
in
meat
and
drink
,
that
is
,
in
the
eating
of
,
or
abstaining
from
,
such
meats
as
were
then
disputable
,
much
lesse
in
the
disputes
that
were
concerning
them
;
but
it
consisteth
in
righteousness
,
peace
,
and
joy
in
the
holy
Ghost
,
that
is
,
in
material
duties
.
Therefore
he
addeth
,
that
he
that
serveth
God
in
these
(
that
is
,
righteousnesse
and
peace
and
the
more
material
things
)
is
accepted
of
God
,
and
approved
of
men
.
▪
Which
sheweth
,
that
they
placed
too
much
of
religion
in
these
extrinsick
things
,
and
in
the
mean
time
sleighted
the
main
.
For
,
in
necessary
things
there
is
no
hazard
of
offending
,
and
few
usually
offend
at
these
.
7.
At
such
a
time
great
care
would
be
had
to
entertain
peace
,
even
publick
Church-peace
,
and
respect
to
the
Ordinances
,
particularly
to
that
of
Discipline
,
because
that
is
the
proper
remedy
for
removing
offences
,
Matth.
18.
17.
and
without
unity
this
hath
no
weight
.
Also
offences
of
their
own
nature
tend
to
make
rents
,
and
where
unity
is
preserved
many
are
keeped
on
their
feet
which
otherwayes
would
have
fallen
.
Therefore
,
Rom.
14.
19.
that
direction
is
given
▪
Let
us
follow
those
things
which
make
for
peace
,
and
things
wherewith
one
may
edifie
another
.
And
often
union
and
edification
are
joyned
together
,
which
sheweth
,
that
it
must
be
a
great
restraint
to
offences
,
which
are
so
opposit
to
edification
.
8.
When
offences
abound
,
it
is
often
most
safe
to
be
least
appearing
,
except
a
mans
call
be
the
more
clear
and
convincing
:
For
,
as
in
the
multitude
of
words
there
wanteth
not
sin
,
So
in
much
medling
there
wanteth
not
offence
.
This
is
also
clear
in
experience
,
because
offences
come
more
ordinarily
,
and
are
more
observed
when
something
is
done
,
than
when
something
is
forborn
.
Yet
this
is
not
to
be
extended
to
the
omission
of
any
necessary
duty
,
but
is
to
have
great
weight
in
indifferent
things
,
that
are
not
necessary
,
specially
such
as
for
the
time
are
most
ordinarily
the
stone
of
stumbling
.
Hence
we
find
,
that
though
in
some
questions
the
Apostle
is
full
to
dispute
down
adversaries
,
as
in
the
case
of
Justification
;
Yet
there
are
some
other
things
that
he
seeketh
rather
to
have
restrained
than
moved
,
such
as
he
calleth
doubtfull
,
Rom.
14.
1.
endlesse
,
1
Tim.
1.
4.
that
gender
strife
,
and
are
not
edifying
,
but
foolish
and
unlearned
questions
,
2
Tim.
2.
14
,
16
,
23.
men
are
to
flee
,
and
to
shun
these
,
even
when
occasion
is
given
.
For
,
though
every
question
hath
a
truth
upon
one
side
,
and
the
searching
into
necessary
truths
be
edifying
,
yet
as
to
such
,
considering
the
contention
that
waiteth
on
them
,
and
the
difficulties
that
are
about
them
,
the
Church
gaineth
more
by
silence
in
them
,
than
by
too
fervent
pursuing
of
them
.
9.
Men
at
such
a
time
would
be
diligent
in
the
duties
of
their
stations
,
and
keep
themselves
within
these
;
and
,
as
the
Apostle
saith
,
1
Cor.
7.
20.
would
abide
in
the
calling
wherein
they
are
called
:
for
,
by
so
doing
there
is
no
occasion
of
offence
.
When
a
Magistrate
holdeth
in
the
duties
of
a
Magistrate
,
and
Ministers
,
Masters
,
Servants
,
Husbands
and
Wives
,
and
so
all
sorts
contain
themselves
within
the
bounds
of
their
respective
stations
,
that
is
a
thing
offensive
to
none
;
But
when
they
exceed
or
give
occasion
to
others
to
think
that
they
exceed
,
then
it
becometh
offensive
,
and
maketh
the
Gospel
to
be
evil-spoken
of
.
For
which
cause
,
the
Apostle
commendeth
to
Subjects
,
Wives
,
Servants
,
and
all
sorts
,
the
doing
of
the
duties
of
their
respective
stations
▪
as
that
which
doth
adorn
the
Gospel
,
and
stop
the
mouthes
of
gainsayers
.
10.
There
would
be
mutual
faithfulnesse
,
and
a
condescending
upon
their
side
who
are
offended
,
freely
and
soberly
to
admonish
those
by
whom
they
are
offended
;
and
upon
the
otherside
,
a
condescending
to
satisfie
and
remove
any
offence
▪
taken
by
those
who
have
given
it
,
or
at
whom
it
is
taken
.
This
is
our
Lord's
rule
,
Matth.
18.
15.
&c.
There
is
nothing
more
needfull
,
when
offences
abound
,
than
these
,
and
yet
often
there
is
little
or
no
accesse
to
them
,
or
practice
of
them
when
they
are
most
needfull
,
And
this
maketh
offences
to
abound
the
more
.
And
what
thing
is
more
unsuitable
than
for
one
to
take
or
keep
offence
at
another
,
and
yet
never
to
endeavour
his
recovery
who
hath
offended
,
and
by
so
doing
to
hazard
both
their
souls
?
Or
,
when
one
hath
given
offence
,
and
is
admonished
,
to
refuse
to
come
out
himself
,
or
to
keep
another
out
of
this
snare
?
11.
This
endeavouring
to
have
offence
removed
,
ought
to
be
followed
convincingly
,
and
that
in
the
several
steps
laid
down
,
Matth.
18.
and
if
privat
reasoning
and
admonition
prevail
not
,
it
is
to
proceed
further
till
it
come
to
the
Church
.
But
because
the
Scandal
then
becometh
publick
,
we
shall
speak
of
it
in
the
next
branch
.
Only
now
it
is
to
be
adverted
concerning
these
offences
in
reference
to
which
we
are
to
admonish
our
brother
,
and
thus
to
follow
them
in
case
of
sleighting
▪
1.
They
are
not
only
wrongs
done
to
the
person
immediatly
or
directly
,
but
it
may
be
his
being
stumbled
at
his
seeing
a
mans
miscarriages
towards
others
,
So
the
injury
may
be
to
one
,
but
the
offence
to
another
.
2.
This
duty
is
to
be
gone
about
,
not
only
without
all
heat
,
prejudice
,
or
contention
,
but
with
the
spirit
of
love
,
as
a
duty
proceeding
there
from
for
his
good
,
even
from
that
same
spirit
by
which
we
pray
for
him
,
they
being
both
equally
necessary
duties
.
And
,
3.
That
this
Order
of
Christ's
is
not
to
be
interverted
by
any
,
nor
the
publick
gone
to
,
till
the
private
●…ay
be
effectually
essayed
.
12.
There
is
a
necessity
in
every
thing
(
especially
at
such
a
time
)
to
be
single
in
our
end
,
having
the
glory
of
God
mainly
in
our
eye
.
And
that
not
only
for
our
own
peace
,
but
also
for
the
conviction
of
others
.
It
is
often
our
unsinglenesse
that
maketh
us
carelesse
in
giving
offence
,
and
also
the
evidence
or
appearance
of
that
,
that
maketh
others
readily
to
take
offence
at
our
carriage
.
Hence
we
see
,
that
the
actions
of
such
who
are
supposed
to
be
single
,
are
not
so
readily
stumbled
at
.
And
this
direction
is
expresly
laid
down
in
reference
to
this
end
,
1
Cor.
10.
31.
Whether
therefore
ye
eat
or
ye
drink
,
or
whatever
ye
do
,
do
all
to
the
glory
of
God
:
give
none
offence
neither
to
Iew
nor
Gentile
,
&c.
It
were
fit
therefore
at
such
a
time
,
that
a
man
should
examine
his
own
breast
,
and
try
what
leadeth
him
on
such
a
design
,
or
act
;
for
often
by-ends
and
motives
will
steal
in
,
when
we
seem
to
our selves
to
be
most
servently
zealous
:
self-interests
had
need
to
be
much
denied
in
such
a
time
.
13.
Much
care
would
be
had
to
keep
up
the
authority
of
all
Christ's
Ordinances
;
they
are
the
lights
and
means
whereby
men
are
to
be
directed
,
lest
they
stumble
,
and
to
be
strengthened
and
comforted
in
their
spiritual
consolations
:
and
hardly
offences
arise
,
but
the
Devil
seeketh
to
discredit
these
,
because
then
men
are
in
the
dark
,
and
so
cannot
but
fall
when
blocks
are
in
their
way
.
Hence
often
are
the
Ordinances
of
life
the
very
pretended
rise
of
offences
,
as
concerning
a
Ministery
,
Baptism
,
the
Lords
Supper
,
Sabbath
Day
,
Singing
of
Psalms
,
Constitution
of
a
Church
,
Discipline
,
&c.
because
by
making
these
to
be
stumbled
at
,
or
stones
of
stumbling
,
men
can
have
accesse
to
no
other
means
,
either
for
direction
or
consolation
.
On
this
ground
Paul
endeavoureth
so
much
to
vindicate
himself
from
what
was
imputed
to
him
,
2
Cor.
12.
19.
And
for
this
end
so
many
directions
are
given
for
keeping
up
the
credit
of
the
ordinances
in
the
most
difficult
dark
cases
,
as
Song
1.
8.
Eph.
4.
12
▪
13.
Heb.
13.
7
,
8
,
&c.
&
17.
especially
Mat.
18.
17
,
18
,
&c.
And
on
the
contrary
,
for
eschewing
corrupt
teachers
,
and
those
who
cause
divisions
and
offence
contrary
to
the
doctrine
learned
,
&c.
Rom.
16.
17.
Then
it
is
a
time
to
try
the
spirits
,
and
to
fear
snares
,
and
to
hate
every
garment
that
is
spotted
with
the
flesh
;
and
we
find
in
Scripture
,
and
experience
that
ever
these
two
go
together
,
to
wit
,
shunning
of
those
who
bring
false
doctrine
,
and
the
adhering
to
those
who
are
faithfull
on
the
other
side
.
14.
At
such
a
time
especially
,
Christians
in
their
walk
toward
one
another
,
ought
to
be
of
a
sympathizing
and
condescending
temper
.
This
is
to
bear
the
infirmities
,
of
the
weak
,
and
not
to
please
our selves
,
but
our
neighbour
for
his
good
to
edification
,
even
as
Christ
pleased
not
himself
,
&c.
as
the
Apostle
hath
it
to
the
same
scope
,
Rom.
15.
1
,
2
,
3.
Tenaciousnesse
and
self-willednesse
do
often
breed
offences
,
and
continually
stand
in
the
way
of
removing
of
them
,
and
although
there
is
nothing
more
ordinary
in
a
time
of
offences
than
that
,
to
wit
,
for
men
to
stand
to
their
own
judgement
and
opinion
as
if
it
were
a
piece
of
liberty
and
conscience
,
not
to
condescend
in
a
thing
that
we
judge
lawfull
,
yet
is
there
nothing
more
unsuitable
for
Christians
in
such
a
time
:
for
,
as
Solomon
saith
,
Only
by
pride
cometh
contention
,
Prov.
13.
10.
So
this
self-pleasing
humour
is
the
great
fomenter
of
offences
in
the
Church
.
This
condescending
was
Paul's
practice
in
this
case
,
1
Corinth.
9.
ver.
19
,
20
,
&c.
who
became
all
things
to
all
men
,
for
their
edification
,
being
in
the
use
of
indifferent
things
so
dependent
upon
the
edification
of
others
,
and
so
denied
to
his
own
pleasing
and
inclination
;
yea
,
even
to
his
own
light
,
as
if
he
had
had
none
himself
.
And
although
this
be
incumbent
to
all
Christians
,
yet
these
who
are
more
eminent
and
strong
,
are
especially
called
to
this
forbearance
and
condescending
,
as
i●…
is
Rom.
15.
1.
We
then
that
are
strong
ought
to
bear
▪
&c
▪
Gal.
6.
1
,
2.
It
is
a
great
mistake
in
Religion
,
to
think
,
that
in
indifferent
circumstantiall
things
,
the
weak
should
follow
the
strong
,
and
upon
that
ground
to
undervalue
the
offending
of
them
:
It
is
quite
contrary
to
Scripture
,
the
strong
are
to
carry
to
the
weak
as
men
do
to
brittle
and
weak
vessels
,
using
tendernesse
to
them
lest
they
be
crushed
.
What
is
said
in
all
the
directions
,
doth
therefore
specially
concern
the
more
strong
Believers
,
that
in
these
they
may
go
before
others
.
CHAP.
IX
.
Holding
forth
what
ought
to
be
the
carriage
of
Ministers
when
Offences
abound
.
15.
THe
last
direction
is
,
That
then
Ministers
in
a
speciall
manner
,
are
called
to
bestir
themselves
for
draining
this
torrent
of
Offences
,
even
as
they
are
to
set
themselves
against
the
abounding
of
sins
.
And
indeed
we
know
no
mean
fitter
and
more
comprehensive
for
this
end
,
than
that
Ministers
cordially
interpose
for
the
removing
thereof
.
For
,
this
is
a
speciall
end
for
which
they
are
given
to
the
Church
,
as
was
formerly
said
,
and
this
is
a
special
part
of
their
charge
,
to
watch
over
souls
in
reference
to
this
.
Hence
we
see
,
that
the
Apostle
Paul
doth
not
insist
more
in
his
publick
doctrine
,
or
in
his
private
carriage
,
upon
any
thing
,
than
upon
this
,
to
wit
,
That
the
Church
may
be
made
and
keeped
free
of
offences
,
as
what
hath
been
observed
from
him
out
of
the
Epistles
to
the
Romans
,
Corinthians
,
Galatians
,
&c.
doth
evince
.
Nor
doth
he
with
any
kind
of
persons
deal
so
much
to
restrain
strifes
,
contentions
,
janglings
about
words
,
and
such
things
which
do
gender
offences
,
as
in
the
Epistles
to
Timothy
and
Titus
,
charging
them
,
that
not
only
in
refere●…ce
to
their
own
carriage
,
but
,
as
Ministers
of
the
Gospel
,
they
would
endeavour
this
in
their
charges
;
and
there
can
be
no
reason
of
this
,
but
because
the
matter
is
of
such
concernment
to
the
Church
,
and
because
they
by
their
stations
have
a
main
influence
either
on
the
restraint
or
growth
of
scandals
and
offences
.
Yea
,
doth
not
the
blessed
Prince
of
Pastors
Himself
,
often
take
notice
of
offences
in
His
sermons
?
sometimes
reproving
them
,
sometimes
shewing
the
ill
of
them
,
and
often
purposly
insisting
in
instructions
for
this
very
end
,
that
His
Disciples
should
not
be
offended
,
as
Ioh.
16.
1.
and
in
His
practice
,
condescending
to
prevent
the
offence
,
even
of
carnal
men
,
Matth.
17.
27.
and
doth
much
insist
on
that
doctrine
,
giving
directions
for
preventing
and
removing
thereof
,
Matth.
18.
and
particularly
He
giveth
direction
for
the
promoving
of
mortification
,
by
cutting
off
the
right
hand
,
and
plucking
out
the
right
eye
,
&c.
which
being
given
by
the
Lord
,
if
well
studied
and
practised
,
might
be
a
compend
of
all
other
directions
,
it
is
so
well
chosen
for
that
purpose
,
as
all
His
directions
were
.
All
which
sheweth
,
that
when
offences
abound
,
much
doth
ly
upon
Ministers
at
such
a
time
,
and
that
both
in
reference
to
their
own
personall
carriage
,
and
also
in
their
ministeriall
stations
;
and
in
sum
,
in
their
whole
walk
,
both
amongst
themselves
,
and
towards
others
of
all
sorts
,
which
we
may
hint
at
in
some
particular
instances
:
As
,
1.
that
their
conversations
be
then
grave
,
sober
,
holy
,
denied
,
&c.
and
eminent
in
all
that
is
called
for
from
private
Christians
,
at
such
a
time
.
For
,
as
their
carriages
are
more
observed
than
others
,
So
do
spots
upon
them
more
discernably
appear
,
and
when
appearing
,
are
more
readie
to
stumble
and
harden
others
.
It
is
for
this
,
that
a
Minister
is
to
shew
himself
a
pattern
and
as
a
copie
or
example
to
the
Believer
,
in
word
,
in
conversation
,
in
charity
,
in
spirit
,
&c.
as
it
is
,
1
Tim.
4.
12.
Upon
this
ground
also
are
they
at
such
a
time
to
flee
youthfull
lusts
of
contentions
,
strife
,
and
such
like
,
even
when
these
seem
to
follow
them
;
and
on
the
contrary
,
to
pursue
righteousnesse
,
faith
,
charity
,
peace
,
&c.
even
when
these
seem
to
flee
from
them
,
as
it
is
,
2
Tim.
2.
22.
Both
which
places
relate
especially
to
perrillous
times
,
as
the
scope
in
the
preceeding
words
doth
hold
forth
.
And
if
this
be
not
in
Ministers
,
what
can
be
expected
amongst
the
people
?
and
without
this
,
can
their
carriage
or
publick
Ministery
have
weight
to
this
end
?
2.
Ministers
would
be
watchfull
,
not
only
over
sins
,
but
even
over
offences
,
yea
,
even
over
passive
offences
,
lest
any
by
themselves
,
or
any
other
be
offended
,
which
was
our
Lords
way
and
the
practice
of
the
Apostles
,
as
in
the
places
cited
.
For
,
to
be
offended
,
is
an
infirmity
and
sicknesse
,
even
when
the
offence
is
meerly
taken
;
and
for
a
Minister
not
to
be
affected
with
that
,
doth
hold
forth
a
most
unministeriall
cru●…ll
disposition
;
that
is
spoken
of
by
the
Apostle
as
a
great
part
of
the
care
of
the
Church
,
2
Corinth.
11.
28
,
29.
Who
is
weak
,
and
I
am
not
weak
?
Who
is
offended
,
and
I
burn
you
?
The
hearing
of
a
persons
stumbling
,
ought
to
stound
and
will
stound
the
heart
of
a
sympathizing
Minister
,
as
if
it
were
a
fire
in
his
bosome
.
And
were
this
one
thing
in
vigour
,
to
wit
,
native
sympathie
with
those
that
are
offended
,
it
would
usher-in
all
other
directions
:
This
would
make
Ministers
pray
much
to
have
it
prevented
,
as
our
Lord
doth
,
Ioh.
17
▪
and
Paul
doth
,
Rom.
15.
5.
This
would
make
Ministers
sparing
to
give
offence
,
or
to
laugh
at
the
offences
of
others
,
or
to
despise
and
sleight
those
that
are
offended
,
much
lesse
to
spread
rumours
,
entertain
contentions
,
or
so
to
aggrege
miscarriages
in
others
,
as
thereby
the
floud
of
offences
may
rather
be
increased
than
dried
up
by
them
.
And
it
is
found
,
that
seldom
offences
have
been
in
the
Church
,
but
Ministers
have
had
a
prime
hand
therein
,
as
if
it
had
been
a
part
of
their
duty
to
promove
the
same
:
which
sayeth
,
that
especially
they
had
need
to
be
watchfull
at
such
a
time
.
3.
Ministers
would
endeavour
much
unity
amongst
themselves
,
and
unity
amongst
Professours
.
There
is
no
keeping
off
of
offences
without
this
;
for
strife
and
contention
are
the
fewell
by
which
this
plague
of
scandal
is
kindled
and
entertained
,
when
offences
are
abounding
in
Corinth
:
it
is
the
first
direction
that
Paul
giveth
,
1
Epist.
1
chap.
ver.
10.
I
beseech
you
,
brethren
,
by
the
name
of
our
Lord
Iesus
Christ
,
that
ye
all
speak
the
same
things
,
that
there
be
no
divisions
among
you
,
&c.
And
when
he
hath
been
large
in
two
Epistles
,
he
doth
almost
close
with
this
,
2
Epist.
chap.
13.
11.
Finally
,
brethren
,
farewell
:
Be
perfect
,
be
of
good
comfort
,
be
of
one
mind
,
live
in
peace
;
and
the
God
of
peace
shall
be
with
you
.
And
he
not
only
exhorteth
to
it
,
But
,
Rom.
15.
5.
he
prayeth
for
it
upon
the
back
of
all
his
doctrine
and
directions
concerning
offences
;
Yea
,
it
was
the
way
that
our
blessed
Lord
Jesus
took
,
to
commend
union
,
and
to
pray
for
it
to
His
Disciples
,
lest
thereby
the
world
should
be
stumbled
and
keeped
back
from
the
acknowledging
of
Him
,
and
the
beauty
of
the
Church
should
be
obscured
,
so
as
the
members
thereof
should
not
be
known
to
be
His
Disciples
,
as
may
be
at
length
seen
in
the
Gospel
,
and
particularly
,
Ioh.
17.
4.
Ministers
would
study
the
diverting
of
people
from
these
things
which
ordinarily
breed
offences
,
as
striving
about
words
,
and
jangling
in
controversies
not
materiall
,
the
judging
and
condemning
of
others
,
and
such
like
;
and
they
would
study
to
be
occupied
themselves
,
and
to
have
others
exercised
in
these
things
that
come
nearer
the
power
of
Godlinesse
and
the
life
of
Religion
.
We
see
when
the
rest
of
the
Disciples
offend
at
Zebedee's
children
for
their
suit
,
the
Lord
checks
that
,
and
proposeth
to
them
the
necessity
of
humility
and
mortification
,
and
such
like
,
that
he
might
put
the
unprofitable
question
,
(
who
should
be
greatest
?
)
out
of
their
head
,
as
it
is
in
Matth.
chap.
18.
1
,
&c.
and
chap.
20.
ver.
20
,
and
25
,
&c.
And
this
is
frequent
in
Paul's
Epistles
to
Timothy
and
Titus
,
whereas
upon
the
one
side
,
he
dehorteth
from
strife
,
contention
,
vain
jangling
,
following
of
fables
,
and
such
like
,
So
he
doth
,
upon
the
other
side
,
exhort
to
the
exercise
of
godlinesse
,
and
to
the
pressing
of
good
works
,
as
good
and
profitable
to
men
in
opposition
to
these
,
as
may
be
gathered
from
1
Tim.
chap.
1.
ver.
4.
5.
and
chap.
4.
ver.
7
,
8.
2
Tim.
chap.
2.
ver.
14.
15
,
&c.
Titus
3.
ver.
8.
9.
Yea
,
the
Apostle
will
have
Ministers
so
serious
in
this
,
as
to
charge
and
obtest
their
hearers
(
as
he
did
his
,
1
Corinth.
1.
10.
and
Phil.
2.
1.
)
to
eschew
these
things
,
and
not
to
strive
about
words
,
1
Tim.
1.
3.
4.
2
Tim.
2.
14
,
&c.
Especially
Ministers
would
beware
of
mentioning
such
things
unnecessarily
,
as
are
the
bone
of
contention
,
or
which
may
foster
mistakes
of
,
or
grudges
against
,
others
,
or
make
themselves
to
appear
to
be
carnal
,
and
to
walk
like
men
,
But
rather
they
would
endeavour
to
hush
them
to
silence
,
as
they
would
have
blocks
removed
out
of
the
peoples
way
,
otherwise
they
cannot
but
lose
of
their
ministeriall
authority
,
and
discompose
the
frame
of
the
people
,
which
by
all
means
should
be
e●…chewed
by
them
.
The
considering
of
three
Scriptures
will
give
a
view
of
Paul's
carriage
in
reference
to
this
,
And
O
how
commendable
is
it
!
The
first
is
,
1
Corinth.
9.
19
,
20.
21
,
22
,
&c.
Though
I
be
free
from
all
men
,
yet
have
I
made
my self
servant
unto
all
,
that
I
might
gain
the
more
.
And
unto
the
Iews
,
I
became
as
a
Iew
,
that
I
might
gain
the
Iews
;
to
them
that
are
under
the
Law
,
as
under
the
Law
,
that
I
might
gain
them
that
are
under
the
Law
;
to
them
that
are
without
Law
,
as
without
Law
,
(
being
not
without
Law
to
God
,
but
under
the
Law
to
Christ
)
that
I
might
gain
them
that
are
without
Law
.
To
the
weak
became
I
as
weak
,
that
I
might
gain
the
weak
:
I
am
made
all
things
to
all
men
,
that
I
might
by
all
means
save
some
.
Where
,
his
condescending
to
others
,
his
insinuating
by
all
means
to
win
the
affection
of
people
,
his
greedinesse
to
edifie
and
save
souls
,
and
his
endeavouring
by
his
own
example
to
engage
others
to
that
same
condescending
way
,
are
abundantly
holden
forth
as
an
useful
and
excellent
copie
to
be
followed
especially
by
Ministers
,
who
should
studie
edification
at
such
a
time
most
seriously
.
The
second
is
,
2
Corinth.
6.
from
ver.
1.
to
ver.
11.
It
is
a
great
word
that
he
hath
ver.
3.
Giving
no
offence
in
any
thing
,
that
the
ministery
be
not
blamed
:
(
for
untendernesse
in
offences
maketh
the
Ministery
obnoxious
to
contempt
)
But
in
all
things
approving
our selves
as
the
Ministers
of
God
;
that
pointeth
out
a
ministeriall
walk
which
studieth
more
the
Masters
honour
,
the
credit
of
the
Ordinances
,
and
the
good
of
souls
,
both
his
own
and
others
,
than
the
pleasing
of
others
,
and
the
making
themselves
acceptable
only
a●…
men
,
or
as
familiar
companions
to
those
they
converse
with
.
Then
followeth
,
In
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
〈◊〉
,
in
labours
,
in
watchings
,
in
fastings
,
By
purenesse
,
by
knowledge
,
by
long-suffering
,
by
kindnesse
,
by
the
holy
Ghost
,
by
love
unfeigned
,
By
the
word
of
truth
,
by
the
power
of
God
,
by
the
armour
of
righteousnesse
,
on
the
right
hand
,
and
on
the
left
;
By
honour
and
dishonour
,
by
evil
report
and
good
report
:
as
deceivers
,
and
yet
true
;
As
unknown
,
and
yet
well
known
;
as
dying
,
and
behold
,
we
live
;
as
chastened
,
and
not
killed
;
As
sorrowfull
,
yet
alway
rejoycing
;
as
poor
,
yet
making
many
rich
;
as
having
nothing
,
and
yet
possessing
all
things
.
Wherein
,
as
in
so
many
steps
,
he
setteth
forth
his
ministerial
walk
,
for
the
preventing
of
offence
,
being
a
most
excellent
description
of
a
patient
,
diligent
,
faithfull
,
denied
,
impartiall
,
single
,
powerfull
preacher
,
driving
and
pressing
the
great
design
of
Reconciliation
,
as
his
main
scope
,
as
from
the
close
of
the
former
Chapter
,
and
the
beginning
of
this
,
is
clear
.
And
this
is
pointed
out
as
his
work
at
such
a
time
,
amongst
such
a
people
for
such
an
end
,
as
the
preventing
of
offence
.
The
third
Scripture
is
▪
2
Corinth
.
chap.
11.
ver.
28
,
29.
which
was
formerly
cited
,
and
is
worthy
to
be
engraven
on
a
Ministers
heart
.
Beside
that
which
cometh
upon
me
daily
,
the
care
of
all
the
Churches
.
Who
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burn
not
?
Never
man
was
more
serious
in
quenching
fire
in
his
house
than
Paul
was
in
removing
of
offences
,
and
in
recovering
such
as
were
offended
.
He
was
not
only
carefull
not
to
give
offence
himself
,
nor
only
to
keep
others
from
giving
offence
,
nor
yet
only
for
removing
of
such
as
were
taken
at
himself
;
nay
,
nor
only
to
satisfie
those
that
were
strong
that
had
offended
,
but
the
very
stumbling
,
although
without
cause
,
of
the
most
weak
,
ignorant
,
silly
persons
,
affected
him
more
,
than
if
it
had
peirced
himself
.
It
is
not
like
that
he
could
have
continued
carelesse
of
mens
constructions
of
him
,
of
their
being
grieved
and
made
weak
,
or
of
their
being
offended
any
other
way
,
(
as
,
alas
,
it
is
like
too
many
do
now
!
)
It
was
no
matter
of
laughing
to
him
to
hear
of
the
sadnesse
of
any
,
that
did
proceed
even
from
mistakes
;
and
there
was
no
rest
in
his
mind
till
such
an
infirmity
was
cured
.
These
three
places
and
others
,
being
soberly
considered
in
their
matter
and
scope
,
will
give
the
serious
consciencious
Minister
insight
in
a
great
part
of
his
duty
,
and
(
it
may
be
)
in
no
little
part
of
his
sin
and
challenge
at
such
a
time
.
The
Notes
also
of
the
Reverend
Master
Dickson
upon
the
same
subject
,
(
worthy
to
be
taken
notice
of
)
do
more
fully
confirm
this
.
Happy
were
the
Ministers
that
were
of
such
a
frame
and
of
such
a
practice
;
And
happy
were
the
Church
under
their
inspection
.
O
that
it
may
once
thus
be
!
PART
II.
Concerning
Publick
Scandals
,
or
Scandals
as
they
are
the
object
of
Church-censures
;
and
more
particularly
,
as
they
are
practical
,
or
,
in
practice
.
IT
resteth
now
that
we
should
speak
something
of
Scandal
as
it
is
the
object
of
Church-discipline
;
for
that
is
implyed
here
,
to
wit
,
That
this
scandal
,
given
by
the
Nicolaitans
,
was
such
as
ought
to
have
been
taken
notice
of
by
the
Church-officers
:
for
,
the
neglect
thereof
is
reproved
by
the
Lord
;
and
in
such
a
case
privat
admonitions
are
not
sufficient
.
We
may
therefore
speak
a
word
to
these
Questions
,
1.
When
a
Scandal
is
to
be
esteemed
publick
,
that
is
,
to
be
taken
notice
of
by
a
Church-judicatory
.
2.
What
Order
is
to
be
observed
in
proceeding
therein
.
3.
What
is
to
be
accounted
a
sufficient
ground
for
removing
of
such
an
offence
,
so
as
it
may
●…ist
all
ecclesiastick
Processe
,
or
may
remove
a
Sentence
when
it
is
passed
.
4.
What
is
the
duty
of
private
Christians
,
when
Church-officers
seem
to
be
,
and
possibly
indeed
are
,
defective
in
reference
to
this
?
CHAP.
I.
Shewing
that
every
Offence
is
not
publick
,
and
when
it
is
so
.
COncerning
the
first
Question
,
we
lay
down
these
grounds
,
1.
Every
thing
offensive
is
not
publick
,
or
immediatly
to
be
brought
before
a
Church-judicatory
.
Of
this
sort
are
,
1.
sins
of
infirmity
,
which
possibly
may
be
offensive
for
the
time
,
Yet
the
persons
way
being
considered
,
they
are
to
be
thought
to
proceed
from
his
infirmity
,
they
being
incident
to
such
who
are
in
some
serious
manner
watchfull
over
their
way
;
and
therefore
are
not
the
object
of
Discipline
,
which
is
to
curb
and
restrain
the
more
grosse
humours
of
Professors
:
Otherwayes
the
exercise
of
Discipline
,
in
reference
to
infirmities
,
would
utterly
prove
an
intanglement
both
to
Officers
and
Members
,
and
so
occasion
more
stumbling
,
contrary
to
Christ's
scope
.
2.
Offences
that
are
in
disputable
practices
,
or
that
flow
from
miscarriage
in
things
indifferent
,
are
not
properly
the
object
of
Church-censure
,
because
there
is
not
solid
accesse
of
through
convincing
the
party
.
Hence
we
see
,
that
in
these
disputes
concerning
indifferent
things
,
or
of
practices
following
thereupon
,
the
Apostles
reprove
mens
untendernesse
in
them
,
but
do
never
make
them
the
ground
of
Censure
as
such
,
except
they
be
aggreged
by
some
other
circumstance
.
Of
this
sort
al●…o
are
offences
that
may
proceed
from
mens
carriage
in
legal
pursuits
and
civil
contracts
which
may
offend
;
yet
cannot
they
be
legally
convinced
to
have
broken
a
rule
,
when
the
strain
of
their
way
is
legal
,
although
it
may
be
sinfull
before
God
,
and
be
to
be
reproved
by
private
admonition
where
men
have
accesse
.
3.
Some
offences
are
grosse
,
and
,
it
may
be
,
known
to
some
to
be
true
;
yet
possibly
there
is
no
convincing
way
of
demonstrating
the
truth
thereof
to
others
:
in
that
case
,
it
's
more
safe
and
edifying
to
forbear
publick
mentioning
of
that
scandal
,
than
to
prosecute
the
same
,
seing
it
may
more
irritate
the
person
,
and
weaken
the
Church-authority
,
than
edifie
.
4.
Some
scandals
are
grosse
,
and
may
be
made-out
by
two
or
three
witnesses
;
yet
are
not
immediatly
to
be
brought
to
publick
,
except
upon
the
supposition
of
following
obstinacy
,
and
not
satisfying
of
those
two
or
three
,
which
especially
is
to
be
considered
,
if
the
persons
carriage
be
otherwayes
cleanly
▪
This
is
Christ's
expresse
rule
,
Mat.
18.
and
to
bring
it
immediatly
to
publick
,
is
not
consistent
with
that
love
that
we
ought
to
have
to
one
another
:
For
,
charity
requireth
that
he
should
be
admonished
,
and
also
if
he
hear
,
that
it
should
sist
;
Otherwayes
,
such
being
satisfied
as
were
offended
,
it
were
to
waken
a
scandal
,
and
not
to
remove
one
.
But
now
especially
we
consider
what
is
a
publick
scandal
in
respect
of
its
nature
,
and
afterward
we
shall
enquire
when
it
is
so
to
be
accounted
publick
in
respect
of
its
notority
;
and
so
when
immediatly
it
is
to
be
brought
in
publick
:
for
,
it
is
certain
▪
that
these
two
may
be
divided
,
and
so
are
to
be
distinguished
,
as
was
formerly
hinted
.
For
,
a
scandal
may
be
publick
,
to
say
so
,
for
its
notority
,
but
yet
not
for
its
nature
.
2.
Scandals
may
be
of
that
nature
,
that
it
is
fit
Blake
,
pag.
130.
his
words
are
,
In
some
Countries
,
where
some
oaths
are
grown
customary
and
of
no
great
evil
repute
,
it
is
possible
for
a
godly
man
to
be
long
guilty
of
them
,
as
it
is
known
that
many
well
reputed
of
for
godlinesse
are
in
Scotland
,
&c.
where
he
doth
misrepresent
the
Church
of
Scotland
in
a
twofold
mistake
(
to
say
no
more
.
)
1.
as
if
some
swearing
were
so
customary
in
Scotland
as
to
abound
even
amongst
the
Godly
.
2.
As
if
it
were
not
taken
notice
of
,
or
of
no
evil
repute
or
scandalou●…
:
It
is
like
,
this
may
be
his
information
,
but
certainly
Christian
charity
would
have
pleaded
,
that
such
information
should
not
have
been
received
against
a
Brother
,
without
some
convincing
ground
;
much
lesse
to
have
been
vented
as
a
thing
known
against
a
Christian
Church
,
which
,
however
she
be
otherwise
afflicted
and
rent
,
and
so
obnoxious
to
much
contempt
and
reproach
,
yet
hath
a
witnesse
both
in
Heaven
and
Earth
of
zeal
against
that
sin
,
and
innocencie
in
that
respect
,
as
to
these
that
are
Godly
,
even
but
seemingly
,
There
being
nothing
more
abhorred
by
a
godly
heart
,
and
accounted
a
greater
evidence
of
profanity
amongst
us
,
than
customary
irreverent
medling
with
the
holy
Name
of
God
,
and
swearing
of
any
kind
:
and
although
we
be
many
wayes
guilty
before
God
,
even
in
this
respect
;
yet
we
suppose
she
may
hold
up
her
face
therein
,
beside
,
and
with
,
any
Church
on
earth
.
3.
We
say
,
That
even
among
these
Scandals
that
highest
censure
of
Excommunication
,
when
open
rebukes
cannot
do
the
businesse
,
as
we
see
in
the
case
before
us
,
and
other
practices
of
Pauls
.
And
we
suppose
,
that
such
a
scandal
as
hath
this
Sentence
following
upon
it
,
would
be
in
the
grosnesse
of
its
nature
,
and
clearnesse
of
its
proof
,
convincingly
made
out
both
to
the
person
himself
,
and
to
others
.
Because
,
1.
otherwise
it
may
make
this
great
Ordinance
contemptible
,
if
upon
like
,
or
disputable
grounds
,
it
be
drawn
forth
.
2.
Neither
can
it
have
weight
with
the
person
to
gain
its
end
upon
him
natively
,
as
a
Church-ordinance
ought
to
have
,
the
first
step
whereof
is
,
convincingly
to
argue
him
to
the
sense
of
his
fault
,
as
the
word
is
,
Matth.
18.
15.
3.
Neither
can
it
be
expected
to
have
such
weight
with
others
who
ordinarily
carry
towards
them
that
are
under
it
,
as
they
are
convinced
of
the
weightinesse
or
lightnesse
of
the
ground
of
that
Sentence
.
4.
The
nature
of
this
Ordinance
cleareth
this
also
;
for
(
as
Divines
say
)
it
is
added
to
confirm
Gods
threatnings
,
as
Sacraments
do
seal
the
promises
;
then
it
importeth
,
that
there
must
be
a
clear
threatning
ere
this
can
be
appended
;
and
there
can
be
no
such
threatning
applyed
,
but
where
both
the
sin
in
its
nature
,
and
the
fact
in
its
notority
are
convincing
;
and
indeed
all
the
precedents
of
this
Sentence
in
Scripture
are
of
this
nature
,
to
wit
,
they
are
both
rare
,
and
also
upon
most
convincingly
grosse
evils
.
I
cannot
expresse
it
better
than
it
is
done
by
that
Reverend
Divine
,
Mr.
Thomas
Hooker
of
New
England
in
his
History
,
part
3.
pag.
39.
Such
evils
,
(
the
words
are
his
)
which
are
either
heynous
and
abommable
,
as
fornication
,
murther
,
adultery
,
incest
,
treason
,
&c.
or
,
if
not
so
grosse
,
yet
carry
the
face
of
evil
in
their
forehead
,
upon
the
first
serious
and
well
grounded
consideration
of
reason
;
and
have
been
pertinaciously
and
obstinatly
persisted
in
after
the
improvement
of
all
means
upon
them
for
conviction
and
reformation
:
These
only
deserve
Excommunication
by
the
rules
of
Christ
,
1
Cor.
5.
Matth.
18.
17.
thus
far
he
.
Advert
,
that
what
we
speak
here
of
a
publick
scandal
,
is
spoken
in
respect
of
the
nature
thereof
;
what
is
to
be
accounted
such
,
in
respect
of
its
manifestnesse
and
notoritie
,
followeth
afterward
to
be
spoken
of
.
CHAP.
II.
Concerning
what
order
is
to
be
keeped
in
the
following
of
publick
Scandals
.
THe
second
thing
,
to
wit
what
order
and
manner
is
to
be
observed
in
the
following
of
publick
Scandal
▪
is
not
easily
determinable
,
there
being
such
variety
of
cases
in
which
the
Lord
exerciseth
the
prudence
and
wisdom
of
his
Church-officers
:
and
indeed
the
gift
of
Government
(
to
speak
so
)
doth
especially
kyth
in
the
right
managing
of
Discipline
,
in
reference
to
the
severall
humours
and
constitutions
(
to
say
so
)
which
men
have
to
do
with
.
For
,
as
in
bodily
diseases
the
same
cure
is
not
for
the
same
disease
in
all
constitutions
and
seasons
,
and
as
Ministers
in
their
Doctrine
are
to
presse
the
same
things
in
diverse
manners
,
upon
diverse
auditories
;
So
this
cure
of
discipline
,
is
not
to
be
applied
equally
unto
all
persons
;
nay
,
not
to
such
as
are
in
the
same
offences
.
For
,
that
which
would
scarce
humble
one
,
may
crush
another
;
and
that
which
might
edifie
one
,
might
be
stumbling
to
another
,
of
another
temper
.
Therefore
we
suppose
there
is
no
peremptor
determining
of
rules
for
cases
here
,
but
necessarily
the
manner
of
procedor
in
the
application
of
rules
,
is
to
be
left
to
the
prudence
and
conscienciousnesse
of
Church-officers
,
according
to
the
particular
circumstantiate
case
.
Yet
we
may
lay
down
these
generals
▪
1.
All
publick
processing
of
scandalous
persons
,
Hence
,
2.
we
say
,
that
the
same
offences
,
upon
power
which
God
hath
given
is
for
edification
and
never
for
destruction
,
2
Corinth.
13.
10.
And
accordingly
,
we
see
Paul
in
some
cases
censuring
corrupt
men
,
as
Hymeneus
and
Phyletus
,
1
Tim.
1.
20.
Sometimes
again
,
he
threatneth
and
yet
spareth
,
although
the
scandal
in
it self
deserved
Censure
,
as
when
he
saith
,
Gal.
5.
I
wish
they
were
cut
off
that
trouble
you
,
and
yet
doth
it
not
,
because
he
found
not
the
Churches
edification
so
to
require
.
So
also
,
2
Corinth.
10.
4.
and
6.
Having
in
a
readinesse
to
revenge
all
disobedience
,
when
your
obedience
is
fulfilled
:
which
yet
he
thought
not
meet
for
the
time
to
do
,
lest
it
should
have
irritated
to
more
disobedience
,
and
have
bred
some
greater
rent
or
schism
,
or
have
made
the
authority
of
the
Ordinances
lesse
weighty
,
and
so
have
marred
his
end
,
which
was
in
all
things
(
and
so
in
this
forbearing
)
their
edification
,
as
he
expresseth
it
,
chap.
12.
19.
Brethren
,
we
do
all
things
(
and
so
this
also
)
for
your
edifying
.
When
I
speak
of
edifying
,
I
do
not
speak
of
pleasing
the
persons
(
for
,
that
may
be
often
destructive
to
them
,
and
others
also
)
But
this
is
intended
,
that
it
is
to
be
weighed
in
Christian
prudence
,
whether
considering
the
time
and
place
we
live
in
,
the
nature
of
the
person
we
have
to
do
with
,
and
of
those
also
among
whom
we
live
,
it
be
more
fit
to
follow
this
way
with
such
a
person
,
at
such
a
time
,
or
another
way
?
and
accordingly
as
it
seemeth
probable
,
that
this
way
will
honour
God
most
,
more
fully
vindicate
His
Ordinances
,
gain
the
person
from
sin
to
holinesse
,
at
least
,
to
a
regular
walk
,
and
edifie
others
most
;
So
accordingly
ought
Church-judicatories
to
take
the
way
that
leadeth
most
probably
to
that
end
.
And
therefore
it
ought
not
alwayes
to
be
accounted
partiality
when
such
difference
in
Church-procedour
is
observed
:
yet
these
things
would
by
all
means
be
1.
That
nothing
be
done
with
respect
to
persons
,
or
appear
to
be
done
so
;
that
is
,
for
outward
,
civil
,
or
naturall
respects
,
to
be
more
gentle
to
one
than
to
another
,
than
which
nothing
is
more
derogatory
to
ecclesiastick
Authority
,
and
stumbling
to
people
.
2.
This
difference
of
proceeding
,
would
rather
be
in
the
manner
and
circumstances
of
proceeding
in
reference
to
some
offences
,
than
in
dispensing
with
what
seemeth
to
be
materiall
;
or
,
it
would
be
in
such
offences
where
there
is
no
settled
rule
,
and
wherein
Church-officers
have
more
latitude
:
as
for
instance
,
some
offences
are
of
that
publick
nature
that
usually
they
are
followed
with
a
publick
reproof
;
such
cannot
be
conveniently
past-by
in
any
ordinary
conceivable
case
,
suppose
it
be
fornication
,
or
some
such
thing
;
yet
,
in
the
manner
of
citing
and
dealing
with
the
person
,
or
expressing
or
timeing
of
the
reproof
,
there
may
be
condescending
;
but
to
omit
it
altogether
,
would
hazard
the
casting
loose
of
that
Ordinance
of
publick
reproof
,
which
would
mar
the
edification
of
the
Church
more
than
advantage
any
particular
party
:
Other
offences
again
,
are
more
occasional
▪
in
reference
to
which
,
there
is
no
definit
law
,
or
practice
;
suppose
it
be
speaking
,
reproachfull
words
of
some
persons
,
Officers
,
or
others
,
in
such
there
is
more
liberty
to
condescend
which
way
may
be
most
convincing
to
the
party
.
Lastly
,
in
trying
what
may
be
most
edifying
,
we
are
not
to
look
to
one
end
alone
,
to
wit
,
the
persons
particular
good
only
,
or
the
publick
good
only
,
&c.
but
to
put
all
together
,
and
to
try
how
joyntly
they
may
be
best
attained
.
3.
From
this
also
it
will
appear
,
that
Church-officers
Take
to
thee
two
or
three
before
thou
tell
the
Church
.
Hastie
bringing
to
publick
reproof
,
is
constructed
by
many
to
be
a
seeking
of
their
shame
,
but
when
it
is
rare
,
and
done
in
the
order
foresaid
,
and
also
with
some
reasons
why
a
publick
rebuke
in
such
a
case
is
just
and
expedient
,
seing
other
means
have
failed
,
and
the
condition
of
others
calleth
for
that
now
,
&c.
it
doth
much
allay
that
prejudice
;
for
every
man
hath
reason
and
a
conscience
,
though
many
often
want
the
exercise
thereof
.
We
find
also
publick
rebukes
rare
in
Scripture
:
And
although
sometimes
,
a
publick
appearing
may
be
thought
most
edifying
to
the
Congregation
;
Yet
,
1.
If
they
were
very
frequent
,
they
would
lose
their
weight
.
2.
One
publick
rebuke
in
this
manner
▪
and
order
,
will
edifie
more
than
many
otherwise
:
for
,
it
is
not
the
multitude
of
them
that
edifieth
,
but
the
convincingness
of
the
manner
of
proceeding
.
And
therefore
we
conceive
it
is
never
fit
to
multiply
publick
rebukes
,
even
supposing
that
scandals
were
multiplied
,
but
that
some
should
be
pitched-on
that
might
most
convincingly
edifie
,
and
that
private
dealing
with
others
for
conviction
be
made
the
more
weighty
,
which
also
is
the
judgement
of
the
great
Augustine
.
3.
Peoples
offending
for
the
omiting
of
publick
rebukes
,
is
,
when
the
scandal
thereof
doth
flow
from
this
,
that
they
conceive
it
to
proceed
from
carlesnesse
,
negligence
,
partiality
,
or
some
such
thing
in
the
Officers
,
whereas
,
if
by
custome
it
shall
be
known
to
a
people
,
that
Officers
are
diligent
observers
of
these
things
,
and
are
not
defective
in
dealing
with
scandalous
persons
for
convincing
of
them
,
and
do
take
this
way
as
the
most
loving
and
tender
mean
of
their
●…aining
,
such
manner
of
proceeding
will
be
more
convincing
and
edifying
▪
than
if
the
thing
were
instantly
brought
to
publick
;
for
,
people
generally
approve
of
tendernesse
and
condescending
in
Church-officers
,
as
looking
like
love
to
the
gaining
of
souls
,
and
so
lay
much
weight
on
their
Censuring
,
even
of
others
,
when
they
see
them
,
as
it
were
,
constrained
thereto
.
And
on
the
contrary
,
there
is
nothing
more
offensive
to
them
than
when
this
tendernesse
is
desiderated
.
It
is
to
be
guarded
here
,
that
this
be
not
made
a
cloak
to
negligence
and
unfaithfulnesse
;
for
,
diligence
and
freedom
is
to
be
no
lesse
used
with
the
parties
,
yea
more
,
than
if
they
were
brought
to
publick
.
Only
,
this
forebearance
is
to
be
made
use
of
as
a
mean
for
making
that
diligence
and
freedom
the
more
succesfull
:
otherwise
,
whether
it
be
forborn
or
followed
,
it
continueth
still
to
be
hurtfull
.
Also
,
when
one
of
these
abounding
scandals
,
or
scandalous
persons
is
rebuked
▪
then
especially
the
Minister
would
so
gravely
and
zealously
agrege
that
evil
,
that
in
some
respect
all
that
are
under
it
may
be
reproved
,
and
his
indignation
at
it
may
be
so
discernable
,
that
that
one
reproof
may
be
in
place
of
many
,
and
yet
the
forbearance
will
give
accesse
for
some
to
come
off
the
same
.
4.
It
is
also
to
be
remembered
,
that
this
exercise
of
continually
)
to
prayer
,
that
is
,
to
the
private
exercise
thereof
;
and
the
Ministery
of
the
Word
,
that
is
,
the
preaching
thereof
in
publick
.
By
which
we
may
see
,
1.
what
a
Ministers
great
task
is
,
wherein
he
should
be
taken
up
,
to
wit
,
secret
prayer
,
(
under
which
are
comprehended
,
reading
,
meditation
,
and
other
duties
meet
for
his
own
particular
case
,
and
preparation
for
the
duties
of
his
calling
,
as
may
be
gathered
from
1
Tim.
4.
13
,
14
,
15.
)
and
the
publick
preaching
of
the
Gospel
.
2.
We
see
also
,
that
though
Ministers
are
virtually
both
Elders
and
Deacons
,
(
as
the
Apostles
were
)
yet
ought
they
to
regulat
their
exercising
of
both
these
,
with
respect
to
the
former
two
.
And
,
3.
that
Elders
and
Deacons
ought
in
governing
,
and
overseeing
the
poor
,
to
have
special
respect
to
keep
Ministers
from
being
burthened
or
toyled
with
these
,
that
they
may
have
freedom
to
follow
the
Ministery
of
the
Word
,
as
the
main
thing
:
Yea
,
even
to
have
much
accesse
to
privacy
and
solitarinesse
,
which
is
both
most
necessary
for
,
and
a
well
becoming
duty
to
a
Minister
;
This
is
a
special
end
of
the
appointment
of
these
Officers
,
and
in
reference
to
which
they
are
helps
,
1
Cor.
12.
28.
both
to
the
people
and
to
the
Ministers
.
A
third
thing
to
be
adverted
to
,
is
,
that
contentious
and
irritating
processes
be
so
followed
,
as
by
these
there
be
no
prejudice
laid
before
persons
▪
to
make
them
stumble
at
the
Word
,
or
to
render
it
the
more
unprofitable
.
It
is
true
▪
sometimes
such
things
are
necessary
for
the
good
of
the
body
,
and
for
the
vindicating
of
Christs
Ordinances
,
yet
as
much
as
may
be
they
would
be
shuned
,
and
Ministers
especially
ought
to
carry
so
in
the
manner
,
as
to
keep
room
for
the
Word
in
the
affections
of
the
parties
.
And
we
conceive
,
that
multiplying
and
lengthning
of
processes
(
except
where
there
is
grave
and
weighty
cause
)
and
the
way
of
triall
of
members
,
penitents
,
or
such
as
are
to
be
admitted
to
Sacraments
,
which
is
pleaded
for
by
some
,
if
it
were
put
in
practice
,
could
not
but
much
intangle
Ministers
,
yea
,
become
a
more
weighty
and
intolerable
burthen
to
them
,
than
the
preaching
of
the
Word
:
yea
,
could
not
but
be
obstructive
thereto
,
contrary
to
the
nature
of
Discipline
,
as
said
is
.
CHAP.
III.
Shewing
that
Christs
order
and
method
,
Matth.
18.
is
to
be
keeped
,
and
what
it
doth
imply
.
THe
fourth
generall
concerning
proceeding
in
publick
Scandals
,
which
we
would
lay
down
,
is
,
that
Christs
order
,
Mat.
18.
be
indispensably
kept
.
Which
we
conceive
,
being
compared
with
other
Scriptures
,
doth
imply
these
things
,
1.
That
offences
whether
they
be
in
lesser
patticulars
,
or
in
more
grosse
things
,
yet
if
they
be
but
known
to
few
,
are
not
instantly
to
be
brought
to
publick
,
(
except
some
circumstance
necessitate
the
same
for
greater
edification
)
and
this
order
is
to
be
observed
both
by
Officers
and
private
persons
.
It
were
not
therefore
unfit
,
when
any
delation
cometh
by
an
Elder
,
or
complaint
by
a
private
Professor
,
to
enquire
if
they
had
observed
this
rule
with
such
a
party
?
and
if
alone
,
and
with
some
others
,
friendly
and
rationally
they
have
endeavoured
to
convince
them
?
and
if
not
,
that
they
be
remitted
to
follow
that
way
,
and
if
they
have
done
it
,
It
would
be
enquired
,
if
their
so
doing
have
had
no
weight
?
Or
if
the
person
hath
continued
in
the
offence
notwithstanding
?
If
none
of
these
can
be
said
,
there
is
yet
no
ground
for
publick
tabling
of
a
scandal
:
and
this
we
suppose
would
cut
off
many
needlesse
processes
,
and
prove
more
edifying
.
2.
It
is
clear
from
that
place
,
that
the
offences
to
be
complained
of
,
are
not
injuries
or
wrongs
to
us
under
that
notion
as
such
,
but
what
is
offensive
in
its
nature
and
under
that
consideration
,
whether
any
wrong
be
intended
to
us
in
it
or
not
.
It
is
not
suitable
to
a
Church-court
to
have
only
persons
complaining
of
wrongs
done
to
themselves
,
as
if
they
be
cursed
,
de●…amed
,
&c.
and
yet
not
to
take
notice
of
what
is
offensive
,
as
wronging
the
honour
of
God
,
reflecting
upon
the
profession
of
the
Gospel
,
and
really
laying
a
stumbling-block
before
themselves
and
others
.
This
is
to
neglect
scandals
,
and
to
take
notice
of
slanders
,
which
,
as
we
said
,
differ
from
these
.
Hence
,
such
persons
ordinarily
follow
their
complaints
with
much
bitterness
,
and
never
seek
to
convince
the
party
privately
.
We
conceive
therefore
,
that
such
direct
complaints
,
so
circumstantiate
,
ought
not
to
be
admitted
,
at
least
,
upon
that
consideration
;
lest
the
Ordinance
of
Christ
be
made
subservient
to
mens
particular
passions
and
interests
.
It
is
therefore
more
fit
when
such
offences
arise
,
that
they
be
taken
notice
of
abstractly
from
such
complaints
,
and
that
in
the
order
that
other
scandals
are
to
come
in
,
whereof
now
we
are
speaking
.
3.
It
is
clear
from
that
order
,
Matth.
18
that
when
the
person
offending
,
doth
accept
of
the
admonition
,
there
is
no
mention
further
to
be
made
thereof
;
yea
,
it
would
not
be
so
much
as
reported
privately
,
if
it
be
not
otherwayes
known
.
4.
If
that
private
admonition
prevail
not
,
then
is
the
person
to
take
two
or
three
with
him
before
it
come
to
the
Church
,
and
this
is
not
to
be
done
superficially
,
and
for
exoneration
meerly
,
but
convincingly
,
and
for
the
persons
edification
.
Therefore
we
suppose
,
that
this
is
not
to
be
astricted
to
one
time
,
either
in
private
,
or
before
these
two
or
three
:
for
,
once
speaking
may
be
but
little
usefull
;
and
seing
the
Church
is
to
continue
in
dealing
with
the
person
before
they
give
him
over
and
proceed
,
and
before
they
can
account
that
he
heareth
not
them
,
So
ought
it
to
be
in
the
preceeding
two
steps
,
seing
the
words
are
the
same
.
Again
,
I
say
,
this
would
be
done
convincingly
,
they
would
argue
(
as
the
word
is
)
with
the
offending
brother
,
and
not
rest
satisfied
with
some
passing
word
or
admonition
.
Further
,
these
two
or
three
would
be
chosen
,
so
as
may
be
most
fit
for
that
purpose
,
and
may
have
most
weight
with
him
,
(
we
think
some
Elder
,
one
at
least
,
or
two
,
were
not
unfit
)
and
this
would
be
done
purposly
,
gravely
and
seriously
,
as
the
words
,
Take
with
thee
,
&c.
import
.
All
this
is
to
preceed
the
bringing
of
a
scandal
to
publick
,
which
is
to
sist
here
if
this
prevail
.
Whence
,
5.
also
we
may
see
,
that
every
scandal
which
is
known
to
two
or
three
,
is
not
to
be
accounted
a
publick
scandal
,
and
at
the
first
instant
to
be
brought
to
the
Church
,
because
it
is
supposed
,
that
these
two
or
three
may
have
knowledge
of
the
same
scandal
,
and
yet
may
it
warrantably
never
come
to
publick
,
if
the
person
hear
them
.
It
looketh
unlike
this
way
to
bring
scandals
to
publick
,
wherein
scarce
two
witnesses
can
be
had
.
Indeed
,
after
the
fault
noised
and
flagrant
,
and
the
presumption
is
great
,
and
the
party
suspect
like
,
such
things
are
publickly
to
be
taken
notice
of
,
though
the
proofs
be
not
so
pregnant
.
6.
If
this
do
not
the
businesse
,
but
the
person
continueth
obstinate
,
although
to
the
conviction
of
those
two
or
three
assessors
,
the
fact
be
grosse
,
and
the
party
guilty
,
then
it
is
to
be
brought
to
publick
▪
either
immediately
by
the
person
that
was
stumbled
,
or
by
an
Elder
,
(
for
which
cause
,
we
said
,
it
was
not
unmeet
that
one
of
these
should
be
among
the
former
witnesses
)
When
it
cometh
to
the
Church
,
we
conceive
,
that
with
the
parties
,
it
were
meet
to
call
some
one
,
or
moe
of
those
who
were
witnesses
of
the
private
admonition
,
that
the
Judicatory
may
be
informed
by
them
of
the
case
,
seing
probably
they
may
be
more
impartiall
than
the
other
.
And
it
will
be
conduceable
for
attaining
clearnesse
in
the
thing
,
to
know
what
hath
preceeded
▪
and
where
it
left
;
and
this
would
make
private
admonitions
and
witnesses
therein
,
to
have
the
more
weight
with
men
;
for
,
knowing
that
their
carriage
at
such
a
time
would
be
made
manifest
to
others
,
it
would
have
influence
to
make
them
at
first
more
rationall
and
sober
,
if
they
knew
that
what
they
said
then
,
would
afterward
be
repeated
to
them
before
two
or
three
;
and
what
they
spoke
before
those
,
were
to
be
again
impartially
reported
to
the
Eldership
▪
And
we
conceive
,
it
is
for
this
cause
amongst
others
,
that
Christ
calleth
them
witnesses
,
and
such
witnesses
,
as
may
establish
the
matter
,
which
must
be
rather
in
their
testifying
to
the
Church
,
than
in
private
accompanying
the
offended
party
.
Fo●…
,
when
a
person
bringeth
such
an
offence
to
a
publick
Judicatory
,
he
must
make
out
these
two
,
1.
That
such
a
person
hath
actually
given
offence
,
2.
That
he
hath
effectually
admonished
him
▪
and
he
hath
not
heard
him
,
not
satisfied
him
.
Now
,
though
the
first
be
made
out
by
other
witnesses
,
yet
the
last
cannot
be
made
out
but
by
such
as
were
called
by
him
;
and
therefore
with
respect
to
that
,
they
are
called
witnesses
by
our
Lord
,
as
is
said
.
When
this
is
done
,
the
convincing
and
recovery
of
the
party
is
yet
to
be
essayed
;
and
for
that
end
,
pains
are
to
be
taken
,
with
all
patience
,
gentlenesse
,
and
long-suffering
:
if
that
prevail
,
there
is
no
further
procedour
called-for
;
if
not
,
then
publick
admonitions
and
rebukes
are
to
be
added
.
If
nothing
prevail
,
the
Sentence
of
Excommunication
is
to
be
added
,
the
ground
being
convincingly
scandalous
in
its
nature
,
and
clear
in
its
evidence
,
as
was
formerly
said
;
and
it
will
not
be
found
often
in
a
Church
where
that
progresse
is
keeped
,
that
it
will
come
to
this
.
If
the
offences
be
of
that
nature
,
that
a
publick
rebuke
be
necessary
,
in
respect
of
the
circumstances
and
aggravations
thereof
,
it
is
not
to
be
neglected
:
Yet
,
it
is
not
necessary
that
every
offence
that
cometh
to
the
Eldership
,
yea
,
even
these
that
are
known
to
many
,
should
at
all
times
be
brought
to
a
publick
rebuke
.
For
,
if
the
Sessional
or
Elderships
admonition
have
weight
with
the
party
,
what
needeth
more
in
reference
to
him
?
And
if
there
be
no
hazard
that
others
be
infected
by
that
deed
,
or
provoked
by
that
example
,
there
is
no
necessity
alwayes
in
reference
to
them
,
especially
,
where
it
is
known
that
such
offences
are
not
passed
.
For
,
that
is
one
end
of
publick
rebukes
,
1
Tim.
5.
20.
That
others
may
fear
.
Yea
,
much
more
we
conceive
,
that
many
offences
may
be
brought
the
length
of
publick
rebukes
,
which
yet
are
not
to
be
drawn
out
unto
Excommunication
,
even
though
compleat
satisfaction
seem
not
to
be
given
.
Because
,
1.
that
Sentence
is
not
to
proceed
,
but
upon
weighty
convincing
causes
,
as
is
said
,
2.
Because
,
if
the
cause
be
convincing
,
the
person
offending
may
be
expected
sometimes
upon
after
thoughts
to
admit
of
conviction
,
though
distemper
or
prejudice
may
for
a
time
keep
it
off
,
as
experience
doth
prove
.
But
where
the
case
is
such
as
hazardeth
infection
to
others
,
and
the
persons
such
as
are
contemptuous
and
ready
to
spread
their
leaven
,
as
was
both
in
the
case
of
the
doctrine
and
deeds
of
these
Nicolaitans
,
the
Sentence
is
to
proceed
,
and
that
more
summarily
:
I
say
,
more
summarily
in
comparison
of
what
is
pas●…
,
yet
not
altogether
summarily
;
for
,
Paul
alloweth
an
Heretick
to
be
once
and
again
admonished
,
Tit.
3.
10.
And
in
this
Chapter
,
the
Lord
giveth
Iezebel
time
to
repent
:
and
here
,
those
corrupt
persons
are
exhorted
to
repent
before
He
come
to
fight
against
them
with
the
sword
of
His
mouth
,
ver.
16.
which
(
as
we
take
it
)
looketh
to
the
same
Sentence
.
We
will
not
be
peremptory
to
deny
what
may
be
done
when
the
crime
is
atrocious
,
the
evidence
palpable
,
the
scandal
great
,
the
contemptuousnesse
of
the
party
,
by
their
former
and
present
carriage
,
rendering
all
hopes
of
recovering
so
desperate
,
that
there
is
not
so
much
as
accesse
to
get
a
hearing
,
and
a
following
of
convictions
,
and
the
hazard
of
the
scandal
not
admitting
of
delay
:
I
say
,
in
such
a
case
,
we
will
not
deny
what
may
be
done
for
the
Churches
edification
more
summarily
;
yet
we
are
sure
,
ordinarily
the
way
laid
down
is
to
be
followed
.
CHAP.
IV.
Holding
forth
the
frame
wherewith
Church-Officers
should
proceed
in
Censure
,
and
helps
towards
the
same
.
IN
the
last
place
,
the
manner
of
proceeding
in
all
this
,
is
especially
to
be
looked
to
,
without
which
all
the
rest
will
be
weightlesse
.
Therefore
in
all
the
procedure
,
the
Church-officers
especially
would
have
a
zealous
,
serious
,
grave
and
authoritative
manner
of
carriage
,
having
weight
and
authority
in
their
least
looks
and
words
,
with
all
gravity
:
For
,
can
that
admonition
have
weight
with
others
,
that
appeareth
not
to
have
weight
with
those
that
give
it
?
Or
,
can
the
scandalous
be
serious
in
hearing
,
when
there
is
no
conviction
on
them
,
that
they
are
serious
and
affected
that
speak
?
Ministers
therefore
especially
,
as
also
Elders
in
their
place
,
would
endeavour
seriously
and
zealously
with
all
tendernesse
to
the
person
,
to
expresse
their
indignation
at
,
and
abhorrency
of
such
deeds
;
as
it
is
commended
in
Ephesus
,
ver.
6.
that
they
hated
the
deeds
of
the
Nicolaitans
.
And
certainly
,
a
Court
of
Christs
ought
to
look
like
Him
,
and
like
that
businesse
intrusted
to
them
,
and
to
have
a
different
stamp
from
other
Courts
.
And
there
is
nothing
that
weakneth
the
authority
of
a
Sentence
more
than
the
want
of
this
.
For
helping
therefore
to
it
,
we
propose
,
1.
That
the
conversations
of
such
as
take
notice
of
Scandals
in
others
,
should
be
shining
themselves
,
There
can
be
no
weightinesse
without
this
;
because
the
weight
and
authority
that
is
to
be
studied
here
,
is
that
which
may
be
convincing
to
consciences
,
rather
than
compulsive
to
the
outward
man
:
and
upon
this
ground
,
it
is
not
the
most
honourable
and
rich
that
give
Church-judicatories
most
authority
,
But
those
who
are
most
shining
and
convincing
in
their
carriage
,
particularly
in
reference
to
this
trust
:
For
,
though
outward
place
may
gain
more
outward
respect
,
yet
this
cannot
but
have
more
weight
upon
the
conscience
,
which
is
especially
to
be
affected
by
this
Church-authority
.
2.
We
would
beware
of
founding
this
authority
upon
carnal
grounds
,
or
to
lay
the
weight
of
it
there
,
such
as
the
power
and
authority
of
men
;
yea
,
or
upon
our
own
place
,
parts
,
or
weight
:
and
upon
that
account
(
as
it
were
)
to
boast
,
rather
than
to
perswade
or
convince
.
This
sometimes
may
have
weight
as
to
some
outward
conformity
,
but
doth
ever
lose
more
of
its
native
weightinesse
:
Therefore
Ministers
and
Elders
in
the
prosecuting
of
this
,
would
lay
the
weight
here
,
that
it
is
Christ's
Ordinance
,
and
that
they
act
in
His
Name
.
3.
They
would
even
in
that
procedure
aim
especially
to
deal
with
consciences
to
convince
them
,
rather
than
to
wrangle
with
corruptions
,
or
to
throw
the
outward
man
.
4.
The
Masters
honour
would
ever
be
respected
,
yea
,
reverently
and
frequently
mentioned
,
that
all
of
them
may
be
put
and
kept
in
minde
that
it
is
His
Ordinance
,
and
appointed
for
such
an
end
:
and
the
more
room
He
get
in
the
meeting
,
the
more
weight
will
their
procedure
have
.
5.
Ministers
,
and
Elders
particularly
,
would
pray
for
the
blessing
to
Discipline
,
as
well
as
to
the
Word
;
and
for
the
persons
offending
,
even
those
that
appear
to
be
most
stuborn
,
this
becometh
their
ministerial
authority
well
to
acknowledge
Him
,
and
is
the
way
to
have
His
presence
in
the
midst
of
them
,
without
which
they
can
expect
no
weight
;
and
the
more
He
be
seen
that
is
the
Master
,
the
more
authority
will
they
have
who
are
the
Servants
.
6.
It
helps
this
also
to
have
the
matter
and
proofs
convincing
.
Therefore
particulars
that
look
self-like
,
or
siding
with
interests
,
or
such
as
are
involved
in
civil
debates
and
contests
,
are
to
be
shunned
,
or
at
least
,
not
to
be
insisted
upon
:
for
,
readily
a
convincing
weighty
matter
,
will
have
some
impression
of
it self
upon
consciences
.
Hence
,
we
will
find
in
Scripture
that
generally
(
if
not
alwayes
)
publick
processes
are
tabled
upon
scandals
that
flow
from
commissions
,
and
that
of
such
nature
,
as
is
said
.
It
is
true
,
where
an
omission
is
owned
,
as
suppose
one
should
refuse
to
pray
,
or
where
palpably
defended
,
and
is
not
of
infirmity
,
as
idlenesse
was
in
Thessalonica
,
1
Epist.
chap.
3.
such
are
by
their
circumstances
rather
indeed
commissions
,
and
so
to
be
accounted
after
admonition
,
and
upon
just
ground
are
convincing
.
7.
There
would
be
weight
,
gravity
,
impartiality
,
self-deniednesse
,
and
affection
kything
in
every
circumstance
,
that
they
may
look
like
the
servants
of
Jesus
Christ
,
who
are
seeking
thee
good
of
His
people
;
and
so
foolish
sporting
and
laughing
,
idle
and
triviall
questions
,
passionate
words
,
heat
,
or
particular
and
personall
reflections
,
and
the
like
,
are
most
derogatory
to
the
authority
of
a
Church-judicatory
,
and
do
mar
the
weight
of
any
Sentence
upon
a
conscience
,
as
is
evident
in
daily
experience
,
where
sometimes
Censures
in
their
giving
and
receiving
,
are
,
upon
the
matter
,
an
irreverent
taking
of
the
name
of
the
Lord
in
vain
.
8.
There
would
be
in
all
this
,
an
holy
boldnesse
▪
and
an
undauntoned
fearlesnesse
in
respect
of
men
.
When
it
cometh
to
any
difficulty
,
minding
the
authority
of
Him
whom
we
represent
;
yet
so
,
as
in
this
boldnesse
,
conscience
of
duty
and
zeal
may
both
in
our
own
consciences
,
and
to
the
conviction
of
others
,
be
the
ground
,
end
and
motive
thereof
,
and
not
any
carnall
flash
of
passion
or
pride
,
or
fit
of
naturall
courage
,
which
may
make
Church-officers
look
like
men
,
but
not
like
their
master
;
for
,
as
His
Kingdom
is
not
of
this
world
in
these
respects
,
so
ought
His
Officers
to
administrate
the
same
otherwayes
than
a
wor●…ly
authority
useth
to
be
;
our
weapons
are
not
carnall
,
but
spirituall
,
and
mighty
through
God
,
and
therefore
as
such
should
be
used
.
The
last
general
direction
concerning
this
,
is
,
that
To
close
this
,
we
conceive
it
were
fit
for
the
authority
of
Church-judicatories
,
the
weight
of
admonition
,
and
the
edification
of
persons
,
that
there
were
some
specially
set
apart
for
government
,
although
they
were
fewer
:
And
,
O
that
this
might
be
attained
!
for
,
ordinary
conversing
of
Elders
in
common
and
ordinary
Callings
,
doth
not
a
little
obscure
the
weight
of
that
Ordinance
to
many
,
except
the
conversation
of
the
Elder
in
such
things
be
singularly
convincing
:
And
untill
this
be
attained
,
there
is
the
greater
need
for
Church-officers
to
be
as
little
in
common
businesse
and
discourses
with
those
over
whom
they
are
set
,
as
conveniently
may
be
,
that
there
may
be
the
more
accesse
to
converse
with
them
as
becometh
Officers
;
and
when
necessity
calleth
to
it
,
there
is
need
of
gravity
and
circumspectnesse
,
that
it
mar
not
their
weight
in
the
duties
of
their
office
at
any
other
time
.
And
also
Church-officers
in
their
meetings
amongst
themselves
,
would
be
alwayes
grave
and
serious
,
as
being
about
an
Ordinance
of
Jesus
Christ
.
CHAP.
V.
Concerning
what
is
to
be
done
,
when
offending
persons
give
no
satisfaction
.
IF
it
be
asked
then
,
what
is
to
be
done
,
supposing
persons
not
to
give
any
satisfaction
,
even
when
they
are
brought
to
publick
?
This
is
indeed
a
difficulty
,
and
will
,
no
question
,
pusle
any
consciencious
Church-officer
;
Yet
we
suppose
,
we
may
classe
such
offences
that
are
brought
to
publick
in
these
three
sorts
,
and
then
answer
.
1.
Some
offences
are
in
matters
that
are
lesse
horrid
and
scandalous
,
and
come
neerer
to
sins
of
infirmity
,
which
yet
are
scandalous
,
being
continued
in
suppose
officious
lying
,
angry
passionat
words
,
and
such
like
,
where
these
are
repeated
,
the
persons
are
to
be
rebuked
in
some
cases
;
yet
if
they
be
not
contemptuous
,
or
the
ills
otherwise
aggreged
,
we
see
not
how
there
can
be
proceeding
to
Excommunication
upon
such
grounds
,
because
Excommunication
is
a
chastisement
for
some
singular
offenders
,
and
is
not
for
offences
that
are
so
common
,
as
hath
been
formerly
said
.
Of
this
sort
may
be
the
sparingnesse
of
charity
in
Church-members
,
in
giving
little
to
the
poor
,
or
lesse
than
proportionally
they
should
,
though
they
do
not
altogether
shut
their
bowels
▪
This
may
be
the
object
of
admonition
,
but
we
think
hardly
of
Excommunication
,
except
it
have
grosse
contempt
with
it
,
and
so
hazard
of
making
void
,
by
evil
example
,
the
course
that
Christ
hath
appointed
for
overseing
the
poor
in
His
house
,
for
which
He
hath
appointed
Deacons
:
and
if
publick
charity
upon
any
pretext
were
restrained
▪
that
were
to
no
purpose
:
which
certainly
highly
reflecteth
on
Christ
,
and
is
a
grievous
scandal
.
We
find
the
Reverend
Master
Hooker
,
part
2.
chap.
2.
pag.
57.
lay
these
two
conclusions
,
1.
That
the
Church
is
to
stint
her
Members
,
and
determine
the
quota
of
their
charity
and
free
will-offerings
,
and
that
of
her self
.
2.
That
if
after
the
Deacons
private
diligence
,
this
be
not
given
in
,
he
is
to
follow
the
action
before
the
Church
.
Although
we
think
defect
of
charity
,
in
this
respect
,
a
great
sin
and
an
offence
,
and
may
be
justly
reproved
,
and
the
person
admonished
that
is
defective
palpably
in
that
which
is
proportionable
to
his
ability
;
yet
,
that
such
a
particular
stint
should
be
made
by
Church-power
,
and
exacted
under
such
certification
,
we
cannot
yet
find
to
be
warrantable
.
Although
we
give
the
Magistrate
that
liberty
,
and
where
he
exerceth
it
not
,
we
acknowledge
mutuall
condescension
may
do
much
.
And
we
are
sure
,
that
if
any
such
like
thing
should
be
found
in
the
Presbyteriall
way
,
it
had
been
charged
with
tyrannie
,
and
encroaching
on
the
place
of
the
Magistrate
long
ere
now
:
yet
it
may
be
(
when
it
is
well
managed
)
no
great
corruption
in
a
Church
.
A
second
sort
of
offences
are
such
,
as
are
of
themselves
grosse
and
publick
;
yet
not
atrocious
,
or
aggreged
with
contempt
,
such
as
fornication
,
some
acts
of
drunkennesse
,
and
such
like
.
The
party
▪
I
say
,
not
being
obstinate
,
but
seriously
acknowledging
his
fault
,
and
promising
to
abstain
and
amend
,
in
that
case
there
is
no
ground
to
proceed
to
the
highest
Censure
,
though
there
may
be
a
publick
rebuke
;
yea
,
though
their
acknowledgment
be
not
altogether
satisfying
;
yet
,
if
after
the
publick
rebuke
,
the
person
abstain
these
evils
,
and
renue
not
the
offence
,
the
processe
is
to
close
,
and
to
proceed
no
further
:
Because
,
1.
In
that
case
it
cannot
well
be
said
,
that
he
hath
refused
to
hear
the
Church
when
that
abstinence
followeth
.
2.
The
end
of
a
publick
rebuke
is
not
alwayes
to
be
an
evidence
of
the
persons
full
recovery
,
But
,
1.
to
be
a
mean
to
recover
him
.
2.
It
is
in
it self
a
publick
acknowledgment
of
the
fault
▪
and
a
virtuall
engagement
to
abstain
.
And
3.
it
hath
a
warning
force
and
certification
with
it
for
the
party
offending
,
if
he
continue
in
his
offence
:
Now
,
if
he
continue
not
,
it
cannot
be
said
that
he
hath
incurred
the
certification
,
or
made
the
rebuke
altogether
ineffectuall
:
And
therefore
in
such
cases
,
a
publick
rebuke
being
accepted
.
it
putteth
a
close
unto
such
processes
:
for
,
such
publick
rebukes
are
not
an
exercising
of
the
ke●…s
for
letting-in
any
to
the
Church
,
that
was
not
a
member
formerly
;
and
therefore
there
is
not
such
exactnesse
required
here
,
as
in
the
first
admission
of
heathens
,
yea
,
or
in
restoring
of
Excommunicate
persons
▪
who
have
been
bound
and
shut
out
,
but
it
is
the
warning
of
a
member
to
prevent
his
being
cast
out
.
Seing
therefore
this
rebuke
louseth
nothing
,
there
can
be
●…o
necessity
alleged
here
of
searching
into
his
acknowledgements
or
profession
;
and
we
make
no
question
,
that
offending
persons
being
rebuked
before
all
,
and
abstaining
from
such
offences
afterward
,
were
still
to
be
accounted
Church-members
,
capable
of
all
priviledges
,
notwithstanding
of
the
former
offence
.
For
,
although
he
was
offensive
before
that
rebuke
,
yet
was
he
not
actually
bound
or
excluded
from
any
Church
priviledge
by
that
offence
(
because
offence
giveth
ground
to
exclude
,
if
contempt
follow
,
but
doth
not
actually
exclude
of
it self
)
neither
doth
the
rebuke
bind
and
exclude
any
if
no
further
Censure
follow
and
be
added
thereunto
,
but
is
intended
to
prevent
both
,
And
therefore
,
I
say
,
that
a
person
meerly
rebuked
for
such
an
offence
,
and
not
continuing
in
,
or
renuing
the
same
,
hath
right
to
all
Church-priviledges
,
seing
he
is
by
no
Ordinance
of
Christ
excluded
;
and
that
way
of
publick
rebuking
,
is
appointed
to
prevent
the
falling
of
others
,
by
that
occasion
.
A
third
sort
of
offences
are
such
as
of
their
nature
are
grosse
,
and
in
their
evidence
clear
,
suppose
drunkennesse
,
fornication
,
grosse
swearing
,
corrupt
errours
,
&c.
and
the
person
offending
,
after
much
pains
,
doth
yet
continue
obstinate
,
refusing
to
hear
the
Church
;
in
that
case
the
rule
is
clear
to
proceed
with
the
Sentence
of
cutting
off
,
If
no
accidentall
thing
call
for
the
suspending
thereof
,
for
respect
to
the
Churches
good
.
If
it
be
asked
,
when
a
person
is
to
be
accounted
obstinate
2.
