ANTAPOLOGIA
,
OR
,
A
full
Answer
to
a
Booke
Entituled
,
An
Apologeticall
Narration
,
&c.
AS
the
Assertors
of
truth
,
through
the
subtilty
and
malice
of
Satan
and
his
instruments
,
causing
prejudices
and
mistakes
in
the
minds
of
many
,
have
beene
necessitated
to
write
Apologies
and
make
defences
(
as
[
*
](A38090-e2750-b)
*
Mat.
1.
v.
18
,
19.
Acts
7.
from
v.
2.
to
v.
57.
Acts
22.
v.
1.
to
v
2●…
.
Acts
cap
24.
Acts
cap.
26.
the
Scriptures
,
and
many
Authours
both
[
a
](A38090-e2760-b)
a
Justin.
Mart.
2.
Apolog.
pro
Christianis
.
Tertul.
Apol.
Athenag
.
Apol.
vel
legatio
pro
Christianis
.
Athanas.
Apol.
Arnobij
Apol.
Eulog
.
Apolog●…t
.
Sanctorum
Martyr
.
Antient
and
[
b
](A38090-e2800-b)
b
Zuinglij
Apol.
qua
ad
crimina
respondet
.
Apologet.
contra
Episcop.
Constant.
Bucer
.
Apolog.
contra
Brentium
.
Dannaei
Apolog.
pro
Helvet
.
Ecclesijs
.
Apolog
Dan.
pro
adoratione
.
Melancthonis
Apol.
August
.
consess
.
Apolog.
pro
Luthero
:
Gualtb
.
Apol
pro
Zuinglio
.
Beza
Apolog.
Jevelli
Apolog.
Eccl.
Anglicanae
.
Mort.
Apol.
Cathol.
Moderne
doe
abundantly
testifie
,
)
[
c
](A38090-e2900-b)
c
Sc●…venfeld
.
Apol.
contra
Fabium
,
Apol
ad
Rege●…
.
Hung.
de
mediatione
.
Stancari
.
Apolog.
Vorstij
.
Theses
Apolog.
Exeg
.
Apol.
Oratio
Apolog.
Bertij
Apolog.
Apolog.
Remonstrantium
.
Apolog.
Schast
.
Francae
.
D.
P.
Dirick
P●…ps
Apol
Apolog.
Episcop.
Francisc.
de
S
t●
Cl.
So
many
who
have
maintained
errours
,
have
purposely
chosen
the
way
of
making
Apologies
,
and
justifications
both
of
themselves
and
their
opinions
,
that
so
by
good
words
,
and
faire
speeches
,
they
might
deceive
the
hearts
of
the
simple
.
Amongst
other
erroneous
spirits
who
have
used
this
Artifice
,
the
[
d
](A38090-e3010-b)
d
Apologie
of
the
Brownists
.
Robins
.
Apolog.
Justif.
of
Separat
.
Brownists
,
and
Separatists
have
not
been
least
:
(
as
is
to
be
seen
in
some
of
their
Books
,
)
[
e
](A38090-e3030-b)
e
Apolog.
for
Ch.
Cove
.
Apol.
Reply
Davenport
.
The
Independents
and
Semiseparatists
have
also
taken
up
this
way
,
as
heretofore
,
so
now
in
this
present
Apologeticall
Narration
,
which
I
shall
examine
,
and
returne
an
Answer
to
,
with
all
candor
,
fairenesse
and
respect
,
both
to
the
Authours
,
and
to
the
Booke
,
so
farre
forth
as
the
truth
and
cause
of
God
may
suffer
no
prejudice
.
And
I
shall
speake
;
first
to
the
Title
of
the
Booke
,
and
then
to
the
Booke
it selfe
.
As
for
the
Title
;
An
Apologeticall
Narration
of
some
Ministers
formerly
in
Exile
,
now
Members
of
the
Assembly
of
Divines
.
It
might
have
been
fitlier
styl'd
,
A
Panegyricall
Oration
of
some
Ministers
:
Or
,
An
Encomiastick
:
For
all
along
the
discourse
,
Encomiums
and
Praises
are
interwoven
,
and
the
Authours
take
all
occasions
to
extoll
,
and
magnifie
both
themselves
,
and
their
party
;
as
many
severall
passages
testifie
.
Narration
.
]
1.
An
Accusation
rather
:
for
both
openly
,
and
more
closely
there
are
many
dangerous
insinuations
,
(
and
those
oftentimes
nothing
to
the
matter
in
hand
)
by
way
of
derogation
,
and
depression
of
all
Reformed
Churches
differing
from
them
:
as
the
Reader
may
observe
in
these
pages
.
2.
A
Narration
should
be
plaine*
,
cleare
,
particular
,
true
,
perfect
;
or
else
it
answers
not
the
Of
some
Ministers
formerly
in
Exile
.
]
As
this
is
part
of
the
Title
in
the
Frontispiece
to
invite
the
Reader
,
and
take
the
people
;
so
't
is
often
mention'd
in
the
body
of
the
Book
,
some
ten
times
,
Usque
ad
Nauseam
.
But
into
what
remote
,
and
farre
Countrey
were
you
banish't
?
and
what
were
the
Companions
of
your
Exile
?
Certainely
the
Reader
,
into
whose
hands
your
Apologeticall
Narration
comes
,
and
finds
,
both
in
the
Title
and
Booke
so
often
mention
,
and
such
a
matter
made
of
Exile
and
banishment
;
will
thinke
,
Alas
!
good
men
,
into
what
Patmos
,
Indies
,
or
remote
wildernesse
were
they
banish't
and
for●…'t
to
flye
?
and
will
never
imagine
,
that
these
were
the
exiled
Ministers
,
and
this
their
exile
,
who
in
a
time
of
common
danger
,
and
suffering
in
their
own
land
,
went
with
their
wives
,
children
,
estates
,
friends
,
Knights
,
Gentlemen
and
Citizens
over
into
Holland
,
where
they
lived
in
safety
,
plenty
,
pompe
and
ease
,
enjoying
their
own
wayes
and
freedome
:
and
when
the
coasts
were
cleered
,
came
over
into
England
,
were
entertain'd
and
receiv'd
with
all
respects
and
applause
,
and
are
now
Members
of
the
Assembly
of
Divines
.
For
the
Booke
it selfe
:
It
consists
of
three
maine
parts
.
1.
The
occasion
of
putting
forth
this
Apologeticall
Narration
at
this
time
.
2.
The
Narration
it selfe
.
3.
The
end
and
aime
of
it
,
exprest
in
the
last
page
of
the
booke
.
To
each
of
which
parts
,
and
all
the
particulars
,
I
shall
give
a
direct
and
positive
Answer
,
by
subjoyning
the
Answer
to
every
passage
of
the
Narration
;
whereby
both
being
in
the
Readers
eye
,
he
may
compare
them
together
;
and
so
judge
the
better
both
of
the
Apologeticall
Narration
,
and
the
Antapologie
.
And
I
shall
follow
from
page
to
page
,
and
line
to
line
,
not
omitting
any
materiall
passage
,
either
in
matter
or
manner
of
expression
,
and
in
the
matter
no
particular
either
of
fact
or
opinion
.
And
the
Reader
may
observe
,
that
I
have
tied
my selfe
to
follow
close
where
they
lead
me
,
not
taking
liberty
to
range
or
digresse
.
And
this
Answer
,
though
it
be
not
written
in
such
strong
lines
,
and
inticing
words
as
the
Narration
,
yet
(
by
the
grace
of
God
)
it
shall
excell
it
in
plainenesse
and
evidence
;
and
in
the
words
of
truth
and
sobernesse
.
As
for
this
Apologeticall
Narration
,
though
at
the
first
view
and
reading
of
it
,
it
carries
a
face
of
fairenesse
,
candidnesse
,
modesty
,
ingenuity
,
especially
to
such
who
know
not
the
Authours
,
neither
the
History
,
nor
all
the
opinions
,
so
that
the
learned
Licenser
,
having
lived
remote
(
till
of
late
)
was
strangly
deceiv'd
to
give
such
a
testimony
to
it
;
much
more
may
the
people
.
Yet
many
learned
and
godly
Ministers
who
understand
their
way
,
and
them
;
and
have
observ'd
,
their
rise
,
progresse
and
proceedings
in
their
Church
way
;
even
such
who
are
their
good
friends
,
and
tender
enough
of
them
,
have
quite
another
opinion
of
their
booke
;
and
judge
they
were
much
overseen
in
the
framing
of
it
:
and
that
they
have
much
lost
themselves
by
it
,
and
in
due
time
,
may
heare
more
of
it
,
as
weli
for
the
unseasonables
of
it
,
as
for
some
things
contained
in
it
.
My
judgement
of
it
is
this
:
That
't
is
indeed
cunningly
,
and
advantagiously
drawne
up
,
for
to
take
,
and
deceive
good
people
;
to
gather
,
increase
and
confirme
their
party
by
it
;
being
full
of
specious
and
glorious
pretences
,
and
all
plausible
seeming
compliance
and
correspondency
with
the
Churches
they
d●…rt
from
.
And
therefore
my
scope
in
this
Answer
,
is
the
i●…avouring
to
undeceive
the
people
,
and
to
wipe
off
the
paint
,
and
to
shew
the
snake
under
the
greene
grasse
,
and
the
foule
hand
under
the
white
glove
:
and
upon
the
through
and
full
examination
of
the
booke
,
I
can
bring
in
this
just
charge
against
it
:
That
there
is
not
only
fraud
in
relating
part
of
the
story
and
opinions
,
and
not
the
whole
,
holding
out
the
bright-side
of
the
cloud
,
but
hiding
the
blacke
,
but
there
are
many
manifest
untruths
in
some
of
their
Relations
;
and
that
even
where
God
and
men
are
called
to
witnesse
:
And
I
could
in
most
passages
of
the
Apologie
,
which
are
matters
of
fact
,
write
the
quite
contrary
to
what
they
affirme
.
Besides
,
that
some
passages
in
the
booke
,
crosse
and
enterfeere
with
others
.
As
also
there
i●…
a
dealing
in
generalls
,
and
in
the
clouds
,
with
many
doubtfull
and
double
expressions
like
Apollo's
Oracles
:
There
being
few
passages
of
moment
either
in
matter
of
fact
,
or
opinion
,
but
they
are
so
framed
that
they
may
receive
a
double
construction
:
and
that
sense
which
according
to
Grammar
,
and
ordinary
acception
they
carry
,
cannot
be
meant
.
[
Now
this
charge
and
every
particular
of
it
,
I
shall
make
good
in
this
following
discourse
.
And
because
they
have
now
by
Name
in
so
open
a
manner
appear'd
in
print
,
as
to
present
this
Apologie
to
both
Hous●…s
of
Parliament
;
I
must
be
forc't
(
though
against
my
mind
,
and
contrary
to
my
purposes
and
resolutions
)
to
name
persons
,
times
,
places
,
occasions
,
with
other
circumstances
which
may
evidence
the
truth
of
what
I
write
to
the
Reader
,
calling
God
to
witnesse
(
whom
I
desire
to
feare
,
and
to
whom
I
know
I
must
give
an
accompt
)
that
I
faine
nothing
,
nor
wittingly
mis-report
any
thing
,
no
,
not
in
the
least
circumstance
:
neither
have
I
taken
up
reports
lightly
,
but
what
ever
I
affirme
or
assert
in
this
Answer
,
I
either
had
it
from
their
own
mouthes
,
or
can
shew
it
in
their
own
letters
,
or
in
other
manuscripts
,
or
in
some
printed
books
of
men
of
their
way
and
communion
:
or
else
have
received
it
from
credible
persons
,
many
of
them
eare
witnesses
,
and
eye-witnesses
upon
the
places
;
All
which
witnesses
are
either
learned
,
godly
,
judicious
Ministers
;
or
else
godly
Christians
,
some
their
friends
and
familiars
who
have
beene
amongst
them
,
and
converst
with
them
,
both
in
Holland
and
England
.
And
I
appeale
to
many
of
my
Reverend
Brethren
in
the
Ministery
,
and
to
many
godly
Christians
,
and
to
the
consciences
of
the
Authours
of
this
Apologie
,
upon
second
thoughts
;
and
to
their
own
followers
,
and
Church-members
,
whether
,
all
along
I
speake
not
the
truth
.
Our
eares
have
been
of
late
so
filled
with
a
sudden
unexpected
noise
of
confused
Exclamations
(
though
not
so
expressely
directed
against
us
in
particular
,
yet
in
the
interpretation
of
the
most
reflecting
on
us
)
that
awakened
thereby
,
we
are
enforced
to
anticipate
a
little
that
discovery
of
our selves
which
otherwise
we
resolv'd
to
have
left
to
time
and
experience
of
our
wayes
and
spirits
,
the
truest
discoverers
,
and
surest
judges
of
all
men
and
their
actions
.
]
You
make
the
ground
and
occasion
of
setting
forth
this
Apologeticall
Narration
now
,
to
be
your
eares
of
late
so
filled
with
a
sudden
and
unexpected
noise
of
confused
exclamations
,
interpretatively
reflecting
on
you
.
It
will
hardly
be
believed
by
wise
men
,
that
such
men
as
you
should
make
such
an
Apologie
,
and
that
in
such
a
juncture
of
time
,
(
the
Assembly
sitting
,
and
being
upon
Discipline
,
and
you
members
of
it
)
upon
so
weake
and
sleight
grounds
as
a
sudden
and
unexpected
noise
of
confused
exclamations
comming
to
your
eares
;
which
,
as
they
are
soone
raised
,
so
are
they
as
soon
gone
and
often
die
of
themselves
,
and
by
wise
men
nothing
more
slighted
,
especially
being
sudden
and
confused
.
If
other
of
your
brethren
who
swimme
not
with
the
streame
of
the
times
,
and
are
not
the
darlings
of
the
people
,
should
upon
every
occasion
of
their
eares
fild
with
a
sudden
and
unexpected
noise
of
confused
exclamations
;
(
even
when
they
are
expressely
directed
against
them
,
and
not
only
in
interpretation
reflecting
on
them
)
write
Apologies
and
make
defences
,
they
should
judge
they
had
little
to
doe
,
and
might
have
filled
City
and
Countrey
with
Apologies
before
now
.
There
are
who
will
not
be
perswaded
,
but
are
induced
rather
to
think
,
there
were
other
motives
and
grounds
of
your
writing
that
Apologie
at
that
time
:
and
the
rather
,
because
there
have
been
heretofore
,
such
noises
of
confused
exclamations
(
at
least
interpretatively
reflecting
on
you
)
and
you
pass'd
them
by
.
Shall
I
tell
you
what
is
judg'd
to
have
rather
enforced
you
unto
this
worke
:
Many
of
the
Ministers
in
the
City
,
not
long
before
drew
up
a
letter
to
the
Assembly
concerning
some
Church
grievances
,
and
in
particular
,
that
of
gathering
of
Churches
,
and
drawing
away
their
people
:
which
letter
,
as
it
was
not
directed
in
particular
against
you
,
so
,
it
reflected
in
the
words
and
sense
upon
many
others
rather
then
your selves
:
which
letter
how
it
was
accepted
of
by
the
Assembly
,
and
what
speeches
and
motions
were
upon
it
,
how
to
remedy
,
and
prevent
the
evills
represented
,
and
especially
,
that
of
gathering
Churches
,
you
better
know
then
I.
But
soon
after
,
some
considerations
were
put
forth
,
by
many
members
of
the
Assembly
,
to
disswade
from
gathering
Churches
:
to
which
considerations
your
hands
were
subscribed
.
(
Upon
what
reasons
you
complied
in
that
,
and
whether
you
could
not
well
avoide
it
,
without
greater
prejudice
to
your
cause
,
you
know
best
.
)
And
now
whether
this
Apologeticall
Narration
was
not
first
hastned
to
follow
upon
these
considerations
to
counter-ballance
that
act
of
yours
against
further
gathering
of
Churches
,
that
your
cause
and
way
might
receive
no
losse
and
prejudice
,
and
to
satisfie
your
own
party
(
many
of
them
greatly
exclaiming
against
you
for
your
hands
to
those
considerations
,
)
and
so
thinking
by
this
after
game
to
recover
all
,
I
leave
to
the
reader
to
judge
?
2.
Whether
also
,
you
well
knowing
that
the
Assembly
was
upon
the
borders
of
the
maine
points
in
difference
and
upon
comming
to
debate
Presbytery
,
Ordination
,
Excommunication
,
you
put
not
forth
this
book
to
tast
and
try
the
spirits
of
the
Assembly
and
others
before
hand
?
3.
Whether
also
,
this
was
not
intended
to
pre-possesse
the
peoples
minds
to
lay
in
prejudice
against
what
the
Assembly
might
determine
:
and
by
discovering
your selves
so
before
hand
,
and
so
publikely
ingaging
your selves
,
your
party
might
appeare
,
and
stand
the
more
by
you
,
and
with
you
for
a
toleration
,
the
great
designe
of
the
men
of
this
way
in
these
times
?
4.
Lastly
,
Whether
(
as
much
as
you
durst
)
this
Apologie
was
not
set
out
just
upon
the
comming-in
of
our
brethren
of
Scotland
to
our
helpe
,
to
asperse
the
Governement
and
Reformation
of
the
Church
of
Scotland
,
and
to
lessen
the
esteeme
of
that
Kingdome
and
Church
,
so
much
and
so
deservedly
valued
by
this
Kingdome
,
but
looked
upon
by
all
the
men
of
the
new
Church
way
,
as
the
great
let
of
their
Independent
government
?