It
is
contempt
,
supposing
a
person
to
appear
,
and
yet
either
to
justifie
his
offence
,
as
if
it
were
no
wrong
;
or
to
deny
an
evident
fact
,
or
to
refuse
any
way
to
remove
an
offence
given
&c.
yet
in
such
cases
there
i●…
both
for
bearance
and
gentlenesse
for
a
time
to
be
essayed
,
and
the
offence
is
to
be
made
inexcusable
both
to
the
conscience
of
the
party
,
and
to
the
consciences
of
others
.
3.
Contempt
may
appear
in
this
,
when
persons
offending
appear
,
and
do
not
deny
the
offence
,
yet
by
such
proud
carriage
,
haughty
reflecting
,
irreverent
expressions
,
and
such
like
,
do
bewray
contempt
in
the
manner
of
their
carriage
,
and
there
by
do
give
more
offence
than
by
their
former
miscarriage
,
or
than
if
they
had
not
appeared
at
all
:
Because
,
that
doth
reproach
the
Ordinance
of
Christ
more
,
as
it
were
in
His
presence
to
affront
Him
,
and
like
the
souldiers
,
to
say
,
Hail
,
King
of
the
Iews
,
and
to
mock
Him
.
A
fourth
thing
that
may
be
judged
contempt
,
and
not
hearing
of
the
Church
▪
is
,
when
a
person
appearing
,
doth
with
some
seeming
reverence
acknowledge
the
fault
,
suppose
drunkenesse
,
slander
,
fornication
,
&c.
and
yet
doth
notwithstanding
continue
in
,
or
frequently
reiterate
the
same
offence
for
these
cannot
be
judged
sins
of
infirmitie
,
especially
when
they
are
so
frequent
,
and
that
after
admonition
;
for
,
the
Churches
admonition
doth
not
only
tend
to
draw
forth
an
acknowledgement
of
the
offence
past
,
but
to
prevent
the
like
for
time
to
come
;
and
where
that
is
not
,
it
cannot
be
said
that
Christs
Ordinance
hath
had
weight
.
And
in
such
a
case
,
the
accounting
of
verball
acknowledgements
enough
,
where
there
is
a
continuance
in
some
seen
evils
,
were
to
make
the
Ordinance
of
Christ
obnoxious
to
reproach
,
and
to
frustrate
it
of
its
end
,
which
is
to
remove
and
prevent
offences
,
(
for
in
that
case
they
abound
more
)
and
it
would
strengthen
men
that
could
dissemble
,
to
continue
in
their
profanitie
,
seing
by
that
they
might
ever
escape
the
Sentence
of
Excommunication
,
and
so
profane
persons
might
abound
in
Christs
Church
to
the
dishonour
of
his
Name
,
and
the
reproach
of
the
Gospel
,
and
yet
there
be
no
accesse
to
His
Officers
by
His
Ordinances
to
purge
them
out
.
And
seing
this
would
be
ridiculous
in
any
humane
Court
,
to
account
such
a
man
a
receiver
of
admonitions
,
it
were
absurd
to
assert
it
here
.
If
it
be
asked
,
what
is
to
be
done
in
cases
where
CHAP.
VI.
Concerning
what
is
to
be
accounted
satisfaction
,
or
satisfying
.
THe
great
Question
is
,
when
a
person
doth
appear
and
acknowledge
his
offence
,
and
submit
to
a
publick
rebuke
,
what
is
to
be
judged
satisfying
here
,
so
,
as
a
Church-judicatory
may
sist
Processe
,
and
rest
satisfied
▪
and
admit
the
person
to
Church-priviledges
,
as
if
the
former
offence
had
not
been
?
In
answering
of
this
,
we
shall
,
first
,
shew
what
is
not
sati●…sying
.
Secondly
,
what
is
not
necessary
to
be
enquired
after
by
a
Church-judicatory
,
for
this
ecclesiastick
satisfaction
.
Thirdly
,
we
shall
shew
what
is
necessary
and
satisfying
.
Then
,
answer
a
Question
or
two
,
for
absolving
of
this
.
1.
We
say
,
every
verball
acknowledgement
of
a
fault
,
even
though
it
have
a
promise
of
amending
,
is
Peter
▪
Luk.
17
▪
3.
of
forgiving
his
brother
seven
times
a
day
,
and
elsewhere
▪
seventy
times
seven
times
a
day
,
is
not
to
be
understood
to
speak
principally
of
such
grosse
publick
offences
,
or
of
such
discernable
counterfeit
turning
(
for
that
is
not
turning
at
all
)
but
of
private
offences
,
or
of
the
first
sort
formerly
mentioned
,
and
also
where
there
seemeth
to
be
ingenuity
in
the
person
,
otherwise
it
were
to
remove
one
offence
by
another
;
and
in
that
the
Lord
ordereth
men
in
reference
to
their
private
carriage
,
for
they
ought
to
forgive
wrongs
,
and
doth
not
regulate
Church-actings
,
as
judicious
Calvin
doth
give
warning
upon
the
place
;
Beside
,
the
chastening
,
and
bumbling
of
the
offending
party
,
the
making
of
others
to
fear
,
and
the
turning
away
of
the
reproach
that
cometh
to
Christs
name
by
offences
,
being
the
great
ends
of
Church-censure
,
by
admitting
of
such
a
profession
as
satisfying
,
all
of
them
would
be
utterly
enervated
and
overturned
,
which
were
most
absurd
.
If
it
be
asked
,
how
this
dissembling
,
mocking
profession
CHAP.
VII
.
Shewing
what
is
not
necessary
to
satisfaction
.
TO
the
second
thing
,
to
wit
,
what
is
not
necessary
,
or
to
be
enquired
for
,
by
Church-officers
to
be
an
ecclesiastick
satisfaction
for
removing
of
an
offence
.
We
answer
,
That
the
saving
grace
of
repentance
,
or
godly
sincerity
therein
in
the
person
,
is
not
to
be
enquired
into
,
as
the
alone
ground
upon
which
they
may
rest
satisfied
.
For
,
1.
That
would
put
a
Church-judicatory
so
far
as
they
could
to
determine
of
the
state
and
graciousnesse
of
every
offending
person
before
they
were
satisfied
,
which
were
absurd
,
that
not
being
the
object
of
Church-discipline
,
and
it
's
nowhere
to
be
found
that
men
are
called
judicially
to
determine
of
the
state
of
another
.
2.
It
would
lay
this
ground
,
That
none
should
be
after
any
offence
recovered
and
admitted
to
priviledges
,
except
they
were
thought
really
to
be
gracious
;
which
would
infer
,
that
none
should
be
admitted
to
the
Church
,
but
such
;
yea
,
that
none
should
be
continued
in
the
Church
,
but
such
;
because
readily
there
are
none
,
but
in
lesse
or
more
give
offence
,
so
far
as
may
be
the
ground
of
a
private
admonition
,
which
doth
once
table
them
▪
and
if
nothing
can
be
satisfying
but
what
giveth
ground
to
account
them
gracious
,
it
would
come
to
that
,
that
men
are
to
be
excommunicated
because
they
are
not
thought
to
be
gracious
,
and
cannot
give
evidence
of
that
.
3.
So
every
person
that
were
received
after
an
offence
,
would
have
a
Sentence
of
a
Church-judicatory
standing
to
prove
them
to
be
converted
,
which
certainly
would
prove
offensive
,
and
a
stumbling
to
many
who
are
too
apt
to
ground
presumption
on
a
lesser
occasion
.
4.
It
would
put
Church-officers
upon
the
rack
,
and
prove
a
tortour
to
them
:
For
,
1.
There
is
no
evidence
given
in
the
word
whereby
one
may
know
the
gracious
estate
of
one
another
infallibly
;
And
shall
that
be
only
satisfying
to
us
,
which
by
no
means
we
can
know
?
2.
God
hath
not
given
men
dominion
over
consciences
to
search
or
censure
them
in
their
ends
,
motives
,
&c.
but
as
appeareth
in
their
outward
actions
,
and
there
being
nothing
that
can
evidence
soundnesse
in
the
outward
action
it self
,
because
Hypocrites
may
come
that
length
,
it
cannot
be
that
that
must
be
their
task
,
to
decide
where
there
is
no
possibility
to
attain
to
a
satisfying
decision
.
If
it
be
said
▪
that
they
are
to
proceed
as
in
charity
they
judge
the
person
to
be
sincere
,
Then
we
oppose
,
procedure
in
Church-judicatories
must
be
according
to
such
rules
as
a
person
that
judgeth
wrong
may
be
convinced
that
he
judgeth
wrong
,
if
a
wronged
party
should
complain
;
But
if
the
man
's
own
thoughts
and
charity
of
such
a
man
were
the
rule
,
whereby
he
is
to
judge
,
then
suppose
some
Judicatories
unwarrantably
to
admit
,
or
to
debar
some
,
there
were
no
way
to
convince
them
that
they
had
judged
wrong
▪
because
none
could
judge
their
singlenesse
.
Again
,
if
it
be
said
,
that
that
may
be
gathered
from
evidences
,
Then
we
desire
to
know
what
evidence
is
to
charity
a
sufficient
ground
to
make
a
man
to
be
accounted
gracious
,
and
without
which
he
is
not
to
be
accounted
such
?
If
there
be
no
such
evidence
,
then
the
decision
lieth
upon
the
persons
judgement
and
inclination
,
which
falleth
in
the
former
inconvenience
:
If
there
be
such
evidences
,
1.
It
will
be
hard
to
condescend
upon
them
.
2.
They
are
either
such
evidences
as
may
be
judicially
demonstrated
to
be
in
such
a
person
,
or
not
to
be
in
him
:
If
they
may
be
demonstrated
to
be
in
him
,
then
it
is
not
charity
that
decideth
,
but
a
law
,
which
we
will
acknowledge
when
it
is
discovered
,
if
they
cannot
be
judicially
demonstrated
to
be
in
such
a
person
,
or
not
to
be
in
him
;
then
the
redressing
of
any
corrupt
decision
is
still
made
impossible
▪
and
there
is
no
more
but
the
conjectures
of
such
mens
charity
in
such
a
case
;
Then
,
how
can
these
absurdities
be
answered
?
As
▪
1.
What
if
such
Church-officer
,
should
be
partial
?
in
that
case
their
charity
will
either
be
too
narrow
,
or
too
broad
,
and
can
that
be
the
rule
of
procedure
in
Christ's
House
?
and
yet
Church-officers
are
men
subject
to
such
infirmities
.
2.
What
if
the
person
should
think
himself
wronged
by
their
accounting
him
not
to
be
gracious
,
would
that
be
sufficient
to
convince
him
,
because
they
thought
so
?
and
yet
it
cannot
be
said
,
that
according
to
Christ's
order
Church-officers
should
Sentence
an
o●…ending
party
,
and
not
be
able
to
convince
him
;
and
he
cannot
demonstrate
it
to
them
so
as
to
convince
them
,
and
so
it
is
for
ever
undeterminable
,
which
is
most
absurd
▪
What
if
he
appeal
to
a
supream
Judicatory
?
how
could
they
defend
their
Sentence
?
Or
,
what
if
the
superiour
Judicatory
judged
him
to
be
sincere
?
how
could
one
of
these
Judicatories
convince
the
other
,
if
charity
only
were
the
rule
?
And
yet
it
cannot
be
thought
,
that
by
Discipline
and
Censures
,
which
are
appointed
by
Jesus
Christ
for
entertaining
of
union
,
that
such
inevitable
grounds
of
division
should
be
laid
?
Again
,
could
it
be
but
irritating
to
a
person
judicially
to
be
declared
unregenerate
,
and
would
it
not
afterward
both
make
such
Sentences
,
and
those
that
pronounce
them
to
have
the
lesse
weight
?
3.
Suppose
in
the
same
Judicatory
some
persons
charity
should
be
larger
nor
others
,
what
is
to
be
done
in
that
case
?
There
is
no
possibility
for
one
of
them
to
convince
the
other
;
yea
,
can
it
but
stir
up
new
offences
?
for
,
the
one
of
them
is
ready
to
judge
the
other
,
either
unacquainted
with
spirituall
conditions
,
or
untender
;
for
,
the
judging
upon
the
sincerity
of
grace
,
requireth
the
exercise
of
a
christian
and
spiritual
discerning
;
and
therefore
accordingly
as
it
is
exercised
differently
,
so
are
men
ready
to
account
of
others
to
be
at
best
Christians
of
different
siezes
:
and
we
suppose
that
in
nothing
a
man's
grace
hath
more
occasion
to
vent
than
in
his
uptaking
and
judging
of
the
gracious
estate
of
another
,
because
this
supposes
acquaintance
and
sympathy
with
,
and
experience
of
sincere
grace
,
more
than
is
either
in
preaching
,
prayer
,
or
such
exercises
.
And
this
certainly
would
be
no
little
stumbling
to
Church-officers
,
to
be
so
frequently
put
to
give
triall
of
their
own
graciousnesse
,
whereas
if
we
walk
by
setled
rules
,
there
is
no
such
occasion
to
stumble
.
4.
Do
not
we
see
that
one
mans
charity
doth
differ
from
another
,
and
so
diverse
men
in
the
same
extrinsick
action
of
judging
in
a
Church-court
,
should
have
diverse
rules
to
judge-by
in
the
same
act
,
possibly
leading
them
to
judge
contrarily
,
which
were
absurd
.
5.
Doth
not
oftentimes
the
same
one
mans
charity
differ
from
what
it
was
at
another
time
,
and
he
will
be
more
and
lesse
in
extending
it
according
to
the
frame
of
his
own
spirit
,
the
dulnesse
or
confusion
of
his
mind
,
or
possibly
accordingly
as
he
hath
some
relation
or
obligation
to
,
or
prejudice
at
the
person
,
which
may
steal-in
on
his
judgment
,
and
(
as
it
is
said
)
blind
the
eyes
of
the
wise
,
and
pervert
the
understanding
of
the
just
,
and
he
really
think
himself
single
in
judging
?
And
can
such
afle●…ting
unconstant
rule
be
that
which
Christ
hath
appointed
in
His
Church
to
order
the
removing
of
offences
?
6.
Do
we
not
know
,
that
often
mens
charity
,
in
such
cases
,
is
swayed
much
by
the
judgment
of
some
one
or
other
who
is
esteemed
of
?
and
so
this
way
which
pretendeth
to
give
most
liberty
,
doth
in
seed
bind
up
most
:
For
,
men
either
in
that
case
satisfie
themselves
,
that
such
a
man
is
sincere
,
or
not
,
because
such
another
saith
so
,
and
so
he
goeth
on
implicitly
,
not
doing
what
he
doth
in
faith
;
or
,
he
hath
his
own
suspicions
that
others
do
not
determine
rightly
of
such
a
person's
sincerity
,
and
then
he
is
at
this
strait
,
either
to
contrary
his
own
light
,
and
go
on
with
the
other
,
or
to
judge
otherwayes
,
and
by
so
doing
to
give
out
his
own
spiritual
discerning
to
be
beyond
that
others
▪
and
therefore
to
judge
him
for
mistaking
in
it
.
And
contradiction
in
this
,
is
not
as
in
other
cases
,
where
only
mens
moral
light
and
understanding
do
vary
;
but
here
,
as
we
said
,
it
is
in
a
thing
that
is
most
purely
spituall
,
and
peculiar
to
the
People
of
God
onely
,
whereof
naturall
men
and
hypocrites
are
not
capable
.
What
the
Reverend
and
most
convincing
Writer
,
Mr.
Wood
,
hath
in
his
Examination
of
Mr.
Lockiers
Little-stone
,
to
prove
that
sincerity
of
true
grace
is
not
to
be
enquired
for
,
as
the
constitution
or
complexion
(
as
Mr.
Lockier
speaketh
)
of
visible
members
in
the
visible
Church
,
doth
fully
make
out
this
also
;
for
,
there
is
the
same
reason
against
the
enquiring
after
the
sincerity
of
grace
,
in
respect
of
the
impossibility
thereof
in
this
case
,
as
in
that
;
and
there
needeth
nothing
further
to
be
adde●…
for
confirming
of
this
,
till
those
his
pregnant
Arguments
be
answered
.
CHAP.
VIII
.
Holding
forth
what
may
be
satisfying
.
THe
answering
of
the
third
Question
,
to
wit
,
what
is
to
be
accounted
satisfying
,
and
what
is
to
be
rested
on
in
such
a
case
by
Church-officers
,
will
clear
and
confirm
this
more
.
Before
we
answer
,
we
premit
,
1.
That
a
difference
is
to
be
made
between
what
is
satisfying
to
a
Church-judicatory
,
so
as
to
admit
an
offending
person
to
all
priviledges
,
as
if
the
offence
had
not
been
,
and
what
may
be
satisfying
to
sist
further
procedor
,
and
prevent
Excommunication
.
For
,
I
suppose
,
a
persons
satisfaction
may
not
be
sufficient
as
to
the
first
,
which
yet
may
be
sufficient
as
to
the
second
,
as
(
for
instance
)
it
may
be
thought
of
Simon
Magus
,
Act.
8.
24.
who
,
after
Peter's
rebuke
,
carried
so
,
as
he
did
not
proceed
to
cast
him
out
,
yet
may
he
well
be
esteemed
of
,
notwithstanding
of
such
professed
conviction
,
not
to
have
had
the
full
priviledge
of
a
Church-member
instantly
;
and
this
may
proceed
either
from
the
grossenesse
of
an
offence
(
such
as
that
was
)
or
the
unsatisfyingnesse
of
a
persons
satisfaction
,
or
both
;
in
which
cases
edification
requireth
some
time
of
triall
,
before
there
be
a
proceeding
either
to
an
off-cutting
,
or
to
admitting
to
the
former
liberty
.
2.
We
would
distingish
(
which
is
sib
to
the
former
)
between
that
which
is
not
fully
satisfying
,
and
that
which
is
altogether
dissatifying
;
for
there
may
be
a
mids
,
as
suppose
,
that
a
man
by
silence
should
accept
a
reproof
;
or
in
words
and
carriage
expresse
something
which
neither
doth
speak
seriousnesse
,
nor
mocking
,
We
suppose
it
is
hard
instantly
to
judge
that
person
either
to
be
obstinate
,
or
yet
to
have
full
accesse
to
all
Ordinances
.
To
the
Question
then
we
answer
that
for
full
satisfaction
,
so
as
to
have
accesse
to
all
the
priviledges
,
there
is
requisit
a
sober
,
serious
acknowledgement
of
the
offence
with
the
expression
of
an
unfeigned-like
purpose
to
walk
inoffensively
,
especially
in
reference
to
these
former
offences
;
and
where
this
is
we
say
,
it
is
sufficient
.
When
we
speak
of
a
sober
,
serious
acknowledgement
,
we
speak
of
it
as
it
standeth
contradistinguished
upon
the
one
side
from
sincere
grace
;
for
,
one
may
have
this
,
and
not
have
that
:
And
,
as
upon
the
other
side
,
it
is
distinguished
,
not
only
from
grosse
contempt
and
profane
mocking
,
but
from
grosse
dissimulation
appearing
to
be
such
,
or
from
carnall
indifferencie
and
unseriousnesse
.
By
Divines
,
this
is
called
morall
seriousnesse
,
or
sincerity
,
(
as
it
is
distinguished
from
that
which
is
gracious
)
and
usually
is
in
subtile
legall
hypocrites
,
and
sometimes
may
be
in
some
grosse
persons
in
fits
.
It
cannot
be
better
expressed
,
than
it
is
by
the
forementioned
worthy
Author
Mr.
Wood
,
part.
1.
pag.
●…0
▪
that
is
,
That
which
is
not
openly
and
discernably
simulate
,
histrionick
,
scenicall
,
and
hypocriticall
in
that
hypocrisie
which
is
grosse
:
but
all
circumstances
being
considered
,
by
which
ingenuity
is
estimate
amongst
men
,
giving
credit
one
to
another
,
there
appeareth
no
reason
why
the
man
may
not
and
ought
not
to
be
esteemed
,
as
to
the
matter
,
to
think
and
purpose
as
he
speaketh
from
whatsoever
habituall
principle
it
doth
proceed
,
viz
▪
whether
from
a
saving
principle
,
or
whether
from
a
common
operation
of
the
spirit
only
,
Thus
far
he
.
If
it
be
asked
,
how
this
seriousnesse
may
be
discerned
.
I●…
any
say
that
charity
ought
to
judge
such
a
man
Hence
,
the
first
doth
follow
,
that
whatever
be
a
private
persons
account
of
such
a
profession
,
yet
it
is
not
considered
by
the
Judicatory
as
the
evidence
of
sincerity
in
their
being
satisfied
with
it
:
Because
,
1.
It
can
be
no
evidence
thereof
,
as
is
said
;
and
we
would
be
necessitated
then
to
say
,
(
if
sincerity
were
the
account
upon
which
a
Church-judicatory
were
to
be
satisfied
)
that
either
they
behoved
to
have
that
evidence
proven
,
and
made
●…vident
to
them
,
or
they
behoved
to
proceed
,
without
any
certain
,
yea
,
or
probable
evidence
:
for
,
certainly
,
that
which
giveth
a
Judicatory
warrand
to
proceed
to
declare
a
person
to
have
right
to
any
priviledge
,
must
both
be
a
thing
that
is
relevant
in
it self
,
and
evident
in
the
proof
thereof
,
in
reference
to
that
party
;
But
,
none
of
these
can
be
said
:
Therefore
the
judging
such
a
thing
to
be
sincere
,
is
not
the
account
on
which
they
proceed
.
This
cannot
be
said
to
be
a
certain
proof
of
sincerity
,
yea
,
none
will
deny
but
it
is
difficult
,
if
not
impossible
,
for
one
to
have
infallible
proof
of
an
others
sincerity
:
Then
it
must
be
said
,
that
it
is
but
a
probable
proof
that
can
be
given
of
sinceritity
.
To
which
we
reply
,
1.
That
this
profession
formerly
described
,
cannot
be
called
such
,
as
hath
been
shown
,
So
it
would
follow
,
that
a
Church-judicatory
doth
account
a
man
sincere
,
and
doth
admit
him
to
such
priviledges
as
they
ought
to
admit
only
such
unto
,
and
yet
it
was
not
made
so
much
as
probable
to
them
that
he
was
such
.
2.
Although
it
did
probably
evidence
him
to
be
such
,
yet
that
were
not
enough
,
if
that
were
the
alone
account
upon
which
they
were
to
proceed
,
because
no
judiciall
procedour
in
determining
a
mans
right
,
will
go
upon
probabilities
,
because
the
Law
decideth
not
upon
a
probable
,
but
upon
a
real
right
:
and
indeed
,
if
in
this
case
sincerity
were
the
ground
of
procedour
,
no
man
could
judge
but
doubtingly
and
upon
conjecture
,
and
so
could
he
not
have
peace
afterward
,
because
it
was
still
uncertain
to
him
whether
he
had
determined
warrantably
or
not
:
yea
,
if
it
should
be
said
,
(
which
yet
will
not
be
sufficient
)
that
it
may
give
a
man
peace
,
if
in
his
charity
he
account
the
person
sincere
,
although
indeed
he
be
not
so
:
this
will
not
quiet
the
mind
,
because
I
put
no
question
but
experience
will
teach
any
that
are
tender
,
that
there
are
many
cases
,
that
if
they
were
put
to
it
,
they
durst
not
,
even
according
to
their
own
charity
and
opinion
,
determine
of
a
persons
sincerity
,
so
as
to
take
upon
them
a
decision
in
that
,
either
by
determining
of
the
person
to
be
sincere
or
not
,
and
so
of
his
admission
or
seclusion
to
,
or
from
Church-ordinances
and
priviledges
.
2.
The
account
upon
which
we
admit
,
and
the
proof
thereof
also
,
must
be
proportionable
and
opposit
to
the
account
and
proof
upon
which
we
debar
:
for
,
binding
and
loosing
are
both
of
the
same
nature
,
acts
of
the
same
power
,
in
reference
to
the
same
end
,
and
the
one
of
them
answereth
to
the
other
.
Now
,
when
we
bind
a
man
for
a
Scandal
,
1.
It
is
not
accepted
as
a
ground
of
binding
,
untill
it
be
proven
and
made
evident
,
and
not
probably
only
,
Therefore
nothing
can
be
the
account
upon
which
we
can
loose
but
that
which
may
be
evidently
proven
also
;
for
,
it
looketh
not
suitable-like
to
bind
a
man
upon
clear
evidence
,
and
to
exclude
him
from
a
right
,
and
to
admit
him
again
,
only
upon
probabilities
and
presumptions
,
much
lesse
where
the
proof
doth
not
amount
so
high
.
Again
,
2.
When
a
person
is
shut
out
,
he
is
not
shut
out
upon
the
account
that
he
is
unrenued
,
or
upon
the
account
that
such
an
act
was
not
sincere
,
or
that
he
appeared
to
be
such
,
But
he
is
shut
out
,
because
it
was
scandalous
to
others
,
and
unbecoming
the
Gospel
,
even
though
the
persons
sincerity
should
not
be
questioned
:
Therefore
,
by
the
rule
of
contraries
,
it
followeth
,
that
it
is
not
sincerity
which
is
the
account
upon
which
Church-officers
are
to
loose
.
If
it
be
asked
then
,
under
what
notion
,
or
upon
what
account
that
morall
serious
profession
is
to
be
accepted
as
satisfying
?
We
answer
,
upon
this
account
,
as
it
is
apparently
serious
and
edifying
,
without
determining
whether
it
be
sincere
or
not
,
but
as
convinced
that
by
such
a
profession
the
prejudice
and
offence
that
came
by
the
former
miscarriage
,
and
left
a
blot
upon
the
Church
,
and
a
stumbling-block
before
others
,
may
be
removed
.
So
,
that
as
it
was
unbecoming
a
Church-member
to
commit
such
a
scandalous
sin
,
So
now
by
such
a
serious
profession
,
that
blot
of
making
Christianity
to
be
accounted
a
fostering
of
profanity
is
wiped
away
,
that
stumbling-block
of
his
example
is
taken
out
of
the
way
,
so
that
this
profession
may
be
edifying
to
prevent
the
stumbling
of
any
other
upon
his
Scandal
,
and
the
accepting
thereof
may
look
like
a
hope●…ull
mean
of
edifying
the
person
for
the
time
to
come
,
and
recovering
of
him
from
that
snare
he
was
into
;
and
so
as
his
scandalousnesse
in
these
respects
was
the
account
upon
which
he
was
actually
,
or
was
to
have
been
Sentenced
,
So
oppositly
thereto
this
serious
profession
having
a
proportionable
edification
,
or
of
it self
a
tendencie
to
edi●…ying
,
in
all
the
respects
mentioned
going
alongst
with
it
,
it
is
the
account
upon
which
it
is
accepted
as
satisfying
,
without
determining
of
the
sincerity
thereof
,
leaving
the
person
to
answer
before
God
for
that
,
and
before
men
to
bring
forth
fruits
meet
for
repentance
,
which
was
Iohns
way
in
dealing
with
such
as
came
to
his
Baptism
,
Matth.
3.
upon
whose
sincerity
we
think
its
clear
that
he
did
no
way
decide
;
but
of
this
enough
:
We
come
to
confirm
our
answer
.
For
confirming
of
this
,
to
wit
,
that
such
sober
and
serious
profession
of
repentance
,
is
sufficient
without
Wood.
Ergo
,
&c.
2.
It
may
be
supposed
,
that
a
gracious
man
,
of
whose
graciousnesse
there
is
no
question
in
the
charity
of
any
,
doth
fall
in
some
Scandal
,
what
is
to
be
accounted
satisfying
in
him
,
must
be
satisfying
in
others
.
Now
,
it
is
not
any
conviction
of
the
graciousnesse
of
his
state
that
can
be
satisfying
in
this
case
,
nor
yet
is
that
the
account
upon
which
we
can
proceed
,
because
that
is
never
questioned
even
when
he
is
under
the
offence
.
If
it
be
said
,
it
must
be
the
sincerity
and
graciousnesse
of
his
particular
act
of
repentance
.
Answ.
1.
It
is
difficult
to
give
judgement
of
the
state
of
the
person
,
but
more
difficult
to
give
judgement
of
the
graciousnesse
of
a
particular
act.
2.
Suppose
such
a
person
had
a
particular
acknowledgement
so
circumstantiated
as
is
formerly
described
in
this
morall
sincerity
,
would
not
that
be
sufficiently
satisfying
?
And
if
it
be
satisfying
in
one
,
in
reference
to
a
particular
offence
,
why
not
in
another
?
Because
,
1.
There
is
one
rule
given
by
Jesus
Christ
to
all
.
2.
The
removing
of
〈◊〉
offence
relateth
to
the
offence
given
,
and
not
to
the
state
of
the
person
who
gave
it
.
Therefore
if
that
satisfaction
be
sufficient
to
remove
that
particular
offence
in
one
,
it
must
also
be
so
in
reference
to
another
,
because
the
question
〈◊〉
〈◊〉
not
what
may
be
sufficient
to
evidence
a
person
to
be
gracious
,
but
what
may
be
sufficient
in
a
person
to
remove
such
a
particular
offence
?
If
it
be
said
,
that
it
is
accepted
of
that
gracious
person
as
satisfying
,
because
he
is
accounted
to
be
gracious
,
it
may
still
be
urged
,
The
Question
is
not
,
whether
the
person
be
gracious
,
but
whether
that
act
of
repentance
of
his
be
so
,
or
not
?
for
,
it
cannot
be
denied
,
but
a
gracious
person
may
have
acts
of
hypocrisie
,
and
in
particular
acts
be
carnall
:
either
then
such
a
person
must
be
excluded
though
he
be
gracious
,
and
in
this
respect
seriously
doth
professe
repentance
,
which
were
hard
to
do
;
or
,
he
must
be
upon
that
profession
admitted
,
and
so
that
must
be
sufficient
for
Church-satisfaction
,
as
is
said
.
3.
That
which
ought
to
satisfie
a
Brother
in
private
,
or
after
his
taking
of
two
or
three
witnesses
with
him
,
and
which
may
be
accounted
a
hearing
of
a
private
admonition
;
that
sort
of
repentance
ought
to
be
satisfying
to
the
Church-officers
:
Because
,
tell
the
Church
,
succeedeth
to
the
contempt
of
private
admonition
,
and
therefore
they
are
to
obtain
by
their
interposing
of
authoritative
rebukes
,
what
the
other
did
not
obtain
,
and
so
they
are
to
rest
satisfied
when
that
is
obtained
,
as
the
gradation
,
Matth.
18.
is
clear
,
hearing
of
the
Church
,
being
in
respect
of
the
effects
,
that
same
which
hearing
of
the
private
admonitions
is
,
to
wit
,
the
obtaining
of
satisfaction
.
But
the
former
is
true
,
to
wit
,
a
Brother
ought
to
rest
satisfied
with
such
a
sober
serious
profession
and
acknowledgement
as
giveth
him
ground
to
judge
him
really
affected
for
his
offending
,
and
under
a
purpose
to
abstain
and
amend
for
the
time
to
come
:
and
who
will
say
,
that
a
Brother
in
such
a
case
can
rationally
complain
of
an
other
,
as
not
having
had
his
admonition
?
So
,
neither
can
the
Church
procee●…d
further
,
when
her
admonition
hath
that
weight
,
seing
there
had
been
no
〈◊〉
for
her
judicially
to
have
admonished
,
if
so
much
had
formerly
been
obtained
:
and
if
it
may
be
said
,
that
such
a
private
admonition
so
succesfull
,
did
gain
the
offending
Brother
,
Is
not
that
same
to
be
said
of
the
Churches
admonition
having
that
successe
?
and
when
he
is
gained
,
are
not
they
to
rest
satisfied
?
and
yet
we
suppose
,
that
none
will
say
,
that
by
gaining
in
that
place
,
real
conversion
is
intended
,
and
that
a
private
Brother
should
insist
to
the
uttermost
,
till
he
be
satisfied
in
that
.
4.
We
may
argue
thus
:
If
such
a
profession
,
and
a
persons
amendement
in
the
manner
spoken
,
be
the
hearing
and
gaining
that
is
intended
,
Matth.
18.
Then
are
Church-officers
to
be
satisfied
therewith
;
But
the
former
is
true
,
as
appeareth
thus
,
The
Churches
satisfaction
must
be
in
respect
to
her
speaking
,
her
speaking
to
the
party
must
be
with
respect
to
the
complaint
made
to
her
by
a
particular
person
;
that
complaint
,
again
,
must
have
respect
to
what
offended
him
,
which
is
some
particular
act
having
offence
with
it
;
and
it
was
not
the
ungracious
state
of
the
person
,
(
for
so
the
word
,
If
thy
brother
offend
thee
,
&c.
importeth
)
Now
,
from
the
first
to
the
last
,
such
satisfaction
as
is
described
,
may
be
satisfying
in
reference
to
such
a
particular
offence
,
and
be
sufficient
for
removing
the
same
,
and
restoring
the
person
to
the
esteem
and
condition
which
formerly
he
was
into
,
And
therefore
it
is
to
be
accounted
as
satisfying
by
the
Church
.
And
if
more
were
to
be
enquired
for
,
it
were
to
make
the
satisfaction
beyond
the
offence
,
which
were
unjust
.
5.
That
which
may
be
accepted
as
a
satisfaction
from
an
Heretick
,
as
the
satisfying
fruit
of
a
publick
admonition
,
cannot
be
refused
as
satisfaction
in
other
cases
;
for
,
if
circumspectnesse
and
rigidity
be
to
be
used
in
any
case
,
it
is
in
this
:
But
a
serious
acknowledgement
of
an
error
▪
and
an
abandoning
of
it
indeed
,
is
to
be
accepted
for
Church-satisfaction
from
an
Heretick
,
and
as
the
fruit
of
an
publick
admonition
,
and
he
in
that
respect
is
supposed
to
be
gained
:
Ergo
,
&c.
That
this
is
to
be
accepted
from
him
,
may
be
gathered
from
Tit.
3.
10.
A
man
that
is
an
heretick
,
reject
after
the
first
and
second
admonition
.
Where
these
things
are
clear
,
1.
That
an
Heretick
that
continueth
so
,
and
heareth
not
the
Church
,
is
to
be
rejected
.
2.
That
an
Heretick
renouncing
his
errors
after
admonition
,
and
not
continuing
such
,
is
not
to
be
rejected
,
and
so
is
not
to
be
accounted
an
Heretick
or
under
that
scandal
of
heresie
,
and
therefore
his
disclaiming
of
it
,
is
to
be
accounted
satisfying
as
to
the
Church-officers
;
otherwayes
,
it
would
follow
,
that
although
he
renounced
his
heresie
in
that
serious
and
morally
sincere
manner
,
yet
were
he
still
to
be
dealt
with
as
such
by
the
Church
,
except
they
were
satisfied
in
the
sincerity
of
his
grace
,
which
is
contrary
to
Paul's
direction
,
and
the
end
of
that
publick
admonition
:
which
is
not
given
him
because
of
his
unrenued
state
,
but
because
of
his
heresie
.
Now
,
that
being
taken
away
and
satisfied
by
his
submission
,
the
admonition
must
be
acknowledged
to
be
satisfied
,
and
so
he
is
neither
to
be
dealt
with
as
an
Heretick
,
nor
as
obstinate
,
but
as
one
who
hath
heard
the
Churches
admonition
.
6.
From
the
2
Thess.
3.
6
,
14
,
15.
we
may
gather
the
same
:
for
we
have
these
things
clear
,
1.
That
there
were
some
there
who
walked
disorderly
as
to
some
particular
acts
.
2.
That
the
Apostle
accounteth
that
disorderly
walking
to
be
scandalous
,
and
judicially
to
be
taken
notice
of
,
if
it
be
not
removed
.
And
,
3.
what
that
satisfaction
is
which
removeth
the
same
,
is
expressed
by
him
,
ver.
14.
If
a
man
obey
not
our
word
by
this
epistle
▪
&c.
So
that
it
was
actuall
amending
of
what
was
scandalous
,
and
thereby
giving
obedience
to
his
direction
,
which
was
so
to
be
accounted
.
And
in
that
case
,
a
brother
offending
,
was
neither
further
to
be
noted
,
nor
to
be
esteemed
scandalous
,
without
any
further
enquiry
to
be
had
of
the
graciousnesse
of
his
state
,
or
the
principle
ends
or
motives
of
his
obedience
.
7.
It
may
appear
thus
,
That
which
may
remove
reproach
from
the
Ordinances
,
and
offence
in
reference
to
these
that
are
without
,
is
to
be
accounted
satisfying
,
because
that
is
one
of
the
ends
of
Discipline
to
stop
the
mouths
of
such
as
are
without
:
Now
as
it
is
not
any
thing
within
,
or
the
want
of
sincerity
which
doth
offend
them
,
and
open
their
mouths
,
So
this
morally
sincere
and
reall
change
,
(
to
speak
so
)
is
sufficient
to
satisfie
them
,
at
least
,
it
cannot
be
said
that
they
can
reach
further
.
This
argument
alone
we
acknowledge
might
not
seem
to
be
cogent
,
yet
considering
,
that
what
is
offensive
,
is
some
externall
●…hing
having
a
proportionable
offensivenesse
,
both
to
those
that
are
within
,
and
also
to
those
that
are
without
,
and
a
thing
is
offensive
,
because
it
is
apt
to
offend
such
,
There
ought
therefore
also
a
proportionablnesse
to
be
between
what
removeth
an
offence
in
reference
to
both
.
8.
If
we
consider
the
proper
object
,
nature
and
If
it
be
asked
,
What
is
the
reason
of
this
difference
betwixt
these
two
keys
?
Answ.
It
is
,
first
,
because
the
ground
upon
which
we
loose
and
bind
with
the
key
of
Discipline
,
is
something
obvious
to
men's
view
,
wherein
they
may
warrantably
judge
and
proceed
,
and
therefore
that
is
done
absolutely
:
But
in
the
key
of
Doctrine
it
is
not
so
;
for
,
men
cannot
tell
who
really
believe
,
and
who
not
,
and
it
cannot
by
judicial
proofs
be
made-out
,
Therefore
they
cannot
bind
or
loose
but
conditionally
.
Secondly
,
God
hath
committed
the
outward
man
to
be
the
object
of
Discipline
,
but
the
inner
man
and
conscience
is
reserved
to
the
Word
and
Doctrine
,
and
men
have
not
gotten
authority
over
consciences
and
hearts
;
Therefore
what
concerneth
the
outward
man
,
and
outward
priviledges
,
may
be
determined
absolutely
,
But
what
concerneth
the
conscience
and
inner
man
only
conditionally
,
because
He
hath
reserved
the
absolute
decision
of
that
to
himself
,
Therefore
there
is
a
sixth
difference
also
.
The
word
may
and
doth
bind
indefinitly
,
that
is
,
persons
so
and
so
qualified
,
without
making
application
in
binding
or
loosing
to
individual
persons
,
and
doth
not
so
bind
or
loose
but
conditionally
,
as
is
said
;
But
Discipline
striketh
at
individual
persons
,
and
as
such
,
doth
not
otherwayes
affect
:
for
,
suppose
an
indefinit
Sentence
of
Excommunication
,
against
persons
so
qualified
,
to
be
pronounced
,
it
doth
debar
none
from
Church-priviledges
,
as
it
is
such
;
and
for
what
influence
it
hath
further
,
it
is
as
it
cometh
under
the
key
of
doctrine
,
which
doth
bind
or
loose
such
,
but
not
as
it
is
under
the
key
of
Discipline
,
and
that
for
the
reasons
mentioned
.
From
these
grounds
we
may
see
how
warrantable
and
necessary
it
is
to
put
difference
betwixt
saving
grace
,
which
is
the
condition
upon
which
the
key
of
Doctrine
absolveth
,
and
serious
profession
,
and
a
fair
inoffensive
carriage
,
which
is
the
condition
upon
which
the
key
of
Discipline
absolveth
:
And
we
may
see
also
what
absurdities
would
follow
the
confounding
of
these
.
And
indeed
we
see
no
other
way
how
these
two
keys
may
be
kept
distinct
,
but
this
.
To
sum
up
this
from
what
is
said
,
we
may
,
ninthly
,
conclude
,
If
every
simulat
profession
be
not
sufficient
,
and
if
gracious
sincerity
be
not
to
be
enquired
for
,
Then
this
morall
sincerity
and
amendment
is
to
be
accepted
as
satisfying
,
and
that
which
properly
Church-judicatories
are
to
enquire
in
,
for
a
fourth
cannot
be
conceived
.
But
the
former
is
truth
.
Ergo
,
&c.
Lastly
,
That
which
was
satisfying
for
giving
accesse
to
the
Ordinances
amongst
the
Jews
after
uncleannesse
,
must
be
satisfying
now
for
removing
of
offences
;
But
such
a
serious
profession
was
satisfying
then
:
For
,
1.
it
cannot
be
denied
that
there
was
a
separating
of
some
for
uncleannesse
from
the
Ordinances
;
and
it
is
at
large
and
strongly
made-out
by
that
learned
vindicater
of
Church-government
and
Discipline
,
Mr.
Gillespie
,
that
there
was
separation
for
moral
uncleannesse
;
But
however
,
ceremonial
uncleannesse
did
then
prove
ground
enough
of
exclusion
,
because
so
the
Law
of
God
had
appointed
it
,
even
as
now
He
hath
appointed
other
grosle
sinners
to
be
cast-out
.
2.
It
is
clear
.
That
there
was
some
satisfaction
required
,
as
washing
,
offering
of
sacrifices
,
and
such
like
,
before
they
could
be
admitted
.
3.
It
cannot
be
said
,
that
a
mocking
,
palpable
,
irreverent
manner
of
performing
these
things
would
have
been
accepted
by
the
Priest
,
but
would
have
been
more
offensive
;
nor
yet
can
any
say
,
that
enquiry
was
made
after
their
end
▪
principles
,
or
graciousnesse
of
their
act
;
So
the
assumption
is
clear
:
Neither
can
the
connexion
of
the
minor
be
denied
,
if
we
consider
.
1.
That
there
was
no
lesse
moral
holinesse
called-for
from
the
Jews
,
than
from
us
.
2.
That
there
was
as
great
external
strictnesse
for
keeping-up
the
sanctity
of
external
Worship
.
3.
If
we
consider
that
their
Ordinances
and
ours
are
materially
the
same
.
4.
If
we
consider
that
Christ
,
even
in
respect
of
the
external
administration
of
His
Kingdom
and
Discipline
,
is
not
more
rigid
or
restricted
in
His
admitting
to
priviledges
now
,
nor
then
,
yea
,
that
He
is
even
in
that
more
condescending
to
us
under
the
days
of
the
Gospel
.
5.
If
we
may
reason
from
the
Lord's
manner
of
admitting
unto
His
Church
then
,
to
His
admitting
unto
the
Church
now
upon
the
same
qualifications
that
were
satisfying
then
,
Then
we
may
also
conclude
from
what
was
satisfying
then
for
the
admitting
of
persons
excluded
,
unto
the
admitting
of
them
now
;
and
this
is
fully
made-out
,
beside
others
,
by
worthy
Mr.
Wood
,
in
that
fore-cited
solid
and
learned
Treatise
,
and
before
him
,
(
to
which
he
relateth
)
by
learned
Mr.
Baxter
,
in
his
dispute
with
Tombs
.
CHAP.
IX
.
Concerning
what
is
to
be
done
,
when
men
appear
neither
serious
nor
obstinat
.
IT
may
be
now
asked
,
What
is
to
be
done
in
reference
to
those
who
,
after
some
grosle
offence
,
can
neither
be
counted
thus
serious
,
nor
yet
obstinat
?
Ans.
Such
cases
may
be
frequent
;
Concerning
which
we
say
,
1.
That
it
is
neither
fit
altogether
to
absolve
them
,
as
being
fully
satisfied
,
nor
yet
to
proceed
to
the
highest
Sentence
with
them
,
nor
to
leave
them
altogether
without
a
rebuke
.
But
in
the
second
place
,
we
say
,
That
it
is
fit
to
proceed
to
rebuke
them
according
to
the
direction
,
1
Tim.
5.
20.
Because
,
1.
This
rebuke
may
be
a
mean
,
through
God's
blessing
,
to
humble
them
,
and
to
restrain
such
an
offence
.
And
,
2.
it
is
also
usefull
in
reference
to
others
,
although
the
mans
own
carriage
and
acknowledgment
be
not
every
way
satisfying
;
for
,
the
Apostle's
direction
to
rebuke
him
openly
,
doth
respect
more
the
offence
past
and
the
fruit
that
may
follow
to
him
and
others
,
than
any
present
satisfying
frame
in
the
person
to
be
rebuked
.
When
it
is
found
meet
thus
publickly
to
rebuke
,
If
it
be
asked
,
if
speaking
in
publick
by
the
person
Answ
▪
1.
Although
it
may
be
often
usefull
and
expedient
,
yet
in
ordinary
rebukes
,
for
ordinary
scandals
,
where
no
contemp●…
hath
preceeded
,
we
conceive
it
not
simply
necessary
,
1.
Because
,
though
the
rebuke
be
clear
in
the
Word
,
yet
is
not
this
by
the
same
evidence
,
alwayes
required
.
2.
Their
appearing
to
receive
it
,
hath
an
implicit
assent
to
,
and
acceptation
of
it
.
3.
The
effect
of
the
rebuke
is
rather
to
be
gathered
from
their
after
carriage
,
for
it
hath
with
it
an
obliging
weight
to
them
,
and
a
virtuall
certification
before
the
people
,
whether
they
expresse
any
thing
or
not
.
Beside
,
every
one
cannot
edifyingly
speak
,
and
in
that
case
,
the
Ministers
rebuke
is
appointed
to
edifie
others
,
and
to
remove
that
offence
from
them
.
Yet
there
are
two
cases
especially
wherein
we
think
this
is
expedient
and
necessary
unto
edification
▪
1.
When
either
by
the
attocity
of
some
offence
,
or
continuance
in
contempt
,
a
person
▪
hath
be●…
processe
towards
Excommunication
;
or
,
when
there
is
a
relapse
after
a
former
rebuke
:
in
such
cases
it
is
for
the
edification
of
the
people
,
to
know
upon
what
grounds
the
Eldership
doth
fist
from
proceeding
;
And
engagements
publickly
and
explicitly
taken
on
before
a
Congregation
,
are
often
more
weighty
to
the
person
.
And
if
there
be
a
failing
,
there
is
the
greater
evidence
against
them
for
after
proceeding
.
2.
Suppose
there
hath
been
some
Sentence
binding
or
shuting
out
the
person
formerly
,
in
that
case
,
we
conceive
,
speaking
in
publick
to
be
necessary
for
confirming
the
people
in
their
love
to
him
again
,
which
was
hazarded
by
his
former
evident
fall
;
and
an
implicit
accepting
of
a
reproof
is
not
sufficient
in
such
a
case
.
There
may
be
also
other
cases
,
as
suppose
one
hath
been
carried
away
with
error
,
which
he
hath
frequently
vented
before
men
,
or
in
some
such
case
where
it
may
be
edifying
to
have
it
from
the
parties
own
mouth
,
especially
if
the
person
be
in
such
a
frame
,
or
of
such
ability
,
as
by
so
doing
he
may
edifie
.
But
this
is
to
be
decided
by
the
prudence
of
the
overseers
.
If
it
be
asked
again
,
how
is
he
to
be
accounted
of
If
it
be
asked
,
if
in
no
case
an
offender
may
be
Take
with
thee
two
or
three
witnesses
,
&c.
it
is
evident
,
that
even
after
those
are
made
acquaint
with
the
scandal
,
it
is
not
publick
,
except
obstinacie
follow
.
Yea
,
it
would
appear
,
that
such
a
scandal
might
be
known
to
others
,
when
yet
one
private
person
might
only
admonish
;
and
if
the
admonition
were
accepted
,
might
fist
.
And
in
case
the
fact
be
denied
,
then
he
is
thereafter
to
bring
two
or
three
conjunct
witnesses
,
who
may
convince
the
party
offending
of
the
truth
of
the
fact
as
well
as
of
the
nature
thereof
,
by
their
joynt
testifying
,
that
the
party
offended
had
reason
to
seek
satisfaction
in
such
a
thing
:
Otherwayes
,
if
that
were
only
a
privat
offence
which
is
known
to
one
▪
supposing
the
party
offending
to
deny
the
fact
,
there
were
no
accesse
to
an
offended
brother
to
pursue
the
same
,
and
by
witnesses
to
make
it
out
,
if
his
private
admonition
should
be
rejected
.
And
this
may
be
one
reason
also
why
those
two
or
three
are
called
Witnesses
,
whose
part
is
to
confirm
the
matter
of
fact
,
as
the
Law
cited
there
to
that
purpose
doth
evidence
.
Nor
is
it
alway
necessarily
thus
publick
when
it
is
made
known
to
a
Church-officer
or
a
Church-judicatory
,
because
in
that
case
,
even
they
may
find
it
more
edifying
to
admonish
privately
than
publickly
;
And
it
is
their
part
rather
to
hinder
the
spreading
of
a
scandal
,
than
to
make
the
same
needlesly
more
publick
.
An
offence
then
that
Therefore
,
in
the
second
place
,
we
said
that
some
offences
not
very
publick
in
respect
of
the
fact
,
yet
may
,
by
some
concurring
circumstances
,
be
such
as
the
bringing
of
them
in
publick
,
may
be
necessary
for
the
edifying
of
the
Church
at
such
a
time
,
then
that
way
is
to
be
taken
;
As
suppose
,
1.
that
such
a
sin
is
in
some
places
scarce
counted
a
sin
;
Or
,
2.
if
it
be
secretly
and
frequently
in
use
among
others
;
Or
,
3.
if
the
person
found
guilty
be
generally
suspected
of
loose
and
untender
walking
in
such
things
,
although
particulars
be
not
publick
;
Or
▪
4.
if
they
be
under
false
pretexts
of
tendernesse
,
ready
to
seduce
others
to
something
sinfull
,
or
in
the
like
cases
.
In
which
,
though
the
fact
be
not
so
publick
,
yet
the
scandal
,
or
hazard
,
and
the
benefit
of
a
rebuke
are
publick
;
and
therefore
that
way
is
to
be
followed
,
Because
they
are
necessary
for
the
edifying
of
the
Church
,
which
is
the
end
wherefore
publick
rebuks
are
appointed
.
The
same
may
be
said
of
atrocious
horrible
crimes
,
which
being
but
known
to
few
,
yet
are
not
to
be
,
nor
cannot
be
past
with
a
meer
private
admonition
,
such
as
witchcraft
,
incest
,
&c.
which
are
defiling
sins
,
the
bringing
whereof
in
publick
doth
honour
God
the
avenger
and
discoverer
of
such
works
of
darknesse
,
suppose
also
,
that
the
evidencing
of
somewhat
,
may
serve
to
remove
some
former
prejudice
,
as
if
it
had
been
thought
that
an
innocent
person
had
been
father
of
such
a
childe
,
or
actor
of
such
a
murther
;
if
God
bring
it
about
,
that
those
who
truely
are
guilty
be
discovered
,
it
is
not
to
be
keeped
close
,
because
it
is
the
removing
of
a
former
stumbling-block
,
and
may
keep
others
from
sinning
in
mis-judgeing
an
innocent
,
and
it
also
glorifieth
God
whose
wise
way
is
to
be
observed
in
such
dispensations
.
2.
Although
a
fact
be
not
publick
,
yea
,
in
some
cases
although
it
be
not
true
that
there
hath
been
any
ground
of
offence
given
:
Yet
,
1.
If
the
report
of
such
an
act
be
publickly
rumoured
;
Or
,
2.
if
such
presumptions
thereof
be
publick
,
which
are
ready
to
leave
the
impression
of
the
thing
;
Or
,
3.
if
the
fame
or
brute
of
such
a
thing
be
come
to
such
an
height
,
that
either
it
be
believed
by
many
to
be
true
,
(
and
that
by
such
who
are
neither
too
simply
credulous
without
all
presumptions
,
nor
malitious
or
infected
with
prejudice
in
reference
to
the
person
)
Or
,
suppose
that
a
person
is
accounted
to
be
habitually
in
secret
evils
,
the
riping
up
whereof
might
be
edifying
;
in
such
and
such
like
cases
,
a
Church-judicatory
is
at
the
first
instant
to
meddle
with
,
and
enquire
in
the
same
:
because
,
although
possibly
there
may
be
no
ground
,
yet
the
offence
is
great
,
and
may
stumble
many
as
if
it
were
so
:
and
the
neglecting
thereof
cannot
but
be
offensive
,
whereas
inquiry
therein
is
usefull
,
whether
the
fame
be
grounded
or
not
.
But
in
this
there
would
be
great
tendernesse
and
prudence
used
in
considering
,
both
upon
whom
,
by
whom
,
and
upon
what
occasion
the
report
is
raised
and
entertained
,
and
whether
dipping
therein
be
edifying
or
not
.
3.
Upon
supposition
that
private
persons
be
defective
in
giving
admonitions
,
or
following
of
them
before
a
Church-judicatory
,
and
yet
there
be
pregnant
presumptions
of
miscarriages
in
such
and
such
persons
,
although
they
be
not
publick
;
or
,
suppose
,
through
fear
,
ill
grounded
affection
,
or
other
carnall
respects
,
others
should
concur
to
keep
from
publick
view
the
offences
of
some
person
,
to
the
stumbling
of
themselves
,
in
becoming
partakers
of
their
sin
,
and
to
the
prejudice
of
others
:
I
say
▪
in
such
like
cases
,
a
Church-judicatory
is
to
enquire
into
the
carriage
of
such
a
person
,
and
to
put
others
to
declare
and
testifie
therein
,
although
they
be
not
complained
of
,
and
although
the
Scandal
be
not
so
every
way
obvious
:
Because
admonition
is
needfull
both
for
the
good
of
the
person
offending
,
and
of
others
also
:
and
when
private
persons
become
defective
,
Church
officers
are
bound
rather
to
interpose
immediately
than
to
suffer
such
a
person
to
continue
under
sin
,
to
the
hazard
of
himself
and
others
;
for
,
they
must
either
do
it
,
or
it
is
to
be
left
undone
,
which
would
be
a
stumbling-block
to
many
,
and
strengthen
wickednesse
exceedingly
,
in
case
untender
men
fell
only
to
be
accessory
to
the
knowledge
of
the
offences
of
each
other
(
as
often
it
is
)
yet
though
it
be
necessary
for
a
Church-judicatory
to
interpose
,
it
is
not
alwayes
necessary
to
bring
the
matter
to
a
publick
rebuke
,
but
as
from
consideration
of
the
thing
,
person
,
or
,
other
circumstances
it
shall
be
thought
sit
to
rest
in
a
private
admonition
or
not
.
From
which
we
may
see
the
necessity
of
processing
parties
,
and
leading
witnesses
(
in
case
the
matter
be
denied
)
without
any
particular
accuser
or
delater
:
because
in
such
cases
,
either
publick
Scandal
of
the
thing
,
the
nature
of
the
Church-officers
oversight
,
or
the
edification
of
the
body
,
which
they
are
to
prefer
to
every
thing
,
do
require
that
such
a
thing
or
person
be
put
to
triall
.
CHAP.
X.
Clearing
whether
in
Church-processes
an
Accuser
be
alwayes
necessary
.
IF
it
be
asked
,
concerning
an
accuser
,
Whether
it
be
necessary
in
all
Church-processes
,
that
one
,
under
such
a
consideration
,
be
fixed
,
before
there
can
be
proceeding
against
any
party
,
in
reference
to
triall
.
We
answer
in
these
assertions
.
Asser.
1.
It
is
not
alwayes
necessary
in
every
case
that
there
should
be
a
formall
particular
accuser
,
as
may
appear
from
the
cases
formerly
instanced
;
for
,
that
any
offence
or
offender
should
passe
without
being
taken
notice
of
,
(
especially
if
offences
be
continued
in
)
is
contrary
to
the
end
for
which
Church-censures
are
appointed
,
and
yet
neither
de
facto
is
there
alwayes
an
accuser
where
there
is
an
offence
;
nor
de
jure
can
any
be
constrained
to
be
an
accuser
:
therefore
it
is
necessary
that
in
some
cases
there
must
be
a
processe
without
an
accuser
,
in
this
way
of
enquiry
.
Asser.
2.
Where
an
offended
Brother
followeth
Christs
way
in
pursuing
of
an
offence
,
he
is
not
to
be
accounted
an
accuser
formally
,
as
the
terme
of
accusation
useth
properly
to
be
taken
:
Because
,
1.
To
accuse
often
is
a
thing
that
may
be
omitted
,
but
this
kind
of
pursuit
is
laid
on
as
a
necessary
duty
.
2.
To
accuse
,
respects
some
paticular
wrong
and
injury
usually
,
and
the
following
thereof
▪
importeth
a
prejudice
and
hurt
to
the
party
accused
.
But
this
which
respects
offence
without
any
particular
injury
,
proceedeth
from
love
,
tendeth
to
the
advantage
and
recovery
of
the
party
,
and
so
properly
cannot
be
called
accusation
.
Yea
▪
3.
When
a
person
hath
followed
the
second
step
,
and
made
out
his
private
admonition
by
two
or
three
witnesses
,
when
he
cometh
to
the
Church
with
them
,
neither
of
them
can
be
accounted
accusers
more
than
when
he
did
privately
speak
to
the
person
,
or
after
that
to
those
witnesses
,
because
all
is
dutie
,
and
a
piece
of
that
Christian
mutuall
communion
,
that
brethren
and
members
of
the
same
body
,
owe
one
to
another
,
and
to
the
body
in
common
;
yet
is
he
who
so
entereth
a
complaint
,
oblieged
to
make
it
evident
to
the
Judicatory
;
and
if
he
hath
rightly
performed
the
second
step
,
and
made
it
appear
before
two
or
three
,
there
is
no
hazard
or
difficultie
in
this
;
but
if
he
hath
failed
in
that
,
he
ought
not
to
have
proceeded
to
this
.
Asser.
3.
We
say
,
that
to
have
a
formal
accuser
,
seemeth
not
so
well
to
agree
to
the
nature
of
ecclesiastick
processes
,
and
looketh
liker
a
civil
Court.
For
,
1.
If
the
offence
be
publick
,
there
is
no
accuser
needfull
,
as
is
said
.
2.
If
it
be
privat
,
no
accuser
is
to
be
heard
,
but
in
the
ordinary
method
,
because
Christs
Ordinance
is
not
to
be
subservient
to
mens
passions
,
or
to
be
the
mean
of
their
seeking
revenge
for
injuries
:
And
therefore
in
some
cases
,
though
an
accuser
would
undertake
the
pursuing
of
some
processe
against
a
person
,
where
neither
the
Scandal
is
flagrant
,
nor
the
party
accused
,
after
private
admonition
and
conviction
,
obstinate
,
in
that
case
the
accusation
might
be
rejected
;
because
so
the
accuser
looketh
not
like
a
Brother
,
that
is
stumbled
,
seeking
the
gaining
of
the
other
,
and
his
own
satisfaction
upon
that
account
,
but
rather
like
a
person
that
is
irritate
,
vindictive
or
malicious
,
to
whose
humour
Church-officers
ought
not
to
give
way
;
neither
doth
such
an
accusation
become
Christs
Court.
Yet
,
if
the
thing
be
indeed
scandalous
,
Church-officers
are
to
enquire
therein
,
and
not
to
sleight
any
mean
of
evidence
which
may
be
had
,
lest
profane
persons
mouths
be
opened
;
but
that
rixal
and
contentious
way
of
following
of
processes
by
particular
accusers
,
against
particular
persons
,
as
useth
to
be
in
other
Courts
,
we
conceive
no
way
becoming
the
gravity
and
convincing
way
that
ought
to
be
in
this
;
And
we
suppose
in
experience
is
not
often
found
to
be
edifying
,
but
rather
doth
ingender
hatred
,
prejudice
,
contention
,
and
such
like
,
which
is
altogether
contrary
to
Christs
scope
.
Again
,
on
the
other
side
,
there
may
be
no
particular
accuser
against
the
person
and
yet
it
be
necessary
that
he
be
tried
,
as
hath
been
said
.
Asser.
4.
The●…e
may
be
some
cases
in
which
it
is
expedient
to
admit
an
accuser
,
and
not
to
admit
a
processe
without
one
.
As
suppose
one
were
under
no
ill
report
,
and
yet
some
grosse
scandal
were
imputed
to
him
,
which
were
not
of
such
fame
,
or
had
not
such
presumptions
,
as
to
give
ground
for
a
Church-judicatory
immediately
to
interpose
,
and
the
scandal
being
of
such
a
nature
as
the
trial
thereof
could
neither
be
omitted
,
not
closed
in
private
;
in
that
case
,
suppose
one
should
complain
of
the
Churches
negligence
in
the
same
,
asserting
the
evidences
to
be
clear
,
and
offering
to
make
them
out
;
In
such
a
case
,
I
say
,
the
Church
can
hardly
refuse
to
hear
him
,
lest
they
be
thought
partiall
;
nor
is
there
ground
,
nor
is
it
fit
for
them
immediately
to
pursue
it
:
Therefore
an
accuser
is
expedient
,
that
so
,
upon
the
one
side
,
the
Churches
impartiality
may
be
vindicated
,
in
refusing
the
complaint
of
no
sober
man
,
nor
the
uttermost
of
any
triall
,
that
in
well
grounded
reason
they
may
expect
;
And
,
on
the
other
side
,
that
the
mouths
of
some
needlesse
and
too
importunate
complainers
may
be
stopped
,
and
they
themselves
found
censurable
,
if
either
without
cause
they
traduce
the
Church-officers
as
negligent
and
partiall
,
while
there
is
accesse
to
make
out
before
them
such
a
truth
if
it
be
truth
;
or
if
precipitantly
and
inconsiderately
(
if
not
maliciously
)
they
have
tabled
a
scandal
against
another
as
a
publick
scandal
,
which
they
cannot
make
out
,
and
so
have
needlesly
troubled
a
Church-judicatory
in
such
a
matter
,
and
sinfully
wronged
their
neighbour
.
For
,
a
processe
in
such
cases
where
it
cannot
be
made
out
,
is
scandalous
:
therefore
if
a
person
rest
not
▪
satisfied
,
so
as
to
abstain
till
he
have
triall
put
to
the
utmost
,
he
is
to
be
dealt
with
as
a
scandalous
person
,
lest
men
take
liberty
,
under
the
pretext
of
pursuing
offences
,
to
defame
others
,
and
abuse
the
Ordinance
of
Christ
.
And
though
it
be
just
in
such
a
case
,
that
he
be
materially
dealt
with
as
unjust
accusers
use
to
be
in
civil
courts
,
yet
this
doth
not
only
flow
from
the
consideration
of
such
a
persons
being
a
formall
accuser
,
but
from
the
nature
of
the
deed
which
is
scandalous
in
such
a
meature
,
and
that
publickly
,
and
therefore
is
to
be
restramed
,
whether
the
person
take
on
him
that
formall
consideration
or
not
,
lest
yet
,
upon
the
matter
,
he
continue
publickly
and
importunately
to
presse
the
pursuit
.
And
we
conceive
,
the
imposing
the
title
of
accuser
in
such
a
case
,
or
the
making
of
it
necessary
,
that
one
take
on
him
that
formall
no
ion
,
is
rather
for
coveniencie
to
restrain
mens
inordinatenesse
,
and
stop
their
mouths
,
and
to
add
weight
to
the
matter
of
the
sentence
,
if
they
fail
,
than
as
being
simply
necessary
for
making
such
a
person
to
be
accounted
scandalous
,
if
he
come
short
.
CHAP.
XI
.
Concerning
what
is
to
be
done
when
the
complaint
is
of
some
enjury
●…one
to
the
complainer
.
THere
is
one
case
yet
to
be
enquired
in
▪
viz.
how
to
account
of
a
particular
person
his
complaining
or
pursuing
an
offence
which
carrieth
with
it
a
particular
enjury
unto
himself
?
As
suppose
,
that
such
a
person
did
calumniate
him
,
calling
him
false
,
covetous
,
hypocrite
,
thief
,
or
such
like
,
or
did
imprecate
curses
unto
him
?
Answ.
1
If
the
way
laid
down
were
followed
,
and
a
publick
complaint
made
the
last
step
,
it
may
be
,
there
would
be
few
of
these
complaints
.
Of
this
we
have
spoken
already
.
2.
Although
such
enjuries
have
with
them
a
spirituall
hurt
also
,
and
so
indeed
are
real
stumbling-blocks
to
the
spirituall
state
of
the
party
enjured
.
Yet
,
1.
it
is
hard
for
men
enjured
,
singly
to
abstract
the
scandal
given
them
from
the
enjury
done
them
,
and
so
to
follow
the
offence
with
respect
to
their
own
and
the
others
edification
,
as
to
entertain
no
thoughts
of
revenge
in
the
pursuing
thereof
:
for
certainly
,
often
it
is
the
reparation
of
a
wrong
,
and
to
vindicate
folks
own
name
and
credit
,
rather
than
edification
,
which
in
such
cases
is
aimed
at
:
Therefore
we
find
ever
the
most
irreligious
,
carnall
and
proud
persons
,
hotest
in
such
a
pursuit
,
and
with
greatest
difficulty
to
be
satisfied
;
and
the
satisfaction
intended
by
them
,
is
not
any
Chistian
gaining
often
,
but
some
publick
shame
,
or
such
like
:
And
therefore
if
that
follow
,
although
the
person
fall
over
again
in
many
other
scandals
that
are
worse
,
or
others
shall
sin
more
grosly
;
yet
that
stirreth
them
not
,
neither
are
their
complaints
in
such
cases
heard
of
.
2.
We
find
,
that
such
a
case
hath
often
great
difficulties
with
it
,
and
readily
much
heat
and
carnalnesse
;
yea
,
in
things
that
are
personall
between
parties
,
it
is
more
difficult
for
them
to
abstain
from
carnalnesse
,
or
the
appearance
thereof
,
and
also
for
Church-judicatories
to
walk
so
as
not
to
be
thought
partiall
to
one
of
the
sides
,
and
so
by
intending
the
removall
of
one
offence
,
more
may
be
given
.
Therefore
we
would
suppose
such
a
procedor
to
be
suitable
to
Christs
order
and
ordinance
,
1.
That
as
much
as
may
be
,
these
personal
things
may
be
waved
by
private
persons
themselves
who
are
so
〈◊〉
.
Certainly
men
lose
not
by
condescending
in
their
particulars
,
and
it
may
afterward
tend
more
to
the
convincing
of
the
party
and
others
,
and
to
the
vindicating
of
themselves
that
they
forbear
(
at
least
,
till
the
fervour
be
abated
,
both
in
them
and
in
the
offending
party
)
than
by
kindling
of
their
own
passions
by
the
passions
of
others
,
to
hazard
upon
more
sin
and
offence
.
2.
When
such
things
occur
,
its
fit
that
Church-officers
should
endeavour
to
compose
and
to
remove
them
privately
;
yea
,
if
any
complaint
come
in
a
persons
heat
,
that
yet
notwithstanding
,
means
be
used
to
compose
and
allay
the
same
;
and
if
that
fail
,
that
the
scandal
be
brought
to
publick
,
rather
by
the
Eldership
it self
,
than
by
the
party
offended
,
because
so
the
thing
,
as
scandalous
,
may
be
more
abstractedly
considered
▪
the
person
easilier
convinced
,
and
the
heat
of
parties
prevented
,
which
often
mar
the
beauty
of
the
Ordinance
,
and
so
there
is
nothing
overseen
that
ought
to
be
redressed
.
3.
If
persons
will
needs
enter
their
own
complaint
▪
Then
it
would
be
enquired
,
1.
Whether
it
be
really
the
enjury
to
their
name
,
or
outward
condition
that
swayeth
them
?
or
,
if
it
be
the
offence
,
that
is
,
the
stumbling-block
that
goeth
alongst
there
with
,
and
〈◊〉
is
ready
to
hurt
their
spirituall
estate
,
that
doth
move
them
?
This
question
is
fit
for
curbing
of
carnall
humours
,
and
keeping
the
Ordinance
of
Christ
from
being
abused
,
and
made
subservient
to
mens
sinfull
passions
.
If
it
cannot
be
hid
that
it
is
the
injury
which
affects
them
▪
Then
would
they
be
admonished
for
that
,
and
remitted
to
follow
their
injury
otherwise
,
and
to
pardon
it
,
as
to
any
vindictive
humour
;
yet
the
thing
as
it
is
scandalous
,
would
be
still
followed
without
them
.
2.
It
would
be
enquired
,
if
they
followed
the
privat
steps
?
And
,
3.
what
sort
of
satisfaction
they
aim
at
,
and
if
it
be
the
parties
gaining
that
they
seek
with
their
own
satisfaction
?
Sometimes
there
ariseth
a
new
difficulty
in
such
It
may
be
asked
,
What
if
an
offending
party
appearing
,
CHAP.
XII
.
Concerning
what
ought
to
be
done
by
private
persons
,
when
Church-officers
spare
such
as
are
scandalous
.
WE
come
now
to
the
last
Question
proposed
,
to
wit
,
supposing
that
Church-officers
should
be
defective
in
trying
and
censuring
scandalous
persons
,
what
is
the
duty
of
private
Christians
in
such
a
case
,
and
if
notwithstanding
,
they
ought
to
continue
in
the
communion
of
such
a
Church
,
or
to
separate
from
her
?
This
Question
hath
troubled
the
Church
,
and
been
the
occasion
of
many
〈◊〉
in
many
ages
,
the
devil
thereby
under
pretext
of
indignation
at
offences
,
hath
made
them
to
abound
in
the
Church
,
as
the
Church-histories
and
Writings
of
the
Fathers
,
in
what
concerneth
the
Novatians
,
Donatists
,
and
such
like
,
do
fully
evince
;
And
although
we
have
great
ground
to
acknowledge
Gods
mercy
,
in
the
sobriety
of
His
people
amongst
us
,
so
that
we
have
unity
,
with
purity
;
yet
,
seing
in
order
this
doth
follow
,
we
shall
answer
shortly
,
in
laying
down
these
grounds
.
1.
It
cannot
be
denied
,
but
such
a
case
may
be
,
and
often
de
facto
is
,
that
Church-officers
are
defective
in
the
exercising
of
Discipline
upon
scandalous
persons
,
what
from
negligence
,
what
from
unfaithfulnesse
,
what
from
fainting
,
or
some
other
finfull
infirmity
at
the
best
,
as
may
be
gathered
from
the
second
and
third
Chapters
of
the
Revelation
.
2.
Though
this
be
true
,
yet
possibly
it
is
not
alwayes
their
fault
when
it
is
charged
on
them
:
as
suppose
,
1.
That
no
private
person
,
or
,
possibly
even
the
complainer
,
hath
admonished
such
persons
as
are
counted
scandalous
,
nor
have
given-in
sufficient
proofs
of
their
scandal
to
any
Church-judicatory
;
or
,
it
may
be
,
many
are
counted
scandalous
who
cannot
legally
and
judicially
be
found
to
be
such
;
for
it
is
more
easie
to
assert
a
scandal
,
than
to
prove
,
even
often
when
it
is
true
:
and
it
being
rather
a
ground
of
irritation
than
edification
,
when
a
processe
is
entred
,
and
not
convincingly
made-out
,
Therefore
often
in
duty
some
proces●…es
are
abstained
.
Sometimes
also
Church-officers
may
be
faithfully
dealing
with
persons
to
recover
them
from
scandals
,
and
yet
not
find
it
fit
for
edification
to
proceed
to
high
Censures
;
In
such
cases
,
Church-officers
cannot
reasonably
be
blamed
,
and
those
who
complain
would
pose
their
own
consciences
,
if
they
have
exonered
themselves
and
done
their
duty
,
and
have
put
it
to
the
Officers
doors
,
before
they
account
it
their
fault
:
And
it
is
most
unbecoming
for
persons
to
charge
others
and
to
be
defective
in
their
own
duty
,
which
necessarily
inferreth
the
other
.
And
if
it
were
as
difficult
and
weighty
a
task
to
calumniate
and
groundlesly
to
charge
Church-officers
with
this
,
as
it
is
,
faithfully
to
follow
private
admonition
,
there
would
not
be
so
much
of
the
one
,
and
so
little
of
the
other
.
And
if
it
be
rightly
looked
to
,
it
will
not
be
easie
to
charge
them
with
grosse
defects
(
and
if
they
be
not
grosse
,
the
matter
is
not
so
to
be
stumbled
at
,
they
being
in
the
exercise
of
Discipline
as
in
other
things
)
for
,
that
must
be
upon
one
of
these
accounts
,
either
,
1.
Because
such
scandalou●…
persons
,
after
refusing
of
private
admonitions
,
were
complained
of
to
them
,
and
that
evidence
of
the
fact
was
off●…red
,
and
Church-officers
refused
to
put
the
same
to
trial
:
Or
,
it
must
be
because
when
they
did
try
,
they
did
determine
such
a
thing
to
be
no
scandal
or
not
to
be
p●…oven
,
or
that
(
supposing
it
to
be
proven
)
they
did
not
c●…nsure
it
;
or
,
at
least
,
when
scandals
were
open
and
obvious
,
and
palpable
,
they
did
not
take
notice
of
them
.
Now
,
is
it
probable
that
such
a
Church-judicatory
will
frequently
be
found
that
will
fail
grosly
either
of
these
wayes
?
And
if
they
do
,
then
there
is
acces●…e
to
convince
them
,
by
an
appeal
to
a
superiour
Court
,
which
in
that
case
is
a
duty
.
If
it
be
said
that
their
failing
and
neglect
▪
is
▪
in
some
covered
manner
,
so
carried-on
as
there
is
no
accesse
to
such
legal
complaints
.
Answ.
1.
We
suppose
if
the
things
be
that
grosse
,
and
the
fact
so
clear
and
frequent
,
as
that
there
be
just
ground
to
complain
then
there
will
be
also
accesse
to
such
a
proof
.
2.
If
it
be
so
carried
and
not
owned
,
then
it
may
be
their
sin
before
God
;
but
it
is
not
to
be
accounted
a
proper
Church-offence
in
the
sense
before-m●…ntioned
,
seing
they
could
not
be
convinced
judicially
even
before
the
most
impartial
Judge
.
And
as
in
such
a
case
we
cannot
account
a
private
brother
ecclesiastically
scandalous
,
although
the
general
strain
of
his
way
may
be
dissatisfying
to
us
,
So
ought
we
not
to
account
this
;
for
,
there
is
a
great
difference
,
betwixt
that
which
may
be
offensive
to
a
persons
private
discretion
,
and
put
him
possibly
in
a
christian
way
to
desire
satisfaction
,
and
that
which
is
to
be
noised
as
a
publick
Church-scandall
.
Asser.
3.
Upon
supposition
that
the
defect
be
true
,
yet
private
professors
are
to
continue
in
the
discharge
of
the
duties
of
their
stations
,
and
not
to
separate
from
the
Communion
of
the
Church
,
but
to
count
themselves
exonered
in
holding
fast
their
own
integrity
.
It
's
true
,
it
cannot
but
be
heavie
to
those
that
are
tender
,
and
,
if
it
become
scandalously
excessive
,
may
give
occasion
to
them
to
depart
and
go
where
that
Ordinance
of
Discipline
is
more
vigorous
;
and
concerning
that
,
there
is
no
question
,
it
being
done
in
due
manner
;
Yet
,
I
say
,
that
that
can
be
no
ground
for
withdrawing
from
the
Ordinances
of
Christ
,
as
if
they
or
their
consciences
were
polluted
by
the
presence
of
such
others
.
For
,
1.
That
there
were
such
defects
in
the
Church
of
the
Jews
,
cannot
be
denied
,
and
particularly
doth
appear
in
the
instance
of
Elie's
sons
,
who
made
the
Ordinances
of
the
Lord
contemptible
with
their
miscarriages
;
yet
that
either
it
was
allowable
to
the
people
to
withdraw
,
or
faulty
to
joyn
in
the
Ordinances
,
can
no
way
be
made
out
.
If
it
be
said
,
there
was
but
one
Church
then
,
Therefore
none
could
separate
from
the
Ordinances
in
it
?
Answ.
1.
This
doth
confirm
what
is
said
,
to
wit
,
that
the
joyning
of
scandalous
persons
in
Ordinances
doth
not
pollut
them
to
others
;
for
if
so
,
the
Lord
had
not
laid
such
a
necessity
upon
those
that
were
tender
,
that
they
behoved
to
partake
of
polluted
Ordinances
,
or
to
have
none
;
and
if
it
did
not
pollute
them
then
,
some
reason
would
be
given
that
doth
evidence
it
now
to
do
so
.
2.
If
there
be
an
unity
of
the
Church
now
,
as
well
as
then
,
then
the
con●…equence
must
be
good
;
because
,
so
where
ever
folks
communicate
,
those
many
that
communicate
any
where
,
are
one
bread
,
and
one
body
,
as
the
Apostle
speaketh
,
1
Cor.
10.
17.
compared
with
chap
12
,
13.
And
so
by
communicating
any
where
,
we
declare
our selves
to
be
of
the
same
visible
Church
and
politick
body
,
with
those
who
communicat
elswhere
,
even
as
by
Baptism
we
are
baptized
into
one
Church
,
and
into
communion
with
all
the
members
of
the
body
any
where
.
And
therefore
,
if
this
be
considered
,
it
will
not
be
enough
to
eschew
pollution
(
if
the
objectio●…
be
true
and
well
grounded
)
to
separate
from
one
Society
,
or
one
particular
Congregation
,
except
there
be
a
separation
from
the
whole
visible
Church
;
for
so
also
Jews
might
have
separated
from
particular
Synagogues
▪
or
have
choosed
times
for
their
offerings
and
sacrifices
distinct
from
others
.
Famous
Cotton
of
New
England
,
in
his
Holinesse
of
Church-members
,
pag.
21.
grants
that
there
were
many
scandalous
persons
in
the
Church
of
the
Jews
.
2.
He
saith
,
that
that
was
by
the
Priests
defect
,
for
they
ought
not
to
have
been
retained
.
And
,
3.
though
he
say
that
that
will
not
warrand
the
lawfulnesse
of
admitting
scandalous
persons
to
the
Church
,
yet
he
asserteth
,
that
it
may
argue
the
continuance
of
their
Church-estate
notwithstanding
of
such
a
toleration
;
and
if
so
,
then
it
approveth
continuing
therein
,
and
condemneth
separation
therefrom
;
and
consequently
a
Church
may
be
a
Church
,
having
the
Ordinances
in
purity
,
and
to
be
communicate
in
,
notwithstanding
of
the
form●…r
fault
.
3.
What
hath
been
marked
out
of
Learned
Writers
,
for
paralleling
the
constitution
of
the
Church
under
the
Gospel
,
with
that
under
the
Law
in
essentiall
things
,
doth
overthrow
this
objection
;
for
now
separation
is
as
impossible
as
formerly
.
2.
This
defect
is
to
be
observed
in
severall
of
the
Primitive
Churches
,
as
we
may
particularly
see
in
the
second
and
third
Chapters
of
the
Revelation
,
yet
it
is
never
found
that
any
upon
that
account
did
withdraw
or
were
reproved
for
not
doing
so
,
even
when
the
Officers
were
reproved
for
defect
:
Yea
,
on
the
contrary
,
these
who
keeped
themselves
pure
from
these
Scandals
,
though
continuing
in
that
communion
,
are
commended
and
approven
,
and
exhorted
to
continue
as
formerly
.
Now
,
if
coutinuing
in
communion
in
such
a
case
be
of
it self
sinfull
,
and
personall
integrity
be
not
sufficient
to
professours
where
the
defect
is
sinfull
to
the
Officers
,
even
though
in
other
personall
things
and
duties
of
their
stations
they
were
approveable
,
How
can
it
be
thought
that
the
faithfull
and
true
Witnesse
should
so
sharply
reprove
the
one
,
and
so
fully
approve
the
other
at
the
same
time
?
3.
The
nature
of
Church-communion
doth
confirm
this
:
because
such
influence
hath
the
scandalousnesse
of
one
to
make
another
guilty
,
as
the
approven
conversation
of
the
other
hath
to
make
the
Ordinances
profitable
to
him
that
is
scandalous
,
for
we
can
no
otherwise
partake
of
the
evil
than
of
the
good
of
another
in
Church-communion
;
But
it
is
clear
,
that
the
graciousnesse
of
one
cannot
sanctifie
an
Ordinance
to
one
that
is
profane
;
and
therefore
the
profanity
of
one
cannot
pollute
the
Ordinance
to
one
that
is
tender
.
And
,
as
he
that
examineth
himself
,
partaketh
worthily
in
respect
of
himself
and
his
own
condition
,
but
doth
not
sanctifie
communicating
to
another
;
So
,
he
that
partaketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
,
and
not
to
another
:
and
for
that
cause
,
is
both
the
precept
and
the
threatning
bounded
,
Let
a
man
examine
himself
,
&c.
For
,
he
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
;
for
,
upon
doing
or
omitting
of
duty
in
himself
,
doth
follow
worthy
,
or
unworthy
communicating
to
him
.
And
if
in
the
most
near
conjugall
fellowship
,
the
company
of
a
profane
Husband
may
be
sanctified
to
a
gracious
Wife
,
even
when
hers
is
unsanctified
to
him
,
(
because
that
dependeth
upon
the
persons
own
qualification
and
way
of
usemaking
of
Gods
Ordinance
of
marriage
)
much
more
may
it
be
here
:
this
last
might
be
a
distinct
argument
of
it self
.
4.
If
continuance
in
communion
with
such
persons
be
sinfull
,
Then
it
must
either
be
because
communion
with
such
as
are
profane
indeed
,
whether
we
know
or
think
them
to
be
so
or
not
,
is
sinfull
;
or
,
it
must
be
because
we
know
them
,
or
think
them
to
be
such
;
But
neither
of
these
can
be
said
:
Not
the
first
,
because
so
to
keep
communion
with
an
hypocrite
,
or
a
Believer
in
a
carnall
frame
,
were
sinfull
,
although
we
thought
them
to
be
sincere
,
which
cannot
be
pleaded
:
nor
can
it
be
said
,
it
is
because
we
know
them
to
be
so
,
Because
,
1.
If
we
knew
a
man
to
be
so
,
and
another
knew
not
,
in
that
case
,
the
Ordinances
were
pollutted
to
one
,
and
not
to
another
,
at
the
same
time
,
though
possibly
both
were
exercising
the
same
faith
,
and
having
examined
themselves
,
were
in
the
same
frame
,
which
were
absurd
.
Yea
,
2.
If
it
depended
on
our
knowledge
of
it
,
Then
our
very
supposing
it
to
be
so
,
although
it
were
not
so
,
would
pollute
the
Ordinance
;
and
what
confusion
would
be
there
,
may
be
afterward
hinted
.
Nor
can
it
be
said
,
it
is
because
we
think
so
,
because
,
supposing
some
to
think
otherwise
,
it
would
be
still
an
ordinance
to
them
,
and
a
duty
to
continue
in
it
,
and
not
to
us
,
which
is
the
former
absurdity
;
and
this
doth
not
flow
from
the
binding
nature
of
an
erroneous
conscience
(
which
may
be
alleged
in
other
cases
)
but
from
the
difference
of
persons
light
,
charity
,
or
other
apprehensions
of
things
,
whereby
one
is
induced
to
esteem
that
scandalous
,
which
another
doth
not
.
5.
If
communion
with
profane
persons
that
are
such
to
our
knowledge
be
sinfull
,
and
polluteth
Ordinances
,
Then
these
things
may
be
enquired
,
which
will
inf●…r
diverse
absurdities
,
1.
Ought
persons
to
try
all
those
that
they
keep
communion
with
,
whether
they
be
profane
or
〈◊〉
?
For
,
if
any
profane
person
be
in
that
communion
which
they
might
have
known
if
they
had
tried
,
then
their
ignorance
cannot
excuse
.
2.
It
may
be
enquired
,
what
degree
of
triall
and
search
doth
sufficiently
exoner
,
because
possibly
a
further
triall
might
have
discovered
some
to
be
profane
?
3.
It
may
be
enquired
,
what
evidences
may
demonstrate
persons
to
be
scandalous
,
and
make
them
to
be
so
accounted
of
?
If
only
something
seen
by
themselves
,
or
if
something
reported
by
others
;
and
that
whether
it
be
judicially
made
out
or
only
asserted
?
and
how
manies
report
is
to
be
taken
for
proof
;
or
if
any
that
be
so
reported
of
,
be
so
to
be
accounted
?
4.
What
sort
of
sca●…dals
are
to
be
enquired-in
to
make
a
person
such
as
polluteth
the
Ordinances
?
If
it
be
any
kind
of
scandal
,
or
but
scandals
of
such
a
nature
?
If
one
scandal
be
sufficient
,
or
if
the●…e
must
be
many
?
and
how
many
are
to
be
laid
weight
upon
in
this
?
and
some
satisfying
grounds
how
,
and
where
to
fix
the
difference
,
are
to
be
laid
down
?
5.
It
may
be
asked
,
if
one
scandalous
person
alone
doth
pollute
the
Ordinances
?
or
if
there
must
be
moe
?
and
if
so
,
How
many
?
6.
Suppose
such
a
scandal
were
known
to
us
alone
,
charity
,
and
Christs
command
do
say
,
it
is
not
to
be
published
;
conscience
saith
in
that
case
,
the
Ordinance
is
polluted
,
time
straits
either
to
communicate
doubtingly
,
or
with
offence
to
abstain
and
hide
the
cause
,
or
contrary
to
charity
to
signifie
the
same
.
These
and
many
such
like
things
are
requisit
to
satisfie
one
,
upon
this
supposition
,
that
communion
in
such
a
case
is
sinfull
,
Therefore
it
is
not
to
be
admitted
.
6.
If
the
Ordinance
be
polluted
to
one
that
is
clean
Then
it
is
either
the
deed
of
the
Church-officers
that
doth
pollute
it
,
or
the
deed
of
the
scandalous
person
that
doth
communicate
;
But
neither
of
these
can
be
said
:
Not
the
first
,
for
that
would
suppose
that
all
the
Ordinances
were
polluted
,
although
no
scandalous
person
were
present
actually
,
because
they
were
not
actually
excluded
,
and
though
they
were
absent
,
yet
there
being
no
impediment
made
to
them
by
Church-officers
,
as
to
their
guilt
,
it
is
the
same
.
Nor
the
second
,
Because
,
supposing
a
person
not
to
be
debarred
,
it
is
his
duty
to
communicate
;
and
can
it
be
said
,
that
he
in
doing
of
his
duty
upon
the
matter
,
should
make
that
not
to
be
a
duty
to
us
,
which
lieth
on
by
a
joynt
command
,
which
requireth
eating
from
him
and
from
us
,
as
it
requireth
praying
?
7.
The
Lords
ordering
it
so
in
His
providence
,
that
He
admitteth
unsanctified
Officers
to
administrate
His
Ordinances
,
and
yet
withall
,
accounting
them
Officers
,
and
the
Ordinances
in
their
hands
to
be
His
Ordinances
,
and
that
even
when
they
are
known
to
be
unsound
(
till
in
His
own
way
they
be
removed
)
doth
demonstrate
this
,
that
pollution
in
joynt
worshippers
doth
not
pollute
the
Ordinances
to
others
.
For
,
if
any
did
pollute
them
,
Then
most
of
all
scandalous
Officers
;
But
these
do
not
.
Ergo
,
&c.
We
may
see
it
,
first
,
in
the
scandalousnesse
of
Priests
under
the
Law
;
for
we
must
either
say
that
there
were
no
scandalous
Priests
,
or
that
the
people
did
then
offer
no
sacrifice
and
joyn
in
no
worship
,
or
that
sinfully
they
did
it
:
All
which
are
absurd
.
2.
We
see
in
Christs
time
,
the
Scribes
and
Pharisees
were
pointed
out
by
Him
as
scandalous
,
Mat.
23.
v.
3.
Yet
even
there
doth
He
require
continuance
in
the
Ordinances
administrate
by
them
,
notwithstanding
.
3.
Doth
not
Paul
speak
of
some
that
preached
out
of
envy
,
Philip.
1.
15.
which
is
a
most
grosse
scandal
,
and
of
others
who
sought
their
own
things
,
and
not
the
things
of
Christ
,
Phil.
2.
21
?
Both
which
are
grosse
,
and
clearly
evidenced
by
his
testimony
,
yet
is
he
content
that
people
continue
,
yea
,
he
supposeth
that
they
may
profit
in
communion
with
them
,
which
he
would
not
,
had
the
Ordinances
been
polluted
by
them
to
others
.
And
the
same
may
be
said
of
several
Churches
in
these
second
and
third
Chapters
of
the
Revelation
,
where
both
grossnesse
of
Ministers
,
and
of
many
Professors
,
is
notified
by
Christ
to
the
Church
,
yet
it
cannot
be
supposed
that
that
might
have
been
made
the
ground
of
separation
afterward
from
them
,
more
than
not
doing
of
it
was
reprovable
before
.
8.
If
known
evil
in
any
that
doth
communicate
,
pollute
the
Ordinances
in
themselves
,
Then
how
can
a
Believer
communicate
with
himself
?
Because
,
1.
he
hath
corruption
.
2.
He
hath
as
full
knowledge
of
it
as
of
any
other
mans
,
yea
,
that
which
may
make
him
think
it
more
than
what
he
knoweth
of
any
other
man
.
3.
That
corruption
is
as
near
him
as
the
corruption
of
any
.
4.
The
Law
doth
more
particularly
strike
against
corruption
in
him
as
to
himself
,
than
that
which
is
in
any
other
.
Yea
,
5.
this
corruption
doth
certainly
,
in
so
far
pollute
the
Ordinance
to
him
,
and
make
him
guilty
.
Now
the
same
grounds
that
say
he
may
communicate
with
a
good
conscience
,
notwithstanding
of
his
own
corruptions
,
will
also
say
,
he
may
communicate
notwithstanding
of
that
which
is
in
another
,
much
more
:
because
the
sins
that
follow
his
corruption
are
his
own
sins
,
which
cannot
be
said
of
the
sins
of
others
.
And
if
repentance
for
his
own
sin
,
resting
upon
Christ
,
protesting
against
the
body
of
death
(
which
yet
are
but
the
acts
of
the
same
person
,
in
so
far
as
renued
,
differing
from
himself
as
unrenued
)
If
,
I
say
,
such
acts
may
quiet
his
conscience
,
and
give
him
confidence
to
partake
,
notwithstanding
of
his
own
corruption
,
and
that
even
then
when
he
as
unrenued
may
be
accounted
guilty
,
may
they
not
much
more
give
him
confidence
in
reference
to
the
sins
of
another
,
which
are
not
so
much
as
his
deeds
.
9.
In
that
directory
which
Christ
giveth
,
Mat.
18.
this
is
implied
,
because
he
doth
warrand
an
offended
brother
to
bring
obstinate
offenders
to
the
Church
,
as
the
last
step
of
their
duty
,
and
as
their
●…ull
exoneration
,
Tell
the
Church
,
saith
he
;
and
no
more
is
required
by
him
after
that
,
but
conforming
of
his
carriage
to
the
Churches
Sentence
in
case
of
obstinacie
.
And
none
can
think
,
upon
supposition
that
the
Church
did
not
their
duty
,
that
then
they
were
from
that
forth
,
not
to
joyn
in
that
Church
,
but
to
separate
from
them
as
from
heathens
and
publicans
:
because
so
a
particular
person
might
Excommunicate
a
Church
,
whom
yet
Christ
will
not
have
to
withdraw
from
communion
with
a
private
member
,
till
obstinacie
and
the
Churches
censuring
interveen
;
Yea
,
by
so
doing
,
a
private
person
might
account
another
a
heathen
and
publican
without
any
publick
Censure
,
which
is
contrary
to
Christs
scope
,
which
subjoyneth
this
withdrawing
of
communion
from
him
to
the
Churches
Censure
.
This
will
bind
the
more
if
we
consider
that
Christs
words
have
an
allusion
(
as
is
commonly
acknowledged
)
to
the
Jewish
Sanedrim
,
which
being
but
one
,
could
not
admit
of
any
separation
from
its
communion
,
though
there
had
been
defect
in
this
:
What
may
be
done
in
abstaining
of
personall
communion
in
unnecessary
things
,
is
e●…er
to
be
acknowledged
;
yet
if
separation
in
such
a
supposed
case
,
were
called-for
as
a
duty
,
that
direction
would
not
be
a
sufficient
direction
for
an
offended
brother
,
because
it
leaveth
him
without
direction
in
the
last
step
:
Yet
Christs
progresse
so
particularly
from
one
step
to
another
,
saith
,
that
it
is
otherwayes
intended
.
Who
would
have
more
full
satisfaction
in
this
,
may
look
the
Learned
Treatises
that
are
written
against
Separation
,
which
will
hold
consequentially
in
this
;
and
therefore
we
may
here
say
the
lesse
,
And
shall
only
add
the
consideration
of
one
Scripture
.
For
confirming
of
this
Assertion
then
,
we
may
take
1
Cor.
11.
17
,
&c.
more
particular
consideration
of
one
place
,
which
seemeth
more
especially
to
relate
to
this
purpose
,
That
is
,
1
Corinth.
11.
from
the
17.
ver.
foreward
:
Where
it
doth
appear
,
first
,
That
there
were
divisions
amongst
that
people
,
even
in
respect
of
communicating
together
at
the
Lords
Table
,
so
that
some
of
them
would
not
communicate
with
others
:
for
that
there
were
divisions
is
clear
.
Now
,
these
divisions
are
expressed
to
be
in
the
Church
when
they
came
together
to
eat
the
Lords
Supper
,
ver.
18
,
and
19.
and
some
did
communicate
at
one
time
,
and
some
at
another
,
without
tarrying
one
for
another
,
as
is
expressed
,
v.
33.
Secondly
,
We
may
also
gather
what
might
be
the
reason
of
this
divided
communicating
,
or
,
at
least
,
what
some
might
alleage
why
they
would
not
communicate
joyntly
with
others
:
For
,
it
is
like
,
they
fell
in
this
irregularity
deliberately
,
as
thinking
they
did
well
when
they
communicated
apart
,
and
not
with
others
.
So
much
is
insinuated
in
the
Apostles
expostulation
,
ver.
22.
What
,
shall
I
praise
you
in
this
?
I
praise
you
not
.
Now
these
reasons
might
be
alleged
,
to
justifi●…
their
divided
communicating
,
1.
That
the
Ordinances
were
not
reverently
administred
,
nor
with
that
gravity
and
discerning
of
the
Lords
Body
,
as
was
fit
.
2.
That
many
unworthy
persons
were
admitted
to
communion
,
even
such
as
were
drunken
,
ver.
21.
&c.
and
therefore
it
might
be
alleged
by
them
,
that
joynt
communicating
with
such
was
to
be
abstained
.
Thirdly
,
It
is
evident
also
,
That
notwithstanding
of
these
grounds
▪
the
Apostle
doth
condemn
their
practice
,
and
presseth
them
to
joynt
communicating
,
as
appeareth
from
ver.
22.
and
33.
From
which
,
this
clear
argument
doth
arise
,
If
the
members
of
the
Church
of
Corinth
,
who
did
separate
from
the
Ordinances
,
because
of
the
sinfulnesse
of
these
that
did
joyntly
partake
with
them
,
were
condemned
by
Paul
,
and
required
to
communicate
joyntly
,
and
if
it
be
made
clear
by
him
how
they
might
do
so
and
not
be
guilty
,
Then
separation
in
such
a
case
cannot
be
a
duty
but
a
sin
:
But
the
former
are
true
.
Therefore
▪
&c.
I
know
nothing
can
be
objected
against
this
argument
,
but
either
to
say
,
That
the
Apostles
scope
is
in
that
eating
together
,
to
regulate
their
love
feasts
,
and
to
condemn
their
practice
in
these
;
or
,
that
he
commends
joynt
communicating
simply
,
but
not
in
such
a
case
,
because
it
is
not
clear
whether
any
of
them
did
scruple
upon
that
ground
or
not
:
for
,
the
removing
of
these
,
we
say
to
the
first
,
That
the
main
scope
of
the
place
is
to
regulate
them
in
going
about
the
Sacrament
of
the
Lords
Supper
:
And
therefore
it
is
that
the
Apostle
doth
so
clearly
and
plainly
insist
in
clearing
the
institution
thereof
,
thereby
to
bring
them
back
to
the
way
that
was
laid
down
and
delivered
to
him
by
the
Lord
.
And
for
any
other
sort
of
eating
or
drinking
,
the
Apostle
doth
send
them
to
their
houses
▪
v●…r
.
22.
and
more
expresly
he
repeateth
that
direction
,
that
if
any
man
hunger
and
desire
to
eat
his
ordinary
meat
,
Let
him
do
it
at
home
,
ver.
34.
So
that
no
direction
for
the
time
to
come
can
be
interpreted
to
belong
to
common
eating
in
the
Church
,
or
in
the
publick
meetings
thereof
,
but
such
as
is
sacramentall
only
.
To
the
second
,
to
wit
,
if
the
Apostle
doth
dip
in
this
question
,
with
respect
to
that
objection
of
the
impurity
of
joynt
communicants
,
we
do
propose
these
things
for
clearing
of
the
same
,
First
,
We
say
,
that
whether
they
did
actually
object
that
or
not
,
yet
there
was
ground
for
them
to
object
the
same
if
it
had
weight
,
as
the
Text
cleareth
:
Neither
could
the
Apostle
,
knowing
that
ground
,
and
having
immediately
mentioned
the
same
,
have
accesse
to
presse
them
all
indifferently
to
communicate
together
,
if
his
direction
meet
not
the
case
;
for
this
might
still
have
stood
in
the
way
,
that
many
of
them
were
such
and
such
,
and
therefore
not
to
be
communicated
with
;
and
if
it
be
a
sufficient
reason
to
keep
them
from
joynt
communicating
,
then
the
case
being
so
circumstantiated
,
it
would
also
be
a
sufficient
reason
to
keep
him
from
imposing
that
as
a
duty
upon
them
,
at
least
,
so
long
as
the
case
stood
as
it
was
.
Secondly
,
We
say
,
that
it
is
not
unlike
there
was
such
hesitations
in
some
of
them
;
and
that
(
whatever
was
among
them
)
it
is
clear
,
that
the
Apostle
doth
expresly
●…peak
to
this
case
,
and
endeavour
to
remove
that
objection
out
of
the
way
,
to
wit
,
that
men
should
not
scare
at
the
Sacrament
,
because
of
the
profanity
of
others
:
and
that
therefore
they
might
without
scruple
as
to
that
,
communicate
joyntly
,
and
●…arry
one
for
another
,
which
is
his
scope
,
ver.
33.
This
will
appear
by
considering
severall
reasons
whereby
he
presseth
this
scope
,
for
that
,
ver.
33.
Wherefore
,
my
brethren
,
when
ye
come
together
,
tarrie
one
for
another
,
is
the
scope
laid
down
as
a
conclusion
from
the
former
grounds
which
he
hath
given
.
Now
,
when
he
hath
corrected
their
first
fault
,
to
wit
,
their
irreverent
manner
of
going
about
the
Ordinance
,
by
bringing
them
to
Christs
institution
,
ver.
23
,
24
,
25
,
26
,
27.
He
cometh
,
in
the
last
place
,
to
meet
with
this
objection
,
What
if
others
be
present
who
palpably
cannot
discern
the
Lords
Body
,
and
so
cannot
communicate
worthily
?
Can
it
be
safe
to
communicate
with
such
?
Or
,
is
it
not
better
to
find
out
some
other
way
of
communicating
apart
,
and
not
together
with
such
?
The
Apostle
giveth
severall
answers
to
this
,
and
reasons
,
whereby
he
cleareth
,
that
their
division
was
not
warrantable
upon
that
ground
,
from
ver.
28.
And
so
concludeth
,
ver.
33.
that
notwithstanding
thereof
,
they
might
tarry
one
for
another
.
The
first
reason
,
is
,
ver.
28.
But
let
a
man
examine
himself
,
and
so
let
him
eat
.
Which
sheweth
,
1.
That
a
mans
comfortable
preparation
for
this
duty
,
is
to
examine
himself
;
and
that
the
fruit
may
be
expected
,
or
not
expected
,
accordingly
as
it
shall
be
with
himself
:
Otherwayes
,
it
were
not
a
sufficient
direction
for
preparation
,
to
put
him
to
examine
himself
.
Again
,
2.
these
are
knit
together
,
Let
a
man
examine
himself
,
and
so
let
him
eat
.
Which
is
in
sum
,
this
,
when
a
man
hath
in
some
sincerity
looked
upon
his
own
condition
,
and
hath
attained
some
suitablenesse
to
the
Ordinances
,
as
to
his
own
private
case
,
then
,
(
saith
the
Apostle
)
Let
him
eat
,
without
respecting
the
condition
of
others
.
Otherwayes
,
a
man
having
examined
himself
,
yet
could
not
eat
,
though
his
own
disposition
were
as
it
should
be
,
if
the
case
of
others
might
hinder
him
in
eating
.
And
we
conceive
,
it
is
a
main
part
of
the
Apostles
scope
,
by
knit●…ing
these
two
together
(
to
wit
,
a
mans
eating
with
the
examining
of
himself
)
purposly
to
prevent
such
a
deba●…e
.
The
second
reason
which
he
giveth
,
will
confirm
this
also
;
for
,
saith
he
,
ver.
29.
He
who
eateth
and
drinketh
unworthily
,
he
eateth
and
drinketh
unto
himself
damnation
▪
or
judgement
.
Which
is
,
in
●…um
,
this
,
a
man
that
hath
examined
himself
,
may
eat
of
the
Sacrament
,
though
many
persons
communicate
unworthily
with
him
,
because
(
saith
he
)
he
that
eateth
unworthily
,
doth
not
bring
damnation
or
judgement
upon
others
,
nor
is
his
sin
imputed
to
them
that
communicate
with
him
,
but
he
doth
bring
it
upon
himself
,
and
therfore
no
other
hath
cause
to
scare
at
the
Ordinance
because
of
that
,
if
he
hath
examined
himself
.
This
reason
he
again
confirmeth
from
experience
,
ver.
30.
For
this
cause
(
saith
he
)
many
are
sick
,
and
many
among
you
are
weak
,
&c.
that
is
,
not
because
they
did
communicate
with
those
who
are
scandalous
being
in
good
case
themselves
;
but
for
this
cause
,
saith
he
,
many
are
sick
,
&c.
and
have
brought
upon
themselves
great
plagues
,
because
by
not
examining
of
themselves
,
they
did
communicate
unworthily
,
and
so
,
by
their
own
sin
,
brought
these
stroaks
upon
themselves
.
He
gives
a
third
reason
for
making
out
of
his
scope
,
ver.
3●…
.
For
,
if
we
will
judge
our selves
,
we
should
not
be
judged
,
that
is
,
men
need
not
be
anxious
in
this
case
,
whether
others
judge
themselves
or
not
;
for
,
saith
he
,
Gods
absolving
or
judging
of
us
,
doth
not
depend
upon
what
they
do
▪
but
upon
what
we
our selves
do
.
And
therefore
presseth
them
still
to
look
to
themselves
,
because
the
judging
and
humbling
of
our selves
before
God
,
is
the
way
not
to
be
judged
by
Him
,
even
in
reference
to
that
Ordinance
,
whatever
others
do
.
Now
,
when
he
hath
fully
cleared
the
reasons
,
and
,
as
it
were
,
made
out
this
proposition
,
that
if
a
man
be
right
in
his
own
frame
,
the
sin
of
another
joynt
communicant
,
cannot
be
hurtfull
to
him
,
or
b●…
ground
to
mar
him
in
eating
,
and
when
by
an
interserted
parenthesis
,
he
hath
obviated
a
doubt
,
v.
32.
he
concludeth
,
ver.
33.
Wh●…refore
,
saith
he
,
my
brethren
,
(
seing
it
is
so
)
●…arry
one
for
another
,
and
be
not
anxiously
feared
to
communicate
joyntly
;
Now
,
seing
all
alongst
the
Apostle
hath
been
giving
such
grounds
as
may
clear
a
conscience
in
that
case
,
and
doth
in
these
words
lay
down
the
direction
of
tarrying
one
for
another
,
or
of
joynt
communicating
,
as
a
conclusion
drawn
from
the
former
grounds
,
It
cannot
be
thought
,
but
that
purposly
he
intended
these
reasons
to
be
grounds
for
the
quieting
of
consciences
,
to
obey
that
direction
in
such
a
case
;
and
that
therefore
it
cannot
be
warrantable
to
separate
upon
that
ground
.
CHAP.
XIII
.
Shewing
more
particularly
what
it
is
that
private
persons
are
called
to
in
such
a
case
.
IF
it
be
asked
then
▪
What
is
that
which
private
persons
ought
to
do
in
such
a
case
?
Answ.
They
are
certainly
to
contain
themselves
within
their
station
,
yet
so
,
as
some
things
are
called
for
at
such
a
time
more
than
at
another
time
;
As
,
first
,
There
is
need
of
much
circumspectnesse
in
our
own
personal
walk
and
watchfulnesse
,
in
observing
of
opportunities
wherein
we
may
edifie
others
,
as
Heb.
3.
13.
Secondly
▪
There
is
need
of
more
frequency
,
and
of
a
more
weighty
circumspect
manner
in
giving
private
admonitions
and
exhortations
,
&c.
Thirdly
,
There
would
be
much
exercise
of
prayer
,
and
even
fasting
there
with
(
though
in
a
secret
inoffensive
manner
)
both
for
the
restraining
of
offences
which
dishonour
God
,
and
for
zeal
to
Officers
to
perform
their
duty
;
if
in
this
respect
,
rivers
of
tears
were
running
down
our
cheeks
,
because
of
the
abounding
of
offences
,
there
might
be
much
more
solid
peace
(
we
are
●…swaded
)
in
keeping
communion
with
others
,
than
without
that
to
separate
with
much
,
at
least
seeming
pride
and
uncharitable
cruelty
in
giving
of
offence
to
them
,
and
thereby
confirming
them
in
their
profanity
.
Fourthly
,
It
is
private
persons
duty
to
represent
such
offences
,
with
their
evidences
,
to
Church-officers
,
or
Church-judicatories
,
thereby
to
put
them
to
the
removing
of
such
offences
.
Fifthly
,
They
may
freely
,
though
humbly
and
reverently
,
expostulate
with
Church-officers
,
when
they
are
defective
,
and
endeavour
to
convince
them
of
that
offence
:
The
force
of
that
precept
,
If
thy
brother
offend
thee
,
go
and
tell
him
,
&c.
warranteth
so
much
;
and
this
the
Colossians
are
to
say
to
Archippus
,
that
he
be
not
defective
in
his
Ministery
which
he
had
received
,
&c
,
Col.
4.
17.
This
decently
and
convincingly
done
,
is
usefull
.
Sixthly
,
If
all
that
prevail
not
,
private
persons
may
communicate
it
to
other
Church-officers
;
and
no
redresse
following
,
it
is
their
duty
to
follow
it
before
the
competent
superiour
Judicatories
:
for
,
Christ's
direction
,
Tell
the
Church
,
importeth
and
warranteth
the
same
.
If
it
be
asked
,
What
further
is
to
be
done
,
if
that
fail
?
Answ.
We
know
no
other
publick
redresse
;
Christ
hath
left
it
there
,
and
so
may
we
also
.
Neither
can
it
be
insttucted
from
Scripture
,
that
Christ
hath
appointed
separation
to
be
the
next
step
of
a
private
persons
duty
for
removing
of
offences
,
much
lesse
to
go
before
these
.
Indeed
the
Scripture
calleth
for
with-drawing
from
personall
communion
with
grosse
,
scandalous
persons
,
as
a
thing
necessary
;
as
also
from
communion
in
the
corrupt
designes
and
courses
of
any
,
though
they
may
have
a
form
of
godlinesse
,
as
2
Tim.
3.
4
,
5
,
&c.
which
doth
belong
to
,
and
is
comprehended
under
the
first
particular
direction
.
And
if
these
be
faithfully
observed
by
private
Christians
,
we
are
hopefull
that
either
there
would
be
lesse
ground
of
complaint
for
the
defect
of
Church-officers
,
or
more
acces●…e
to
remove
such
as
continue
unfaithfull
,
and
more
peace
to
the
consciences
of
particular
private
Christians
,
and
lesse
offence
and
more
edification
to
all
,
than
any
other
way
whatsoever
.
That
it
is
thus
necessary
for
private
persons
to
acquiesce
If
the
second
be
said
,
viz.
That
there
is
some
other
thing
to
fix
on
for
quieting
of
consciences
in
such
a
case
,
as
to
their
exoneration
beyond
that
publick
decision
;
We
desire
to
know
what
that
is
which
is
called-for
,
and
by
what
rule
we
are
to
proceed
in
it
?
If
it
be
said
,
that
in
such
a
case
the
duty
is
to
separate
from
that
Church
,
where
the
plurality
of
Officers
do
admit
such
as
are
accounted
to
be
scandalous
;
Then
we
ask
,
1.
What
is
next
to
be
done
?
it
must
either
be
to
continue
as
no
member
of
a
Church
,
which
is
both
impossible
and
absurd
.
It
is
impossible
that
there
can
be
any
particular
visible
baptized
member
,
and
not
belong
to
the
visible
body
,
at
least
,
being
considered
,
as
the
Church
maketh
one
integral
visible
body
.
It
's
absurd
,
because
it
would
say
,
That
either
Christ
had
no
visible
Church
,
or
,
that
He
hath
an
ordinary
way
of
edifying
by
external
Ordinances
without
His
visible
Church
,
or
,
that
a
person
might
be
regardlesse
of
,
and
without
His
Church
and
Ordinances
,
and
be
approven
of
Him
▪
and
expect
the
benefit
;
yea
,
upon
this
supposition
▪
the
unfaithfulnesse
of
Church-officers
in
not
casting-out
of
scandalous
men
,
would
infer
the
actual
unchurching
of
those
that
were
not
scandalous
,
and
so
the
sin
of
the
one
should
be
the
punishment
of
the
other
,
which
is
absurd
.
If
it
be
said
that
another
Church
of
more
pure
members
is
to
be
gathered
,
in
which
persons
in
such
cases
are
to
joyn
for
obtaining
of
pure
Ordinances
;
Then
we
ask
further
,
What
if
such
a
Congregation
cannot
be
had
?
Then
,
what
is
duty
in
that
case
?
Is
there
a
necessity
of
living
without
a
visible
Church-state
,
wanting
all
Church-ordinances
to
our selves
,
and
Baptism
to
our
children
?
What
can
be
the
fruit
of
that
?
Is
it
not
a
more
uncontrovertible
hazard
to
put
our selves
without
all
communion
of
Church-ordinances
,
than
to
enjoy
them
where
they
are
pure
,
though
some
joynt
partakers
be
offensive
?
Is
not
the
other
the
way
to
make
our
children
heathens
,
and
for
ever
to
be
without
Baptism
,
seing
warrantably
they
cannot
be
entered
where
we
cannot
a
bide
?
Doth
not
this
also
make
way
to
make
all
the
Ordinances
contemptible
,
and
to
be
undervalued
by
the
profane
,
seing
such
persons
do
so
conten●…edly
live
without
them
?
Further
,
we
ask
▪
What
if
other
persons
and
we
cannot
agree
upon
jo●…nt
members
;
for
,
if
it
be
left
to
mens
particular
discerning
,
that
rule
is
uncertain
and
various
,
being
involved
in
many
difficulties
,
as
was
formerly
hinted
:
in
that
case
,
either
there
must
be
no
separated
Church
,
or
diverse
separated
Churches
,
according
to
the
latitude
of
diverse
persons
charity
.
This
being
certain
,
that
one
will
think
a
person
scandalous
,
which
another
doth
not
esteem
so
;
and
one
will
approve
that
,
which
another
will
condemn
.
Again
,
we
ask
,
What
if
such
persons
that
withdraw
and
seek
to
enter
a
more
holy
society
,
should
be
refused
?
Then
,
how
could
they
evidence
their
own
holinesse
,
and
convince
these
refusers
that
they
were
graciously
qualified
,
and
so
to
be
admitted
if
that
were
stuck
upon
,
for
whatever
profession
were
made
,
it
behoved
still
to
be
tried
by
no
other
rule
,
but
by
folks
particular
discerning
and
charity
?
Again
,
suppose
this
difficulty
to
be
overcome
,
and
such
a
congregation
to
be
settled
,
Is
it
not
possible
that
even
some
of
those
members
should
become
scandalous
?
Then
,
supposing
that
by
the
plurality
of
that
Church
,
such
persons
were
not
accounted
scandalous
,
or
not
cast
out
,
what
were
to
be
done
?
According
to
the
former
grounds
,
these
who
suppose
themselves
only
pure
,
could
not
continue
in
communion
,
but
behoved
again
to
separate
;
and
if
so
,
then
upon
the
renuing
of
the
former
supposition
,
there
behoved
still
to
be
a
separation
in
infinitum
.
For
,
there
can
no
Church
be
expected
on
earth
,
in
which
these
cases
are
not
supposable
and
possible
.
And
so
now
we
may
resume
the
conclusion
,
Either
a
private
person
must
acquiesce
,
as
being
exonered
when
he
hath
followed
the
action
before
the
Church
,
or
he
shall
have
no
ground
of
peace
any
where
,
till
he
be
out
of
the
world
,
or
out
of
all
visible
Churches
.
And
so
also
there
can
be
no
other
way
of
keeping
publick
order
and
ordinances
;
and
of
eviting
scandal
and
confusion
.
This
truth
is
fully
made
out
by
those
three
worthy
and
pious
Divines
of
New
England
,
Cotton
,
Hooker
,
and
Norton
:
The
last
whereof
,
by
many
reasons
evinceth
this
in
his
answer
to
Appolonious
his
last
question
,
pag.
162
,
163.
and
doth
from
the
Church
of
Corint●…
in
particular
confirm
this
:
There
(
saith
he
)
was
impurity
or
corruption
in
worship
,
for
women
taught
in
the
Church
;
There
was
corrupt
Doctrine
,
many
denied
the
Resurrection
;
in
manners
,
she
was
most
corrupt
,
there
being
so
many
fornications
,
sects
,
palpable
love
of
the
world
,
&c.
Yet
(
saith
he
)
the
Apostle
did
not
command
those
that
were
worthily
prepared
to
abstain
from
the
Supper
,
but
,
rectifying
abuses
,
he
did
command
every
one
to
try
himself
,
and
so
to
eat
,
&c.
And
many
other
things
hath
he
excellently
to
this
purpose
,
and
laieth
this
for
a
ground
,
that
per
alios
indigne
accedentes
non
polluitur
communio
,
licet
minuitur
consolatio
,
that
is
,
the
communion
in
worship
is
not
polluted
,
though
the
consolation
be
diminished
by
such
joynt
worshippers
.
The
second
,
to
wit
,
Mr.
Hooker
doth
confirm
this
Maxime
fully
,
part
1.
chap.
9.
pag.
119
,
120.
and
doth
call
it
irrationall
,
that
the
fewer
should
be
judges
of
the
deed
of
the
plurality
:
and
elswhere
,
that
to
admit
separation
in
such
a
case
,
were
to
lay
a
ground
for
separation
in
infinitum
.
Only
,
we
may
add
these
two
observations
thereon
,
1.
May
not
this
be
allowed
to
the
Presbyteriall
Church
where
the
plurality
of
Church-officers
think
fit
n●…t
to
cast
out
?
2.
That
the
Presbyteriall
government
is
upon
this
consideration
,
unjustly
loaded
with
an
absurdity
,
as
if
necessarily
upon
their
grounds
,
the
minor
and
better
party
being
overswayed
(
suppose
a
particular
Congregation
were
wronged
by
the
plurality
of
a
Presbyterie
)
could
have
no
redresse
;
for
,
according
to
his
grounds
the
same
would
follow
upon
the
congregationall
way
;
for
,
suppose
the
plurality
of
the
Congregation
should
wrong
some
officer
,
contrary
to
the
vote
of
the
minor
and
better
party
,
there
can
be
no
other
redresse
there
,
than
for
men
to
keep
themselves
free
:
For
,
it
still
recurreth
,
if
the
minor
part
should
claim
to
have
their
Sentence
weighty
,
because
it
is
upon
the
matter
right
,
which
the
other
is
not
,
he
hath
already
determined
in
the
place
cited
,
that
that
is
,
contrary
to
all
orderly
proceeding
and
rules
of
reason
and
layeth
open
the
gap
to
endlesse
dissention
,
and
the
annulling
of
all
publick
proceeding
;
for
,
men
in
such
cases
,
being
their
own
judges
,
are
ever
ready
to
think
themselves
in
the
right
.
By
the
first
,
to
wit
,
Mr.
Cotton
,
it
is
laid
down
as
an
unquestionable
agreed
ground
,
with
this
note
upon
the
back
of
it
,
By
hasty
withdrawing
,
Reformation
is
not
procured
but
retarded
.
Thus
he
,
pag.
2.
of
the
bolinesse
of
Church-members
.
And
hath
not
experience
confirmed
this
?
Might
not
Discipline
have
been
more
vigorous
in
many
Congregations
,
if
this
had
not
been
?
And
what
can
be
expected
of
Reformation
in
the
body
of
the
Christian
world
,
if
to
the
offence
of
the
rest
,
those
who
suppose
themselves
to
be
more
tender
,
should
instantly
withdraw
from
them
.
CHAP.
XIV
.
Clearing
whether
the
Ordinances
of
Christ
be
any
way
polluted
by
corrupt
fellow-worshippers
.
BUt
yet
two
things
are
to
be
satisfied
.
1.
It
may
be
said
,
But
are
not
the
Ordinances
of
Christ
someway
polluted
by
the
unworthinesse
of
such
scandalous
partakers
?
and
if
so
,
can
polluted
Ordinances
be
partaken
of
without
sin
?
Answ.
We
may
consider
polluting
of
Ordinances
in
a
threefold
sense
.
1.
An
Ordinance
may
be
said
to
be
polluted
,
when
the
essentials
and
substantials
thereof
are
corrupted
,
so
as
indeed
it
ceaseth
to
be
an
Ordinance
of
Jesus
Christ
:
Thus
the
Masse
in
Popery
,
is
a
fearfull
abomination
,
and
a
corruption
of
the
Sacrament
:
in
this
respect
,
the
Ordinance
(
if
it
may
be
called
an
Ordinance
after
that
,
for
indeed
it
is
not
an
Ordinance
of
Christ
)
is
polluted
,
and
this
may
be
many
wayes
fallen
into
,
and
communion
in
this
,
is
indeed
sinfull
and
cannot
but
be
so
.
2.
An
Ordinance
may
be
said
to
be
polluted
,
when
it
is
irreverently
and
profanely
abused
,
though
essentials
be
keeped
:
Thus
the
Lords
Sabbath
may
be
polluted
,
which
yet
is
holy
in
it self
;
So
was
the
Table
of
the
Lord
polluted
,
Mal.
1.
And
in
this
sense
the
Sacrament
of
the
Lords
Supper
was
indeed
polluted
by
the
Corinthians
,
1
Cor.
11.
when
some
came
drunk
or
otherwayes
irreverently
to
the
holy
Ordinances
;
in
this
respect
,
an
Ordinance
may
be
said
to
be
polluted
to
him
that
so
goeth
about
it
,
because
to
the
unclean
all
things
are
unclean
;
but
it
is
not
polluted
in
it self
,
nor
to
any
other
that
examine
themselves
,
as
the
former
instance
doth
clear
,
because
that
pollution
cometh
from
nothing
in
the
Ordinance
,
(
it
being
in
its
essentials
compleat
)
but
doth
arise
from
the
sinfulnesse
of
such
and
such
persons
,
and
therefore
must
be
commensurable
with
them
.
3.
An
Ordinance
may
be
said
to
be
polluted
,
upon
this
extrinsick
consideration
,
to
wit
,
when
by
some
circumstance
in
it
,
or
miscarriage
of
those
that
are
about
it
,
it
is
made
common-like
,
and
so
wanteth
that
luster
and
honourablenesse
that
it
ought
to
have
;
by
such
a
fault
the
Ordinance
is
made
obnoxious
to
contempt
,
and
is
despised
by
others
,
contrary
to
the
Lords
allowance
.
Thus
the
Priests
of
old
made
the
offerings
of
the
Lord
vile
and
contemptible
,
which
was
not
by
corrupting
them
in
essentials
,
nor
making
them
cease
to
be
Ordinances
,
bu●…
by
their
miscarriages
and
corrupt
irreverent
way
of
going
about
them
,
they
did
lay
that
stumbling-block
before
others
,
to
make
them
account
these
Ordinances
contemptible
.
This
may
be
diverse
wayes
fallen
into
,
As
,
1.
when
the
Officer
,
or
Minister
,
hath
a
profane
carnall
carriage
,
So
he
maketh
the
Ordinance
of
the
Ministery
,
and
every
other
Ordinance
vile
in
this
sense
:
Thus
,
if
an
Elder
or
any
other●…
should
take
on
them
to
admonish
while
they
are
in
drunkennesse
or
passion
,
or
such
like
,
they
do
pollute
that
admonition
,
yet
still
these
Ordinances
are
Ordinances
,
and
that
admonition
an
admonition
.
2.
It
is
fallen
into
,
when
an
Officer
doth
indiscreetly
and
indifferently
administrate
Ordinances
to
precious
and
vile
,
as
if
they
were
common
things
.
Thus
a
reproof
may
be
polluted
when
a
manifest
known
contemner
is
reproved
,
because
,
so
a
pearl
is
casten
before
swine
,
which
is
derogatory
to
the
excellency
thereof
.
Thus
a
Minister
may
profane
or
pollute
the
most
excellent
promises
or
consolations
of
the
Word
,
when
he
doth
without
discretion
apply
the
same
indifferently
;
or
,
without
making
difference
between
the
tender
and
the
untender
and
profane
;
yea
,
even
between
the
hypocrites
and
the
truely
godly
.
This
is
not
to
divide
the
Word
of
God
aright
,
and
is
indeed
that
which
the
Lord
mainly
accounteth
to
be
Not
separating
of
the
precious
from
the
vile
,
when
peace
is
spoken
to
them
to
whom
he
never
spoke
〈◊〉
This
is
also
committed
,
when
grosly
scandalous
persons
are
permitted
,
without
the
exercise
of
Discipline
upon
them
▪
〈◊〉
live
in
the
Church
,
or
are
admitted
to
Sacraments
,
because
so
Gods
institution
is
wronged
,
and
the
luster
thereof
is
lessened
,
and
men
are
induced
to
think
lesse
thereof
.
3.
This
may
be
also
by
the
irreverent
mann●…r
of
going
about
them
,
when
it
is
without
that
due
reverence
and
gravity
that
ought
to
be
in
His
worship
.
Thus
one
may
make
the
Word
and
Sacrament
to
be
in
a
great
part
ridiculous
;
and
so
suppose
,
that
at
the
Sacrament
of
the
Supper
,
in
the
same
Congregation
,
some
should
be
communicating
at
one
place
,
some
at
another
,
some
should
be
palpably
talking
of
other
things
,
some
miscarrying
by
drunkennesse
,
&c.
as
its
clear
was
in
the
Church
of
Corinth
.
All
those
may
be
said
to
pollute
the
Ordinances
,
as
they
derogate
from
their
weight
and
authority
,
and
miscarry
in
the
administration
of
them
,
and
are
ready
to
breed
irreverence
and
contempt
in
others
where
the
Lords
Body
in
the
Supper
,
or
the
end
of
His
instit●…tion
in
other
Ordinances
,
is
not
discerned
and
observed
:
yet
all
these
do
not
pollute
the
Ordinance
in
it self
,
or
make
it
to
be
no
Ordinance
,
nor
do
pollute
it
to
any
that
doth
reverently
partake
of
the
same
,
and
doth
not
stumble
upon
the
block
that
is
laid
before
him
:
Because
an
hearer
that
were
suitably
qualified
,
might
comfortably
receive
and
●…eed
upon
a
sweet
promise
,
even
when
it
might
be
extended
in
its
application
beyond
the
Lord's
allowance
;
yet
doth
not
that
alter
the
nature
thereof
to
him
:
So
may
worthy
Communicants
that
have
examined
themselves
,
and
do
discern
the
Lord's
Body
,
partake
of
that
Sacrament
with
His
approbation
,
and
to
their
own
comfort
;
Because
they
might
discern
Him
and
by
that
come
to
get
the
right
impression
of
the
Ordinances
,
although
many
blocks
were
lying
in
their
way
:
for
,
it
is
not
others
casting
of
snares
before
them
,
but
their
stumbling
at
them
,
that
doth
pollute
the
Ordinance
to
them
.
Hence
we
see
,
that
though
all
these
were
in
the
Church
of
Corinth
,
so
that
there
was
neither
〈◊〉
in
the
manner
,
nor
discretion
in
respect
of
the
Receivers
(
for
,
some
came
drunken
,
and
some
came
and
waited
no
:
on
others
,
some
came
hungry
,
and
others
full
)
yet
was
it
still
the
Sacrament
of
the
Lord's
Supper
,
and
unpolluted
to
those
,
who
by
examining
of
themselves
,
and
discerning
of
His
Body
(
which
others
failed
in
)
did
reverently
and
duly
partake
of
the
same
.
Besides
these
wayes
of
pollution
mentioned
,
we
cannot
conceive
of
any
other
(
for
now
legal
and
ceremonial
pollution
,
such
as
was
by
touching
a
dead
body
,
&c.
and
was
opposit
to
ceremonial
holinesse
,
is
not
in
this
case
to
be
mentioned
)
yet
we
see
the
first
cannot
be
alleaged
here
,
and
none
of
the
other
two
ought
to
scare
tender
persons
from
the
Ordinances
of
Jesus
Christ
.
If
it
be
said
,
That
communicating
in
such
a
case
▪
doth
seem
to
approve
such
an
admission
,
and
to
confirm
those
in
some
good
opinion
of
themselves
who
are
admitted
,
and
so
there
is
a
necessity
of
abstaining
,
though
not
upon
the
account
,
that
the
Ordinances
are
polluted
,
yet
,
for
preventing
the
foresaid
offence
,
which
might
make
us
guilty
.
Ans.
If
weight
be
laid
upon
offence
,
we
make
no
question
but
it
will
sway
to
the
other
side
.
O
what
offence
hath
this
way
given
to
the
Church
of
Christ
!
how
hath
it
hardned
those
that
had
prejudice
at
Religion
?
How
hath
it
opened
the
mouths
of
such
as
lie
in
wait
for
something
of
this
kind
?
How
hath
it
grieved
and
weighted
others
?
how
hath
it
made
the
work
of
Reformation
,
profession
of
Holinesse
,
exercise
of
Discipline
,
&c.
to
stink
to
many
,
and
so
to
be
loaded
with
reproaches
,
as
hath
marred
much
that
accesse
to
keep
the
Ordinances
unpolluted
in
the
former
respect
,
which
otherwise
might
have
been
?
2.
Is
not
reverent
and
exemplary
partaking
of
the
Ordinances
at
such
a
time
,
a
more
edifying
and
convincing
testimony
against
such
untendernesse
,
than
by
withdrawing
to
give
a
new
offence
?
3.
The
Lord's
precept
in
such
a
case
,
Let
a
man
examine
himself
,
and
so
let
him
eat
,
doth
not
leave
the
thing
indifferent
upon
that
ground
;
And
therefore
that
objection
is
not
here
to
have
place
,
as
the
grounds
formerly
laid
down
do
evince
:
For
,
we
are
not
to
be
wise
or
holy
beyond
what
the
Lord
hath
commanded
.
CHAP.
XV.
Shewing
if
any
thing
further
in
any
imaginable
case
be
allowed
to
privat
Christians
.
2.
IT
may
be
yet
further
moved
,
Can
there
be
no
more
allowed
in
any
supposable
case
?
Answ.
It
is
most
unsuitable
,
in
a
matter
of
practice
,
when
folks
are
not
contending
for
curiosity
,
but
for
direction
,
to
suppose
cases
hardly
or
rarely
possible
in
a
constitute
Church
,
which
is
worthy
of
that
name
,
or
,
upon
that
ground
,
to
found
a
contest
in
dispute
,
or
schism
in
practice
,
in
cases
palpably
different
;
At
least
,
union
should
be
kept
till
such
a
case
come
about
.
And
is
it
likely
,
where
the
order
formerly
laid
down
▪
is
observed
,
that
there
can
be
habitual
admission
of
notoriously
or
grievously
scandalous
persons
,
though
,
it
may
be
,
there
be
lesser
fa●…lings
of
several
sorts
:
Yet
,
supposing
that
any
out
of
infirmity
or
affection
,
not
having
such
knowledge
,
or
otherwise
,
should
stick
to
joyn
in
the
Ordinances
at
some
times
,
or
in
some
places
,
upon
such
an
account
,
who
yet
do
not
love
separation
,
or
the
erecting
of
a
different
Church
,
We
say
further
,
1.
That
,
in
such
a
case
,
such
persons
may
remove
from
one
Congregation
to
another
,
where
such
grosnesse
cannot
be
pretended
to
be
;
and
the
persons
being
otherwise
without
scandal
,
can
neither
be
pressed
to
continue
(
they
being
so
burdened
)
nor
yet
refused
to
be
admitted
where
orderly
they
shall
desire
to
joyn
,
seing
this
could
not
be
denied
to
any
.
And
,
we
suppose
,
few
will
be
so
uncharitable
,
as
to
think
there
is
no
Congregation
whereunto
they
can
joyn
,
or
yet
so
addicted
to
outward
respects
,
as
to
choose
separation
with
offence
to
others
,
disturbance
to
the
Church
,
and
,
it
may
be
,
with
little
quiet●…esse
to
themselves
,
whenas
they
have
a
remedy
so
inoffensive
allowed
unto
them
.
2.
Although
separation
be
never
allowable
,
and
secession
be
not
alway
at
an
instant
practicable
;
yet
we
suppose
,
in
some
cases
,
simple
abstinence
,
if
it
be
not
offensive
in
the
manner
and
circumstances
,
if
it
be
not
made
customary
,
and
if
the
ground
be
so
convincing
,
and
the
case
so
grosse
that
it
will
affect
any
ingenuous
hearer
,
and
so
evident
that
there
is
no
accesse
to
any
acquainted
in
such
places
,
to
deny
the
same
,
or
that
there
be
a
present
undecided
processe
concerning
such
things
before
a
competent
Judge
;
in
some
such
cases
,
I
say
,
as
might
be
supposed
,
we
conceive
abstinence
were
not
rigidly
to
be
misconstructed
,
it
being
for
the
time
the
burdeen
of
s●…ch
persons
,
that
they
cannot
joyn
;
and
,
it
may
be
,
having
some
publick
complaint
of
such
a
thing
to
make-out
,
and
in
dependence
elsewhere
:
Although
we
will
not
strengthen
any
to
follow
this
way
,
nor
can
it
be
pretended
to
,
where
the
case
is
not
singularly
horrid
;
yet
supposing
it
to
be
such
,
we
conceive
it
is
the
safest
one
way
for
the
persons
peace
,
and
the
preventing
of
offence
together
;
yet
,
much
christian
prudence
is
to
be
exercised
in
the
conveying
of
the
same
,
if
it
were
by
removing
for
a
time
,
or
otherwayes
,
that
there
appear
to
be
no
publick
contempt
;
but
we
conceive
this
case
is
so
rarely
incident
,
and
possibly
that
there
needeth
be
little
said
of
it
,
much
lesse
should
there
be
any
needlesse
debate
or
rent
entertained
upon
the
consideration
or
notion
thereof
.
And
certainly
,
the
case
before
us
of
the
admitting
of
the
Nicolaitans
and
Iezebel
,
considering
their
doctrine
and
deeds
,
is
more
horrid
than
readily
can
be
supposed
;
and
yet
it
would
seem
,
that
though
this
defect
should
still
have
continued
,
the
Lord
doth
require
no
other
thing
of
private
professours
,
but
their
continuing-in
,
or
holding
fast
of
,
their
former
personal
purity
,
which
is
all
the
burden
that
He
doth
lay
upon
them
.
To
shut
up
all
,
we
may
see
what
evils
are
to
be
evited
in
the
prosecution
of
publick
Scandals
,
and
what
a
commendable
thing
it
were
to
have
this
in
the
right
manner
vigorous
;
if
private
Christians
were
zealous
,
loving
and
prudent
in
their
private
admonitions
;
if
Officers
were
diligent
,
single
,
grave
,
and
weighty
in
what
concerneth
them
;
if
offending
persons
were
humble
and
submissive
,
and
all
reverent
and
respective
of
the
Ordinances
,
and
studious
of
private
and
publick
edification
,
How
beautiful
and
profitable
a
thing
would
it
be
?
Certainly
this
manner
of
procedure
,
would
be
more
beautifying
to
the
Ordinances
of
Christ
,
more
convincing
to
all
onlookers
,
more
sweet
and
easie
both
to
Officers
and
People
,
and
more
edifying
and
gaining
to
all
,
and
,
by
God's
blessing
,
were
the
way
to
make
the
mistaken
yoke
of
Discipline
to
be
accounted
easie
and
light
.
And
if
all
those
ends
be
desirable
,
and
the
contrary
evils
be
to
be
eschewed
,
then
unquestionably
the
right
manner
of
managing
this
great
Ordinance
of
Discipline
,
is
carefully
to
be
studied
and
followed
both
by
Officers
and
people
.
PART
III.
Concerning
Doctrinall
Scandals
,
or
Scandalous
Errours
.
CHAP.
I.
Holding
out
the
expediency
of
handling
this
matter
.
ALthough
somewhat
hath
been
spoken
in
reference
to
practicall
Scandals
,
(
to
call
them
so
)
Yet
there
hath
been
little
or
nothing
at
all
spoken
of
Doctrinal
Scandals
,
and
what
may
be
called
for
in
reference
to
them
.
It
is
true
,
that
these
cases
are
so
various
and
difficult
,
that
there
can
hardly
be
any
thing
particularly
spoken
to
them
;
also
what
hath
been
said
,
may
,
for
the
most
part
,
proportionably
be
applied
to
them
:
yet
considering
that
this
place
doth
look
so
directly
to
such
Scandals
as
are
in
Doctrine
;
and
that
the
case
of
these
times
doth
call
for
some
consideration
of
such
,
lest
what
hath
been
formerly
said
,
be
altogether
defective
as
to
this
,
it
will
not
be
impertinent
to
insist
a
little
on
it
also
,
although
already
this
Tractate
hath
drawn
to
a
greater
length
than
was
at
first
intended
.
We
may
in
prosecution
of
this
,
1.
consider
some
generall
Doctrines
.
2.
Some
generall
Questions
.
3.
More
particularly
speak
to
the
severall
duties
according
to
particular
cases
and
remedies
that
are
called
for
.
4.
Shew
the
necessity
of
orderly
Judicial
procedour
here
,
in
reference
to
such
Scandals
,
as
well
as
in
reference
to
Scandals
in
practice
formerly
mentioned
.
For
Doctrines
,
we
find
here
.
1.
That
Errour
,
vented
by
these
that
are
corrupted
therewith
,
is
no
lesse
scandalous
,
and
no
lesse
to
be
accounted
so
,
than
grosse
practices
;
for
it
is
as
ready
to
be
an
occasion
of
stumbling
,
and
to
marr
the
spirituall
edification
and
well-being
of
the
people
of
God
,
as
any
scandalous
practices
:
Which
is
confirmed
,
1.
By
the
consequents
of
Errour
,
it
destroyes
the
soul
,
2
Pet.
2.
1.
2
Thess.
2.
12.
yea
,
it
bringeth
on
swift
damnation
,
2
Pet.
2.
1.
overthrows
the
faith
of
many
.
2
Tim.
2.
18.
perverts
the
Scripture
to
mens
destruction
,
2
Pet.
3.
16.
deceives
many
,
Matth.
24.
Therefore
for
this
cause
,
it
is
called
also
,
2.
Pet.
2.
damnable
,
pernicious
,
and
such
like
:
which
sheweth
,
that
really
it
becomes
a
stumbling
block
where
it
is
.
2.
This
will
appear
if
we
consider
the
titles
that
the
holy
Ghost
usually
giveth
to
such
in
Scripture
,
as
are
promotters
of
corrupt
Doctrine
:
there
are
not
titles
bearing
greater
indignation
and
abomination
,
given
to
any
,
than
to
such
,
as
they
are
called
dogs
,
evil
workers
,
Phil.
3.
2.
wolves
,
yea
,
grievous
wolves
,
Matth.
7.
15.
Act.
20.
deceitfull
workers
,
ministers
of
Satan
,
as
if
expresly
they
were
commissionated
by
him
,
2
Cor.
11.
13.
deceivers
,
liars
.
Rev.
2.
ill
men
and
seducers
,
that
wax
worse
and
worse
,
2
Tim.
3.
13.
3.
Consider
the
many
threatnings
and
woes
that
are
in
Scripture
against
them
,
Matth.
23.
the
many
warnings
that
are
given
to
Ministers
to
watch
against
them
,
Acts
20.
the
plain
directions
that
are
to
censure
them
,
Tit.
3.
10.
the
particular
examples
of
censuring
them
recorded
in
Scripture
,
(
as
after
will
appear
)
Christs
commending
it
where
it
is
,
His
reproving
of
it
where
it
is
not
,
as
in
these
second
and
third
Chapters
of
the
Revelation
is
manifest
:
these
and
such
like
,
do
evidently
make
out
how
exceedingly
scandalous
the
venting
of
corrupt
Doctrine
is
▪
which
Rev.
2.
6.
the
Lord
saith
,
He
hates
,
and
therefore
it
cannot
but
be
loathsome
and
abominable
.
4.
Consider
the
many
warnings
that
people
have
to
eschew
such
,
and
that
upon
this
account
as
being
offensive
,
as
Rom.
16
,
17.
Act.
20.
Phil.
3.
1
,
2.
2.
Ioh.
10.
which
evidently
showeth
the
scandalousnesse
thereof
.
5.
Consider
the
nature
of
Errour
more
particularly
.
1.
It
is
contrary
to
the
truth
of
God
,
and
therefore
is
a
lie
,
as
scandalous
practices
are
contrary
to
the
holinesse
of
God
:
now
Gods
truth
and
veracity
is
no
lesse
an
essentiall
attribute
than
His
holiness
.
2.
This
is
not
only
to
lie
,
but
it
is
to
attribute
that
unto
the
most
High
,
by
fathering
these
lies
upon
Him
;
and
saying
,
thus
saith
the
Lord
,
when
He
hath
said
no
such
thing
but
the
contrary
.
3.
It
teacheth
others
to
lie
,
as
it
is
,
Matth.
5.
19.
and
that
more
forcibly
and
impudently
than
any
practice
can
do
.
4.
It
hath
its
original
from
the
devil
,
who
was
a
liar
from
the
beginning
,
and
the
father
thereof
,
Ioh.
8.
44.
And
spreaders
of
corrupt
Doctrine
,
have
special
influence
on
the
upholding
and
spreading
of
his
kingdom
.
5.
It
is
a
fruit
of
the
flesh
,
even
as
murther
,
adultery
,
witchcraft
;
and
seing
it
is
so
ranked
by
the
Apostle
,
Gal.
5.
19
,
20.
can
it
be
but
scandalous
?
6.
The
effects
of
it
will
evidence
this
.
1.
It
spoileth
the
vines
,
Cant.
2.
15.
for
,
there
is
a
wronging
of
purity
where
it
is
.
2.
It
spoileth
Government
and
order
,
it
hath
confusion
with
it
.
3.
It
spoileth
unity
,
and
it
hath
ever
contention
with
it
,
and
(
as
it
is
,
Gal.
5.
15.
)
a
biting
and
devouring
one
of
another
;
and
contention
cannot
be
eschewed
but
by
harmony
in
evil
,
which
is
far
more
desperate
.
4.
Which
followeth
on
all
,
it
destroyeth
souls
;
and
infecteth
more
speedily
,
dangerously
and
spreadingly
than
other
practicall
Scandals
;
never
hath
the
Church
been
so
defaced
,
nor
so
many
souls
destroyed
by
any
scandalous
practice
,
as
by
the
venting
of
corrupt
Doctrine
;
and
however
we
take
scandal
,
as
in
the
general
was
laid
down
,
as
that
which
is
apt
to
stumble
others
,
and
occasion
their
fall
,
or
to
weaken
the
confidence
and
jumble
the
peace
,
and
disquiet
the
minds
of
some
,
or
as
it
grieves
the
hearts
of
others
,
or
,
as
it
maketh
the
wayes
of
God
to
be
ill
spoken
of
,
it
will
be
still
sound
,
that
such
kind
of
errours
,
are
still
to
be
accounted
scandalous
;
and
that
nothing
opens
mouths
more
against
Religion
than
that
,
See
2
Pet.
2.
2.
By
all
which
it
appeareth
,
that
grosse
errour
is
not
only
a
sin
,
but
a
scandalous
sin
,
and
that
of
a
most
grosse
nature
.
CHAP.
II.
Concerning
the
spreading
of
Errour
;
Gods
displeasure
at
the
suffering
thereof
,
and
the
fainting
even
of
good
men
in
restraining
the
same
.
BEside
this
,
there
are
three
things
considerable
,
which
from
this
and
other
Epistles
we
have
occasion
to
observe
and
enquire
a
little
into
,
before
we
propound
any
particular
question
.
The
first
,
is
,
concerning
the
spreading
and
increase
of
Errour
,
and
that
of
the
most
unreasonable
and
absurd
Errours
,
even
in
the
Primitive
times
.
The
second
is
,
anent
the
Lords
detesting
of
it
,
so
that
the
very
suffering
of
the
spreaders
of
it
,
is
hatefull
to
Him
in
His
Angels
and
Churches
,
that
otherwise
are
approvable
for
their
own
particular
carriages
,
as
in
Pergamos
;
and
their
not
induring
thereof
is
commendable
,
even
when
their
own
inward
condition
is
not
altogether
approvable
,
as
may
be
seen
in
Ephe●…us
.
The
third
is
,
how
that
sometimes
there
may
be
fainting
,
as
to
zealous
restraining
of
Errour
,
even
in
men
that
are
not
the
worst
.
For
the
first
,
Can
it
but
be
thought
strange
that
delusion
Christs
Servants
,
who
are
seduced
therewith
;
which
sheweth
,
that
even
some
of
note
were
carried
away
with
it
.
4.
This
is
in
the
Churches
most
pure
times
,
some
of
the
Apostles
(
at
least
Iohn
)
being
yet
alive
when
this
was
vented
.
5.
It
is
carried-on
by
despicable
instruments
in
comparison
of
others
,
a
woman
calling
her self
a
prophetesse
,
some
fellows
calling
themselves
Apostles
and
new
lights
,
that
men
would
think
,
should
rather
have
been
counted
distracted
,
than
to
have
been
so
reverenced
.
6.
This
is
done
against
the
testimony
of
their
own
faithful
Ministers
,
and
in
such
Churches
where
God
had
witnesses
keeping
themselves
from
that
evil
,
yea
,
where
many
Professors
were
in
that
respect
pure
,
yet
others
are
following
that
errour
,
receiving
and
reverencing
these
seducers
more
than
any
faithfull
Pastors
.
7.
This
is
done
where
there
neither
wanted
light
nor
authority
to
convince
them
;
for
,
no
question
,
both
were
,
as
may
be
gathered
from
the
trial
of
these
in
Ephesus
;
yea
,
Iohn
writeth
from
the
Lords
own
mouth
to
confute
them
;
and
though
there
could
be
no
exception
against
the
application
of
his
Doctrine
,
yet
it
was
adhered
to
for
many
years
after
that
.
8.
Iohn
or
some
other
Apostle
was
the
instrument
to
convert
them
from
Paganism
to
Christianity
,
yet
,
now
can
he
not
recover
them
from
a
foul
errour
in
Christianity
when
they
are
bewitched
therewith
:
and
though
no
question
his
authority
and
arguments
had
lesse
weight
with
them
now
than
before
they
were
Christians
;
yet
what
can
be
thought
of
more
force
for
their
conviction
and
reclaiming
,
than
these
considerations
?
The
like
was
often
Paul's
case
,
who
at
first
had
an
easie
work
with
people
,
when
they
were
heathens
,
in
comparison
of
what
he
had
with
the
same
when
they
became
Christians
,
and
tainted
with
false
doctrine
,
or
listeners
to
corrupt
teachers
,
as
in
the
Epistles
to
the
Corinthians
and
Galatians
is
clear
.
Which
doth
shew
,
1.
The
unreasonablnesse
and
power
of
a
deluding
Spirit
,
that
nothing
can
convince
,
when
once
people
come
to
like
that
way
they
go
on
,
deceiving
and
being
deceived
,
and
,
as
Peter
saith
,
2
Pet.
3.
16.
pervert
the
Scripture
to
their
own
destruction
;
And
as
may
be
gathered
,
they
do
so
by
corrupting
,
first
,
that
which
doth
appear
to
be
more
obscure
,
and
then
they
mould
other
Scriptures
so
as
may
consist
with
their
fancies
,
that
they
have
conceived
to
have
ground
in
the
former
,
and
so
they
,
first
,
form
notions
out
of
obscure
places
,
and
thereafter
conform
the
more
plain
Scriptures
to
these
,
whereas
the
just
contrary
is
most
safe
;
and
when
the
ignorant
and
unstable
shall
account
themselves
the
only
learned
in
the
mysteries
of
God
,
what
wonder
is
it
that
they
be
thus
given
up
?
and
when
they
think
the
plain
truths
,
and
duties
wherein
there
is
no
shaddow
of
a
ground
of
stumbling
,
are
below
them
?
and
thus
they
may
attain
so
much
dexterity
to
wrest
the
Scriptures
,
even
the
plainest
(
as
is
implied
there
)
as
may
be
judicially
subservient
to
their
own
destruction
,
and
to
prevent
their
being
convinced
,
which
might
put
them
to
shame
;
and
occasion
their
abandoning
of
that
.
2.
We
may
see
,
that
it
is
no
easie
thing
to
recover
a
misled
people
into
errour
;
that
peradventure
,
2
Tim.
2.
25.
is
not
accidently
put
in
,
but
to
show
that
it
is
a
hundred
to
one
if
such
get
repentance
,
whereby
the
Lord
would
scare
all
from
that
evil
,
and
the
more
grosse
their
error
is
,
often
men
are
the
more
unreasonable
in
the
defence
thereof
,
and
obstinate
in
adhering
thereunto
,
because
there
is
most
of
a
judiciall
stroak
seen
there
,
in
giving
up
men
to
such
foolries
,
it
is
not
credible
that
otherwise
they
could
fall
in
them
,
and
so
being
smitten
of
God
,
is
it
possible
that
any
reason
can
prevail
with
them
,
while
that
plague
lieth
on
?
Was
there
any
errour
like
to
that
of
worshipping
stocks
and
stones
?
it
being
even
against
sense
and
reason
,
that
men
should
burn
a
part
thereof
,
and
make
some
common
work
of
another
portion
,
and
of
a
third
make
a
deity
and
fall
down
and
worship
it
,
as
the
Prophet
doth
expostulate
,
Isa.
44.
19.
which
upon
consideration
might
be
found
to
be
absurd
:
this
is
premitted
as
the
reason
of
such
blockishnesse
,
ver.
18.
For
he
hath
shut
their
eyes
that
they
cannot
see
,
and
their
hearts
that
they
cannot
understand
.
3.
The
unreasonablnesse
of
this
Spirit
in
men
,
would
not
be
thought
strange
in
any
of
the
former
respects
,
even
although
no
person
could
stop
their
mouth
,
but
they
should
seem
to
themselves
to
triumph
in
the
bringing-in
of
unheard
▪
of
senses
of
Scripture
;
the
more
they
abound
in
that
,
it
is
the
more
judicial
to
them
,
even
as
the
moe
they
carry
after
them
,
and
the
more
they
be
forborn
by
others
,
it
worketh
the
more
to
their
destruction
:
men
would
keep
a
distance
from
these
infections
,
none
can
tell
what
they
may
turn
unto
if
once
entred
in
a
giddy
unstable
soul
,
carried
with
the
spait
of
a
spirit
of
errour
,
and
being
given-up
of
God
thereto
for
itching
after
it
,
and
not
receiving
the
love
of
the
truth
,
may
come
to
the
most
horrible
things
,
and
that
without
shame
or
remorse
,
ere
there
be
any
end
;
and
on-lookers
would
acknowledge
The
second
cannot
but
be
clear
from
this
:
for
,
if
errour
be
such
an
evil
that
thwarteth
,
1.
both
with
Gods
holinesse
and
truth
;
And
,
2.
that
hazardeth
so
many
souls
,
(
for
,
never
a
plague
hath
so
destroyed
the
face
of
the
visible
Church
,
nor
carried
so
many
souls
to
hell
as
errour
hath
done
)
Then
the
suffering
of
it
cannot
but
be
hatefull
to
Him
who
loveth
His
Church
.
3.
There
is
no
way
by
which
the
devil
reproacheth
Ordinances
and
the
Word
more
than
this
,
by
turning
them
to
the
quite
contrary
end
,
as
if
he
would
out-shoot
the
Lord
in
His
own
bow
,
(
which
is
abominable
to
mention
)
and
invert
His
own
means
,
and
turn
His
own
weapons
on
Him
;
and
suffering
of
this
,
is
a
conniving
at
his
design
.
4.
There
is
no
way
by
which
the
devil
may
so
win
in
on
Christ's
Servants
to
seduce
them
as
by
this
,
as
in
the
Epistle
to
Thyatira
is
clear
.
And
can
there
danger
come
so
night
to
Christ
,
and
He
not
be
displeased
with
what
strengtheneth
their
snares
?
5.
This
doth
equal
,
yea
,
in
some
respect
,
prefer
the
devil
to
Him
,
so
far
as
in
us
lieth
,
and
so
cannot
but
provoke
His
jealousie
;
for
,
so
the
devil
hath
liberty
to
vent
his
lies
with
Truth
equally
;
and
there
being
many
lies
,
though
there
be
but
one
Truth
,
he
hath
by
this
moe
doors
opened
to
him
than
the
Gospel
hath
.
6.
This
doth
make
even
the
Truth
,
Ordinances
,
and
Religion
it self
to
be
thought
light
of
;
when
all
these
have
toleration
,
it
is
,
on
the
matter
,
a
proclaiming
an
indifferency
to
be
in
these
things
,
than
which
nothing
can
more
reflect
on
the
jealous
God
,
who
in
His
Word
putteth
such
a
difference
,
and
showeth
such
detestation
at
indifferency
.
7.
This
bringeth
hudge
confusions
on
the
Church
.
For
,
1.
If
these
errours
and
corrupt
teachers
prevail
,
they
carry
souls
after
them
,
and
destroy
them
;
and
ought
that
to
be
thought
light
of
?
2.
If
they
prevail
not
,
yet
they
crosse
,
afflict
and
offend
them
,
and
so
prove
a
snare
and
burden
to
them
of
whom
the
Lord
is
tender
.
8.
Toleration
doth
either
account
little
of
errour
,
as
being
no
hurtfull
thing
,
and
so
there
can
be
no
esteem
of
truth
;
or
,
it
doth
account
little
of
the
destruction
of
souls
▪
both
which
must
be
abominable
.
9.
Errour
doth
not
only
break
God's
Law
,
but
doth
teach
others
to
do
so
;
and
suffering
thereof
,
must
be
a
maintaining
of
Teachers
to
teach
Transgression
and
Rebellion
against
the
Lord
.
The
third
thing
observable
,
is
,
That
though
zeal
in
Sometimes
those
who
want
not
affection
,
are
yet
too
condescending
to
erroncous
Teachers
:
and
why
?
a
Minister
,
especially
against
errour
,
be
exceedingly
commendable
;
yet
oftimes
is
there
fainting
,
even
among
Ministers
who
are
not
of
the
worst
:
and
the
Angel
is
here
reproved
for
sparing
of
these
Nicolaitans
,
at
least
in
being
faint
and
defective
in
pursuing
them
in
a
ministerial
way
,
as
Antipas
is
commended
for
his
faithfulnesse
,
and
the
Angel
of
Ephesus
for
his
not
fainting
in
prosecuting
of
this
trial
;
the
Lord
hath
put
these
two
together
,
the
faithfull
and
wise
Steward
;
and
when
they
are
carried
equally
on
,
O
how
commendable
are
they
!
yet
in
the
reckoning
,
the
one
is
but
mentioned
,
Well
done
thou
good
and
faithfull
servant
,
not
to
give
a
dispensation
in
reference
to
the
other
,
but
to
shew
the
necessity
and
excellency
of
this
,
that
there
by
Ministers
may
be
put
to
it
,
lest
,
under
pretext
of
prudence
,
they
incroach
upon
that
freedom
and
faithfulnesse
which
is
called-for
from
them
,
whether
in
undertaking
,
or
in
prosecuting
of
this
charge
,
in
which
there
will
not
want
many
difficulties
,
that
will
be
ready
to
occasion
fainting
,
if
they
be
not
boldly
in
the
Lord's
strength
set
against
,
as
we
may
instance
in
these
respects
,
1.
In
respect
of
the
time
:
there
are
some
evil
times
,
wherein
it
is
hard
to
know
what
to
say
,
for
which
the
prudent
may
be
said
to
keep
silence
,
and
often
that
pretext
may
be
the
occasion
of
fostering
too
much
fainting
,
when
the
Lord
calleth-for
faithfulnesse
.
2.
It
may
arise
from
a
man's
sensiblenesse
of
his
own
infirmities
and
unequalnesse
for
that
charge
,
as
seems
to
be
in
Ieremiah
,
Ier.
1.
when
a
mans
own
self
,
or
thoughts
of
himself
,
without
respect
to
his
call
,
is
made
the
rule
whereby
he
proceedeth
.
3.
It
may
arise
from
the
message
which
he
is
called
to
carry
:
sharp
messages
are
heavy
and
burdensom
,
that
maketh
Ionas
to
shift
for
a
time
to
undertake
that
denunciation
against
Niniveh
,
especially
considering
that
these
Messengers
ordinarily
are
not
acceptable
to
hearers
;
and
that
there
are
with
all
usually
not
a
few
who
sew
pillows
under
arm
holes
;
and
are
ready
to
destroy
,
in
that
respect
,
what
others
build
.
4.
It
may
arise
from
hearers
,
and
that
of
diverse
tempers
;
some
are
ready
,
like
swine
,
to
turn
back
on
the
Carriers
as
if
they
did
hate
them
▪
as
Micajah
was
met
with
by
Ahab
,
2
King
.
22.
who
yet
had
four
hundred
flattering
liars
in
request
.
Some
again
,
are
of
an
itching
humour
,
and
do
not
abide
convincing
doctrine
and
faithfulnesse
,
such
are
ready
to
breed
a
separation
from
them
that
do
faithfully
reprove
,
at
least
much
to
cool
their
affections
to
them
,
which
(
as
it
is
,
2
Tim.
4.
)
is
no
little
piece
of
trial
to
a
Minister
:
Many
also
that
are
affectionate
,
are
yet
hasty
,
and
cannot
abide
plain
dealing
;
and
it
is
no
lesse
difficulty
to
win
to
be
faithfull
to
these
,
than
to
others
who
are
openly
prophane
.
5.
There
is
a
fainting
that
ariseth
from
distrust
of
God
,
as
not
being
confident
of
the
performance
of
His
promise
,
and
of
their
being
countenanced
in
His
work
;
and
so
seeing
it
impossible
in
themselves
and
in
their
own
eyes
,
they
give
it
over
as
if
it
were
so
simply
.
6.
There
is
a
fainting
that
ariseth
from
supposed
events
,
either
as
thinking
there
will
be
no
fruit
of
such
a
thing
,
or
,
that
some
inconvenience
will
follow
it
:
It
is
like
that
Moses
was
not
free
of
the
first
when
he
saith
.
Israel
doth
not
,
or
,
will
not
hear
me
;
And
what
will
Pharaoh
do
?
And
the
last
is
common
,
when
once
flesh
and
bloud
are
admitted
to
consult
of
duty
from
the
supposed
inconveniencies
that
will
follow
,
then
readily
it
decideth
,
that
it
is
not
duty
at
all
.
It
may
be
somewhat
of
that
was
here
,
that
the
Angel
feared
the
disquieting
of
the
Church
,
or
some
schism
that
might
follow
on
it
;
and
the
Lord
's
threatning
to
take
another
way
of
fighting
against
them
with
the
sword
of
His
mouth
'
doth
insinuate
this
:
for
,
a
carnall
shift
,
to
prevent
some
inconveniences
,
often
draweth-on
that
which
men
feared
,
the
more
speedily
.
Other
grounds
of
it
also
may
be
given
,
which
yet
are
not
approvable
before
God
.
CHAP.
III.
If
any
of
the
People
of
God
may
be
carried
away
with
grosse
delusions
.
FRom
these
Doctrines
several
Questions
may
be
moved
.
And
,
1.
If
any
of
the
People
of
God
may
be
carried
away
with
such
abominable
errours
in
doctrine
?
We
shall
answer
in
these
Assertions
.
Assert
.
1.
There
is
no
errour
so
grosse
materially
,
Assert
.
2.
Although
we
dare
not
altogether
say
it's
not
serving
the
Lord
Christ
,
but
their
own
bellies
,
Rom.
16.
18.
as
being
enemies
to
the
crosse
of
Christ
,
Phil.
3.
19.
as
being
ministers
of
Satan
,
2
Cor.
11.
15.