These
reasons
with
some
other
may
well
be
thought
to
be
the
ground
of
your
Apologie
,
but
that
alledged
by
you
(
the
sudden
and
unexpected
noyse
of
confused
exclamations
)
seemes
so
farre
from
a
Reason
,
that
upon
good
grounds
is
doubted
whether
it
can
be
true
that
a
noyse
of
confused
exclamations
reflecting
on
you
and
your
wayes
could
be
sudden
and
unexpected
to
you
:
'T
is
strange
to
me
that
exclamations
should
be
to
you
at
that
time
unexpected
,
that
a
few
men
going
in
a
new
by
way
different
from
all
the
Reformed
Churches
of
Christendome
,
and
that
with
so
high
a
hand
as
you
,
and
your
party
have
done
,
should
not
expect
speaking
against
,
and
to
have
their
eares
filled
with
outcryes
and
exclamations
(
not
only
confused
and
interpretative
)
but
distinct
,
particular
and
personall
.
Now
as
the
pretended
ground
of
making
this
Apologie
is
taken
from
you
,
so
what
you
affirme
in
the
following
words
(
that
you
were
awakened
thereby
)
is
denied
,
for
you
have
never
been
asleepe
since
your
comming
over
into
England
,
but
have
been
alwayes
watchfull
,
and
intent
to
the
uttermost
upon
all
things
which
might
either
further
your
way
,
or
might
hinder
it
,
't
is
we
who
need
something
to
awaken
us
,
as
having
been
too
much
asleepe
in
respect
of
you
,
for
whilst
the
husbandmen
have
slept
,
you
have
both
sowed
tares
,
and
reaped
a
harvest
:
But
I
am
in
hope
that
your
Apologeticall
Narration
and
this
Antapologia
together
,
will
awaken
both
Parliament
,
Ministers
and
people
,
more
and
more
,
and
open
mens
eyes
to
judge
of
things
aright
between
you
and
us
.
As
for
the
being
enforced
to
anticipate
a
little
that
discovery
of
your selves
which
otherwise
you
resolved
to
have
left
to
time
and
experience
of
your
wayes
and
spirits
.
It
appeares
manifestly
by
what
I
have
answered
already
,
both
of
the
weakenesse
of
that
ground
(
a
sudden
and
unexpected
noyse
of
confused
exclamations
)
and
that
in
all
reason
you
could
not
but
expect
exclamations
that
you
were
not
enforced
by
that
to
make
this
Apologie
,
and
to
anticipate
the
discovery
of
your selves
;
Being
schollers
and
understanding
men
,
you
may
blush
to
write
that
such
poore
things
should
inforce
you
against
your
resolutions
,
but
you
were
willing
and
desirous
to
make
such
an
Anticipation
,
and
so
you
would
make
and
find
some
ground
for
it
,
judging
a
sorry
excuse
better
then
none
at
all
,
but
however
,
you
were
not
inforced
to
anticipate
,
yet
I
must
tell
you
this
Aoplogie
is
an
Anticipation
with
a
witnesse
,
such
an
Anticipation
,
both
for
the
unseasonablenesse
of
it
,
and
for
the
manner
and
way
of
it
,
as
I
judge
no
story
nor
age
can
paralell
it
:
That
you
could
not
stay
a
little
longer
,
but
in
such
a
time
when
we
need
so
much
the
assistance
of
our
brethren
of
Scotland
,
and
the
help
of
all
other
Reformed
Churches
,
in
the
face
of
the
Parliament
,
Assembly
and
Kingdome
,
to
put
out
such
a
peece
,
and
to
doe
such
an
act
as
this
is
beyond
all
example
,
and
I
will
but
represent
to
your selves
and
the
reader
in
a
third
person
,
what
you
have
done
in
making
this
Apologeticall
Narration
,
and
then
leave
you
to
give
sentence
.
Suppose
any
other
five
Members
of
the
Assembly
,
men
,
as
considerable
as
your selves
every
way
,
both
for
piety
and
learning
;
nay
,
any
twenty
Members
of
the
Assembly
,
had
at
the
same
time
when
you
put
forth
this
Apologeticall
Narration
,
only
presented
a
bare
Narration
of
a
Government
,
different
,
both
from
the
Government
by
Arch-bishops
,
Bishops
,
&c.
and
from
the
Presbyteriall
,
to
both
Houses
of
Parliament
;
and
that
without
reciting
their
doings
,
and
sufferings
,
or
pleading
their
great
merits
;
or
without
casting
any
aspertions
on
Presbyteriall
government
,
and
the
Reformed
Churches
:
and
should
have
peremptorily
concluded
,
as
you
doe
in
two
severall
pages
,
viz.
22
,
and
24.
That
we
doe
here
publikely
▪
professe
,
the
true
Government
to
stand
,
and
consist
in
the
middle
way
,
betwixt
that
which
is
called
Episcopall
and
Presbyteriall
:
What
would
you
five
have
thought
of
this
?
and
how
(
think
you
)
would
this
have
been
taken
by
the
Houses
of
Parliament
,
and
by
the
Assembly
?
Whether
would
not
you
five
,
and
some
others
of
you
,
have
cry'd
out
of
this
,
as
a
most
strange
fact
,
and
have
strongly
moov'd
,
and
aggravated
it
with
all
your
might
,
that
this
affront
,
both
to
the
Parliament
,
and
the
Assembly
,
so
contrary
to
the
nature
and
end
of
this
meeting
,
to
pre-judge
,
and
pre-determine
a
Governement
,
might
be
censured
with
a
suspension
from
the
Assembly
,
at
least
,
if
not
an
utter
expulsion
.
[
As
for
the
discovering
of
your selves
by
this
Apologeticall
Narration
,
which
otherwise
you
should
have
left
to
time
and
experience
:
This
booke
,
is
not
only
a
little
discovery
of
your selves
;
but
a
mighty
discoverer
of
your
wayes
and
spirits
;
and
shewes
us
what
we
may
judge
of
you
,
who
will
put
out
in
publike
a
piece
so
fallacious
,
and
untrue
as
this
will
appeare
to
be
.
But
how
ever
this
is
the
first
discovery
of
your selves
in
this
way
,
with
all
your
hands
subscribed
:
yet
,
we
have
had
a
discovery
of
you
for
some
yeeres
past
,
both
in
your
practises
of
withdrawing
from
our
Publike
Assemblies
;
and
in
gathering
and
constituting
separated
Churches
;
preaching
(
also
)
often
on
the
points
concerning
your
Church-way
:
as
also
,
writing
Letters
and
other
Manuscripts
,
about
●…ose
matters
;
with
other
wayes
,
wherein
time
,
and
experi●…ce
of
7
,
or
8
,
yeares
last
past
,
hath
been
sufficient
discoverers
,
and
sure
judges
of
you
and
your
actions
.
And
now
we
shall
begin
to
make
some
appearance
into
publike
light
,
unto
whose
view
and
judgements
should
we
(
that
have
hitherto
laine
under
so
dark●…
a
cloud
of
manifold
mis-apprehensions
)
at
first
present
our selves
,
but
to
the
Supreame
judicatory
of
this
Kingdome
,
which
is
and
hath
beene
in
all
times
the
most
just
and
severe
tribunall
for
guiltinesse
to
appeare
before
,
much
more
to
dare
to
appeale
unto
;
and
yet
withall
,
the
most
sacred
refuge
ánd
Asylum
for
mistaken
,
and
mis-judged
innocence
.
'T
is
strange
,
that
having
kept
out
of
publike
light
,
(
as
you
say
)
all
this
three
yeares
space
,
you
could
not
forbeare
a
little
longer
from
telling
fine
stories
of
your selves
,
and
publishing
your
particular
private
opinions
in
print
:
Especially
,
considering
there
was
an
Assembly
of
Learned
Divines
(
of
which
you
are
Members
)
to
declare
unto
,
and
with
whom
you
might
debate
the
points
in
difference
:
where
(
also
)
you
know
you
have
all
freedome
,
and
just
respect
.
And
I
must
tell
you
,
't
is
the
judgement
,
of
some
of
your
good
friends
,
that
you
were
much
mistaken
in
the
time
now
,
and
that
you
had
been
farre
more
excusable
,
if
you
had
put
out
this
Apologeticall
Narration
a
yeare
or
two
agoe
:
they
interpreting
it
a
violation
of
the
Or●…nce
,
by
which
you
are
Members
,
a
high
affront
,
and
contempt
to
the
Assembly
in
pre-judging
of
it
:
and
such
a
preingaging
of
your selves
,
and
party
;
as
you
cannot
retreat
so
easily
,
and
with
that
honour
as
you
might
before
:
As
also
,
a
ground
of
much
disturbance
and
prejudice
with
the
people
against
what
shall
be
determined
by
the
Assembly
.
As
to
that
,
you
say
,
we
now
begin
to
make
some
appearance
into
publike
light
:
In
a
sense'tis
true
,
for
all
the
time
,
that
you
have
beene
in
your
Church
way
,
both
in
Holland
and
England
,
you
have
carried
things
closely
;
and
conceal'd
all
that
you
could
possibly
,
your
opinions
,
and
practises
,
with
the
grounds
of
them
,
from
your
brethren
the
Ministers
,
who
studied
and
understood
the
points
:
But
for
tender
conscienced
,
and
weake
Christians
(
especially
such
whom
you
had
any
interest
in
,
any
wayes
,
and
you
had
any
probability
to
gaine
to
you
)
you
have
not
been
wanting
,
either
in
letters
of
Invitation
,
or
cominending
some
books
of
the
Church-way
to
them
:
as
also
by
preaching
,
and
conference
to
draw
them
to
you
.
As
for
that
quere
,
Unto
whose
view
,
and
judgement
,
should
we
at
first
present
our selves
,
but
to
the
Supreame
judicatory
of
this
Kingdome
?
I
answer
,
1.
To
any
,
rather
then
to
the
two
Houses
of
Parliament
,
to
present
before
them
such
a
darke
,
covert
,
doubtfull
,
un-true
Relation
.
2.
In
these
points
of
difference
about
Church-government
and
worship
,
you
should
have
presented
your selves
rather
to
the
Assembly
than
the
Parliament
,
and
if
you
consult
the
Ordinance
(
by
vertue
of
which
you
are
Members
)
you
will
find
it
more
conformable
to
have
first
propounded
your
doubts
to
the
Assembly
;
and
if
the
Assembly
could
not
have
satisfied
you
,
then
,
afterwards
you
had
an
allowance
of
giving
in
your
Dissents
,
with
the
grounds
of
them
to
both
Houses
.
As
to
that
passage
,
Your
having
hitherto
laine
under
so
darke
a
cloud
of
manifold
misapprehensions
:
which
you
make
the
ground
of
first
presenting
your selves
to
the
Parliament
by
this
Apologie
:
How
does
this
agree
with
what
you
write
in
page
24
?
And
we
found
many
of
those
mists
,
that
had
gathered
about
us
,
or
were
rather
cast
upon
our
persons
,
in
our
absence
,
began
by
our
presence
againe
,
(
and
the
blessing
of
God
upon
us
)
in
a
great
measure
to
scatter
and
vanish
without
speaking
a
word
for
our selves
or
cause
.
And
if
at
your
first
appearing
,
so
many
of
those
mists
,
and
in
so
great
a
measure
were
vanisht
;
then
surely
,
by
that
time
your
writ
this
Apologie
,
all
might
have
been
vanisht
and
scattered
:
But
let
me
aske
you
:
Whose
mis-apprehensions
,
doe
you
understand
,
you
lay
under
,
that
you
present
this
Apologie
to
the
Parliament
,
and
appeale
to
them
?
Doe
you
meane
,
you
have
laine
under
the
darke
cloud
of
the
manifold
mis-apprehensions
of
the
Parliament
〈◊〉
or
,
of
the
people
of
the
Kingdome
?
Certainely
,
not
under
the
darke
cloud
of
the
mis-apprehensions
of
the
Parliament
,
They
are
too
great
,
and
wise
a
Body
,
to
be
guilty
of
manifold
misapprehensions
of
you
:
Besides
,
what
Ministers
have
had
the
sunne
of
their
favour
shining
upon
them
,
more
then
your selves
▪
You
all
have
been
made
Members
of
the
Assembly
by
them
,
called
to
preach
before
them
,
upon
their
publike
solemne
occasions
:
and
some
of
you
employed
in
extraordinary
services
:
But
if
you
understand
the
mis-apprehensions
of
the
body
of
the
people
:
why
doe
you
present
this
Apologie
to
the
Parliament
?
what
would
you
have
them
doe
for
you
?
or
how
shall
they
free
you
from
the
darke
cloud
of
manifold
misapprehensions
?
I
suppose
,
you
doe
not
expect
,
that
the
Houses
should
set
forth
a
Declaration
to
cleere
you
five
:
neither
make
an
Ordinance
,
that
whosoever
mis-apprehends
you
and
your
wayes
,
shall
be
reputed
ill
affected
to
the
publike
(
though
M.
S.
your
new
great
friend
sets
the
brand
of
malignancie
on
them
who
are
against
M
S.
to
A.
S.
cap.
5.
pag.
83.
you
:
)
Why
doe
you
then
appeale
to
them
,
in
respect
of
the
misapprehensions
of
the
people
?
or
trouble
them
with
so
triviall
a
matter
?
Doe
you
not
know
,
the
people
will
mis-apprehend
persons
,
and
opinions
,
though
plainely
and
fully
laid
downe
?
which
yours
never
yet
were
.
And
indeed
,
for
any
cloud
of
manifold
mis-apprehensions
you
have
hitherto
laine
under
,
you
may
thanke
your selves
,
and
never
appeale
to
the
Parliament
,
to
be
a
refuge
,
and
Asylum
,
for
your
mistaken
,
and
mis-judged
innocence
;
whenas
according
to
your
owne
confessions
in
this
Apologie
,
going
in
a
new
,
and
different
way
from
all
the
Reformed
Churches
,
you
have
never
yet
declared
what
you
hold
,
and
what
not
:
neither
have
answered
the
Bookes
written
against
your
way
,
but
have
reserved
your selves
:
And
yet
,
whereas
you
pretend
a
cloud
of
manifold
mis-apprehensions
as
the
ground
in
this
way
,
first
to
present
your selves
,
and
to
appeale
to
the
Parliament
:
And
't
is
a
usuall
phrase
in
the
mouthes
of
your
party
to
put
off
arguments
with
,
that
you
are
mistaken
.
I
know
not
for
mine
own
part
,
and
some
others
of
my
bretheren
,
wherein
any
of
you
have
been
mis-apprehended
by
us
;
but
we
have
so
farre
judged
of
you
,
as
to
goe
by
no
other
rules
but
your
known
practises
,
and
your
letters
,
and
other
manuscripts
given
,
and
sent
out
to
your
followers
;
and
from
what
some
who
are
of
your
own
Churches
,
and
your
familiar
friends
have
held
out
,
and
pleaded
for
,
as
your
Principles
:
together
with
what
we
find
in
the
printed
Treatises
of
them
of
New-England
,
the
New-England
way
being
generally
taken
to
be
your
way
:
and
I
heard
Mr
Bridge
since
this
Parliament
openly
affirme
it
,
for
himselfe
and
others
,
we
agree
with
them
of
New-England
,
and
are
of
their
Church-way
:
And
Mr
Burroughs
hath
said
so
too
.
As
for
the
first
presenting
your selves
to
the
Supreame
judicatory
of
this
Kingdome
:
had
it
not
been
,
for
the
reasons
given
you
above
,
I
should
not
have
spoken
against
it
:
but
seeing
you
have
appeal'd
unto
them
,
unto
them
ye
shall
goe
〈◊〉
unto
the
Parliament
;
as
the
most
just
and
severe
tribunall
for
guiltinesse
,
and
withall
,
the
most
sacred
Refuge
and
Asylum
for
innocence
,
I
appeale
too
:
humbly
desiring
them
(
if
their
great
affaires
can
spare
any
time
)
to
read
this
Antapologie
,
with
the
Reasons
I
,
above
two
yeare●…
since
,
presented
to
the
House
of
Commons
,
against
your
Helena
of
Independencie
,
and
your
Diana
of
toleration
.
Meane
time
I
cannot
but
stand
and
wonder
,
that
you
knowing
and
acknowledging
the
Houses
to
be
the
Supreame
Judicatory
of
the
Kingdome
,
&c.
how
you
had
the
face
to
presen●…
an
appeale
to
them
in
things
untrue
:
wherein
many
people
can
point
to
and
say
,
passages
in
the
25
,
and
26
pages
,
are
not
so
:
I
heard
(
saith
one
)
at
such
a
Church
one
of
the
five
preach
of
their
Church-way
;
and
I
heard
(
saith
another
)
another
of
them
,
at
such
a
Church
,
preach
the
like
.
But
why
doe
I
wonder
?
when
it
will
appeare
in
the
following
discourse
,
you
have
so
much
in
your
own
cause
at
this
time
lost
your selves
,
and
forgot
your
principles
;
as
that
ye
doe
ascribe
to
the
grace
of
God
,
and
call
God
to
witnesse
your
constant
forbearance
of
publishing
your
opinions
by
preaching
,
&c.
which
how
untrue
't
is
,
I
shall
evince
when
I
come
to
the
25
,
and
26
pages
,
or
else
let
me
suffer
.
And
thus
much
for
the
occasion
,
or
Preface
of
this
Apologeticall
Narration
.