Other
men
(
as
it
were
)
that
are
unrenewed
,
are
common
subjects
and
servants
to
the
devil
;
but
corrupt
teachers
they
are
apostles
to
him
,
and
prime
officers
in
his
kingdom
:
These
titles
,
and
such
like
,
cannot
well
be
applicable
to
Saints
in
respect
of
their
infirmities
;
and
therefore
,
we
think
,
that
(
at
least
)
it
is
more
rarely
incident
to
them
,
to
be
carriers
on
and
promoters
of
corrupt
doctrine
.
2.
It
appeareth
from
this
,
that
an
Heretick
is
said
to
be
self-condemned
,
Tit.
3.
1●…
.
because
ere
one
can
be
so
denominated
,
there
must
be
a
rejecting
of
admonitions
,
which
stands
not
so
very
well
with
the
nature
of
a
Saint
.
3.
This
consideration
will
also
make
it
evident
,
that
the
Scripture
speaketh
of
repentance
of
,
and
recovery
from
corrupt
doctrine
,
as
a
very
rare
and
uncertain
thing
,
Gal.
4.
10
the
Apostle
fears
he
did
bestow
labour
in
vain
in
this
businesse
;
and
2
Tim.
2.
25.
the
Apostle
doth
put
a
peradventure
upon
this
,
If
peradventure
God
will
give
them
(
to
wit
,
those
that
oppose
themseves
)
repentance
unto
the
acknowledging
of
the
Truth
.
There
is
not
such
a
peradventure
put
to
any
kind
of
sin
:
which
sheweth
that
it
must
be
more
difficult
to
be
recovered
from
it
,
than
from
other
sins
;
and
that
therefore
Believers
,
ordinarily
at
least
,
must
be
in
a
special
manner
preserved
from
it
.
4.
Which
doth
confirm
the
former
,
This
delusion
is
a
main
spiritual
plague
;
and
is
often
the
punishment
not
of
former
sins
of
infirmity
,
but
of
not
receiving
the
love
of
the
Truth
,
and
of
hypocrisie
and
proud
presumption
;
and
although
the
Lord
is
not
to
be
limited
and
bound
up
from
chastening
His
own
with
this
rod
,
yet
we
may
say
from
experience
in
the
Word
,
and
from
the
nature
of
the
plague
,
and
other
grounds
,
It
is
neither
the
ordinary
spot
nor
rod
of
His
Children
;
and
if
at
any
time
it
be
,
it
doth
speak
out
readily
much
spirituall
pride
,
self
seeking
,
lightnesse
,
security
;
wantonnesse
of
spirit
,
ignorance
and
conceitednesse
joyned
with
it
,
want
of
exercise
,
or
some
one
thing
or
other
of
that
kind
.
And
,
as
we
hinted
,
when
they
are
overtaken
,
Assert
.
3.
When
a
Believer
falleth
in
such
an
evil
,
the
Lord
usually
chasteneth
him
,
either
with
more
grosse
out-breakings
,
or
with
some
sharp
way
of
restoring
,
or
with
removal
under
a
cloud
,
without
much
seen
evidence
of
recovery
,
as
we
see
in
the
case
of
Solomon
,
who
became
some
way
guilty
of
this
ill
,
of
whose
recovery
the
Scripture
is
very
silent
,
even
though
his
sin
be
fully
recorded
,
and
the
remainders
of
his
idolatry
are
marked
to
be
standing
in
the
dayes
of
Hezekiah
;
and
indeed
there
is
but
little
on
record
in
Scripture
of
the
recovery
of
those
that
have
been
carried
so
away
,
though
we
may
judge
charitably
of
some
of
them
in
the
general
:
The
Lord
wisely
ordereth
this
,
partly
,
as
a
chastening
to
them
,
partly
,
as
a
warning
to
others
,
and
to
make
all
men
,
especially
Believers
,
to
fear
,
and
to
take
heed
lest
they
fall
;
because
,
recovery
is
not
so
easie
,
and
even
they
that
are
spiritual
may
be
tempted
,
Gallat.
6.
1.
Asser.
4.
These
that
are
spreaders
of
errour
,
do
most
There
are
two
things
comprehended
here
,
1.
That
this
tentation
to
errour
doth
often
prevail
more
among
Professours
,
and
doth
prove
a
stumbling
to
them
more
than
any
other
grosse
practices
;
they
may
stand
out
against
these
,
and
yet
be
prevailed
over
by
it
.
2.
It
comprehendeth
this
also
,
that
this
tentation
of
errour
doth
rather
attempt
the
gaining
of
these
that
are
eminent
for
profession
,
than
others
who
have
no
such
name
,
although
such
sometimes
may
be
carried
also
away
therewith
.
We
see
that
these
Nicolaitans
,
and
false
Apostles
,
and
the
prophetesse
Iezebel
,
are
not
teaching
nor
seducing
heathens
,
but
the
Church
of
Christ
,
and
such
as
he
calleth
His
Servants
,
Rev.
2.
20.
which
may
take
in
even
such
as
eminently
gave
out
themselves
to
be
Christs
Servants
;
yea
,
it
is
clear
,
that
neither
did
this
errour
have
such
successe
amongst
heathens
,
as
amongst
Christians
,
nor
did
the
teachers
thereof
so
intend
the
leaving
of
them
▪
as
they
did
vehemently
endeavour
the
corrupting
of
the
Church
;
we
see
it
also
in
other
Churches
,
Was
there
any
Church
more
shining
with
gifts
▪
than
that
of
Corinth
?
and
yet
there
did
false
Apostles
breed
great
distractions
and
opposition
to
the
Apostle
Paul
,
and
that
as
taking
occasion
from
the
giftedness
and
eminencie
of
that
Church
beyond
others
,
to
drive
on
that
design
.
Again
,
was
there
any
Church
that
did
more
tenderly
receive
the
Gospel
,
than
these
of
Galatia
?
as
we
may
see
from
chap.
4.
14
15.
They
received
him
as
an
Angel
of
God
,
and
as
Christ
Jesus
,
they
would
have
plucked
out
their
own
eyes
for
him
;
and
yet
there
is
no
Church
so
soon
shaken
and
infected
by
corrupt
teachers
,
and
so
bewitched
with
them
and
their
tentations
,
as
we
may
gather
from
chap.
1.
6.
chap.
3.
1
,
2.
and
throughout
the
Epistle
:
It
is
like
the
devil
took
occasion
of
their
warmnesse
instantly
to
set
upon
them
before
their
setling
,
more
than
on
other
places
,
or
Churches
,
where
such
hopeful
beginnings
did
not
appear
;
And
thus
we
see
in
experience
daily
,
that
where
profanity
aboundeth
,
there
are
fewer
onsets
to
tempt
to
errour
,
and
lesse
successe
,
than
where
the
Gospel
hath
had
more
welcome
and
fruit
;
as
it
were
,
the
devil
bendeth
this
tentation
against
the
last
,
with
more
vehemencie
and
subtilty
,
than
he
doth
against
the
former
:
for
which
we
may
give
these
Reasons
,
1.
His
hatred
is
most
at
them
▪
and
he
would
fainest
have
them
overturned
.
2
Because
he
hath
other
baits
that
are
more
suitable
to
profane
men
:
and
so
long
as
they
are
his
,
he
doth
not
so
much
seek
to
engage
them
by
this
,
for
that
is
no
gain
to
him
.
3.
Because
especially
,
these
who
have
a
form
of
Religion
,
if
withall
weak
in
knowledge
,
are
most
capable
,
in
some
respect
,
of
a
tentation
to
errour
;
for
,
profane
men
,
care
not
(
like
Gallio
)
what
be
truth
,
and
what
be
errour
;
but
a
poor
soul
that
hath
some
conscience
,
is
ready
to
debate
,
and
desireth
the
truth
to
be
cleared
,
and
when
not
so
strong
as
to
rid
it self
,
it
is
readily
drawn
away
like
these
silly
women
Paul
speaketh
of
,
2
Tim.
3.
6
7.
who
were
ever
learning
,
and
never
able
to
come
to
the
knowledge
of
the
truth
.
4.
Because
grosse
tentations
to
profanity
(
wherewith
others
are
carried
away
)
are
not
so
taking
with
them
,
therefore
the
devil
essayeth
them
with
errour
,
under
colour
of
some
truth
,
or
new
discovery
of
some
more
strict
and
holy
way
,
which
often
prevaileth
when
the
other
would
not
.
5.
Because
it
is
most
advantagious
to
errour
,
and
make
it
digest
with
others
,
to
have
one
of
name
or
parts
,
or
piety
for
it
,
this
being
ordinary
among
most
men
,
to
look
more
to
these
who
maintain
such
a
thing
,
and
what
such
a
man
thinketh
of
it
,
than
to
the
thing
it self
.
Therefore
doth
the
devil
drive
this
as
a
main
design
whereby
he
may
prevail
over
many
;
this
was
ever
a
great
mean
made
use
of
to
induce
to
errour
,
that
many
who
were
accounted
godly
,
did
imbrace
the
same
,
as
may
appear
from
the
histories
of
the
Novatians
,
Donatists
and
others
,
who
called
themselves
the
pure
and
holy
Church
of
Martyrs
,
and
took
other
such
like
titles
in
opposition
to
the
Orthodox
Church
,
whom
they
accounted
carnall
;
and
by
this
mean
they
did
brangle
many
.
6.
He
doth
this
also
,
that
he
may
divert
the
exercises
of
these
that
look
honest
like
from
self-searching
repentance
,
&c.
that
if
he
cannot
get
them
engaged
to
errour
,
he
may
bring
them
,
at
least
,
to
dispute
truth
,
whereby
he
essayeth
to
extinguish
the
former
conviction
,
or
to
give
it
a
wrong
mould
before
it
be
setled
;
or
to
keep
them
,
as
it
were
,
taken
up
about
the
shell
,
while
he
intendeth
to
rob
them
of
the
kirnell
,
and
so
one
way
or
other
,
if
he
gain
not
all
,
he
doth
yet
disquiet
them
,
and
weary
them
by
wakening
of
questions
and
debates
,
which
are
without
their
reach
,
and
possibly
also
beyond
their
station
.
CHAP.
IV.
How
it
is
that
grosse
delusions
may
come
to
such
height
,
as
they
often
do
.
IT
may
be
also
questioned
,
How
it
cometh
that
such
absurd
errours
can
come
to
such
a
height
,
and
prevail
so
against
the
Church
?
Or
,
what
way
the
devil
by
corrupt
teachers
doth
so
delude
Professors
?
There
are
some
reasons
that
are
more
generall
,
and
others
more
particular
and
usefull
in
the
consideration
of
them
for
practice
;
that
we
may
not
be
ignorant
of
the
devils
devices
,
we
shall
insist
most
in
these
,
all
of
them
may
be
drawn
to
three
heads
.
1.
The
Lords
over-ruling
,
holy
,
just
and
wise
(
though
often
secret
)
way
of
punishing
mens
ingratitude
.
2.
There
is
something
in
the
devils
way
of
carrying
on
the
tentation
.
3.
There
is
something
in
the
distemper
of
Churches
and
persons
to
be
considered
:
Which
three
,
being
put
together
,
will
make
it
not
seem
strange
that
the
most
grosse
and
absurd
errour
prevail
.
For
the
first
,
The
Lord
hath
an
over-ruling
hand
in
such
a
design
,
which
is
partly
,
to
try
his
own
,
therefore
heresies
must
be
,
1
Cor.
11.
19.
partly
,
to
punish
the
generation
of
ungrate
hypocrites
,
who
receive
not
the
love
of
the
truth
,
as
it
is
,
2
Thess.
2.
in
both
which
he
is
to
be
glorified
,
either
in
his
grace
,
or
justice
,
or
both
:
Now
these
being
the
Lords
designs
,
the
absurder
that
the
errour
be
,
it
attaineth
his
end
the
better
;
and
appeareth
to
be
the
more
judiciallike
,
as
by
comparing
,
Isa.
44.
18
,
19.
and
Rom.
1.
21
,
25
,
28
,
&c.
and
2
Thes.
2.
10
,
11
,
12.
is
clear
.
All
which
places
speak
not
only
of
the
most
grosse
spirituall
abominations
,
but
of
the
Lords
judiciall
hand
therein
.
If
it
be
asked
,
What
hand
the
Lord
can
have
in
1.
There
are
spiritual
plagues
,
wherewith
God
justly
punisheth
the
ingratitude
and
other
sins
of
people
,
aswell
as
there
are
external
and
corporal
plagues
;
these
places
cited
,
Isa.
44.
18
,
19
,
Rom.
1.
21.
●…2
Thess.
2.
2.
We
say
,
that
the
Lord
is
no
lesse
just
,
holy
and
pure
in
punishing
men
with
such
plagues
,
than
when
He
maketh
use
of
some
other
rods
or
judgements
,
neither
is
there
any
thing
in
this
to
be
attributed
to
Him
,
that
is
unbecoming
His
absolute
purity
and
holinesse
.
For
,
1.
He
doth
not
punish
any
with
this
plague
,
but
such
as
have
by
their
former
abuse
of
light
and
other
miscarriages
justly
deserved
the
same
.
2.
He
doth
not
infuse
any
maliciousnesse
in
the
heart
,
nor
increase
what
was
,
but
justly
permits
what
is
to
break
out
,
and
overules
the
same
for
His
just
ends
.
3.
He
doth
not
strain
them
to
any
such
course
,
but
doth
make
use
of
their
own
willingnesse
thereunto
,
and
of
their
free
choosing
to
follow
such
a
way
for
the
glory
of
His
justice
.
4.
He
doth
not
connive
at
,
nor
dispense
with
the
sinfull
practice
of
any
instrument
,
but
doth
really
abhor
,
and
will
also
severely
punish
the
same
.
So
,
that
as
the
same
act
hath
a
twofold
consideration
,
to
wit
,
●…s
it
is
sinfull
,
and
as
it
is
penall
,
So
it
is
diversly
to
be
ascribed
,
to
wit
,
in
the
first
respect
,
to
man
only
;
and
in
the
last
,
to
Gods
overruling
providence
,
who
can
bring
good
out
of
evil
,
seing
there
is
nothing
so
evil
,
but
He
can
bring
some
good
out
of
it
,
and
make
it
subservient
to
Him
,
otherwise
He
that
is
Omnipotent
and
only
wise
,
would
never
suffer
it
to
be
.
3.
We
say
,
although
the
Lord
be
not
,
neither
can
be
accessory
to
this
delusion
,
as
it
is
sinfull
,
(
for
this
impossibility
belongeth
to
His
infinite
and
blessed
perfection
)
yet
hath
He
a
just
hand
in
the
complexed
designe
,
which
doth
add
exceedingly
to
the
strength
of
the
delusion
.
As
,
1.
He
may
justly
give
the
devil
way
to
set
on
with
his
tentations
,
at
one
time
,
and
on
one
person
,
more
than
at
another
time
,
or
in
reference
to
an
other
person
,
as
by
proportion
we
may
gather
from
the
case
of
Iob.
2.
He
may
furnish
men
with
gifts
that
are
of
themselves
good
,
and
justly
permit
them
to
use
the
same
,
for
the
promoving
of
errour
;
this
hath
been
often
exceedingly
instrumentall
,
in
the
furthering
of
Satans
design
in
all
ages
,
wherein
he
hath
made
use
of
some
great
Schollers
,
and
men
of
subtile
wits
to
oppose
the
truth
,
and
to
pervert
the
Scriptures
of
God
,
as
is
clear
in
all
the
heresies
that
ever
have
been
;
and
this
is
no
lesse
just
in
God
,
to
furnish
with
parts
,
an
instrument
of
a
spirituall
plague
,
than
to
give
strength
and
power
to
some
whom
he
imployeth
,
in
temporall
judgements
,
who
also
may
be
found
guilty
before
him
,
for
abusing
of
the
same
.
Hence
it
is
said
,
2
Thess.
2.
2.
that
there
is
not
only
a
word
and
letter
to
shake
the
minds
of
people
at
such
a
time
,
but
there
is
also
a
Spirit
or
gift
in
an
eminent
degree
,
and
therefore
it
is
called
,
ver.
10.
All
deceivablenesse
;
and
,
no
question
,
these
that
called
themselves
Apostles
,
2
Cor.
11.
13.
and
made
Paul's
gifts
to
be
accounted
weak
in
respect
of
theirs
,
had
more
than
ordinary
gifts
;
and
in
this
respect
,
sometime
the
Lord
saith
,
a
false
Prophet
might
foretell
something
that
was
to
come
to
passe
;
and
so
truly
have
an
extraordinary
gift
,
when
yet
the
Lords
design
is
by
such
,
to
try
the
peoples
adherence
to
him
,
Deut.
13.
1
,
2
,
3.
Thus
often
promovers
of
errour
may
be
gifted
with
ability
to
reason
,
make
querees
,
shift
arguments
and
places
of
Scripture
,
preach
well
,
pray
well
with
a
great
deal
of
eloquence
,
and
liberty
of
plausible
expressions
,
yea
,
they
may
possibly
not
want
,
as
it
were
,
signs
and
wonders
(
as
in
the
place
formerly
cited
)
and
yet
the
Lords
end
be
to
try
,
as
is
said
:
of
this
sort
are
such
as
are
spoken
of
,
2
Pet.
3.
16.
Who
wrest
or
pervert
Scripture
to
their
own
destruction
;
it
is
a
strange
word
,
they
are
unlearned
and
unstable
,
(
and
,
it
may
be
,
are
crying
down
learning
in
others
)
yet
,
saith
he
,
they
have
a
dexterity
to
wrest
the
Scriptures
,
to
coin
new
interpretations
,
possibly
never
heard
of
before
,
to
the
admiration
of
others
.
And
what
is
the
consequent
thereof
?
It
is
their
own
destruction
.
It
had
been
advantage
to
many
such
themselves
and
others
also
,
that
they
had
never
had
such
a
gift
.
3.
The
Lord
also
may
someway
arme
the
devil
,
as
His
executioner
to
carry
on
this
design
,
by
furnishing
him
with
such
instruments
,
giving
him
time
,
opportunities
and
occasions
to
tempt
,
and
suffering
him
in
many
things
to
prevail
:
thus
,
2
Thes.
2.
Satan
is
said
to
have
a
power
,
and
to
exercise
the
same
,
by
bringing
forth
of
lying
wonders
;
and
,
no
question
,
the
devil
when
he
getteth
way
,
may
do
much
,
when
it
is
said
that
he
put
it
in
the
heart
of
Iudas
to
betray
his
master
,
who
yet
was
furnished
with
parts
,
and
admitted
into
Christs
company
by
Himself
;
all
which
was
subservient
to
carry
on
the
devils
and
the
Pharisees
design
,
of
betraying
the
Lord
;
which
,
notwithstanding
,
tended
to
the
greater
ruine
of
his
own
kingdom
.
4.
In
such
a
case
also
,
the
Lord
doth
justly
deprive
men
,
whom
He
mindeth
to
plague
with
that
delusion
,
of
these
means
,
which
might
be
usefull
to
discern
and
resist
the
same
.
As
,
1.
he
may
take
away
all
outward
restraints
,
which
usually
keep
corrupt
teachers
from
open
and
professed
spreading
of
their
errours
;
and
in
His
providence
,
give
them
full
way
to
multiply
,
and
avowedly
to
pursue
their
design
.
This
is
to
pluck
up
the
hedge
,
Isa.
5.
and
to
suffer
the
winds
to
blow
,
Rev.
7.
which
are
ever
great
inlets
to
this
judgement
of
delusion
,
when
,
to
say
so
,
there
is
a
floud
spewed
out
,
and
there
is
no
earth
to
help
the
woman
,
and
to
dry
up
that
floud
.
2.
He
may
take
away
prime
lights
and
guides
,
which
are
usefull
to
keep
people
right
;
or
,
if
they
continue
,
he
may
suffer
jealousie
,
division
and
other
things
to
interveen
so
,
that
thereby
their
weight
and
authority
is
lessened
to
such
persons
:
in
which
respect
,
Ahab
becometh
jealous
of
Micajah
,
whereby
the
devil
hath
occasion
to
make
the
lies
of
the
false
Prophets
the
more
to
be
commended
to
him
.
3.
The
Lord
may
withdraw
the
light
that
persons
have
(
and
,
it
may
be
,
some
common
gifts
of
the
Spirit
)
and
by
depriving
them
of
that
,
they
become
the
more
obnoxious
to
tentation
,
although
it
may
be
they
think
themselves
wiser
,
and
more
understanding
than
they
were
:
thus
the
Apostle
calleth
the
Galatians
foolish
and
bewitched
,
Gal.
3.
1
,
2.
as
having
fallen
from
that
light
which
at
first
they
had
.
4.
He
may
remove
common
convictions
of
the
Spirit
,
and
challenges
of
a
naturall
conscience
,
so
that
they
may
go
on
in
their
delusion
without
a
challenge
;
yea
,
(
as
it
is
said
,
Ioh.
16.
2.
)
think
that
they
do
God
good
service
in
so
doing
:
this
is
,
to
have
the
conscience
feared
with
an
hot
iron
,
1
Tim.
4.
2.
that
waiteth
upon
seducing
Spirits
;
and
thus
we
see
,
that
the
most
vain
and
reasonlesse
confidence
doth
often
wait
upon
the
foulest
errours
,
as
,
Isa.
44.
9.
unto
20.
This
is
called
,
Gal.
5.
8.
a
perswasion
in
respect
of
its
confidence
,
which
yet
cometh
not
of
God
.
And
the
Lord
may
not
only
justly
deprive
of
such
common
gifts
,
but
even
of
ordinary
reason
and
judgment
,
whereby
men
become
,
at
least
,
in
the
prosecution
of
their
errours
,
absurd
and
unreasonable
,
without
all
capablnesse
of
seeing
the
weight
of
a
reason
,
or
receiving
a
conviction
,
or
observing
their
own
folly
,
and
to
carry
without
all
respect
to
credit
,
honesty
,
good
manners
,
and
such
things
as
are
even
respected
among
civil
men
;
yea
,
sometimes
without
respect
to
their
own
estates
,
or
their
own
persons
,
as
we
may
see
in
the
prophets
of
Baal
,
1
King
.
18.
and
many
others
in
Antichrists
kingdom
;
these
are
called
by
the
Apostle
,
2
Thess.
3.
2.
unreasonable
,
or
absurd
beastly
men
,
as
if
they
wanted
reason
:
this
is
also
a
companion
of
delusion
,
and
a
piece
of
Gods
judgement
,
as
is
clear
from
that
of
Isa.
44.
The
Lord
thinking
good
,
for
the
abuse
of
light
,
to
deprive
men
of
reason
,
as
he
did
Nebuchadnezar
,
whereby
the
vilest
and
absurdest
tentations
have
accesse
to
men
,
(
that
otherwayes
may
be
reasonable
)
to
carry
them
on
with
greedinesse
,
and
without
all
reluctance
or
contradiction
.
5.
When
men
are
in
the
Lords
justice
thus
deprived
,
and
being
set
upon
with
the
tentation
,
which
he
hath
letten
louse
upon
them
,
the
Lord
may
in
His
providence
tryst
many
things
that
may
be
abused
,
for
the
carrying
on
of
this
judgement
,
As
,
1.
he
may
tryst
such
a
person
with
such
a
tentation
,
to
live
in
such
a
place
,
to
have
such
acquaintance
,
&c.
2.
He
may
tryst
such
a
tentation
to
fall
in
such
a
time
,
as
there
is
no
externall
aw-band
to
restrain
;
yea
,
in
his
wisdom
,
order
it
so
,
as
that
then
there
may
be
many
occasions
of
stumbling
among
the
Professors
of
the
truth
,
what
by
scandals
in
practice
,
what
by
division
and
other
distempers
,
as
the
way
of
truth
may
be
ill
spoken
of
by
many
;
and
the
Ordinances
in
that
resp●…ct
made
vile
,
as
is
said
in
the
case
of
Elie's
sons
,
1
Sa●…
.
2.
Sometime
he
may
tryst
such
tentations
with
some
ignora●…t
,
unskilfull
▪
in●…exterous
hands
,
who
may
rather
〈◊〉
than
help
any
in
the
removing
of
their
doubts
:
These
and
many
such
like
things
may
the
wise
and
just
Lord
order
in
His
providence
,
which
may
be
as
snares
and
stumbling-blocks
to
proud
secure
hypocrits
,
who
by
their
corruption
may
fall
thereon
;
yea
,
sometime
the
very
Ordinances
and
the
exercising
of
them
,
to
wit
,
the
Word
,
Sacraments
and
Discipline
,
may
,
through
mens
corruptions
,
be
stumbled
at
more
than
if
they
were
not
;
in
this
sense
,
when
the
Lord
reproveth
the
unfaithfull
Prophets
an●…
Priests
,
Ier.
6
,
14.
and
the
peoples
not
hearkening
to
his
faithfull
Prophets
,
ver.
17.
although
they
keeped
the
form
of
Religion
,
ver.
20.
he
doth
threaten
to
〈◊〉
stumbling-blocks
before
them
,
upon
which
they
should
fall
,
ver.
21.
All
which
and
many
moe
wayes
,
(
as
sometimes
following
of
errour
hath
applause
attending
it
,
as
,
2
Tim.
4.
〈◊〉
Sometimes
it
hath
gain
waiting
upon
it
,
as
,
〈◊〉
Pet.
2.
3.
1
Tim.
6.
10.
and
Gal.
6.
12.
Philip.
3.
19
)
being
trvsted
in
the
Lords
just
providence
,
have
often
much
influence
,
through
mens
corruption
,
to
make
delusion
the
more
successefull
.
6
Beside
these
,
the
Lord
hath
a
judiciall
upgiving
of
proud
,
corrupt
men
,
u●…to
the
ha●…ds
of
such
tentations
:
so
that
when
as
it
were
,
the
devil
setteth
on
by
such
a
blast
of
wind
,
and
seeketh
to
win●…ow
such
and
such
persons
,
the
Lord
doth
as
a
just
judge
▪
sentence
them
to
be
committed
thereto
,
as
to
the
executioner
of
His
justice
;
in
this
sense
,
he
is
said
to
give
them
up
:
and
in
this
respect
,
such
defection
,
as
it
is
a
punishment
,
is
judicially
permitted
and
ordered
by
Him
,
who
willingly
and
purposly
Sentenceth
such
persons
to
be
so
given
up
,
because
of
former
sins
,
whereas
others
whom
He
doth
not
so
Sentence
,
are
not
so
carried
away
with
that
same
tentation
.
Also
the
Lord
,
who
is
wonderfull
in
couns●…l
,
and
whose
wayes
and
judgements
are
past
finding
out
,
may
have
many
other
wonderfull
and
inconceivable
wayes
in
the
carrying
on
of
this
judgement
;
for
,
if
all
His
judgements
be
a
great
depth
,
much
more
are
His
spirituall
judgements
.
It
is
upon
this
ground
,
to
wit
,
the
considering
of
the
Lords
just
severity
of
concluding
all
under
sin
,
all
in
unbelief
,
of
the
rejecting
of
the
Jews
▪
&c.
that
the
Apostle
doth
cry
out
▪
O
the
depth
of
the
riches
,
both
of
the
wisdom
and
knowledge
of
God!
How
unsearchable
are
his
judgements
,
and
his
wayes
past
finding
out
?
Therefore
we
shall
search
no
further
in
this
.
Only
,
from
what
is
said
,
we
may
see
,
that
the
Lord
hath
a
just
hand
in
the
over
ruling
of
such
delusions
;
and
also
,
that
they
cannot
but
be
strong
and
successefull
which
are
guided
so
,
as
to
be
executioners
of
His
justice
;
this
also
may
make
men
tremble
the
more
,
considering
that
the
opening
up
of
sl●…ces
,
to
let
in
the
spait
of
delusion
,
is
no
lesse
Gods
judgement
,
and
no
lesse
to
be
feared
,
than
the
sending
of
Sword
or
Pestilence
,
or
the
opening
up
the
fountains
of
the
great
depths
,
to
let
in
a
deluge
upon
the
earth
;
and
were
men
so
looking
on
it
,
and
affected
with
it
,
it
might
possibly
be
much
more
bounded
.
CHAP.
V.
How
errour
may
be
known
to
be
a
judiciall
stroke
.
and
why
the
Lord
smiteth
with
it
.
IT
may
be
asked
here
,
1.
How
errour
may
be
known
to
be
a
judgement
or
judiciall
?
And
,
2.
for
what
cause
most
ordinarily
the
Lord
doth
send
such
a
judgment
?
We
cannot
insist
in
every
occurring
Question
;
Yet
to
the
first
,
We
say
,
1.
there
is
no
errour
or
delusion
,
but
may
be
well
accounted
penall
and
judiciall
,
either
as
to
the
persons
who
fall
therein
,
and
vent
the
same
,
or
as
to
others
who
may
be
infected
therewith
,
(
although
it
may
be
but
a
triall
in
reference
to
some
)
for
,
blindnesse
of
mind
was
a
fruit
and
cons●…quent
of
the
fi●…st
sin
,
and
followeth
not
only
as
a
sin
,
but
as
a
punishment
upon
all
the
children
of
Adams
house
.
And
therefore
as
in
some
respect
,
all
following
sins
may
be
accounted
punishments
of
the
first
,
this
may
be
so
in
a
speciall
manner
.
2.
Beside
this
generall
consideration
,
it
is
often
the
punishment
of
some
speciall
sins
,
and
in
some
cases
is
more
judiciall
and
penall
than
in
other
cases
,
as
may
be
gathered
from
these
Characters
.
1.
When
in
the
nature
of
it
,
it
is
very
absurd
and
unreasonable
,
as
is
said
,
such
as
these
delusions
of
the
Nicolaitans
were
,
because
in
such
delusions
the
judgement
of
God
doth
especially
appear
,
when
they
cannot
be
thought
to
be
consequent
in
any
reasonable
way
,
or
,
to
flow
from
common
infirmity
.
2.
When
the
persons
that
vent
it
,
are
,
in
respect
of
their
conversation
,
parts
,
place
or
profession
,
someway
eminent
,
as
was
formerly
cleared
,
because
so
the
tentation
seemeth
to
be
armed
of
the
Lord
,
which
usually
is
not
for
nought
.
3.
When
it
is
trysted
with
such
a
time
and
with
such
circumstances
as
hath
been
described
;
for
,
such
things
happen
not
by
chance
,
but
are
ruled
by
providence
.
4.
When
it
breaketh
in
violently
,
and
,
it
may
be
,
carrieth
away
some
whom
men
would
not
have
suspected
,
that
is
judiciall-like
,
when
,
as
it
were
,
the
Dragon
with
his
tail
and
subtility
,
doth
bring
stars
from
heaven
,
and
surprise
some
that
thought
themselves
without
the
reach
of
such
a
tentation
.
5.
It
may
be
known
by
the
gifts
(
to
speak
so
)
of
such
as
carry
on
the
same
;
for
,
as
in
carrying
on
the
work
of
the
Gospel
,
the
Lord
doth
furnish
His
Ministers
,
with
gifts
and
painfulness
,
when
He
hath
to
do
with
them
;
So
upon
the
contrary
,
when
He
hath
a
work
of
judgment
on
the
wheels
,
and
the
devil
a
design
of
carrying-on
delusion
,
the
instruments
are
fitted
proportionably
,
to
wit
,
there
is
a
zeal
carrying
them
here
and
there
,
So
that
by
all
means
,
as
it
were
,
they
compasse
sea
and
land
to
make
Proselytes
;
there
is
dexterity
,
quicknesse
and
nimblnesse
in
starting
of
doubts
,
wresting
of
Scripture
,
&c.
as
is
said
;
and
there
is
a
sort
of
patience
in
enduring
,
boldnesse
and
confidence
in
attempting
,
and
some
successe
,
as
in
the
case
of
the
false
Prophets
against
Micajah
,
1
King
.
22.
and
against
Ieremiah
,
Ier
▪
29.
When
,
I
say
,
corrupt
instruments
are
fitted
by
these
and
such
like
means
,
it
is
probable
,
that
the
Lord
intendeth
something
by
them
which
they
themselves
do
not
minde
.
6.
It
is
judiciall-like
,
when
it
trysteth
on
the
back
of
a
peoples
having
the
truth
,
and
being
unfruitfull
under
it
,
because
,
so
it
speaketh
out
the
very
end
of
its
appearing
,
especially
,
if
there
be
in
people
an
itching-new-fanglnesse
after
novelties
,
and
if
there
have
been
needless
and
affected
stirings
and
questionings
about
lesser
truths
,
If
then
greater
delusion
come
,
it
doth
look
judiciall-like
,
as
being
a
stroke
for
their
former
unsettlednesse
;
this
is
to
give
men
up
to
heap
up
teachers
to
themselves
,
that
have
itching
ears
,
2
Tim.
4.
3.
and
this
is
,
to
give
men
teachers
according
to
their
own
hearts
,
that
there
may
be
like
people
like
priests
,
which
is
often
threatned
by
the
Lord
.
And
thus
of
old
,
when
the
people
began
to
miscarry
in
the
wildernesse
,
in
reference
to
the
second
Command
,
He
gave
them
up
to
worship
the
hoast
of
heaven
,
and
to
miscarry
in
the
first
,
as
is
mentioned
,
Acts
7.
41.
7.
It
appeareth
to
be
judiciall
indeed
when
it
doth
hurt
,
either
by
corrupting
of
truth
,
or
ma●…ing
of
unity
,
or
wakening
of
divisions
,
&c.
which
a●…e
consequents
of
the
first
four
trumpets
that
bring
spiritual
plagues
,
Rev.
8.
These
and
such
like
characters
may
sufficiently
convince
that
the
Lord
is
angry
.
To
the
second
we
may
soon
answer
:
And
,
1.
we
I
have
come
in
my
Fathers
Name
,
and
ye
have
not
received
me
;
if
another
shall
come
in
his
own
name
,
him
will
ye
receive
.
5.
It
may
be
procured
by
lightnesse
and
unstablnesse
,
when
folks
goe
vainly
beyond
their
reach
to
seek
or
meet
a
tentation
,
the
Lord
justly
may
smite
them
with
their
own
sin
;
and
thus
reading
of
corrupt
books
,
hearing
of
corrupt
preachers
,
conversing
with
corrupt
men
,
and
such
like
,
which
the
Lord
hath
commanded
to
eschew
,
doth
not
only
prove
,
in
Gods
righteous
judgement
,
a
snare
or
mids
of
folks
insnaring
,
but
also
the
procuring
deserving
cause
of
being
given
up
to
that
delusion
,
which
they
make
themselves
obnoxious
to
,
by
going
without
His
call
,
although
,
at
first
,
possibly
there
was
no
positive
affection
to
that
way
,
but
,
it
may
be
,
the
contrary
;
even
as
suppose
one
hazarding
,
contrary
to
the
Command
,
to
go
nigh
the
door
of
the
adulterous
womans
house
,
should
for
that
cause
be
given
up
to
fall
in
her
snare
and
to
enter
,
although
at
first
he
did
not
intend
it
,
as
these
places
do
insinuate
,
Prov.
5.
8.
and
6.
26
,
27
,
28.
where
he
saith
,
to
this
purpose
,
that
a
man
cannot
take
fire
in
his
bosome
and
not
be
burnt
,
&c.
And
it
is
said
,
Prov.
22.
14.
such
as
are
abhorred
of
the
Lord
,
shall
fall
in
that
pit
.
6.
There
is
a
jangling
questioning
strain
;
this
often
brings
on
this
ill
,
when
all
truths
are
not
received
,
but
folks
begin
to
cast
at
the
lesser
truths
;
this
procureth
delusion
in
a
greater
height
,
as
is
said
,
because
every
truth
is
precious
,
and
when
men
become
untender
in
the
smallest
truths
,
(
if
any
may
be
called
so
)
it
is
just
with
God
to
deprive
them
of
all
,
even
as
smaller
sins
in
practice
,
being
connived
at
,
do
bring
on
more
grosse
outbreakings
:
and
thus
the
visible
Church
,
by
her
declining
from
the
truth
,
in
the
Primitive
times
,
and
becoming
more
to
be
taken
up
with
Ceremonies
and
other
unnecessary
debates
,
did
draw
on
upon
themselves
Antichrists
delusion
at
length
:
of
this
sort
are
ignorance
in
the
fundamentall
truths
,
that
doth
proceed
from
negligence
,
little
love
to
,
and
delight
in
,
the
Word
and
Ordinances
,
little
bemoaning
of
the
falls
and
miscarriages
of
others
,
when
we
hear
them
to
be
overtaken
with
such
snares
;
and
many
such
like
things
might
be
named
,
but
we
will
not
insist
further
.
We
come
then
to
the
second
thing
proposed
,
and
that
is
to
consider
how
corrupt
Teachers
do
carry
on
their
design
;
and
what
means
the
devil
useth
by
them
to
prevail
with
poor
souls
,
for
to
cast
at
the
truths
of
God
,
and
to
drink
up
the
most
absurd
delusions
:
and
although
we
cannot
reach
Satans
depths
,
he
having
much
subtiltie
,
and
many
wiles
,
to
carry
on
his
designe
,
as
it
is
,
2
Cor.
11.
3.
and
it
is
called
,
Eph.
4.
14.
a
cunning
craftinesse
,
whereby
they
lye
in
wait
to
deceive
,
Yet
seing
we
ought
not
to
be
ignorant
of
his
devices
,
2
Cor.
2.
11.
We
shall
gather
somethings
from
Scripture
,
that
may
be
usefull
to
arm
us
against
the
same
:
and
to
take
up
his
way
the
better
,
we
may
consider
,
1.
The
instruments
which
he
chooseth
.
2.
The
method
that
he
keepeth
in
tempting
by
them
.
3.
The
means
which
he
useth
,
or
common
places
from
which
he
draweth
his
arguments
.
4.
The
manner
how
these
are
carryed
on
.
CHAP.
VI.
By
what
means
,
and
how
Satan
drives
on
this
plague
among
people
.
1.
SAtan
doth
not
act
in
this
design
immediately
,
nor
doth
he
act
indifferently
by
any
instrument
,
but
he
hath
his
special
ministers
,
as
it
were
,
set
apart
for
that
end
,
as
the
Apostle
speaketh
2
Cor.
11.
15.
He
hath
many
subjects
indeed
,
but
beside
these
,
he
hath
some
special
ministers
for
this
designe
,
as
our
blessed
Lord
Jesus
hath
Ministers
specially
set
apart
in
His
Kingdom
.
Concerning
which
we
may
observe
,
1.
That
he
employeth
some
more
eminently
to
traffique
,
as
it
were
,
in
this
very
imployment
,
who
,
by
compassing
sea
and
land
,
and
travelling
to
and
fro
,
may
further
his
designe
,
such
were
these
who
were
called
false
Apostles
,
2
Cor.
11.
13.
Revel.
2
,
3.
and
in
the
history
of
the
Acts
we
will
find
such
coming
from
one
place
to
another
,
as
from
Ierusalem
to
Antioch
,
Act
,
15.
and
elsewhere
,
purposly
to
spread
their
errours
,
as
the
Apostles
did
travel
for
preaching
the
truth
.
2.
He
hath
particular
instruments
,
preaching
in
particular
places
,
that
are
,
as
it
were
,
his
ministers
of
such
and
such
bounds
,
as
in
the
place
cited
.
3.
Beside
these
,
he
hath
stickling
underhand-dealers
,
who
,
not
appearing
openly
,
yet
creep
into
houses
;
and
ordinarily
he
hath
some
women
,
who
are
specially
employed
in
this
,
as
he
hath
Iezebel
the
Prophetesse
in
the
Church
of
Thyatira
,
Rev.
2.
and
such
he
had
in
the
primitive
heresies
,
particularly
one
of
the
Montanists
,
because
such
are
often
vehement
in
what
they
are
engaged
in
,
and
have
accesse
to
pervert
and
seduce
,
which
others
cannot
easily
have
;
his
assisting
of
them
withall
to
speak
sometimes
to
the
admiration
of
others
,
seemeth
more
wonderful
like
.
4.
Whom
ever
he
maketh
use
of
,
they
are
someway
fitted
(
to
say
so
)
for
the
designs
they
are
employed
in
,
although
their
manner
of
carrying
on
these
designes
may
be
diverse
,
as
experience
showeth
.
2.
In
the
method
which
he
followeth
,
we
will
Korah
,
Dathan
,
and
Abirams
fault
,
Numb.
16.
which
is
applied
to
corrupt
teachers
,
Iude
11.
or
if
that
fail
,
he
endeavoureth
to
make
their
persons
odious
,
who
are
in
the
station
:
thus
we
see
,
even
Paul
is
traduced
by
the
false
teachers
of
Corinth
and
Galatia
.
The
reason
of
this
,
is
,
1.
because
Ministers
are
appointed
,
and
gifts
are
given
to
men
by
Jesus
Christ
,
purposely
to
guard
the
Church
from
being
tossed
to
and
fro
with
corrupt
Doctrine
,
by
the
sleight
of
men
,
as
it
is
Ephes.
4.
11
,
12
,
13
,
14.
that
he
may
therefore
have
the
more
easily
his
will
,
he
endeavoureth
to
bring
the
Watchmen
in
suspicion
,
and
to
render
them
uselesse
.
2.
Teachers
of
the
truth
,
and
corrupt
teachers
cannot
both
together
have
peoples
affection
,
and
no
teacher
readily
will
have
weight
,
if
he
have
not
affection
from
his
hearers
:
Therefore
he
by
all
means
endeavours
to
traduce
Ministers
that
by
excluding
them
,
he
may
make
way
for
his
Emissaries
,
for
they
are
like
〈◊〉
wooers
〈◊〉
the
same
Bride
,
So
that
both
cannot
have
her
affection
,
to
this
purpose
is
the
Apostles
word
,
Gal.
4.
●…7
.
they
zealously
affect
you
,
but
not
well
,
yea
,
they
〈◊〉
exclude
you
;
it
is
in
the
Originall
,
and
on
the
M●…rgent
,
they
would
exclude
us
,
(
that
is
,
the
true
Apostles
)
that
you
might
affect
them
.
And
considering
the
great
accesse
that
the
devil
hath
to
destroy
,
when
once
Ministers
are
in
contempt
,
it
is
no
marvell
he
begin
at
the
removall
of
this
impediment
out
of
his
way
;
and
s●…ing
he
attempted
this
against
the
great
Apostl●…
Paul
,
so
often
and
frequently
,
it
cannot
be
thought
strange
that
he
seek
to
defame
others
.
If
it
be
enquired
how
he
prosecuteth
this
?
We
since
●…e
seek
a
proof
of
Christ
speaking
in
me
▪
2.
He
endeavoureth
the
discrediting
of
their
gifts
,
as
if
the
m●…tter
spoken
by
them
were
common
,
their
expressions
mean
,
and
their
carriage
base
and
contemptible
,
as
we
may
see
in
the
instance
of
that
s●…me
great
Apostle
Paul
,
2
Cor.
10.
1.
and
11.
6
,
he
is
called
●…ude
in
spe●…ch
.
3.
This
is
especially
by
comparing
them
with
the
fair
shew
of
corrupt
teachers
in
their
flourishing
,
spiritual
,
ravishi●…g
▪
like
discours●…s
,
which
are
by
many
〈◊〉
mysteries
,
and
are
called
depths
,
Revel.
2.
24.
The
Lord
indeed
calleth
them
depths
of
Satan
,
but
it
is
not
to
be
thought
that
they
themselves
meaned
so
,
who
yet
are
said
to
give
them
the
name
of
depths
;
sometimes
unconceivable
non-sense
,
will
be
admired
,
and
plain
truths
and
duty
despised
.
4.
They
cry-up
their
revelations
and
spiritual
attainments
in
an
immediate
manner
beyond
what
is
in
the
Ministers
of
Christ
:
Therefore
,
2
Cor.
11.
12.
Paul
is
put
to
compare
himself
with
them
,
and
particularly
in
revelations
and
singular
manifestations
of
God
to
him
.
5.
They
endeavour
to
make
the
Ministers
of
Christ
to
be
esteemed
covetous
,
self-seekers
,
earthly-minded
,
and
such
like
,
because
of
their
taking
wages
to
preach
the
●…ospel
,
as
if
they
were
making
a
prey
of
the
people
,
which
is
often
objected
to
the
Apostle
,
and
answered
by
him
in
these
Ep●…stles
to
the
Corinthians
.
6.
When
evidences
fail
,
then
they
raise
suspicions
of
Ministers
craftinesse
and
underhand
dealing
,
as
if
in
every
thing
they
were
seeking
their
gain
,
as
that
Apostle
answereth
it
,
2
Cor.
12.
16
▪
17.
7.
Whatever
the
Ministers
carriage
be
,
they
lie
in
wait
to
traduce
it
,
if
he
be
more
meek
and
familiar
in
his
conversing
,
they
say
he
is
a
carnal
man
,
a
friend
and
lover
of
sinners
and
corrupt
men
,
as
was
said
of
our
blessed
Lord
;
if
he
be
more
aust●…re
in
checking
their
faults
or
retired
in
shunning
their
company
,
he
is
called
intolerable
and
devilishly
proud
,
as
was
imputed
to
Iohn
;
if
he
take
wages
or
gifts
,
he
is
accounted
greedy
and
covetous
;
if
he
refuse
and
abstain
,
it
is
expounded
to
be
want
of
love
and
respect
to
them
,
as
was
also
said
of
Paul
when
he
continued
firm
in
his
former
resolution
,
2
Cor.
11.
10
▪
11.
8.
They
are
usually
counted
proud
,
exalters
of
themselves
above
,
and
despisers
of
,
the
people
,
and
to
take
too
much
on
them
to
the
prejudice
of
the
Flock
,
whose
liberty
and
priviledges
corrupt
teachers
ordinarily
pretend
to
vindicate
against
Ministers
tyrannous
encroachments
(
as
they
say
)
This
was
pretended
by
Korah
,
Dathan
,
and
Abiram
against
Aaron
,
and
was
revived
and
followed
in
the
primitive
times
by
these
corupters
,
spoken
of
,
Iude
11.
9.
They
endeavour
to
have
the
people
suspecting
the
Ministers
love
to
them
,
as
2
Cor.
11.
11.
yea
,
that
all
his
freedom
to
them
,
and
his
speaking
against
their
faults
and
errours
is
bitternesse
,
railing
,
and
the
like
,
which
the
Apostle
toucheth
,
Gal.
4.
16.
Am
I
therefore
become
your
enemy
,
because
I
tell
you
the
truth
?
10.
It
is
ordinary
to
charge
Ministers
with
lightnesse
and
changeablnesse
,
and
that
therefore
much
weight
is
not
to
be
laid
on
them
,
for
,
they
think
one
thing
this
year
,
(
say
they
)
and
alter
the
next
,
when
yet
,
it
may
be
,
edification
hath
moved
them
in
such
a
change
;
this
hath
been
imputed
to
Paul
,
2
Cor.
1.
17.
purposedly
to
make
his
word
to
have
little
weight
,
and
it
is
no
marvell
that
that
same
way
be
followed
in
reference
to
others
.
For
this
end
also
,
where
there
is
any
personal
fault
in
a
Minister
,
it
is
not
past
over
but
exceedingly
aggreaged
;
yea
,
though
it
hath
been
in
his
youth
,
before
his
conversion
or
entry
into
the
Minist●…ry
,
it
is
not
forgotten
,
if
it
may
serve
to
defame
the
holy
Calling
:
For
preventing
of
this
,
it
is
required
of
Ministers
,
that
they
be
of
good
report
,
even
among
those
that
are
without
;
and
it
is
like
the
false
apostles
spaired
not
to
upbraid
Paul
with
his
former
conversation
and
persecution
.
11.
Differences
of
judgement
and
divisions
among
Ministers
,
are
much
made
use
of
for
that
end
,
even
sometimes
when
they
are
but
apparent
:
Thus
Paul
is
said
to
preach
another
doctrine
,
by
the
false
teachers
,
than
those
at
Ierusalem
did
,
whereupon
he
is
often
put
to
show
the
harmony
that
was
betwixt
them
,
as
particularly
in
the
Epistle
to
the
Galatians
;
And
Iosephus
marketh
,
that
Ahab's
false
teachers
did
oppose
Elias
his
Prophecy
(
wherein
it
is
said
that
dogs
should
lick
Ahab's
bloud
at
Iezreel
)
to
Micajah
,
who
said
he
should
die
at
Ramoth
▪
gilead
;
Also
,
that
others
did
harden
Zedekia
,
by
this
that
Ezekiel
said
,
that
he
should
not
see
Babylon
,
and
that
Ieremiah
said
he
should
be
carried
thereto
;
which
they
took
to
be
contrary
,
and
did
thereby
seek
to
defame
the
Prophets
,
and
to
weaken
the
esteem
of
their
Prophecies
;
and
though
there
was
no
real
difference
there
,
yet
it
sheweth
how
,
and
to
what
end
,
they
lie
in
wait
to
aggreage
the
differences
of
God's
Servants
,
though
but
apparent
,
which
should
make
Ministers
carefully
avoid
those
things
.
Again
,
secondly
,
Though
,
at
first
,
principal
truths
are
not
altogether
and
plainly
denied
,
Yet
by
degrees
he
doth
engage
many
,
1.
To
reject
some
lesse
fundamentall
truths
concerning
Government
,
communion
with
others
in
the
Ordinances
,
and
such
like
.
2.
He
draweth
them
to
separate
in
practice
from
the
fellowship
of
others
,
under
the
pretext
of
more
purity
and
spiritualnesse
;
this
seems
to
be
exprest
by
Iude
,
v.
19.
These
are
they
who
separate
themselves
,
sensual
,
having
not
the
Spirit
,
although
it
is
insinuated
that
they
did
pretend
to
it
:
And
indeed
this
way
was
followed
in
the
first
heresies
,
which
began
at
small
things
,
as
those
of
the
Novatians
,
Donatists
,
&c.
who
at
first
only
separated
to
eschew
the
impurity
of
promiscuous
communion
.
3.
He
cometh
then
to
quarrel
expressions
that
are
used
by
the
Orthodox
,
and
to
commend
,
as
it
were
,
a
new
kind
of
language
;
for
which
cause
,
the
Apostle
commendeth
the
holding
fast
the
form
of
sound
words
,
2
Tim.
1.
13.
And
these
corrupt
teachers
are
said
to
speak
great
swelling
words
of
vanity
,
and
to
have
expressions
much
more
weighty
like
,
than
what
formerly
hath
been
used
,
Iude
16.
Thus
the
Arians
will
not
admit
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
consubstantial
,
and
a
Council
must
be
called
to
lay
by
that
:
and
so
they
come
to
question
,
in
the
next
place
,
the
Truth
it self
,
alleaging
men
are
too
confident
to
determine
such
things
,
It
's
not
clear
,
much
may
be
said
against
it
,
and
such
like
;
whereby
,
under
pretext
of
doubting
,
they
endeavour
to
a
wake
scruples
in
others
,
that
they
may
be
disposed
the
more
to
admit
of
their
resolutions
.
4.
Absurdities
are
laid
down
as
consequences
that
follow
upon
Truths
▪
and
thus
the
doctrine
of
Providence
▪
Election
and
Reprobation
,
&c.
are
loaded
with
horrible
consequences
and
absurdities
,
pretended
to
follow
on
them
,
〈◊〉
so
the
do●…trine
of
Gods
absolute
Soveraignity
,
〈◊〉
Justification
by
free
grace
,
were
loaded
in
the
〈◊〉
times
,
as
if
thereby
Paul
had
taught
that
men
might
do
evil
that
good
might
come
of
it
;
That
the
Law
was
wholly
made
void
;
That
men
might
sin
securely
,
because
grace
did
so
much
the
more
abound
,
as
in
the
second
,
third
,
and
sixth
Chapters
of
the
Epistle
to
the
Romans
,
is
clear
.
5.
He
endeavoureth
to
diminish
mens
hatred
and
zeal
against
errours
and
the
most
absurd
opinions
,
that
he
may
either
obtain
some
actual
toleration
to
them
,
or
,
at
least
,
keep
off
such
hard
constructions
of
them
;
for
,
if
that
be
gained
at
first
,
although
errour
get
not
a
direct
approbation
,
yet
a
great
point
is
gained
,
if
he
can
get
some
to
tolerate
,
and
others
to
hear
:
This
is
condemned
in
the
Church
of
Thyatira
,
that
the
Officers
suffered
Iezebel
to
teach
,
and
that
the
people
,
who
are
there
called
Christ's
servants
,
did
countenance
and
hear
her
;
And
it
seems
something
of
this
was
in
Corinth
,
which
maketh
the
Apostle
say
,
that
evil
communication
corrupteth
good
manners
,
and
that
therefore
men
should
not
become
cold
in
reference
to
errour
,
although
they
be
not
tainted
with
it
,
1
Cor.
15
,
33.
And
upon
this
ground
the
most
grosse
Hereticks
of
old
and
of
late
,
as
Socinians
,
Arminians
,
those
of
the
Family
of
Love
,
and
others
of
that
kind
,
have
maintained
a
liberty
in
prophesying
a
problematicknesse
in
the
main
truths
of
the
Gospel
,
and
a
toleration
in
matters
of
doctrine
,
&c.
as
principles
subservient
to
their
design
.
6.
He
proceedeth
then
to
have
the
persons
of
such
as
are
tainted
with
errour
,
much
beloved
and
esteemed
of
by
others
,
that
there
may
be
the
more
familiar
accesse
to
converse
with
them
,
and
the
readier
disposition
to
receive
their
leaven
from
them
:
this
he
doth
sometimes
by
making
mens
gifts
in
their
quicknesse
and
nimblnesse
to
be
commended
,
sometimes
by
the
seeming
gravity
,
austerity
and
holinesse
of
their
carriage
,
for
which
cause
they
are
said
to
be
wolves
in
sheeps
cloathing
,
Mat.
7.
and
he
is
said
to
transform
himself
into
an
angel
of
light
,
and
his
ministers
into
the
ministers
of
Christ
,
2
Cor.
11.
14.
Sometimes
by
flattery
,
and
seeming
sympathy
and
affection
,
for
which
the
lying
Prophet
is
called
the
tail
;
and
if
it
were
by
no
other
mean
,
he
doth
it
by
their
reproaching
of
honest
and
faithfull
Ministers
,
and
,
it
may
be
,
hitting
upon
some
real
ills
among
them
,
which
is
often
but
too
too
pleasing
to
the
carnall
humour
of
the
generality
of
people
,
as
in
the
instances
formerly
given
is
clear
.
Lastly
,
when
this
is
obtained
,
then
there
is
easie
accesse
to
make
the
most
grosse
Doctrines
and
delusions
to
be
drunken
in
,
which
at
first
would
have
been
abhorred
:
by
these
degrees
Antichrists
delusion
came
to
its
height
,
and
by
such
steps
,
some
,
that
at
first
only
separated
from
the
Novatians
and
Donatists
,
came
at
last
to
that
height
of
delusion
,
as
to
become
Circumcellians
(
a
strange
wild
kind
of
delusion
)
Anthropomorphits
,
and
such
like
.
3.
The
means
and
arguments
that
are
used
to
carry
2.
It
is
usefull
in
this
design
,
to
have
some
that
have
Church-power
,
and
beareth
the
name
of
Officers
,
engaged
,
that
they
may
come
in
,
not
under
the
name
of
Ministers
of
Satan
,
but
as
it
is
,
2
Cor.
11.
23.
as
Ministers
of
Christ
;
and
therefore
,
if
no
ordinary
call
can
be
alleged
by
them
,
they
readily
disclaime
all
such
,
and
yet
pretend
a
calling
to
be
Preachers
of
Christ
,
of
his
Gospel
,
and
such
like
:
as
we
may
see
by
these
false
teachers
of
old
,
who
called
themselves
Apostles
and
Prophetesses
,
as
having
some
extraordinary
call
from
God
,
thereby
making
way
for
their
delusions
.
3.
They
follow
their
designs
under
a
pretext
of
advancing
holinesse
and
spirituality
,
to
a
higher
degree
,
and
of
having
a
more
humble
way
of
living
,
and
of
being
a
further
length
in
high
attainments
,
than
other
men
can
win
at
,
or
are
capable
of
:
thus
some
are
outwardly
despisers
of
all
pride
,
and
of
giving
respect
to
men
,
and
that
as
the
Apostle
saith
,
Col.
2.
18.
by
a
sort
of
voluntary
humility
,
and
intruding
upon
things
which
they
have
not
seen
,
casting
,
in
the
mean
time
,
at
common
and
plain
truths
.
A
4.
mean
,
is
,
the
pleasing
of
ears
and
itching
humours
,
with
great
swelling
words
,
new
notions
,
and
large
discourses
of
non-sense
▪
delivered
with
great
confidence
,
when
as
the
Apostle
saith
,
1
Tim.
1.
7.
They
know
not
what
they
say
,
nor
whereof
they
affirm
,
yet
often
such
discourses
are
sublime
mysteries
to
the
ignorant
,
and
such
as
loath
the
simple
truth
.
5.
They
make
use
of
a
pretext
of
good
will
and
advantage
to
these
that
they
speak
unto
,
as
it
is
,
Rom.
16.
18.
by
good
words
and
fair
speaches
they
deceive
the
simple
,
and
by
pretending
to
wish
their
souls
well
,
and
to
pity
their
blindnesse
and
hazard
they
are
in
,
they
creep
into
their
houses
and
affections
,
2
Tim.
3.
6.
and
lead
simple
persons
captive
;
By
this
pretext
,
the
serpent
beguiled
Eve
at
the
first
,
promising
some
advantage
by
hearkening
to
him
,
and
this
way
is
followed
by
corrupt
teachers
still
,
as
it
is
,
2
Cor.
11.
3.
6.
Sometimes
there
is
much
more
pretended
strictnesse
,
especially
in
outward
things
:
thus
some
of
old
added
the
observation
of
Moses
Law
to
the
Gospel
,
as
if
that
were
a
more
perfect
and
strict
way
,
and
upon
this
ground
have
so
many
traditions
been
brought
in
into
the
Church
.
7.
There
is
a
pretending
to
more
Christian
liberty
and
freedom
from
the
bondage
of
Ordinances
of
whatever
sort
,
so
as
men
must
not
be
tyed
to
hear
preachings
,
keep
Sabbaths
,
Pray
,
Praise
and
such
like
,
which
are
(
say
they
)
but
formes
and
burthens
to
Saints
,
and
unbecoming
that
freedom
and
spiritualnesse
that
grown
Believers
should
have
.
Thus
such
deceivers
and
these
that
are
deceived
with
them
,
are
said
to
promise
liberty
to
whomsoever
they
propose
their
delusions
,
while
in
the
mean
time
all
of
them
are
made
servants
to
corruption
.
8.
There
is
great
pretending
to
know
Christs
mind
,
and
confident
alleaging
of
the
writings
of
His
Apostles
,
and
that
in
a
seeming
convincing
way
:
Thus
,
2.
Thess.
2.
2.
there
are
mentioned
Spirit
,
Word
and
Letter
,
as
proceeding
from
Paul
,
whenas
he
himself
is
disclaiming
such
interpretations
as
they
did
put
on
him
.
9.
They
use
to
alleage
the
authority
of
men
,
and
to
oppose
such
to
these
who
oppose
their
errours
:
thus
the
Pharisees
alleaged
Moses
,
and
the
Nicolaitans
Nicolas
;
and
it
is
like
,
the
false
apostles
that
came
from
Ierusalem
,
did
oppose
other
Apostles
authority
to
Pauls
,
as
if
they
had
preached
nothing
but
what
they
preached
in
Ierusalem
;
and
very
often
the
infirmities
of
some
great
men
,
are
stumbled
upon
,
and
made
arguments
against
truth
.
10.
Many
are
stirred
up
to
vent
queries
and
captitious
questions
,
(
as
often
the
Pharisees
did
,
by
sending
their
emissaries
to
Christ
)
that
some
advantage
may
be
gotten
that
way
,
and
these
that
are
for
truth
entangled
.
11.
Sometimes
he
maketh
use
of
humane
reason
,
and
cryeth
down
every
thing
that
seemeth
not
consonant
to
it
:
upon
which
ground
the
resurrection
was
denied
by
the
Sadduces
,
and
some
of
the
Corinthians
,
1
Cor.
15.
and
the
most
fundamentall
truths
of
the
Gospel
,
are
by
the
Socinians
and
others
unto
this
day
.
Sometimes
again
,
all
use
of
reason
,
learning
or
prudence
is
disclaimed
;
in
which
respect
,
such
men
are
called
unreasonable
,
2
Thes.
3.
and
bruit
beasts
,
2
Pet.
2.
and
Iude
,
10.
12.
They
endeavour
by
all
means
to
carry
the
favour
of
the
civil
Magistrates
,
and
to
have
Ministers
especially
such
as
are
zealous
against
them
,
made
hatefull
and
suspected
unto
them
,
and
the
gaining
of
this
hath
a
double
advantage
with
it
to
their
cause
,
as
it
strengtheneth
it
,
and
weakeneth
the
truth
:
this
we
see
the
false
Prophets
did
of
old
,
1
King
.
22.
Ier.
26.
Amos
7.
10.
and
so
endeavoured
the
Scribes
and
Pharisees
to
engage
the
Romans
against
Christ
,
and
against
His
Apostles
;
So
also
did
the
Arrians
and
other
Hereticks
,
and
so
hath
Antichrists
emissaries
ever
endeavoured
to
stir
up
civil
Magistrates
against
faithfull
Ministers
,
as
most
hatefull
persons
:
This
they
carry
on
by
such
like
means
.
1.
They
pretend
to
give
the
Magistrates
more
submission
,
and
charge
faithfull
Ministers
with
sleighting
of
their
authority
,
for
they
know
this
to
be
a
thing
well
pleasing
to
Magistrates
:
Thus
the
faithfuln●…sse
of
honest
Ministers
is
accounted
disobedience
and
hatred
,
and
the
lying
flattery
of
such
is
given
out
for
re●…pect
and
obedience
,
so
was
it
in
the
case
of
Mica●…ah
.
2.
They
cry
out
upon
faithfull
Ministers
,
as
factious
and
turners
of
the
world
upside-down
,
sowers
of
sedition
,
as
,
Acts
24.
5.
troublers
of
the
peace
,
who
do
keep
the
people
in
a
continuall
stir
,
and
crosse
their
designs
,
and
mar
the
absolutenesse
of
M●…gistracy
;
So
,
Elijah
is
counted
an
enemy
to
Ahab
,
and
a
troubler
of
Israel
.
3.
They
vent
many
groundlesse
calumnies
against
them
,
as
if
they
were
guilty
of
many
grosse
evils
;
Thus
Athanasius
and
many
others
were
charged
by
the
Arians
,
as
murderers
and
adulterers
,
and
some
pretended
proofs
made
thereof
:
Yea
,
it
was
alleaged
to
Constantine
,
that
Athanasius
had
medled
with
civil
matters
(
which
was
derogatory
to
his
authority
)
by
inhibiting
all
Corns
to
be
exported
from
Egypt
.
4.
They
bring
the
Magistrates
in
tops
with
them
,
by
appellations
from
Church-judicatories
to
them
,
and
seeming
to
plead
an
absolutenesse
to
Magistrates
in
things
Ecclesiastick
;
Thus
Hereticks
in
all
times
have
sheltered
themselves
under
this
pretext
,
till
Magistrates
declared
against
them
,
and
then
they
cast
them
off
also
,
as
of
late
in
the
practices
of
the
Socinians
and
Arminians
hath
been
made
out
.
5.
They
represent
them
to
Magistrates
as
unsufferable
,
in
respect
of
their
plain
threatnings
,
and
that
such
are
not
to
be
endured
so
to
affront
Authority
,
and
to
weaken
these
that
professe
so
much
to
respect
the
same
;
thus
Amos
is
represented
,
chap
,
7.
10.
by
Am●…ziah
Priest
of
Bethel
,
and
often
Ieremiah
is
so
by
the
false
Prophets
in
his
time
.
6.
They
propose
faithfull
Ministers
as
unwarrantably
arrogating
a
kind
of
infallibility
to
themselves
,
and
thereby
derogating
from
all
others
;
so
is
that
word
,
1
King
.
22.
What
way
went
the
Spirit
of
the
Lord
from
me
to
you
?
and
by
a
certain
audacious
confidence
,
seek
,
as
it
were
,
to
put
out
faithfull
Ministers
as
despicable
men
,
not
worthy
to
be
cre●…ited
,
as
in
the
case
cited
;
and
Ier.
28.
and
elsewhere
,
and
often
by
such
means
their
insinuations
and
flatteries
do
exceedingly
prevail
for
promoving
their
designs
.
Augustine
chargeth
the
Donatists
with
this
,
that
in
their
application
to
Iulian
,
they
used
this
phrase
,
quoniam
apud
●…e
solum
justitia
habet
locum
:
and
this
was
(
saith
he
)
when
they
knew
he
was
an
apostat
,
Epist.
48.
The
last
thing
in
this
,
is
the
manner
how
this
design
They
speak
lies
in
hypocrisie
,
and
do
pretend
both
to
be
Religious
and
friends
to
Religion
and
Truth
,
while
they
do
so
.
3.
It
is
done
somtimes
vehemently
,
as
it
were
knocking
with
force
at
hearts
,
So
it
shaketh
the
hearer
by
the
bignesse
of
words
,
peremptorinesse
of
threatnings
,
confidence
of
Assertions
,
and
vehemency
in
the
manner
,
so
that
it
hath
(
as
the
Scripture
saith
)
a
strength
and
power
with
it
,
and
therefore
is
compared
to
a
spait
or
flood
,
Rev.
12.
and
is
called
strong
delusion
,
2
Thess.
2.
4.
This
is
done
with
all
diligence
,
compassing
sea
and
land
,
leaving
no
mean
unessayed
.
And
,
5.
with
a
kind
of
seeming
simplicity
,
zeal
and
singlnesse
,
and
with
many
professions
thereof
,
as
may
be
gathered
from
the
instances
formerly
given
;
and
from
Gal.
4.
17.
where
it
is
said
,
they
zealously
affect
you
,
but
not
well
,
and
from
Rom.
10.
2.
6.
This
is
done
with
great
boldnesse
,
which
appeareth
,
1.
In
pretending
to
eschew
no
suffering
,
or
to
fear
no
hazard
that
may
follow
on
their
opinion
,
if
it
were
to
give
their
body
to
be
brunt
,
and
,
it
may
be
,
doing
much
in
this
.
2.
It
may
be
stuck
to
by
them
at
their
sicknesse
,
even
in
their
death
beds
,
as
it
is
not
unlike
it
was
with
Iezebel
and
some
of
her
followers
,
Rev.
2.
21
,
22.
for
,
neither
is
the
devil
silenced
,
nor
corruptions
removed
by
sicknesse
or
death
.
3.
It
appeareth
in
confident
undertaking
to
dispute
with
any
;
yea
,
oftentimes
seeking
occasion
of
that
:
Thus
the
Libertines
arise
and
dispute
with
Stephen
,
Acts
6.
and
it
is
like
,
the
false
teachers
of
Corinth
,
that
said
of
Paul
,
〈◊〉
Cor.
10
▪
10.
that
his
bodily
presence
was
weak
and
his
speach
contemptible
,
would
not
have
declined
to
have
disputed
even
with
him
.
4.
It
kythes
in
their
confident
t●…usting
to
their
own
judgements
,
and
their
undervaluing
of
all
others
.
5.
It
appeareth
in
confident
as●…erting
of
any
thing
,
and
not
only
in
the
reproaching
of
any
private
person
,
but
of
Officers
and
Ordinances
,
2
Pet.
2.
10.
they
are
not
af●…raid
to
speak
evil
of
dignities
.
By
these
considerations
,
we
may
in
part
see
how
2.
A
peoples
present
temper
,
or
rather
di●…temper
,
may
have
much
influence
on
this
,
and
exceedingly
dispose
them
for
,
and
cast
them
open
to
,
the
tentation
.
As
,
first
,
lightnesse
of
mind
,
unsettlednesse
in
the
truth
;
these
the
Scripture
calleth
unstable
souls
,
2
Pet.
2.
14.
2.
There
is
an
itching
new-fangle
humour
,
desirous
of
some
new
thing
,
and
loathing
simple
Doctrine
,
as
it
is
,
2
Tim.
4.
3.
3.
There
is
too
great
facility
in
believing
the
spirits
,
without
trying
of
them
,
which
its
like
hath
been
in
Galatia
,
whereby
they
were
soon
drawn
away
to
another
Gospel
,
and
to
credit
some
insinuaters
foolishly
▪
as
,
chap.
1.
6.
and
3.
1.
4.
A
secure
carnall
frame
,
wanting
exercise
of
conscience
,
is
dangerous
So
are
also
proud
presumptuous
persons
▪
(
that
have
an
high
esteem
of
themselves
,
and
such
as
are
self-willed
,
who
are
mentioned
,
2
Pet.
2.
10.
)
in
great
hazard
of
this
:
The
tentation
will
also
sometimes
take
advantage
of
some
persons
who
are
jumbled
in
mind
,
and
under
some
weight
and
heavinesse
,
and
come
in
under
pretext
of
remedying
the
same
;
many
such
distempers
there
are
,
whereof
some
may
be
gathered
from
what
is
said
of
the
sinfull
causes
that
procure
this
,
because
that
which
doth
meritoriously
deserve
to
be
so
punished
,
proveth
often
also
a
disposing
mids
for
receiving
of
the
tentation
;
But
we
forbear
.
3.
People
often
by
their
carriage
do
promove
this
plague
of
delusion
upon
themselves
,
casting
themselves
in
the
snare
,
1.
By
needlesse
familiar
conversing
with
such
persons
.
2.
Going
to
hear
them
.
3.
Purchasing
or
reading
their
books
.
4.
Hazarding
to
entertain
their
doubts
,
and
to
prosecute
their
arguments
and
questions
,
to
plead
for
their
opinions
,
and
such
like
,
shunning
withall
of
such
means
and
wayes
as
might
recover
them
,
and
entertaining
prejudice
at
such
as
would
aim
thereat
,
and
such
like
,
whereby
that
of
the
Prophet
is
verified
.
The
prophets
teach
lies
,
and
my
people
love
to
have
it
so
.
Now
,
if
all
these
be
put
together
,
can
it
be
thought
strange
to
see
the
great●…st
delusion
prevail
?
We
have
been
the
longer
on
these
,
not
only
for
the
confirming
of
that
truth
,
but
for
drawing
together
in
some
short
view
,
a
little
map
,
as
it
were
,
of
these
wayes
,
whereby
the
devil
driveth
on
his
design
by
the
cunning
craft
of
these
that
lye
in
wait
to
deceive
.
CHAP.
VII
.
What
is
called-for
as
duty
in
such
a
case
.
IT
resteth
now
that
we
should
consider
what
is
duty
in
such
a
time
,
or
case
,
when
delusion
in
lesse
or
more
doth
prevail
,
or
is
very
like
to
prevail
?
It
cannot
be
denied
,
but
that
something
is
called-for
,
and
is
necessary
where
the
danger
is
so
great
;
and
also
it
is
evident
,
that
something
more
than
ordinary
is
necessary
,
because
the
ill
is
more
than
ordinary
.
The
remedy
therefore
must
be
proportionable
and
timous
;
for
,
a
little
leaven
leaveneth
the
whole
lump
,
Gal.
5.
〈◊〉
.
And
experience
proveth
,
that
such
ills
do
fret
and
corrupt
,
as
doth
a
gangrene
,
2
Tim.
2.
17.
The
difficulty
is
in
determining
what
is
to
be
done
,
wherein
,
not
only
the
piety
,
zeal
and
conscience
of
men
will
have
exercise
,
but
also
their
prudence
and
parts
.
The
loosing
of
this
question
will
relate
to
three
ranks
of
men
.
1.
To
Church-officers
,
especially
to
Ministers
.
2.
To
Magistrates
.
3.
To
people
in
private
stations
.
Yet
before
we
positively
say
any
thing
,
We
shall
,
1.
show
what
is
not
the
remedy
called-for
.
2.
We
shall
shew
what
is
called-for
,
but
is
not
sufficient
.
3.
What
seemeth
to
be
called-for
as
sufficient
.
As
to
the
first
▪
There
are
two
extremities
to
be
shunned
,
which
we
shall
lay
down
in
two
Assertions
.
Assert
.
1.
An
absolute
and
unlimitted
forbearance
And
whatever
humane
prudence
and
carnal
fainting
would
suggest
concerning
such
a
way
,
as
that
it
were
fittest
to
deal
with
persons
,
in
such
a
distemper
,
no
otherwayes
than
absolutely
to
forbear
them
,
at
least
,
so
far
as
relateth
to
th●…se
distempers
as
such
;
yet
it
is
clear
,
this
is
not
Gods
Ordinance
so
to
do
,
nor
the
remedy
that
is
by
Him
appointed
:
And
therefore
there
is
no
promise
by
which
we
may
expect
a
blessing
to
it
,
although
sometimes
the
Lord
,
who
is
absolu●…ely
Soveraign
,
may
condescend
without
any
means
,
to
dry
up
and
bound
a
floud
of
errour
,
even
when
men
are
guilty
of
forbearing
:
The
effect
is
not
to
be
attributed
to
mens
sinfull
forbearance
,
but
to
Gods
gracious
condescendence
.
Assert
.
2.
We
say
on
the
other
hand
,
That
an
indifferent
,
The
reason
of
the
1.
is
,
because
these
errours
of
Hymeneus
and
Phyletus
,
were
of
themselves
grosse
,
destroying
the
faith
,
and
obstinately
and
blasphemously
adhered
to
.
2.
He
instructeth
and
expostulateth
with
the
people
of
Corinth
,
and
proceedeth
not
to
the
highest
Censure
,
1.
Because
they
were
not
seducers
,
but
were
seduced
by
others
.
2.
They
could
not
be
accounted
obstinate
,
but
might
be
thought
to
have
sinned
of
infirmity
,
Therefore
more
gentle
and
soft
means
are
to
be
applied
for
reclaiming
of
them
.
3.
They
were
a
numerous
body
,
and
therefore
Excommunication
or
cutting
off
,
could
not
be
expected
to
attain
its
end
.
4.
They
were
in
a
present
distemper
,
questioning
the
Apostles
authority
;
he
seeketh
rather
therefore
to
be
again
acknowledged
by
them
,
that
so
both
his
word
and
his
rod
might
have
weight
,
whereas
if
he
had
smitten
in
their
distemper
,
they
had
rather
broken
off
further
from
their
subjection
.
These
are
clear
,
beside
what
may
be
said
of
the
nature
of
the
scandal
or
errour
.
3.
He
threatneth
the
corrupt
teachers
with
off-cutting
,
because
they
were
leaders
and
seducers
,
and
so
deserved
to
be
more
severely
dealt
with
,
than
those
that
were
seduced
by
them
,
although
,
possibly
,
as
drunk
with
these
same
errours
:
Yet
,
though
he
threaten
,
He
doth
spare
for
a
time
to
strike
,
not
out
of
any
respect
to
those
corrupt
teachers
,
or
from
any
connivance
at
their
errour
,
but
out
of
respect
to
the
poor
seduced
people
,
for
whose
edification
Paul
forbare
,
even
when
the
weapons
were
in
readinesse
to
avenge
all
disobedience
;
he
abstained
,
I
say
,
because
such
people
having
a
prejudice
at
him
,
and
being
bewitched
by
these
teachers
,
might
more
readily
in
that
distemper
have
cleaved
unto
them
,
and
have
forsaken
Paul
,
which
would
have
proven
more
destructive
to
them
;
he
seeketh
therefore
,
first
,
to
have
their
obedience
manifested
,
and
so
not
only
forbeareth
them
,
but
even
those
corrupt
teachers
,
for
a
time
,
for
the
peoples
edifying
,
as
may
be
gathered
from
2
Cor.
10.
6.
and
chap.
12.
v.
19.
Lastly
,
I
said
,
Sometimes
Synods
or
Councils
are
called
,
as
in
that
place
,
Act.
15.
which
in
other
cases
we
find
not
,
1.
Because
then
that
errour
was
new
,
and
it
's
like
wanted
not
its
own
respect
from
many
of
the
Church
,
Therefore
a
Council
of
Officers
joyned
together
to
decide
it
,
which
is
not
necessary
again
,
after
that
decision
is
past
;
but
Ministers
are
doctrinally
and
by
discipline
to
maintain
the
same
,
as
we
see
Paul
doth
maintain
,
in
the
Epistles
to
the
Romans
and
Galatians
,
the
conclusion
of
the
former
Synod
.
2.
This
Synod
is
conveened
not
for
want
of
light
(
for
,
any
of
the
Apostles
,
as
such
,
were
infallibly
inspired
to
decide
in
the
same
,
and
had
in
their
preachings
decided
it
)
but
it
is
to
make
it
have
the
more
weight
with
others
,
and
therein
to
be
a
precedent
to
us
.
3.
That
was
a
spreading
errour
,
which
did
not
affect
one
place
only
,
but
many
Churches
;
and
it
's
like
that
many
Believers
were
in
hazard
to
be
shaken
therewith
:
Therefore
the
most
weighty
remedy
is
called-for
.
4.
There
was
need
now
,
not
only
of
light
to
decide
the
doctrinal
things
,
but
there
was
also
need
of
directions
for
helping
folks
how
to
carry
in
reference
to
such
times
,
so
as
to
eschew
the
snare
of
errour
on
the
one
hand
,
and
of
giving
offence
upon
the
other
,
as
we
may
see
by
the
decrees
of
that
Synod
:
Therefore
in
such
cases
,
not
only
would
men
severally
endeavour
the
duty
of
their
stations
,
but
they
would
joyntly
concur
and
meet
judicially
,
or
extrajudicially
,
as
occasion
calleth
,
to
deliberate
and
consult
in
these
things
of
so
great
and
common
concernment
:
for
,
seing
the
Church
is
one
city
,
and
one
lump
,
a
little
fire
may
hazard
all
,
and
a
little
leaven
corrupt
all
,
and
unwatchfulnesse
at
one
part
,
or
post
,
may
let
in
enemies
to
destroy
all
.
It
is
needfull
therefore
,
that
in
some
cases
there
be
mutual
concurrence
,
although
it
be
not
necessary
at
all
times
to
have
a
judicial
meeting
,
nor
at
any
time
is
a
present
duty
to
be
suspended
by
any
person
,
if
no
such
meeting
can
be
had
.
What
is
said
,
doth
demonstrat
that
there
is
a
difference
to
be
made
in
reference
to
errours
,
persons
and
cases
.
CHAP.
VIII
.
When
some
errours
are
to
be
forborn
.
IF
it
should
be
enquired
,
how
this
difference
is
to
be
made
?
or
,
how
it
may
be
known
when
without
guilt
there
may
be
some
forbearance
,
and
when
not
?
Answ.
This
is
indeed
difficult
,
and
we
will
not
undertake
in
particulars
either
to
be
satisfying
or
peremptory
;
yet
we
supose
the
considering
of
these
generall
Distinctions
will
be
helpfull
,
and
the
Corinthians
,
Paul
doth
plainly
and
powerfully
refute
them
and
reprove
them
,
even
when
it
was
exceeding
ill
taken
,
and
they
were
ready
to
count
him
an
enemy
,
because
he
told
them
the
truth
,
Gal.