The
most
,
if
not
all
of
us
,
had
ten
yeares
since
(
some
more
,
some
lesse
)
severall
setled
stations
in
the
Ministery
,
in
places
of
publike
use
in
the
Church
,
not
unknown
to
many
of
your selves
;
but
the
sinfull
evill
of
those
corruptions
in
the
publike
worship
and
government
of
this
Church
,
which
all
doe
now
so
generally
acknowledge
and
decrie
,
tooke
hold
upon
our
consciences
long
before
some
others
of
our
brethren
;
And
then
how
impossible
it
was
to
continue
in
those
times
our
service
and
standings
,
all
mens
apprehensions
will
readily
acquit
us
.
]
Here
begins
the
Narration
,
wherein
we
may
consider
,
the
Matter
of
it
;
and
the
Manner
and
way
of
the
carriage
and
contrivance
of
it
.
The
Matter
consists
,
partly
of
Fact
and
Practise
:
And
partly
of
Opinions
and
Tenents
:
both
which
all
along
in
their
Narration
are
interwoven
within
each
other
:
Their
opinions
and
Tenents
in
their
practises
,
and
their
practises
in
their
opinions
.
The
matter
of
the
Narration
consists
of
three
maine
parts
:
First
,
of
their
Opinion
and
fact
before
their
Exile
:
The
second
of
their
Opinions
and
Practises
in
their
Exile
:
The
third
of
their
carriage
and
behaviour
since
their
returne
into
England
,
from
their
first
comming
over
to
the
time
of
putting
forth
this
Apologie
.
The
Manner
of
carrying
it
all
along
,
is
clothing
the
Narration
in
such
words
,
phrases
and
in
such
a
way
(
though
the
Church
principles
are
laid
downe
and
maintained
in
it
)
as
to
make
the
Parliament
and
Kingdome
believe
they
differ
little
or
nothing
from
the
Reformed
Churches
,
and
from
our
Church
now
:
And
in
the
things
wherein
there
is
some
difference
,
of
which
they
give
but
three
instances
(
though
the
differences
be
many
,
and
so
great
in
their
account
as
to
constitute
new
Churches
and
to
forsake
communion
upon
them
)
yet
they
render
them
so
to
the
Parliament
and
Reader
,
as
if
the
Reformed
Churches
in
the
differences
between
them
could
not
but
allow
their
way
and
practises
,
though
there
may
be
some
just
question
about
their
own
.
Now
this
Apologeticall
Narration
in
all
the
parts
of
it
both
for
matter
and
manner
hath
many
flawes
,
both
of
untruths
,
and
of
doubtfull
,
darke
expressions
,
consisting
of
generals
,
&c.
The
particulars
I
shall
observe
all
along
,
and
give
animadversions
upon
them
in
their
proper
place
.
Now
before
I
answer
to
all
the
particulars
contained
in
this
Narration
,
I
propound
these
two
Questions
to
the
Apologists
to
consider
of
.
Quest.
1.
Considering
that
all
of
you
fell
not
off
from
the
dark
part
together
,
nor
upon
enquiring
into
the
light
part
at
the
same
time
,
that
you
went
not
over
into
Holland
together
,
neither
lived
in
Holland
nor
England
neere
each
other
,
neither
communicated
principles
at
first
to
one
another
,
yea
were
not
some
of
you
for
a
good
time
so
much
as
acquainted
together
,
besides
that
you
were
not
all
in
the
same
condition
,
with
other
different
circumstances
;
nay
yet
more
that
some
of
you
,
as
Mr
Bridge
and
Mr
Sympson
,
for
some
yeares
in
Holland
so
opposite
to
one
another
:
How
you
five
could
in
this
Apologie
all
along
,
both
concerning
matters
of
Fact
and
Opinion
in
England
,
Holland
,
and
since
your
returne
,
make
such
narrations
and
solemne
professions
both
positively
and
negatively
(
not
only
every
man
for
himselfe
)
but
each
in
the
Name
of
all
and
for
all
:
Amongst
many
instances
I
will
name
these
;
1.
How
you
can
in
the
third
page
,
every
man
for
the
other
,
speake
what
is
there
expressed
,
for
suppose
Mr
Goodwin
might
looke
upon
the
word
of
Christ
as
impartially
and
unprejudicedly
,
&c.
yet
how
can
Mr
Goodwin
speake
this
for
Mr
Sympson
and
Mr
Bridge
(
the
condition
they
were
in
being
different
from
his
)
and
I
wonder
how
Mr
Sympson
and
Mr
Bridge
can
write
this
as
agreeing
to
them
both
,
knowing
so
well
the
contrary
,
and
having
in
many
words
and
letters
to
their
friends
,
charged
each
other
with
great
partiality
and
self-seeking
.
2.
How
could
you
in
the
6th
page
,
make
that
profession
for
one
another
,
that
all
that
conscience
of
the
defilements
,
&c.
did
never
work
in
any
of
us
any
other
thought
,
much
lesse
opinion
,
when
as
you
knew
not
one
anothers
thoughts
and
opinions
.
3.
How
you
can
in
the
24
,
and
25
,
pages
write
for
one
another
,
which
we
had
not
attempted
in
the
least
,
we
call
God
and
men
to
witnesse
our
constant
forbearance
either
to
publish
our
opinions
by
preaching
,
&c.
whenas
you
doe
not
know
all
that
others
of
you
may
have
done
or
preached
.
Quest.
2.
Seeing
you
doe
in
this
Apologie
write
so
often
we
have
so
and
so
,
and
we
have
not
,
we
had
not
,
nor
any
of
us
,
supposing
now
some
of
you
to
have
done
,
or
not
to
have
done
,
yet
if
it
be
found
that
any
of
you
have
done
contrary
,
whether
are
not
the
others
guilty
in
this
case
,
and
is
not
the
proving
such
facts
against
any
one
or
more
of
you
,
a
proving
against
you
all
,
and
a
direct
confutation
of
your
Apologie
in
those
particulars
:
For
instance
,
suppose
Mr
Ny
and
Mr
Goodwin
have
not
for
their
particulars
published
their
opinions
by
preaching
,
nor
attempted
in
the
least
to
make
a
partie
,
but
yet
Mr
Bridge
,
Mr
Sympson
,
Mr
Burroughs
,
have
;
and
againe
,
suppose
Mr
Goodwin
,
Mr
Ny
,
Mr
Bridge
,
Mr
Burroughs
have
not
gathered
nor
added
to
their
Churches
multitudes
,
but
Mr
Sympson
only
,
whither
now
Mr
Goodwin
and
Mr
Ny
,
having
made
professions
,
protestations
in
the
Name
of
all
,
are
not
faulty
and
guilty
too
,
and
may
not
be
justly
charged
in
the
Answer
,
of
untruths
in
such
particulars
(
though
Mr
Bridge
and
Mr
Sympson
should
only
be
formally
guilty
.
)
The
foure
first
lines
of
this
Section
,
containing
the
relation
of
your
stations
in
the
Ministery
,
is
granted
you
:
But
as
to
that
part
of
this
Section
,
The
sinfull
evill
of
those
corruptions
in
the
publike
worship
and
government
of
this
Church
,
&c.
I
desire
to
propound
this
question
to
you
:
Whether
by
the
sinfull
evill
of
those
corruptions
,
in
the
publike
worship
and
government
of
this
Church
,
you
understand
the
things
reputed
to
be
established
by
law
,
as
the
Book
of
Common
Prayer
:
The
Entrance
into
our
Ministery
by
Ordination
of
Bishops
,
and
living
under
the
Episcopall
government
?
Or
whether
,
by
the
sinfull
evill
,
the
Innovations
in
the
government
and
worship
,
as
bowing
to
Altars
,
&c.
which
came
in
of
later
dayes
?
Now
if
you
meane
the
first
,
that
which
usually
was
called
,
Old
conformity
,
in
opposition
to
the
New
:
So
I
deny
that
all
doe
now
generally
acknowledge
and
decrie
that
as
sinfully
evill
;
which
appeares
thus
:
Because
that
Remonstrance
presented
to
the
House
of
Commons
in
the
beginning
of
the
Parliament
,
subscribed
by
many
hundred
godly
Ministers
,
conformists
,
and
non-conformists
for
Reformation
in
Worship
,
Doctrine
,
Government
and
Discipline
:
The
Government
,
Worship
and
Ceremonies
were
impleaded
,
in
respect
of
many
inconveniences
,
and
evill
consequents
;
but
Petitioning
against
them
,
as
sinfully
evill
,
and
absolutely
unlawfull
was
declined
:
And
there
are
many
Parliament
men
and
Ministers
,
who
have
a
great
zeale
to
the
present
Reformation
in
casting
out
the
Hierarchy
and
Ceremonies
,
who
are
not
yet
convinced
that
all
their
former
practise
in
the
way
of
old
conformity
,
was
sinfull
:
But
as
those
times
were
,
doe
judge
they
did
lawfully
continue
their
standing
in
their
places
and
in
this
Church
:
much
lesse
are
they
satisfied
that
either
Episcopall
government
,
or
the
Lyturgy
were
sufficient
grounds
of
forsaking
our
Publike
Assemblies
,
and
erecting
new
:
Amongst
a
cloud
of
Learned
and
godly
men
,
take
the
testimony
of
Gerson
Bucerus
in
his
learned
answer
to
Doctor
Downham
,
who
for
the
point
of
sinfull
evill
,
you
meane
,
the
Innovations
,
of
bowing
to
Altars
,
&c.
then
those
of
us
who
stand
for
a
generall
Reformation
,
did
then
acknowledge
and
decrie
them
,
and
they
took
hold
upon
our
consciences
assoone
as
any
of
yours
:
We
as
much
abhorring
bowing
to
Altars
,
publishing
the
Declaration
for
Sports
,
&c.
as
you
:
and
witnessing
more
frequently
against
them
in
our
Ministery
then
some
of
you
.
As
to
those
lines
in
the
close
of
this
Section
,
The
impossibility
of
continuing
your
stanaings
in
those
times
,
I
confesse
there
was
a
great
improbability
of
continuing
your
publike
ministery
in
those
places
of
London
,
Cambridge
,
&c.
But
whether
in
some
other
parts
of
the
Kingdome
more
remote
and
obscure
you
might
not
have
injoyed
your
Ministery
without
an
impossibility
,
I
question
.
Neither
at
the
first
did
we
see
or
looke
farther
then
the
darke
part
,
the
evill
of
those
superstitions
adjoyned
to
the
worship
of
God
,
which
have
been
the
common
stumbling
block
and
offence
of
many
thousand
tender
consciences
,
both
in
our
own
and
our
neighbour
Churches
,
ever
since
the
first
Reformation
of
Religion
:
which
yet
was
enough
to
deprive
us
of
the
publike
exercise
of
our
Ministeries
,
and
together
therewith
(
as
the
watchfulnesse
of
those
times
grew
)
of
our
personall
participation
in
some
ordinances
;
and
further
exposed
us
either
to
personall
violence
and
persecution
,
or
an
exile
to
avoide
it
:
which
latter
we
did
the
rather
choose
,
that
so
the
use
and
exercise
of
our
Ministeries
(
for
which
we
were
borne
and
live
)
might
not
be
wholly
lost
,
nor
our selves
remaine
debarred
from
the
enjoyment
of
the
Ordinances
of
Christ
,
which
we
account
our
birth-right
,
and
best
portion
in
this
life
.
]
For
some
of
you
,
I
judge
this
to
be
true
,
as
of
Mr
Goodwin
,
and
Mr
Nye
;
knowing
something
of
the
story
of
Mr
Goodwins
first
comming
to
fall
off
from
the
Ceremonies
,
(
having
seen
and
perused
the
Arguments
and
Reasons
that
past
between
him
and
Mr
Cotton
and
some
others
:
)
and
Mr
Goodwin
assured
me
,
some
Moneths
after
his
going
off
,
that
he
had
nothing
to
say
but
against
the
Ceremonies
:
The
Lyturgy
offended
him
not
;
much
lesse
dreamed
he
of
this
Church-way
he
since
fell
into
:
So
that
is
true
,
at
first
he
saw
but
the
darke
part
,
and
that
but
of
the
Ceremonies
.
But
for
others
of
you
:
as
namely
,
Mr
Bridge
,
and
Mr
Burroughs
,
whose
hands
are
subscribed
to
this
Apologeticall
Narration
(
and
this
passage
is
spoken
in
the
Name
of
you
all
,
not
some
,
or
most
of
us
,
(
as
in
some
other
passages
)
but
Wee
,
as
relating
to
all
,
)
they
did
not
at
first
see
the
darke
part
,
nor
the
evill
of
those
superstitions
,
(
namely
,
the
Ceremonies
)
but
were
men
judged
conformable
,
and
practised
conformity
till
the
yeare
of
Bishop
Wrens
Visitation
,
and
the
sending
down
to
Norwich
his
Injunctions
:
about
which
time
,
and
upon
which
occasion
,
Mr
Bridge
,
with
other
Ministers
of
the
City
of
Norwich
,
being
first
suspended
,
and
Mr
Burroughs
afterwards
at
the
Visitation
;
and
times
growing
so
very
bad
,
that
there
was
small
hopes
of
admittance
againe
into
their
places
upon
ould
Conformity
,
Mr
Bridge
tooke
his
degree
per
saltum
,
from
a
reputed
Conformitant
in
the
Church
of
England
,
and
might
have
continued
so
till
this
present
Parliament
,
(
for
ought
I
know
)
to
fall
suddenly
into
the
Church-way
,
without
long
seeing
,
or
looking
into
the
darke
part
or
inquiring
into
the
light
part
of
Church-worship
and
government
,
as
that
short
space
between
his
suspension
at
Norwich
,
and
his
being
received
into
a
Church
at
Rotterdam
,
and
thereupon
his
fierce
Letters
to
some
of
his
old
friends
in
Norwich
to
come
from
the
Church
of
England
,
will
fully
show
,
by
which
it
is
manifest
,
Henry
King
,
Mr
Tost
,
Mr
Smith
,
Mr
Raner
,
Mr
Mapp
.
the
sinfull
evils
of
those
Ceremonies
tooke
not
hold
upon
Mr
Bridge
,
and
Mr
Burroughs
consciences
till
suspensions
for
Bishop
Wrens
Innovations
first
took
hold
of
them
.
'T
is
confest
the
refusing
of
the
Ceremonies
in
the
places
you
were
setled
in
,
was
enough
to
deprive
you
of
the
publike
exercise
of
your
Ministeries
in
those
places
:
Especially
considering
the
using
of
the
Ceremonies
could
not
preserve
some
of
you
from
suspensions
;
But
the
refusing
of
the
Innovations
,
was
matter
enough
to
silence
you
there
:
But
whether
the
simple
forbearing
of
the
Ceremonies
(
especially
having
left
your
places
,
and
not
taken
others
)
was
enough
to
deprive
you
of
your
personall
participation
in
some
Ordinances
,
and
further
exposed
you
,
either
to
personall
violence
and
persecution
,
or
an
exile
to
avoid
it
,
that
I
much
doubt
,
and
am
no
way
satisfied
:
Considering
,
notwithstanding
the
watchfulnesse
of
those
times
,
that
many
non-conformists
did
injoy
,
not
only
some
,
but
a
personall
participation
in
all
the
Ordinances
of
Worship
,
(
as
we
use
to
speake
:
)
namely
,
Word
,
Prayer
,
Sacraments
,
singing
of
Psalmes
:
and
that
in
some
good
degree
of
peace
(
so
as
to
be
kept
out
of
the
High-commission
Court
,
and
prisons
)
and
were
not
put
upon
a
necessity
of
exile
:
And
how
ever
,
they
resolved
to
venture
some
persecution
,
and
violence
to
doe
God
some
service
in
their
own
Countrey
,
rather
then
to
leave
the
Land
,
and
desert
the
cause
of
God
here
,
and
so
give
it
up
wholly
,
(
as
it
were
)
to
the
enemy
:
If
all
others
had
done
as
you
five
,
according
to
an
ordinary
way
,
what
had
become
of
this
Kingdome
?
But
besides
this
I
remember
some
of
you
,
as
Mr
Goodwin
and
Mr
Nye
,
after
ye
fell
off
from
the
Ceremonies
,
did
for
some
space
so
long
as
you
saw
no
farther
then
the
darke
part
,
partake
in
the
Ordinances
here
,
and
in
that
of
the
Lords
Supper
too
,
without
kneeling
:
and
Mr
Nye's
children
were
baptized
without
the
signe
of
the
Crosse
:
and
in
the
sixt
page
of
this
Apologie
you
acknowledge
,
that
some
of
you
,
even
after
you
actually
were
in
this
way
of
communion
,
baptized
your
children
in
Parishonall
Congregations
;
which
I
suppose
you
would
not
have
done
without
liberty
,
from
the
evill
of
those
superstitions
annexed
to
the
worship
of
God
:
And
further
,
for
some
three
yeares
space
after
Mr
Goodwin
and
Mr
Nye
,
saw
the
darke
part
,
(
nay
,
after
some
good
time
they
saw
the
light
part
,
)
they
stayed
in
the
Kingdome
,
and
were
both
of
them
publike
enough
,
and
preached
sometimes
,
yet
free
from
personall
violence
and
persecution
,
and
needed
not
for
any
personall
persecution
or
violence
they
were
under
to
have
left
the
Kingdome
:
And
so
Mr
Burroughs
,
what
ever
his
judgement
was
after
his
suspension
about
the
darke
part
and
the
light
part
,
was
free
and
safe
in
the
Kingdome
till
for
some
speeches
spoken
about
the
Scottish
Warre
in
some
company
not
to
be
trusted
,
he
for
feare
thereof
fled
in
all
haste
to
Rotterdam
.
So
that
these
things
stumble
me
at
the
truth
of
these
particulars
,
that
you
needed
not
have
chosen
for
the
bare
refusing
the
Ceremonies
,
that
which
you
so
often
terme
Exile
and
Banishment
to
enjoy
the
Ordinances
,
and
to
avoide
personall
violence
and
persecution
.
But
,
how
ever
this
is
held
out
as
a
fine
story
to
the
Reader
,
yet
to
me
,
there
are
other
Reasons
seeme
more
probable
(
which
you
thought
good
in
your
wisedomes
to
conceale
)
which
made
you
chuse
that
which
you
so
affect
to
call
Exile
,
namely
,
that
you
might
enjoy
all
the
Ordinances
of
Christ
,
(
as
you
use
to
speake
)
whereof
some
of
them
the
Reformed
Churches
have
not
,
and
that
in
your
Church-way
of
separated
Assemblies
(
which
is
imply'd
by
you
in
the
close
of
this
Section
)
as
also
,
that
you
might
have
some
maintenance
by
the
people
that
went
over
with
you
,
and
still
hoped
upon
the
bad
times
in
England
to
draw
over
more
,
which
according
to
the
good
old
non-conformists
principles
you
could
not
doe
:
As
also
,
that
you
might
secure
your selves
from
all
possibility
and
feare
of
persecutions
,
be
certainely
safe
upon
the
shore
whilst
your
brethren
were
at
sea
sea
in
the
storme
.
This
being
our
condition
,
we
were
cast
upon
a
farther
necessity
of
enquiring
into
and
viewing
the
light
part
,
the
positive
partof
Church-worship
and
government
;
And
to
that
end
to
search
out
what
were
the
first
Apostolique
directions
,
patterne
and
examples
of
those
Primitive
Churches
recorded
in
the
New
Testament
,
as
that
sacred
pillar
of
fire
to
guide
us
.
And
in
this
enquire
we
lookt
upon
the
word
of
Christ
as
impartially
,
and
unprejudicedly
,
as
men
made
of
flesh
and
blood
are
like
to
doe
in
any
juncture
of
time
that
may
fall
out
;
the
places
we
went
to
,
the
condition
we
were
in
,
the
company
we
went
forth
with
,
affording
no
temptations
to
byas
us
any
way
,
but
leaving
us
as
freely
to
be
guided
by
that
light
and
touch
Gods
Spirit
should
by
the
word
vouchsafe
our
consciences
,
as
the
Needle
toucht
with
the
Load-stone
is
in
the
Compasse
:
And
we
had
(
of
all
men
)
the
greatest
reason
to
be
true
to
our
own
consciences
in
what
we
should
embrace
,
seeing
it
was
for
our
consciences
that
we
were
deprived
at
once
of
what
ever
was
deare
to
us
.
We
had
no
new
Common-wealths
to
reare
,
to
frame
Church-government
unto
,
whereof
any
one
piece
might
stand
in
the
others
light
,
to
cause
the
least
variation
by
us
from
the
Primitive
pattern
;
we
had
no
State-ends
or
Politicall
interests
to
comply
with
;
No
Kingdoms
in
our
●…ye
to
subdue
unto
our
mould
;
(
which
yet
will
be
coexsistent
with
the
peace
of
any
forme
of
Civill
Government
on
earth
:
)
No
prefenment
or
worldly
respects
to
shape
our
opinions
for
:
we
had
nothing
else
to
doe
but
simply
and
singly
to
consider
how
to
worship
God
acceptably
,
and
so
most
according
to
his
word
.
This
being
our
condition
,
must
relate
to
what
goes
before
,
which
I
judge
from
the
literall
and
gramaticall
sense
can
be
no
other
but
this
:
That
falling
from
the
Ceremonies
,
which
was
enough
to
deprive
you
of
your
Ministeries
,
and
the
participation
of
some
Ordinances
,
and
further
exposed
you
to
violence
or
exile
to
avoide
it
,
which
latter
of
exile
you
chusing
rather
for
the
ends
specified
,
that
put
you
upon
a
necessity
of
enquiring
into
and
viewing
the
light
part
,
the
positive
part
of
Church-worship
and
Government
;
Which
words
seeme
to
carry
this
sense
that
upon
your
chusing
exile
,
you
fell
upon
enquiring
into
the
light
part
,
and
not
before
,
and
all
the
understanding
Readers
,
whom
I
have
spoken
with
about
this
passage
,
take
them
so
:
But
because
you
doe
not
positively
say
so
,
and
your
words
may
have
some
evasion
;
and
I
would
not
fasten
any
thing
on
you
,
as
said
by
you
in
this
book
that
you
affirme
not
;
Let
me
put
to
you
,
for
the
understanding
your
minds
,
this
question
,
Whether
you
take
chusing
an
Exile
,
for
,
your
resolution
and
purpose
when
you
should
see
convenient
time
to
leave
the
Land
;
(
and
not
for
your
actuall
leaving
the
Kingdome
;
)
and
so
fell
upon
enquiring
and
viewing
the
positive
part
of
Church-worship
and
Government
;
and
to
that
end
to
search
out
what
were
the
first
Apostolique
directions
recorded
in
the
New
Testament
,
whilst
you
were
in
the
Kingdome
?
Or
else
,
Whether
after
you
were
come
into
Holland
,
and
so
actually
were
Exiles
,
then
you
were
cast
upon
the
enquiring
into
the
light
part
?
Now
if
you
meane
,
these
words
,
in
the
first
sense
,
and
that
the
Reader
must
understand
them
so
;
which
I
must
tell
you
(
as
it
is
a
very
harsh
sense
,
and
for
a
Narration
to
speake
so
doubtfully
,
is
not
faire
,
)
so
all
your
discourse
following
upon
it
in
the
3
,
4
,
5
,
6
,
7
page
is
vaine
,
and
to
no
purpose
to
work
that
in
the
minds
of
the
Reader
which
you
drive
at
:
Besides
there
are
many
passages
in
those
pages
cannot
admit
of
such
a
sense
,
but
plainely
referre
to
your
being
in
Holland
;
as
,
those
words
,
The
places
we
went
to
,
the
condition
we
were
in
,
the
company
we
went
forth
with
;
and
we
had
of
all
men
the
greatest
reason
to
be
true
to
our
own
consciences
in
what
we
should
embrace
,
seeing
it
was
for
our
consciences
that
we
were
deprived
at
once
of
what
ever
was
deare
to
us
;
with
many
other
like
passages
:
But
if
you
meane
the
words
in
the
second
sense
,
as
the
coherence
and
scope
of
the
discourse
going
before
and
following
,
carry
it
;
namely
,
that
when
you
were
in
Exile
,
then
you
began
to
search
out
the
positive
part
of
Church-worship
and
Government
;
let
me
propound
my
reasons
,
why
I
doe
not
beleeve
it
,
but
doe
judge
,
that
most
of
you
(
if
not
all
)
were
upon
the
light
part
,
and
in
the
Church-way
in
your
judgements
before
your
leaving
England
,
and
so
when
you
came
over
needed
no
great
search
into
it
.
In
the
sixt
page
you
speake
expressely
,
that
some
of
you
were
actually
in
this
way
of
communion
,
and
after
that
baptized
your
children
in
Parishonall
Congregations
;
which
words
there
exprest
must
of
necessity
referre
to
England
before
your
going
over
,
and
cannot
be
understood
whilst
you
were
in
Holland
or
since
your
returne
into
England
,
unlesse
you
meane
things
quite
otherwise
then
you
speake
.
And
that
you
were
beyond
the
darke
part
,
the
evill
of
those
superstitions
adjoyned
to
the
worship
of
God
,
(
which
have
been
the
common
stumbling-block
of
many
thousand
tender
consciences
,
which
cannot
be
understood
but
of
the
Ceremonies
and
some
corruptions
in
the
Lyturgy
)
let
me
besides
your
own
confession
in
the
sixt
page
,
put
these
questions
to
your
consciences
,
and
in
your
answer
deny
them
if
you
can
.
1.
Whether
some
of
you
whilst
you
were
in
England
,
did
not
for
a
long
time
,
wholly
forbeare
comming
to
the
Lyturgy
,
and
comming
to
the
Lords
Supper
at
all
in
our
Congregations
,
because
of
the
prescribed
forme
of
Prayer
,
and
mixt
Communion
?
2.
Whether
one
of
you
five
told
not
some
friends
that
he
had
found
out
a
forme
of
Church-government
as
farre
beyond
M
Cartwrights
,
as
his
was
beyond
that
of
Bishops
?
3.
Whether
another
of
you
had
not
so
much
declared
his
judgement
against
the
lawfulnesse
of
set
formes
of
prayer
prescribed
,
as
thereupon
,
at
the
request
of
some
great
persons
of
worth
,
Mr
Ball
(
now
with
God
)
had
not
a
conference
and
dispute
with
him
at
Mr
Knightlyes
upon
it
?
And
whether
the
same
person
residing
near
Banbury
did
not
both
by
preaching
and
otherways
vent
many
things
against
prescribed
formes
of
prayer
,
and
Communicating
in
our
assemblies
,
so
that
the
Countrey
thereabouts
was
much
disturbed
,
and
that
painfull
preacher
Mr
Wheateley
(
now
with
God
)
much
grieved
by
the
falling
off
and
withdrawing
of
some
?
4.
Whether
also
,
one
of
these
Apologists
,
was
not
so
farre
gone
in
the
principles
of
the
new
Church-way
,
as
that
he
would
not
be
Joh.
Robins
.
cap.
6.
De
conjugio
per
pastores
Ecclesiae
celebrato
.
married
by
Ministers
,
but
deferred
marriage
till
he
came
into
Holland
,
where
presently
after
his
comming
he
was
married
,
(
not
in
the
way
of
the
Reformed
Churches
there
,
)
but
by
the
Magistrates
according
to
the
way
of
the
Brownists
,
as
it
is
laid
down
in
Robinsons
Apologie
?
5.
I
aske
,
What
some
of
you
,
whose
Names
are
to
this
Apologie
,
with
other
Ministers
of
your
way
(
who
are
now
with
God
)
with
some
Gentlemen
,
did
at
Missendon
in
Buckingham-shiere
,
the
winter
and
spring
before
you
went
into
Holland
,
and
whether
that
company
which
went
over
with
you
into
Holland
were
not
engaged
in
the
Church-way
,
and
principles
before
you
left
England
?
And
I
aske
,
how
long
it
was
,
when
once
you
came
to
Viana
,
where
you
setled
for
a
time
,
before
you
practised
your
Church-way
?
Whether
you
tooke
any
long
time
of
searching-out
what
were
the
first
Apostolique
directions
,
before
you
fell
to
the
practise
of
it
?
I
deny
not
but
you
might
adde
somethings
to
your
Church-way
after
your
comming
over
;
and
had
you
stayed
there
till
this
time
you
had
added
with
a
witnesse
:
of
which
I
shall
speake
more
afterwards
.
6.
If
Mr
Bridge
carried
not
the
positive
part
over
with
him
,
I
aske
,
whether
upon
the
change
of
the
ayre
presently
after
his
comming
over
,
without
any
great
time
of
searching
out
what
were
the
first
Apostoilque
directions
,
he
were
not
admitted
a
member
in
the
Church-way
,
and
then
chosen
one
of
the
Ministers
of
that
Church
at
Rotterdam
,
And
whether
Mr
Burroughs
,
flying
over
for
words
spoken
,
was
not
quickly
admitted
into
the
Church
at
Rotterdam
?
So
that
,
if
these
instances
be
true
,
here
was
no
great
time
of
enquiring
and
viewing
,
after
Exile
,
before
you
fell
to
practise
;
nor
no
great
time
allotted
to
search
out
what
were
the
first
Apostolique
directions
,
patterne
and
examples
of
those
Primitive
Churches
recorded
in
the
New-Testament
.
And
to
put
it
past
question
that
you
were
resolved
of
your
Chu●…-way
before
you
left
England
,
(
at
least
Mr
Goodwin
and
Mr
Nye
)
I
have
a
Letter
by
me
under
Mr
Archers
hand
the
Pastour
of
their
Church
,
dated
Septemb.
12
,
1637.
which
was
about
six
weekes
after
landing
,
(
for
in
another
Letter
from
him
to
me
,
he
writes
,
I
landed
Iuly
27.
)
wherein
he
writes
thus
in
way
of
an
answer
to
a
passage
in
a
Letter
of
mine
dated
August
23.
concerning
his
being
in
the
Church-way
;
As
for
your
judgement
and
the
worke
you
are
about
,
I
heard
of
it
before
:
and
have
not
so
long
stood
by
afflicted
,
soberly
and
conscientiously
ta
search
out
the
truth
,
but
have
throughly
seene
into
the
bottome
of
it
,
in
such
a
measure
,
as
I
am
confident
that
in
the
end
you
will
all
come
to
us
,
and
not
we
to
you
:
And
in
the
same
Letter
he
speakes
of
all
with
him
to
be
of
the
same
judgement
,
which
fully
shewes
their
engagement
before
they
came
to
Holland
.
But
as
to
that
Dilemma
,
whether
before
your
going
into
Holland
,
or
whether
afterwards
you
fell
upon
the
positive
part
of
Church-worship
and
Government
;
it
matters
not
much
in
reference
to
that
which
followes
upon
it
:
for
even
that
which
is
granted
by
you
without
any
question
,
namely
,
your
stumbling
at
the
Ceremonies
;
and
thereupon
chusing
Exile
to
avoide
the
possible
hazard
of
personall
violence
and
persecution
,
which
put
you
upon
necessity
of
enquiring
into
the
light
part
,
hath
much
in
it
of
selfe
to
byas
,
and
to
draw
you
to
that
way
of
Worship
and
Government
in
which
you
are
in
,
that
so
you
might
be
provided
for
,
well
and
comfortably
in
your
Exile
with
company
and
maintenance
;
(
which
only
could
be
in
these
principles
of
your
Church-way
)
for
according
to
the
non-conformists-principles
you
could
not
have
drawne
any
over
,
nor
set
up
your
Church-way
:
and
I
should
in
reason
have
thought
,
that
had
you
been
free
and
not
cast
upon
this
necessity
by
chusing
Exile
,
(
as
my selfe
and
others
were
)
in
the
studying
of
these
points
,
(
though
in
as
much
danger
from
the
Prelaticall
faction
as
your-selves
)
you
might
more
impartially
and
without
preingagement
have
seen
the
truth
:
for
it
is
too
often
seen
,
that
necessity
is
ingens
telum
,
and
drawes
aside
often
the
judgement
and
practises
of
good
and
wise
men
:
and
so
might
doe
yours
:
And
therefore
you
must
pardon
me
if
I
question
whether
in
your
enquiry
into
the
first
Apostolique
directions
,
you
lookt
upon
the
word
of
Christ
as
impartially
and
unprejudicedly
as
men
made
of
flesh
and
blood
are
like
to
doe
in
any
juncture
of
time
that
may
fall
out
:
I
judge
,
the
Reformers
in
the
Reformed
Churches
of
Geneva
,
Scotland
,
&c.
upon
many
reasons
,
(
some
As
1.
For
the
Company
you
went
forth
with
,
both
men
and
women
were
principled
and
ingaged
in
the
Church-way
,
and
the
company
some
of
you
went
to
,
being
in
the
open
practise
of
it
:
And
2.
As
for
the
Places
you
went
to
,
namely
,
Holland
,
that
gives
liberty
of
conscience
,
and
toleration
to
sundry
Sects
,
which
is
an
invitation
to
errours
;
So
that
you
had
certainty
of
enjoying
your
way
there
:
3.
As
for
the
Condition
you
were
in
,
(
which
is
before
specified
,
)
so
besides
one
of
you
was
not
willing
,
for
some
reasons
he
knowes
best
,
to
live
wholly
upon
his
wives
meanes
,
and
so
needed
a
Church
to
allow
him
maintenance
:
Another
being
in
debt
:
A
third
forced
to
fly
for
feare
of
severe
punishment
for
words
spoken
left
you
not
as
freely
to
be
guided
by
that
light
and
touch
Gods
Spirit
should
by
the
word
vouch
safe
your
consciences
as
the
Needle
toucht
with
the
Loadstone
is
in
the
Compasse
:
So
that
if
these
circumstances
be
well
considered
;
with
some
others
of
the
like
nature
;
the
doore
of
hopes
,
being
shut
up
here
,
of
your
publike
Ministery
,
and
the
meanes
of
livelihood
to
most
of
you
,
and
without
holding
and
maintaining
these
principles
,
there
being
no
way
of
having
Churches
,
whether
it
is
not
more
probable
,
you
being
men
made
of
flesh
and
blood
,
(
as
that
you
confesse
your selves
)
and
having
hearts
deceitfull
as
well
as
other
men
,
may
be
partiall
in
this
relation
of
your selves
,
and
the
temptations
of
company
,
place
,
condition
draw
you
strongly
,
though
you
thought
it
not
.
But
before
I
passe
to
other
Reasons
exprest
by
you
in
this
page
,
I
cannot
passe
over
the
high
and
great
words
of
your selves
,
namely
,
In
this
enquiry
we
lookt
upon
the
word
of
Christ
as
impartially
,
and
unprejudicedly
,
as
men
made
of
flesh
and
blood
are
like
to
doe
in
any
juncture
of
time
that
may
fall
out
:
the
places
we
went
to
,
the
condition
we
were
in
,
the
company
we
went
forth
with
affording
no
temptation
to
by
as
us
any
way
,
but
leaving
us
as
freely
to
be
guided
by
that
light
and
touch
Gods
Spirit
should
by
the
word
vouchsafe
our
consciences
,
as
the
Needle
toucht
with
the
Loadstone
is
in
the
compasse
.