4.
Yet
will
he
not
forbear
,
because
a
little
leaven
of
that
sort
will
leaven
the
whole
lump
,
and
hazard
the
making
of
his
labour
among
them
to
be
in
vain
.
Of
the
second
sort
,
we
say
,
That
there
is
a
moderation
called-for
in
it
,
and
Ministers
are
not
alwayes
called
either
doctrinally
,
or
by
Discipline
,
judicially
to
reprove
or
censure
them
:
I
will
not
say
but
sometimes
it
may
be
meet
to
discover
the
least
errour
,
and
it
may
be
by
circumstances
so
aggreged
,
that
it
may
be
needfull
judicially
to
take
notice
of
it
,
as
when
it
's
involved
with
offence
and
ready
to
breed
Schism
or
Scandal
,
or
in
such
like
cases
(
in
which
respect
there
are
some
things
mentioned
in
the
decree
,
Act.
15.
which
are
not
very
material
in
themselves
,
as
the
eating
of
things
strangled
)
yet
,
we
say
,
it
is
not
simply
and
alwayes
necessary
for
Ministers
to
presse
at
the
convincing
of
all
who
maintain
something
different
from
truth
,
or
which
is
supposed
to
be
so
by
them
,
if
●…it
be
of
things
extra-fundamental
,
or
,
which
have
not
direct
or
palpable
influence
upon
the
violating
of
faith
,
or
corrupting
of
manners
,
much
lesse
to
censure
for
the
maintaining
of
it
.
For
,
it
is
not
of
such
that
these
Epistles
speak
:
And
we
see
,
Rom.
14.
and
in
the
Epistles
to
the
Corinthians
,
in
the
debate
about
meats
and
eating
of
things
sacrificed
to
idols
,
and
such
like
,
wherein
though
there
was
still
a
right
side
and
a
wrong
,
yet
doth
he
rather
presse
the
forbearing
of
these
debates
,
than
the
dipping
into
them
,
not
astricting
men
alwayes
to
follow
this
or
that
,
providing
it
be
done
without
breach
of
unity
and
charity
.
Hence
it
is
▪
that
although
there
be
somethings
he
will
give
no
forbearance
unto
,
but
authoritatively
and
ministerially
he
decideth
in
them
,
yet
in
the
same
Epistles
there
is
something
amongst
the
Saints
that
he
seeketh
rather
to
heal
,
and
to
obtain
mutuall
forbearance
in
,
than
peremptorily
to
decide
.
See
Rom.
14.
1
Cor.
8.
2
,
3
,
&c.
Phil.
2.
3.
2.
There
are
some
truths
and
practices
evident
,
which
by
the
light
of
the
Word
may
be
solidly
demonstrated
to
an
impartiall
and
unbyassed
searcher
;
and
some
contrary
errours
and
scandals
,
that
are
at
the
first
obvious
(
and
,
it
may
be
,
even
to
a
naturall
conscience
)
to
be
such
,
so
that
although
men
would
use
tergiversations
,
and
say
as
Hymeneus
and
Phyletus
did
,
2
Tim.
2.
17.
that
there
were
no
resurrection
to
come
,
because
the
Scripture
speaketh
of
a
spirituall
resurrection
,
which
in
the
Believer
is
passed
already
.
And
although
many
deluded
persons
,
who
will
not
admit
of
distinctions
according
to
reason
,
in
such
a
case
,
may
be
drawn
away
with
them
,
and
adhere
still
to
them
;
yet
are
the
things
demonstrable
to
these
that
are
even
but
of
ordinary
reach
,
by
sound
grounds
from
the
Scripture
,
and
that
convincingly
:
Other
things
,
again
,
may
be
truths
,
and
there
may
be
to
some
persons
a
possibility
of
reaching
them
by
many
consequences
from
Scripture
,
yet
are
they
not
so
clear
to
many
;
whereupon
it
is
,
that
men
,
yea
,
even
learned
and
godly
men
,
do
differ
in
their
apprehensions
of
several
truths
,
the
Lord
so
thinking
good
to
bridle
mens
humours
and
to
let
us
see
the
necessity
of
humility
and
sobernesse
,
and
this
may
be
in
the
meanestlike
things
;
these
the
Apostle
,
Rom.
14.
1.
calleth
doubtfull
disputations
,
as
being
things
wherein
too
many
,
at
least
there
is
not
such
evidence
attainable
as
to
stay
the
minds
of
ordinary
people
,
or
to
refute
the
contrary
assertions
of
any
adversary
▪
of
which
are
Genealogies
,
and
other
things
that
Paul
mentioneth
to
Timothy
,
1
Tim.
1.
4.
and
calleth
them
endlesse
,
because
there
is
no
setled
ground
to
rest
on
,
but
one
question
doth
generate
another
;
and
so
the
principle
that
must
be
laid
down
for
clearing
such
a
thing
to
one
,
is
also
disputable
to
another
as
the
thing
it self
is
,
and
men
know
but
in
part
,
even
those
that
are
eminent
,
so
that
an
universal
harmony
in
these
cannot
well
be
expected
:
In
reference
to
this
,
we
say
,
That
greater
peremptorinesse
is
required
in
the
first
sort
than
in
the
second
▪
wherein
,
by
reason
of
the
practice
of
the
Apostles
in
Scripture
,
yea
,
and
of
necessity
there
is
a
forbearance
requisit
,
Yet
we
would
beware
of
partiality
in
accounting
truths
,
either
evident
or
disputable
,
as
men
(
according
as
they
are
judged
)
are
too
apt
to
do
;
it
is
better
therefore
to
try
these
by
the
common
account
that
the
Godly
and
Learned
have
had
in
all
times
of
such
truthes
,
if
there
hath
been
still
difference
,
and
yet
moderation
in
these
differences
;
Nor
would
this
be
tryed
onely
by
an
age
or
time
(
wherein
a
point
may
be
more
agitate
than
at
another
time
)
but
more
generally
,
especially
when
the
arguments
on
either
side
want
that
evidence
that
the
reasons
brought
for
other
truths
have
,
and
are
so
fully
set
down
in
Scripture
,
That
amongst
godly
and
learned
men
in
all
ages
there
hath
been
a
generall
consent
.
Again
,
3.
We
would
distinguish
betwixt
errours
and
the
consequents
of
them
,
or
practices
following
thereupon
;
there
may
be
somethings
truly
errours
that
may
and
should
be
forborn
in
themselves
,
yet
their
consequents
ought
not
to
be
forborn
,
and
this
also
may
be
at
one
time
,
and
in
one
Church
more
necessary
to
be
adverted
to
,
than
in
another
,
because
consequents
of
schism
,
faction
,
division
,
&c.
may
sometimes
follow
on
the
meanest
errours
.
And
seing
these
are
alwayes
enemies
to
edification
,
even
when
they
arise
from
the
least
ground
,
they
are
never
absolutly
to
be
forborn
;
for
▪
to
say
,
I
am
of
Paul
,
and
I
am
of
Apollos
,
and
for
one
to
think
such
a
man
a
better
Preacher
than
an
other
,
seemeth
to
be
no
great
matter
;
yet
when
it
beginneth
to
rent
them
,
and
to
make
factions
in
Corinth
,
it
is
not
to
be
forborn
,
but
to
be
reproved
:
And
in
the
former
difference
of
meats
,
the
Apostle
condemneth
alwayes
the
offence
and
Schism
that
followed
on
it
,
although
he
did
not
peremptorily
decide
any
thing
as
to
mens
practices
,
or
censure
for
the
opinion
it self
:
thus
one
might
think
the
first
day
of
the
week
not
to
be
Iure
Divino
,
and
this
might
possibly
be
forborn
,
But
if
he
were
pressing
the
change
of
it
,
and
refusing
to
observe
it
,
or
venting
it
to
offend
others
,
that
were
intolerable
;
thus
the
differences
and
errours
concerning
Church-government
by
Bishops
,
and
in
the
Congregational
way
,
may
,
we
conceive
,
in
themselves
be
forborn
in
persons
where
they
are
not
vented
to
the
shaking
and
drawing
away
of
others
;
but
if
pressed
in
practice
,
to
the
renting
of
a
Church
,
and
preferred
or
equalled
to
the
true
Government
that
is
established
by
the
Word
,
in
that
case
they
are
not
to
be
forborn
,
because
then
truth
is
to
be
vindicated
,
and
obstructions
to
edification
in
the
renting
or
distracting
of
a
Church
to
be
removed
,
and
at
on
time
more
than
at
another
,
as
such
an
offence
doth
waken
a
Schism
,
and
disturb
order
and
Union
in
one
Church
or
at
one
time
more
than
another
:
hence
we
see
,
Acts
15.
somethings
are
put
in
that
decree
in
reference
to
that
time
,
only
for
preventing
of
Schism
and
Scandal
,
while
the
doctrine
of
the
abolition
of
the
ceremoniall
Law
was
not
so
clear
;
And
somethings
were
forborn
amongst
the
Gentiles
,
which
were
not
so
amongst
the
Jews
for
a
time
,
as
circumcision
and
all
the
ceremonies
of
the
Law
,
which
yet
for
a
time
the
Jews
observed
;
and
experience
and
reason
make
the
thing
clear
,
according
to
that
of
Paul
,
To
the
Iews
I
became
as
a
Iew
▪
and
I
became
all
things
to
all
men
,
&c.
which
is
not
to
show
his
counterfeiting
,
or
his
dallying
in
any
necessary
thing
,
but
the
squa●…ing
of
his
practice
in
lawfull
things
according
to
the
several
cases
of
these
he
had
to
do
with
,
which
will
be
applicable
both
to
persons
and
Churches
.
4.
We
would
distinguish
betwixt
things
,
and
persons
,
Sometimes
it
will
be
meet
to
censure
a
fault
or
errour
in
persons
,
as
Paul
doth
in
the
Corinthians
and
Galatians
,
and
yet
it
not
be
fit
to
censure
the
persons
;
he
doth
indeed
threaten
these
,
but
doth
forbear
▪
least
thereby
he
should
have
hurt
moe
by
a
subsequent
and
following
rent
,
than
by
his
stroak
he
had
cured
.
So
also
are
persons
to
be
distinguished
,
some
whereof
only
erre
,
but
others
teach
others
so
;
and
in
that
respect
are
Hereticks
and
Schismaticks
▪
which
,
had
that
been
their
own
opinion
only
,
could
not
have
been
imputed
to
them
;
these
last
cannot
plead
that
forbearance
that
ought
to
be
had
towards
the
former
.
Also
distinction
is
to
be
made
in
the
manner
of
forbearance
;
it
is
one
thing
to
forbear
simply
and
altogether
one
that
is
infected
with
errour
and
spreadeth
it
,
it
is
another
thing
to
for
bear
,
in
some
respect
,
to
wit
▪
of
censure
only
,
or
it
may
be
in
respect
of
degree
,
something
may
be
more
gently
censured
,
and
yet
not
altogether
forborn
;
and
one
may
Ministerially
reprove
a
fault
and
person
by
the
key
of
Doctrine
,
in
applying
of
it
,
when
yet
he
may
forbear
the
exercise
of
Discipline
and
Censure
,
as
in
the
forecited
place
,
Paul
is
reproving
false
teachers
in
Corinth
,
yet
sparing
the
rod
for
a
time
;
and
so
,
wishing
that
some
were
cut
off
in
Galatia
,
yet
not
doing
it
;
and
this
is
not
so
much
respect
to
the
persons
of
these
teachers
,
as
to
the
Church
and
to
the
multitude
of
their
followers
,
whom
hasty
Censures
might
rather
have
stumbled
than
edified
,
which
is
the
great
end
of
that
and
of
all
other
Ordinances
:
Therefore
seeketh
he
first
to
recover
them
,
and
again
,
to
bring
them
back
to
the
acknowledgement
of
his
authority
,
and
thereupon
to
exercise
the
weapons
that
he
had
in
readinesse
for
the
avenging
all
disobedience
,
when
their
obedience
is
made
manifest
▪
2
Cor.
10.
6.
which
he
would
not
do
before
that
,
lest
they
(
being
addicted
to
these
teachers
)
had
sided
with
them
against
his
authority
,
and
so
it
had
been
both
more
hurtfull
to
them
and
to
the
Church
than
edifying
,
by
which
alone
he
is
swayed
.
These
and
other
such
considerations
being
had
,
Ministers
by
christian
prudence
,
are
to
gather
when
to
be
silent
,
and
when
to
speak
,
when
to
Censure
,
and
when
to
forbear
;
but
by
all
means
,
are
ever
to
be
watchfull
,
lest
the
grounds
that
plead
for
forbearance
sometimes
for
the
Churches
edification
upon
the
one
side
,
be
not
stretched
out
so
broad
,
as
to
foster
our
lukewarm
temper
,
coldnesse
,
and
fainting
cowardlinesse
in
the
things
of
God
;
and
there
is
much
need
to
try
from
what
that
moderation
doth
flow
,
and
whether
even
then
the
heart
be
hot
with
holy
indignation
against
these
;
Even
as
on
the
other
side
,
true
zeal
would
be
guided
towards
the
scope
of
edification
,
lest
that
duty
of
exercising
Discipline
,
which
is
acceptable
to
God
,
and
usefull
to
the
Church
,
be
rejected
of
him
,
because
proceeding
from
our
own
spirits
,
and
prove
more
hurtfull
than
edifying
in
the
effects
thereof
;
Some
few
instances
whereof
have
given
some
occasion
of
speaking
evil
of
this
Ordinance
of
Jesus
Christ
,
to
these
who
at
all
times
ly
in
wait
,
to
catch
at
what
may
be
wrested
to
the
reproach
thereof
.
But
to
conclude
this
,
without
insisting
on
particulars
,
there
must
be
a
single
,
impartial
and
prudentiall
walking
,
so
as
may
attain
edification
,
and
as
men
may
be
answerable
to
Jesus
Christ
in
their
trust
,
having
an
eye
to
these
things
that
most
contribute
to
edification
.
But
,
1.
if
what
is
vented
be
blasphemous
,
and
destroyeth
What
is
needfull
,
but
not
sufficient
,
will
appear
when
we
come
to
consider
what
is
called-for
;
for
,
what
is
lesse
than
what
is
required
,
must
be
defective
and
not
sufficient
:
as
it
is
requisite
that
men
not
only
keep
themselves
free
,
but
also
that
by
admonition
and
exhortation
,
means
be
used
to
reclaim
these
that
have
fallen
;
yet
these
are
not
sufficient
if
there
be
no
publick
mean
,
yea
,
though
there
were
publick
authoritative
preaching
and
exercising
of
the
key
of
Doctrine
,
yet
that
is
not
sufficient
,
if
there
be
not
also
censuring
by
discipline
,
and
an
exercise
of
the
key
of
Iurisdiction
;
and
in
some
cases
every
censure
will
not
be
sufficient
,
if
it
be
not
extended
to
the
utmost
,
for
Christ
hath
not
given
that
key
for
nought
to
His
Church
,
in
reference
to
all
her
scandals
,
nor
are
men
exonered
till
they
reach
themselves
to
the
uttermost
in
their
stations
,
but
this
will
appear
more
afterward
.
CHAP.
IX
.
What
is
called-for
from
Church-officers
in
the
case
of
spreading
errour
.
WE
begin
now
to
speak
particularly
to
the
Church-officers
duty
,
and
what
is
called-for
from
them
,
especially
from
Ministers
,
which
we
may
consider
in
a
fourfold
respect
.
1.
There
is
something
called-for
from
the
Minister
in
reference
to
God
.
2
,
In
reference
to
himself
.
3.
In
reference
to
the
Flock
and
people
who
are
not
tainted
,
but
,
it
may
be
,
under
the
tentation
.
4.
In
reference
to
these
that
are
in
the
snare
,
especially
the
promotters
of
these
evils
.
The
first
two
are
interwoven
almost
,
Therefore
we
shall
speak
of
them
together
:
and
we
say
,
1.
When
such
a
tentation
setteth
on
upon
a
people
,
I
fear
,
saith
he
,
lest
when
I
come
,
my
God
will
humble
me
amongst
you
,
he
did
so
construct
of
their
miscarrying
,
as
making
for
this
humiliation
:
yet
it
is
to
be
adverted
,
that
it
is
not
the
Minister
or
Flock
that
the
Lord
is
most
displeased
with
,
that
alwayes
is
so
assaulted
and
shaken
,
although
it
be
ever
matter
of
humiliation
.
2.
When
the
Minister
is
composed
to
take
up
Gods
hand
in
the
matter
,
then
is
he
not
only
to
look
to
Him
for
direction
and
guiding
in
his
duty
,
and
without
fretting
to
reverence
His
dispensation
,
but
he
is
to
reflect
upon
himself
,
and
to
consider
his
bygone
carriage
,
especially
in
his
Ministery
,
if
he
may
not
be
chargeable
before
God
with
some
sinfull
influence
upon
his
peoples
distempers
and
miscarriages
.
And
particularly
,
he
is
to
look
to
these
four
,
1.
If
he
be
in
good
terms
with
God
,
in
reference
to
his
own
particular
state
and
condition
,
and
if
there
was
that
due
tendernesse
and
watchfulnesse
at
the
time
of
the
out-breaking
of
such
an
ill
:
I
grant
it
may
be
that
things
were
right
,
as
in
the
case
of
Iob
,
Iob
3.
26.
yet
it
becometh
him
to
try
;
for
,
such
a
thing
may
be
trysted
with
security
and
negligence
,
that
thereby
he
may
be
awakned
to
see
his
former
defects
.
2.
A
Minister
would
then
reflect
on
his
clearnesse
to
that
calling
,
and
particularly
to
such
a
charge
;
and
though
to
both
he
may
be
called
by
God
,
yet
it
is
his
part
to
try
,
that
he
may
meet
the
reproaches
with
the
greater
confidence
,
as
we
see
Paul
doth
in
the
Epistles
often
mentioned
;
for
,
in
such
a
case
a
Minister
will
be
put
to
it
,
and
who
knoweth
but
possibly
expectation
of
ease
,
quiet
accommodation
or
credit
in
such
a
place
,
and
tractablnesse
in
such
a
people
,
and
such
like
,
might
have
had
weight
with
a
good
man
to
sway
him
to
one
place
more
than
another
?
and
by
such
a
dispensation
the
Lord
doth
chasten
that
,
to
learn
Ministers
at
their
entry
to
be
swayed
alone
with
the
Churches
edification
.
But
,
3.
to
come
nearer
,
a
Minister
would
try
if
he
hath
any
sinfull
meritorious
influence
(
to
speak
so
)
in
procuring
that
stroak
to
the
people
,
to
be
given
up
to
these
delusions
;
for
,
it
is
certain
,
a
Minister
may
be
smitten
in
some
stroak
of
this
kind
upon
his
people
,
as
is
clear
from
that
threatning
to
the
Angel
of
Ephesus
,
Rev.
2.
even
as
a
Magistrate
may
be
smitten
by
a
stroak
that
is
immediately
upon
his
people
,
as
we
see
in
Davids
case
,
who
thus
procured
the
Pestilence
,
2
Sam.
24.
because
,
first
,
the
people
themselvs
are
not
guiltless
,
so
that
there
is
no
injustice
.
And.
2.
Because
there
is
a
great
sibnesse
betwixt
Minister
and
people
,
so
that
a
rod
upon
one
,
doth
indeed
prove
a
rod
to
both
:
he
would
therefore
try
if
possibly
he
hath
been
somewhat
proud
or
vain
of
his
authority
,
or
respect
amongst
them
,
of
their
knowledge
,
orderly
carriage
,
or
dependance
on
the
Ordinances
,
especially
if
he
have
any
way
affected
such
a
thing
,
and
hath
withall
sleighted
the
trying
of
their
spiritual
estate
,
and
bettering
of
it
,
or
if
he
hath
been
neglective
to
pray
for
them
,
and
for
their
stability
in
the
truth
;
if
he
hath
been
defective
to
warn
or
to
keep
up
the
authority
of
the
Ordinances
,
and
of
a
Ministery
among
them
;
if
he
hath
been
too
familiar
and
triviall
in
his
carriage
with
them
,
and
such
like
;
also
,
if
he
hath
been
affected
with
zeal
for
Gods
honour
,
when
other
Congregations
have
been
infected
,
if
he
hath
sympathized
with
such
Ministers
,
and
born
burthen
with
others
in
such
cases
;
or
,
if
on
the
contrary
,
he
hath
been
carelesse
,
or
,
it
may
be
,
puffed
up
because
himself
was
free
:
these
and
such
like
sins
would
be
searched
,
because
their
is
a
Justice
,
and
,
if
I
may
say
,
a
congruity
in
Justice
,
in
punishing
such
sins
with
such
a
rod
;
for
it
s
often
when
the
husband
men
are
sleeping
that
the
enemy
doth
sow
such
tares
.
4.
He
would
try
if
he
hath
had
any
sinfull
influence
on
such
evils
,
as
if
he
hath
not
been
full
and
diligent
in
grounding
them
in
the
fundamentall
truths
,
and
clearing
to
them
the
Doctrines
of
the
Gospel
,
as
well
as
preaching
duties
,
cases
,
and
such
like
,
or
if
he
hath
needlesly
fostered
curiosity
in
starting
any
questions
,
or
in
giving
people
way
to
follow
them
,
if
he
hath
made
a
sport
of
some
errours
publickly
or
privately
,
if
he
hath
laughen
at
,
or
lightly
spoken
of
,
the
errours
and
miscarriages
of
others
,
before
them
,
if
he
hath
not
been
faithfull
to
admonish
and
reprove
the
first
gadings
,
or
if
he
hath
fed
the
people
with
empty
notions
and
wind
,
and
builded
hay
and
stubble
upon
the
foundation
,
and
hath
not
seriously
discovered
to
them
their
guiltinesse
,
and
hath
not
put
them
to
the
exercise
of
Repentance
for
their
corrupt
inclinations
,
thereby
to
presse
humility
,
fear
,
watchfulnesse
,
diligence
,
&c.
that
so
their
hand
might
be
filled
with
a
more
solid
work
,
and
Christ
by
them
imployed
to
preserve
them
,
even
from
this
tentation
.
These
,
I
say
,
and
such
like
,
would
be
tryed
,
because
where
they
are
,
the
Minister
wants
not
accession
to
their
sin
,
as
if
in
some
respect
he
had
combined
with
these
seducers
.
3.
When
this
is
done
,
the
Minister
would
be
affected
with
his
own
guilt
,
and
then
his
sympathy
with
the
peoples
condition
will
be
the
more
lively
;
and
he
would
,
first
,
endeavour
the
recovery
of
himself
,
and
his
restoring
to
good
tearms
with
God
through
Christ
Jesus
.
2.
As
he
would
confesse
his
own
faults
,
so
also
the
faults
of
the
people
;
and
as
he
would
pray
for
pardon
for
himself
,
so
would
he
do
for
them
,
who
,
it
may
be
,
do
reproach
and
curse
him
,
yet
would
he
not
cease
to
pray
for
them
,
having
that
word
fresh
under
such
a
stroak
,
As
for
these
sheep
,
Lord
,
what
have
they
done
?
3.
There
would
be
special
dealing
with
God
,
and
dependence
on
Him
for
fitnesse
rightly
to
manage
such
a
case
;
for
,
the
charge
becomes
more
heavie
:
God
therefore
should
be
acknowledged
for
obtaining
suitable
furniture
,
even
in
reference
to
that
particular
:
And
Ministers
would
know
,
that
it
is
not
their
abilities
,
gifts
,
nor
parts
that
can
do
this
;
and
if
we
cannot
speak
profitably
to
one
that
is
not
in
such
a
distemper
,
what
can
we
do
where
the
person
is
so
prejudged
and
distempered
,
if
the
Lord
do
it
not
?
Ministers
therefore
would
〈◊〉
reference
to
every
word
,
unto
such
persons
,
in
a
●…ly
fear
and
jealousie
,
lest
,
lippening
to
themselves
,
they
mar
the
Master's
work
,
and
stumble
a
poor
soul
rather
than
edifie
the
same
.
4.
He
would
aim
seriously
not
only
at
exoneration
,
but
at
edification
;
and
for
that
cause
would
begin
,
by
dealing
with
God
for
successe
,
and
that
either
the
Lord
would
immediatly
Himself
convince
or
blesse
His
furniture
to
him
for
that
end
;
yea
,
He
would
be
blyth
if
any
mean
were
provided
and
blessed
,
though
in
another
hand
than
his
own
.
4.
The
Minister
would
now
use
ordinary
means
for
fitting
of
himself
to
discover
such
errours
as
his
people
are
guilty
of
,
that
he
may
be
able
solidly
to
convince
them
that
are
stumbled
,
and
to
establish
others
that
stand
;
and
pains
would
be
taken
in
this
,
aswell
as
for
preaching
,
or
in
the
studying
of
common
heads
at
the
passing
of
tryals
,
which
is
but
a
proof
of
the
man's
gifts
in
a
more
remote
reference
to
such
a
case
,
which
now
is
specially
to
be
put
in
exercise
;
Therefore
he
would
,
first
,
endeavour
to
be
through
in
the
wole
body
of
Divinity
and
grounds
of
Christian
Religion
;
for
,
there
is
such
a
connexion
among
truths
,
that
when
one
is
wronged
,
many
are
wronged
,
and
one
errour
may
overturn
many
foundations
:
And
if
a
Minister
have
not
some
generall
impression
of
the
whole
,
he
cannot
with
confidence
search
in
,
or
undertake
the
refutation
of
,
any
one
particular
errour
:
Neither
ought
a
Minister
,
who
possibly
for
a
time
hath
forborn
studies
of
that
kind
,
think
it
unbecoming
him
again
to
return
to
them
,
seing
it
is
duty
,
and
there
is
no
shame
to
be
learning
what
may
fit
one
for
his
duty
;
And
who
knoweth
but
among
other
ends
,
this
may
be
intended
,
that
Ministers
may
be
put
to
more
constant
study
and
search
in
the
fundamentall
truths
of
the
Gospel
?
2.
He
would
then
,
like
a
wise
Physician
▪
endeavour
to
know
the
malady
that
hath
infected
and
distempered
his
people
,
what
are
the
errours
they
maintain
,
what
are
the
arguments
that
●…ave
weight
with
them
,
what
are
the
tentations
they
have
had
,
or
who
are
the
tempters
or
instruments
that
have
seduced
them
,
and
such
like
;
What
also
is
their
natural
humour
,
hasty
or
meek
,
proud
or
humble
;
What
hath
been
their
former
way
of
walking
,
what
are
their
parts
and
abilities
,
with
whom
they
converse
,
who
hath
weight
with
them
,
or
are
esteemed
by
them
,
that
by
these
and
such
like
means
he
may
be
in
better
capacity
to
know
how
to
apply
the
remedie
,
and
to
deal
with
them
himself
,
or
to
make
use
of
others
for
that
end
.
3.
He
would
endeavour
the
furnishing
of
himself
,
especially
in
reference
to
these
errours
beyond
others
which
they
are
tainted
with
,
and
for
this
cause
would
provide
fit
Books
,
converse
with
others
that
are
able
to
help
him
,
and
gather
his
own
observations
from
Scripture
and
other
grounds
,
that
through
Gods
blessing
upon
his
labours
he
may
be
able
to
speak
of
these
things
confidently
as
to
himself
,
and
convincingly
as
to
others
.
It
is
to
be
observed
,
that
the
former
order
laid
down
,
doth
not
require
a
succession
in
time
,
in
reference
to
the
several
steps
(
for
,
in
some
cases
a
Minister
will
be
instantly
put
to
what
is
beyond
all
these
,
and
to
deal
by
some
other
means
)
but
it
sheweth
the
order
of
nature
,
and
what
way
is
to
be
followed
according
as
there
is
accesse
and
opportunity
.
Further
,
It
is
necessary
for
Ministers
,
at
such
a
Corinth
,
Galatia
and
Philippi
,
where
Seducers
were
driving
their
designs
,
and
division
had
taken
great
footing
,
the
Apostle
hath
a
special
regard
to
the
recovering
of
their
union
at
such
a
time
:
We
may
read
it
also
in
the
Life
of
Basilius
the
great
Antagonist
of
the
Arians
,
who
,
being
by
some
division
with
Eusebius
,
then
Bishop
of
Cesaria
,
necessitated
to
withdraw
for
the
Churches
peace
,
Whereupon
Valence
the
Arian
Emperour
,
and
other
Arians
,
thought
that
a
fit
opportunity
to
vent
their
errour
in
Cesaria
,
which
they
could
not
succesfully
do
,
while
union
continued
there
.
To
disappoint
this
design
,
Gregory
Nazianzen
advised
his
return
and
uniting
with
Eusebius
,
as
the
only
mean
to
prevent
the
growth
of
that
heresie
amongst
the
people
,
which
being
accordingly
done
,
and
both
of
them
forgetting
their
particular
discontents
for
the
publick
good
,
the
Church
was
so
established
,
and
the
errour
so
opposed
,
that
the
forenamed
enterprisers
were
constrained
to
give
over
their
design
upon
that
union
.
In
the
third
place
,
We
come
to
consider
a
Ministers
2.
There
are
some
things
wherein
particularly
he
would
insist
and
seek
to
have
born
in
upon
the
people
.
As
,
1.
to
have
them
sensible
of
the
evil
of
errour
,
and
of
the
hazard
that
cometh
by
it
,
also
of
the
devils
subtilty
and
craft
in
carrying
on
of
such
a
businesse
.
2.
To
have
them
instructed
and
cleared
in
the
truths
of
the
Gospel
,
especially
in
such
things
as
are
controverted
,
that
the
errours
and
consequents
following
thereon
,
may
be
made
as
obviously
clear
and
hatefull
as
may
be
.
3
This
would
be
done
so
as
they
be
not
diverted
from
practice
in
the
main
duties
of
godlinesse
by
any
speculation
;
but
,
searching
,
up-stirring
and
materiall
Doctrines
,
with
powerfull
and
convincing
applications
of
all
kinds
,
would
be
in
a
speciall
manner
pressed
then
,
as
we
see
in
these
directions
to
Timothy
and
Titus
is
clear
:
where
,
upon
the
one
side
,
the
taking
head
to
fables
and
vain
janglings
is
dehorted
from
,
and
convincing
,
exhorting
▪
reproving
with
all
authority
,
pressing
of
good
works
,
and
exercising
to
godlinesse
,
are
,
on
the
other
side
exhorted
unto
.
4.
People
would
be
pressed
by
all
means
,
to
eschew
snares
and
the
company
of
seducers
,
which
was
both
our
Lords
practice
,
and
the
practice
of
His
Apostles
.
There
is
no
duty
more
frequently
pressed
than
that
:
It
is
true
,
this
is
sometimes
mistaken
by
people
,
yet
it
is
the
duty
of
Ministers
to
presse
it
;
yea
,
they
are
charged
to
charge
others
in
reference
to
this
,
as
in
the
1.
to
Tim.
4.
11.
and
6.
13.
being
compared
with
the
directions
that
are
given
in
these
Epistles
.
5.
It
may
be
it
were
not
unmeet
in
such
a
time
,
that
something
were
done
in
writ
,
for
clearing
of
these
things
which
are
especially
controverted
,
and
that
some
in
particular
might
be
designed
for
this
part
of
the
work
:
for
,
often
seducers
spread
their
errours
by
writ
,
as
we
may
in
see
in
Ier.
29.
25.
And
sometimes
there
will
be
accesse
to
instruct
and
edifie
by
writ
,
when
it
cannot
be
done
by
word
,
yea
,
so
,
some
persons
may
have
objections
moved
and
answered
to
them
,
before
they
be
confirmed
in
such
and
such
opinions
,
which
possibly
they
would
have
thought
shame
to
move
till
they
had
settled
in
them
;
and
so
have
been
in
a
greater
prejudice
against
the
truth
,
and
in
a
greater
incapacity
to
be
gained
from
them
;
and
we
see
,
that
the
Apostles
used
this
way
unto
Churches
and
People
,
to
confute
materiall
errours
in
writ
,
and
so
also
to
confirm
the
truth
against
all
cavils
of
adversaries
,
even
as
they
did
it
by
word
of
mouth
and
preaching
.
3.
In
all
this
,
the
Minister
would
take
good
heed
to
his
manner
of
proceeding
,
that
it
be
grave
,
weighty
,
serious
,
loving
,
and
in
every
thing
such
as
may
convince
the
people
,
1.
Of
his
own
seriousnesse
,
and
being
much
affected
with
such
a
businesse
,
Therefore
light
and
mocking
expressions
would
be
shunned
,
but
the
Minister
would
be
affectionate
and
serious
,
like
one
travelling
in
birth
,
while
Christ
be
formed
in
them
again
,
as
Paul
speaketh
,
Gal.
4.
19.
2.
To
convince
them
of
the
evil
of
the
thing
,
and
for
that
cause
would
so
carry
,
as
he
may
make
errour
also
hatefull
and
loathsome
to
the
people
,
as
any
scandalous
practice
whatsoever
;
for
which
cause
Ministers
would
rather
endeavour
to
stir
the
peoples
zeal
against
such
evils
,
by
grave
,
convincing
,
affectionate
expressions
regrates
or
expostulations
,
than
to
move
their
laughter
with
triviall
mock●…
or
taunts
,
in
reference
to
such
principles
or
persons
;
for
,
(
as
holy
Master
Greenham
used
to
say
)
that
doth
but
make
sin
ridiculous
,
when
it
ought
to
be
made
hatefull
.
3.
He
would
endeavour
to
convince
them
of
his
singlenesse
in
seeking
of
their
good
,
and
of
love
to
them
,
and
pitty
to
these
that
are
misled
;
for
which
cause
any
thing
that
may
make
him
be
supposed
to
resent
personall
reproaches
or
indignities
,
or
aim
at
upholding
of
his
own
credit
,
or
to
vent
bitternesse
against
the
persons
of
others
,
would
be
carefully
abstained
from
:
for
,
these
things
derogate
much
from
the
weight
of
what
a
Minister
can
do
;
and
we
see
the
great
Apostle
Paul
,
doth
not
stick
to
condescend
in
such
cases
to
vindicate
himself
from
such
mistakes
,
and
to
use
great
expressions
of
love
,
yea
,
sometimes
to
attest
God
as
to
the
sincerity
of
his
professions
,
and
such
like
,
which
are
frequent
in
the
Epistles
to
the
Corinthians
and
Galatians
,
which
may
be
an
example
to
Ministers
in
such
ca●…es
.
4.
Their
whole
carriage
would
be
affectionate
,
even
to
the
persons
of
opposers
;
for
,
nothing
prejudgeth
more
,
than
for
a
Ministe●…
to
be
thought
carnall
and
passionate
,
whereas
tender
dealing
and
usage
to
persons
and
to
their
outward
estates
,
doth
prove
as
coals
of
fire
to
soften
them
,
as
in
experience
is
found
;
however
its
becoming
of
a
Minister
;
yet
it
is
to
be
done
without
marring
zeal
and
indignation
against
their
errours
,
and
without
prejudice
to
his
seeking
to
censure
them
for
these
,
or
his
restraining
them
from
venting
of
the
same
.
It
is
here
to
be
adverted
,
1.
That
what
was
spoken
of
the
manner
of
a
Ministers
carriage
in
reference
to
practical
scandals
,
and
of
his
duty
in
a
time
when
offences
abound
,
is
also
to
be
remembred
here
and
in
what
followeth
.
2.
That
what
is
spoken
of
Ministers
duty
,
will
by
proportion
agree
to
Ruling-Elders
according
to
their
stations
;
for
,
they
should
no
lesse
endeavour
the
preventing
and
suppressing
of
corrupt
doctrine
than
of
other
scandalous
practices
,
and
they
especially
are
to
endeavour
to
have
the
means
used
by
the
Minister
,
made
weighty
amongst
the
people
;
and
for
that
end
,
are
to
endeavour
to
have
himself
weighty
also
.
We
come
now
to
the
fourth
step
of
a
Ministers
For
the
first
,
as
the
Apostle
saith
of
men
in
general
,
1
Tim.
5.
24.
Some
mens
sins
are
open
before
hand
,
going
before
to
judgment
,
and
some
mens
follow
after
:
So
here
,
sometimes
errour
discovereth
it self
,
and
there
is
no
need
of
search
;
yet
sometimes
also
there
will
be
many
secret
objections
moved
and
harboured
against
truths
,
which
will
not
be
avowed
,
though
they
be
privately
muttered
;
yea
,
sometimes
corrupt
teachers
will
endeavour
the
vailing
and
hiding
of
their
tenets
,
or
errours
,
by
many
shifts
,
even
when
they
are
studying
to
leaven
others
with
their
delusions
.
There
is
therefore
a
necessity
in
such
a
case
,
1.
to
try
what
opinions
are
held
and
vented
,
and
to
discover
the
absurdnesse
and
grossnesse
of
them
;
for
,
many
will
maintain
the
premisses
ignorantly
,
who
will
not
know
that
such
absurd
conclusions
do
follow
thereupon
;
It
is
fit
therefore
to
lay
by
the
names
and
expressions
used
by
seducers
,
and
to
expresse
the
thing
as
it
is
,
especially
if
it
be
the
reviving
of
some
old
absurdity
under
some
new
coat
and
pretext
;
Thus
the
Lord
doth
discover
the
abomination
of
the
Nicolaitans
doctrine
,
by
comparing
it
unto
,
and
evidencing
it
to
be
,
upon
the
mater
,
indeed
one
and
the
same
with
the
practices
of
Balaam
and
Iezebel
,
Rev.
2.
14.
15
,
and
20.
This
way
is
also
followed
by
Peter
,
2
Epist.
2.
and
by
Iude
,
who
compared
corrupt
teachers
to
Balaam
,
Korah
,
Dathan
,
&c.
thereby
to
take
the
vi●…orn
off
old
newly
revived
errours
,
that
they
may
appear
as
they
are
;
for
,
often
errour
is
commended
to
people
under
some
new
representation
,
and
many
will
love
it
so
represented
,
who
yet
will
abhor
former
errours
,
which
are
still
the
same
,
though
under
another
name
,
which
are
two
tricks
of
the
devils
subtility
,
1.
To
make
old
errour
passe
under
the
opinion
and
construction
of
some
new
light
.
And
,
2.
for
that
end
to
disguise
it
in
some
circumstances
,
and
to
change
its
name
:
And
indeed
,
it
is
no
little
piece
of
spirituall
dexterity
to
remove
that
mask
.
Secondly
,
There
is
a
discovery
to
be
made
of
the
persons
who
hanker
after
such
opinions
,
that
it
may
be
found
who
are
infected
thereby
;
This
would
be
done
to
reclaim
the
persons
,
and
to
cure
that
distemper
,
before
it
break
out
,
or
come
to
a
height
;
for
,
it
is
more
easie
often
to
cure
one
at
the
beginning
than
afterward
:
also
,
when
it
becometh
publick
,
it
hath
with
it
some
kind
of
engagement
on
the
person
,
and
he
is
more
hardly
recovered
,
lest
he
should
seem
thereby
to
appear
weak
,
erroneous
,
unstable
,
or
such
like
.
Beside
,
it
is
more
gaining-like
when
the
Minister
privately
findeth
them
out
,
and
endeavoureth
to
recover
them
secretly
,
before
any
publick
notice
be
taken
thereof
,
and
often
hath
more
successe
with
it
,
than
after
debats
,
as
seemeth
to
be
held
forth
in
that
place
,
Gal.
2.
2.
where
Paul
saith
,
that
he
communicated
with
them
of
reputation
,
the
Gospel
,
first
,
privately
,
lest
by
any
means
he
should
have
run
in
vain
.
Therefore
we
conceive
,
persons
suspect
of
errour
,
would
not
hastily
be
brought
to
publick
,
but
in
some
respect
,
the
publicknesse
of
their
offence
,
would
be
,
as
it
were
,
dissembled
,
or
not
positively
so
publickly
taken
notice
of
,
that
thereby
there
may
be
the
fairer
accesse
for
them
to
retreat
.
3.
If
there
be
any
retreat
,
the
person
would
be
waited
upon
▪
although
at
first
it
be
not
fully
satisfying
,
and
all
due
care
and
diligence
would
be
used
to
have
his
former
errour
buried
,
as
if
it
had
never
been
,
without
any
publick
hearing
,
except
some
extraordinary
circumstance
perswade
to
another
way
.
For
,
(
besides
the
reasons
given
)
errour
becometh
not
readily
a
publick
scandal
,
except
there
be
tenaciousnesse
therein
,
or
some
actuall
stumbling-block
laid
before
others
thereby
,
which
often
the
persons
reclaiming
,
will
remove
more
than
their
censuring
.
Therefore
,
upon
supposition
of
a
persons
recovery
,
there
is
no
great
fear
of
hazard
in
abstaining
from
bringing
such
a
thing
to
publick
,
except
he
hath
been
instrumentall
to
seduce
others
,
or
in
some
such
case
which
doth
make
his
carriage
open
before
hand
,
as
is
said
.
4.
This
secret
discovery
before
things
break
out
,
is
needfull
to
prevent
the
defection
of
others
,
because
,
if
the
persons
be
not
reclaimed
,
they
may
be
found
out
to
be
dangerous
,
and
may
so
be
noted
,
for
the
preventing
of
their
being
a
snare
to
others
,
which
they
might
have
been
more
easily
,
had
they
not
been
marked
to
be
such
,
which
is
the
reason
of
that
exhortation
,
Rom.
16.
17.
Mark
them
that
caus●…
divisions
,
and
avoid
them
.
When
a
person
is
discovered
and
found
to
be
tainted
,
then
all
means
are
to
be
used
for
his
conviction
by
conference
,
reasoning
and
other
such
means
as
may
gain
the
end
,
this
is
a
speciall
qualification
of
a
Minister
,
Ti●…
.
1.
9.
that
he
may
be
able
by
sound
Doctrine
to
convince
gainsayers
.
And
(
as
it
is
,
2
Tim.
2.
25.
)
in
meeknesse
to
instruct
these
that
oppose
themselves
:
Which
step
may
be
considered
under
diverse
respects
,
1.
As
it
tendeth
to
the
gaining
of
the
person
directly
,
so
especially
private
debatings
are
requisit
,
which
are
to
be
carried
on
with
all
meeknesse
and
long-suffering
,
although
they
meet
with
reproaches
and
reflection●…
in
the
prosecuting
thereof
.
2.
Although
there
be
little
hopes
of
gaining
the
person
,
yet
there
is
need
of
such
means
for
the
stopping
of
his
mouth
,
and
the
edification
of
others
,
that
thereby
he
have
not
occasion
to
seduce
them
;
for
,
often
such
debatings
solidly
and
judiciously
carried
on
,
though
they
do
not
convince
the
person
,
so
as
to
make
him
silent
▪
yet
do
they
convince
others
of
the
absurdnesse
of
these
errours
,
and
the
unreasonablnesse
of
such
a
persons
carriage
;
and
experience
hath
proven
,
that
often
such
debats
have
been
blessed
for
the
credit
and
vindication
of
the
truth
,
in
reference
to
many
others
,
and
by
that
place
,
Tit.
1.
9.
seemeth
to
be
clear
duty
,
though
there
be
little
hopes
of
coming
speed
,
as
to
the
persons
seduced
.
CHAP.
X.
Whether
at
all
times
a
publick
debate
be
necessary
with
such
persons
upon
these
points
.
IF
it
be
questioned
here
,
1.
Whether
in
all
cases
there
be
a
necessity
of
a
publick
debate
?
2.
What
is
to
be
accounted
conviction
?
3.
What
is
to
be
done
,
when
the
persons
are
not
silent
?
4.
How
this
debate
is
to
be
managed
?
We
shall
answer
by
laying
down
some
Assertions
promiscuously
in
reference
to
all
these
Questions
.
Assert
.
1.
We
say
that
there
are
some
times
and
There
are
many
,
saith
the
Apostle
,
who
are
unruly
and
vain
talkers
(
such
as
vainly
boast
of
their
own
ability
,
to
maintain
their
opinions
)
whose
mouths
must
be
stopped
,
lest
they
get
advantage
to
seduce
others
;
and
this
is
given
as
the
reason
why
Ministers
should
be
qualified
with
abilities
to
convince
gainsayers
,
because
sometimes
the
insolencie
and
vanity
of
some
such
,
doth
necessitate
to
this
;
and
on
this
ground
we
will
find
our
blessed
Lord
Himself
,
and
Stephen
and
Paul
,
frequently
disputing
even
in
Assemblies
and
Synagogues
.
This
will
not
infer
a
necessity
for
every
Minister
to
dispute
at
all
times
.
even
in
such
a
case
,
but
sometimes
it
may
be
referred
,
and
put
to
others
;
for
if
truth
be
maintained
,
and
errour
be
confuted
,
it
may
stop
the
gainsayers
mouth
,
although
every
one
do
it
not
.
Assert
.
2.
Yet
there
are
some
cases
,
when
such
entering
Assert
.
3.
It
is
not
to
be
thought
that
that
only
is
conviction
,
reprobate
concerning
the
faith
;
yea
,
sometimes
the
more
they
be
pinched
and
bound
,
the
more
they
cry
out
,
and
will
not
yeeld
to
convincing
truth
,
as
we
see
,
Act.
6.
9
,
10
,
11.
and
Act
13.
45
,
46.
and
certainly
there
were
none
of
Paul's
opposers
able
to
dispute
with
him
,
yet
we
will
never
almost
find
his
adversaries
silent
,
though
he
put
them
to
silence
,
and
did
actually
convince
them
;
notwithstanding
they
are
still
muttering
and
contradicting
,
so
that
oftentimes
he
breaketh
off
,
shaking
the
dust
off
his
feet
against
them
,
when
arguments
did
not
the
businesse
.
Oftentimes
also
,
this
continuing
of
contradiction
with
some
dexterity
to
pervert
Scripture
to
their
own
destruction
,
is
to
them
penall
and
●…udiciall
,
as
was
formerly
observed
,
and
doth
follow
upon
their
hazarding
and
daring
to
oppose
the
manifest
truth
.
And
who
would
have
thought
,
but
that
these
Magicians
that
resisted
Moses
,
should
have
been
convinced
by
so
many
miracles
,
not
to
have
essayed
further
to
oppose
him
?
which
yet
notwithstanding
they
continue
to
do
;
and
if
it
was
so
then
,
and
with
Paul
and
the
other
Apostles
afterward
,
can
it
be
expected
to
be
otherwayes
now
?
seing
the
spirit
of
Iannes
and
Iambres
,
and
the
gainsaying
of
Core
is
marked
by
the
Scripture
to
wait
on
such
.
If
it
be
asked
then
,
What
can
be
understood
by
conviction
?
and
if
a
person
may
be
accounted
convinced
,
who
yet
may
be
keeping
the
last
word
,
and
confidently
bragging
of
the
victory
?
Answ.
That
conviction
is
not
to
be
bounded
with
acknowledgment
or
silence
in
the
party
convinced
,
we
suppose
is
already
cleared
;
yea
,
those
that
are
convinced
,
may
,
as
it
were
,
cry
the
others
out
of
the
company
by
multitude
of
words
and
confidence
of
expressions
,
as
those
Jews
did
cry
down
Paul
and
Barnabas
,
Act.
13.
46.
Therefore
we
see
in
that
precept
,
Tit.
3.
10
,
11.
that
the
Heretick
which
is
to
be
rejected
,
is
both
said
to
refuse
admonition
,
and
also
to
be
condemned
of
himself
;
yet
it
cannot
be
said
that
he
was
put
to
silence
by
these
admonitions
,
or
did
forbear
to
vent
his
errours
:
this
therefore
must
be
accounted
certain
,
and
is
confirmed
by
2
Tim.
2.
25.
where
the
recovery
of
opposers
,
even
after
sufficient
instruction
,
with
meeknesse
,
hath
a
peradventure
in
it
,
as
a
thing
most
rarely
to
be
found
.
We
must
therefore
place
conviction
in
some
other
thing
than
that
:
and
so
in
answer
to
the
question
,
What
is
to
be
accounted
conviction
?
We
say
,
1.
it
is
when
a
person
is
so
far
convinced
,
and
the
truth
with
his
errour
so
far
cleared
to
be
truth
and
errour
respectively
,
that
his
continuing
obstinate
,
cannot
be
supposed
to
be
of
infirmity
,
which
often
will
evidence
it self
in
foolish
,
weightlesse
and
unreasonable
shifts
and
answers
,
or
when
there
cannot
be
weight
in
such
an
answer
,
to
satisfie
a
mans
own
reason
or
conscience
,
if
he
were
sober
and
at
himself
:
upon
this
account
,
the
Heretick
is
said
to
be
condemned
of
himself
,
Tit.
3.
11.
not
because
actually
his
conscience
doth
condemn
him
for
dissimulation
;
for
even
then
it
is
supposed
he
may
be
in
a
delusion
,
which
keepeth
off
such
challenges
;
and
their
consciences
are
said
to
be
seared
with
an
hot
iron
,
1
Tim.
4.
2.
which
importeth
,
they
were
not
capable
of
positive
convictions
within
themselves
;
but
it
must
be
understood
thus
,
that
they
are
the
cause
of
their
own
blindnesse
,
as
wilfully
and
maliciously
refusing
and
rejecting
light
when
it
is
offered
to
them
,
and
so
the
cause
of
their
own
damnation
doth
not
flow
from
the
neglect
of
others
,
in
not
holding
forth
to
them
sufficient
light
,
but
from
their
own
obstinacy
,
prejudice
and
maliciousnesse
.
2.
They
may
be
said
to
be
convinced
when
the
thing
is
made
clear
to
sober
serious
men
,
even
as
some
stupid
ignorant
persons
are
inexcusable
in
their
ignorance
,
when
they
live
under
such
means
as
others
of
ordinary
capacity
thrive
by
;
although
such
plain
preachings
,
discourses
or
doctrines
be
no
way
understood
by
them
,
yet
may
it
justly
be
said
,
that
that
light
was
sufficient
to
instruct
them
,
or
that
Gospel
to
convince
them
,
seing
others
have
been
profited
by
the
same
.
3.
They
may
be
said
to
be
convinced
,
even
when
they
speak
again
,
when
there
is
no
answer
to
purpose
in
their
speaking
,
but
absurd
denying
or
asserting
of
things
without
any
reason
,
or
when
there
is
a
granting
of
absurd
consequences
,
or
an
asserting
of
an
absurdity
,
that
possibly
is
greater
nor
another
which
they
would
eschew
;
o●…
,
bitter
railing
against
mens
persons
,
seeking
to
defame
them
for
strengthening
of
their
cause
,
as
the
false
teachers
did
Paul
among
the
Corinthians
and
Galatians
,
and
as
the
Libertins
did
to
Stephen
by
venting
calumnies
on
him
,
and
provoking
others
against
him
,
Act.
6.
or
,
when
in
their
answers
or
debates
,
they
break
out
in
blasph●…my
against
God
,
against
His
Scriptures
,
against
His
Ordinances
;
such
,
in
such
cases
,
are
to
be
accounted
sufficiently
convinced
,
and
their
obstinacy
is
to
be
accounted
malicious
;
and
this
we
may
gather
,
as
from
others
places
,
so
from
that
,
Act.
13.
45
,
46.
when
they
come
to
wilfull
contradictions
and
blaspheming
,
Paul
and
Ba●…nabas
will
reason
no
more
.
And
,
Acts
28.
24
,
25.
some
Jews
are
accounted
to
be
sufficiently
convinced
,
and
their
contradiction
to
proceed
from
judiciall
blinding
,
when
they
reject
that
word
which
did
sufficiently
convince
others
.
Also
,
we
see
,
Act.
17.
32.
when
men
begin
to
mock
at
the
fundamentall
things
of
Religion
,
or
to
shift
clear
places
of
Scripture
,
by
putting
strange
and
absurd
expositions
upon
them
,
as
was
formerly
marked
of
Hymeneus
and
Alexander
;
such
persons
are
not
to
be
disputed
with
any
more
,
but
to
be
accounted
abundantly
convinced
,
Notwithstanding
of
the
most
confident
contradiction
:
and
what
was
said
of
some
cases
,
wherein
publick
debate
was
not
to
be
admitted
,
the
same
may
be
applied
in
this
case
,
as
being
evidences
of
sufficient
conviction
and
self-condemnation
of
such
persons
.
Assert
.
4.
When
any
such
debate
is
found
necessary
,
it
appeared
so
,
that
there
was
no
other
thing
but
truth
in
what
he
had
said
.
Then
said
the
aged
Confessor
,
if
thou
believest
so
,
rise
and
follow
me
to
the
Church
,
and
receive
the
seal
of
this
faith
:
Then
the
Philosopher
turning
to
these
that
were
with
him
,
and
other
hearers
,
said
,
Hear
,
O
Learned
men
,
while
the
matter
was
managed
with
me
with
words
,
I
opposed
words
to
words
;
but
when
for
words
vertue
proceeded
out
of
the
mouth
of
him
that
spake
,
words
(
said
he
)
could
not
resist
power
,
nor
man
God
.
And
therefore
,
if
any
of
you
have
felt
what
I
have
,
let
him
believe
in
Christ
,
and
follow
this
old
man
,
in
whom
God
hath
spoken
.
Thus
far
Ruffinus
:
a
story
not
unworthy
to
be
observed
.
3.
It
would
be
known
what
principles
may
be
laid
down
,
or
what
rules
may
be
binding
,
otherwayes
there
may
be
an
asserting
of
any
thing
,
or
denying
of
every
thing
.
4.
There
would
be
still
a
ministerial
gravity
and
authority
preserved
,
lest
that
Ordinance
become
despicable
,
and
so
Ministers
would
both
improve
their
reason
,
light
,
authority
,
and
ministerial
commission
from
Christ
upon
the
conscience
of
those
they
have
to
do
with
,
as
we
see
Paul
doth
in
his
debates
,
even
where
his
authority
was
much
questioned
.
CHAP.
XI
.
Admonition
is
necessary
,
and
how
to
be
performed
.
THe
third
step
,
is
Admonition
,
that
is
,
when
convictions
have
no
successe
,
then
ought
Ministers
to
proceed
to
judiciall
and
authoritative
admonitions
,
as
the
word
is
in
the
direction
,
Tit.
3.
10.
A
man
that
is
an
Heretick
reject
,
after
the
first
and
second
admonition
.
This
admonition
hath
no
new
reason
to
inform
the
judgment
,
which
is
already
presupposed
to
be
done
,
but
it
addeth
these
two
,
1.
It
hath
a
concurring
weight
to
affect
the
conscience
which
hath
withstood
or
smothered
the
light
;
and
so
it
is
,
with
Gods
bl●…ssing
,
usefull
to
make
former
despised
light
more
seriously
and
impartially
to
be
weighed
and
considered
,
when
in
His
Name
the
admonition
is
particularly
upon
that
account
directed
to
them
.
2.
It
is
a
warning
,
giving
advertisement
of
some
sadder
thing
coming
,
if
they
shall
continue
to
reject
the
Truth
,
and
so
it
is
a
shoring
of
them
for
that
particular
fault
,
before
the
stroak
be
laid
on
,
that
either
,
by
Gods
blessing
,
it
may
humble
and
soften
them
,
and
so
put
them
to
endeavour
the
preventing
of
the
coming
stroak
;
or
,
if
they
continue
stubborn
,
it
may
make
them
more
inexcusable
;
and
thus
there
is
the
clearer
accesse
to
proceed
to
rejection
.
This
admonition
In
carrying-on
these
admonitions
,
these
things
The
fourth
thing
and
that
which
followeth
fruitlesse
A
man
that
is
an
heretick
,
reject
.
This
rejection
is
the
same
with
Excommunication
or
delivering
to
Satan
,
1
Tim.
1.
20.
Concerning
which
these
things
are
clear
,
1.
That
a
man
,
continuing
an
Heretick
,
may
and
ought
to
be
rejected
and
excommunicated
as
well
as
for
any
other
grosse
Scandal
:
For
,
1.
the
precept
is
plain
in
the
place
cited
,
A
man
that
is
an
Heretick
,
reject
;
which
must
be
a
casting
of
him
out
from
Church-communion
,
and
a
giving
of
him
over
in
respect
of
the
use
of
any
further
means
for
his
edification
,
which
is
in
effect
,
to
account
him
as
an
Heathen
man
and
a
Publican
,
which
is
called
,
1
Cor.
5.
13.
a
putting
away
from
amongst
our selves
a
wicked
person
.
2.
The
example
and
precedent
is
clear
,
1
Tim.
1.
20.
3.
Where
this
is
followed
,
it
is
commanded
,
as
in
Ephesus
,
Rev.
2.
and
where
it
is
forborn
,
and
corrupt
teachers
suffered
to
be
in
the
Church
,
it
is
very
sharply
reproved
,
as
in
the
Epistles
to
Pergamos
and
Thyatira
.
4.
The
general
grounds
of
Scandal
and
of
Discipline
against
the
same
,
and
the
reasons
which
inforce
the
exercise
thereof
in
any
case
,
have
weight
here
.
For
,
1.
It
is
scandalous
exceedingly
.
2.
It
is
hurtfull
to
the
Church
.
3.
Discipline
▪
and
particularly
that
Sentence
,
is
appointed
for
remedying
the
hurts
of
the
Church
,
and
the
removing
of
offences
from
the
same
;
which
grounds
have
been
formerly
cleared
,
Therefore
it
palpably
followeth
,
that
this
Sentence
is
to
proceed
against
such
:
But
for
further
clearing
of
this
,
there
are
some
Questions
to
be
answered
here
,
As
,
1.
It
may
be
questioned
,
What
if
the
person
be
Paul's
Gal.
1.
8
,
9.
doth
put
it
above
all
question
,
Though
we
(
saith
he
)
or
an
Angel
from
Heaven
,
preach
another
Gospel
,
let
him
be
accursed
.
And
▪
again
,
he
saith
it
,
to
put
this
out
of
controversie
,
If
any
man
shall
preach
another
Gospel
,
let
him
be
accursed
.
And
,
if
Paul
will
except
no
man
,
no
,
not
himself
,
nay
▪
nor
an
Angel
from
Heaven
,
who
can
be
excepted
?
The
mistake
is
in
this
,
that
Excommunication
is
not
looked
upon
as
an
Ordinance
of
Christ
,
usefull
through
His
blessing
for
humbling
and
reclaiming
of
a
sinner
more
than
if
it
were
not
applied
;
whereas
,
if
it
were
looked
upon
as
medicinal
in
its
own
kind
,
it
would
not
be
●…o
constructed
of
;
For
,
by
comparing
1
Cor.
5.
with
2
Cor.
2.
we
will
find
that
it
was
more
profitable
to
the
excommunicated
person
himself
that
this
Sentence
was
past
,
than
if
it
had
been
for
born
.
2.
It
may
be
asked
,
What
if
the
person
be
no
fixed
Ephesus
,
Revel.
2.
did
judicially
try
and
censure
those
who
called
themselves
Apostles
,
who
,
it
's
like
,
being
strangers
,
obtruded
themselves
,
under
that
title
,
upon
them
,
and
so
could
not
be
accounted
members
of
that
Church
;
And
indeed
,
there
is
no
lesse
needfull
for
the
edification
of
the
people
of
such
particular
Congregations
,
and
for
guarding
them
from
the
hurt
that
may
come
by
vageing
persons
,
than
that
either
they
be
censured
somewhere
by
one
Congregation
,
or
many
,
in
associated
Church-judicatories
;
or
,
at
least
that
some
publick
note
and
mark
be
put
upon
such
,
that
others
may
have
warning
to
eschew
them
,
as
the
word
may
be
taken
,
Rom.
16.
17
,
18.
and
2
Thess.
3.
14.
which
is
there
spoken
of
,
busie
bodies
and
wanderers
without
any
certain
calling
or
station
.
3.
It
may
be
questioned
,
What
if
Magistrates
in
2.
We
say
,
That
although
an
Heretick
be
to
be
rejected
,
It
is
true
,
that
sometimes
lesser
errours
,
in
respect
of
their
effects
,
and
other
aggravating
circumstances
,
may
become
intolerable
and
to
be
proceeded
against
by
this
Sentence
,
as
was
said
of
lesser
Scandals
in
practice
.
Yet
,
we
conceive
,
that
properly
it
is
some
grosser
errour
than
what
may
be
accounted
to
be
of
infirmity
(
such
as
many
godly
,
sober
,
unprejudged
men
may
have
)
that
is
to
be
the
ground
of
such
a
Sentence
.
Therefore
we
refer
the
decision
of
this
to
be
gathered
from
the
Distinctions
formerly
laid
down
.
2.
We
find
it
qualified
by
this
,
That
this
rejection
is
not
to
proceed
hastily
,
but
to
follow
upon
rejected
and
sleighted
admonitions
:
Therefore
,
if
an
admonition
be
received
before
,
and
the
Church
therein
be
heard
,
there
is
no
further
proceeding
to
be
in
in
reference
to
this
Sentence
:
Because
,
1.
the
limitation
is
expresse
.
2.
The
reason
is
clear
;
for
if
the
lesser
do
the
turn
,
and
prevail
to
the
recovery
of
the
person
,
and
removing
of
the
offence
from
the
Church
,
What
needeth
more
?
CHAP.
XII
.
What
is
to
be
accounted
a
satisfying
and
successefull
admonition
.
IF
it
be
asked
,
What
is
to
be
accounted
a
satisfying
and
successefull
admonition
?
And
how
men
are
to
judge
of
,
and
walk
in
reference
to
,
the
same
?
Answ.
We
would
distinguish
satisfaction
or
successe
as
to
an
admonition
,
which
may
be
either
full
satisfaction
or
only
partiall
.
Full
satisfaction
is
,
When
the
person
is
so
fully
convinced
of
his
ill
,
as
not
only
to
forbear
the
venting
thereof
,
and
to
give
no
offence
for
the
time
to
come
,
but
also
fully
to
abandon
the
same
as
being
grieved
therefore
,
and
willing
to
edifie
others
,
by
a
suitable
acknowledgement
.
Again
,
we
call
that
a
partial
satisfaction
or
successe
,
when
though
there
is
not
a
fully
satisfying
length
obtained
;
yet
can
it
not
be
said
to
be
altogether
fruitlesse
.
As
suppose
,
1.
a
person
should
not
be
brought
wholly
to
disclaim
his
errours
,
yet
should
professe
a
conviction
of
the
ill
of
venting
them
,
and
troubling
the
Church
with
them
,
and
afterward
should
engage
to
abstain
from
offending
in
that
kind
.
2.
Suppose
one
should
be
convinced
of
the
more
grosse
errours
,
and
be
content
to
disclaim
these
,
yet
should
stick
at
some
others
,
professing
scruple
in
them
.
We
would
also
distinguish
these
that
give
partiall
satisfaction
.
1.
Either
they
are
such
as
appear
to
be
sincere
in
the
length
they
come
,
and
in
the
professions
they
make
,
as
also
to
be
docile
and
ready
to
be
informed
;
or
,
they
are
such
who
discover
the
want
of
ingenuity
in
their
proceeding
,
and
themselves
but
to
be
lying
at
the
wait
to
return
to
their
vomit
.
Now
to
apply
this
,
We
say
,
1.
When
this
satisfaction
is
full
,
there
is
no
question
;
for
,
thereby
not
only
all
further
processe
is
to
be
sisted
,
but
the
person
is
to
be
admitted
to
have
communion
in
Church-priviledges
.
2.
Where
this
partiall
successe
is
of
the
first
sort
,
We
conceive
it
may
be
sufficient
to
sist
processe
for
a
time
;
and
to
continue
the
persons
under
means
within
the
Church
,
so
long
as
they
contradict
not
their
profession
;
yet
it
is
not
sufficient
to
give
them
free
accesse
to
all
Church-priviledges
,
as
if
the
scandal
were
fully
removed
.
3.
Where
that
satisfaction
is
but
of
the
last
kind
,
that
is
,
mocking
and
dissembled
,
We
say
,
that
though
it
may
put
a
Church-judicatory
to
try
the
evidences
of
this
dissimulation
,
and
during
that
time
possibly
to
stop
a
little
their
proceeding
;
yet
ought
it
not
to
mar
the
drawing
forth
of
the
Sentence
,
lest
there
be
an
accession
to
the
hurt
which
is
intended
to
the
Church
by
that
dissembler
:
And
here
we
are
to
apply
both
the
reasons
against
,
and
characters
of
,
dissimulation
,
which
were
spoken
to
on
practicall
offences
.
4.
If
there
be
no
seeming
satisfaction
at
all
,
then
after
admonitions
given
,
the
person
despising
the
same
is
to
be
rejected
,
as
one
that
is
infectious
and
unfit
to
have
communion
in
the
Church
,
or
the
benefit
of
any
Church-priviledge
and
Ordinance
:
And
,
in
a
word
,
to
be
,
for
his
scandal
,
and
obstinacy
against
Christs
Ordinances
,
declared
to
be
Excommunicate
,
and
casten
out
of
His
visible
Kingdom
,
as
an
out-law
to
the
same
;
Which
is
to
be
done
with
such
gravity
,
weightinesse
,
sympathy
and
authority
,
as
it
may
look
like
the
Ordinance
of
Christ
,
and
have
an
impression
of
His
dread
and
Majesty
upon
all
that
are
witnesses
thereof
.
If
it
be
asked
,
Whether
any
further
duty
be
required
Musculus
▪
as
to
his
tendernesse
to
most
desperately
deluded
persons
,
when
they
were
in
affliction
,
and
discountenanced
exceedingly
by
Magistrates
,
which
God
blessed
in
the
end
for
their
recovery
;
this
is
suitable
,
severity
in
Magistrates
,
and
tendernesse
in
Ministers
.
And
amongst
other
ills
and
snares
that
that
cruell
indulgencie
(
which
is
indeed
cruell
to
the
poor
souls
,
to
whom
it
becometh
a
snare
)
hath
following
it
,
this
is
one
▪
That
the
Magistrate
is
accounted
mercifull
,
and
the
zealous
Minister
cruell
,
whereby
they
are
put
in
an
incapacity
to
be
edified
by
the
one
,
and
in
a
capacity
,
as
it
were
,
to
miscarry
as
they
will
,
by
the
indulgence
of
the
other
.
CHAP.
XIII
.
What
is
required
of
Magistrates
for
restraining
of
seducing
spirits
.
THe
second
thing
that
we
proposed
to
speak
to
in
this
remedy
,
was
,
as
it
relateth
to
Magistrates
,
to
wit
,
Whether
any
thing
be
?
or
what
it
is
that
is
called-for
by
the
Word
of
God
from
them
,
to
be
performed
in
their
stations
for
the
drying
up
of
such
a
floud
▪
and
removing
of
such
a
plague
?
It
is
not
our
mind
to
insist
so
much
in
this
as
in
the
former
,
Yet
it
is
fit
that
we
say
something
:
And
who
knoweth
but
it
may
fall
in
the
hand
of
some
Magistrate
,
who
may
be
desirous
to
hear
and
know
his
duty
?
which
we
shall
lay
down
in
an
Assertion
,
or
two
,
thus
,
Assert
.
1.
Although
God
hath
not
made
Magistrates
,
as
such
,
Church-officers
,
nor
intrusted
them
with
the
Ecclesiastick
Government
of
His
Church
;
yet
doth
he
allow
them
,
and
call
them
to
improve
glorifying
of
God
,
and
enjoying
him
.
And
certainly
,
Magistrates
are
to
have
that
as
their
own
end
,
even
in
the
actions
of
their
station
,
and
to
endeavour
to
promove
that
amongst
these
over
whom
for
their
good
they
rule
.
This
is
clear
in
all
the
Governments
and
Commonwealths
that
the
Lord
did
immediately
model
Himself
,
Magistrates
had
this
for
a
speciall
part
of
their
task
,
to
keep
His
Ordinances
pure
,
and
to
restrain
the
corrupters
of
them
:
This
is
expressed
in
the
Morall
Law
,
where
Masters
are
no
lesse
to
oversee
their
servants
,
that
they
work
not
on
the
Sabbath
,
from
respect
to
the
Lord
,
than
to
direct
their
work
all
the
week
from
respect
to
themselves
;
and
by
the
rules
of
interpreting
of
these
commands
,
what
belongeth
to
a
Master
to
be
done
by
him
as
a
Master
,
in
reference
to
these
over
whom
he
hath
power
according
to
his
station
,
that
doth
belong
to
all
Magistrates
in
reference
to
these
under
their
charge
,
according
to
their
stations
.
Also
,
where
one
instance
is
named
,
all
of
that
kind
are
comprehended
.
And
therefore
as
this
Ordinance
of
sanctifying
the
Sabbath
,
is
to
be
overseen
by
Superiours
,
so
also
are
all
others
:
yea
,
it
is
acknowledged
also
,
that
what
is
expressed
in
one
command
,
in
respect
of
the
extent
thereof
,
is
to
be
understood
in
all
.
And
therefore
this
obligation
lyeth
on
Superiours
,
to
make
inferiours
observant
of
Gods
Ordinances
in
reference
to
all
the
commands
;
this
is
not
doubted
of
the
duties
in
the
second
Table
:
yet
there
is
no
expression
in
it
inferring
the
same
▪
so
expresse
as
is
in
the
first
;
and
this
is
a
common
assertion
,
Magistrates
have
both
Tables
of
the
Law
committed
to
their
keeping
.
This
is
fully
made
out
by
many
godly
and
learned
men
,
and
we
need
not
to
insist
upon
it
;
for
,
readily
,
no
Magistrate
doth
question
his
own
power
,
but
that
he
may
do
what
is
fit
,
all
the
matter
is
to
consider
what
that
is
.
Assert
.
2.
It
is
not
a
Magistrates
duty
in
the
case
of
ill
deeds
,
and
such
spreaders
,
are
ill
doers
,
bringing
great
prejudice
to
people
,
Gal.
5.
20.
2
Epist.
of
Iohn
11.
2.
Magistrates
ought
to
be
a
terrour
to
evil
doers
indefinitly
;
and
,
I
suppose
,
if
the
sword
be
born
in
vain
in
reference
to
them
,
the
conscience
will
not
have
ground
of
quietnesse
in
the
day
of
judgement
,
upon
a
distinction
of
evil
doers
▪
when
the
Lord
hath
made
none
such
in
their
commission
.
3.
They
ought
to
be
zealous
of
His
honour
who
is
their
Superiour
,
that
His
name
be
not
blasphemed
:
and
can
such
be
tolerate
without
this
construction
,
upon
the
matter
,
that
men
have
liberty
to
blaspheme
the
Name
of
God
,
to
abuse
His
truth
,
reproach
His
Ordinances
,
and
to
take
His
Name
in
vain
as
they
will
?
Would
any
supream
Magistrate
take
it
well
,
to
have
some
inferiour
officer
,
or
Magistrate
of
a
Town
or
Province
,
to
give
such
liberty
to
these
under
his
jurisdiction
in
reference
to
him
?
And
is
there
any
such
distance
between
the
supream
and
inferiour
Magistrate
,
as
there
is
between
the
Majesty
of
God
,
and
the
most
supream
power
on
earth
?
And
what
if
He
judge
between
Him
and
them
out
of
their
own
mouth
,
and
,
according
to
the
measure
that
they
met
out
to
others
,
met
out
to
them
?
4.
Are
they
not
to
seek
the
peoples
good
?
And
is
there
any
such
good
,
as
their
spirituall
good
?
Or
,
are
there
any
such
enemies
to
that
as
seducers
?
We
conceive
therefore
▪
it
will
not
be
found
agreeable
to
the
intent
of
their
office
and
scope
which
they
ought
to
aim
at
therein
,
that
Magistrates
should
give
this
liberty
or
connivance
to
men
,
to
vent
and
propagate
such
errours
as
may
destroy
souls
,
and
actually
overturn
the
face
of
a
visible
Church
,
so
that
if
something
overspread
universally
,
(
as
Popery
,
and
some
other
grosse
errours
and
delusions
have
done
in
some
places
of
the
world
)
there
should
be
no
visible
Church
within
such
dominions
;
And
indeed
,
upon
these
principles
,
men
cannot
impute
it
to
their
own
care
,
that
it
is
other
wayes
.
Also
,
such
loosnesse
may
overturn
Ordinances
,
and
set
up
abominations
in
the
room
thereof
,
remove
all
Ministery
,
Sacraments
,
Discipline
and
Preaching
,
and
all
upon
pretext
of
conscience
:
such
delusions
have
been
in
the
world
;
and
if
by
Magistrates
connivance
,
they
should
overspread
a
Nation
,
so
as
there
could
be
no
remedy
applied
,
would
it
be
satisfying
or
comfortable
to
him
(
supposing
him
to
have
a
conscience
)
to
see
his
people
under
him
in
such
a
posture
?
What
if
under
pretext
of
conscience
,
Magistracie
should
be
denied
to
be
an
Ordinance
of
God
,
and
he
put
therefrom
,
upon
that
account
,
that
the
people
thought
it
unlawfull
to
obey
him
?
Would
not
readily
his
conscience
say
,
That
seing
he
restrained
not
others
from
casting
at
these
Ordinances
,
in
which
the
honour
of
God
,
and
good
of
souls
were
so
much
concerned
,
that
it
was
just
with
God
to
permit
them
to
cast
at
that
Ordinance
also
,
wherein
he
is
so
mainly
concerned
?
And
indeed
,
this
hath
not
been
unfrequently
seen
,
that
these
who
have
begun
to
cast
at
Church-ordinances
,
have
come
at
length
(
as
if
they
had
been
thereto
disposed
by
the
former
)
to
cast
at
Civil
Ordinances
(
to
speak
so
)
also
;
and
what
wonder
is
it
,
seing
there
is
no
more
clear
warrant
from
God
for
the
one
than
for
the
other
?
If
it
be
said
,
that
what
hath
been
spoken
in
the
that
beast
,
and
putting
him
from
corrupting
the
earth
,
be
not
spoken
of
as
a
main
piece
of
the
commendation
of
such
as
shall
be
instrumentall
therein
.
Now
in
the
Scripture-language
,
all
deluders
and
seducers
are
Antichrists
,
being
led
with
the
same
spirit
,
and
driving
the
same
design
against
the
Kingdom
of
Jesus
Christ
;
Can
there
be
therefore
any
reason
to
make
such
difference
,
where
the
Lord
hath
made
it
?
5.
Consider
if
it
can
be
accounted
single
zeal
,
that
perswadeth
to
permit
the
Name
of
God
to
be
dishonoured
,
when
any
reflection
upon
our
own
,
doth
so
much
move
us
;
for
,
it
doth
infer
,
that
either
there
is
an
indifferency
as
to
truth
and
errour
,
So
that
in
the
one
,
the
Lord
is
not
more
dishonoured
than
in
the
other
,
which
will
be
found
exceeding
contrary
to
His
own
expressing
of
Himself
in
Scripture
,
and
will
not
,
I
suppose
,
be
pleaded
in
the
day
of
judgement
,
when
He
will
avenge
Himself
on
such
seducers
;
or
,
it
must
infer
,
that
men
are
not
to
take
notice
of
what
dishonoureth
Him
,
even
though
many
things
be
within
their
reach
to
impede
it
.
And
indeed
,
if
a
conscience
seriously
pondering
the
thing
,
will
not
be
provoked
out
of
zeal
to
God
,
whose
glory
suffereth
,
out
of
respect
to
the
salvation
of
many
souls
,
that
are
hazarded
and
destroyed
by
such
means
,
and
to
prevent
the
many
offences
that
wait
necessarily
upon
such
ills
,
and
the
many
inconveniencies
,
divisions
,
jealousies
,
rents
,
&c.
that
follow
in
Families
,
Congregations
,
Cities
and
Nations
,
and
the
great
prejudice
that
the
Common-wealth
suffereth
,
by
the
distracting
of
her
members
amongst
themselves
,
the
incapacitating
of
many
for
publick
trust
,
the
fostering
of
diverse
interests
and
contrary
principles
in
one
body
,
to
the
marring
of
honest
publick
designs
:
If
by
these
,
I
say
,
the
zeal
and
conscience
of
these
who
are
concerned
,
be
not
provoked
,
by
what
will
,
or
can
,
they
be
?
If
it
be
said
,
That
it
looketh
more
Gospel-like
,
B●…al
,
Iudg.
6.
If
he
be
a
god
,
let
him
plead
for
himself
:
But
will
a
tender
heart
think
or
speak
so
reproachfully
of
the
Majesty
of
God
?
He
indeed
can
and
will
plead
for
Himself
;
and
it
is
not
for
defect
of
power
He
maketh
use
of
men
,
to
defend
His
truth
,
or
to
restrain
errours
;
yet
it
is
His
good
pleasure
to
make
use
of
Magistrates
therein
,
(
and
thereby
to
honour
them
)
as
He
doth
of
Gideon
in
that
same
place
.
2.
Consider
if
it
look
christian-like
,
to
give
the
devil
equal
accesse
to
follow
his
designs
with
Jesus
Christ
in
the
setting
up
of
his
kingdom
:
Now
absolute
toleration
doth
this
,
and
more
,
because
there
is
but
one
Truth
,
and
there
are
many
Errours
,
and
each
of
these
hath
that
same
liberty
and
indemnity
(
to
say
so
)
that
Truth
hath
,
and
may
with
the
same
confidence
come
forth
to
the
open
light
as
Truth
may
,
in
respect
of
any
Civil
restraint
.
3.
Consider
the
case
of
Antichrist
,
there
is
no
errour
against
which
the
Lord
hath
more
directly
engaged
Himself
to
fight
with
the
sword
of
His
mouth
,
than
against
this
of
Popery
,
and
yet
we
suppose
none
will
think
that
Kings
might
warrantably
suffer
it
to
be
spread
and
preached
to
the
infecting
of
their
People
,
without
adding
or
injoyning
any
restraint
by
their
Civil
power
;
certainly
their
hating
of
the
Whore
,
and
making
her
desolate
,
doth
imply
some
other
thing
:
And
where-ever
true
hatred
of
Errour
is
,
there
will
be
more
effectuall
streatching
of
mens
power
and
places
for
restraining
the
same
.
4.
We
may
adde
this
Consideration
,
That
hitherto
toleration
of
Errours
and
diversity
of
corrupt
opinions
have
ever
been
looked
upon
,
and
made
use
of
,
as
a
most
subtil
mean
for
undermining
and
destroying
of
the
Church
.
It
is
marked
of
that
skilfull
enemy
of
the
Kingdom
of
Jesus
Christ
,
Julian
,
That
having
improven
his
subtility
to
the
utmost
to
find
out
means
to
destroy
the
Church
by
craft
,
which
his
predecessors
by
violence
could
not
obtain
▪
amongst
other
means
he
concluded
this
Not
to
raise
open
persecution
but
to
give
liberty
to
all
the
differing
Bishops
and
Teachers
(
which
then
,
after
the
Council
of
Nice
and
Constantins
death
,
were
very
many
and
bitter
in
their
differences
)
to
follow
their
own
way
,
and
to
vent
their
own
opinions
without
all
fear
of
any
restraint
:
and
therefore
did
call
them
that
he
might
make
intimation
thereof
to
them
for
their
further
encouragement
therein
;
The
words
which
he
used
to
them
,
as
they
are
marked
by
Ammianus
and
cited
by
Lodovicus
Molineus
,
pag.