Brethren
,
it
had
been
more
humility
and
modesty
to
have
suspected
your selves
,
and
to
have
prefer'd
in
honour
,
others
before
your selves
,
and
it
had
been
more
agreeable
to
the
counsell
of
the
Holy
Ghost
,
not
to
have
thus
extold
your selves
:
Who
are
you
?
And
what
are
you
?
that
you
should
affirme
all
this
of
your selves
:
The
Apostles
St
Paul
,
Peter
,
Iames
and
Iohn
,
would
not
have
spoken
these
words
of
themselves
:
and
indeed
,
some
of
the
words
doe
more
suite
the
condition
of
Angells
,
and
the
spirits
of
just
men
made
perfect
,
then
men
on
earth
subject
to
like
passions
as
other
men
:
What!
your
condition
,
&c.
afford
no
temptation
,
to
by
at
you
any
way
,
but
leaving
you
so
freely
,
&c.
'T
is
such
:
a
piece
of
selfe-flattery
and
pride
,
that
hardly
the
Popes-parasites
have
in
the
sense
of
these
words
exceeded
:
The
great
lights
of
the
Church
in
the
first
Reformation
,
Luther
,
Calvin
,
Knox
,
&c.
would
have
blusht
to
have
had
these
lines
affirmed
of
them
,
much
more
to
have
been
spoken
by
themselves
:
but
how
meanely
soever
you
may
think
of
the
Reformers
before
you
,
in
comparison
of
your selves
(
as
some
passages
in
your
Apologie
imply
)
yet
how
know
you
who
may
come
after
you
to
excell
you
as
much
in
light
,
as
you
judge
you
doe
the
Reformers
that
went
before
you
,
that
you
speake
of
the
time
that
may
fall
out
,
and
is
yet
to
come
:
can
you
foresee
what
men
are
like
to
doe
in
aftertimes
.
As
for
that
expresse
reason
:
You
had
of
all
men
the
greatest
reason
to
be
true
to
your
own
consciences
in
what
you
should
imbrace
,
seeing
it
was
for
your
consciences
that
you
were
deprived
at
once
of
what
ever
was
deare
to
you
:
In
which
passage
,
you
intimate
your
great
sufferings
above
other
men
,
as
if
you
above
others
had
the
greatest
reason
to
be
true
to
your
consciences
,
they
not
suffering
like
you
:
I
must
tell
you
,
I
know
some
men
,
that
for
God
and
his
truth
suffered
more
in
England
then
all
you
five
,
and
all
your
Churches
put
together
did
in
Holland
;
who
yet
were
against
your
Church-way
.
And
for
this
reason
,
there
is
little
strength
or
truth
in
it
:
and
the
former
part
of
it
is
as
likely
to
be
true
as
the
latter
:
Let
me
sadly
put
the
question
to
you
:
How
dare
you
affirme
,
that
for
your
consciences
you
were
deprived
at
once
of
what
ever
was
deare
to
you
I
Were
not
your
wives
,
children
,
estates
,
friends
and
lives
deare
to
you
?
Had
you
not
all
these
with
you
〈◊〉
and
did
you
not
in
the
Netherlands
live
in
the
best
places
,
in
much
plenty
,
ease
and
pompe
?
But
what
great
deprivation
at
once
is
this
,
of
what
ever
is
deare
?
for
men
to
take
their
own
times
,
and
to
goe
in
Summer
time
with
Knights
,
Ladyes
and
Gentlewomen
with
all
necessaries
into
Holland
,
and
there
to
take
choice
of
all
the
Land
where
to
reside
,
and
with
wives
,
children
,
in
the
midst
of
friends
and
acquaintance
,
free
from
the
feares
,
and
possibilities
of
vexations
of
the
Spirituall
Courts
and
Prisons
,
to
injoy
all
plenty
and
freedome
,
as
you
did
?
There
are
many
would
have
been
glad
,
and
still
would
be
of
such
a
deprivation
at
once
,
as
to
be
so
Exiled
into
Holland
,
to
be
able
to
spend
,
two
,
or
three
hundred
pounds
per
annum
there
.
And
I
must
here
mind
one
of
you
,
in
whose
Name
this
reason
is
brought
,
that
this
cannot
be
affirmed
of
him
,
that
for
his
conscience
he
was
deprived
at
once
of
what
ever
was
deare
to
him
,
seeing
he
fled
into
Holland
for
words
about
State
matters
.
As
for
those
other
Reasons
following
:
You
had
no
now
Common-wealths
to
neare
,
to
frame
Church-government
unto
,
you
had
no
State
ends
,
or
poloticall
interests
to
comply
with
;
no
Kingdom●…
in
your
eye
to
subdue
unto
your
mould
;
no
preferment
or
worldly
respects
to
shape
your
opinions
for
.
Suppose
all
this
to
be
true
which
you
say
,
(
which
yet
,
I
for
my
part
,
upon
good
reasons
doubt
)
what
will
you
build
upon
it
;
What
followes
,
that
therefore
you
must
alone
be
in
the
right
for
Church-government
?
't
is
denied
,
it
no
way
followes
:
for
many
of
the
poore
Anabaptists
and
Brownists
had
no
new
Common-wealths
to
reare
,
not
so
many
State
ends
,
and
politicall
interests
to
comply
with
,
as
you
(
as
upon
good
reason
,
and
the
experience
of
you
here
,
all
men
will
grant
:
)
and
yet
you
confesse
the
Anabaptists
and
rigid
Brownists
are
out
of
the
way
.
And
besides
,
had
not
many
of
the
first
Reformers
,
alia
ratio
urbis
ac
orbis
,
and
so
a
great
difference
of
governing
a
family
two
or
three
,
or
of
a
Towne
,
and
of
governing
a
Nation
and
Kingdome
.
But
as
for
that
Parenthesis
you
make
,
before
you
end
this
Section
;
(
That
your
Governement
will
b●…
coexistent
with
the
peace
of
any
forme
of
Civill
Governme●…
on
earth
,
)
out
of
the
great
care
you
have
,
least
your
Church-g●…nment
should
suffer
in
the
thoughts
of
many
;
(
that
it
is
not
consistent
with
the
peace
of
Civill-government
)
't
is
so
farre
from
truth
,
that
your
Government
and
Church-way
cannot
stand
with
the
peace
of
any
forme
of
Civill
government
;
no
not
with
Democraticall
government
,
much
lesse
Aristocraticall
;
or
Monarchicall
:
but
should
it
be
but
tolerated
,
much
more
established
,
as
the
government
in
a
Kingdome
and
Nation
;
we
should
quickly
find
the
contrary
with
a
witnesse
.
In
this
Intervall
of
Church-government
we
feele
(
without
a
formall
toleration
of
it
)
woefull
effects
opposite
to
the
peace
and
good
of
civill
government
:
And
I
desire
to
know
from
you
,
how
you
will
proove
it
,
and
we
shall
be
assured
of
it
,
(
for
we
dare
not
take
your
bare
word
;
(
seeing
that
never
yet
any
Kingdome
,
or
Nation
entertained
your
Church-way
and
government
,
there
being
yet
no
experiment
of
it
,
which
of
the
Presbyteriall
goverment
hath
been
in
Kingdomes
and
Common-wealths
this
fourescore
yeares
.
And
I
must
tell
you
that
in
New-England
(
which
yet
was
farre
from
being
a
Kingdome
and
Nation
)
when
they
began
to
multiply
and
encrease
,
this
government
had
like
to
have
ruined
them
,
both
in
Church
and
Common-wealth
:
and
had
they
not
enterposed
,
(
and
since
doe
daily
)
the
power
of
the
Magistrate
,
and
many
suitable
principles
to
the
Presbyteriall
way
,
they
had
been
ruined
before
this
:
and
what
yet
will
be
the
issue
(
unlesse
they
fall
off
more
and
more
from
their
Independency
)
a
little
time
will
shew
,
and
there
are
Letters
from
thence
complaining
of
the
confusions
of
necessity
depending
on
that
government
.
We
were
not
engaged
by
Education
or
otherwise
to
any
other
of
the
Reformed
Churches
;
And
although
we
consulted
with
reverence
what
they
hold
forth
both
in
their
writings
and
practis●…
,
yet
we
could
not
but
suppose
that
they
might
not
see
into
all
things
about
worship
and
Government
,
their
intentions
being
most
spent
(
as
also
of
our
first
Reformers
in
England
)
upon
the
Reformation
in
Doctrine
,
in
which
they
had
a
most
happy
hand
:
And
〈◊〉
had
with
many
others
observed
,
that
although
the
exercise
of
that
Government
had
been
accompanied
with
more
peace
,
yet
the
practicall
part
,
the
power
of
godlinesse
and
the
profession
thereof
,
with
difference
from
carnall
and
formall
Christians
,
had
not
bee●…
advanced
and
held
forth
among
them
,
as
in
this
our
Island
,
as
themselves
have
generally
acknowledged
.
We
had
the
advantage
of
all
that
light
which
the
conflicts
of
our
own
Divines
(
the
good
old
Non-conformists
)
had
struck
forth
in
their
times
;
And
the
draughts
of
Discipline
which
they
had
drawn
;
which
we
found
not
in
all
things
,
the
very
same
with
the
practises
of
the
Reformed
Churches
;
And
●…hat
they
had
written
came
much
more
commended
to
us
,
not
only
because
they
were
our
own
,
but
because
sealed
with
their
manifold
and
bitter
sufferings
.
We
had
likewise
the
fat●…ll
miscarriages
and
ship-wracks
of
the
Separation
(
whom
ye
call
Brownists
)
as
Land-marks
to
forewarne
us
of
th●…se
rocks
and
shelves
they
ran
upon
;
which
also
did
put
us
upon
an
inquirie
into
the
principles
that
might
be
the
causes
of
their
divisions
.
Last
of
all
,
We
had
the
recent
and
later
example
of
the
wayes
and
practises
(
and
those
improved
to
a
better
Edition
and
greater
refinement
,
by
all
the
fore-mentioned
helps
)
of
those
multitudes
of
godly
men
of
our
own
Nation
,
almost
to
the
number
of
another
Nation
,
and
among
them
some
as
holy
and
judicio●…
Divines
as
this
Kingdome
hath
bred
;
whose
sincerity
in
the●…
way
hath
been
testified
before
all
the
world
,
and
will
be
to
all
generations
to
come
,
by
the
greatest
undertaking
(
but
that
of
our
father
Abraham
out
of
his
own
Countrey
,
and
his
s●…ed
after
him
)
a
transplanting
themselves
many
thousand
miles
distance
,
and
and
that
by
sea
,
into
a
wildernesse
,
meerely
to
worship
God
more
purely
,
whither
to
allure
them
there
could
be
no
other
invitement
.
And
yet
we
still
stood
as
vnengaged
spectators
,
free
to
examine
and
consider
what
truth
is
to
be
found
in
and
amongst
all
these
,
(
all
which
we
looke
upon
as
Reformed
Churches
)
and
this
nakedly
according
to
the
word
;
We
resolved
not
to
take
up
our
Religion
by
or
from
any
party
,
and
yet
to
approve
and
hold
fast
whatsoever
is
good
in
any
,
though
never
so
much
differing
from
us
,
yea
orposite
unto
us
.
]
It
may
be
if
you
had
been
engaged
by
Education
,
or
otherwise
to
any
other
of
the
Reformed
Churches
,
that
you
had
seen
the
order
,
and
peace
in
some
of
the
Reformed
Churches
;
and
had
you
conversed
with
them
before
you
drunke
in
these
opinions
;
you
had
never
been
transported
with
them
in
opposition
to
so
many
most
worthy
Churches
:
but
to
what
end
is
this
brought
in
,
with
all
those
particulars
newly
mentioned
in
the
foregoing
page
;
(
We
had
,
we
had
,
)
with
that
passage
in
the
close
of
the
last
Section
:
We
had
nothing
else
to
doe
but
simply
and
singly
to
consider
how
to
worship
God
acceptably
and
so
most
according
to
his
word
?
unlesse
to
insin●…ate
,
and
to
cast
an
aspersion
upon
all
others
,
they
had
so
and
so
;
and
they
were
engaged
by
Education
and
otherwise
:
(
a
fine
R●…hetoricall
way
of
casting
blemishes
upon
all
others
,
and
freeing
your selves
)
as
much
as
in
plaine
English
to
say
,
That
State-ends
,
politicall
interests
,
preferments
and
worldly
respects
,
ingagements
by
Education
,
and
such
like
;
with
the
streame
of
publike
interest
,
might
beare
all
others
down
,
that
they
should
not
find
out
the
truth
:
but
you
,
alas
!
good
men
,
so
f●…e
from
having
any
thing
to
doe
in
this
world
,
or
regarding
worldly
preferments
,
or
hanging
upon
great
persons
,
that
you
must
needs
find
out
the
truth
.
But
as
you
would
bring
Education
in
,
and
conversing
with
the
Reformed
Churches
,
as
the
by
as
to
draw
many
to
the
Presbyteriall
way
;
So
let
me
tell
you
,
though
you
were
no●…
engaged
any
way
to
the
Reformed
Churches
of
Europe
,
yet
you
were
many
wayes
to
the
Reformed
Churches
of
New-England
▪
and
to
some
prime
m●…n
in
New-England
,
by
a
high
admiration
of
them
.
One
of
you
(
more
especially
)
was
so
e●…aged
in
his
high
thoughts
of
one
of
the
Ministers
of
New-England
,
(
by
whom
also
,
I
am
sure
he
was
first
taken
off
the
darke
part
)
that
he
hath
said
,
there
was
not
such
another
man
in
the
world
againe
:
Which
Minister
,
after
his
going
into
New-England
,
and
falling
into
the
Church-way
there
,
and
sending
over
Letters
into
England
,
about
the
New-way
;
presently
after
these
Letters
,
began
the
falling
off
,
and
questioning
Communion
in
our
Churches
:
and
before
these
Letters
were
sent
into
England
,
and
the
coppies
of
them
communicated
to
divers
;
I
never
by
discourse
with
any
of
you
,
nor
from
others
,
heard
,
that
you
were
fallen
into
the
Church-way
.
As
for
your
consulting
with
reverence
what
the
Reformed
Churches
held
forth
,
both
in
their
writings
and
practice
,
that
could
be
no
long
time
,
(
as
appeares
by
what
I
have
before
prooved
,
)
,
and
besides
,
the
short
time
you
tooke
to
consult
of
Church-government
and
worship
after
your
landing
in
Holland
,
there
are
many
passages
in
this
Apologie
shew
no
great
reverence
towards
them
:
and
if
a
man
should
guesse
of
your
reverence
to
the
Churches
of
Scotland
and
France
by
many
of
your
way
both
Ministers
and
people
,
what
they
speake
of
Presbyteriall
government
,
and
of
those
Churches
;
he
would
conclude
it
were
very
little
:
But
these
good
words
of
the
Reformed
Churches
,
are
to
make
way
for
a
back-blow
to
those
Churches
,
and
to
get
some
advantage
still
to
your
own
way
,
namely
,
that
you
could
not
but
suppose
that
they
might
not
see
into
all
things
about
worship
and
government
,
their
intentions
being
most
spent
upon
the
Reformation
in
Doctrine
,
&c.
And
why
may
not
I
suppose
the
same
thing
of
Mr
Goodwin
Mr
Nye
,
and
the
rest
of
you
?
that
you
may
not
see
into
all
things
about
worship
and
government
;
for
if
they
might
not
,
then
much
more
not
you
,
they
excelling
you
in
piety
,
learning
,
sufferings
,
yeares
:
But
suppose
the
Reformed
Churches
at
first
might
not
,
yet
considering
that
it
is
now
,
above
fourescore
yeares
,
since
government
and
worship
was
purged
(
as
well
as
Reformation
in
Doctrine
,
which
you
say
was
so
well
setled
at
first
)
and
since
,
so
many
questions
and
controversies
having
risen
about
Worship
and
Government
in
their
Churches
and
ours
;
as
about
Morelius
,
and
about
the
Anabaptists
and
Brownists
;
and
of
late
the
Independents
:
and
these
differences
having
been
debated
in
Synods
and
Assemblies
,
having
heard
and
seen
all
they
could
say
against
Presbyteriall
government
,
and
what
could
be
said
for
themselves
;
if
either
they
or
you
,
had
the
truth
on
your
sides
;
what
reason
can
you
give
,
why
they
should
not
see
into
it
upon
so
much
enquiry
,
study
and
dispute
,
the
Reformed
Churches
being
more
free
to
entertaine
truths
,
and
change
somewhat
in
their
Discipline
then
you
were
in
your
first
entertaining
this
New-way
?
For
example
,
The
Churches
of
France
,
living
under
persecution
for
their
Religion
,
and
the
truth
of
God
,
if
your
way
had
any
truth
in
it
,
it
were
all
one
for
matter
of
persecution
to
receive
yours
as
their
own
.
As
to
that
passage
in
this
Section
,
concerning
the
good
old
non-conformists
,
that
you
say
,
We
had
the
advantage
of
all
that
light
which
their
conflicts
struck
forth
in
their
times
,
&c
,
I
answer
,
a
great
part
of
their
light
,
as
in
Mr
Cartwright
,
Mr
Hildersham
,
&c.
was
against
the
Separatists
and
their
practises
(
as
their
writings
testifie
,
)
as
well
as
against
the
Diocesan
Bishops
and
Ceremonies
:
and
it
had
been
happy
for
you
and
this
Kingdome
,
that
you
had
made
better
use
of
their
light
,
and
of
their
draughts
of
Discipline
;
the
Reformation
had
been
more
easie
,
and
the
godly
party
more
united
,
and
the
common
enemy
had
never
conceived
such
hopes
and
taken
such
heart
as
he
does
from
your
opinions
.