560
are
,
Ut
consopitis
civilibus
discordiis
,
suae
quisque
Religioni
serviret
intrepidus
,
that
is
,
in
sum
▪
That
every
one
forbearing
Civil
discords
,
should
worship
in
his
own
Religion
without
controle
or
fear
:
And
is
it
like
,
that
this
shall
prove
a
mean
usefull
for
the
good
of
the
Church
,
which
that
expert
childe
of
the
devil
did
make
use
of
to
destroy
the
same
?
Our
third
Assertion
then
is
,
That
Magistrates
in
CHAP.
XIV
.
What
may
be
justly
acknowledged
to
be
within
the
reach
and
power
of
the
Magistrate
in
such
a
case
,
and
so
,
what
is
his
duty
.
IT
may
be
more
difficult
to
explicate
this
,
and
to
shew
what
is
within
the
Magistrates
reach
,
or
,
what
way
he
is
to
follow
this
.
Before
we
answer
,
we
would
premit
,
1.
That
it
is
not
intended
,
that
Magistrates
should
rigidly
and
severely
(
much
lesse
equally
)
animadvert
upon
all
that
in
their
judgment
are
erroneous
,
or
differ
from
what
is
truth
,
that
is
not
called-for
from
Ministers
.
Therefore
here
the
former
distinctions
are
to
be
remembred
and
applyed
:
for
,
there
is
great
odds
betwixt
animadverting
upon
an
absurd
errour
,
or
taking
notice
thereof
,
as
it
is
a
thing
of
the
mind
,
and
,
it
may
be
,
a
scruple
in
some
conscience
,
and
as
it
is
an
external
deed
,
having
with
it
real
offence
,
prejudice
and
hurt
unto
others
;
in
which
case
the
Magistrate
forceth
no
mans
conscience
to
another
Religion
,
but
doth
keep
his
own
conscience
,
by
keeping
one
that
is
deluded
from
seducing
of
others
,
or
wronging
the
Name
of
the
Lord
or
His
Church
.
2.
It
is
to
be
adverted
,
that
we
speak
not
here
of
the
Magistrates
duty
in
punishing
of
corrupt
teachers
with
civil
or
capital
punishments
,
(
though
we
doubt
not
but
in
some
cases
their
power
doth
reach
to
that
)
much
lesse
are
the
highest
punishments
to
be
understood
here
;
whatever
▪
be
truth
in
these
,
we
do
not
now
search
into
it
,
because
the
Scope
is
according
to
the
Assertion
,
to
consider
what
is
called-for
,
for
the
preventing
of
the
spreading
of
corrupt
doctrine
,
and
the
preserving
or
recovering
of
a
people
therefrom
.
3.
This
doth
not
give
way
to
Magistrates
to
condemn
and
restrain
what
they
think
errour
,
or
what
others
think
errour
;
for
Ministers
that
ought
to
reject
Hereticks
,
are
not
warranted
to
reject
whom
they
account
so
,
but
who
indeed
are
so
;
So
is
it
here
,
it
is
what
is
indeed
errour
▪
and
who
are
indeed
the
teachers
thereof
,
that
the
Magistrate
is
to
restrain
,
as
those
who
teach
rebellion
against
the
Lord
.
We
come
then
to
consider
what
may
be
a
Magistrates
duty
when
seducing
spirits
assault
the
people
under
their
charge
,
and
what
is
obviously
in
their
power
to
do
for
preventing
of
hurt
by
them
,
without
insisting
in
any
difficult
or
odious
like
case
.
Their
duty
also
may
be
considered
in
a
fourfold
respect
,
as
that
of
Ministers
was
.
1.
It
would
be
considered
with
respect
to
God
,
and
so
they
ought
to
fear
some
stroak
coming
upon
their
people
,
and
by
looking
to
Him
to
endeavour
to
carry
so
in
reference
thereto
,
as
they
may
be
countable
to
Him
:
for
,
if
it
be
a
priviledge
for
Magistrates
in
the
Christian
Church
to
have
the
honour
of
being
nursing
fathers
therein
,
Isa.
49.
23.
then
it
must
be
a
great
credit
,
mercy
and
satisfaction
to
them
,
to
have
their
people
or
foster
(
to
say
so
)
the
Church
,
flourishing
and
thriving
upon
their
breasts
;
and
if
so
,
then
the
mis-thriving
of
the
Church
by
unhealthsom
milk
of
errour
should
and
will
exceedingly
affect
them
.
And
certainly
that
expression
doth
both
shew
what
a
Magistrate's
duty
is
,
and
how
tenderly
he
ought
to
nourish
the
Church
and
preserve
her
from
any
thing
that
may
hurt
her
,
as
also
it
showeth
how
nearly
any
thing
that
may
hurt
the
Church
,
ought
to
touch
and
prick
him
.
2.
In
respect
of
themselves
,
they
are
to
consider
if
by
any
guiltinesse
of
theirs
the
Lord
be
provoked
to
let
loose
such
a
spirit
,
as
Solomons
sins
did
procure
the
renting
of
the
Kingdom
.
So
might
they
be
also
counted
a
cause
,
bringing
▪
on
that
idolatry
and
defection
of
Ieroboam
from
the
Truth
,
as
well
as
from
him
and
his
posterity
:
Also
if
by
their
negligence
in
not
providing
faithfull
Teachers
to
instruct
the
people
,
by
their
conniving
at
errours
,
or
tolerating
them
,
or
otherwayes
they
may
be
charged
with
accession
thereto
:
Thus
Ieroboams
appointing
the
meanest
of
the
people
to
be
Priests
,
and
his
beginning
defection
by
his
example
,
(
though
he
seemed
not
altogether
to
forsake
the
true
God
)
disposed
the
people
for
a
further
length
,
and
had
influence
upon
their
going
a
whoring
after
Baal
and
other
Idols
of
the
Nations
:
Thus
also
Solomon
was
guilty
of
much
grosse
idolatry
by
his
connivance
at
it
,
and
taking
himself
to
worldly
pleasures
and
miskenning
the
things
of
God
,
although
it
's
like
he
did
not
actually
f●…ll
in
that
grosse
idolatry
himself
.
And
if
Magistrates
were
seriously
reflecting
on
themselves
,
and
affected
with
their
own
negligence
and
carelesnesse
in
preventing
of
such
things
,
whereof
possibly
they
might
find
themselves
guilty
,
this
were
a
great
length
,
and
other
questions
would
be
the
sooner
cleared
,
and
seriousnesse
would
make
them
find
out
remedies
for
such
an
evil
.
3.
Their
duty
may
be
looked
upon
in
reference
to
others
,
wherein
they
may
and
ought
to
extend
themselves
for
preventing
the
spreading
of
the
infection
amongst
these
that
are
clean
,
by
such
like
means
,
As
,
1.
by
their
example
,
to
show
themselves
zealous
against
that
ill
,
and
to
abhor
the
questioning
and
disputing
of
the
truth
;
thus
the
example
of
a
Magistrate
is
often
of
much
weight
,
yet
car●…
it
not
be
accounted
any
coaction
.
2.
They
ought
to
endeavour
to
have
faithfull
and
honest
Ministers
,
who
by
their
diligence
and
oversight
may
exceedingly
conduce
to
the
confirming
of
these
that
stand
,
and
to
the
preventing
of
more
hurt
.
3.
They
may
and
ought
to
countenance
and
strengthen
such
as
are
faithfull
,
whether
among
Ministers
or
people
,
which
often
hath
no
little
influence
upon
the
disappointing
of
seducers
:
thus
it
is
said
,
2
Chron.
30.
22.
that
for
promoving
of
Reformation
,
Hezekiah
spoke
comfortably
to
all
the
Levites
that
taught
the
good
knowledge
of
the
Lord
:
which
is
added
,
to
shew
that
by
this
encouraging
of
honest
and
faithfull
Ministers
beyond
others
,
he
did
design
the
thriving
of
the
work
in
their
hands
,
both
by
heartning
them
to
be
zealous
in
it
,
and
also
by
making
them
to
have
the
more
weight
with
others
:
this
is
also
marked
of
Constantine
and
other
good
Emperours
,
that
zealous
and
faithfull
Ministers
were
particularly
taken
notice
of
,
and
honoured
by
them
,
beyond
others
.
4.
They
may
and
ought
to
employ
and
make
use
of
some
fit
instrumen●…s
for
the
preventing
of
seduction
,
and
may
provide
such
as
may
be
set
apart
for
studying
such
controversies
,
and
confuting
of
such
errours
,
that
the
truth
may
be
the
more
clear
.
5.
They
may
and
ought
to
endeavour
according
to
their
place
,
the
composure
and
allayment
of
all
the
lesser
and
more
petty
differences
and
heart-burnings
that
may
be
found
amongst
these
that
are
,
in
the
main
,
one
for
truth
;
for
often
(
as
was
said
)
a
vehement
spirit
of
errour
and
delusion
is
trysted
with
heart-burnings
,
divisions
and
offences
in
the
Church
,
and
amongst
the
Officers
thereof
:
there
were
petty
contests
in
Corinth
,
biting
and
devouring
one
of
another
in
Galatia
,
trysted
with
the
harmony
that
was
amongst
the
followers
of
the
seducers
:
and
at
the
Councell
of
Nice
there
was
not
only
difference
with
Arians
and
other
grosse
hereticks
,
but
also
there
were
petty
differences
and
contests
amongst
the
Bishops
and
Confessors
who
stood
for
truth
;
and
these
differences
are
most
advantagious
to
the
spreading
of
errour
,
and
the
removing
thereof
is
a
great
bulwark
against
the
same
.
It
is
marked
of
Constantine
at
that
Councell
of
Nice
,
that
amongst
other
means
which
he
used
to
suppresse
the
Arian
heresie
,
he
did
most
carefully
endeavour
the
removing
and
burning
of
such
differences
and
divisions
,
and
by
serious
Oration
pressed
the
oblivion
of
all
such
,
that
they
might
the
more
unitedly
and
with
the
lesse
diversion
be
in
capacity
to
oppose
the
common
enemy
.
For
certainly
,
when
Ministers
are
armed
one
against
another
upon
some
lesse
concerning
,
and
more
unprofitable
debates
,
(
as
,
alas
!
too
much
of
them
is
in
the
Christian
reformed-Church
at
this
time
)
there
cannot
but
be
the
lesse
strength
,
zeal
,
and
vigilancy
against
professed
enemies
in
the
most
substantiall
things
.
6.
They
may
,
and
ought
to
interpose
their
Authority
,
for
inhibiting
the
receiving
and
hearing
,
or
conversing
with
known
and
manifest
seducers
:
for
,
this
is
but
to
discharge
,
and
thereby
to
preserve
the
people
from
runing
to
their
own
hazard
,
even
as
men
ought
to
be
commanded
to
keep
at
distance
with
a
place
or
person
suspected
to
be
infectious
because
of
the
Pestilence
;
neither
could
such
a
restraint
be
accounted
any
diminution
of
their
just
liberty
,
yea
this
were
but
a
putting
to
of
their
sanction
to
the
clear
direction
which
the
Lord
layeth
upon
His
people
,
and
therefore
there
could
be
no
hazard
to
miscarry
in
it
,
especially
where
the
application
to
such
and
such
persons
,
might
be
as
clearly
discernable
from
the
Word
as
the
duty
is
.
7.
They
might
and
ought
to
give
their
countenance
unto
,
and
joyn
their
Authority
with
,
such
ecclesiastick
statutes
,
overtures
,
or
means
,
as
Church-judicatories
or
Officers
might
be
about
to
make
use
of
for
this
end
in
their
places
;
and
this
can
be
no
more
prejudice
to
liberty
,
to
countenance
with
their
authority
the
Ornance
of
Discipline
,
than
to
confirm
by
their
Authority
the
Ordinance
of
preaching
the
Gospel
.
8.
They
may
and
ought
to
preserve
the
Ordinances
from
being
interrupted
,
and
the
administrators
thereof
from
being
reproached
,
and
might
justly
censure
these
things
when
committed
.
9.
In
recovering
a
people
,
in
a
reeling
and
staggering
time
,
a
Magistrate
may
engage
them
to
formerly
received
truth
,
and
interpose
his
authority
for
this
end
,
as
is
recorded
of
Iosiah
,
2
Chron.
34.
31
,
32
,
33.
Also
,
10.
He
may
and
ought
to
remove
all
false
worships
,
and
endure
no
corrupt
preaching
,
or
writing
,
or
meetings
for
that
end
,
or
administrating
of
corrupted
Sacraments
,
or
any
Ordinance
other
than
what
is
allowed
;
for
,
Iosiah
did
cause
the
people
stand
to
the
Covenant
that
was
made
,
and
having
removed
all
Idolatrous
worship
,
he
made
Israel
to
serve
the
Lord
,
that
is
,
he
made
them
abandon
corrupt
worship
,
and
waiton
pure
Ordinances
,
as
keeping
of
the
Sabbaths
,
offering
of
sacrifices
,
&c.
and
that
according
to
the
manner
prescribed
by
the
Lord
.
Neither
was
it
a
wronging
of
their
liberty
,
to
do
so
:
Because
,
1.
it
was
the
preservation
of
their
liberty
,
to
keep
them
from
the
abominable
bondage
of
these
evils
.
2.
It
was
their
duty
to
abstain
from
these
,
and
to
follow
the
Ordinances
purely
,
and
the
Magistrate
may
well
put
people
to
that
.
3.
It
is
one
thing
by
force
to
keep
folks
from
dishonouring
God
in
a
corrupt
Religion
,
(
as
Iosiah
did
)
another
to
force
them
to
a
Religion
;
the
one
belongeth
to
the
ordering
of
the
outward
man
,
the
other
to
the
inward
.
4.
He
might
order
them
to
keep
the
Ordinances
,
and
in
going
about
them
to
keep
the
rule
,
because
that
is
but
a
constraining
of
them
to
the
means
whereby
Religion
worketh
,
and
a
making
them
,
as
it
were
,
to
give
God
a
hearing
,
leaving
their
yeelding
and
consenting
to
him
,
when
they
have
heard
him
,
to
their
own
wills
,
which
cannot
be
forced
;
yet
it
is
reason
that
when
God
cometh
by
His
Ordinances
to
treat
with
a
people
,
that
a
Magistrate
should
so
far
respect
His
glory
and
their
good
,
as
to
interpose
His
Authority
to
make
them
hear
.
5.
Also
,
there
is
a
difference
between
the
constraining
of
a
circumcised
or
baptized
people
,
to
worship
God
in
the
purity
of
Ordinances
,
as
they
have
been
engaged
thereto
,
which
was
Iosia's
practice
,
and
the
constraining
of
a
people
to
engage
and
be
baptized
,
which
were
not
formerly
engaged
;
because
,
actuall
members
of
a
Church
have
not
even
that
liberty
as
others
have
,
to
abandon
Ordinances
:
and
this
putteth
them
to
no
new
engagement
in
Religion
,
but
presseth
them
to
continue
under
former
engagements
,
and
accordingly
to
perform
:
Hence
we
see
,
that
both
in
the
Old
and
New
Testament
,
Church-members
have
been
put
to
many
things
,
and
restrained
from
many
things
,
which
had
not
been
pertinent
in
the
case
of
others
.
See
,
2
Chron.
15.
13.
In
the
fourth
place
,
there
are
many
things
also
in
their
power
,
in
reference
to
these
that
are
seducers
or
deluders
,
or
actually
deluded
,
which
might
be
and
ought
to
be
improven
for
the
Churches
good
;
(
not
to
speak
now
of
any
thing
that
may
infer
civil
or
capitall
punishment
,
upon
men
for
their
opinions
,
or
any
way
look
like
the
enforcing
of
Religion
upon
consciences
)
As
,
1.
Magistrates
might
and
ought
to
put
Ministers
and
Church-officers
and
others
to
their
duty
(
in
case
they
be
negligent
)
in
trying
,
discoverring
,
convincing
,
&c.
such
as
by
their
corrupt
doctrine
may
hazard
others
.
2.
They
may
and
ought
to
discountenance
such
in
their
own
persons
,
and
,
by
their
authority
,
inhibit
them
to
vent
any
such
thing
;
yea
under
certifications
:
yet
this
cannot
be
called
a
forcing
of
their
conscience
to
any
Religion
,
but
is
only
the
restraining
of
them
from
hurting
of
the
consciences
of
others
.
3.
When
such
certifications
are
contraveened
,
he
may
and
ought
to
censure
the
contraveeners
,
and
so
he
may
by
his
authority
put
them
in
an
incapacity
of
having
accesse
to
infect
others
;
yet
this
is
not
the
censuring
of
a
mans
opinion
,
for
he
might
possesse
his
opinion
without
censure
,
but
it
is
the
censuring
of
his
disobedience
,
and
the
prejudice
done
by
him
to
others
:
Nor
is
it
the
restraining
of
him
from
personall
liberty
,
because
of
it
,
but
because
he
doth
not
,
nor
will
not
use
his
personall
liberty
without
prejudice
to
the
whole
body
,
which
is
to
be
preferred
to
him
:
even
as
a
man
,
infected
with
the
pestilence
,
ought
justly
to
be
restrained
,
though
against
his
will
;
yet
cannot
that
be
accounted
a
restraint
of
just
liberty
;
for
,
it
is
no
just
liberty
to
have
liberty
to
hurt
others
.
4.
They
may
and
ought
to
destroy
such
books
as
they
use
to
spread
for
the
infecting
of
others
,
and
inhibit
and
stop
printing
of
them
,
or
actuall
selling
,
spreading
or
transporting
of
them
,
as
they
may
stop
carrying
of
suspected
or
forbidden
goods
.
5.
They
may
and
ought
to
restrain
idle
and
vagabound
travelling
of
such
suspected
persons
,
without
representing
of
their
necessary
businesse
to
some
,
appointed
for
that
effect
,
in
which
case
their
doing
hurt
by
such
a
voyage
,
might
be
prevented
,
and
they
have
a
passe
.
Also
,
they
might
constrain
them
to
follow
some
lawfull
occupation
,
and
to
be
diligent
therein
;
both
these
are
well
consistent
with
ordering
of
a
State
,
And
yet
it
is
such
busie
bodies
(
as
the
Apostle
speaketh
)
and
vagabonds
,
that
go
without
their
station
,
that
often
prove
most
hurtfull
to
the
Church
,
and
instrumentall
to
the
devil
,
as
being
Apostles
to
him
in
such
a
businesse
.
6.
They
may
and
ought
to
restrain
and
Censure
all
blasphemous
and
irreverent
expressions
and
speaches
against
the
Majesty
of
God
and
His
Ordinances
,
and
all
calumnies
and
bitternesse
against
faithfull
Ministers
or
Professours
that
adhere
to
truth
:
for
,
these
are
moral
sins
;
and
blasphemy
,
calumny
,
and
such
like
,
are
no
more
to
be
passed
over
without
Censure
in
such
,
than
in
others
who
are
not
professedly
tainted
with
errour
:
and
the
pretext
of
following
light
and
conscience
,
cannot
make
these
sins
tolerable
,
more
than
the
Nicolaitans
pretending
the
same
for
their
committing
adultery
and
other
filthinesse
:
And
this
is
not
to
punish
mens
opinions
,
or
force
their
consciences
,
but
to
punish
their
vices
,
even
such
as
have
been
hatefull
unto
,
and
punished
by
,
many
naturall
and
heathen
men
▪
7.
They
may
and
ought
by
their
authority
to
cause
them
hear
conferences
orderly
and
reverently
,
give
answers
discreetly
,
wait
on
their
trial
▪
and
such
like
,
before
Ecclesiastick
Assemblies
.
8.
They
may
and
ought
to
make
such
incapable
of
publick
places
of
trust
,
and
remove
them
from
such
:
Because
,
1.
they
cannot
be
supposed
to
imploy
their
pow●…r
singly
.
2.
Because
such
trust
agreeth
not
to
men
and
subjects
as
such
,
but
are
voluntarily
conferred
as
tokens
of
respect
put
upon
men
eminently
qualified
,
and
as
may
be
for
the
good
of
the
Commonwealth
:
And
therefore
it
cannot
be
justly
accounted
a
marring
of
their
liberty
as
men
or
subjects
.
Upon
this
ground
was
Maachah
the
mother
of
Asa
removed
from
being
Queen
,
or
having
any
government
,
1
King
.
15.
13.
2
Chron.
15.
16.
yet
it
cannot
be
said
she
was
wronged
when
she
was
so
dealt
with
.
In
these
steps
mentioned
,
we
have
not
aimed
to
lay
down
what
might
be
done
to
the
utmost
in
such
a
case
,
but
what
we
suppose
cannot
be
in
reason
denied
by
these
of
the
widest
principles
in
reference
to
this
matter
,
if
so
be
they
degenerate
not
utterly
to
loosnesse
.
If
it
be
said
,
That
it
seemeth
sufficient
for
the
Maigstrate
CHAP.
XV.
What
is
called-for
from
people
who
are
desirous
to
keep
themselves
pure
in
such
a
time
and
case
as
the
increasing
of
errours
and
seducers
.
IT
resteth
now
,
that
we
speak
something
of
a
peoples
duty
,
that
are
members
of
the
Church
where
such
delusions
are
vented
:
in
speaking
to
which
,
we
shall
follow
almost
the
same
method
as
in
the
former
.
1.
Then
,
people
would
be
affected
upon
the
appearance
of
such
an
ill
,
as
upon
the
news
of
sword
,
famine
or
pestilence
;
for
then
,
as
it
were
,
the
trumpet
soundeth
like
that
Angels
proclamation
,
Rev.
8.
13.
Wo
,
wo
,
wo
to
the
inhabitants
of
the
earth
,
because
of
the
Angels
that
are
to
sound
,
when
as
yet
all
these
Angels
did
principally
forwarn
of
spirituall
plagues
,
and
particularly
of
delusions
.
This
would
make
people
wary
and
serious
;
this
would
curb
vanity
,
mocking
,
laughing
and
puffing-up
;
this
would
make
him
that
standeth
,
take
heed
lest
he
fall
,
if
the
judgement
were
considered
as
a
thing
coming
from
God
,
and
evidencing
Him
to
be
angry
,
and
to
threaten
:
and
without
this
,
there
is
little
ground
to
expect
profiting
by
any
other
direction
.
2.
People
would
be
seriously
affected
with
the
falling
or
hazard
of
the
falling
of
any
they
hear
of
,
as
being
touched
with
zeal
for
God
,
and
sympathie
with
them
,
and
for
this
cause
,
would
humble
themselves
before
God
to
deprecate
that
stroak
and
plague
as
they
would
do
sword
,
famine
or
pestilence
.
3.
People
would
try
in
what
tearms
themselves
are
with
God
,
and
if
things
inwardly
be
in
good
case
,
if
there
be
any
guiltinesse
procuring
,
or
disposing
for
the
same
plague
,
such
as
little
love
to
the
truth
,
little
study
of
the
knowledge
of
the
truth
,
little
zeal
against
errour
,
or
simpathy
with
infected
Churches
that
are
at
a
distance
,
laughing
,
it
may
be
,
at
such
things
without
any
other
use
making
thereof
,
little
prayer
for
others
,
or
exhorting
or
admonishing
of
them
,
(
which
is
a
mean
for
preventing
of
unstedfastnesse
)
little
indeavour
,
according
to
mens
places
,
to
have
others
instructed
,
or
to
have
faithfull
▪
able
,
and
godly
Ministers
for
that
end
;
but
,
it
may
be
,
on
the
contrary
,
much
spiritual
pride
,
self-conceitednesse
,
tenaciousnesse
,
and
addictednesse
to
our
own
wills
and
opinions
,
prejudice
at
able
and
faithful
Teachers
,
and
readinesse
to
hear
every
thing
,
and
every
person
.
These
,
and
such
like
,
may
be
tried
,
and
when
found
,
ought
to
be
mourned
for
,
as
causes
of
humiliation
to
them
for
their
accession
to
such
a
plague
.
4.
They
would
endeavour
the
strengthening
and
confirming
of
themselves
in
the
knowledge
of
necessary
Truths
,
and
would
exercise
themselves
in
the
practice
of
uncontroverted
Godlinesse
,
and
,
by
all
means
,
would
eschew
jangling
debates
in
unnecessary
things
,
knowing
that
that
is
a
piece
of
the
enemies
subtility
,
once
to
engage
,
if
it
were
but
in
the
meanest
thing
;
for
,
thereby
he
doth
not
only
divert
from
more
necessary
things
,
and
weareth
away
livelinesse
,
but
doth
dispose
for
greater
things
,
as
was
formerly
marked
in
his
method
of
dealing
:
For
,
as
in
corrupt
practices
,
men
are
not
at
first
brought
to
an
height
of
prophanity
,
but
by
degrees
;
So
is
it
in
corrupt
doctrines
:
and
therefore
there
is
warinesse
called-for
here
in
debating
or
questioning
the
meanest
Truth
,
if
any
Truth
be
mean
.
5.
If
any
thing
be
really
doubted
of
,
means
would
be
used
in
a
sober
prudent
way
for
attaining
information
,
either
by
providing
and
reading
of
some
fit
Book
,
wherein
often
reasons
are
more
deliberate
and
full
,
and
may
be
more
deliberately
studied
and
digested
than
in
a
transient
discourse
;
but
in
this
,
special
respect
would
be
had
to
a
right
choice
,
and
for
that
cause
the
judgments
of
such
as
are
sound
and
able
to
discern
,
would
be
followed
in
this
;
or
,
where
God
giveth
occasion
,
it
may
be
done
in
sober
and
christian
conference
with
others
of
ability
and
integrity
,
especially
with
Ministers
,
who
ought
neither
to
decline
,
nor
rashly
misconstruct
the
same
,
but
affectionatly
and
tenderly
to
welcom
any
such
sober
persons
,
lest
they
be
provoked
to
consult
with
others
,
who
may
prove
Physicians
of
no
value
.
In
this
,
people
would
not
expresse
their
doubts
in
all
companies
at
random
,
nor
to
,
or
before
,
such
as
may
possibly
more
easily
take
up
the
doubt
,
and
with
more
difficulty
be
brought
off
;
when
therefore
such
a
doubt
is
to
be
moved
,
the
party
and
the
time
would
be
deliberatly
chosen
,
that
men
may
be
serious
therein
,
and
no
doubt
,
would
be
moved
for
debate
,
but
either
such
as
the
mover
can
himself
loose
,
or
in
such
company
where
he
may
expect
to
have
it
loosed
.
6.
People
would
endeavour
exceedingly
to
have
good
esteem
of
their
Ministers
and
Guides
,
and
to
be
diligent
and
reverent
observers
of
all
Ordinances
,
especially
at
such
a
time
;
for
,
Ministers
are
Guides
,
Heb.
13.
17.
And
Ordinances
are
appointed
to
keep
people
from
being
staggered
,
Eph.
4.
11
,
12
,
13
,
14.
and
it
is
to
such
that
the
Bride
is
directed
,
to
wit
,
to
keep
near
the
shepherds
tents
,
for
being
preserved
from
wandering
,
Song
1.
9.
And
the
more
that
the
devil
driveth
to
bear-in
prejudice
at
Ministers
,
and
blast
the
Ordinances
in
their
repute
,
the
more
are
people
to
wrestle
against
that
,
and
,
in
some
respect
,
to
be
more
blind
and
deaf
to
what
may
be
seen
and
heard
concerning
Ministers
faults
,
not
so
much
for
the
Ministers
respect
,
as
their
own
good
:
Therefore
the
Apostle
giveth
this
reason
for
his
pressing
of
obedience
and
submission
to
Ministers
,
Heb.
13.
17.
because
the
want
of
that
,
was
not
only
prejudicial
to
the
Minister
,
but
unprofitable
to
themselves
.
7.
People
would
have
an
eye
upon
the
way
that
faithfull
and
eminently
godly
men
have
gone
to
Heaven
by
,
before
them
;
This
is
to
follow
the
foot-steps
of
the
flock
,
Song
.
1.
9.
and
the
faith
and
patience
of
those
that
inherit
the
promises
,
Heb.
6.
12.
and
readily
we
will
find
such
to
be
most
sober
and
serious
,
and
farthest
at
a
distance
from
novelty
,
curiosity
,
or
absurd
opinions
.
And
it
's
no
little
part
of
the
boldnesse
and
impudency
that
often
accompanieth
new
delusions
,
that
they
generally
condemn
the
generation
of
Gods
People
,
as
if
no
way
were
to
Heaven
but
by
their
vain
inventions
,
this
will
be
no
little
stick
to
a
tender
mind
,
at
once
to
condemn
the
Religion
and
practice
of
such
a
cloud
of
witnesses
.
8.
They
would
be
carefull
when
they
hear
others
questioning
things
,
or
expressing
their
p●…judice
at
Ministers
,
Ordinances
,
or
established
Truths
,
to
endeavour
the
present
stopping
of
the
same
,
and
not
to
foster
any
thing
of
that
kind
by
moving
new
doubts
,
suspicions
,
or
giving
new
grounds
of
jealousie
against
Ministers
or
others
,
but
rather
would
gravely
and
wisely
endeavour
the
removing
of
the
same
.
9.
They
would
then
be
much
and
serious
in
the
exercise
of
christian
fellowship
,
observing
or
considering
one
another
,
provoking
one
another
,
and
,
as
the
word
is
,
Heb.
10.
24.
and
3.
12
,
13.
taking
heed
,
lest
there
be
amongst
them
an
evil
heart
of
unbelief
,
and
lest
any
of
them
be
hardened
:
but
,
exhort
(
saith
he
)
one
another
daily
,
as
the
remedy
of
that
.
There
is
no
time
wherein
christian
fellowship
is
more
called-for
,
and
wherein
it
may
be
more
profitable
,
than
at
such
a
time
,
if
it
be
rightly
ordered
and
managed
:
I
say
,
rightly
ordered
and
managed
;
for
,
often
the
pretext
of
christian
fellowship
is
abused
to
the
hatching
and
propagating
of
the
most
absurd
opinions
,
when
people
turn
light
and
frothy
,
taking
up
their
time
with
vain
janglings
and
diverting
from
the
main
scope
,
to
wit
,
edification
.
These
things
are
indeed
to
be
shunned
,
but
christian
fellowship
is
not
to
be
disclaimed
,
but
wisely
to
be
ordered
in
respect
of
the
persons
with
whom
,
and
occasions
upon
which
it
is
used
,
and
,
in
respect
of
the
matter
and
duties
insisted
on
,
which
is
to
be
the
confirming
of
themselves
in
some
truth
,
faithfull
freedom
in
admonishing
one
another
of
what
is
wrong
,
serious
endeavour
to
keep
repentance
,
humility
,
self-denial
,
and
the
like
graces
,
fresh
;
These
and
such
like
things
are
good
and
profitable
to
men
,
when
gravely
,
singly
,
faithfully
,
tenderly
and
inoffensively
followed
.
In
respect
of
persons
infected
,
the
peoples
duty
may
be
considered
in
these
steps
,
1.
As
they
are
to
be
affected
with
their
fault
,
and
to
pray
for
their
recovery
.
2.
As
they
have
occasion
,
to
testifie
their
dislike
of
their
way
▪
3.
Such
as
are
noted
or
known
to
be
instrumental
in
the
carrying-on
of
novelties
,
ought
by
all
means
to
be
shunned
.
As
,
1.
their
company
and
fellowship
is
to
be
avoided
,
Rom.
16.
17
,
18.
Men
are
to
beware
of
them
,
Matth.
7.
Philip.
3.
2.
Secondly
,
They
are
not
to
receive
such
into
their
house
,
nor
to
give
them
a
salutation
,
or
bid
them
God-speed
,
3
Epistle
of
Iohn
,
ver.
10.
They
are
to
have
no
company
with
them
,
2
Thess.
3.
14.
We
conceive
there
is
no
duty
that
is
more
pressingly
urged
upon
the
People
of
God
,
both
in
the
Old
and
New
Testament
,
as
may
be
clear
by
considering
,
not
only
the
fore-cited
places
,
but
many
other
places
of
Scripture
,
especially
that
place
,
Prov.
19.
27.
Cease
,
my
son
,
to
hear
the
instruction
[
that
causeth
]
to
erre
from
the
words
of
knowledge
.
And
there
is
this
double
reason
for
it
,
1.
There
is
nothing
conduceth
more
to
preserve
those
that
are
intire
;
For
,
it
is
hard
to
walk
upon
fire
,
and
not
be
burnt
,
Prov.
7.
27
,
28.
and
the
experience
of
not
a
few
confirmeth
this
;
for
,
many
had
not
declined
,
had
they
keeped
distance
even
from
the
garments
that
were
so
defiled
and
infected
;
and
it
's
a
hearing
of
such
instruction
that
causeth
to
erre
from
the
way
of
understanding
.
2.
There
is
nothing
more
usefull
to
convince
the
persons
infected
,
and
to
make
them
ashamed
;
which
is
another
reason
why
the
Lord
doth
command
this
.
And
we
may
adde
,
that
there
is
nothing
that
doth
more
evidence
respect
to
God
,
and
reverencing
of
Him
;
and
nothing
that
is
more
becoming
a
sinner
,
that
is
sensible
that
he
hath
corruption
,
than
that
he
standeth
in
aw
to
come
near
a
seen
tentation
;
For
,
God
is
jealous
,
and
will
not
abide
mens
hazarding
of
themselves
to
be
carried
a
whoring
from
Him
:
and
men
are
not
free
of
corruption
,
and
so
readily
are
capable
of
what
is
corrupt
.
It
may
be
that
people
do
think
that
there
is
no
ill
and
hazard
in
trying
any
thing
,
that
so
,
proving
all
things
,
they
may
hold
fast
what
is
good
;
and
also
,
that
it
may
be
Ministers
fearing
the
diminishing
of
their
own
particular
respect
,
that
doth
make
them
presse
this
,
and
that
it
proceedeth
from
their
carnall
passion
;
But
such
would
consider
,
1.
If
our
blessed
Lord
Jesus
,
and
His
Apostles
,
did
restrain
people
from
any
due
liberty
,
when
they
expresly
prohibit
their
companying
with
such
,
and
hearing
of
such
,
especially
where
it
is
done
purposely
,
usually
and
deliberatly
.
And
,
we
suppose
,
that
there
is
scarce
a
direction
in
reference
to
any
particular
in
the
Word
more
frequently
,
weightily
,
and
peremptorily
pressed
than
this
,
as
the
places
alleaged
do
clear
.
2.
They
〈◊〉
consider
,
if
our
blessed
Lord
Jesus
,
or
the
Apostles
,
had
any
fear
of
losing
their
respect
,
or
of
inability
to
maintain
their
point
against
any
Seducers
;
yet
do
they
presse
this
themselves
,
and
command
and
charge
other
Ministers
after
them
,
to
presse
this
also
upon
their
hearers
.
3.
They
would
consider
,
if
these
(
to
wit
,
our
blessed
Lord
and
the
Apostles
)
did
foster
carnal
passion
,
whileas
yet
they
so
pressed
the
people
,
and
did
reprove
the
suffering
of
such
to
continue
in
fellowship
;
Yea
also
▪
they
di●…
so
practise
it
themselves
,
the
Church-history
recordeth
,
that
the
Apostle
Iohn
having
entered
a
Bath
,
where
the
heretick
Cerinthus
was
,
he
did
immediatly
in
hast
go
out
,
professing
fear
to
be
ruined
with
him
,
if
he
should
continue
under
the
same
roof
.
4.
They
would
consider
,
if
the
meaning
of
such
places
,
as
,
Prove
all
things
,
Try
the
spirits
,
be
such
as
necessitates
folks
to
give
hearing
unto
every
novelty
.
For
,
1.
that
is
not
possible
,
that
every
person
should
enquire
and
put
to
trial
every
errour
and
every
opinion
.
2.
Th●…
people
are
not
in
capacity
to
do
so
.
3.
This
directly
crosseth
the
letter
and
scope
of
the
former
precepts
,
which
were
given
even
then
,
when
this
command
of
proving
all
things
,
was
given
.
It
must
be
understood
therefore
,
as
agreeing
therewith
,
and
to
point-out
that
no
doctrine
should
be
admitted
without
proof
,
upon
the
trust
of
any
bearer
,
but
ought
to
be
tried
,
if
it
be
the
Word
of
God
,
as
the
Bereans
did
,
Act.
17.
but
it
doth
not
allow
them
positively
to
try
every
thing
,
especially
how
grosse
soever
it
be
,
without
trial
,
though
it
command
them
not
to
admit
any
thing
without
proof
.
Further
,
a
main
part
of
the
peoples
duty
is
to
concur
in
their
places
,
for
countenancing
and
adding
weight
unto
the
respective
Sentences
,
and
steps
,
which
are
called-for
from
Ministers
in
their
stations
:
As
,
1.
to
contribute
what
clearnesse
they
●…an
for
the
discovery
and
triall
of
such
persons
.
To
add
their
testimony
to
the
truth
,
and
thereby
to
make
the
means
of
conviction
the
more
weighty
to
them
.
3.
By
evidencing
of
their
dislike
of
the
persons
obstinacy
,
and
their
acknowledgement
of
the
justice
and
necessity
of
drawing
forth
further
Sentences
against
them
.
4.
In
shunning
of
their
company
,
abstaining
from
familiarity
,
and
otherwayes
,
to
expresse
their
indignation
against
their
way
.
5.
In
carrying
to
them
accordingly
as
they
are
Sentenced
,
that
so
they
may
ratifie
the
same
,
and
in
their
place
,
endeavour
the
making
of
it
weighty
,
and
eff●…ctuall
upon
the
persons
,
that
thereby
,
they
being
made
ashamed
,
may
the
more
readily
be
humbled
,
and
turned
therefrom
.
And
people
are
by
all
means
to
shun
such
familiarity
,
especially
with
Excommunicate
persons
,
as
may
lessen
the
weight
of
their
Sentence
,
or
mar
their
being
ashamed
,
which
indeed
will
make
people
guilty
of
despising
the
Ordinance
of
Christ
,
and
obstructing
the
fruit
thereof
unto
a
brother
,
and
also
make
themselves
obnoxious
to
Censure
,
as
being
scandalous
by
so
doing
.
CHAP.
XVI
.
What
further
duty
is
required
of
private
Professors
towards
Hereticks
that
are
cut
off
.
IF
it
be
asked
,
What
duty
further
is
called-for
from
private
persons
towards
a
person
cut
off
?
Answ.
I
suppose
these
things
are
called-for
,
1.
Abstinence
from
unnecessary
civil
fellowship
,
as
,
not
to
frequent
their
company
,
to
visit
them
,
to
dine
or
sup
with
them
,
or
to
have
them
dining
or
supping
with
us
,
or
to
use
such
familiarity
in
such
things
,
as
useth
to
be
with
others
,
or
possibly
hath
been
with
them
:
So
it
is
,
1
Cor.
5.
and
it
is
no
lesse
the
peoples
duty
to
carry
so
,
that
it
may
be
a
mean
for
their
edification
,
than
proportionally
it
is
the
Ministers
duty
to
instruct
,
passe
Sentence
,
&c.
2.
Their
would
be
an
abstinence
from
Christian
fellowship
,
that
is
,
we
would
not
pray
with
them
,
read
or
confer
of
spirituall
purposes
,
(
purposly
at
least
)
nor
do
any
such
thing
that
belongeth
to
Christian-communion
,
that
is
,
to
reject
him
in
that
sense
from
Christian
fellowship
,
and
to
account
him
as
an
heathen
man
or
publican
.
In
this
respect
,
we
cannot
walk
with
an
excommunicate
man
,
as
we
may
walk
with
other
Christians
;
And
,
in
the
first
respect
,
we
cannot
walk
with
them
,
as
we
may
walk
with
other
heathens
,
that
,
it
may
be
,
are
guilty
of
as
grosse
sins
upon
the
matter
;
for
,
the
Word
of
the
Lord
,
putteth
this
differeece
expresly
between
them
and
these
who
are
simply
heathens
,
1
Cor.
5.
3.
Yet
even
then
prayer
may
be
made
for
them
;
for
,
excommunication
is
no
evidence
,
that
a
person
hath
sinned
the
sin
against
the
holy
Ghost
;
or
,
that
their
sin
is
a
sin
unto
death
,
and
their
necessities
,
if
they
be
in
want
,
may
and
should
be
supplied
,
because
they
are
men
,
and
it
is
naturall
to
supply
such
;
they
may
be
helped
also
against
unjust
violence
,
or
from
any
personall
hazard
,
if
they
fall
in
it
;
and
as
occasion
offereth
,
folks
may
give
a
weighty
serious
word
of
admonition
unto
them
,
and
such
like
,
because
by
such
means
,
the
end
of
the
Sentence
and
its
weight
are
furthered
,
and
not
weakened
.
4.
These
that
are
in
naturall
relations
,
ought
to
walk
in
the
duties
of
them
,
as
Husbands
and
Wives
,
Parents
and
Children
,
Masters
and
Servants
,
Magistrates
and
Subjects
,
&c.
for
,
what
nature
bindeth
,
the
Church
doth
not
loose
.
5.
Men
may
follow
civil
businesse
,
as
paying
or
exacting
payment
of
debts
,
buying
or
selling
,
and
may
walk
in
such
things
as
are
requisit
for
humane
fellowship
and
society
,
because
,
though
Church
Censures
be
to
humble
and
shame
men
,
by
bearing
in
on
them
their
sinfulnesse
,
yet
it
is
not
to
undo
them
,
and
simply
to
take
away
a
being
from
them
.
6.
Yet
all
these
things
would
be
done
with
them
in
such
a
manner
,
As
,
1.
the
persons
may
shew
their
indignation
at
their
way
,
even
when
they
expresse
tendernesse
to
their
persons
.
2.
It
would
be
done
in
a
different
manner
from
what
useth
to
be
with
others
,
not
under
such
a
Sentence
,
that
so
they
may
bear
out
their
respect
to
the
Sentence
,
even
when
they
shew
respect
to
them
.
Therefore
,
there
would
not
be
such
frequencie
in
medling
with
such
persons
,
nor
would
it
be
with
familiarity
or
many
words
,
and
long
discourses
to
other
purposes
,
nor
with
laughing
,
and
with
such
chearfulnesse
,
intimacie
or
complacencie
,
as
is
used
with
others
.
But
,
in
a
word
,
the
businesse
would
be
done
,
and
other
things
abstained
from
.
3.
When
,
what
is
necessary
is
past
,
except
it
be
on
necessity
,
folks
would
not
eat
or
drink
with
them
at
the
time
of
doing
their
businesse
,
or
after
the
closing
of
the
same
;
because
that
doth
not
necessarily
belong
to
them
as
men
,
and
by
so
doing
,
the
due
distance
would
not
be
keeped
;
and
this
is
the
great
practick
,
so
to
carry
to
them
as
the
weight
of
the
Sentence
be
not
lessened
,
nor
they
prejudged
of
what
otherwayes
is
necessary
to
their
being
,
but
that
so
every
opportunity
may
be
taken
,
whereby
their
edification
may
be
advanced
.
If
what
is
before
said
,
be
considered
,
We
suppose
there
will
be
no
great
need
to
add
arguments
to
provoke
either
Ministers
or
others
to
be
zealous
in
prosecuting
their
respective
duties
;
Yet
these
few
considerations
may
be
taken
notice
of
,
and
pondered
to
this
purpose
,
1.
That
scarcely
hath
delusion
,
though
never
so
grosse
,
ever
broken
in
into
a
Church
,
and
for
a
time
been
forborn
,
but
it
hath
carried
away
many
therewith
,
and
hath
proven
exceedingly
inductive
to
much
sin
,
offence
,
reproach
,
division
,
bitternesse
and
ills
of
all
sorts
into
the
Church
of
Christ
:
Very
little
acquaintance
with
the
History
of
the
Church
,
will
put
this
out
of
question
.
2.
Consider
that
this
spirit
of
delusion
,
is
in
a
special
manner
fore-prophesied
of
,
to
have
a
great
reviving
and
strength
in
the
latter
dayes
;
it
is
said
,
1
Tim.
4.
1.
That
the
Spirit
speaketh
expresly
,
That
in
the
last
times
,
some
shall
depart
from
the
faith
:
And
why
is
that
expresly
added
,
but
to
give
warning
the
more
clearly
,
that
men
may
be
at
their
duty
?
Again
,
2
Tim.
3.
1.
This
know
,
that
in
the
last
dayes
,
perillous
times
shall
come
.
It
is
the
observation
of
a
holy
and
learned
man
,
that
in
this
place
,
it
is
the
last
dayes
;
in
the
former
,
the
last
times
,
as
if
this
did
relate
to
a
time
nearer
the
end
of
the
world
:
and
so
the
first
looketh
to
the
Popish
superstitions
and
abominations
,
(
and
indeed
,
the
nature
of
the
Doctrines
there
reproved
,
doth
seem
to
favour
this
)
and
this
last
place
doth
relate
to
the
grosse
delusions
,
that
under
the
pretext
of
the
form
of
godlinesse
,
were
to
succeed
to
these
;
And
therefore
men
,
according
to
their
places
,
ought
in
these
times
to
be
so
much
the
more
watchfull
and
zealous
,
s●…ing
the
Trumpet
hath
given
so
distinct
a
sound
.
3.
The
dreadfull
effects
which
such
ills
necessarily
bring
with
them
,
may
be
considered
;
it
is
not
ruine
to
bodies
or
estates
,
but
to
souls
;
it
is
not
simply
to
sin
,
and
to
permit
that
,
but
its
rebellion
;
and
which
is
more
,
It
is
to
teach
rebellion
,
and
to
carry
on
the
same
with
a
high
hand
against
God
;
and
what
will
stir
zeal
for
God
,
or
what
will
waken
love
to
,
and
sympathie
with
,
the
souls
of
others
,
if
this
do
not
?
4.
It
would
be
considered
,
how
often
zeal
,
diligence
and
faithfulnesse
of
men
in
their
several
places
(
as
hath
been
laid
down
)
have
proved
exceeding
helpfull
for
preventing
and
restraining
the
growth
of
such
evils
,
so
that
thereby
such
a
●…loud
hath
been
dryed
up
,
as
it
is
Rev.
12.
which
otherwayes
might
have
drowned
the
Woman
and
her
seed
;
and
,
Matth.
13.
it
is
marked
,
that
such
tares
are
sown
and
spring
up
,
not
while
men
are
watchfull
and
diligent
,
but
while
they
sleep
and
are
defective
in
their
duty
,
ver.
25.
for
,
diligence
in
the
use
of
means
,
hath
the
blessing
promised
which
others
cannot
expect
;
and
if
wrath
be
come
to
such
an
height
,
as
the
Lord
will
not
be
intreated
in
that
matter
,
yet
the
person
that
is
diligent
may
look
for
his
own
soul
for
a
prey
,
and
to
be
kept
on
his
feet
in
the
midst
of
tentations
.
5.
It
may
be
a
provocation
to
humility
and
watchfulnesse
,
to
consider
how
great
men
have
been
carried
away
with
the
most
vile
delusions
:
the
Church
of
Corinth
did
abound
in
most
eminent
gifts
,
yet
corrupt
teachers
wanted
not
influence
upon
them
.
The
Church
of
Galatia
hath
been
most
singularly
zealous
and
tender
,
yet
what
an
height
delusion
came
to
amongst
them
,
is
evident
,
so
that
they
were
bewitched
therewith
,
Galat.
3.
1.
In
Church-history
also
it
is
evident
,
that
most
eminent
men
have
been
carried
away
with
the
vainest
delusions
:
that
great
Light
,
Tertullian
,
became
tainted
exceedingly
with
the
delusions
of
the
Montanists
:
and
after-times
have
letten
us
see
,
that
the
eminentest
of
men
are
capable
of
defection
;
and
even
Stars
are
often
made
to
fall
from
heaven
by
such
storms
.
6.
It
is
dreadfull
also
to
consider
how
difficultly
men
are
recovered
from
these
delusions
.
It
's
a
rare
thing
to
find
in
Scripture
,
or
in
History
,
any
observable
recovery
of
a
person
that
hath
slipped
in
this
kind
.
Sometimes
indeed
persons
,
that
through
fear
have
been
brought
to
deny
Christ
,
or
to
countenance
Idolatry
in
a
particular
act
,
are
marked
with
much
tendernesse
and
satisfaction
to
acknowledge
their
failing
,
and
to
abandon
it
;
for
,
often
such
a
failing
is
the
fruit
of
some
surprizal
,
and
is
of
infirmity
;
but
the
recovery
of
a
person
,
who
hath
with
a
kind
of
deliberation
drunken-in
errour
and
rejected
convictions
,
is
a
most
rare
thing
,
and
hath
a
peradventure
added
thereto
,
2
Tim.
2.
23.
(
as
was
formerly
marked
)
which
will
not
readily
be
found
in
any
other
case
;
yea
,
often
such
persons
do
wax
worse
and
worse
,
and
one
delusion
draweth-on
another
till
it
come
to
the
greatest
height
of
absurdity
.
PART
IIII.
Concerning
Scandalous
Divisions
.
CHAP.
I.
How
heresie
,
schism
and
division
differ
,
together
with
the
several
kinds
of
division
.
HAving
now
come
this
length
,
there
is
one
thing
of
nigh
concernment
to
what
is
past
,
which
possibly
might
be
usefull
to
be
enquired
into
,
Concerning
such
scandals
as
cannot
be
called
in
the
former
sense
doctrinall
,
not
yet
personall
;
because
there
may
be
purity
in
the
one
,
and
regularity
and
orderlinesse
in
the
other
respect
,
and
yet
actually
there
may
be
a
scandal
and
an
offence
or
occasion
of
stumbling
lying
in
the
way
of
many
,
and
that
is
,
by
schisms
and
divisions
in
the
Church
,
or
amongst
the
people
of
God
.
This
we
1.
Because
such
divisions
are
as
really
scandalous
evil
workers
,
that
is
,
the
spreaders
of
corrupt
doctrine
,
are
also
called
the
concision
,
Phil.
3.
1
,
2
,
&c.
and
in
experience
we
often
find
,
that
a
spirit
of
division
waiteth
upon
delusion
,
and
oftentimes
doth
take
up
and
prevail
,
even
over
those
who
have
been
preserved
from
the
delusion
;
As
in
a
great
storm
,
some
places
have
great
and
dreadfull
blasts
and
drops
,
who
yet
may
be
keeped
free
from
the
violence
of
the
tempest
;
Even
so
,
this
deluge
of
errour
,
hath
showrs
of
divisions
waiting
upon
it
,
which
often
may
affect
these
who
are
preserved
from
the
violence
of
delusion
it self
;
which
maketh
,
that
the
speaking
something
to
this
,
doth
not
impertinently
follow
upon
the
former
.
4.
Because
if
this
be
wanting
,
what
is
said
in
the
former
cases
,
is
palpably
defective
,
especially
at
such
a
time
,
when
there
is
no
lesse
cause
to
observe
this
evil
,
than
any
of
the
former
.
This
being
,
as
to
them
,
in
some
respect
a
cause
that
bringeth
them
forth
and
fostereth
them
,
and
,
in
some
respect
,
an
effect
which
necessarily
and
naturally
followeth
upon
them
:
for
,
divisions
breed
both
scandals
in
practice
and
doctrine
;
And
again
,
scandal
in
these
,
doth
breed
and
entertain
divisions
.
2.
What
we
would
say
,
shall
be
drawn
to
these
For
the
first
,
We
take
it
for
granted
,
that
there
is
such
a
thing
as
division
in
the
Church
;
which
is
not
to
be
looked
upon
as
any
new
or
strange
thing
;
for
,
the
Scripture
maketh
it
clear
,
and
the
History
of
the
Church
putteth
it
out
of
question
:
Concerning
which
we
may
premit
these
few
things
,
1.
That
the
division
which
is
intended
here
,
is
not
every
contest
,
and
alienation
of
mind
,
and
difference
of
practice
incident
to
men
;
but
that
which
is
proper
to
the
Church
concerning
Church
affairs
,
and
so
is
to
be
distinguished
from
civil
debates
and
contentions
.
We
would
advert
also
,
that
there
may
be
Church
differences
that
fall
not
under
the
charge
of
Scandal
,
as
when
in
some
things
,
men
of
conscience
are
of
different
judgements
,
yet
carry
it
without
any
offence
or
breach
of
charity
;
Or
,
when
in
some
practices
there
is
diversity
with
forbearance
,
as
was
in
Policarpus
dayes
,
and
the
time
of
Iraeneus
(
about
Easter
matters
)
These
we
speak
not
unto
.
2.
Although
sometimes
titles
and
expressions
may
be
used
more
generally
and
promiscuously
;
yet
,
in
this
discourse
,
we
would
distinguish
between
these
three
,
Heresie
,
Schism
and
Division
,
without
respect
to
what
otherwayes
useth
to
be
done
.
And
,
first
,
Heresie
,
is
some
errour
in
doctrine
,
and
altare
contra
altare
,
that
is
,
altar
against
altar
,
whenas
the
Lord
allowed
but
one
,
even
in
reference
to
His
own
worship
.
2.
Schism
may
be
in
worship
,
that
is
,
when
,
it
may
be
,
both
the
same
Doctrine
and
Government
is
acknowledged
,
yet
there
is
not
communion
keeped
in
Church-ordinances
,
as
in
Prayer
,
Word
and
Sacraments
;
but
a
separate
way
of
going
about
these
is
followed
.
It
seemeth
,
that
this
was
in
part
the
schism
of
the
Corinthians
(
whatever
was
the
rise
thereof
)
that
they
had
a
divided
way
of
communicating
,
and
of
going
about
other
duties
,
and
other
Ordinances
,
as
may
be
gathered
from
1
Cor.
11.
18
,
19
,
20
,
21.
with
33.
This
kind
of
schism
hath
been
frequent
in
the
Church
,
and
hath
flowed
not
so
much
from
dissatisfaction
with
the
Doctrine
and
Government
thereof
,
as
with
the
constitution
of
the
Members
,
or
failings
of
the
Governours
.
Thus
it
was
in
the
case
of
the
Novatians
,
Donatists
,
Meletians
,
Cathari
and
others
,
of
whom
it
is
recorded
,
that
their
fault
did
not
consist
in
setting
up
any
strange
Doctrine
▪
or
in
rejecting
of
the
truth
(
at
least
at
the
first
)
but
in
breaking
the
band
of
communion
,
as
Augustine
hath
it
often
;
for
,
saith
he
,
Schismaticos
facit
non
diversa
fides
sed
communionis
disrupta
societas
,
contra
Faustum
,
lib.
20.
Again
,
he
saith
of
the
Donatists
,
Ad
Bonifac.
Epist.
50.
Nec
de
ipsa
fide
vertitur
quaestio
,
sed
de
sola
communione
infaeliciter
litigant
,
&
contra
unitatem
Christi
rebell●…s
inimiciti●…s
,
perversitate
sui
erroris
,
exercent
.
And
this
sort
of
schism
doth
often
draw
with
it
the
former
,
there
being
no
way
to
maintain
this
without
the
other
.
Of
this
schism
there
are
many
kinds
,
according
to
its
several
rises
and
degrees
;
and
also
,
according
as
it
extendeth
to
the
breaking
of
communion
in
whole
,
from
Ordinances
,
or
in
part
only
from
some
,
or
in
some
Ordinances
,
as
appeareth
to
have
been
in
the
Church
of
Corinth
,
where
there
hath
not
been
a
totall
schism
,
though
it
hath
been
in
that
Ordinance
of
the
Supper
especially
;
and
it
is
like
also
,
that
that
schism
hath
been
occasioned
,
because
of
the
corruption
of
some
members
,
with
whom
others
have
scared
to
communicate
;
and
therefore
have
not
tarried
for
them
:
for
,
the
Apostle
doth
particularly
condemn
this
,
and
exhort
them
to
tarry
one
for
another
;
and
to
attain
this
,
he
doth
clear
them
of
what
was
necessary
for
right
partaking
,
to
wit
,
the
examining
of
themselves
,
ver.
28.
and
doth
declare
unto
them
,
that
who
so
did
eat
unworthily
,
and
did
not
prepare
himself
,
did
eat
and
drink
damnation
;
but
to
himself
,
and
not
to
others
:
wherefore
,
saith
he
,
ye
need
not
be
so
anxiously
solicitous
how
they
be
prepared
,
or
of
what
sort
they
be
that
are
with
you
,
but
examine
your selves
,
and
tarry
one
for
another
,
that
there
be
not
a
schism
amongst
you
.
And
this
he
speaketh
,
even
when
he
hath
been
reproving
drunkennesse
among
the
Communicants
,
yet
will
he
not
admit
that
as
an
excuse
,
why
private
persons
should
Communicate
separatedly
,
which
was
their
practice
.
This
was
spoken
of
in
the
first
part
.
This
Schism
,
however
it
be
understood
,
hath
ever
proven
exceeding
hurtfull
to
the
Church
,
and
hath
been
an
inlet
and
nursery
to
the
greatest
errours
;
It
is
most
pressingly
condemned
in
the
Scriptures
,
even
with
as
great
weight
as
corrupt
doctrine
and
heresie
are
,
and
it
is
attributed
to
that
same
originall
,
to
wit
,
the
flesh
,
with
witchcraft
,
idolatry
,
heresie
,
&c.
Gal.
5.
20.
It
hath
ever
been
most
weighting
to
faithfull
Ministers
,
most
offensive
to
people
of
all
sorts
,
most
advantageous
to
the
enemies
of
the
truth
,
and
hath
made
the
Church
most
vile
and
contemptible
before
the
world
,
as
we
may
see
in
the
sad
complaints
and
writings
of
the
Fathers
,
in
reference
to
the
Novatians
,
Donatists
and
others
of
that
kind
:
It
hath
also
proven
most
dangerous
to
these
who
have
been
engaged
therein
,
and
often
hath
been
a
snare
to
bring
on
some
spiritual
desertion
,
deadness
of
spirit
,
security
,
self-confidence
,
or
some
other
spirituall
evils
of
that
kind
,
or
to
dispose
for
receiving
a
more
grosse
tentation
,
as
was
formerly
marked
.
Also
,
it
may
be
observed
,
that
such
schisms
have
spread
very
suddenly
in
some
places
of
the
world
,
but
have
not
been
easily
removed
;
for
,
these
schisms
of
the
Novatians
and
Donatists
did
trouble
the
Church
for
severall
generations
,
which
might
be
enough
to
make
men
think
the
breach
of
unity
,
in
that
respect
,
to
be
no
little
evil
,
and
to
make
them
fearfull
to
fall
in
the
same
.
But
because
every
schism
properly
doth
imply
some
errour
in
doctrine
,
although
it
doth
not
arise
from
the
same
,
therefore
we
shall
forbear
to
speak
any
thing
particularly
to
this
,
because
what
hath
been
said
of
errours
in
doctrine
,
may
in
part
be
applyed
here
:
For
,
we
will
find
,
that
schism
doth
imply
one
,
or
all
of
those
.
1.
That
such
apprehended
corruptions
do
either
make
such
a
society
to
be
no
Church
,
or
communion
with
that
Church
in
other
Ordinances
,
to
be
unlawfull
because
of
such
corruptions
,
or
of
such
corrupt
members
.
2.
That
there
may
be
a
distinct
erected
Church
beside
a
Church
,
which
yet
may
not
be
of
communion
with
that
other
Church
.
3.
These
or
such
consequences
,
that
either
the
Church
of
Christ
in
the
earth
is
not
one
,
(
which
truth
of
the
unity
of
the
Catholick
visible
Church
,
is
the
main
ground
of
all
Church-union
and
communion
)
Or
,
that
that
one
Church
may
be
of
such
heterogeneous
or
dissimilary
parts
,
as
the
one
of
them
ought
not
to
have
communion
with
the
other
;
Or
,
at
least
this
,
that
a
person
ought
to
seek
his
own
satisfaction
and
consolation
,
though
to
the
prejudice
and
renting
of
the
Church
,
and
to
the
generall
offence
and
stumbling
of
all
others
;
The
fairest
schism
and
separation
,
must
imply
one
of
these
:
for
,
it
cannot
be
conceived
,
that
otherwayes
men
would
act
so
directly
,
according
to
these
principles
,
if
they
did
not
take
them
for
granted
.
It
is
to
be
adverted
,
that
as
there
is
an
unjust
schism
,
that
is
,
a
separation
without
any
cause
at
all
;
so
there
is
a
rash
and
scandalous
schism
,
that
is
,
when
it
is
beyond
the
ground
given
;
or
,
when
the
ground
given
,
is
not
such
as
will
warrant
such
a
separation
:
Which
may
be
,
1.
when
the
separation
or
schism
is
upon
some
occasion
which
is
indeed
a
defect
in
the
Church
,
but
not
such
as
doth
make
communion
therein
sinfull
,
as
that
in
Corinth
.
Or
,
2.
when
,
it
may
be
,
the
schism
is
extended
beyond
the
ground
,
that
is
,
when
suppose
one
could
not
communicate
in
the
Lords
Supper
in
such
a
Church
,
because
of
some
sinfull
corruption
in
that
Ordinance
,
if
,
upon
that
occasion
,
one
should
separate
from
communion
in
all
Ordinances
,
that
were
to
exceed
the
ground
given
.
Or
,
3.
when
no
professed
schism
is
owned
;
yet
when
really
and
indeed
it
is
practised
,
so
as
men
can
neither
justifie
a
schism
,
or
separation
upon
such
a
ground
,
nor
yet
altogether
vindicate
their
practice
from
inferring
the
same
,
in
which
respect
,
the
schism
and
rent
floweth
from
affection
,
or
inclination
,
and
not
from
well
grounded
light
,
or
reason
,
and
so
cannot
be
but
rash
and
unwarrantable
.
4.
It
may
be
,
in
the
manner
,
precipitant
,
when
either
means
have
not
been
used
to
remove
that
ground
if
it
be
just
;
or
,
when
men
so
heighten
some
lesser
defect
in
a
Church
by
aggreging
it
with
such
circumstances
,
as
may
make
it
appear
to
themselves
or
others
,
a
ground
sufficient
to
bear
and
warrant
separation
;
or
,
in
such
a
way
,
to
vent
their
dissatisfaction
with
things
,
or
persons
,
as
thereby
to
hurt
the
unity
of
the
Church
,
or
to
occasion
a
rent
,
or
division
,
or
schism
in
the
same
,
when
▪
it
may
be
,
others
beside
their
intention
may
thus
conclude
,
A
Church
so
corrupted
,
&c.
is
not
to
be
keeped
communion
with
,
(
and
,
it
may
be
,
the
proposition
is
sound
and
so
qualified
,
as
it
is
acknowledged
by
all
Divines
)
But
this
or
that
particular
Church
is
such
.
This
again
,
is
offered
to
be
made
out
by
the
too
vehement
aggravation
of
some
lesser
defect
,
which
may
seem
to
confirm
that
assumption
:
and
in
practice
,
it
may
be
observed
,
that
as
some
will
lay
down
premisses
concerning
a
schism
,
who
yet
dare
not
act
according
to
the
conclusion
,
and
actually
separate
,
So
others
will
keep
the
conclusion
,
and
actually
separate
in
practice
,
who
yet
durst
not
in
Thesi
absolutely
maintain
schism
to
be
lawfull
upon
such
a
ground
.
It
is
to
be
adverted
,
that
schisms
and
divisions
are
so
nigh
in
nature
and
names
,
that
we
may
use
instances
for
illustration
of
either
promiscuously
.
The
third
word
,
is
Division
,
which
doth
not
at
the
first
view
differ
from
Schism
;
yet
we
do
take
it
here
as
different
,
and
to
agree
to
such
Divisions
and
Dissentions
in
the
Church
as
are
consistent
with
communion
both
in
Government
and
Worship
,
and
have
not
a
divided
Government
or
Worship
following
them
,
as
in
the
former
case
.
Of
such
there
are
many
instances
in
Scripture
and
Church-history
,
as
we
may
observe
by
considering
these
Distinctions
thereof
.
1.
There
is
a
Doctrinal
Division
,
as
when
2.
There
are
some
Divisions
that
may
be
called
Practical
and
do
indeed
imply
some
difference
of
opinion
,
but
do
also
infer
somewhat
in
practice
:
Of
this
sort
was
the
division
about
Easter
in
primitive
times
before
it
came
to
a
schism
,
some
keeping
one
day
,
some
another
.
And
in
after-times
it
abounded
,
when
some
acknowledged
the
ordination
of
such
a
Bishop
,
and
others
not
;
when
some
acknowledged
the
authority
of
such
a
Council
,
and
others
not
,
and
so
had
divided
practices
.
3.
Some
Divisions
are
betwixt
particular
men
,
some
have
influence
upon
Churches
,
and
are
,
as
it
were
,
one
party
against
another
.
The
first
is
more
properly
a
difference
,
and
may
be
betwixt
eminently
godly
and
zealous
men
,
such
as
was
betwixt
Paul
and
Barnabas
,
Act.
15.
39.
and
is
called
a
contention
.
Such
also
we
will
find
in
Church-history
betwixt
Augustine
and
Ierome
,
Chrysostom
and
Epiphaneus
,
which
indeed
hath
a
contention
with
it
,
and
,
if
the
Lord
prevent
not
,
is
apt
to
make
parties
,
and
to
rent
the
Church
;
but
the
other
,
to
wit
,
the
acting
of
one
party
against
another
,
as
hath
been
seen
in
many
Councils
,
and
appeareth
to
have
been
amongst
the
Corinthians
,
when
one
adhered
to
one
person
,
and
one
to
another
;
This
,
I
say
,
looketh
like
faction
,
and
is
properly
division
.
4.
Division
may
be
considered
in
all
these
respects
as
it
is
in
judgment
,
or
in
affection
,
or
in
practice
.
It
is
in
judgment
,
when
they
are
not
of
the
same
mind
,
but
have
diverse
apprehensions
concerning
Truths
.
2.
It
is
in
affection
,
when
upon
that
difference
of
judgment
alienation
followeth
,
whereby
that
love
,
and
affection
,
and
charity
that
one
oweth
to
another
,
is
somewhat
cooled
or
discomposed
.
3.
It
is
in
practice
,
when
they
speak
and
act
differently
and
oppositly
;
as
if
it
were
an
advantage
to
Truth
for
the
one
to
crosse
and
undermine
what
the
other
doth
:
This
distinction
is
clearly
insinuated
,
1
Cor.
1.
10.
I
beseech
you
,
brethren
,
that
there
be
no
divisions
amongst
you
;
Which
is
branched-out
in
union
in
these
three
,
to
wit
,
speaking
the
same
thing
,
that
relareth
to
action
;
Of
being
perfectly
joyned
together
in
the
same
mind
,
that
relateth
to
affection
;
And
of
being
one
in
the
same
judgment
,
that
relateth
to
opinion
:
which
supposeth
that
there
were
divisions
opposit
to
all
these
,
which
also
often
go
together
.
5.
There
are
some
Divisions
,
which
(
to
say
so
)
are
negative
,
and
are
in
the
manner
and
circumstances
of
doing
some
duties
.
Thus
men
may
differ
and
take
diverse
wayes
,
yet
both
of
them
be
endeavouring
the
thriving
of
the
work
of
the
Gospel
,
and
no
way
labouring
to
crosse
each
other
,
or
to
make
one
another
lesse
weighty
and
succesful
.
Thus
Paul
and
Barnabas
,
after
their
contention
,
did
indeed
differ
in
their
manner
of
prosecuting
the
work
of
the
Gospel
,
yet
both
of
them
did
continue
faithfull
therein
,
and
neither
of
them
did
counter
plot
nor
counteract
to
others
.
Again
,
some
divisions
are
positive
(
to
say
so
)
when
men
do
not
only
differ
from
each
other
,
but
do
oppose
each
other
,
and
do
not
set
themselves
singly
to
prosecute
the
work
,
which
possibly
their
opposit
may
be
prosecuting
with
them
;
but
there
is
an
endeavour
to
lessen
the
authority
and
mar
the
actings
of
the
other
,
and
to
engage
men
in
the
approbation
of
that
particular
wherein
they
do
differ
,
which
savoureth
of
division
and
faction
properly
,
and
is
more
hurtfull
and
intolerable
,
when
as
the
first
is
more
tolerable
amongst
men
who
have
their
infirmities
;
and
it
's
like
,
that
such
were
the
divisions
of
Corinth
when
there
was
an
endeavour
to
cry
up
one
,
and
down
another
.
6.
Some
are
in
doctrine
,
for
difference
of
judgment
;
some
are
in
government
,
for
precedency
;
as
sometimes
was
amongst
the
Disciples
,
a
contest
who
should
be
greatest
:
which
is
not
so
much
for
Government
abstractly
,
and
considered
in
it self
,
or
about
what
should
be
done
,
as
it
is
for
the
persons
,
who
should
be
the
governours
and
doers
thereof
;
as
amongst
the
Disciples
,
it
is
not
the
question
,
What
kind
of
government
shall
be
?
or
,
What
should
be
the
Governours
duty
?
But
,
who
should
be
chief
and
have
the
main
hand
in
ruling
?
7.
Sometimes
Divisions
are
more
stated
and
deeply
rooted
,
when
some
way
mens
designs
are
crosse
,
though
not
in
the
main
,
yet
in
the
manner
of
carrying
them
on
.
Sometimes
again
,
they
are
more
occasional
,
and
arise
from
some
particular
act
or
circumstance
,
wherein
men
may
differ
,
and
may
be
when
neither
side
draweth-on
a
division
;
So
that
particular
of
taking
or
not
taking
Iohn
Mark
in
the
company
,
was
the
occasion
of
that
contention
and
division
betwixt
Paul
and
Barnabas
,
Act.
15.
when
otherwayes
there
was
an
harmony
in
the
series
and
strain
of
their
whole
way
.
8.
Sometimes
Divisions
are
betwixt
godly
and
orthodox
men
upon
the
one
side
,
and
corrupt
men
upon
the
other
;
as
were
the
divisions
of
the
Church
with
the
Arian
Hereticks
,
and
others
of
that
nature
.
Sometimes
again
,
they
are
amongst
godly
and
orthodox
men
on
both
sides
,
and
this
is
a
main
ingredient
in
,
and
aggravation
of
,
the
scandal
of
Division
,
when
it
is
amongst
Christ's
own
Disciples
;
and
this
is
that
which
we
would
especially
speak
to
:
Concerning
which
we
say
,
1.
That
there
is
such
a
thing
incident
to
the
Church
Barnabas
,
Act.
15.
The
Disciples
of
Christ
and
the
disciples
of
Iohn
;
yea
,
oftentimes
betwixt
the
Disciples
of
Christ
amongst
themselves
.
And
afterward
the
instances
of
Augustine
and
Ierome
,
Chrysostom
and
Epiphaneus
,
with
many
others
of
later
times
,
do
demonstrat
it
.
In
the
Old
Testament
we
find
Iob
and
his
friends
keeping
up
a
long
dispute
right
sharply
.
And
,
Numb.
12.
something
is
recorded
of
a
division
between
Moses
,
Aaron
and
Miriam
.
2.
This
Division
may
continue
long
,
and
come
to
the
letting
out
of
waters
,
Prov.
17.
14.
and
they
often
grow
,
even
amongst
good
men
,
so
as
to
provoke
much
sharpnesse
against
each
other
,
and
that
with
much
confidence
,
as
the
instances
given
do
clear
.
3.
Though
it
be
frequent
to
them
to
come
to
an
height
,
yet
they
are
not
easily
removed
,
even
amongst
the
best
;
This
being
true
,
Prov.
18.
19.
That
a
brother
offended
,
is
harder
to
be
won
than
a
strong
city
,
and
that
their
contentions
are
as
the
bars
of
a
castle
,
they
are
so
strongly
rooted
.
Hence
,
we
see
,
that
there
is
no
breaking
off
between
Iob
and
his
friends
▪
till
the
Lord
interpose
;
there
is
no
composing
of
the
matter
between
Paul
and
Barnabas
,
but
their
contention
continueth
so
hot
,
that
they
must
separate
;
Neither
is
CHAP.
II.
Whence
Divisions
do
arise
,
and
how
they
are
fostered
and
encreased
.
THis
division
doth
frequently
arise
,
and
is
continued
upon
very
small
occasions
;
for
,
it
is
not
ordinarily
grosse
heresies
or
palpable
abominations
,
that
do
draw
godly
and
learned
men
to
side
in
the
defence
thereof
,
but
things
of
lesser
concernment
;
which
we
will
find
to
be
such
as
these
,
1.
Some
various
and
different
apprehensions
of
truths
,
that
are
lesse
fundamentall
,
such
as
was
the
debates
about
meats
,
genealogies
,
and
other
questions
in
the
primitive
times
,
concerning
which
,
there
was
no
little
jangling
even
amongst
good
men
;
thus
is
it
when
Divines
presse
too
hotly
some
truth
,
not
simply
necessary
.
It
cannot
be
supponed
,
that
all
men
who
yet
see
but
in
part
should
be
of
that
same
mind
;
and
the
Lord
hath
left
some
things
,
as
it
were
,
to
be
the
matter
of
doubtfull
disputations
,
as
the
Apostle
speaketh
,
Rom.
14.
1.
and
though
there
be
truth
upon
the
one
side
of
every
debate
,
yet
considering
that
that
is
not
alway
easily
demonstrable
,
too
peremptory
deciding
and
pressing
of
such
things
,
cannot
but
occasion
strife
.
2.
Sometimes
it
floweth
from
the
mistake
of
some
3.
It
may
arise
from
different
apprehensions
about
Iohn
Mark
not
meet
to
be
taken
to
the
Ministery
again
in
their
company
,
seing
he
had
left
them
;
Barnabas
did
think
him
meet
and
would
have
him
,
whereupon
the
contention
and
division
followed
.
Often
also
,
we
find
in
the
Church-history
,
that
good
men
have
divided
upon
this
,
that
some
would
ordain
such
to
be
Presbyters
or
Bishops
,
whom
others
did
not
think
worthy
of
that
office
;
and
that
some
would
not
condemn
persons
or
writings
,
which
others
did
condemn
:
for
,
learned
men
often
think
the
condemning
of
a
person
or
doctrine
which
is
owned
by
them
,
or
the
refusing
to
condemn
a
person
or
doctrine
which
they
do
condemn
,
to
be
a
reflection
on
them
,
and
that
therefore
they
are
engaged
to
deal
with
such
,
as
with
the
principall
party
:
It
is
marked
,
that
the
rise
of
Chrysostome
and
Epiphaneus
their
difference
,
was
,
That
Chrysostome
did
not
so
go
alongs
in
the
condemning
of
Origen
,
and
his
writings
as
the
other
did
;
and
that
some
of
the
Clergie
of
Constantinople
had
refused
the
same
:
whereupon
Epiphaneus
began
in
preaching
to
enveigh
against
the
other
,
which
came
to
that
height
that
is
said
.
Also
,
somtimes
some
have
been
too
favourable
constructers
of
deluders
,
as
if
they
had
been
of
some
honesty
,
wherby
difference
hath
grown
with
others
who
knew
the
deceit
,
As
witnesse
the
first
Divisions
that
were
in
Phrygia
concerning
Montanus
,
because
some
being
simple
,
and
not
knowing
that
prophesie
,
in
an
extraordinary
manner
,
was
laid
aside
by
the
Lord
,
did
dispute
,
that
possibly
there
might
be
some
more
than
an
ordinary
thing
in
his
way
,
and
that
he
might
through
accesse
to
God
do
such
things
,
when
as
yet
they
were
not
infected
with
his
errours
:
This
did
breed
a
schism
;
when
others
necessarily
behoved
to
condemn
the
deeds
,
and
also
the
persons
▪
as
not
serving
the
Lord
,
but
their
own
bellies
,
Rom.
16.
ver.
16
17.
4.
It
usually
ariseth
from
secret
grudges
at
being
Who
should
be
the
greatest
,
was
a
bone
of
contention
among
them
,
especially
when
some
had
evidenced
their
too
great
pronenesse
and
inclination
to
prefer
themselves
to
others
;
This
also
had
influence
upon
that
muteny
which
Aaron
and
Miriam
did
stir
up
against
Moses
,
Numb.
12.
and
it
is
the
Lords
word
by
the
wise
mouth
of
Solomon
,
Only
by
pride
cometh
contention
.
5.
Too
much
insisting
on
,
and
aggreging
of
the
6.
They
are
occasioned
by
a
carnal
and
factiouslike
Moses
,
Numb.
12.
that
he
had
married
an
Ethiopian
woman
,
that
he
seemed
to
sleight
them
,
as
if
God
had
only
spoken
by
him
,
and
not
by
them
also
;
Epiphaneus
also
did
upbraid
Chrysostom
with
hypocrisie
;
Ierome
hugely
revileth
Vigilantius
,
whose
tenents
seem
to
be
as
near
truth
as
his
are
;
so
it
was
between
Demetrius
and
Theophilus
,
when
in
the
matter
of
fact
,
each
giveth
to
other
the
lie
.
5.
It
is
,
when
the
manner
of
carrying
on
a
thing
,
is
factious
,
as
endeavouring
,
to
make
sides
and
parties
under
hand
,
and
indirect
dealing
to
engage
others
in
their
7
It
may
be
by
the
imprudencie
of
such
as
have
Greg.
Nazianzen
to
say
,
He
never
desired
to
see
many
Bishops
together
)
and
the
Centuriators
give
this
reason
or
occasion
,
Dum
quidam
fidem
Nicenam
imprudenter
urgebant
,
alii
eam
acriter
impugnabant
.
8.
Too
much
peremptorinesse
where
there
may
be
Chalcedon
▪
(
which
was
indeed
a
famous
and
orthodox
Council
in
the
matter
)
The
former
instance
cleareth
this
also
.
9.
Sometimes
this
doth
come
from
dissatisfaction
10.
It
is
often
occasioned
by
the
encroachment
of
11.
It
hath
sometimes
arisen
from
the
Churches
meddling
in
extrinsick
or
unnecessary
things
;
and
seldome
12.
New
manner
of
expressions
,
or
new
moulds
of
the
Doctrine
of
the
Gospel
,
different
from
what
hath
holding
fast
of
the
form
of
sound
words
,
even
as
he
hath
commanded
soundnesse
in
the
matter
;
and
oftentimes
there
doth
arise
no
lesse
tastinesse
or
itching
amongst
people
,
nor
lesse
emulation
amongst
Ministers
,
from
the
one
than
from
the
other
.
CHAP.
III.
The
height
of
evil
that
division
bringeth
.
HAving
now
seen
a
little
the
rises
of
this
evil
▪
we
may
look
to
the
height
it
hath
come
to
from
such
beginnings
:
which
we
may
consider
in
these
steps
.
1.
It
engendere●…
heat
,
strife
and
Barnabas
,
Act.