And
what
ever
you
say
,
it
seemes
,
that
a
great
part
of
what
the
good
old
non-conformists
writ
,
came
not
much
commended
to
you
,
(
though
your
own
,
and
for
all
their
sufferings
)
because
you
follow
it
no
better
.
As
to
that
passage
,
about
the
Separation
(
following
the
passage
of
the
Non-conformists
)
It
is
well
,
you
(
acknowledge
that
the
Separation
had
fatall
miscarriages
,
and
ship-wracks
in
their
way
:
and
it
was
well
you
tooke
such
notice
of
them
,
that
you
counted
them
as
Land-markes
to
fore
war●…e
you
of
those
rocks
and
shelves
they
ran
upon
:
and
that
thereupon
you
did
enquire
into
the
principles
that
might
be
the
causes
of
their
divisions
:
this
is
one
of
the
best
passages
in
your
book
:
(
As
there
are
foure
passages
(
among
so
many
bad
)
that
are
good
and
usefull
:
One
of
the
Parliament
:
A
second
of
the
Assembly
of
Divines
:
The
third
,
this
of
the
Separatists
:
The
fourth
,
a
Description
of
many
of
the
Pro●…torus
,
and
people
of
this
Kingdome
:
)
But
it
had
been
better
,
you
had
,
made
so
good
a
use
of
this
observation
and
enquirie
in
Gods
visibly
witnessing
from
Heaven
against
the
Separation
,
in
giving
them
up
to
fearfull
sins
,
in
inflicting
fearfull
judgements
,
and
leaving
them
to
strange
divisions
(
which
your selves
allude
to
in
this
passage
)
and
you
know
was
in
the
stories
of
Browne
,
Bolton
,
Barrow
,
Smith
,
Iohnsons
,
&c.
so
as
to
have
kept
further
from
their
principles
;
and
thereupon
to
have
feared
forsaking
communion
with
our
Churches
,
and
setting
up
Separated
Assemblies
,
and
agreeing
so
much
with
them
in
most
of
the
fundamentall
and
essentiall
principles
and
practises
,
and
not
to
have
come
so
nigh
to
them
against
whom
God
witnessed
by
so
many
fatall
miscarriages
and
ship-wracks
,
as
only
to
resine
and
qualifie
Brownisme
,
and
to
spinne
it
of
a
finer
thred
then
the
old
Separatists
did
.
But
let
me
here
put
this
Dilemma
to
you
:
Seeing
the
Separatists
fatall
miscarriages
and
ship-wracks
,
did
put
you
upon
an
enquiry
into
the
principles
and
causes
of
their
divisions
;
upon
the
enquiry
either
you
found
out
and
discovered
those
principles
,
or
you
did
not
:
If
you
did
not
discover
them
,
why
doe
you
insert
these
words
here
,
and
carry
it
so
to
make
the
Reader
beleeve
as
if
you
had
:
and
that
you
declined
the
rocks
and
shelves
they
ran
upon
:
But
if
you
did
discover
those
principles
of
the
Brownists
,
which
were
the
causes
of
their
divisions
;
why
doe
you
passe
them
over
in
silence
?
In
this
Apologeticall
Narration
you
make
many
a
parenthesis
,
and
addition
to
what
you
are
speaking
of
,
nothing
so
materiall
nor
proper
to
the
points
in
hand
(
for
example
,
In
that
passage
immediately
following
these
words
,
you
lanch
out
into
the
high
praises
of
New-England
in
many
lines
)
as
the
laying
downe
those
principles
,
which
are
the
causes
of
the
Brownists
divisions
,
would
have
been
:
So
that
I
much
wonder
(
if
you
found
them
out
)
that
you
past
them
over
in
silence
,
for
these
might
have
been
of
great
use
to
the
Separatists
themselves
for
the
time
to
come
,
and
of
great
use
to
have
preserved
others
from
Brownisme
who
are
inclining
that
way
,
besides
the
benefit
to
your
own
party
by
looking
upon
them
to
prevent
the
like
fatall
miscarriages
and
ship-wracks
in
their
way
:
so
that
I
know
not
how
this
omission
of
yours
can
be
excused
.
Besides
,
how
came
it
to
passe
,
that
you
who
are
the
Authours
of
this
Apologie
,
and
your
Churches
made
no
better
an
use
of
all
your
enquiry
and
discovery
?
but
in
the
time
you
were
abroad
to
fall
into
the
same
fatall
miscarriages
and
ship-wracks
,
namely
the
same
divisions
and
sins
;
nay
,
greater
and
worse
then
some
of
the
Separatists
Churches
did
;
(
as
ever
I
heard
.
)
For
proofe
whereof
I
have
been
informed
both
by
word
of
mouth
and
Letters
from
good
hands
of
these
following
particulars
.
In
Holland
there
were
but
two
Churches
of
your
way
and
communion
,
one
of
which
was
at
Rotterdam
where
Mr
Bridge
and
Mr
Sympson
were
members
,
and
afterwards
Mr
Burroughs
:
which
Church
of
Rotterdam
(
like
the
old
Separatists
at
Amsterdam
)
split
into
two
;
Mr
Sympson
at
first
,
and
some
others
after
him
renting
themselves
from
Mr
Bridges
Church
to
the
great
offence
thereof
;
Mr
Sympson
setting
up
a
new-Church
,
Mr
White
the
Merchant
and
his
wife
only
at
first
joyning
with
him
:
Mr
Sympsons
Church
being
founded
by
a
woman
,
(
Mr
Bridge
himselfe
heretofore
telling
me
so
,
and
calling
Mrs
White
the
Foundresse
of
that
Church
.
)
And
after
this
great
rent
,
and
setting
up
a
Church
against
a
Church
under
Mr
Bridges
nose
,
Mr
Ward
,
Mr
Bridges
colleague
,
and
old
friend
at
Norwich
was
deposed
from
his
Ministery
and
office
,
for
frivolous
matters
and
some
differences
by
Mr
Bridges
Church
:
And
here
if
I
should
but
relate
all
the
maine
passages
that
fell
out
between
these
Ministers
and
their
Churches
,
after
this
Renting
and
Deposition
within
the
space
of
a
yeare
following
,
namely
the
Letters
sent
into
England
,
each
for
themselves
,
and
against
each
other
;
all
the
stories
told
of
one
another
;
and
all
the
bitternesses
and
revilings
between
the
Churches
of
Mr
Bridge
and
Mr
Sympsons
;
with
the
desperate
scandalls
and
reproaches
cast
out
(
especially
upon
Mr
Bridge
;
)
the
Readers
eares
would
tingle
,
and
I
should
be
too
long
;
especially
,
because
I
must
touch
upon
this
string
againe
when
I
come
to
that
story
related
in
the
Apologie
,
page
16.
The
other
Church
was
first
at
Viana
,
then
at
Arnhim
,
of
which
Mr
Goodwin
and
Mr
Nye
were
Teachers
,
concerning
which
Church
,
if
I
should
but
relate
all
the
strange
conceits
and
opinions
held
,
and
practised
in
that
Church
,
(
besides
some
preach't
)
even
before
Mr
Goodwins
and
Mr
Nye's
comming
back
to
England
,
with
all
the
differences
and
divisions
that
fell
out
;
I
should
make
this
answer
too
large
:
I
will
for
the
present
relate
these
few
passages
,
reserving
the
rest
till
I
put
out
a●…
Rejoinder
upon
their
Reply
to
this
Answer
.
Anointing
the
sick
▪
with
oyle
was
held
in
that
Church
of
Arnhim
,
as
a
standing
ordinance
for
Church
members
,
(
for
others
had
no
right
to
that
ordinance
)
as
laying
on
of
hands
was
a
standing
ordinance
for
Church
Officers
:
There
was
a
writing
amongst
them
in
many
hands
,
prooving
it
to
be
so
,
and
there
were
some
cases
propounded
,
with
what
oyle
the
sicke
members
of
the
Church
were
to
▪
be
anointed
,
and
there
was
a
resolution
of
the
case
,
namely
with
Olive
oyle
.
A
copy
of
this
writing
some
Ministers
of
the
Assembly
have
perused
,
and
one
of
them
hath
it
amongst
his
papers
in
the
Countrey
.
Mr
Goodwin
▪
did
anoint
a
Gentlewoman
(
whose
name
I
conceale
)
when
she
was
sick
,
and
she
recovered
after
it
(
they
say
.
)
A
Gentleman
of
note
in
that
Church
,
(
one
of
those
two
so
much
commended
in
the
twentieth
page
of
this
book
,
for
wisedome
and
piety
,
)
did
propound
in
the
Church
,
that
singing
of
Hymnes
was
an
ordinance
,
(
which
is
that
any
person
of
the
Congregation
exercising
their
own
gifts
,
should
bring
a●…
Hymne
and
sing
it
in
the
Congregation
,
all
the
rest
being
silent
and
giving
audience
;
)
now
upon
the
propounding
of
this
,
another
Gentleman
did
oppose
it
,
(
as
not
judging
it
an
ordinance
:
)
to
whom
the
former
Gentleman
replied
,
that
he
destroyed
in
opposing
this
,
what
he
had
built
up
:
whereupon
words
passing
between
them
,
a
difference
grew
between
these
two
Gentlemen
;
and
this
second
Gentleman
was
complained
of
to
the
Church
by
the
first
:
and
upon
hearing
the
whole
businesse
,
and
all
words
that
past
between
them
,
this
second
Gentleman
was
censured
by
the
Church
,
and
Mr
Nye
charged
sin
upon
him
:
(
that
was
the
phrase
)
in
many
particulars
,
and
still
at
the
end
of
every
charge
Mr
Nye
repeated
,
This
wis
your
sin
:
After
,
this
censure
so
solemnly
done
,
the
Gentleman
censured
,
brings
in
Accusations
against
Mr
Nye
in
severall
Artiles
,
charging
him
with
pride
,
want
of
charity
,
&c
▪
in
the
manner
of
the
censure
;
And
this
being
brought
before
the
Church
,
continued
in
debate
about
halfe
a
yeare
,
three
,
or
foure
dayes
in
a
weeke
,
and
sometimes
more
before
all
the
Congregation
:
divers
,
of
the
members
having
callings
to
follow
,
they
desired
to
have
leave
to
be
absent
:
Mr
Goodwin
of●…
profest
publikely
upon
these
differences
,
if
this
were
their
Church-fellowship
he
would
lay
downe
his
Eldership
;
and
nothing
was
more
commonly
spoke
among
the
members
,
then
that
certainely
for
matter
of
Discipline
,
they
were
not
in
the
right
way
,
for
that
there
was
no
way
of
bringing
things
to
an
end
:
At
last
,
after
more
then
halfe
a
yeares
debate
,
not
being
able
to
bring
these
differences
to
an
end
,
and
being
to
come
into
England
,
they
had
their
last
meeting
about
it
,
to
agree
not
to
publish
it
abroad
when
they
came
into
England
,
hoping
that
God
would
give
some
opportunity
when
they
came
into
England
to
make
an
end
of
it
,
which
whether
it
be
ended
yet
.
I
doubt
much
,
because
of
some
speeches
reported
to
me
spoken
by
one
of
these
persons
concerning
the
other
two
:
Now
if
this
Church
of
Arnhim
,
consisting
of
Ministers
,
moderate
and
wise
,
standing
upon
their
credits
and
reputations
,
and
of
prime
Gentlemen
,
and
pick't
Christians
,
being
in
exile
,
and
leaving
all
for
their
consciences
(
as
they
say
)
doe
yet
run
into
such
strange
conceits
,
and
breake
among
themselves
thus
,
what
can
be
expected
of
Independent
Churches
here
,
that
may
consist
of
raw
and
fiery
spirited
men
,
and
of
the
vulgar
and
all
kind
of
spirits
?
But
before
I
leave
this
passage
of
yours
concerning
the
Separation
,
pray
let
me
aske
you
the
reason
of
this
Parenthesis
,
and
to
whom
you
speake
it
,
(
whom
ye
call
Brownists
?
)
and
why
could
you
not
have
writ
,
who
are
commmonly
called
Brownists
?
Is
it
not
to
both
the
Houses
of
Parliament
to
whom
this
Apologie
is
presented
,
and
to
whom
you
appeale
?
your
discourse
being
carried
as
spoken
to
them
;
and
does
not
this
phrase
of
speech
carry
with
it
a
secret
checke
of
the
Houses
for
calling
the
Separatists
Brownists
,
calling
them
so
,
as
you
would
not
call
them
?
But
who
are
you
,
that
you
may
not
speake
(
for
so
much
as
concernes
this
)
in
the
language
of
both
Houses
?
if
both
Houses
call
them
Brownists
,
Why
may
not
you
Five
terme
them
so
?
but
,
we
may
guesse
the
Reason
,
Mr
Browne
and
your
Principles
are
too
nigh
a
kinde
,
and
you
feared
,
lest
you
might
be
called
so
:
but
let
me
tell
you
,
though
the
Reformed
Churches
may
not
be
called
disgracefully
Calvinians
,
(
as
the
Commissioners
of
the
Church
of
Scotland
have
well
As
for
that
last
passage
in
this
Section
,
that
last
of
all
,
We
had
the
recent
and
la●…er
example
of
the
wayes
and
practises
of
those
multitudes
of
godly
men
of
our
own
Nation
,
&c.
which
(
without
so
many
words
)
you
might
have
said
New-England
;
but
that
on
purpose
you
would
take
an
occasion
of
extolling
them
to
the
Heavens
,
and
so
render
both
your selves
and
way
in
them
more
glorious
both
to
the
Parliament
and
people
into
whose
hands
your
Apologie
should
come
.
Sure
,
you
might
more
truly
and
ingeniously
have
put
them
in
the
first
place
,
and
have
writ
,
First
of
all
,
We
had
the
recent
and
later
example
of
New-England
;
which
wrought
(
to
my
knowledge
)
with
some
of
you
very
much
:
and
that
the
purposes
and
intentions
of
some
of
you
,
were
first
for
New-England
(
as
you
may
remember
some
of
you
told
me
.
)
One
of
you
marrying
a
wife
in
reference
to
your
going
to
New-England
;
and
how
farre
he
was
hindered
,
or
altered
by
her
death
,
he
knowes
.
Another
of
you
,
having
sent
over
goods
before
,
(
and
in
particular
)
books
,
where
he
meant
to
follow
after
.
(
I
have
a
very
bad
memory
if
these
things
be
not
so
.
)
A
third
,
(
namely
,
Mr
Simpson
)
when
he
desired
his
dismission
from
that
Church
at
Rotterdam
,
he
alleadged
that
as
a
cause
,
that
he
was
intended
for
New-England
:
but
I
must
examine
the
Encomium
,
made
by
you
here
,
of
New-England
,
and
see
whether
to
make
it
hold
,
the
words
must
not
have
the
allowance
of
that
figure
in
Rhetorick
called
Hyperbole
:
the
first
part
of
the
praise
is
,
Multitudes
of
godly
men
of
our
own
Nation
,
almost
to
the
number
of
another
Nation
.
Are
the
godly
men
in
New-England
so
many
in
number
,
that
they
are
almost
the
number
of
another
Nation
,
that
they
doe
almost
make
such
another
Nation
as
England
?
then
New-England
hath
more
godly
persons
in
it
then
old
England
;
for
the
multitudes
of
godly
persons
amongst
us
,
are
not
almost
so
many
here
,
as
to
make
another
Nation
:
but
it
will
be
found
,
that
granting
,
all
the
men
in
New-England
were
godly
(
which
yet
you
dare
not
affirme
)
seeing
multitudes
live
there
without
the
Church
,
who
are
not
accounted
visible
Saints
)
yet
what
are
they
to
so
many
people
as
are
in
England
?
reckon
up
all
the
persons
in
New-England
,
good
and
bad
,
and
list
them
,
and
they
will
be
found
not
to
come
almost
to
the
number
of
the
Nation
that
lives
in
London
;
nay
,
hardly
to
come
to
the
twentieth
part
there
:
What
are
they
then
in
New-England
to
this
whole
Kingdome
?
and
then
doe
but
substract
all
that
are
not
of
their
Church
,
and
it
is
evident
your
affection
is
better
to
New-England
then
your
Arithmeticke
,
and
in
this
particular
,
that
Proverbe
of
Almost
must
help
you
:
But
shall
I
give
you
the
reason
of
this
stretching
here
?
'T
is
to
possesse
the
Parliament
and
Kingdome
what
a
great
party
you
have
for
your
Church-way
,
Almost
another
Nation
in
New-England
,
and
Almost
another
Nation
of
your
way
in
old
England
,
which
may
serve
to
ballance
your
opposite
party
of
Presbytery
in
England
and
Scotland
;
and
therefore
the
Parliament
shall
doe
well
to
take
notice
of
your
Numbers
,
to
grant
you
a
Toleration
(
at
least
)
of
your
Church-way
,
lest
you
being
such
multitudes
should
,
&c.
I
could
tell
stories
,
what
some
of
your
way
have
spoken
,
if
they
might
not
have
their
way
;
but
I
shall
spare
them
now
.
The
second
part
of
your
praise
of
New-England
is
,
And
among
them
some
as
holy
and
judicious
Divines
as
this
Kingdome
hath
bred
:
That
there
are
holy
and
good
Divines
among
them
,
whom
I
truly
love
and
honour
,
I
acknowledge
:
but
I
judge
this
too
transcendent
a
phrase
,
and
more
then
befits
the
words
of
sobernesse
.