15.
3.
It
breedeth
jealousie
Basilius
,
Gregorius
Nazeanzenus
,
and
others
,
have
of
these
differences
;
something
may
be
seen
of
it
in
the
instance
of
Iob
and
his
friends
.
And
what
there
is
for
the
present
amongst
Orthodox
Divines
abroad
,
and
in
this
Island
,
I
fear
,
out
of
honour
to
the
men
,
to
mention
them
▪
yet
I
suppose
such
things
may
be
read
in
the
Prefaces
and
Writings
of
the
most
eminent
Divines
,
as
may
make
the
hearts
of
all
to
loath
such
divisions
.
5.
It
hath
come
to
that
height
,
as
Alexandria
▪
that
whiles
he
and
Origen
did
continue
in
fellowship
▪
he
was
a
great
commender
of
that
deed
of
Origen's
,
to
wit
,
his
gelding
of
himself
while
he
was
young
:
yet
after
difference
arose
betwixt
them
,
upon
very
mean
grounds
,
(
Origen
not
being
come
to
his
grossenesse
)
he
did
most
vehemently
object
that
to
him
in
Cyprian
;
Tertullian
also
was
Sentenced
upon
a
prejudice
,
without
just
ground
;
so
was
Chrysostome
deposed
even
by
Bishops
that
were
not
heterodox
;
and
many
others
.
8.
It
hath
extended
to
divide
Churches
rabies
Theologorum
,
and
at
his
death
did
blesse
himself
,
that
amongst
other
sins
and
miseries
he
was
to
be
fred
from
this
rabies
or
furie
of
Divines
,
which
was
evermore
sadder
to
him
than
any
opposition
of
open
adversaries
.
11.
Usually
,
it
hath
diverted
CHAP.
IIII.
The
causes
why
Division
usually
cometh
to
so
great
an
height
.
WE
may
now
enquire
what
be
the
causes
why
Divisions
usually
come
to
such
a
height
,
and
are
so
difficulty
removed
,
even
amongst
men
that
are
affectioned
in
the
work
of
Christ
,
and
otherwayes
sound
,
zealous
,
and
sober
;
which
is
indeed
strange
,
especially
considering
,
that
they
do
often
see
the
evil
,
regrate
it
,
and
professe
their
desire
of
a
remedy
themselves
?
In
answering
to
this
,
we
are
to
look
,
1.
to
the
Lords
soveraign
hand
even
in
this
.
2.
To
what
accession
there
is
to
it
from
those
that
differ
.
3.
To
some
occasionall
accidentall
causes
that
concur
therein
.
4.
We
may
consider
the
strength
of
the
tentation
in
respect
of
some
other
circumstances
.
1.
That
the
Lord
hath
a
Soveraign
hand
therein
,
cannot
be
denied
,
and
that
in
these
two
respects
,
not
love
to
one
another
.
2.
It
is
often
a
That
the
world
might
believe
that
Christ
was
sent
by
God
,
and
that
these
are
loved
of
him
,
Joh.
17.
21
,
23.
which
importeth
,
that
this
plague
of
Atheism
followeth
in
the
world
upon
such
divisions
.
Again
,
others
are
stumbled
so
,
as
they
cast
at
the
Truth
preached
by
them
,
and
thereby
become
a
prey
to
be
carried
about
with
every
wind
of
doctrine
;
for
preventing
of
which
,
Ministers
,
and
union
among
Ministers
are
required
,
Eph.
We
need
not
insist
upon
characters
of
a
judiciall-like
division
,
seing
hardly
there
is
division
in
a
Church
,
but
it
is
judiciall
in
some
part
;
Yet
these
things
may
be
considered
to
this
purpose
,
1.
When
In
the
second
place
,
If
we
consider
mens
own
accession
3.
There
are
some
acts
whereby
men
have
accession
to
the
raising
and
heightening
of
division
,
and
oftentimes
they
are
mutuall
:
As
,
1.
some
mens
doing
Augustine
,
&c.
2.
When
some
presse
severity
in
Discipline
Antioch
,
Constantinople
,
&c.
Upon
which
again
followed
,
4.
opposit
preaching
amongst
Ministers
,
each
condemning
others
as
Schismaticks
,
and
not
to
be
keeped
commuon
with
;
one
calling
that
a
duty
which
the
other
called
a
sin
,
and
matter
of
humiliation
,
and
contrarily
:
As
also
,
mutuall
railing
and
reviling
amongst
the
followers
of
such
sides
,
which
often
hath
come
to
tumults
;
whereby
it
appeareth
how
great
influence
such
things
have
upon
division
.
Yea
,
5.
it
hath
come
to
divide
families
;
Often
Augustine
regrateth
in
his
Epistles
,
that
their
division
made
the
man
and
wife
whom
one
bed
did
contain
,
in
an
incapacity
to
be
contained
in
the
same
Church
,
where
the
same
faith
was
preached
,
and
so
he
urgeth
it
also
in
reference
to
parents
,
and
children
,
and
to
masters
and
servants
.
There
are
many
moe
things
might
be
named
,
as
censuring
of
men
upon
such
difference
;
for
,
then
often
some
adhere
to
them
,
which
maketh
a
rent
,
as
in
these
instances
of
Eustachius
and
Chrysostome
is
clear
,
urging
the
condemning
of
some
writings
and
tenents
not
fundamentall
;
Thus
the
pressing
of
the
condemning
of
Origens
writings
(
which
are
not
supposed
by
some
to
have
been
so
grosse
as
now
these
which
are
called
his
,
are
)
did
give
much
occasion
of
contention
and
division
amongst
men
,
who
otherwayes
did
acknowledge
all
the
fundamentall
truths
comprehended
in
the
generall
Councels
,
and
it
is
alike
also
,
did
not
agree
with
him
in
his
grossest
errours
,
yet
would
not
judicially
condemn
him
,
and
others
such
like
.
CHAP.
V.
What
occasionall
means
may
have
influence
upon
division
amongst
the
godly
.
WE
come
now
in
the
third
place
to
consider
,
what
occasionall
means
may
have
influence
upon
this
division
amongst
godly
men
;
And
such
may
be
,
1.
Some
talebearers
Epiphanius
,
Severinus
,
and
others
,
to
irritate
and
stir
up
them
against
him
,
and
to
side
with
them
in
these
differences
;
whereby
the
division
against
him
,
and
such
as
followed
him
,
was
maintained
till
it
came
to
the
height
thereof
,
yet
were
neither
the
differences
betwixt
him
and
these
other
men
,
nor
the
persons
of
these
other
men
his
opposites
respected
by
them
,
further
than
served
to
their
end
of
bearing
him
down
,
and
so
of
preventing
the
threatned
and
feared
censure
.
3.
Sometimes
Magistrates
Iudges
,
In
those
dayes
there
was
no
King
in
Israel
,
every
man
did
what
seemed
good
in
his
own
eyes
:
which
he
doth
not
speak
simply
,
as
if
there
had
been
no
Government
;
but
that
by
such
as
was
,
no
course
was
taken
,
as
the
calling
of
Synods
,
or
such
like
means
,
to
restrain
such
things
,
but
rather
they
were
entertained
.
4.
Sometimes
also
the
peoples
engaging
Theodosius
,
Gratianus
,
&c.
yet
they
were
exceedingly
troubled
with
such
adresses
,
and
put
to
hear
such
complaint
▪
even
amongst
and
against
men
fully
Orthodox
and
sound
,
only
differing
in
some
particulars
which
had
brought
on
opposite
ordinations
,
as
in
the
cases
of
Miletius
and
Paulinus
,
Eustachius
and
Flavianus
,
with
their
respective
competitors
:
all
which
concuring
with
that
heat
and
fervour
wherewith
Churchmen
do
usually
of
themselves
follow
their
differences
,
did
not
a
little
contribute
to
the
heightening
and
lengthening
of
divisions
and
rents
,
upon
the
smallest
occasions
.
5.
Occuring
In
the
fourth
place
,
we
have
to
consider
,
wherein
the
strength
of
the
tentation
to
keep
up
division
doth
ly
,
in
respect
of
several
circumstances
that
may
have
influence
,
especially
upon
Church
men
.
1.
There
is
engagement
,
credit
,
and
such
like
,
2.
The
tentation
hath
often
with
it
great
confidence
3.
There
is
a
strength
in
the
tentation
,
in
this
,
that
not
only
the
matter
is
thought
just
,
but
it
is
thought
necessary
and
of
great
concernment
,
if
it
be
,
1.
a
Question
of
the
most
circumstantiall
truth
,
(
if
we
may
speak
so
)
it
looketh
out
as
necessary
,
and
a
thing
that
cannot
be
quit
▪
yea
,
even
those
who
are
engaged
to
maintain
that
side
where
the
errour
lies
,
will
cry
up
the
controversie
as
in
a
high
point
of
Christianity
.
Amongst
the
Fathers
,
these
that
maintained
the
Millenarie
opinion
,
and
Christs
personall
reign
,
thought
it
a
point
of
high
concernment
;
Iustine
Martyr
in
his
Dialogue
with
Trifo
,
saith
,
he
is
no
Christian
,
Orthodox
in
all
things
,
who
doth
think
otherwise
;
and
in
later
Popish
Writers
,
how
is
the
necessity
of
oyl
,
chrisme
,
and
such
like
pleaded
for
?
which
sheweth
what
impression
the
appearing
weightinesse
of
such
things
will
have
on
them
,
as
if
it
were
a
main
foundation
of
Religion
.
And
,
2.
if
it
be
a
matter
of
fact
or
Government
,
it
is
thought
of
such
concernment
for
the
good
of
the
Church
that
they
cannot
quit
it
,
without
being
accessory
to
the
corruption
and
hurt
,
or
to
the
marring
of
the
authority
thereof
:
Hence
so
often
are
the
faults
and
consequents
of
the
adverse
part
aggreged
;
canons
and
constitutions
alleaged
to
be
broken
,
as
we
may
see
(
amongst
other
instances
)
in
that
debate
betwixt
Rome
and
Constantinople
for
precedency
before
Antichrist
was
revealed
,
one
alleaging
an
act
of
Nice
,
the
other
,
an
act
of
the
Councel
of
Chalcedon
,
and
Rome
pretending
the
interest
of
Saint
Peter
,
and
the
good
of
the
universall
Church
.
And
,
3.
if
it
be
a
Zuinglius
,
Calvin
and
others
upon
the
other
side
,
do
fully
demonstrate
this
;
How
little
were
these
beginnings
at
first
,
and
yet
how
were
even
the
smallest
differences
aggreged
,
and
the
persons
differing
mistaken
,
even
before
these
differences
came
to
the
height
which
they
are
at
?
And
we
may
observe
also
,
that
this
mistake
of
mens
persons
and
actions
,
and
bitternesse
that
followeth
thereupon
,
is
most
ordinarily
discernable
to
be
upon
that
side
,
where
there
is
least
to
be
said
in
conscience
and
equity
for
the
defence
thereof
.
4.
Adde
to
these
a
conviction
of
singlenesse
,
that
5.
After
engagement
the
tentation
is
strengthened
6.
Sometimes
also
,
the
tentation
is
strengthned
by
7.
It
strengtheneth
the
tentation
also
,
when
men
8.
In
such
differences
also
,
men
are
ready
to
think
CHAP.
VI.
What
be
the
sad
effects
of
division
,
and
the
necessity
of
endeavouring
unity
.
HAving
now
some
way
discovered
the
nature
and
causes
of
the
evil
of
division
,
it
may
be
easily
conjectured
what
will
be
the
effects
thereof
,
which
ever
have
been
most
deplorable
,
as
to
the
torturing
of
these
that
are
engaged
,
to
the
scandalizing
of
the
weak
,
to
the
hardening
and
breaking
of
the
neck
of
many
profane
light
persons
,
to
the
spoiling
of
the
Church
in
its
purity
,
Government
,
order
and
beauty
of
her
Ordinances
,
and
which
is
more
,
to
the
wearing
out
of
the
life
and
power
of
Religion
;
yea
,
which
is
above
all
,
there
is
nothing
that
doth
more
tend
to
the
reproach
of
the
blessed
Name
of
our
Lord
Jesus
,
that
maketh
Christianity
more
hatefull
,
that
rendereth
the
Gospel
more
unfruitfull
,
and
more
marreth
the
progresse
and
interest
of
the
Kingdom
of
our
Lord
Jesus
;
and
,
in
a
word
,
doth
more
shut
out
all
good
,
and
let
in
by
an
open
door
every
thing
that
is
evil
into
the
Church
,
than
this
wofull
evil
of
division
doth
,
according
to
the
word
,
Iam.
3.
16.
Where
envy
and
strife
is
,
there
is
confusion
,
and
every
evil
work
.
And
we
are
perswaded
,
that
who
hath
read
the
Scriptures
,
and
the
many
and
great
motives
whereby
union
is
pressed
,
and
have
considered
the
Fathers
what
great
weight
they
lay
upon
unity
,
and
with
what
horrour
they
mention
division
,
even
as
maximum
malum
,
or
the
greatest
evil
that
can
befall
the
Church
;
Or
,
have
observed
in
Church-history
,
the
many
sad
consequents
and
effects
that
have
followed
upon
this
,
and
the
lamentable
face
of
the
Church
under
the
same
:
when
friends
thought
shame
,
and
were
made
faint
;
enemies
were
encouraged
and
delighted
,
and
on-lookers
were
either
provoked
to
mock
at
,
or
pity
the
same
;
Or
,
who
have
had
some
taste
in
experience
of
the
bitter
fruits
thereof
,
will
,
and
if
they
be
not
altogether
stupid
,
cannot
but
be
convinced
of
the
many
horrible
evils
,
that
are
in
this
one
evil
of
division
.
Sure
there
is
no
evil
doth
more
suddenly
and
inevitably
overturn
the
Church
than
this
;
which
maketh
her
fight
against
her self
,
and
eat
her
own
flesh
,
and
tear
her
own
bowels
:
for
,
that
a
Kingdom
divided
against
it self
cannot
stand
,
is
the
infallible
maxime
of
Him
that
was
greater
and
wiser
than
Solomon
.
And
when
things
are
compared
,
it
will
be
found
,
there
is
no
more
compendious
way
to
blast
the
fruit
of
Ordinances
,
when
they
cannot
be
removed
or
corrupted
,
and
by
so
doing
,
to
destroy
and
carry
souls
headlong
,
than
this
,
That
a
Church
in
her
Ministers
and
Members
should
be
engaged
thus
,
to
bite
and
devour
one
another
,
and
to
counteract
to
the
actings
one
of
another
;
This
we
suppose
will
not
be
denied
.
It
will
also
readily
be
granted
,
That
it
is
the
duty
CHAP.
VII
.
General
Grounds
leading
to
Unity
.
BUt
now
,
it
may
be
of
more
difficulty
,
to
speak
particularly
,
to
what
indeed
is
duty
,
at
such
a
time
when
a
Church
lyeth
under
rents
and
divisions
.
For
,
though
the
general
be
granted
,
yet
often
,
The
first
generall
ground
,
which
we
take
for
The
second
ground
which
we
suppose
,
is
this
,
That
as
union
is
ever
a
duty
,
So
,
we
conceive
,
if
men
interessed
will
do
their
duty
,
there
can
be
no
division
amongst
Orthodox
Divines
or
Ministers
,
but
it
is
possible
also
to
compose
it
,
and
union
is
a
thing
attainable
.
For
,
1.
We
are
not
speaking
of
composing
divisions
that
are
stated
upon
the
fundamentall
things
;
nor
are
we
speaking
of
removing
all
differences
,
as
if
all
men
were
to
be
one
in
judgment
in
every
point
of
Truth
;
there
may
be
difference
where
there
is
no
division
,
as
hath
been
said
.
Nor
,
3.
when
we
speak
of
mens
doing
their
duty
,
do
we
mean
a
full
up-coming
of
every
thing
in
knowledge
and
practice
,
and
that
in
a
sanctified
manner
,
though
that
ought
to
be
endeavoured
;
but
it
looketh
principally
to
the
doing
of
duty
in
reference
to
this
particular
(
if
it
may
be
called
so
)
of
attaining
union
,
a
great
part
whereof
doth
consist
in
outward
obvious
things
,
which
do
neither
require
simply
sanctification
in
the
person
(
though
in
it self
most
desirable
)
nor
perfection
in
the
degree
,
some
whereof
we
may
afterward
mention
;
so
that
the
meaning
is
,
if
we
consider
union
in
it self
,
without
respect
to
mens
corruptions
,
(
which
will
make
the
least
thing
impossible
when
they
are
in
exercise
)
it
is
a
thing
possible
,
according
to
the
acknowledged
principles
,
that
sober
,
orthodox
men
usually
walk
by
,
as
experience
hath
often
proven
,
and
reason
doth
demonstrat
in
the
particulars
afterward
to
be
instanced
.
And
this
consideration
ought
the
more
pressingly
to
stir
up
the
endeavour
of
this
duty
,
although
oftentimes
through
mens
corruption
it
hath
been
frustrated
.
Thirdly
,
we
premit
,
That
in
endeavouring
union
If
it
be
asked
then
,
With
what
kind
of
defects
or
1.
What
cannot
warrant
a
breach
where
there
is
union
,
that
cannot
warrantably
be
the
ground
to
keep
up
a
division
;
Now
there
are
many
miscarriages
or
defects
,
which
are
really
grosse
,
and
yet
will
not
warrant
a
schism
,
as
all
that
write
thereon
do
clear
,
and
is
obvious
to
all
.
The
reason
of
the
consequence
is
,
Because
making
up
of
a
breach
is
no
lesse
a
duty
,
than
preventing
thereof
;
And
further
,
if
it
began
upon
such
a
ground
,
Then
the
continuing
thereof
upon
the
same
ground
,
is
but
the
continuing
in
the
same
sin
;
and
it
cannot
be
thought
that
any
party
by
dividing
upon
an
unjust
ground
,
can
afterward
be
justified
upon
the
same
ground
;
It
remaineth
therefore
,
that
if
the
ground
was
not
sufficient
at
first
to
warrant
a
separation
or
division
,
it
cannot
be
sufficient
afterward
to
continue
the
same
.
Rule
2.
Such
defects
as
do
not
make
communion
in
a
Church
,
and
in
its
Ordinances
sinfull
,
will
not
warrant
a
separation
or
division
from
the
same
;
for
,
this
followeth
on
the
former
.
It
is
acknowledged
by
all
,
that
there
is
no
separation
from
a
true
Church
in
such
Ordinances
,
as
men
may
without
sin
communicate
into
,
although
others
may
be
guilty
therein
;
as
,
suppose
men
to
have
accesse
to
Government
without
such
bonds
and
engagements
,
and
such
like
,
as
may
mar
their
freedom
in
following
the
light
of
the
Word
,
in
deciding
whatever
shall
come
before
them
,
even
though
others
should
step
over
the
same
.
Rule
3.
Men
may
keep
communion
with
a
Church
,
when
their
calling
leadeth
them
thereto
upon
the
one
side
,
and
they
have
accesse
to
the
discharge
of
the
same
upon
the
other
;
this
also
followeth
upon
the
former
:
for
,
if
some
acts
of
a
mans
station
lead
him
to
an
united
way
of
acting
,
(
as
the
duties
of
a
fixed
Minister
do
)
then
he
is
obleiged
to
follow
the
duties
of
his
calling
,
whilst
there
is
no
physicall
or
morall
impediment
barring
him
in
the
same
,
and
others
being
defective
in
their
duty
,
will
not
absolve
him
from
his
,
which
he
oweth
by
vertue
of
his
station
.
Rule
4.
While
the
generall
rules
tending
to
edification
in
the
main
are
acknowledged
,
union
is
to
be
keeped
,
even
though
there
be
much
failing
in
the
application
;
because
,
so
there
are
fit
weapons
to
make
use
of
,
and
who
knoweth
but
single
and
zealous
improving
of
them
,
may
help
the
application
thereof
;
and
if
there
be
a
failing
therein
,
it
is
the
persons
deed
,
that
by
his
vote
so
misapplyeth
,
and
doth
not
involve
any
other
in
that
guilt
,
beside
that
by
joynt
and
united
acting
much
of
that
misapplication
may
through
Gods
blessing
be
prevented
.
Rule
5.
Then
there
may
and
ought
to
be
uniting
when
the
evils
that
follow
division
or
schism
,
are
greater
and
more
hurtfull
to
the
Church
,
than
the
evils
that
may
be
supposed
to
follow
on
union
.
I
speak
not
of
ills
of
sin
,
(
for
,
the
least
of
these
are
never
to
be
chosen
)
but
of
evils
and
inconveniencies
that
may
indeed
be
hurtfull
to
the
Church
in
themselves
,
and
sinfull
in
respect
of
some
persons
,
yet
are
not
so
to
all
:
Now
,
in
such
evils
the
lesser
is
to
be
chosen
,
because
uniting
and
acting
joyntly
in
a
Church-way
,
doth
belong
to
the
policy
and
government
of
the
Church
,
wherein
Christian
prudence
is
to
have
a
main
hand
,
So
that
when
things
cannot
be
done
as
men
would
simply
,
they
are
to
do
as
they
may
comparatively
,
that
is
,
to
choose
and
make
use
of
what
may
be
most
edifying
,
and
least
hurtfull
to
the
Churches
edification
(
which
is
the
great
end
that
ought
to
sway
in
Government
)
amongst
all
these
means
that
seem
probable
and
possible
;
So
that
the
conscience
may
have
testimonie
in
this
,
that
the
way
that
had
fewest
inconveniencies
,
and
manyest
advantages
to
edification
,
was
chosen
;
and
though
some
inconveniencies
fall
out
afterward
,
yet
the
conscience
may
be
quiet
on
this
ground
:
Because
,
sometimes
the
Lord
in
His
providence
will
order
so
in
the
matters
of
Government
,
that
there
is
no
side
can
be
chosen
without
inconveniencies
;
As
suppose
,
there
is
not
full
satisfaction
in
any
way
that
occureth
in
planting
such
a
Congregation
,
in
removing
of
such
an
offence
,
healing
such
a
rent
,
and
the
like
;
but
whatever
side
be
looked
to
,
many
hinderances
to
edification
appear
,
yet
something
must
be
chosen
,
and
may
be
with
peace
to
the
conscience
;
because
we
are
to
regulate
our
own
act
suitably
to
the
providences
,
and
cases
we
meet
with
,
and
to
the
tempers
of
these
we
have
to
do
with
;
but
we
are
neither
to
regulate
nor
answer
for
providences
,
and
the
distempers
of
others
.
Indeed
in
such
a
case
,
the
mind
may
be
disquieted
because
of
fear
;
and
the
consolation
of
the
duty
may
be
diminished
,
because
of
such
circumstances
;
and
affections
may
be
grieved
and
jumbled
,
because
there
is
not
full
satisfaction
;
yet
may
the
conscience
have
quietnesse
and
peace
in
its
duty
notwithstanding
;
and
men
are
specially
to
discern
and
to
put
difference
between
peace
of
conscience
and
the
former
discomposures
:
otherwayes
If
it
be
asked
then
,
What
way
men
may
discern
the
side
that
is
to
be
followed
in
such
a
case
,
when
inconveniencies
threaten
on
all
hands
?
Answ.
By
these
and
such
like
wayes
.
1.
It
is
to
be
looked
,
what
side
hath
the
most
dangerous
and
destructive
inconveniencies
.
2.
What
inconveniencies
are
most
certain
and
inevitable
,
and
the
greatest
and
most
inevitable
inconveniencies
are
to
be
shunned
,
and
men
would
not
choose
a
certain
hurt
to
eschew
that
which
is
uncertain
.
3.
It
would
be
looked
,
what
side
duty
lieth
upon
,
or
to
what
the
command
doth
presse
;
and
although
inconveniencies
seem
to
follow
that
,
yet
it
is
to
be
followed
as
most
safe
.
Now
,
as
to
all
these
,
union
hath
the
advantage
o
division
:
Because
,
1.
it
is
a
commanded
mean
tending
to
edification
,
which
division
is
not
.
2.
Division
hath
no
lesse
nor
fewer
inconveniencies
following
it
,
nor
lesse
destructive
to
the
Church
,
than
union
in
the
case
supposed
;
yea
,
schism
is
one
of
the
greatest
hurts
that
can
come
to
an
orthodox
Church
,
it
being
next
to
heresie
in
Doctrine
;
and
therefore
no
particular
evil
can
be
laid
in
the
ballance
with
it
.
3.
The
ills
of
division
are
most
inevitable
,
for
the
ills
that
follow
union
,
through
Gods
blessing
may
be
prevented
,
it
is
not
impossible
,
but
in
the
way
of
division
it
is
,
because
it self
is
out
of
Gods
way
.
Rule
6.
When
men
may
unit
without
personall
guilt
,
or
accession
to
the
defects
or
guilt
of
others
,
there
may
and
ought
to
be
union
,
even
though
there
be
failings
and
defects
of
severall
kinds
in
a
Church
.
The
reasons
before
given
will
clear
this
,
because
men
are
to
reckon
not
for
other
mens
car●…iages
,
but
their
own
,
and
no
such
Church-state
is
to
be
expected
as
is
free
of
defects
.
Beside
,
can
it
warrand
a
man
to
abstain
from
his
duty
because
others
do
not
theirs
;
whileas
there
is
no
sinfull
impediment
lying
in
the
way
of
his
accesse
thereto
.
If
it
be
asked
,
What
may
be
accounted
such
impediments
,
as
a
tender
conscience
may
be
justly
scarred
by
from
uniting
?
It
may
be
answered
in
these
and
such
like
,
1.
If
a
person
be
put
to
condemn
any
thing
he
thinketh
lawfull
in
his
own
former
practice
,
or
the
practice
of
others
,
or
in
some
point
of
Doctrine
though
never
so
extrinsick
,
if
it
be
to
him
a
point
of
truth
.
2.
If
he
be
put
to
approve
the
deed
,
and
practice
of
some
others
which
he
accounteth
sinfull
,
or
to
affirm
somewhat
as
truth
which
he
doth
account
an
errour
.
3.
When
some
engagement
is
required
for
the
future
,
which
doth
restrain
from
any
duty
called
▪
for
,
or
that
may
afterward
be
called-for
.
These
and
such
like
involve
persons
in
the
sin
of
what
is
past
,
and
also
maketh
them
accessory
to
the
inconveniencies
which
may
come
;
because
they
are
bound
up
with
their
own
consent
,
from
endeavouring
the
preventing
thereof
in
the
way
of
duty
,
at
least
it
is
so
to
them
,
and
so
defileth
their
conscience
.
Therefore
such
entanglements
are
by
all
means
to
be
forborn
;
but
where
no
such
thing
is
in
condemning
or
acknowledging
any
thing
that
is
past
,
nor
any
such
restraining
bond
inconsistent
with
duty
for
the
time
to
come
,
there
may
be
accesse
to
union
,
even
where
there
are
many
publick
defects
,
which
is
the
thing
laid
down
to
be
cleared
.
In
the
fourth
place
we
premit
,
That
for
attaining
1.
In
what
may
involve
a
man
in
sin
,
or
in
the
approbation
2.
This
condescension
would
be
mutuall
upon
3.
Even
that
party
that
seemeth
to
be
rightest
in
Cesarea
:
Basilius
,
though
having
the
best
side
,
and
of
greatest
account
,
yet
did
first
cede
,
by
withdrawing
for
the
peace
of
the
Church
;
and
afterward
,
for
the
good
thereof
,
to
wit
,
the
preventing
of
its
being
tainted
by
the
Arian
heresie
,
he
did
return
,
and
condescend
to
be
subject
to
him
who
was
in
competition
with
him
,
which
tended
exceedingly
to
the
good
of
that
Church
,
to
the
removing
of
that
Schism
,
and
the
great
praise
and
commendation
of
his
zeal
and
singlenesse
.
2.
We
find
that
oftentimes
the
most
tender
and
sincere
,
and
these
who
were
upon
the
right
side
,
have
been
most
condescending
,
and
oftentimes
French
:
they
did
not
(
saith
he
)
pertinaciously
with
animosity
defend
their
former
Sentences
,
lest
they
should
fall
in
the
sacriledge
of
a
Schism
,
which
doth
exceed
all
wickednesse
;
and
with
that
humility
,
peace
was
keeped
,
because
(
saith
he
)
they
had
rather
be
against
their
own
Sentences
,
than
the
unity
of
the
Church
.
And
he
doth
upbraid
that
principle
of
the
Donatists
in
the
case
of
one
Primianus
,
who
was
refused
to
be
restored
by
an
after
Councell
of
theirs
,
because
a
former
pretended
Synod
of
their
own
had
deposed
him
,
alleaging
,
and
abusing
that
word
of
the
Apostles
for
that
end
,
Gal.
2.
If
I
again
build
what
I
have
destroyed
,
then
am
I
found
a
transgressour
;
and
he
doth
more
commend
the
practice
of
Pretextatus
and
Felicianus
,
who
being
condemned
(
it
is
like
unjustly
)
by
three
hundreth
and
eighteen
Bishops
,
yet
did
,
(
saith
he
)
for
concords
sake
,
return
and
joyn
with
these
who
did
condemn
them
;
and
by
them
were
without
all
losse
or
diminution
of
their
honour
,
received
into
fellowship
.
And
wat
ever
may
be
in
the
justice
or
injustice
of
any
of
these
former
deeds
,
upon
the
matter
,
yet
doth
he
only
make
use
of
them
,
to
shew
what
condescension
ought
to
be
in
such
cases
for
peace
,
both
upon
the
part
of
Judicatories
and
particular
persons
,
how
ever
the
matter
doth
appear
unto
them
;
for
he
condemneth
not
the
rejecting
of
Primianus
because
he
was
unjustly
Sentenced
,
but
because
there
was
not
due
respect
had
to
the
Churches
peace
;
nor
doth
he
commend
the
Spanish
Bishops
for
recalling
an
unjust
Sentence
,
which
ought
to
be
done
for
Justice
sake
;
but
that
(
though
it
is
no
qu●…stion
they
did
think
it
just
)
they
did
condescend
to
remove
it
for
preventing
of
a
Schism
,
when
they
saw
their
deed
dissatisfying
to
others
.
And
it
is
so
in
the
other
case
also
,
it
is
these
mens
submission
to
these
that
condemned
them
,
as
it
evidences
respect
to
concord
,
and
not
as
considering
any
equity
of
the
Sentence
which
is
commended
by
him
;
this
is
in
what
he
writeth
contra
Epistolam
Parmeniani
.
lib.
1.
cap.
2
3
,
4
&c.
From
what
is
said
,
we
may
lay
down
these
negative
conclusions
,
concerning
the
upmaking
of
a
breach
amongst
Godly
and
Orthodox
men
,
where
a
Church
hath
harmony
in
the
fundamentall
points
,
Faith
,
Worship
and
Government
,
and
where
the
thriving
of
the
Gospel
is
mutually
designed
.
1.
Division
ought
not
to
be
endeavoured
to
be
removed
2.
We
say
,
that
way
of
uniting
is
not
to
be
admitted
,
but
shunned
,
which
may
incapacitate
any
Minister
or
member
of
the
body
that
is
fit
for
edifying
of
the
same
,
from
having
accesse
thereunto
;
for
so
the
Church
is
prejudged
,
and
men
are
rendred
unable
for
edifying
thereof
.
And
this
is
not
only
when
Sentences
are
past
,
or
restraints
laid
on
;
But
it
may
be
in
such
like
cases
.
As
,
1.
when
by
the
terms
of
union
some
person
is
grieved
and
weighted
,
by
annexing
of
some
unnecessary
thing
which
may
be
forborn
,
because
by
this
,
men
go
about
duty
with
heavinesse
,
which
is
unprofitable
to
the
Church
.
3.
We
may
gather
,
that
no
simply
authoritative
mean
is
the
fit
and
only
way
of
healing
a
rentChurch
:
That
is
indeed
the
way
of
governing
an
united
Church
,
but
not
the
way
of
uniting
a
rentChurch
,
especially
a
Church
rent
in
particulars
of
practice
and
government
;
because
the
remedy
must
be
extensive
to
both
sides
,
and
in
such
cases
,
at
least
,
as
to
these
particulars
,
Authority
usually
is
declined
;
and
though
it
be
unjustly
declined
possibly
,
yet
when
it
is
declined
,
it
is
unable
to
effectuate
this
end
;
and
the
remedy
is
to
be
applied
,
not
as
to
what
agreeth
to
a
Church
that
is
whole
,
but
what
agreeth
to
a
Church
in
such
a
distemper
;
even
as
a
sick
body
is
to
be
nourished
not
alwayes
with
the
strongest
and
wholesomest
meats
which
agree
with
such
as
are
in
health
,
but
it
is
to
be
nourished
with
things
suitable
to
its
distemper
,
and
are
fit
to
cure
it
;
yea
,
sometimes
,
with
such
things
as
may
please
the
taste
,
when
more
healthfull
things
are
not
admitted
.
Also
when
both
judgments
are
to
be
informed
,
and
affections
are
to
be
gained
,
there
must
be
prudentiall
and
affectionat
wayes
used
for
gaining
these
ends
.
Hence
we
see
,
that
not
only
in
Church-history
,
but
in
the
Scriptures
especially
,
the
duty
of
union
is
more
pressed
by
perswasions
,
intreaties
,
reasons
to
move
to
it
,
ills
that
follow
the
want
thereof
,
and
such
like
,
than
by
an
authoritative
way
,
such
as
is
used
in
the
condemning
of
Hereticks
,
and
other
scandalous
persons
.
And
indeed
union
hath
such
conjunction
with
the
will
and
affections
,
that
it
must
be
perswaded
and
cannot
be
so
commanded
.
And
amongst
such
persons
as
are
supposed
to
be
in
this
difference
,
privat
and
particular
condescension
is
most
becoming
that
respect
which
each
ought
to
other
.
Fifthly
,
We
premit
,
That
suppose
sufficient
condescension
1.
Because
Church-union
amongst
Church-men
is
no
civil
bargain
to
use
prigging
therein
,
but
what
is
possible
is
duty
out
of
obedience
to
God
,
who
commandeth
peace
in
other
things
(
and
so
,
much
more
in
this
)
as
far
as
is
possible
,
or
as
in
men
lyes
.
And
,
2.
because
respect
is
to
be
had
to
the
Churches
good
,
whose
advantage
we
should
seek
,
even
though
others
were
defective
;
and
often
such
condescending
gaineth
more
for
the
advantage
of
the
Church
,
and
commendation
of
the
party
condescending
,
than
if
there
had
been
more
sticking
,
as
we
may
see
in
that
praise-worthy
instance
of
Basilius
his
carriage
,
who
stuck
on
nothing
,
but
absolutely
did
lay
by
what
was
contended-for
,
without
respect
to
his
own
right
or
injury
,
for
the
Churches
good
.
And
oftentimes
it
's
one
party
their
waiting
for
the
others
condescension
,
or
taking
occasion
from
their
tenaciousnesse
to
stick
,
that
doth
keep
the
distance
at
a
height
.
6.
Oftentimes
in
such
debates
as
are
amongst
orthodox
Divines
and
Ministers
,
it
seemeth
they
might
be
removed
if
one
party
should
condescend
according
to
the
qualifications
and
cautions
formerly
laid
down
;
yea
,
it
seemeth
it
were
safer
for
the
Churches
good
in
such
a
case
,
that
either
party
should
practically
condescend
to
the
way
of
the
other
,
than
that
division
should
be
keeped
up
upon
such
grounds
.
For
,
1.
It
is
not
supposed
here
,
that
there
is
any
matter
of
faith
in
question
,
amongst
such
,
often
there
was
full
harmony
in
the
Confessions
of
Faith
,
as
in
the
instances
cited
.
2.
There
is
no
question
for
Government
simply
,
nor
for
Councils
and
Canons
,
these
also
were
acknowledged
;
none
did
disclaim
the
general
Councils
,
nor
their
acts
.
3.
The
question
often
is
not
amongst
them
,
Whether
others
should
be
brought
to
their
opinion
or
not
,
I
mean
as
to
the
stick
of
the
division
;
But
often
it
is
either
,
1.
upon
some
mistaken
expression
of
another
,
or
errour
in
some
lesser
point
of
Truth
;
And
,
in
such
a
case
,
it
is
that
great
Augustines
word
,
Disputable
errours
,
or
uncertain
faults
,
are
not
in
their
pursuit
to
be
preferred
to
certain
peace
.
Or
,
2.
it
is
for
some
particular
act
of
Government
,
or
other
miscarriages
by
misapplying
of
rules
,
or
not
walking
according
to
them
,
or
something
of
that
kind
,
as
was
in
contrary
Ordinations
of
orthodox
men
,
and
such
like
:
In
which
cases
,
we
say
,
(
and
it
will
be
found
from
History
)
That
it
had
been
ever
better
for
the
Church
,
that
either
side
had
practically
condescended
to
suffer
the
other
to
rule
and
govern
,
and
personally
to
have
keeped
themselves
free
from
accession
to
their
guilt
,
whether
of
crookednesse
negligence
,
or
the
like
,
than
to
have
raised
or
entertained
divisions
upon
such
accounts
.
For
,
often
orthodox
,
and
otherwayes
blamelesse
men
,
have
b●…en
made
,
by
such
divisions
,
factious
and
carnal
in
their
carriage
,
and
much
unusefull
;
who
otherwayes
,
had
they
been
free
of
that
tentation
,
might
have
proved
sober
,
and
profitable
;
and
,
when
the
tentation
was
over
,
were
found
to
be
such
.
7.
We
may
observe
,
that
though
in
the
primitive
times
there
were
diverse
schisms
and
divisions
,
concerning
Synods
and
Government
,
yet
we
will
find
that
these
contests
and
divisions
did
flow
from
the
matter
and
particular
acts
and
actings
thereof
,
and
that
there
was
hardly
ever
division
tabled
upon
the
formality
of
the
constitution
of
a
Council
or
Synod
;
nor
yet
,
that
much
difference
was
put
betwixt
declining
of
their
authority
,
and
of
the
Acts
or
Censures
past
by
them
.
Concerning
which
we
may
observe
these
generals
,
1.
If
the
matter
was
right
and
satisfying
that
was
Athanasius
,
Chrysostom
,
and
many
others
.
4.
Sometimes
they
did
protest
against
Synods
as
null
,
when
they
saw
violence
and
iniquity
prevail
in
the●…
,
as
was
done
in
the
Council
of
Antioch
,
in
the
case
of
Eustachius
;
and
was
done
in
the
second
Council
of
Ephesus
by
Flavianus
and
Anatolius
.
Sometimes
also
upon
seen
hazard
,
and
designs
of
professed
corrupt
enemies
,
Protestations
were
drawn
in
writ
antecedently
;
as
in
that
Protestation
which
the
Reformers
in
Germany
gave
out
against
the
Council
of
Trent
,
after
its
indiction
;
because
there
was
no
probable
accesse
for
Truth
to
have
liberty
in
speaking
,
and
equity
in
judgment
;
And
as
Sleydan
hath
it
set
down
,
they
alleaged
Cyrillus
for
the
first
practiser
of
this
,
in
the
time
that
the
Arians
prevailed
.
This
we
may
see
is
their
practice
when
they
have
to
do
with
professed
enemies
;
not
sticking
on
formalities
,
but
on
what
was
materiall
.
And
again
,
amongst
themselves
,
the
Orthodox
used
not
to
stick
upon
the
trying
and
scanning
of
the
formality
of
any
of
these
Councils
(
for
certainly
in
such
corruptions
as
were
so
universal
,
Synods
corrupt
for
the
plurality
of
them
,
might
have
been
had
with
all
the
formalities
and
solemnities
that
could
be
required
in
the
external
constitution
of
any
lawfull
Synod
)
but
when
they
had
occasion
to
meet
,
they
went
to
the
doing
of
what
was
for
the
present
good
of
the
Church
,
condemning
the
matter
of
such
corrupt
Synods
;
which
they
did
account
sufficient
in
such
cases
:
And
for
difference
amongst
themselves
,
when
they
were
of
a
right
temper
,
they
did
also
endeavour
to
redresse
such
particulars
as
needed
,
and
to
restore
persons
unjustly
sentenced
,
and
the
like
;
Whereby
it
appeareth
that
the
matter
both
in
things
of
general
and
particular
concernment
,
did
ever
bear
most
sway
.
8.
Although
such
debates
concerning
Government
CHAP.
VIII
.
Some
preparatory
endeavours
for
uniting
.
ALthough
we
have
been
somewhat
large
in
these
generals
,
because
of
the
falling
in
of
severall
things
,
yet
we
conceive
it
may
be
usefull
to
the
point
,
and
we
may
have
the
speedier
progresse
afterward
in
loosing
this
great
question
,
What
an
orthodox
Church
divided
in
it self
in
some
circumstantiall
truths
(
to
speak
so
)
or
contrary
practices
and
actings
,
when
still
agreeing
in
the
fundamentals
of
Doctrine
,
Worship
,
Discipline
and
Government
,
and
having
mutuall
esteem
of
the
integrity
one
of
another
:
What
,
I
say
,
such
are
called
to
do
for
the
healing
of
that
breach
?
In
reference
to
which
,
these
things
,
or
this
method
would
be
followed
.
1.
All
,
especially
Ministers
,
would
walk
under
2.
Men
would
also
look
upon
it
as
a
snare
;
O
3.
Ministers
and
others
would
sobe●…ly
retire
to
4.
When
that
is
done
,
there
would
be
repentance
5.
Men
would
not
fist
in
this
,
but
as
they
have
interest
,
6.
Serious
and
single
thoughts
of
union
would
be
7.
Men
would
endeavour
all
this
with
tendernesse
8.
Then
Ministers
would
not
only
in
their
own
9.
It
is
fit
that
there
were
solemn
addresses
to
God
for
directing
and
guiding
in
the
way
to
this
end
;
for
,
the
God
of
peace
,
and
ought
to
be
acknowledged
in
removing
this
great
evil
of
division
:
Hence
the
Apostle
subjoyneth
prayers
for
peace
,
unto
his
exhortations
thereto
;
and
we
are
commanded
to
pray
for
Ierusalems
peace
,
even
Church-peace
no
lesse
than
Civil
peace
.
It
may
be
that
the
neglect
of
this
is
the
cause
that
sound
,
godly
and
peaceable
men
,
who
love
the
welfare
of
Zion
,
do
yet
continue
divided
,
and
cannot
fall
upon
means
of
healing
,
that
thereby
the
necessity
of
the
Lords
interposing
may
be
discerned
,
and
that
there
may
be
purposed
addresses
for
this
same
thing
,
and
that
men
may
not
undervalue
the
thing
,
nor
their
adversaries
in
it
,
so
as
not
to
account
it
a
rod
,
seing
it
is
God
they
have
to
do
with
,
nor
be
content
to
lye
under
it
without
aiming
and
dealing
to
have
it
removed
by
Him
,
as
we
would
deal
for
the
removall
of
any
temporall
plague
,
or
expect
a
blessing
upon
this
Gospel
.
CHAP.
IX
.
What
things
are
to
be
forborn
in
order
to
uniting
.
HAving
laid
down
these
generall
helps
,
we
are
now
to
consider
what
is
yet
to
be
forborn
and
abstained
from
in
reference
to
union
:
For
,
as
ordinarily
divisions
rise
and
are
●…omented
,
from
and
by
doing
and
driving
of
some
things
,
which
others
cannot
concur
in
,
or
come
up
to
;
So
when
such
things
are
abstained
from
,
there
is
the
nearer
accesse
to
union
;
at
least
,
it
stoppeth
the
impetuousness
of
division
,
and
maketh
it
to
look
liker
a
difference
,
which
(
considering
humane
infirmity
)
is
neither
so
intolerable
in
〈◊〉
,
nor
hurtfull
to
the
Church
.
Beside
therefore
what
hath
been
said
for
abstaining
of
personal
reflections
,
or
what
may
irritate
persons
,
or
parties
,
or
what
may
entertain
jealousie
or
diffidence
amongst
them
,
whereof
something
hath
been
touched
upon
,
We
shall
add
these
things
further
,
1.
All
things
that
contribute
to
weaken
the
repute
Athanasius
,
Osius
,
and
others
,
did
steal
in
upon
the
one
side
of
a
debate
,
and
held
on
the
controversie
against
faithfull
men
;
So
Epiphanius
was
intangled
by
Theophilus
of
Alexandria
to
oppose
Chrysostom
upon
pretext
of
another
difference
;
Sometimes
again
,
on
the
other
side
,
such
as
inclined
to
the
Novatians
,
wanted
not
influence
to
strengthen
the
opposit
party
,
and
to
keep
them
at
a
greater
distance
from
the
other
,
as
being
grosse
in
receiving
Traditores
(
as
they
called
them
)
unto
their
society
.
Sometimes
men
justly
censured
,
or
fearing
censure
from
faithfull
Bishops
,
did
spread
calumnies
against
them
,
and
made
them
odious
,
under
pretext
of
their
pride
,
arrogance
,
unsoundnesse
and
such
like
,
even
unto
other
orthodox
men
;
Sometimes
again
,
time-serving
men
,
by
flattering
Magistrates
did
execute
their
revenge
against
faithfull
Bishops
,
by
keeping
up
Divisions
against
them
,
driving
on
Sentences
of
Deposition
,
and
such
like
,
under
pretext
of
other
faults
;
whereby
the
Churches
peace
hath
been
often
marred
and
her
divisions
continued
,
as
is
clear
in
those
schisms
and
divisions
at
Constantinople
,
first
,
in
reference
to
Chrysostom
,
and
afterward
in
reference
to
Ignatius
,
who
,
by
a
faction
in
the
Church
,
was
deposed
,
really
to
please
the
Emperour
,
whose
incestuous
marriage
he
would
not
approve
as
they
did
:
therefore
I
say
in
the
removing
of
differences
,
and
resolving
of
duties
in
reference
to
union
,
there
is
great
need
of
circumspectnesse
in
trying
and
choosing
whose
counsels
are
to
be
laid
weight
upon
;
for
,
all
men
love
not
peace
,
neither
seek
singly
the
good
of
the
Church
,
and
want
not
their
own
prejudices
and
grudgings
at
particular
eminent
persons
,
who
(
where
men
are
not
very
denied
and
mortified
)
will
easily
steal-in
to
mar
a
publick
good
,
under
pretext
of
particular
respect
to
the
person
,
whom
,
by
so
doing
,
they
stir
up
.
It
's
marked
by
Sleydan
as
the
cause
of
that
unreasonable
and
unnatural
division
that
brake-out
and
grew
in
Germany
,
almost
to
the
undoing
of
Religion
therein
,
betwixt
the
Elector
of
Saxony
,
and
Maurice
afterward
Elector
,
that
some
Counsellors
not
well-minded
to
Religion
▪
but
favourers
of
the
wicked
way
of
Henry
,
to
whom
Maurice
succeeded
,
who
for
that
cause
had
hatred
at
the
Elector
and
those
who
were
eminent
for
Reformation
,
and
now
having
taken
on
a
profession
,
and
insinuated
themselves
in
the
counsels
and
affection
of
Maurice
,
and
finding
some
begun
matter
of
dissention
in
other
particulars
,
did
so
kindle
and
foster
it
,
till
they
brought
the
division
to
that
height
,
that
one
part
of
the
Protestants
were
engaged
with
Antichrist
and
his
followers
to
destroy
the
other
;
and
yet
so
closely
carried
,
that
the
difference
was
never
stated
upon
the
real
account
,
which
indeed
such
did
intend
.
Also
men
not
so
nearly
concerned
in
the
Churches
divisions
▪
as
suppose
they
be
of
another
Church
,
or
men
not
so
immediately
concerned
in
the
debates
thereof
,
and
the
effects
that
follow
thereupon
;
As
in
that
Council
of
Carthage
,
they
enact
that
tendernesse
be
used
to
the
Donatists
,
and
means
be
used
to
reclaim
them
;
and
for
that
end
did
acknowledge
their
Ministers
,
though
ordained
in
a
schism
,
to
be
Ministers
,
although
the
Church
of
Rome
did
write
otherwayes
to
them
,
and
did
act
otherwayes
themselves
:
These
would
be
looked
unto
.
Sometimes
also
there
are
a
sort
of
persons
who
long
not
for
union
;
for
,
as
there
is
an
itching
after
new
doctrine
in
some
,
so
is
there
for
divisions
and
changes
amongst
others
,
who
may
be
sound
in
doctrine
,
who
in
this
are
to
be
adverted
to
.
2.
Men
would
eschew
in
such
a
case
judicially
to
engage
in
such
differences
,
either
by
passing
decisions
in
these
things
pro
or
contra
in
Judicatories
,
or
by
Augustine
de
Baptismo
,
lib.
6.
cap.
17.
And
in
another
place
,
when
he
hath
cited
this
same
last
Sentence
and
other
words
,
giving
the
reason
which
the
Apostle
hath
,
1
Cor.
11.
If
any
man
will
be
contentious
,
we
have
no
such
custome
,
nor
the
Churches
of
God
:
after
which
a
little
,
Augustine
subjoyneth
this
approbation
of
his
carriage
;
Majus
quippe
in
eo
robur
virtutis
eminuit
,
cum
ist
a
quaestio
nondum
discuss
a
nutaret
,
quod
aliter
sentiens
quam
multi
collegae
,
tantam
moderationem
obtinuit
,
ut
Ecclesiae
Dei
sanctam
societatem
,
nulla
schismatis
labe
truncaret
,
quam
si
omnia
non
solum
veraciter
,
sed
etiam
pariter
sine
ista
virtute
sentiret
;
De
Baptismo
,
lib.
5.
cap.
17.
This
he
saith
,
even
though
Cyprians
opinion
was
confirmed
by
diverse
Councels
of
Carthage
.
Which
sheweth
what
influence
such
abstinence
hath
on
the
Churches
peace
,
which
is
the
more
observable
,
that
he
used
this
forbearance
when
he
had
the
generality
of
the
Church
of
Africk
,
and
the
authority
of
their
Councels
for
him
;
and
also
was
provoked
by
the
vehemency
of
his
opposits
,
and
their
Censuring
such
as
were
of
his
opinion
;
yet
he
forbare
,
not
because
he
doubted
of
the
soundnesse
of
his
judgement
,
but
because
he
respected
the
Churches
peace
,
and
even
then
did
he
write
sweetly
in
many
Epistles
,
and
a
particular
treatise
,
pressing
the
unity
of
the
Church
;
for
which
he
is
eminently
esteemed
of
as
an
excellent
pattern
in
such
a
case
by
all
sober
and
judicious
men
.
3.
In
such
cases
when
union
is
desired
,
men
would
abstain
the
propagating
of
their
opinions
in
any
purposed
and
publick
way
.
This
is
not
to
restrain
a
mans
sober
,
christian
and
necessary
vindicating
of
himself
in
a
due
way
.
But
,
1.
All
unnecessary
4.
All
contrary
acting
would
be
abstained
,
as
in
5.
All
separated
and
divided
meetings
would
be
drawn
line
of
division
,
and
doth
really
make
the
difficulty
of
uniting
the
more
difficult
;
because
ere
union
be
made
up
,
that
partition
must
be
pulled
down
.
It
is
fit
therefore
that
either
all
such
occasions
of
Fasts
,
&c.
6.
Such
acts
and
principles
as
put
restraint
upon
Policarp
,
Ireneus
and
Cyprian
,
is
clear
,
who
did
not
only
endeavour
to
remove
Censures
,
but
even
censurablenesse
from
persons
so
differing
.
This
also
is
very
obliging
to
the
opposit
party
.
In
that
163.
Epistle
of
Augustines
(
which
is
much
to
this
purpose
)
mention
is
made
of
one
Cenethlius
,
a
Catholick
Bishop
,
who
(
saith
he
)
was
much
esteemed
of
by
the
Donatists
,
Quod
constitutionem
datam
contra
eos
,
compresserit
,
&
effectum
habere
non
siverit
.
CHAP.
X.
What
is
to
be
done
in
order
to
Uniting
.
NOw
we
may
be
the
shorter
in
speaking
to
what
is
to
be
done
in
reference
to
particular
differences
,
seing
much
may
be
gathered
from
these
generals
premitted
,
and
it
is
not
our
purpose
to
be
particular
;
Yet
we
say
,
1.
That
it
is
the
duty
of
such
to
be
seeking
union
&c.
The
servant
of
the
Lord
must
not
strive
,
&c.
On
this
ground
we
find
,
that
many
of
Augustines
Epistles
,
direct
to
Donatists
and
others
,
are
to
this
purpose
,
craving
friendly
communings
;
and
when
he
hath
had
occasion
to
be
in
cities
where
Donatist-Bishops
were
,
he
used
to
visit
them
,
and
enter
conference
friendly
with
them
;
and
if
any
hope
was
,
he
wrote
to
others
to
entertain
the
same
,
as
particularly
may
be
gathered
from
Epist.
147.
where
he
honourably
mentioneth
Promelianus
in
the
desire
of
a
conference
;
and
because
he
knew
the
too
great
vehemency
of
one
Evodius
,
though
of
his
own
side
,
had
offended
him
,
he
did
excuse
it
,
saying
amongst
other
things
,
Id
hominis
aetati
ignoscendum
est
,
&c.
The
like
he
also
hath
,
Epist.
163.
when
he
mentioneth
Fortunius
,
whom
he
had
conferred
with
,
with
this
testimony
to
these
he
writeth
to
,
Quantum
enim
arbitror
difficilime
potestis
invenire
in
Episcopis
vestris
tam
utilem
animum
,
&
voluntatem
,
quam
in
isto
sene
perspeximus
;
And
therefore
presseth
them
to
entertain
the
begun
conference
,
though
he
might
not
stay
.
2.
In
carrying
on
such
meetings
,
respect
would
be
Bucer
,
Beza
and
other
Reformers
,
who
keeped
conferences
at
first
with
the
Lutheran
party
;
because
,
beginning
at
some
point
of
Doctrine
,
or
particular
in
practice
,
wherein
the
difference
is
highest
,
doth
often
at
the
entry
rifle
mens
humours
▪
and
break
off
conferences
abruptly
with
the
more
heat
,
as
experience
in
these
debates
at
that
time
did
make
too
too
manifest
.
3.
Such
meetings
for
conference
would
be
seriously
tempora
Macariana
,
because
of
such
a
person
that
was
eminent
in
the
executing
thereof
)
And
again
,
the
Catholicks
used
to
object
to
them
,
beside
their
schism
,
Headinesse
,
irregular
violences
,
and
the
like
,
because
of
the
practices
of
the
Circumcellions
,
who
,
having
fallen
off
with
the
Donatists
,
went
also
in
many
absurdities
beyond
them
;
therefore
when
he
is
pressing
a
conference
,
Epist.
203.
Tollamus
(
saith
he
)
inania
objecta
,
nec
tu
objicias
tempora
Macariana
,
nec
ego
saevitiam
Circumcellionum
.
And
in
Epist.
107.
saith
,
that
in
his
conference
with
Fortunius
,
Placuit
omnibus
in
talibus
disputationibus
violenta
facta
malorum
hominum
nobis
ab
invicem
objici
non
debere
.
And
there
is
no
little
furtherance
or
prejudice
to
a
conference
accordingly
as
this
advice
is
followed
or
not
,
seing
often
such
bygone
particulars
will
heat
more
,
than
that
which
is
of
greater
concernment
in
the
main
cause
.
4.
To
make
the
instances
more
particular
,
the
matter
concerning
which
debate
arises
and
falls
to
be
the
subject
of
the
conference
,
may
be
distinguished
,
and
so
more
clearly
spoken
unto
:
Which
is
,
1.
either
a
difference
in
some
doctrinall
thing
.
Or
,
2.
some
particular
practice
,
or
some
personall
miscarriage
.
Or
,
3.
something
in
Worship
.
Or
,
4.
something
in
Government
,
or
such
like
.
CHAP.
XI
.
What
is
to
be
done
in
closing
doctrinal
differences
.
1.
FOr
doctrinal
differences
of
judgment
,
there
are
three
wayes
to
close
them
;
(
it
is
to
be
adverted
,
that
the
difference
is
not
supposed
to
be
in
any
fundamental
thing
)
First
,
By
sober
and
A
second
way
of
composure
,
is
,
when
such
agreement
Walk
by
the
same
rule
,
and
minde
the
same
things
mutually
,
as
if
there
were
no
such
differences
,
and
waiting
in
these
till
the
Lord
shall
reveal
the
same
unto
them
.
This
way
is
safe
,
where
the
doctrine
upon
which
the
difference
is
,
is
such
,
as
the
forbearing
the
decision
thereof
,
doth
neither
mat
any
duty
that
the
Church
in
general
is
called
to
,
nor
endanger
the
salvation
of
souls
through
the
want
of
clearness
therein
nor
,
in
a
word
,
infer
such
inconveniences
to
the
hurt
of
the
Church
,
as
such
unseasonable
awakening
and
keeping
up
of
differences
and
divisions
may
have
with
it
;
Because
the
scope
of
bringing
forth
every
truth
,
or
confirming
the
same
by
any
authoritative
sanction
,
&c.
is
the
edification
of
the
Church
;
and
therefore
when
the
bringing
forth
thereof
doth
destroy
more
than
edifie
,
it
is
to
be
forborn
.
Neither
can
it
be
ground
enough
to
plead
for
such
decisions
in
preaching
,
that
the
thing
they
preach-for
is
truth
,
and
the
thing
they
condemn
is
errour
.
Because
,
1.
it
is
not
the
lawfulnesse
of
the
thing
simply
that
is
in
question
,
but
the
necessity
and
expediency
thereof
in
such
a
case
:
Now
,
many
things
are
lawfull
that
are
not
expedient
,
1
Cor.
10.
23.
2.
In
these
differences
that
were
in
the
primitive
times
concerning
meats
,
dayes
,
genealogies
,
&c.
there
was
a
truth
or
an
errour
upon
one
of
the
sides
,
as
there
is
a
right
and
a
wrong
in
every
contradiction
of
such
a
kind
,
yet
the
Apostle
thinketh
fitter
,
for
the
Churches
peace
,
that
such
be
altogether
refrained
,
rather
than
any
way
(
at
least
in
publick
)
insisted
upon
or
decided
.
3.
Because
no
Minister
can
bring
forth
every
truth
at
all
times
,
he
must
then
make
choice
;
And
I
suppose
some
Ministers
may
die
,
and
all
do
so
,
who
have
not
preached
every
truth
,
even
which
they
knew
,
unto
the
people
.
Beside
,
there
are
(
no
question
)
many
truths
hid
to
the
most
learned
.
Neither
can
this
be
thought
inconsistent
with
a
Ministers
fidelity
,
who
is
to
reveal
the
whole
counsel
of
God
;
because
,
that
counsel
is
to
be
understood
of
things
necessary
to
mens
salvation
,
and
is
not
to
be
extended
to
all
things
whatsoever
;
for
,
we
find
the
great
Apostle
expounding
this
in
that
same
Sermon
,
Act.
20.
ver.
20.
I
have
keeped
back
nothing
that
was
profitable
unto
you
;
which
evidenceth
that
the
whole
counsel
of
God
,
or
the
things
which
he
shewed
unto
them
,
is
the
whole
,
and
all
that
was
profitable
for
them
,
and
that
for
no
by-respect
or
fear
whatsoever
he
shunned
to
reveal
that
unto
them
.
Also
,
it
is
clear
,
that
there
are
many
truths
which
are
not
decided
by
any
judiciall
act
;
and
amongst
other
things
,
sparingnesse
to
decide
truths
that
are
not
fundamentall
judicially
hath
been
ever
thought
no
little
mean
of
the
Churches
peace
,
as
the
contrary
hath
been
of
division
.
The
third
way
(
which
is
the
second
sort
of
the
former
)
of
composure
,
is
mixed
,
When
there
is
some
medling
with
such
questions
,
yet
with
such
forbearance
,
CHAP.
XII
.
What
to
do
for
union
in
points
not
doctrinall
,
but
about
matters
of
fact
or
personall
faults
.
IF
the
difference
be
not
doctrinall
in
point
of
judgment
,
at
least
only
,
but
being
in
matter
of
fact
,
as
personall
faults
and
corruptions
;
whereby
the
one
is
ready
to
object
to
the
other
some
bypast
failings
,
and
miscarriages
:
whereupon
by
inconsiderat
upbraidings
,
pressing
of
Censures
,
or
condemnation
of
what
hath
been
done
,
the
Churches
peace
is
in
hazard
to
be
broken
,
and
men
like
to
be
rent
and
divided
in
their
communion
.
And
oftentimes
such
things
prove
exceeding
fashious
,
where
men
wilfully
,
or
imprudently
pursue
such
things
without
respect
to
the
Churches
peace
.
This
often
waited
upon
a
time
of
darknesse
,
or
persecution
,
when
men
,
being
in
the
dark
,
and
in
a
distemper
,
were
led
away
by
tentation
,
and
overtaken
with
many
faults
,
and
sometimes
amongst
others
,
made
to
juffle
with
,
and
trample
one
upon
another
(
as
it
were
)
not
knowing
what
they
were
doing
;
and
when
this
time
was
over
,
some
were
ready
to
carp
at
what
was
past
in
the
dark
,
and
to
quarrell
at
others
for
such
juffling
,
when
they
were
so
through-other
.
This
indeed
was
ordinary
,
but
most
unbecoming
grave
men
,
to
make
that
a
ground
of
contending
,
which
inadvertently
was
done
by
First
▪
Sometimes
in
generall
,
there
is
a
dissatisfaction
with
the
constitution
of
the
Church
,
in
respect
of
the
grossenesse
of
the
Officers
and
Members
edit.
Pameli
)
mention
is
made
of
Urbanus
,
Maximus
,
and
others
of
the
Church
of
Rome
,
who
being
Confessors
and
imprisoned
in
the
time
of
persecution
,
and
after
their
delivery
finding
many
grosse
Members
to
be
in
the
Church
,
and
meeting
with
the
doctrine
of
Novatus
that
commended
separation
to
the
godly
for
their
more
comfortable
communion
together
,
that
they
came
to
be
tickled
therewith
,
and
for
a
time
to
separate
from
the
communion
of
Cornelius
,
and
others
of
the
Clergy
,
pretending
there
could
be
no
communion
in
such
an
evil
constituted
Church
;
but
afterward
,
finding
the
great
hurt
that
came
thereby
to
the
Church
,
they
overcame
their
own
affections
and
inclinations
,
and
out
of
respect
to
the
good
of
the
Church
,
did
unit
,
which
was
exceedingly
welcomed
by
all
,
as
their
Epistle
to
Cyprian
,
and
his
to
them
,
do
manifest
.
And
as
their
fall
sheweth
,
that
it
is
not
impossible
,
but
that
zealous
Ministers
,
who
have
keeped
out
against
defection
,
may
be
overtaken
with
such
a
fault
;
So
it
giveth
a
sweet
copie
of
Christian
deniednesse
and
tendernesse
by
others
to
be
followed
in
the
like
case
.
Their
words
to
Cyprian
are
worthy
the
observing
.
Nos
habito
consilio
utilitatibus
Ecclesiae
,
&
paci
magis
consulentes
,
omnibus
rebus
praetermiss●…s
,
&
Iudicio
Dei
servatis
,
cum
Cornelio
Episcopo
nostro
,
pariter
&
cum
universo
Clero
pacem
fecisse
,
cum
gaudio
etiam
A
second
sort
of
such
contests
,
are
,
When
faults
are
alleaged
which
either
are
not
true
,
or
cannot
be
proven
,
although
possibly
they
may
be
both
grosse
and
true
,
for
both
of
these
did
the
Novatians
and
Donatists
trouble
the
Church
,
insisting
long
in
charging
many
crimes
upon
men
particularly
upon
Cecilianus
and
Osius
,
which
they
could
never
be
able
to
make
out
,
although
they
alleaged
that
such
faults
were
cloaked
by
the
Catholicks
,
and
that
they
were
not
to
be
communicated
with
.
In
this
case
the
Orthodox
took
three
wayes
to
remove
such
a
difference
.
1.
By
pleading
forbearance
of
awakening
such
contests
,
and
exhorting
rather
to
keep
union
,
than
to
hazard
to
break
it
upon
such
grounds
,
and
so
(
as
Augustine
saith
)
ut
quaedam
incerta
crimina
pro
certa
pace
Deo
dimitterentur
,
Cont.
Epist.
Parm.
lib.
1.
cap.
3.
2.
If
that
could
not
be
acquiesced
in
,
they
admitted
the
thing
to
proof
,
over
,
and
over
again
,
that
by
lawfull
triall
it
might
be
decided
,
as
we
will
find
in
the
former
instances
,
the
same
case
of
Cecilianus
was
often
tryed
,
even
after
he
was
absolved
.
It
is
true
the
Donatists
did
not
acquiesce
,
but
did
separate
,
(
for
which
cause
they
were
ever
accounted
most
grosse
Schismaticks
)
yet
is
it
of
it self
,
a
way
wherein
men
may
satisfyingly
acquiesce
.
A
third
way
sometimes
used
,
was
,
That
when
divisions
were
like
to
be
occasioned
by
dissatisfaction
with
a
particular
person
against
whom
things
could
not
be
judicially
made
out
so
as
to
found
a
Sentence
,
nor
yet
possibly
was
there
so
full
satisfaction
with
him
in
every
thing
,
as
by
owning
of
him
to
hazard
a
rent
,
where
a
people
were
stumbled
by
him
,
they
did
without
judiciall
processing
,
or
Censuring
,
interpose
with
the
Bishop
to
cede
,
and
wrote
to
the
people
to
choose
another
.
So
in
that
Council
of
Carthage
,
Canon
.
91.
letters
are
written
to
Maximianus
(
called
Episcopus
Bagiensis
)
and
the
people
,
that
he
might
cede
the
Bishoprick
,
and
they
might
choose
another
;
yet
there
is
no
mention
of
any
made-out
accusation
,
or
Sentence
,
but
that
for
the
good
of
the
Church
,
Synodo
placuit
,
&c.
There
is
mention
made
elswhere
in
history
of
a
Bishop
of
that
place
,
of
that
name
,
who
had
been
a
Donatist
,
and
did
return
to
the
communion
of
the
Church
;
but
,
if
this
be
he
,
or
what
was
the
cause
of
this
appointment
,
is
neither
certain
,
nor
of
great
concernment
in
this
.
A
third
sort
of
contests
of
this
kind
,
are
,
When
Synod
of
Spain
,
they
did
,
by
false
pretexts
,
engage
the
Clergie
of
Rome
to
owne
them
,
and
write
for
their
recovery
,
which
did
exceedingly
offend
the
Bishops
of
Spain
;
whereupon
they
wrote
to
Cyprian
and
these
in
Africk
for
advice
,
who
,
being
met
in
the
Synod
,
approved
their
deposition
,
and
advised
them
not
to
readmit
them
,
because
none
such
who
had
any
blemish
and
were
not
holy
,
ought
to
minister
in
the
holy
things
,
and
that
rather
they
should
bear
with
Stephanus
his
mistake
,
who
out
of
ignorance
and
misinformation
was
led
to
side
with
such
:
Thus
Cyprian
hath
it
in
his
Epistles
to
the
Church
of
Spain
,
Epist.
68.
So
that
schism
was
stopped
,
and
the
Churches
continued
to
acknowledge
the
lawfully
ordained
Bishops
that
succeeded
these
.
And
the
readmission
of
such
,
had
neither
been
in
it self
lawfull
,
nor
yet
had
compassed
the
end
of
obtaining
peace
in
these
Churches
where
the
people
was
Ostus
:
Augustine
also
in
a
certain
Epistle
,
164.
doth
approve
the
not-censuring
of
one
Optatus
,
lest
thereby
a
schism
should
be
occasioned
,
because
of
manies
adhering
to
him
.
We
will
find
also
a
third
way
,
That
when
men
have
been
Sentenced
,
and
some
have
continued
to
owne
them
,
and
others
to
oppose
them
,
such
have
been
brought
to
submit
themselves
,
and
so
the
division
hath
been
removed
;
It
was
so
in
that
hot
contest
that
continued
long
between
the
Bishops
of
Rome
,
and
the
Church
of
Africk
,
in
the
case
of
Apiratus
Bishop
of
Sica
,
&c.
who
being
deposed
by
the
Synod
of
Carthage
,
was
pressed
to
be
admitted
by
the
Bishops
of
Rome
,
whom
by
no
means
these
of
Africk
would
admit
;
at
last
,
these
that
were
Sentenced
,
came
to
acknowledge
the
Sentence
;
whereby
the
division
was
stopped
.
A
fourth
sort
of
contests
or
divisions
for
matters
of
Concilium
Cirtense
,
wherein
the
members
did
mutually
confesse
their
faults
,
and
(
saith
he
,
to
wit
,
Augustine
,
in
the
conference
formerly
cited
)
Sibi
invicem
ignoscebant
ne
schisma
fieret
.
And
by
the
scope
of
the
Catholicks
in
urging
that
example
,
and
by
the
vehemency
used
by
the
Donatists
in
denying
the
same
,
it
would
seem
,
that
they
looked
upon
this
as
a
most
excellent
and
satisfying
way
of
removing
differences
amongst
godly
men
,
when
every
one
acknowledgeth
their
own
fault
,
and
doth
not
upbraid
but
forgive
one
another
,
endeavouring
to
have
the
rememberance
of
bypast
miscarriages
rather
forgiven
and
buried
in
oblivion
,
than
mentioned
.
Because
good
men
being
but
men
,
usually
there
are
failings
on
both
sides
,
and
the
denying
of
it
,
provoketh
others
to
insist
the
more
thereon
,
as
the
acknowledging
thereof
doth
stop
the
upbraiding
of
them
with
the
same
;
and
usually
it
is
to
be
seen
,
that
the
best
men
had
rather
mention
their
own
faults
in
their
acknowledgements
,
than
hear
the
same
done
by
any
other
.
Beza
,
Epist.
23.
also
hath
such
an
advice
as
this
to
a
Church
that
had
fallen
into
division
,
Utinam
utraque
pars
acquiescere
malit
,
quam
si
curiose
nimium
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quis
sit
in
majori
culpa
,
inquiratur
.
CHAP.
XIII
.
What
to
do
toward
uniting
in
divisions
arising
from
diversity
of
circumstances
in
external
administrations
,
and
especially
arising
from
Church-government
.
A
Third
matter
that
occasioneth
divisions
,
is
,
a
The
great
,
and
usually
the
most
bitter
contentions
For
the
first
,
Debates
about
the
nature
and
form
If
it
were
asked
,
What
kind
of
Government
that
may
be
most
probably
,
wherein
men
ought
to
unite
?
Answ.
We
mind
not
to
digresse
to
a
doctrinall
debate
;
yet
these
characters
may
be
given
of
it
.
1.
It
must
Galatians
,
Paul
commendeth
the
remeeding
of
that
evill
to
them
all
in
a
joynt
manner
,
as
being
one
lump
,
without
respect
to
their
subdivision
in
particular
Churches
;
and
if
this
Authority
did
not
imply
unity
amongst
the
Governours
wherever
they
lived
,
and
a
capacity
to
act
unitedly
upon
occasion
,
there
could
be
no
accesse
authoritatively
to
remove
such
evils
from
the
Church
,
nor
such
weight
in
the
mean
applied
.
4.
It
must
be
a
Government
wherein
there
is
a
coordinatenesse
amongst
the
Governours
;
because
so
not
only
the
union
of
the
Church
is
made
up
,
but
her
communion
is
represented
;
and
to
place
the
Government
in
one
,
as
Papists
do
in
the
Pope
,
doth
not
make
an
union
in
the
Government
,
which
implieth
a
mutuall
and
kindly
co-ordinatnesse
and
associating
one
with
another
;
but
whatever
they
pretend
of
union
in
it
,
it
is
really
but
tyrannie
,
and
such
as
the
most
arbitrary
ruler
may
have
,
when
by
violence
he
seemeth
to
keep
down
all
divisions
under
him
,
neither
so
can
that
body
be
said
to
be
united
in
him
.
And
we
see
in
the
primitive
times
,
even
after
Bishops
and
Patriarchs
were
brought
in
into
the
Church
,
that
still
the
supream
Government
,
whereby
union
was
entertained
,
did
reside
in
a
mutual
co-ordination
,
and
combination
,
even
of
such
Bishops
,
Metrapolitans
,
Patriarchs
,
&c.
acting
in
an
united
and
joynt
way
:
whereby
manifestly
it
appeareth
,
that
such
a
Government
as
is
to
be
united
into
,
must
be
extensive
unto
the
body
,
at
least
be
in
capacity
so
to
be
extended
,
and
it
must
be
in
a
co-ordination
and
consociation
of
many
Church
officers
together
;
and
that
such
subordinations
as
mar
this
coordination
and
equality
,
must
be
swallowed
up
,
ere
there
can
be
an
united
Government
for
the
preservation
of
the
union
of
the
Church
,
because
the
supream
Government
and
decision
must
be
in
many
;
and
many
of
different
degrees
and
places
,
cannot
be
so
one
as
these
who
are
of
the
same
order
,
to
speak
so
.
Yet
we
think
,
that
where
such
an
union
cannot
be
had
in
Government
,
men
that
have
liberty
,
without
entanglement
to
their
own
consciences
,
to
follow
their
duty
,
ought
to
do
it
with
all
tender
respect
to
the
edification
and
union
of
the
Church
wherein
they
live
,
and
to
make
the
best
of
their
particular
case
that
may
be
for
that
end
.
But
seing
the
wisdom
and
goodnesse
of
God
hath
made
it
our
lote
in
this
Land
,
to
live
under
a
Government
,
to
which
the
abovementioned
characters
do
well
agree
;
it
is
hopefull
,
if
as
we
ought
we
conscionably
adhere
to
the
principles
thereof
,
we
may
,
yea
,
shall
unite
in
the
Lord
.
Secondly
,
Supposing
,
that
men
agree
in
that
same
supream
government
,
to
wit
,
Councils
and
Synods
,
there
formal
constitution
thereof
,
what
is
to
be
accounted
a
rightly
constitute
Synod
,
and
such
as
ought
to
be
acknowledged
so
?
It
cannot
be
denied
,
but
that
there
is
a
right
and
a
wrong
in
this
,
and
that
there
are
rules
to
be
keeped
,
and
that
also
de
facto
they
may
be
broken
,
even
where
there
is
no
failing
in
the
mater
.
It
is
true
also
,
that
we
will
sometimes
find
worthie
men
quarrelling
the
constitution
of
Synods
,
and
declining
them
,
as
was
formerly
hinted
,
refusing
to
appear
before
them
,
till
some
persons
were
removed
from
them
,
as
Chrysostom
and
fourty
two
Bishops
with
him
,
did
in
reference
to
that
particular
Synod
at
Chalcedon
:
and
sometimes
their
Acts
were
declared
void
,
because
the
meetings
were
not
numerous
,
as
Balsamon
doth
instance
in
the
case
of
one
Iohannes
Amathuntus
,
whose
deposition
was
declared
null
,
because
all
the
Bishops
of
Cyprus
were
not
conveened
to
his
tryall
,
which
might
have
been
;
and
because
,
in
strict
reckoning
,
there
was
one
fewer
at
his
deposition
than
was
allowed
by
the
Canons
.
Yet
concerning
this
we
say
,
1.
That
it
will
be
found
Writings
of
the
Ancients
,
or
Canons
of
Councils
,
what
hath
been
a
peremptory
rule
to
them
to
walk
by
in
such
a
case
.
Their
Council
of
Sardica
,
Laodicea
,
and
some
particular
Provincial
Synods
,
have
ever
been
of
great
authority
because
of
their
matter
,
when
more
numerous
Synods
,
with
moe
formalities
,
have
never
been
so
accounted
of
,
nor
reckoned
amongst
the
General
Councils
,
although
their
number
hath
been
far
greater
than
many
of
these
other
.
4.
When
they
come
to
determine
any
thing
after
the
close
of
corrupt
Synods
,
they
do
not
usually
sift
the
constitution
thereof
,
but
examine
and
condemn
the
matter
thereof
,
and
do
repeal
their
Sentences
,
and
account
them
null
from
the
beginning
;
not
because
of
questioning
their
Authority
that
did
it
,
but
because
of
their
doing
the
same
unjustly
,
as
in
the
cases
of
Athanasius
,
Eustachius
,
Chrysostom
,
and
Ignatius
,
that
followed
him
in
the
same
See
:
All
whose
depositions
were
accounted
null
,
because
of
the
unjust
violence
that
was
used
in
them
.
5.
We
say
then
,
that
hardly
it
will
be
observed
,
that
this
consideration
of
a
particular
Synods
constitution
,
hath
been
the
rise
or
ground
of
division
amongst
godly
and
orthodox
men
agreeing
in
the
same
Truth
,
Form
of
Government
,
and
Rules
for
constituting
of
Assemblies
or
Synods
.
But
we
will
ever
find
where
Declinators
or
Protestations
are
mentioned
,
1.
That
the
party
declined
hath
been
palpably
corrupt
in
fundamental
doctrines
.
Or
,
2.
palpably
driving
on
that
general
design
,
and
violence
against
particular
persons
,
as
subserving
the
same
.
And
,
3.
it
hath
been
also
,
after
many
evidences
of
such
corruptions
and
violences
,
as
in
the
former
instances
that
are
given
of
Declinators
is
clear
;
where
we
find
,
that
Synods
have
been
acknowledged
,
and
yet
upon
the
discovery
of
their
corrupt
designs
and
violence
,
have
been
declined
and
protested
against
as
null
,
as
that
second
Council
at
Ephesus
was
.
Whereby
it
appeareth
,
that
if
their
proceedings
had
been
acceptable
,
their
constitution
and
authority
had
not
been
called
in
question
.
If
it
be
asked
upon
supposition
,
That
a
difference
concerning
the
constitution
of
a
particular
Synod
,
and
a
division
upon
that
account
fall
to
be
amongst
godly
and
orthodox
Divines
,
agreeing
in
the
same
Truths
,
form
of
Government
,
general
Rules
,
for
constituting
of
Synods
,
&c.
What
should
be
done
for
union
in
such
a
case
?
Answ.
It
would
seem
there
should
be
no
great
need
eminent
Divines
,
who
have
groaned
and
do
groan
under
many
sad
pressures
,
corruptions
,
and
divisions
in
the
Church
,
would
have
thought
,
and
think
it
a
great
mercy
to
have
had
,
and
to
have
the
difference
brought
to
such
a
point
,
and
betwixt
such
parties
;
Yet
,
seing
it
is
too
too
possible
to
be
stood
upon
,
we
do
conceive
it
is
no
such
thing
as
may
make
union
,
amongst
parties
so
differing
,
impossible
.
We
say
therefore
,
1.
That
such
would
consider
the
little
usefulnesse
But
more
nearly
to
take
notice
of
such
a
difference
,
we
may
consider
it
two
wayes
.
1.
As
it
implieth
a
difference
of
judgement
,
there
ought
certainly
to
be
a
forbearance
,
seing
such
things
are
often
involved
with
many
difficulties
and
contradictions
in
matter
of
fact
,
that
it
is
not
possible
,
by
debating
fully
,
to
convince
either
party
to
assent
to
the
other
,
especially
where
heat
and
prejudice
hath
someway
fixed
and
preoccupied
the
judgement
;
and
certainly
,
forbearance
here
cannot
be
inconsistent
with
the
duty
of
Ministers
,
although
there
were
not
such
a
motive
to
perswade
it
.
By
forbearance
we
understand
,
1.
That
none
peremptorily
presse
the
other
either
to
acknowledge
the
validity
or
nullity
of
such
a
constitution
.
2.
There
would
be
a
forbearance
of
publick
debating
of
it
,
or
of
any
thing
that
may
occasion
the
same
,
as
pressing
of
the
Acts
thereof
,
if
no
other
ground
support
the
same
,
but
the
Authority
of
such
a
Synod
.
And
we
conceive
in
the
by
,
this
occasion
may
be
prevented
by
a
mutual
condescending
,
or
joynt
authoritative
enacting
,
that
such
and
such
things
,
as
possibly
may
be
usefull
afterward
,
be
of
force
to
all
,
if
not
by
the
former
constitution
,
yet
by
the
present
appointment
,
and
so
both
may
agree
in
the
matter
.
3.
A
condemning
of
others
for
approving
or
disapproving
the
former
constitution
,
would
be
forborn
;
and
seing
the
question
is
so
little
and
inconsiderable
in
it self
,
it
would
not
be
odiously
aggreaged
or
insisted
upon
.
Secondly
,
Considering
it
as
it
relateth
to
practice
,
If
it
be
asked
,
What
usually
was
done
in
such
Synod
of
Dort
was
lately
by
the
Arminian
Remonstrants
,
the
pressing
too
vehemently
of
the
removing
thereof
,
doth
suppose
some
way
the
constitution
to
be
lesse
valid
if
such
a
thing
should
stand
.
This
is
only
to
be
understood
in
the
case
presupposed
,
to
wit
,
Where
the
question
is
not
about
the
authority
of
Synods
simply
,
but
of
this
Council
of
Sardica
,
and
Bishops
are
requested
by
severall
Canons
not
to
think
this
derogatory
from
their
authority
,
because
this
did
consist
well
with
respect
to
Church-authority
and
Government
in
it self
,
but
tended
only
to
prevent
or
remedy
exorbitances
and
abuse
therein
;
which
of
it self
,
if
it
be
not
abused
,
is
not
ill
.
CHAP.
XIV
.
What
is
to
be
done
in
order
to
union
about
divisions
concerning
doctrinall
determinations
.
THe
Question
may
be
concerning
the
matter
enacted
by
some
Synod
,
even
when
there
is
no
exception
against
the
constitution
thereof
,
that
is
,
when
the
matter
approven
by
it
,
is
unfound
,
or
when
a
truth
is
condemned
,
at
least
it
is
judged
to
be
so
.
We
are
not
here
speaking
of
such
matter
as
is
fundamentall
,
but
such
as
is
consistent
with
soundnesse
First
,
Some
are
meerly
doctrinall
,
and
of
this
kind
are
such
questions
as
are
concerning
the
object
of
Predestination
,
order
of
Gods
Decrees
,
and
such
like
,
and
others
,
it
may
be
,
which
are
of
lesser
concernment
than
these
.
These
being
meerly
doctrinal
and
inferring
no
diversity
in
practice
,
or
Worship
,
there
is
the
easier
accesse
to
union
notwithstanding
of
such
,
respect
being
had
to
the
mutuall
forbearance
mentioned
,
so
that
none
be
constrained
to
acknowledge
what
is
enacted
by
vertue
of
such
a
decision
,
because
such
a
determination
in
matter
of
Doctrine
is
but
ministeriall
,
and
declarative
:
And
therefore
as
one
man
may
forbear
another
to
speak
his
own
mind
in
some
things
that
differ
from
his
,
and
,
it
may
be
,
from
truth
also
,
and
not
instantly
divide
from
him
,
or
much
contend
with
him
;
So
ought
he
to
bear
with
a
Synod
and
not
to
divide
from
them
upon
that
account
,
he
having
accesse
so
to
declare
his
own
mind
and
the
reasons
thereof
,
and
otherwayes
to
carry
himself
,
as
may
keep
him
free
of
that
apprehended
guiltinesse
;
and
so
a
Synod
ought
to
bear
with
some
particular
men
that
differ
.
But
by
adding
the
second
kind
,
there
will
be
ground
to
speak
more
.
The
second
kind
is
of
such
determinations
as
have
not
only
a
doctrinall
decision
,
but
also
some
practicall
Again
,
such
consequents
and
practices
that
follow
Further
,
we
may
distinguish
these
also
in
such
practices
,
that
are
positively
enacted
to
be
practised
,
by
an
authoritative
Act
,
ordaining
in
such
possible
cases
,
that
it
be
so
done
,
that
is
,
when
such
a
case
occurreth
,
men
should
be
astricted
to
follow
the
same
,
and
Ministers
should
accordingly
act
;
Or
they
are
such
cases
,
as
do
not
ordain
any
practice
to
be
done
,
but
do
declare
such
a
thing
to
be
lawfull
;
As
suppose
they
should
declare
,
a
Minister
might
lawfully
baptize
a
Iew
so
as
is
formerly
said
,
without
any
peremptory
ordaining
of
the
same
,
which
is
still
,
rather
a
doctrinall
decision
than
a
positive
ordinance
.
We
may
yet
add
one
distinction
more
,
which
is
this
,
Now
these
distinctions
being
premitted
,
we
come
to
consider
accordingly
,
How
union
may
be
made
up
,
where
division
standeth
upon
such
accounts
?
In
reference
to
all
which
,
in
the
general
,
we
say
,
That
peremptorinesse
and
self-willednesse
being
excluded
(
which
are
expresly
prohibited
to
be
in
a
Minister
)
it
is
not
impossible
to
attain
union
amongst
faithfull
,
sober
,
and
orthodox
men
,
who
will
acknowledge
that
mutuall
condescending
and
forbearance
is
necessary
;
which
by
going
through
the
particular
steps
will
appear
:
wherein
we
may
relate
to
the
former
generall
grounds
laid
down
,
and
be
the
shorter
in
instances
and
reasons
,
because
this
draweth
out
in
length
beyond
our
purpose
;
and
also
,
because
Verbum
sapienti
satis
est
:
and
these
especially
that
are
concerned
in
this
,
need
not
by
us
either
to
be
instructed
,
or
perswaded
to
their
duty
,
many
of
whom
the
Lord
hath
eminently
made
use
of
to
teach
,
convince
,
and
perswade
others
.
We
shall
only
,
as
in
all
the
rest
,
offer
some
things
to
their
view
,
which
may
occasion
the
remembering
of
what
they
know
,
and
the
awakening
of
the
zeal
and
affection
that
they
have
,
to
act
accordingly
.
To
come
then
to
the
first
sort
of
determinations
,
Synod
of
Dort
,
particularly
in
reference
to
the
object
of
predestination
;
yet
the
Synod
hath
not
made
any
division
by
Censuring
of
such
,
neither
these
who
differ
from
that
determination
have
broken
off
communion
with
the
Church
,
but
have
keeped
communion
:
and
union
in
the
Church
hath
not
been
thereby
interrupted
;
yet
these
who
apprehend
themselves
to
be
right
,
cannot
but
think
the
other
is
in
an
errour
:
and
if
this
forbearance
be
not
allowed
,
there
can
never
be
union
in
the
Church
,
except
we
should
think
that
they
behoved
all
to
be
in
the
same
mind
about
such
things
,
and
that
there
should
never
be
a
decision
in
a
Church
,
but
when
there
is
absolute
harmony
;
for
supposing
the
plurality
to
decide
right
,
yet
these
,
whose
judgement
were
condemned
,
were
obliged
according
to
their
light
to
divide
,
seing
they
are
in
their
own
judgments
right
,
It
is
true
,
I
suppose
that
it
is
not
simply
unlawful
,
or
hurtful
to
truth
for
a
Church-judicatory
,
out
of
respect
to
peace
in
the
Church
,
to
condescend
abstractly
to
wave
a
ministeriall
decision
without
wronging
of
the
matter
;
As
suppose
these
in
Africk
,
for
peace
had
waved
their
judiciall
decision
of
the
necessity
of
rebaptizing
in
such
a
case
;
or
these
who
determined
the
contrary
,
might
have
waved
theirs
,
yet
neither
of
them
had
hurt
their
own
opinion
.
Or
suppose
,
that
in
the
decisions
that
were
concerning
Easter
,
upon
both
sides
of
the
controversie
,
either
had
past
from
their
decisions
,
and
left
the
matter
in
practice
to
mens
arbitrement
without
any
decision
,
I
suppose
this
had
not
been
a
wrong
to
truth
(
supposing
it
to
have
been
on
either
side
)
And
indeed
considering
what
is
written
in
the
History
,
something
like
this
may
be
gathered
.
For
,
first
,
It
is
clear
,
that
there
were
determinations
on
both
sides
,
and
particularly
,
That
the
West
Church
,
and
these
that
joyned
with
them
,
did
determine
the
Lords
Day
necessarily
to
be
keeped
for
distinguishing
them
from
the
Iews
.
2.
It
is
also
clear
,
That
Policrates
,
with
many
Bishops
in
Asia
,
did
judicially
condemn
that
deed
,
appointing
the
fourteenth
day
of
the
month
to
be
keeped
,
So
that
necessarily
both
decisions
could
not
stand
.
And
▪
3.
this
is
clear
also
,
That
the
way
that
was
taken
to
settle
that
difference
so
stated
,
was
,
That
judiciall
decisions
should
be
waved
,
and
men
left
to
their
own
arbitrement
to
observe
what
day
they
thought
good
,
whether
in
the
East
or
West
Church
,
whereupon
followed
an
union
;
and
Policarpus
did
communicate
with
Anicetus
at
Rome
upon
these
tearms
,
Ut
neuter
eorum
sententiam
suam
urgeret
aut
defenderet
(
as
the
Centariators
have
it
out
of
Ireneus
)
that
is
,
that
neither
of
them
should
urge
or
defend
their
own
opinion
:
and
upon
this
there
followed
peace
notwithstanding
of
that
difference
.
It
brake
up
again
more
strongly
in
the
time
of
Victor
,
and
although
Ireneus
was
of
his
judgment
,
yet
did
he
vehemently
presse
him
not
to
trouble
the
Church
by
pursuing
such
a
determination
,
and
did
exceeding
weightily
expostulat
with
him
for
it
;
He
wrote
also
to
the
other
party
,
that
both
of
them
might
forbear
the
pressing
of
such
decisions
,
and
that
the
thing
might
be
left
to
mens
arbitrement
,
without
prejudice
to
the
Churches
union
,
as
formerly
it
had
been
used
:
this
is
clear
from
Church-history
,
and
that
word
of
Sozomen
,
lib.
7.
cap.
19.
is
weighty
,
Frivolum
enim
,
&
quidem
merito
,
judicarunt
,
consuetudinis
gratia
,
à
se
mutuo
segregari
eos
qui
in
praecipuis
religionis
capitibus
consentirent
,
that
is
,
They
judged
it
,
and
upon
good
ground
,
most
frivolous
for
men
to
be
separated
or
divided
one
from
another
,
because
of
a
custome
,
who
did
agree
together
in
the
main
points
of
Religion
.
And
though
this
matter
be
of
it self
no
controversie
decided
in
the
Word
,
(
at
least
as
it
was
stated
)
yet
considering
their
thoughts
of
it
,
and
the
grounds
which
they
alleage
for
it
,
it
was
not
so
to
them
:
and
that
peremptorines
of
Victors
,
who
afterward
would
not
be
reclaimed
from
that
second
determination
,
is
condemned
by
all
,
as
being
the
ground
of
that
following
schism
.
And
indeed
in
such
cases
,
where
two
parts
of
a
Church
are
divided
,
having
independent
authorities
as
to
one
another
,
and
there
being
contrary
determinations
in
the
same
question
,
it
seemeth
convenient
and
necessary
for
peace
,
that
either
both
should
wave
their
decisions
,
or
that
both
should
permit
the
decisions
of
each
other
to
stand
and
be
in
force
,
to
such
only
as
should
acquiesce
therein
,
and
willingly
acknowledge
the
same
.
Again
,
where
there
is
nothing
like
a
party
or
equality
,
CHAP.
XV.
What
shall
be
done
in
order
to
union
about
such
decisions
,
as
have
practical
consequents
following
thereon
.
TO
come
to
the
second
case
,
to
wit
,
anent
such
decisions
as
have
some
practicall
consequents
following
thereupon
;
For
the
more
short
answering
,
we
shall
lay
down
these
Assertions
.
Assert
.
1.
In
such
practices
as
are
opposit
,
and
infer
Novatians
,
Donatists
,
and
such
like
;
there
may
be
more
or
lesse
heat
and
bitternesse
betwixt
men
that
differ
so
:
but
there
cannot
be
union
,
because
,
such
determinations
and
practices
do
draw
a
line
,
and
build
a
wall
of
separation
betwixt
the
one
and
the
other
,
and
so
makes
one
side
to
be
accounted
as
not
of
the
same
body
.
Assert
.
2.
Where
the
consequents
only
infer
some
Ye
will
hardly
find
the
same
traditions
alike
in
all
things
in
all
the
Churches
,
even
though
they
agree
in
all
things
that
are
material
.
And
,
upon
the
matter
,
such
determinations
are
but
indeed
as
if
they
were
doctrinall
to
such
as
acknowledge
them
not
,
and
men
are
accordingly
to
walk
in
them
.
Assert
.
3.
In
such
practices
as
are
daily
practicable
,
If
it
be
said
,
How
can
there
be
union
in
such
a
case
upon
the
principle
supposed
,
till
(
as
may
be
said
by
one
side
)
those
who
have
decided
and
acted
corruptly
should
repent
,
and
(
as
may
be
said
by
the
other
)
till
those
who
have
divided
unjustly
from
the
Church
,
and
wronged
the
authority
thereof
,
should
acknowledge
their
offence
,
without
which
there
cannot
be
union
?
For
answer
to
which
we
say
,
1.
What
if
neither
party
shall
ever
be
brought
to
repent
or
acknowledge
an
offence
?
shall
the
Church
in
such
a
case
never
attain
to
union
?
Repentance
implyeth
a
conviction
,
and
this
implyeth
information
and
clearness
in
the
judgment
that
such
a
thing
is
wrong
.
Now
,
Sine
detrimento
honoris
,
aut
charitatis
,
that
is
,
without
prejudice
to
reputation
,
or
charity
.
6.
We
therefore
say
in
opposition
to
that
objection
,
That
union
is
to
be
studied
,
by
endeavouring
to
joyn
in
what
is
for
the
good
of
the
Church
,
and
by
burying
the
resentment
of
each
others
wrongs
,
rather
than
(
as
Beza
saith
in
that
forecited
Epistle
to
Grindal
concerning
division
)
There
should
be
too
curious
,
and
,
as
it
were
,
contention-affecting
enquiry
made
,
who
is
most
in
the
wrong
,
and
thereby
a
bringing
the
matter
to
that
passe
,
that
the
whole
body
cannot
be
saved
,
but
by
cutting
off
of
some
members
.
7.
We
adde
▪
If
repentance
be
necessary
,
will
any
think
that
division
is
the
way
or
mean
to
attain
the
same
,
which
doth
imbitter
and
confirm
men
in
their
opinion
and
opposition
respectively
,
as
formerly
hath
been
said
?
It
will
be
now
no
great
difficulty
to
answer
in
the
last
two
cases
,
to
wit
,
When
the
decision
is
a
simple
declaration
of
the
lawfulnesse
of
a
thing
,
without
any
positive
appointment
that
such
a
thing
should
be
put
in
practice
,
&c.
For
,
if
upon
the
former
grounds
union
may
be
attained
,
and
division
removed
in
the
former
cases
,
it
may
be
much
more
in
this
;
most
of
all
,
where
the
matter
determined
,
concerneth
such
practices
as
actually
are
to
be
performed
but
in
some
extraordinary
case
by
Civil
Powers
.
Because
in
such
cases
men
may
more
easily
condescend
to
forbearance
,
than
in
matters
of
greater
necessity
and
concernment
;
and
there
can
be
but
little
prejudice
alleaged
to
follow
unto
the
Church
(
to
be
put
in
the
ballance
with
the
Churches
peace
)
either
by
condescending
that
such
a
determination
should
be
waved
,
or
stand
with
the
qualifications
foresaid
;
It
's
true
that
tenaciousnesse
in
the
least
particular
,
and
peremptory
refusing
to
condescend
therein
,
will
breed
a
rent
and
schism
,
and
make
union
as
impossible
,
as
if
it
were
the
greatest
matter
that
were
the
ground
of
distance
;
yet
it
would
seem
,
that
in
the
case
presupposed
,
(
especially
these
last
three
being
put
together
)
that
judicious
,
sober
,
and
godly
men
should
be
very
easily
induced
to
condescend
to
each
other
,
with
the
qualifications
foresaid
,
for
the
Churches
peace
.
For
,
1.
The
matter
,
although
it
hath
a
right
and
wrong
in
it
,
yet
it
is
among
the
least
of
the
truths
that
may
be
accounted
to
relate
to
the
foundation
.
2.
It
's
in
a
matter
most
improbably
practicable
,
and
which
may
possibly
never
occur
.
3.
It
's
a
determination
,
or
an
exercise
of
Church-power
that
hath
least
influence
upon
Church-matters
,
seing
it
positively
ordaineth
nothing
.
4.
It
's
in
a
thing
most
extrinsick
,
which
might
have
been
put
in
practice
,
and
usually
is
put
in
practice
without
the
Churches
intermedling
therein
,
either
pro
or
contra
.
It
seemeth
therefore
unsuitable
that
such
a
determination
in
reference
to
such
practices
,
should
be
greatly
contended-for
,
when
neither
the
standing
of
such
a
decision
can
procure
,
nor
the
removing
thereof
mar
,
the
practices
concerning
which
the
decision
is
.
5.
Supposing
the
qualifications
foresaid
,
the
standing
of
such
a
decision
doth
not
strengthen
the
affirmative
opinion
,
because
it
doth
not
infer
any
bond
or
obligation
upon
others
who
do
not
of
their
own
accord
acquiesce
in
the
same
;
nor
doth
it
give
ground
for
alleaging
such
a
decision
to
any
but
to
such
as
of
themselves
are
swayed
with
the
matter
thereof
:
And
therefore
seing
it
hath
no
force
to
bind
moe
than
would
be
bound
with
the
matter
if
it
were
not
;
nor
can
infer
that
it
is
the
judicial
decision
and
judgment
of
such
a
Church
,
more
than
this
,
to
wit
,
That
it
is
the
judgment
of
the
plurality
for
the
time
,
yet
so
as
it
is
not
acknowledged
by
others
,
and
who
are
not
to
be
constrained
to
any
alteration
in
their
judgment
,
or
in
their
practice
,
by
that
determination
,
more
than
if
it
had
never
been
(
which
is
a
necessary
qualification
of
the
forbearance
mentioned
)
and
supposing
the
said
decision
to
be
waved
,
these
particulars
would
be
true
.
Again
,
upon
the
other
side
,
The
removing
of
that
decision
doth
not
strengthen
the
negative
(
for
that
cannot
be
intended
by
such
a
composure
that
either
side
should
be
strengthened
)
nor
doth
the
standing
thereof
weaken
the
same
;
because
▪
according
to
the
qualifications
foresaid
,
not
only
there
can
be
no
Censure
following
upon
it
,
but
even
as
to
the
Determination
it self
,
though
it
be
not
formally
removed
,
to
be
no
decision
simply
,
it
is
no
decision
to
them
,
nor
can
be
alleaged
to
them
against
their
opinion
,
more
than
if
it
were
not
:
And
thus
it
becometh
of
equall
extent
with
those
who
approve
the
matter
,
and
so
it
doth
bind
only
such
as
account
themselves
bound
;
and
if
men
account
themselves
bound
,
the
removing
of
such
a
decision
,
will
not
loose
them
;
and
if
they
account
not
themselves
bound
otherwayes
,
the
standing
thereof
in
such
a
case
,
will
not
bind
them
;
and
therefore
,
upon
the
matter
,
we
suppose
,
it
is
hardly
imaginable
that
there
can
be
a
lesser
ground
of
division
,
(
the
qualifications
necessary
for
union
in
the
cases
of
greater
concernment
being
granted
in
this
)
sure
we
are
there
was
never
division
continued
upon
a
lesser
account
,
to
whatsoever
side
we
look
;
for
,
in
effect
,
it
is
for
the
time
to
come
as
if
that
decision
had
never
been
,
as
to
its
efficacie
and
weight
in
producing
any
effect
.
And
we
are
sure
that
the
great
Divines
that
have
so
eagerly
pursued
,
and
so
much
coveted
union
,
would
have
thought
themselves
happy
if
they
might
have
had
it
by
condescending
and
yeelding
either
to
the
one
side
or
the
other
.
And
though
the
moderate
divine
Bucer
,
was
thought
to
thirst
after
peace
in
the
Church
so
vehemently
,
that
some
zealous
men
said
,
that
out
of
love
thereto
he
was
like
almost
haurire
foeces
,
that
is
,
to
drink
down
the
dregs
with
it
;
yet
I
am
confident
,
that
had
the
state
of
the
controversie
come
so
near
,
and
in
such
matter
,
and
amongst
such
men
,
as
is
formerly
presupposed
,
he
would
not
have
been
so
charged
by
the
most
rigid
,
although
for
the
peace
of
the
Church
he
had
drunken-over
all
the
dreggs
that
might
be
in
both
the
cups
,
the
mentioned
qualifications
being
observed
;
For
,
I
suppose
,
that
the
removing
or
standing
of
such
a
decision
in
the
former
respects
,
will
neither
be
found
inconsistent
with
any
Confession
of
Faith
,
even
the
most
full
that
ever
was
in
any
Orthodox
Church
;
nor
with
the
Fundamentals
of
Religion
that
are
laid
down
in
any
Catechisms
or
Writings
of
any
sound
Divines
;
nor
with
the
Constitutions
and
Acts
that
have
been
thought
necessary
to
be
inrolled
amongst
the
Acts
of
any
Council
or
Synod
;
nor
,
for
ought
we
know
,
will
be
found
to
have
been
the
matter
of
debate
,
even
in
the
most
contentious
times
amongst
Orthodox
Divines
:
It
would
seem
then
,
that
if
there
be
a
latitude
allowed
without
hazard
for
one
to
condescend
to
another
for
the
good
of
the
Church
in
any
thing
,
it
must
be
in
the
case
presupposed
,
CHAP.
XVI
.
The
remedies
of
divisions
,
arising
from
misapplication
of
power
in
ordination
of
Ministers
,
and
admitting
to
,
or
debarring
from
,
communion
.
THe
fourth
matter
of
controversie
in
reference
to
Government
,
is
usually
some
misapplication
of
that
power
,
or
what
is
apprehended
to
be
so
in
some
particular
acts
.
As
,
1.
Ordaining
such
as
were
not
thought
to
be
worthy
.
2.
Deposing
others
(
as
was
thought
)
unjustly
.
3.
Admitting
unto
,
or
debarring
from
communion
without
ground
respectively
,
and
such
like
cases
.
Upon
the
first
ground
arose
the
great
schism
of
the
Donatists
,
because
of
the
Ordination
of
Caecilianus
,
esteemed
by
them
to
be
a
Traditor
.
Of
such
sort
also
were
the
schisms
frequently
at
Antioch
,
Constantinople
,
Alexandria
,
and
other
places
,
because
some
were
ordained
to
the
dissatisfaction
of
others
.
And
sometimes
the
dissatisfaction
was
well
grounded
;
because
the
persons
ordained
,
were
not
worthy
:
Sometimes
it
was
groundlesse
;
But
often
it
tended
to
double
Ordination
,
and
Separation
in
the
Fifthly
,
Where
a
persons
being
in
a
place
,
is
the
ground
of
contention
,
and
things
look
not
satisfyinglike
in
his
way
,
even
though
grosnesse
be
not
demonstrable
,
we
think
it
not
unbecoming
the
authority
of
Church-judicatories
,
which
is
given
for
edification
,
to
appoint
the
removal
of
such
a
person
from
such
a
place
,
(
as
was
formerly
hinted
)
for
,
it
looketh
sad
like
,
that
a
Minister's
being
in
such
a
particular
place
,
should
be
more
obstructive
to
edification
and
to
the
Churches
peace
,
than
if
he
were
not
a
Minister
at
all
.
And
it
becometh
well
that
singlenesse
that
a
Minister
ought
to
have
in
seeking
the
edification
of
the
Church
,
to
yeeld
to
such
an
advice
and
appointment
,
or
,
of
himself
willingly
to
overture
the
same
.
For
,
Ministers
are
not
to
plead
interest
in
a
Congregation
simply
,
as
a
man
doth
his
particular
right
;
because
every
thing
of
this
kind
ought
to
be
done
with
respect
to
the
edification
of
the
body
,
the
promoting
whereof
,
ought
to
regulate
both
entries
and
removals
.
It
's
true
,
there
would
be
warinesse
here
,
lest
dangerous
precedents
be
given
;
yet
considering
,
that
a
Minister
who
may
somewhat
peremptorily
plead
interest
,
and
that
jure
in
the
Ministery
,
that
yet
cannot
with
that
same
strength
of
reason
plead
it
in
such
and
such
a
particular
Congregation
;
and
considering
,
that
it
is
a
publick
good
that
is
respected
,
and
not
the
satisfaction
or
dissatisfaction
of
some
in
a
particular
Congregation
,
we
conceive
the
former
assertion
cannot
be
simply
denied
.
Where
contrair
Ordinations
are
,
it
is
more
difficult
;
Yet
it
would
be
considered
that
all
these
things
we
speak
of
now
,
are
but
particular
:
and
therefore
although
full
satisfaction
should
not
be
obtained
in
them
,
yet
ought
they
not
to
be
stumbled
upon
to
the
prejudice
of
union
in
generall
,
in
which
the
good
of
the
Church
is
more
eminently
concerned
,
as
hath
been
said
;
Yet
where
peace
is
intended
,
we
suppose
this
difficulty
may
be
win
over
,
one
of
these
wayes
,
which
have
been
formerly
in
use
in
such
cases
.
As
,
1.
Sometimes
one
person
did
willingly
cede
to
another
for
the
good
of
the
Church
;
So
did
Basilius
in
a
case
formerly
mentioned
,
for
which
his
condescendency
he
is
ever
highly
commended
.
Neither
can
this
be
thought
to
be
a
casting
by
of
the
care
of
such
a
people
,
but
rather
the
contrary
,
it
is
more
their
good
,
that
they
should
be
united
under
one
orthodox
Minister
,
though
the
more
weak
man
,
than
to
continue
a
division
with
two
that
are
more
able
.
2.
Sometimes
where
two
were
,
it
was
thought
good
to
unite
them
in
their
meetings
,
and
that
the
longest
liver
should
alone
be
acknowledged
,
if
no
other
occasion
offered
,
and
neither
were
unworthy
of
the
place
,
as
in
a
case
at
Antioch
formerly
mentioned
.
3.
Sometimes
both
have
been
laid
aside
,
where
neither
have
been
worthy
,
or
factions
have
been
strong
for
either
party
,
and
so
rooted
prejudice
of
the
adherers
to
the
one
side
against
the
other
.
This
overture
is
offered
by
Augustine
to
the
Donatists
,
for
composing
that
difference
of
opposit
Ordinations
,
which
was
frequent
amongst
them
,
each
city
almost
having
two
Bishops
;
And
this
way
hath
been
followed
in
composing
many
schisms
,
even
of
late
.
4.
Sometimes
the
party
offended
and
wronged
by
an
opposit
Ordination
,
hath
keeped
division
down
in
some
respect
,
by
ceding
,
or
withdrawing
,
or
hiding
their
offence
,
till
some
probable
or
regular
way
hath
occurred
;
rather
choosing
never
to
possesse
such
a
place
than
to
do
it
by
wronging
of
the
Church
,
in
keeping
up
an
irregular
schism
,
when
there
was
no
accesse
orderly
to
redresse
it
.
Thus
Eusebius
being
offended
that
Lucifer
had
ordained
Paulinus
a
Bishop
in
Antioch
to
a
party
disclaiming
him
,
who
were
called
Eustachians
▪
he
moderated
his
carriage
and
withdrew
,
waiting
to
have
had
a
lawful
decision
,
and
resolving
to
be
submissive
to
that
.
Where
men
mind
the
good
of
the
work
,
it
is
not
like
but
some
such
way
will
compose
these
things
;
and
if
these
fail
,
we
will
find
also
adjacent
Bishops
travelling
to
compose
the
same
;
Yea
,
sometimes
men
of
authority
coming
from
very
far
;
And
also
some
by
civil
Authority
appointed
to
treat
therein
,
as
in
the
closing
of
that
schism
at
Antioch
;
for
,
schisms
,
arising
from
such
discontents
,
are
not
ordinarily
by
meer
Authority
removed
,
because
there
is
often
something
both
of
affection
and
conscience
in
the
businesse
:
there
is
need
therefore
of
mutuall
friendly
conferring
for
giving
and
receiving
of
satisfaction
therein
.
CHAP.
XVII
.
Remedies
of
divisions
arising
from
the
misapplication
of
power
,
in
censuring
,
or
sparing
Ministers
,
reall
or
supposed
.
ANother
part
of
the
exercise
of
this
power
(
which
often
in
its
misapplication
,
or
its
being
pretended
to
be
so
,
is
the
ground
of
Church-divisions
)
is
The
matter
of
censuring
and
deposing
of
Ministers
,
and
that
two
wayes
.
The
one
is
,
When
some
good
men
are
deposed
,
or
such
as
are
supposed
to
be
so
,
whereby
persons
that
apprehend
the
injustice
of
the
fact
,
do
disclaim
such
a
power
,
and
adhere
to
such
a
person
notwithstanding
.
Thus
did
the
schism
at
Constantinople
arise
for
the
unjust
deposition
of
Chrysostom
,
and
his
adherents
were
called
Ihoannitae
,
as
if
they
had
been
of
another
Religion
;
Such
also
was
that
of
the
Eustachians
at
Antioch
;
which
being
driven
against
honest
men
,
and
there
being
no
condescending
,
at
least
what
was
once
condescended
unto
,
being
again
recalled
,
there
was
no
One
extremity
to
be
eschewed
,
is
,
When
Church-judicatories
are
too
tenacious
of
a
past
Sentence
,
or
the
formality
of
some
legall
advantage
which
seemeth
to
justifie
the
Sentence
,
as
in
that
case
of
Chrysostoms
,
almost
all
the
weight
was
laid
on
this
at
first
,
That
he
refused
to
appear
before
them
,
or
acknowledge
their
Authority
as
they
were
constituted
:
and
although
both
the
people
and
others
did
adhere
to
him
,
yet
there
was
no
condescending
,
which
occasioned
a
great
schism
▪
and
was
exce●…dingly
condemned
by
the
generality
of
faithfull
men
in
these
dayes
.
Another
extremity
is
,
upon
the
other
side
,
When
for
satisfaction
of
a
Judicatory
too
little
is
ceded
;
or
upon
supposition
,
even
of
an
unjust
Sentence
,
a
schism
is
stated
,
to
the
Synod
of
Spain
did
depose
him
,
nor
is
it
clear
whether
it
be
that
famous
Osius
,
whom
the
Arians
deposed
and
whipped
till
he
approved
Athanasius
his
deposition
;
yet
this
is
clear
,
that
he
being
a
man
esteemed
of
in
the
Church
,
though
possibly
out
of
infirmity
having
fallen
in
that
fault
,
he
was
for
concord
restored
,
Sine
detrimento
honoris
,
without
prejudice
to
his
credit
.
2.
Where
men
have
been
deposed
upon
the
breach
of
some
legality
,
or
contempt
,
if
otherwayes
they
have
been
men
of
gifts
,
and
approv●…n
integrity
in
the
main
,
though
possibly
thought
proud
and
rigid
by
others
,
as
in
that
case
of
Chrysostom
;
they
were
again
received
into
the
Church
,
and
the
Sentences
with
consent
laid
by
,
as
appeareth
in
the
readmitting
of
Chrysostom
after
his
first
deposition
(
of
the
justice
of
whose
Sentence
of
deposition
,
because
there
was
no
convincing
evidence
to
satisfie
the
people
,
Severinus
in
preaching
did
say
.
That
his
pride
was
reason
sufficent
)
which
for
a
time
removed
the
division
,
and
brought
a
chearfull
calmnesse
,
till
shortly
after
his
old
enemies
interrupted
it
,
and
did
enter
a
new
processe
with
him
,
because
he
had
re-entered
his
Bishoprick
being
once
deposed
by
a
Synod
,
and
not
having
their
authority
;
(
which
was
grounded
even
upon
the
constitutions
of
Arian
Councils
)
this
being
the
second
time
driven-on
against
the
intreaties
and
obtestations
of
many
worthy
Bishops
and
good
people
who
adhered
to
him
,
did
again
renew
and
fix
that
schism
.
3.
When
the
men
The
other
occasion
of
bebate
in
such
Church-matters
,
1.
That
men
would
remember
,
this
is
but
one
particular
of
many
,
that
tend
to
the
Churches
good
,
(
though
indeed
a
main
particular
)
and
so
ought
not
to
be
the
rise
of
a
division
,
nor
of
continuing
thereof
,
to
the
marring
of
the
Churches
peace
in
other
things
,
but
men
ought
singly
to
do
their
duty
,
and
therein
to
acquiesce
,
without
partaking
of
the
faults
of
others
,
whether
it
be
by
being
defective
,
or
by
exceeding
in
that
mater
;
and
seing
there
may
be
no
corrupt
design
in
either
who
may
be
upon
these
extreames
,
it
would
not
be
so
highly
aggreaged
on
either
side
.
2.
We
say
,
that
as
often
difference
in
this
,
may
breed
divisions
;
so
again
,
divisions
do
occasion
mens
differing
more
in
this
:
and
it
cannot
be
expected
where
division
is
,
that
men
who
are
men
and
subject
to
be
byassed
,
can
be
so
single
in
receiving
testimonies
of
the
innocency
of
these
that
differ
from
them
,
or
of
the
guiltinesse
of
these
that
agree
with
them
,
as
if
there
were
no
division
at
all
:
And
again
,
it
is
impossible
,
that
where
there
is
a
difference
in
some
other
thing
,
that
men
can
think
others
differing
from
them
so
single
and
unbyassed
,
as
they
suppose
themselves
to
be
,
but
are
still
ready
to
construct
their
differing
from
them
in
this
to
be
occasioned
from
some
former
prejudice
;
for
,
as
was
said
,
division
breedeth
jealousie
,
suspicion
,
and
distrust
among
men
,
and
men
are
naturally
inclined
to
suspect
that
others
drive
the
design
of
strengthening
themselves
by
the
sentencing
of
such
a
person
,
whereby
they
are
secretly
induced
,
even
unawares
,
to
disappoint
such
a
supposed
unstreight
end
,
which
maketh
them
on
both
sides
suspect
every
thing
,
dispute
every
thing
,
and
readily
reject
every
thing
that
cometh
from
the
other
.
3.
We
say
therefore
,
that
union
would
not
be
suspended
4.
It
would
be
considered
,
that
oftentimes
such
apprehensions
of
extremities
,
which
are
imputed
to
honest
and
zealous
men
,
are
most
groundlesse
;
but
there
being
something
in
them
as
men
,
it
is
conceived
on
the
other
hand
,
because
of
secretly
entertained
jealousie
,
to
be
much
more
.
There
was
nothing
more
casten
up
to
the
Orthodox
by
the
Novatians
and
Donatists
,
than
that
they
were
defective
in
this
,
in
admitting
to
,
and
retaining
in
the
Ministery
,
men
that
were
corrupt
,
Yet
after
many
trials
they
were
never
able
to
prove
what
they
alleaged
upon
some
eminent
persons
when
it
came
to
triall
,
even
when
such
things
were
generally
accounted
true
amongst
them
.
This
would
5.
It
is
to
be
considered
also
,
That
zeal
against
such
as
are
justly
censurable
,
is
most
consistent
with
a
spirit
of
union
in
the
Church
,
as
appeareth
by
the
former
instances
of
men
most
tender
of
union
,
and
yet
most
zealous
in
this
:
yea
,
these
two
go
together
;
because
zeal
for
the
Churches
edification
,
constraineth
to
union
,
and
doth
also
presse
the
removing
of
corrupt
unfaithfull
Ministers
,
which
,
next
to
division
in
a
Church
,
is
the
greatest
plague
of
a
Church
.
Therefore
these
things
would
be
adverted
,
1.
That
the
purging
of
the
Church
of
such
,
and
the
work
of
union
,
would
be
joyntly
respected
,
otherwayes
if
union
be
sleighted
,
it
will
hazard
the
falling
in
too
nearly
with
the
schisms
of
the
Novatians
and
Donatists
,
which
have
been
so
hurtfull
to
the
Church
.
2.
Union
when
it
is
6.
We
say
,
that
this
duty
of
purging
would
not
be
Aarons
rod
,
maketh
out
,
and
doth
give
instances
of
severall
cases
,
wherein
this
forbearance
is
called-for
.
In
sum
,
we
suppose
that
having
to
do
in
such
a
case
with
such
persons
,
it
is
more
safe
for
men
to
do
their
own
duty
,
keeping
the
peace
of
the
Church
,
and
to
leave
others
to
do
according
to
the
manifestnesse
of
things
as
they
shall
answer
before
God
,
as
to
their
seeking
the
good
of
His
Church
;
and
if
this
prevail
not
with
such
men
for
ordering
them
in
their
duty
,
will
any
think
that
the
keeping
up
,
or
threatening
of
division
,
will
prevail
?
Lastly
,
It
would
be
considered
,
if
such
ends
as
any
side
would
propose
,
either
in
keeping
in
,
or
purging
out
of
men
who
are
thought
fit
or
unfit
respectively
,
can
be
attained
without
union
,
so
as
with
it
.
Therefore
seing
that
is
a
thing
which
belongeth
to
Government
,
and
men
are
to
be
swayed
in
such
Acts
by
what
conduceth
most
to
edification
,
when
they
cannot
attain
the
length
they
would
(
as
we
suppose
men
shall
never
do
,
in
this
matter
of
purging
)
they
then
are
to
walk
by
this
rule
of
choosing
what
comparatively
is
most
edifying
,
as
was
formerly
said
.
Sometimes
also
difference
hath
been
about
the
excommunicating
of
persons
,
or
readmitting
again
to
communion
:
but
what
concerneth
this
may
be
somewhat
understood
from
the
former
grounds
,
wherein
extremities
would
be
shunned
,
and
the
Churches
peace
,
and
the
Authority
of
the
Ordinances
studied
:
Also
,
we
have
otherwayes
beyond
our
purpose
become
so
long
,
(
and
possibly
ad
nauseam
usque
)
in
other
things
,
we
shall
therefore
forbear
particular
descending
into
this
,
but
proceed
in
the
generals
proposed
.
CHAP.
XVIII
.
The
fears
of
mis-government
for
the
time
to
come
,
and
remedies
thereof
.
THe
last
thing
in
Government
,
which
was
proposed
,
as
that
whereabout
differences
and
divisions
do
arise
,
is
,
in
reference
to
Government
for
the
time
to
come
,
and
resolves
in
this
,
Who
shall
have
chief
hand
in
the
decision
of
matters
that
after
may
fall
out
,
supposing
the
union
to
be
made
up
.
This
resulteth
from
the
present
diffidence
and
prejudice
which
each
hath
in
reference
to
other
,
and
from
that
impression
that
men
have
,
that
there
will
be
a
driving
of
sides
,
according
to
power
,
even
under
a
concluded
union
:
And
indeed
somewhat
may
be
feared
and
expected
,
at
least
for
a
time
,
considering
mens
distance
in
such
a
case
;
for
,
if
diffidence
and
suspicion
be
come
to
that
height
under
divisions
,
that
one
will
not
trust
another
in
some
petty
particular
fact
that
is
past
;
or
lay
by
jealousie
where
no
proof
is
,
notwithstanding
of
all
solemn
attestations
;
it
's
no
marvel
that
in
matters
of
greater
consequence
which
are
to
come
,
they
do
not
easily
give
them
credit
.
This
is
often
the
greatest
businesse
to
be
composed
in
a
difference
:
hence
it
is
,
that
sometimes
bygones
,
which
have
been
the
rise
of
the
division
,
may
be
removed
,
when
as
yet
this
cannot
be
composed
,
because
there
is
no
way
conceivable
how
both
parties
may
have
the
chief
hand
in
Government
,
and
neither
being
willing
to
cede
to
the
other
,
either
from
a
secret
ground
of
sleighting
one
another
,
or
from
that
root
of
suspicion
whereby
they
conceive
all
lost
that
the
other
is
able
to
carry
over
them
,
whereby
from
fear
of
hazarding
the
Churches
good
condition
,
they
run
here
in
a
certain
prejudice
,
and
,
in
some
sense
,
fall
in
that
inconvenience
,
which
a
Writer
observeth
on
the
contending
of
two
Bishops
,
expressed
in
this
as
the
ground
of
their
division
▪
●…nus
ut
prae●…sset
alter
ne
sube●…et
.
sed
neuter
ut
prodesset
;
which
is
often-times
,
on
the
matter
,
too
true
in
all
such
contests
,
this
last
being
a
consequent
of
the
former
two
.
This
difference
may
be
considered
two
wayes
,
1.
As
it
pretendeth
a
dissatisfaction
with
the
persons
who
are
to
govern
;
some
,
upon
the
one
side
,
thinking
it
unfit
to
joyn
with
prophane
men
;
some
,
upon
the
other
,
disdaining
to
joyn
with
Schismaticks
.
In
this
strait
were
the
Fathers
of
the
Council
of
Carthage
in
their
dealing
with
the
Donatists
;
some
of
them
asserting
,
on
the
one
side
,
That
there
was
no
uniting
with
such
as
the
generality
of
the
Catholicks
were
;
and
Augustine
often
citeth
the
word
of
P●…tmianus
,
given-in
to
them
as
an
Answer
to
the
desire
of
a
Conference
,
Indignum
est
ut
in
unum
conventant
fi●…ii
Martyrum
,
&
progenies
traditorum
;
that
is
,
It
is
a
most
unseemly
thing
that
the
sons
of
Martyrs
,
and
the
brood
of
Traditors
should
assemble
together
in
one
place
.
On
the
other
hand
,
they
were
pressed
from
Rome
and
parts
adjacent
,
not
to
unite
with
these
Schismaticks
the
Donatists
,
as
may
be
seen
in
that
Council
;
yet
did
they
find
it
their
duty
to
seek
union
with
them
notwithstanding
,
and
to
admit
,
that
such
of
them
as
were
put
before
from
their
Churches
,
should
be
repossessed
by
him
that
was
appointed
Cognitor
,
and
deputed
by
the
Emperour
in
that
Conference
,
Ut
eo
modo
eos
ad
conferendum
etiam
beneficiis
invitaret
;
that
is
,
That
so
he
might
invite
them
to
conference
at
least
by
such
benefits
.
This
principle
,
we
suppose
,
ought
not
,
nor
will
not
stick
in
the
hearts
of
such
men
,
and
in
such
a
case
,
as
is
presupposed
,
and
it
leadeth
to
a
These
,
That
there
is
no
communion
in
Government
to
be
keeped
,
where
,
upon
any
of
the
former
accounts
,
men
are
displeased
with
such
persons
as
are
joyned
therein
with
them
:
and
though
affection
,
and
sometimes
inclination
,
being
stirred
with
prejudice
and
discontent
,
will
be
ready
to
make
some
such
practices
to
be
plausible
,
which
do
infer
this
;
yet
,
I
suppose
,
the
Thesis
it self
will
not
be
maintained
,
more
than
such
a
ground
will
warrant
Separation
in
any
other
Ordinance
;
and
the
grounds
formerly
laid
down
in
several
parts
of
this
discourse
,
will
not
admit
of
such
a
principle
,
which
,
if
admitted
,
would
exclude
union
for
ever
,
We
shall
therefore
passe
this
.
The
second
and
main
difficulty
then
,
is
,
In
the
ordering
of
things
so
for
the
time
to
come
,
as
the
ends
of
union
and
government
may
thereby
be
obtained
,
and
that
nothing
that
may
be
justly
feared
by
one
side
or
other
,
may
be
altogether
sleighted
.
In
reference
to
this
,
it
will
not
be
expected
that
we
should
be
particular
or
satisfying
,
yet
not
to
leave
it
altogether
imperfect
.
We
shall
,
first
,
propose
some
general
considerations
,
to
mollifie
the
sharpnesse
of
division
upon
this
account
.
2.
Offer
some
general
helps
,
which
in
such
cases
may
be
thought
on
.
3.
Lay
down
some
advertisements
upon
supposition
that
full
satisfaction
be
not
obtained
.
We
propose
these
considerations
to
be
thought
on
concerning
this
,
1.
In
such
a
thing
it
is
impossible
2.
Let
it
be
considered
▪
if
the
abstaining
of
uniting
will
prevent
these
inconveniences
upon
either
side
,
and
if
it
doth
not
rather
bring
on
greater
,
and
moe
upon
the
Church
;
and
if
inconveniences
sway
,
which
are
lesser
and
more
uncertain
in
the
one
case
,
those
which
are
greater
and
more
inevitable
,
ought
to
sway
more
in
the
other
;
for
,
it
's
already
presupposed
,
that
joyning
doth
not
make
one
guilty
in
these
inconveniencies
,
more
than
abstaining
doth
.
Yea
,
3.
Let
it
be
considered
,
if
by
continued
division
,
men
be
not
necessarily
guilty
of
the
inconveniences
that
follow
it
;
because
(
to
say
so
)
they
follow
it
per
se
,
or
naturally
and
necessarily
,
whereas
the
other
follows
upon
union
but
by
accident
at
the
most
:
Other
considerations
,
formerly
mentioned
,
are
also
to
have
weight
,
and
ought
to
be
remembred
here
.
We
come
now
to
consider
the
helps
which
may
in
Concerning
the
matter
of
deposition
,
we
have
spoken
already
and
shall
say
no
more
.
Concerning
the
other
two
points
,
we
may
consider
them
either
as
they
are
concerning
things
past
,
before
the
union
be
made-up
during
the
division
;
or
,
as
they
relate
to
what
may
occasionally
fall
out
afterward
.
Concerning
what
is
past
in
such
debated
particulars
we
have
spoken
already
,
and
,
it
seems
,
one
of
these
three
wayes
must
be
taken
in
reference
therunto
.
1.
Either
by
waving
of
these
things
(
if
they
be
such
as
may
be
waved
)
so
that
without
insisting
in
them
,
they
may
be
buried
;
or
,
by
one
parties
ceding
;
or
,
by
a
mutual
composure
,
they
may
be
instantly
setled
.
2.
If
that
cannot
be
,
the
union
is
not
to
be
suspended
Is
there
not
a
wise
man
amongst
you
?
&c.
)
is
proposed
in
the
general
,
to
prevent
all
such
strife
and
contention
,
as
doth
bring
scandal
with
it
;
and
therefore
ought
not
to
be
excluded
in
this
case
,
seing
there
is
a
gift
of
prudence
and
wisdom
given
unto
the
Church
for
the
governing
of
her self
,
and
is
more
eminently
given
to
one
than
to
another
,
even
as
the
gift
of
knowledge
is
for
doctrine
;
and
therefore
we
conceive
that
in
such
cases
,
such
may
warrantably
be
trusted
with
such
particulars
,
seing
it
might
be
expected
that
they
would
endeavour
to
make
the
best
thereof
for
the
good
of
the
Church
.
In
that
conference
with
the
Donatists
,
we
find
that
the
Donatists
are
desired
to
name
one
for
themselves
,
who
might
joyn
with
the
Cognitor
appointed
to
judge
of
such
particulars
and
matters
of
fact
,
as
were
in
debate
betwixt
the
Catholicks
and
them
;
and
their
refusing
therof
was
looked
upon
as
an
evidence
of
their
not
desiring
an
end
of
the
controversie
:
Neither
is
it
to
be
thought
,
that
Augustine
and
nigh
300.
Bishops
with
him
who
yeelded
thereto
,
did
undervalue
the
matter
in
debate
between
them
,
though
they
were
content
to
have
differences
in
fact
so
decided
.
We
find
also
,
that
for
the
removing
almost
of
all
the
forementioned
schisms
,
there
were
particular
men
,
either
deputed
by
Synods
,
or
commissionated
by
adjacent
Churches
,
or
called
by
themselves
,
for
the
composing
amicably
of
such
practical
differences
as
were
the
occasion
of
their
rents
:
And
,
it
may
be
,
that
were
this
more
used
for
composing
of
Church-differences
,
the
height
that
oftentimes
they
come
to
in
particulars
,
might
be
prevented
.
We
here
think
not
fit
,
that
such
things
should
be
decided
by
Church-judicatories
by
a
meer
authoritative
decision
:
not
out
of
any
dis-respect
to
Church-Judicatories
;
but
because
,
as
was
formerly
hinted
in
the
generall
grounds
,
Church-judicatories
are
fitter
for
preventing
such
divisions
than
for
removing
of
them
:
And
further
,
a
Church-judicatory
being
in
all
publick
divisions
a
party
,
such
decision
would
look
liker
submission
(
which
men
are
not
so
easily
induced
unto
)
than
union
.
Beside
,
such
a
way
i●…
more
ready
to
breed
heart-burnings
in
such
things
as
have
been
the
matter
of
contest
formerly
,
and
so
is
palpably
in
hazard
to
brangle
an
union
scarce
begun
:
Also
,
men
will
more
easily
bear
any
decision
wherein
themselves
have
a
consent
,
though
it
were
mediately
by
committing
it
to
some
others
,
than
where
there
is
only
a
necessity
of
obeying
▪
and
especially
where
such
prejudice
is
conceived
to
be
in
the
Judge
,
as
in
the
case
supposed
.
This
may
be
clearer
from
what
may
be
said
afterward
.
For
regulating
things
which
may
occasionally
fall
2.
In
such
a
case
,
doubtfull
practices
would
be
abstained
;
3.
We
conceive
,
that
it
is
usefull
in
such
a
time
to
4.
Matters
of
difficulty
would
rather
be
committed
Council
of
Carthage
did
think
good
to
dissolve
,
and
to
depute
so
many
for
deciding
that
,
in
matters
of
discipline
,
which
they
could
not
by
themselves
so
well
be
able
to
compasse
.
5.
We
conceive
also
,
that
it
were
not
unfit
in
such
cases
(
for
a
time
at
least
)
to
have
some
designed
by
mutual
consent
,
who
might
compose
such
occasional
differences
as
possibly
might
arise
;
or
,
who
at
least
might
have
so
much
power
as
to
restrain
and
keep
down
the
same
from
being
a
new
ground
of
division
to
the
Church
,
or
matter
of
great
grief
to
any
party
.
This
is
not
to
constitute
a
new
Judicatory
,
but
according
to
the
light
of
nature
to
provide
a
mean
for
keeping
up
of
order
,
and
preventing
of
confusion
,
when
,
in
respect
of
the
present
distemper
of
spirit
,
there
is
no
possibility
for
attaining
that
end
by
the
constituted
Judicatory
:
Nature
in
such
a
case
teaches
all
men
to
seek
for
order
in
every
society
,
and
it
being
supposed
that
there
cannot
be
a
joyning
in
ordinary
Judicatories
without
this
,
and
that
it
might
be
attained
with
this
,
it
's
hard
to
think
,
that
that
is
denied
to
the
Church
which
agreeth
to
all
other
societies
;
or
,
that
it
can
be
said
,
that
it
is
better
to
want
union
in
Church-judicatories
,
than
to
have
it
so
qualified
.
Sure
some
Churches
would
,
and
do
think
much
to
attain
this
length
,
as
appeareth
by
the
many
voluntary
associations
which
worthy
men
have
been
led
unto
,
for
the
keeping
of
order
,
and
attaining
of
some
union
,
who
are
yet
good
friends
to
Church-government
;
and
the
reason
that
warranteth
them
in
their
deed
,
to
wit
,
the
necessity
of
union
and
order
in
the
Church
,
and
the
impossibility
that
there
is
of
any
further
mean
for
attaining
the
same
,
will
warrant
this
practice
in
the
case
supposed
;
for
,
the
question
is
not
simply
,
What
is
the
best
constituted
Government
of
a
Church
in
a
good
condition
?
but
it
is
,
Whether
a
Government
with
such
a
qualification
,
be
better
than
no
Government
,
or
a
divided
Government
,
it
being
supposed
that
no
other
in
the
circumstantiat
case
can
be
attained
?
It
would
be
considered
also
,
That
such
a
voluntary
reference
to
such
persons
,
doth
not
include
any
authority
,
as
to
ordain
Ministers
,
or
depose
,
&c.
but
it
is
to
be
in
matters
of
fact
,
as
in
the
fitnesse
or
unfitnesse
of
such
a
Plantation
,
of
such
a
Processe
,
and
the
like
;
which
was
mentioned
in
reference
to
differences
past
;
for
,
what
was
said
there
,
is
also
binding
here
.
Neither
can
this
be
thought
any
limitation
or
weakning
of
Church-authority
and
power
:
For
,
1.
It
doth
make
that
authority
and
power
stronger
than
formerly
it
was
without
this
,
in
the
case
so
circumstantiate
;
and
the
question
still
is
to
be
considered
not
in
thesi
,
but
in
hypothesi
.
2.
Because
this
is
Neither
can
it
be
thought
inconsistent
with
the
nature
of
Church-authority
and
Government
:
For
,
1.
If
it
be
agreeable
to
the
principles
of
nature
and
CHAP.
XIX
.
Some
advertisements
concerning
the
overtures
proposed
.
TO
come
now
to
some
advertisements
accordding
as
we
did
propose
;
we
must
shortly
put
them
together
,
lest
we
be
too
prolix
in
every
thing
.
1.
Then
it
would
be
adverted
,
That
there
is
no
peremptorinesse
urged
in
any
of
the
former
helps
or
remedies
,
but
if
other
means
may
be
found
more
effectuall
,
all
these
are
to
cede
.
Only
this
is
intended
,
that
if
no
more
probable
and
effectuall
means
be
found
out
,
or
applied
,
that
it
is
better
on
such
like
grounds
to
unite
than
to
continue
a
division
.
2.
It
is
to
be
adverted
,
That
there
may
be
,
and
ought
to
be
such
a
condescending
,
in
the
concluding
of
,
and
fixing
on
the
means
,
(
especially
for
the
time
to
come
)
as
by
the
expressing
of
time
,
manner
,
and
other
particular
circumstances
of
things
,
the
fears
of
both
may
be
someway
guarded
against
,
and
each
by
shewing
respect
to
other
,
may
endeavour
the
removing
of
their
mutuall
jealousies
;
for
▪
seing
jealousies
are
mutuall
,
it
will
be
too
much
for
one
side
to
think
that
the
other
should
wholly
credit
them
,
if
there
be
no
condescending
by
them
.
3.
Although
there
should
be
fears
that
things
should
again
break
out
,
and
that
therefore
it
is
to
no
purpose
to
undertake
a
way
of
union
,
not
every
way
satisfying
;
yet
it
would
be
essayed
,
and
if
the
Lord
prevent
that
fear
,
such
an
objection
is
loosed
;
if
some
interruption
come
again
to
hazard
an
outbreaking
,
these
who
are
accessory
thereto
,
will
be
the
more
guilty
,
and
others
who
are
innocent
therein
,
may
have
more
peace
▪
than
if
it
had
not
been
essayed
.
4.
If
union
cannot
be
compleated
in
every
thing
,
then
their
would
be
endeavours
to
fix
it
so
far
as
is
attainable
,
and
to
prevent
the
increasing
of
division
,
that
if
there
may
not
be
a
positive
union
,
at
least
,
a
positive
division
and
opposition
may
be
shunned
.
5.
It
would
be
endeavoured
,
that
notwithstanding
of
such
divisions
,
men
may
mutually
concur
in
that
wherein
there
is
no
division
for
the
edification
of
the
Church
:
for
,
division
in
one
particular
ought
not
,
nor
will
not
warrantably
hinder
mutuall
acting
in
other
things
where
there
is
none
:
As
for
instance
,
if
it
be
an
interruption
in
carrying
on
the
work
of
God
joyntly
in
Government
,
because
of
some
difference
concerning
that
;
vet
if
there
be
accesse
to
promove
the
edification
of
the
body
by
an
united
way
of
preaching
,
that
is
to
be
followed
and
improven
,
as
we
see
it
is
done
in
some
places
where
Government
is
not
allowed
.
6.
Whatever
the
case
be
,
we
suppose
it
is
duty
to
make
the
best
thereof
,
when
men
cannot
win
the
length
they
would
.
CHAP.
XX.
What
is
incumbent
to
Magistrates
and
People
for
remedying
this
evil
.
IT
resteth
now
that
we
should
speak
something
,
to
what
is
incumbent
to
Magistrates
and
People
,
for
remedying
of
such
an
evil
in
the
Church
;
but
being
keeped
so
long
on
the
former
,
we
cannot
enter
on
this
;
We
shall
only
lay
down
these
few
generals
,
1.
That
neither
of
them
ought
to
be
offended
or
stumbled
at
such
divisions
,
or
thereby
be
brought
to
have
lesse
esteem
either
of
the
Gospel
,
the
Ordinance
of
Government
,
or
Worship
,
or
the
Ministery
and
Ministers
of
Jesus
Christ
;
much
lesse
would
there
be
insulting
over
,
or
advantage
taken
against
,
these
upon
this
occasion
,
as
is
recorded
to
the
infamy
of
several
persons
;
but
on
the
contrary
,
all
would
be
affected
therewith
,
as
with
a
most
dangerous
snare
,
and
fearfull
plague
:
And
to
this
purpose
Augustine
doth
seriously
presse
his
Boniface
,
Governour
of
Africk
,
that
he
should
not
stumble
at
the
divisions
of
the
Church
,
and
particularly
Epist.
50.
2.
All
would
search
if
they
have
had
any
sinfull
influence
upon
the
procuring
of
such
a
stroke
;
for
,
if
it
be
a
plague
and
wo
to
them
,
they
would
look
back
to
the
rise
thereof
;
who
knows
but
the
sins
of
Magistrates
or
People
in
their
fretting
at
the
Ordinance
of
Government
,
despising
of
the
Ministery
,
not
receiving
of
the
Word
nor
walking
answerably
therto
,
and
such
like
may
have
procured
this
division
from
the
Lord
,
as
a
judicial
stroke
on
them
to
harden
them
in
their
former
sin
,
and
thereby
to
strengthen
their
tentation
to
despise
all
the
Ordinances
more
to
their
own
ruin
,
as
may
be
gathered
from
what
hath
been
formerly
spoken
?
3.
All
would
be
carefull
to
abstain
from
what
may
further
or
heighten
the
breach
,
and
by
all
means
endeavour
not
to
be
engaged
in
such
sidings
;
for
,
that
often
encourageth
others
,
and
encreaseth
and
fixeth
a
rent
;
and
in
experience
it
is
seen
,
that
these
schisms
were
ever
most
dangerous
,
and
most
difficultly
removed
,
wherein
people
came
to
party
,
and
side
with
opposit
sides
in
the
division
:
and
seing
the
Spirit
in
the
Scripture
,
doth
forbid
people
as
well
as
Ministers
to
divide
,
this
must
be
their
duty
,
not
to
joyn
in
such
a
division
.
Also
,
it
unfits
them
to
get
good
from
Ministers
,
or
to
do
good
for
removing
of
a
rent
amongst
them
.
And
we
are
sure
,
If
doubtfull
disputations
,
vain
janglings
,
and
such
like
questions
,
that
tend
not
to
edification
,
be
to
be
eschewed
by
people
,
then
we
conceive
that
such
as
are
in
the
cases
presupposed
,
may
be
so
esteemed
of
.
4.
They
are
by
all
respective
means
seriously
to
presse
the
abstaining
from
,
and
composing
of
such
differences
,
by
their
serious
representations
of
the
ills
thereof
,
and
exhortations
,
according
to
their
places
to
have
the
same
remedyed
.
And
were
this
more
amongst
people
,
upon
occasions
in
due
manner
,
to
testifie
their
sober
resentment
of
such
evils
in
the
general
,
and
desire
of
union
,
and
condescendency
for
attaining
the
same
,
so
far
as
is
fit
,
it
would
much
more
become
the
sobriety
of
tender
Christians
and
be
much
more
effectual
for
this
end
,
than
to
be
heightening
and
aggreging
the
miscarriage
of
any
one
party
to
another
,
or
carrying
reports
or
informations
true
or
false
,
which
may
kindle
humours
to
a
flame
that
are
hot
and
smoaking
already
.
It
would
affect
a
heart
to
hear
the
regraits
and
expostulations
that
Constantine
,
Gratian
,
and
others
,
have
anent
the
divisions
of
Church-men
in
their
times
and
their
exhortations
to
remedy
the
same
.
5.
All
sorts
would
endeavour
to
be
in
good
tearms
with
God
,
in
respect
of
their
own
particular
conditions
:
and
when
all
faileth
,
they
would
still
be
instantly
dealing
with
God
by
prayer
for
healing
of
the
same
,
as
accounting
it
a
great
plague
▪
even
to
them
,
while
this
continueth
.
CHAP.
XXI
.
The
grounds
and
motives
of
the
desired
union
.
THe
last
thing
proposed
to
be
spoken
to
,
was
,
the
grounds
whereby
union
on
such
like
tearms
,
in
such
cases
,
might
be
pressed
:
but
seing
somethings
to
this
purpose
have
been
already
here
and
there
inserted
,
upon
severall
occasions
;
and
seing
these
who
are
mainly
concerned
in
this
,
are
supposed
to
be
most
tenderly
zealous
of
the
Churches
good
,
and
so
not
to
stand
much
in
need
of
many
motives
to
perswade
to
this
which
doth
so
nearly
concern
the
same
;
and
fearing
to
heap
up
too
many
words
in
a
matter
so
clear
,
we
shall
forbear
to
insist
,
and
only
propose
some
considerations
to
the
conscience
of
the
tender
Reader
,
especially
in
reference
to
some
particular
circumstances
,
which
sometimes
may
occur
in
the
case
of
division
.
And
let
God
Himself
,
who
is
the
God
of
peace
,
of
love
,
and
of
order
,
put
them
home
to
consciences
with
a
strong
hand
.
First
,
The
consciencious
Reader
may
consider
,
when
all
is
well
weighed
that
is
formerly
proposed
,
with
what
may
besides
occur
to
himself
,
If
the
study
of
union
be
not
a
most
necessary
thing
,
and
if
without
the
essaying
of
these
and
such
like
means
,
according
to
his
interest
and
calling
,
he
can
have
peace
,
as
being
sufficiently
exonered
in
his
duty
,
in
reference
to
this
great
end
;
and
if
there
can
be
solid
quietnesse
to
continue
division
upon
the
grounds
mentioned
,
and
to
sleight
the
pursuing
after
union
,
if
attainable
,
upon
these
or
such
like
tearms
as
are
proposed
,
especially
in
these
and
such
other
cases
.
1.
When
a
Church
is
under
externall
crosses
and
afflictions
,
and
by
Gods
dispensation
is
cast
into
the
furnace
;
to
be
therein
strugling
and
wrestling
one
with
another
,
and
,
as
if
it
were
in
the
time
of
the
Churches
greatest
peace
and
calm
,
to
be
contending
for
matters
of
such
concernment
,
O
how
unsuitable
is
it
!
Though
indeed
condescending
be
called-for
at
any
time
,
yet
certainly
▪
much
more
and
in
an
especiall
manner
at
such
a
time
.
The
judicious
,
and
great
Divine
Calvin
,
doth
,
upon
this
account
,
exceedingly
aggrege
the
divisions
amongst
some
English
in
Frankford
,
who
being
banished
in
the
dayes
of
Queen
Mary
for
the
same
Religion
,
did
even
there
contend
for
matters
of
little
moment
.
This
(
saith
he
,
Epist.
200.
)
was
exceeding
intempestiv●…
,
or
untimous
,
and
exceeding
offensive
to
the
Church
of
Christ
,
and
unbecoming
their
case
:
And
although
he
utterly
disapproved
these
ceremonies
,
as
unbecoming
the
Church
of
Christ
;
Yet
doth
he
(
Epist.
206.
)
presse
moderation
on
both
sides
,
using
these
words
,
Sicuti
autem
eos
qui
à
vobis
dissentiebant
hortatus
sum
,
ut
qua
possent
moderatione
inflecterent
;
ita
mihi
displicuit
,
nihil
vicissima
parte
vestra
recedi
vel
remitti
,
that
is
,
As
I
did
exhort
these
who
were
not
of
one
mind
with
you
,
to
stretch
themselves
with
all
possible
moderation
;
So
it
did
displease
me
,
that
there
was
upon
the
other
hand
by
you
,
nothing
ceded
or
remitted
.
The
second
case
is
,
When
a
Church
by
division
,
is
laid
open
to
grosse
hereticks
,
who
wait
the
occasion
of
such
a
division
,
that
they
may
make
(
as
it
were
)
an
infall
upon
her
.
Division
should
be
shunned
at
any
time
,
but
in
such
a
case
,
union
should
be
at
any
rate
▪
of
warrantable
condescendency
▪
purchased
.
In
that
difference
between
Eusebius
and
Basilius
,
at
first
it
was
sufficient
to
eschew
division
;
for
which
end
at
Nazianzens
desire
,
Basilius
removed
;
but
when
the
Arians
were
like
to
take
advantage
thereof
,
he
did
again
return
,
and
by
his
condescending
made
up
a
perfect
union
,
thereby
to
stop
the
door
against
the
in-breaking
of
errour
upon
that
people
:
Which
fact
is
ever
highly
commended
,
even
in
respect
of
the
seasosonablnesse
thereof
,
in
reference
to
that
tentation
.
3.
A
third
case
wherein
union
would
especially
be
studied
▪
is
,
When
there
is
little
help
from
without
,
to
the
sustaining
of
the
Government
and
order
of
the
Church
;
but
men
in
that
respect
,
have
and
take
liberty
to
act
as
they
will
:
because
then
union
is
the
only
wall
,
and
if
that
fall
,
there
is
nothing
to
guard
▪
Hence
it
is
,
that
necessity
,
especially
in
such
a
case
,
hath
made
men
think
upon
associations
and
mutuall
bonds
,
for
the
establishing
and
confirming
of
union
.
4.
It
is
▪
when
some
of
the
Ordinances
,
especially
the
Ordinance
of
Government
,
is
questioned
,
or
when
they
are
despised
,
and
someway
made
contemptible
before
men
:
in
such
cases
,
for
respect
to
the
Ordinances
of
Christ
,
men
ought
to
condescend
to
the
uttermost
,
and
to
endeavour
the
recovery
of
the
Ordinances
of
Christ
to
their
former
beauty
,
which
is
impossible
to
be
attained
without
this
;
because
division
maketh
all
to
appear
contemptible
.
5.
It
is
,
when
there
seemeth
to
be
some
speciall
nick
,
or
choak
,
or
crisis
(
to
speak
so
)
that
is
,
When
,
if
there
be
not
present
uniting
and
gripping
,
in
all
probability
,
the
division
and
breach
will
grow
greater
and
wider
and
be
more
difficultly
removable
.
In
such
a
case
men
ought
to
stretch
themselves
with
all
the
moderation
that
is
possible
(
as
Calvins
expression
is
)
if
they
may
now
,
at
least
,
through
Gods
good
hand
upon
them
,
come
to
some
agreement
,
and
taking
grip
(
to
say
so
)
while
it
is
possible
.
And
if
each
of
these
alone
,
strongly
presse
the
study
of
union
,
even
beyond
what
is
ordinary
;
O
how
very
strongly
will
all
of
them
▪
put
together
,
presse
it
!
And
how
actively
should
men
,
zealous
for
God
and
His
precious
Ordinances
,
and
tender
of
the
edification
of
souls
,
bestir
themselves
to
follow
after
peace
in
such
a
vehemently
urging
case
?
The
second
thing
that
would
be
seriously
considered
and
thought
upon
,
is
,
What
is
the
possibility
,
and
feasablenesse
,
and
accesse
to
attainment
,
of
such
a
desirable
end
.
It
is
true
,
tenaciousnesse
in
some
,
may
make
union
in
the
least
things
impossible
,
especially
such
as
may
by
his
grace
,
gifts
,
esteem
,
or
the
dependance
of
others
upon
him
because
of
these
,
have
some
speciall
stroke
and
influence
upon
the
thing
:
But
the
Reader
would
consider
,
1.
If
someway
the
stick
be
not
at
himself
,
and
if
there
be
not
something
possible
to
him
,
in
reference
to
union
,
which
yet
he
hath
not
condescended
to
;
for
,
although
he
hath
not
power
over
the
wills
of
others
,
yet
hath
he
over
his
own
.
2.
Let
him
consider
,
If
the
ills
that
follow
division
be
not
great
and
certain
:
and
if
so
,
if
the
stopping
at
any
step
of
the
condescending
called-for
,
will
bear
out
the
conscience
against
the
cryes
of
so
many
reproaches
that
are
casten
upon
Ordinances
by
some
;
against
the
many
challenges
that
will
arise
upon
the
miscarriages
of
others
,
that
are
occasioned
by
such
divisions
;
and
against
the
impression
that
the
weighting
and
sadning
of
many
honest
hearts
,
will
have
with
it
one
day
?
And
if
he
dare
step
in
to
judgment
,
without
fear
of
being
found
faulty
in
any
measure
in
respect
of
the
forementioned
inconveniencies
;
if
his
condescending
,
as
is
called-for
,
might
have
prevented
them
.
3.
He
would
consider
,
if
at
the
appearing
of
Jesus
Christ
,
when
all
such
affections
shall
be
laid
by
,
and
disputings
will
not
have
place
,
nor
recriminations
be
admitted
;
if
,
I
say
,
in
such
a
case
he
may
not
have
more
peace
in
condescending
upon
either
side
,
as
is
proposed
,
for
the
good
of
the
Church
,
than
by
refusing
the
same
to
keep
up
the
division
.
4.
It
would
be
seriously
pondered
,
whether
union
by
such
condescendency
,
or
division
without
it
,
may
be
most
profitable
and
edifying
to
the
Church
;
and
if
any
of
these
things
be
of
such
consequence
,
as
to
stand
in
the
way
of
the
Churches
further
edification
.
5.
The
Reader
may
consider
,
if
ever
in
the
practice
of
the
primitive
times
,
or
in
the
writings
of
orthodox
and
sober
Divines
,
old
or
late
,
any
so
circumstantiated
division
will
be
found
warrantable
,
or
if
,
out
of
the
heat
of
debate
,
they
would
probably
have
stuck
at
any
condescension
that
is
here
required
upon
either
hand
.
6.
It
may
be
considered
,
If
all
the
present
reformed
Churches
being
appealed
unto
in
such
a
case
,
were
singly
and
impartially
to
give
judgement
thereanent
,
whether
it
could
upon
any
ground
be
thought
,
that
they
would
judge
such
condescending
unlawfull
upon
either
side
,
if
by
it
and
no
otherwayes
union
were
to
be
attained
?
7.
It
would
be
considered
,
That
if
all
that
ever
have
written
on
this
subject
of
old
or
late
were
consulted
,
that
(
for
ought
I
know
)
it
will
be
found
that
the
condescension
that
they
allow
for
attaining
,
and
preserving
of
union
in
the
Church
,
will
be
of
a
larger
extent
,
than
any
thing
in
this
case
required
;
And
,
I
suppose
,
hardly
will
it
be
found
,
that
from
such
writings
there
will
be
a
sticking
allowed
upon
any
such
thing
as
is
proposed
.
And
will
it
be
safe
,
at
once
to
condemn
so
many
?
8.
The
Reader
may
reflect
on
himself
,
and
try
what
are
his
thoughts
of
former
divisions
,
and
if
he
doth
not
approve
most
ordinarily
these
that
were
most
peaceable
,
and
alwayes
these
that
in
such
a
circumstantiated
case
did
study
condescendency
;
and
if
he
doth
not
within
himself
judge
,
that
it
had
been
more
for
the
Churches
good
,
that
such
divisions
had
been
removed
upon
such
like
tearms
,
than
that
they
should
have
been
continued
;
and
if
there
be
not
in
his
bosome
a
kind
of
indignation
at
the
rigid
drivers
of
such
a
division
,
whereby
he
may
know
and
discern
what
is
fit
to
be
done
in
the
present
case
,
if
he
were
as
impartiall
in
it
,
as
in
the
other
.
9.
He
may
consider
,
If
union
be
not
made
up
upon
such
or
the
like
tearms
;
and
if
upon
other
tearms
it
be
impossible
,
What
will
follow
,
or
what
usually
doth
follow
in
such
cases
?
Doth
not
bitternesse
grow
to
a
height
amongst
orthodox
men
,
as
if
each
of
them
were
enemies
to
the
truth
of
Christ
,
and
enemies
to
one
anothers
persons
?
names
also
are
often
imposed
upon
each
by
the
other
,
as
if
they
were
not
both
of
the
same
body
;
or
,
as
if
it
were
good
service
to
God
,
and
advantage
to
the
Truth
,
by
such
designations
to
render
one
another
odious
▪
contemptible
and
uselesse
:
As
these
that
refused
to
joyn
with
the
Church
of
Rome
in
Easter
,
were
called
Quartodecimani
;
whereupon
followeth
abstinence
in
communion
with
one
another
,
turning
aside
unto
errour
and
novelty
amongst
some
;
indulgence
if
not
connivance
at
,
and
compliance
with
grosse
and
corrupt
men
amongst
others
;
coldnesse
in
zeal
to
God
,
and
love
one
to
another
;
and
upsitting
in
the
power
and
practice
of
godlinesse
amongst
all
,
and
many
such
like
wofull
effects
.
And
shall
,
alas
,
shall
the
weight
of
all
these
sad
and
Religion-ruining
consequents
,
be
stated
upon
the
refusing
of
such
condescendency
as
is
here
called-for
?
G●…d
forbid
.
10.
It
would
be
seriously
considered
,
what
may
be
the
thoughts
of
the
generation
that
shall
succeed
?
Shall
such
a
division
be
propagated
to
them
,
and
they
made
heirs
thereto
?
Shall
not
they
either
continue
miserable
under
such
a
condition
,
and
that
for
ever
,
with
such
heightening
circumstances
as
cannot
but
follow
?
(
and
will
any
ingenuous
and
posteritycompassionating
Reader
think
of
this
,
and
not
be
affected
therewith
?
)
Or
they
must
endeavour
the
recovery
of
union
with
much
more
difficulty
than
it
may
now
be
;
and
if
so
,
certainly
that
generation
will
be
in
hazard
to
curse
these
that
went
before
them
,
who
did
bring
them
forth
under
the
necessity
of
continuing
under
the
sin
,
snare
,
and
torturing-plague
of
divisions
;
or
,
at
least
,
of
being
in
so
greatly-puzling
and
perplexing
straits
,
ere
they
could
expede
themselves
out
of
the
same
.
11.
If
yet
the
Reader
be
not
convinced
positively
to
joyn
and
further
union
in
such
a
case
,
let
him
yet
consider
if
he
hath
sufficient
clearnesse
to
oppose
and
cry
down
the
same
as
sinfull
,
and
if
he
hath
liberty
and
freedom
to
cry
down
all
that
ever
have
approven
or
do
approve
the
removing
of
a
division
upon
such
terms
as
these
proposed
?
and
if
he
dare
with
confidence
from
his
own
particular
dissatisfaction
,
mar
the
same
amongst
others
?
and
if
possibly
he
might
not
have
more
freedom
negatively
to
lye
by
,
and
neither
directly
nor
indirectly
to
be
the
occasion
of
such
an
offence
;
and
if
the
Church
might
not
have
more
profit
,
and
he
more
peace
in
so
doing
?
and
if
he
be
satisfied
,
he
may
consider
whether
it
were
not
better
to
endeavour
such
a
composure
,
though
to
the
dissatisfaction
of
some
(
who
possibly
may
afterward
lay
by
their
discontent
)
than
out
of
preposterous
respect
to
them
,
to
hazard
the
ruine
of
all
?
which
is
,
as
it
were
,
to
bring
a
leaking
ship
to
land
in
a
storm
,
though
some
of
the
company
,
upon
some
mistake
,
oppose
the
same
.
12.
Let
him
consider
,
if
ever
condescending
in
such
things
hath
been
observed
to
bring
any
hurt
to
the
Church
;
whereas
selfwillednesse
(
whereof
a
Minister
especially
should
be
free
)
hath
alwayes
been
dangerous
.
It
's
true
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
points
fundamentall
,
such
as
that
which
Anastasius
pressed
,
hath
been
most
zealously
opposed
as
hurtfull
,
because
thereby
the
foundation
was
strucken
at
,
and
errour
in
fundamental
things
got
equal
footing
with
truth
;
But
can
ever
this
be
said
in
such
things
as
are
supposed
in
the
case
laid
down
?
Lastly
,
The
Reader
may
consider
,
if
in
sobernesse
,
and
in
an
abstracted
manner
extra
aestum
disputationis
,
he
were
giving
his
advice
to
a
Church
so
divided
,
and
immediatly
thereafter
to
step
in
to
judgment
,
he
would
not
readily
incline
to
commend
union
on
these
or
such
other
terms
,
as
necessary
for
the
good
of
the
Church
,
credit
of
the
Ordinances
,
and
the
removing
of
stumbling-blocks
from
before
the
people
,
especially
in
the
cases
formerly
mentioned
;
and
if
he
might
not
have
more
peace
to
step
to
judgment
after
such
an
advice
,
than
if
rigidly
he
should
inhibit
such
condescension
.
And
we
shall
leave
the
judicious
,
consciencious
,
and
tender
Reader
,
to
answer
these
and
many
such
things
to
himself
,
and
accordingly
to
do
:
and
if
any
,
out
of
prejudice
,
(
as
we
hope
none
will
,
and
heartily
wish
none
may
)
shall
not
conscienciously
ponder
the
same
,
we
leave
him
to
consider
that
he
must
reckon
to
God
therefore
,
and
shall
only
obtest
him
that
he
will
have
more
respect
to
the
Churches
peace
,
than
to
his
own
inclination
;
and
that
he
will
at
least
by
some
other
lawfull
,
possible
and
probable
mean
essay
the
removing
,
or
at
least
the
prevention
of
the
growth
of
such
divisions
;
and
that
he
would
withall
construct
well
of
the
essayes
of
others
,
till
we
come
all
before
the
common
Judge
,
who
,
we
are
perswaded
,
loveth
the
Truth
in
peace
,
and
hath
joyned
these
together
,
which
therefore
ought
by
no
man
to
be
put
asunder
.
FINIS
.