Some
as
holy
and
judicious
as
this
Kingdome
hath
bred
:
It
had
been
an
expression
high
enough
to
say
,
as
holy
and
judicious
Divines
as
any
you
now
know
in
this
Kingdome
;
but
to
say
as
this
Kingdome
hath
bred
;
how
know
you
that
?
and
how
can
you
affirm
it
?
You
were
not
acquainted
with
many
who
lived
before
(
being
all
young
men
,
to
speake
of
)
so
that
there
might
be
(
before
your
times
)
men
more
judicious
and
holy
:
and
if
we
may
judge
by
the
works
of
some
men
,
and
by
their
lives
written
,
and
by
the
reports
from
good
hands
of
the
godly
,
ancient
Ministers
,
there
were
men
,
more
judicious
and
learned
,
then
any
now
in
New
England
,
as
Whitaker
,
Reynolds
,
Brightman
,
and
others
;
and
more
holy
,
as
Mr
Greenham
,
Mr
Banes
,
old
Mr.
Dod
,
&c.
But
for
the
holy
and
judicious
Divines
of
New
England
there
are
not
above
three
or
foure
at
most
were
ever
accounted
so
eminent
,
(
I
might
say
but
two
)
and
yet
the
present
age
hath
Divines
in
England
to
compare
with
them
,
both
for
learning
,
judiciousnesse
and
piety
:
so
as
you
needed
not
to
have
gone
backe
to
the
ages
past
.
Take
the
prime
man
of
them
all
in
new
England
,
and
yet
,
he
is
not
to
be
accounted
as
judicious
and
learned
as
ever
any
this
kingdome
bred
:
Doctor
Whitakers
never
The
third
part
of
your
praise
,
rises
so
high
,
as
't
is
hardly
to
be
paralel'd
:
The
sinceritie
of
them
of
New-England
in
their
way
restisi'd
before
all
the
world
,
and
will
be
to
all
generations
to
come
by
the
greatest
undertaking
(
but
that
of
our
father
Abraham
out
of
his
owne
Country
,
and
his
seed
after
him
)
a
transplanting
themselves
many
thousand
miles
distance
,
and
that
by
sea
into
a
wildernesse
,
&c.
Certainly
some
Independents
then
must
write
their
Chronicle
,
or
else
their
sincerity
will
not
be
so
testified
to
all
the
world
,
neither
will
they
be
so
famous
to
all
succeeding
generations
:
It
is
well
,
that
in
this
high
praise
of
them
who
went
to
New-England
,
there
was
some
exception
,
and
that
Abraham
their
father
was
excepted
:
(
how
ever
in
the
instance
you
presently
give
of
their
undertaking
)
you
secretly
preferre
the
men
of
New-England
before
Abraham
:
for
Abraham
went
by
land
,
and
not
by
sea
;
and
not
many
thousand
miles
distance
,
nor
into
a
wildernesse
:
But
I
am
not
satisfied
in
the
truth
of
this
undertaking
for
New-England
,
but
am
of
the
mind
,
there
both
have
been
and
are
,
greater
undertakings
,
(
besides
Abraham
and
his
seed
after
him
,
)
namely
,
that
of
Moses
and
Aaron
,
carrying
the
people
out
of
Egypt
,
and
leading
them
through
the
wildernesse
to
Canaan
;
of
Nehemiah
and
Zerubbabel
in
building
of
the
Temple
:
besides
,
the
present
undertaking
of
the
Parliament
for
Reformation
in
Church-government
and
worship
,
against
the
Papists
,
Prelates
and
Malignants
,
(
which
you
had
seen
when
you
writ
this
Apologie
)
was
farre
greater
,
and
is
testified
before
the
world
,
and
will
be
to
all
generations
to
come
,
farre
beyond
that
of
New-England
:
'T
is
strange
to
me
,
you
should
thus
forget
your selves
to
make
the
undertaking
of
New-England
to
be
the
greatest
that
ever
was
in
the
world
but
that
of
Abrahams
:
But
thus
partiall
,
we
see
,
good
men
are
apt
to
be
for
their
own
party
;
and
even
starke
blind
in
their
own
cause
.
And
as
I
am
no
whit
satisfied
in
this
third
particular
of
your
praise
of
New-England
;
so
nor
in
the
truth
of
the
thing
that
you
affirme
they
went
to
New-England
for
,
namely
,
meerely
to
worship
God
more
purely
,
whether
to
allure
them
there
could
be
no
other
invitement
.
For
that
which
was
first
held
out
and
most
spoken
of
in
the
beginning
of
that
Plantation
in
New-England
,
was
the
hopes
of
converting
the
poore
Indians
;
There
were
some
Ministers
of
note
and
others
who
dealt
first
in
that
businesse
and
were
prime
actors
in
it
,
that
propounded
that
,
and
really
intended
it
,
as
Mr
White
of
Dorchester
,
Mr
Humphreys
,
(
and
I
am
forgetfull
,
if
I
have
not
read
some
things
printed
to
that
purpose
,
)
As
for
the
worshipping
God
more
purely
,
(
if
your
words
could
bare
that
sense
,
or
you
understood
them
of
being
freed
of
the
Ceremonies
,
and
of
Episcopall
government
,
)
that
was
some
part
of
the
designe
and
ayme
,
(
though
not
meerely
that
,
)
but
if
by
worshipping
God
more
purely
be
meant
,
the
worshipping
God
in
the
Church-way
,
and
the
Church-government
pleaded
for
in
this
Apology
,
it
was
not
in
the
thoughts
of
them
who
were
the
first
movers
in
it
,
or
of
the
Ministers
who
were
sent
over
in
the
beginning
,
(
as
is
apparent
by
a
Letter
of
Mr
Cottons
sent
to
Mr
Skelton
a
Minister
)
upon
his
falling
into
the
Church-way
after
he
came
over
,
wherein
Mr
Cotton
writes
to
him
,
that
he
went
from
England
of
another
judgement
,
and
tells
him
how
this
came
about
,
namely
from
them
of
New-Plymouth
,
who
were
Mr
Robinsons
people
;
and
further
unto
many
who
went
over
to
New-England
,
after
the
first
and
second
yeare
,
there
were
other
invitements
,
then
meerely
worshipping
God
more
purely
,
some
of
them
concluding
peremptorily
this
Kingdome
would
be
destroyed
,
and
there
would
be
a
hiding
place
,
as
also
the
great
commendations
of
the
Countrey
and
Land
for
subsistence
,
(
many
being
low
in
their
estates
here
,
)
led
many
into
a
fooles
parad●…ce
,
who
finding
all
things
so
contrary
to
the
high
reports
given
out
,
and
their
expectations
,
have
had
leisure
enough
to
repent
since
;
And
some
of
you
,
(
who
to
my
knowledge
intended
for
New-England
)
yet
when
you
came
to
understand
better
,
what
a
hard
Countrey
it
was
,
would
not
be
of
the
number
of
them
,
whose
sincerity
should
be
testified
before
all
the
world
,
and
unto
all
generations
to
come
,
by
going
to
New-England
to
worship
God
more
purely
,
when
to
allure
you
thither
,
there
was
no
other
invitement
.
And
now
after
all
this
large
narration
of
your
falling
off
from
the
dark
part
,
and
of
your
inquiring
into
the
light
part
,
and
the
story
of
your
impartial
looking
upon
the
word
of
Christ
,
and
of
your
consulting
with
reformed
Churches
,
and
looking
upon
the
old
Non-conformists
,
and
observing
the
Separatists
,
together
with
the
examples
of
New-England
,
you
plainely
come
in
the
close
of
this
Section
,
to
declare
that
,
for
which
all
this
was
written
,
namely
,
to
possesse
the
Reader
of
your
freedome
and
un-ingagement
,
notwithstanding
all
this
,
to
take
that
way
,
or
every
thing
in
each
way
,
that
was
truth
,
whereas
you
would
insinuate
,
that
other
men
who
differ
from
you
,
were
not
so
free
,
nor
un-engaged
;
But
how
likely
this
is
,
and
how
un-ingaged
and
free
you
were
,
I
desire
the
Reader
to
remember
what
presumption
(
if
not
proofes
,
)
I
have
already
brought
to
proove
the
contrary
.
As
for
those
two
Parenthesis
brought
in
of
the
way
of
New-England
,
namely
,
those
improved
to
a
better
Edition
,
and
greater
refinement
by
all
the
fore-montioned
helps
,
and
that
,
all
which
we
looke
upon
as
reformed
Churches
:
To
the
first
of
these
,
I
say
,
1.
It
is
a
high
confidence
,
and
presumption
,
to
judge
the
wayes
and
practises
of
a
few
in
New-England
,
to
be
better
,
and
more
refined
,
then
of
all
the
reformed
Churches
in
Christendome
.
2.
What
ever
the
Edition
,
and
refinement
of
New-England
is
,
they
made
little
use
of
all
the
forementioned
helps
,
named
by
you
,
to
attaine
unto
it
,
few
of
them
consulted
with
reverence
the
reformed
Churches
,
&c.
But
the
maine
ground
of
their
improvement
,
to
this
new
Edition
and
great
refinement
,
(
as
you
terme
it
,
)
was
their
consultation
with
them
of
New-Plymouth
,
as
appeares
both
by
Mr
Cottons
Letter
,
and
by
other
relations
.
To
the
second
,
I
can
France
,
Scotland
,
Holland
&c.
who
are
known
to
us
,
by
their
confessions
,
and
I
never
knew
till
this
Apologie
came
forth
,
that
ever
,
the
Churches
of
New-England
were
stiled
the
reformed
Churches
,
as
the
Brownists
and
Separatists
never
yet
were
,
unto
whom
yet
the
Parenthesis
relates
as
well
as
to
any
of
the
other
Churches
.
And
for
our
own
Congregations
,
we
meane
of
England
(
in
which
through
the
grace
of
Christ
we
were
converted
,
and
exercised
our
Ministeries
long
,
to
the
conversion
of
many
others
)
we
have
this
sincere
profession
to
make
before
God
and
all
the
world
,
that
all
that
conscience
of
the
defilements
,
we
conceived
to
cleave
to
the
true
worship
of
God
in
them
,
or
of
the
unwarranted
power
in
Church
Governours
exercised
therein
,
did
never
work
in
any
of
us
any
other
thought
,
much
lesse
opinion
,
but
that
multitudes
of
the
Assemblies
and
Parochiall
Congregations
thereof
were
the
true
Churches
and
body
of
Christ
,
and
the
Ministery
thereof
a
true
Ministery
.
Much
lesse
did
it
ever
enter
into
our
hearts
to
judge
them
Antichristian
;
we
saw
and
cannot
but
see
that
by
the
same
reason
the
Churches
abroad
in
Scotland
,
Holland
,
&c.
(
though
more
reformed
)
yet
for
their
mixture
must
be
in
like
manner
judged
no
Churches
also
,
which
to
imagine
or
conceive
,
is
and
hath
ever
been
an
horrour
to
our
thoughts
.
Yea
we
alwayes
have
professed
,
and
that
in
these
times
when
the
Church
of
England
were
the
most
,
either
actually
over
spread
with
defilements
,
or
in
the
greatest
danger
thereof
,
and
when
our selves
had
least
,
yea
no
hopes
of
ever
so
much
as
visiting
our
own
Land
againe
in
peace
and
safety
to
our
persons
;
that
we
both
d●…d
and
would
hold
a
Communion
with
them
as
the
Churches
of
Christ
.
And
besides
this
profession
,
as
a
reall
testimony
thereof
,
some
of
us
after
we
,
actually
,
were
in
this
way
of
communion
,
baptized
our
children
in
Parishionall
Congregations
,
and
(
as
we
had
occasion
)
did
offer
to
receive
into
the
Communion
of
the
Lords
Supper
with
us
,
some
(
whom
we
knew
godly
that
came
to
visit
us
when
we
were
in
our
exile
)
upon
that
relation
,
fellowship
and
commembership
they
held
in
their
Parish
Churches
in
England
,
they
professing
themselves
to
be
members
thereof
,
and
belonging
thereunto
.
What
we
have
since
our
returne
publikely
and
avowedly
mad●…
declarations
of
to
this
purpose
,
many
hundreds
can
witnesse
,
and
some
of
our
brethren
in
their
printed
bookes
candidly
doe
testifie
for
us
.
]
In
this
Section
you
come
to
declare
your
judgements
concerning
the
Congregations
of
England
and
the
Ministery
of
them
,
wherein
you
apologize
for
your selves
in
regard
of
misapprehensions
you
might
lye
under
,
in
respect
of
your
judgements
concerning
them
:
For
what
good
you
speake
of
them
now
,
and
for
owning
them
as
your
own
,
in
which
you
were
converted
,
and
in
which
you
converted
many
others
,
I
thanke
you
;
But
for
the
sincere
profession
you
make
before
God
and
all
the
world
,
that
all
that
conscience
of
the
defilements
you
conceive
to
cleave
to
the
true
worship
of
God
in
them
,
or
of
the
unwarranted
power
in
Church
Governours
exercised
therein
,
did
never
work
in
any
of
you
,
any
other
thought
much
lesse
opinion
,
but
that
multitudes
of
the
Assemblies
and
Parochiall
Congregations
thereof
were
the
true
Churches
and
body
of
Christ
,
and
the
Ministery
thereof
a
true
Ministery
:
much
lesse
did
it
ever
enter
into
your
hearts
to
judge
them
Antichristian
.
You
must
pardon
me
,
if
I
believe
not
this
profession
,
Nay
,
I
must
tell
some
of
you
,
that
if
Letters
and
other
Manuscripts
which
goe
out
under
some
of
your
names
,
and
are
in
my
hands
be
yours
,
(
as
I
have
great
reason
to
believe
they
are
,
)
I
shall
prove
this
sincere
profession
of
yours
,
to
be
insincere
,
and
shall
evidence
the
contrary
to
what
you
professe
before
God
and
the
world
,
namely
,
that
the
corruptions
,
which
did
cleave
to
our
worship
,
and
the
unwarranted
power
,
did
not
only
work
thoughts
and
opinions
in
you
,
that
our
Churches
and
Ministers
were
not
true
,
but
that
you
exprest
so
much
and
acted
in
the
vertue
of
it
,
nay
even
to
judge
them
Antichristian
;
There
are
some
passages
in
one
Letter
(
more
especially
amongst
others
,
)
written
by
Mr
Bridge
to
his
loving
friends
in
Norwich
,
Mr
Henry
King
,
Mr
Toft
,
Mr
Smith
,
Mr
Rayner
,
Mr.
Mapp
,
the
substance
of
which
Letter
to
Not
to
be
content
with
the
ordinance
of
hearing
,
but
to
looke
out
after
the
plat-forme
of
Government
,
left
by
Christ
and
his
Apostles
,
by
Elders
,
Pastours
,
Teachers
,
Deacons
and
Widdowes
,
and
to
consider
,
that
every
Church
hath
the
power
within
it selfe
,
and
is
not
subject
to
one
Officer
,
or
to
another
Congregation
,
but
to
the
whole
body
,
and
to
that
,
whereof
the
member
is
a
part
,
(
And
then
Mr
Bridge
falls
upon
Episcopall
government
,
under
which
these
friends
of
his
lived
,
as
Antichristian
,
)
and
that
their
Episcopall
government
under
which
they
lived
,
was
Papall
and
Romish
,
and
then
brings
in
these
words
;
And
will
you
then
submit
unto
it
,
what
becomes
of
them
,
that
doe
worship
the
beast
,
and
what
of
them
,
that
receive
his
marke
,
Rev
,
13.
8.
Rev.
149
,
10.
It
is
a
worshipping
,
it
is
a
receiving
a
marke
to
practise
any
Canon
,
constitution
or
order
that
is
framed
or
injoyned
by
that
government
:
What
?
you
have
no
Elders
,
Pastors
,
&c.
What
?
you
sit
,
stand
,
kneele
at
the
command
of
that
government
;
and
in
the
Postscript
of
this
Letter
,
he
adds
these
words
;
paying
a
Pepper-corne
may
acknowledge
a
Land-lord
,
and
the
standing
up
at
the
Creed
may
acknowledge
the
government
.
Now
I
demand
of
Mr
Bridge
and
the
other
Apologists
,
what
multitudes
of
the
Assemblies
and
parochiall
Congregations
were
there
in
England
,
that
were
wholly
exempt
from
that
Government
?
or
whether
there
was
any
that
did
refuse
wholy
,
all
the
Orders
,
injoyned
by
that
Government
?
and
if
so
,
whether
then
in
Mr
Bridges
opinion
,
and
in
his
letters
all
our
Congregations
and
M●…nisters
,
were
not
Antichristian
,
in
worshipping
the
Beast
,
and
receiving
his
marke
,
let
all
the
world
,
and
his
owne
conscience
judge
?
And
for
further
proofe
,
unto
one
of
Mr
Bridges
letters
were
seven
Questions
annexed
and
propounded
,
concerning
the
Ministerie
,
worship
,
and
constitution
of
the
Church
Assemblies
in
England
,
the
usuall
questions
the
Brownists
make
:
I
have
also
the
copie
of
a
letter
written
from
Mr
Simpson
to
a
man
of
note
in
London
(
whose
name
out
of
respect
to
him
,
I
conceale
)
the
substance
of
which
letter
is
,
to
have
him
consider
,
Whether
he
may
live
without
all
the
Ordinances
,
if
they
be
any
where
to
be
had
,
or
live
in
danger
of
daily
defilement
,
and
there
is
one
thing
,
which
together
with
these
,
he
desires
him
to
thinke
upon
,
namely
,
what
that
state
and
condition
is
,
wherein
we
should
injoy
the
Ordinances
,
we
should
call
nothing
the
meanes
of
salvation
or
Ordinances
,
but
what
God
hath
appointed
to
his
Church
.
A
Church
is
Christs
bodie
,
it
consists
of
holy
members
,
in
show
at
least
,
joyned
together
to
Christ
,
as
to
a
Head
,
and
as
there
is
a
bond
whereby
we
are
invisibly
joyned
,
so
is
there
a
bond
to
him
visibly
.
Ceremonies
are
nothing
in
regard
of
this
,
they
make
things
accidentally
evill
,
according
as
this
is
,
things
are
,
or
are
not
ordinances
,
and
meanes
of
salvation
.
Baptisme
is
no
baptisme
,
unlesse
it
be
administered
by
a
Minister
:
A
Minister
is
no
Minister
,
unlesse
cal'd
by
the
Church
,
and
so
I
might
speake
of
other
things
.
By
all
which
it
will
appeare
that
Mr
Simpson
had
thoughts
,
and
doubts
,
and
would
have
others
have
such
thoughts
too
,
that
we
have
neither
Churches
,
nor
Ordinances
,
nor
Ministers
,
according
to
his
definition
of
a
Church
,
and
to
the
matter
contained
in
his
letter
,
and
in
the
close
of
his
letter
though
he
writes
,
I
meddle
not
with
judging
of
these
things
with
you
,
but
propound
you
a
rule
,
or
way
to
judge
of
things
by
;
I
dare
not
say
,
your
Congregations
are
not
Churches
,
but
desire
you
to
looke
that
they
be
so
,
for
your
owne
peace
,
yet
it
is
evident
by
what
he
sayes
in
his
letter
,
that
he
accounts
,
neither
our
Churches
,
nor
our
Ministers
true
,
and
would
stumble
him
in
these
things
to
whom
he
wrote
.
I
have
a
manuscript
entituled
,
a
Treatise
of
the
Church
,
going
under
the
name
of
one
of
these
Apologists
,
and
a
godly
Minister
from
whose
hands
I
had
it
,
assured
it
me
it
was
his
.
In
which
Treatise
there
is
an
answer
to
this
question
;
But
suppose
Saints
live
in
a
Nation
,
wherein
there
is
some
kind
of
a
Church
constituted
already
,
may
they
gather
themselves
into
a
Church
?
The
Answer
is
as
followes
.
1.
If
you
suppose
that
there
are
Churches
in
England
,
yet
such
as
never
were
truly
members
of
any
of
them
,
are
free
to
begin
,
and
gather
themselves
into
a
Church
,
and
to
be
of
the
best
Institution
they
can
,
this
libertie
we
under
the
Gospel
have
,
which
the
Jewes
had
not
.
2.
Although
they
are
Churches
,
yet
we
●…re
not
to
continue
in
them
,
and
not
remaine
from
them
.
1.
In
that
they
are
Churches
defective
in
some
Ordinances
,
as
namely
,
Prophecying
,
mutuall
admonition
,
excommunication
.
2.
They
are
Churches
defiled
in
our
judgements
,
in
which
communicating
,
we
cannot
but
be
defiled
now
though
they
be
Churches
,
as
a
leprous
man
was
a
man
,
yet
being
defiled
,
we
cannot
communi●…ate
with
them
,
and
so
in
regard
of
our
use
,
now
no
Churches
;
and
in
the
same
page
it
is
added
,
we
may
be
kept
from
joyning
with
the
true
Church
,
and
yet
not
withdraw
from
these
,
as
no
Churches
,
but
as
no
Churches
of
use
to
us
.
Now
I
appeale
to
the
Reader
,
what
he
can
judge
of
your
profession
in
the
sixt
page
,
and
of
these
passages
in
your
letters
and
manuscripts
;
and
as
some
of
your
hands
are
contrary
to
this
profession
,
so
your
workes
are
contrary
to
it
;
in
forsaking
the
communion
of
our
Churches
and
ministerie
,
and
in
drawing
others
away
,
and
in
writing
to
many
to
come
to
you
,
and
in
setting
up
Churches
:
and
pray
deale
ingeniously
once
in
your
Reply
;
seeing
you
ever
held
,
and
doe
now
much
more
;
that
our
Assemblies
are
true
Churches
,
and
our
Ministers
true
Ministers
;
how
you
can
satisfie
your
owne
consciences
and
us
,
from
any
Scripture
ground
,
either
of
precept
or
example
to
separate
from
us
?
I
am
assured
you
cannot
produce
any
ground
,
and
that
all
Scripture
instances
,
whether
in
examples
or
precepts
will
never
come
up
to
your
practise
and
case
:
But
(
Brethren
)
why
will
you
in
a
Narration
that
should
be
plaine
(
that
all
who
●…unne
may
reade
it
)
deale
thus
fallaciously
,
amuse
the
Reader
with
your
profession
of
our
Churches
and
Ministerie
,
in
such
generals
,
and
never
declare
what
you
hold
particularly
of
them
?
Few
Readers
,
unlesse
some
,
who
have
throughly
studied
your
principles
and
distinctions
,
being
never
the
wiser
for
your
profession
:
I
must
therefore
of
necessity
English
your
words
,
and
tell
the
meaning
of
all
this
:
That
is
,
neither
the
Church
or
Churches
of
England
;
nor
the
Ministery
thereof
,
as
they
are
in
their
frame
and
constitution
,
according
to
the
Lawes
;
and
as
they
are
in
their
visible
order
,
are
true
Churches
or
true
Ministerie
:
But
now
,
so
farre
,
as
in
many
of
our
Parochiall
Congregations
,
there
is
something
common
with
what
you
hold
about
a
Church
and
Ministerie
:
so
farre
true
,
and
not
Antichristian
.
As
for
example
,
you
hold
,
that
in
some
Congregations
,
we
have
many
visible
Saints
,
and
in
some
Parishes
,
Ministers
chosen
by
the
people
,
which
Ministers
preach
and
pray
according
to
your
way
;
but
for
what
we
else
practise
in
our
making
of
Ministers
,
in
our
formes
of
prescribed
prayers
,
&c.
So
no
true
Churches
nor
Ministerie
.
And
that
this
is
your
meaning
will
appeare
by
what
followes
.
1.
Letters
and
speeches
of
some
of
your
way
,
who
write
not
so
warily
(
as
you
)
show
so
much
.
Mr
Batchelour
a
member
of
your
Church-way
,
in
printed
letters
of
his
,
dated
from
Rotterdam
,
September
the
4th
1641.
both
to
Ministers
here
in
London
,
and
to
Citizens
,
speakes
thus
in
reference
to
you
;
And
whereas
it
is
beleeved
,
they
are
friends
to
separation
,
this
I
can
assure
you
,
that
they
denie
not
the
Churches
in
England
,
such
as
M.
Calamies
and
M.
Goodwins
in
Coleman-street
,
to
be
true
Churches
.
And
why
M.
Goodwins
,
and
M.
Calamies
;
but
because
they
were
chosen
by
the
Congregations
,
and
there
are
many
visible
Saints
in
those
Congregations
;
and
so
others
of
your
way
,
having
been
reasoned
with
,
how
according
to
your
principles
,
That
there
is
no
Nationall
visible
Church
under
the
new
Testament
,
no
visible
Church
but
a
particular
Congregation
,
and
that
the
Essence
of
Ministers
calling
is
Election
by
the
people
,
and
that
the
forme
of
a
Church
is
a
particular
Covenant
,
with
other
things
of
this
Nature
:
And
therefore
considering
the
Church
of
England
is
Nationall
,
and
hath
no
such
Covenant
,
nor
such
a
way
of
Ministerie
,
how
they
could
hold
we
had
true
Churches
and
true
Ministers
:
Their
Answer
hath
been
,
You
have
Implicite
Churches
,
and
Implicite
Ministers
.
But
if
you
will
say
,
you
understand
your
words
in
this
Section
(
not
as
M.
Batchelour
nor
as
others
of
your
way
)
but
plainly
,
as
Divines
usually
take
Churches
and
Ministerie
;
then
I
desire
you
to
reconcile
together
all
your
definitions
and
descriptions
of
true
visible
Churches
,
and
true
Ministers
,
with
our
Church
and
Ministery
of
England
:
And
for
further
satisfaction
in
this
point
,
I
desire
you
in
your
reply
to
this
Answer
,
candidly
,
and
clearely
to
expresse
your selves
,
when
you
fell
to
your
Church-way
,
and
were
to
be
taken
for
Ministers
in
those
Churches
;
whether
you
held
your selves
,
or
were
look'd
upon
by
your
Churches
,
as
true
Ministers
by
vertue
of
your
calling
in
England
?
Or
whether
(
rather
)
you
were
not
lookt
upon
only
as
gifted
men
,
and
did
not
some
of
you
(
at
least
)
renounce
and
disclaime
your
calling
in
England
,
and
were
made
Ministers
a
new
by
the
Church
consisting
only
of
people
,
or
lay-Elders
at
the
best
,
without
Ministers
?
M.
Williams
in
his
Answer
to
M.
Cottons
letter
,
Apolog.
Robin
.
p.
10
,
11.
&c.
12.
de
Eccl.
Angl.
openly
justifies
,
they
held
and
practised
so
in
New-England
:
Now
your
principles
agreeing
so
with
theirs
,
and
some
Stories
related
to
me
of
some
of
you
,
makes
me
doubt
the
same
of
you
.
As
for
that
reason
you
give
why
you
never
held
our
Churches
no
true
Churches
,
namely
,
your
seeing
,
that
if
you
had
accounted
our
Churches
no
true
Churches
;
that
by
the
same
reason
,
the
Churches
abroad
in
Scotland
,
Holland
,
&c.
yet
for
their
mixture
must
in
like
manner
be
judged
no
Churches
also
;
I
answer
,
't
is
no
concluding
Argument
:
M.
Robinson
(
who
was
quick-sighted
,
and
lived
in
Holland
long
)
and
seeing
their
mixture
,
yet
acknowledges
those
Churches
true
,
but
denies
ours
to
be
true
upon
other
grounds
besides
the
mixture
,
and
't
is
evident
,
your
reason
is
insufficient
,
for
if
your
description
of
a
visible
Church
were
only
upon
difference
in
the
point
of
mixture
,
and
your
grounds
of
separation
only
upon
mixt
communion
,
then
your
Reason
had
some
weight
in
it
;
but
you
know
your
exceptions
were
many
against
our
Churches
,
which
lay
not
against
the
Reformed
Churches
:
but
it
is
strange
to
me
,
if
you
were
so
good
at
consequences
,
that
you
saw
and
could
not
but
see
when
there
was
no
necessitie
of
seeing
;
you
could
not
see
the
necessarie
consequences
of
your
principles
about
a
Church
and
Ministerie
;
nay
not
see
,
even
your
contradictions
.
For
let
a
man
but
take
your
owne
Positions
and
Assertions
concerning
a
true
visible
Church
,
and
the
true
calling
of
Ministers
,
and
lay
together
your
quarrelling
with
us
,
and
leaving
us
upon
those
grounds
,
because
we
have
no
such
Churches
and
Ministers
;
and
ye●…
to
affirme
,
that
multitudes
of
our
Parochiall
Churches
are
true
Churches
.
And
certainly
,
however
you
(
who
are
Schollars
)
might
be
such
good
Logicians
to
make
such
distinctions
to
salve
all
(
as
you
conceited
)
yet
your
people
could
not
,
but
they
from
your
principles
and
positions
about
Church
,
Ministerie
,
Worship
and
Government
,
have
judged
us
no
true
Churches
,
nor
true
Ministers
;
but
have
wondred
at
this
sincere
profession
of
yours
before
God
and
the
world
concerning
our
Churches
and
Ministers
,
saying
,
they
understood
you
otherwise
,
and
they
were
much
deceived
if
you
held
not
otherwise
at
first
(
though
now
you
expresse
your selves
after
this
manner
)
And
I
can
hardly
beleeve
had
you
made
alwaies
and
frequently
such
professions
of
our
Churches
and
Ministers
,
and
of
keeping
communion
with
them
,
as
the
Churches
of
Christ
,
that
ever
so
many
had
fallen
off
to
your
way
.
But
thus
't
is
in
all
the
way
of
errours
,
men
by
fits
will
expresse
things
as
other
men
do
who
are
Orthodox
(
but
yet
in
a
sence
of
their
own
)
to
avoid
exceptions
,
and
that
they
may
be
thought
to
hold
as
others
do
,
therby
the
more
to
draw
and
work
some
men
off
to
their
way
,
when
yet
in
the
common
sense
and
understanding
of
the
points
they
hold
otherwise
.
As
the
Socinians
say
they
hold
Christ
God
,
and
call
him
so
,
but
in
a
sence
of
their
own
,
and
yet
denie
it
in
the
Orthodox
sense
:
So
Pelagians
and
Arminians
will
extoll
the
grace
of
God
,
and
that
a
man
can
doe
nothing
without
it
,
and
yet
in
that
sence
wherein
the
controversie
is
,
they
set
up
free-will
,
above
the
grace
of
God
;
And
so
Antinomians
will
say
,
they
doe
not
denie
the
law
of
God
;
and
yet
in
the
sense
controverted
,
are
flat
against
it
.
And
so
the
Papists
will
say
,
they
hold
and
looke
to
be
saved
by
Christ
,
as
well
as
any
Protestant
(
though
it
's
well
knowne
there
is
a
great
difference
betweene
them
,
in
the
point
of
Justification
:
)
So
you
and
many
of
your
way
,
in
a
sense
of
your
owne
,
give
us
good
words
,
and
say
,
we
have
true
Churches
and
true
Ministerie
;
and
yet
in
the
sense
of
the
controversie
,
you
teach
flat
contrary
;
(
as
doth
appeare
both
by
printed
Tract●…tes
,
and
by
manuscripts
and
many
practises
.
)
As
to
that
Profession
in
this
Section
,
That
in
the
times
,
when
the
Churches
of
England
,
were
most
either
actually
overspread
with
defilements
;
or
in
the
greatest
danger
therof
,
that
we
both
did
,
and
would
bold
a
communion
with
them
as
the
Churches
of
Christ
:
I
answer
,
what
doe
I
heare
words
,
when
I
see
deeds
so
contrary
?
How
can
I
beleeve
this
profession
,
that
ye
would
hold
communion
with
the
Churches
of
England
,
as
the
Churches
of
Christ
,
under
their
greatest
defilements
,
when
as
,
you
have
never
held
communion
with
any
of
them
in
the
time
of
their
greatest
reformation
and
puritie
?
In
this
three
yeares
last
,
since
your
comming
over
,
wherein
we
have
been
so
free
from
pollution
in
worship
,
and
since
that
in
so
many
Churches
in
London
,
there
hath
bin
the
totall
laying
aside
of
prescribed
formes
of
prayer
;
and
that
great
care
,
to
keepe
away
both
ignorant
and
prophane
persons
:
Which
of
you
five
have
received
the
Lords
Supper
in
any
of
these
true
Churches
and
bodies
of
Christ
?
I
never
could
learne
,
that
any
of
you
five
nor
any
of
the
members
of
your
Churches
have
communicated
with
us
.
I
can
tell
you
of
the
adding
to
your
Church
Assemblies
,
great
numbers
since
and
of
your
receiving
the
Lords
Supper
at
night
in
private
houses
,
and
how
some
of
you
,
who
have
not
Churches
here
in
London
,
goe
to
separated
Churches
to
partake
in
the
Lords
Supper
.
But
(
Brethren
)
why
doe
you
deale
thus
and
write
thus
,
to
make
men
beleeve
as
if
you
held
great
communion
with
our
Churches
now
,
who
would
have
held
it
with
them
in
such
bad
times
?
I
desire
you
to
speake
plaine
English
,
and
not
to
speake
after
this
manner
(
as
you
doe
too
often
in
this
Apologie
)
and
to
interpret
to
us
in
your
Reply
to
this
Answer
,
what
you
meane
by
both
Did
and
Would
hold
communion
with
the
Churches
of
England
as
the
Churches
of
Christ
?
I
know
no
communion
you
did
hold
,
or
doe
with
us
now
(
though
so
reformed
.
)
And
if
you
do
and
will
,
what
means
that
wall
of
partition
between
us
your
new
constituted
Churches
?
As
for
th●…●…aring
of
Sermons
sometimes
in
our
Churches
,
and
preachi●…g
in
our
Congregations
,
I
doubt
whether
you
hold
that
a
keeping
communion
with
our
Churches
and
Ministers
;
but
rather
,
preach
as
gifted
men
;
and
heare
ours
as
gifted
men
,
and
how
ever
(
[
*
](A38090-e9680-b)
*
Robins
.
Apol.
cap.
12.
p
78.
Propria
,
inqu●…
,
&
peculiaria
in
quibus
verbi
auditionem
simpliciter
no●…
annumero
:
●…pote
inqua
non
intercedit
inter
docentem
&
discentem
communio
spirituali●…
,
sive
Eccl.
sive
personalis
,
nisi
ex
unione
prae
via
Ecclesiastica
aut
personall
.
if
M.
Robinson
and
some
of
your
way
may
be
beleeved
)
they
hold
hearing
of
the
Word
no
Act
of
Communion
,
nor
no
proper
nor
peculiar
thing
of
the
Church
:
And
that
you
are
of
the
same
judgement
,
I
have
great
reason
both
from
your
principles
and
practise
to
thinke
so
.
As
for
that
reall
testimonie
(
besides
your
profession
)
That
some
of
us
after
we
actually
were
in
this
way
of
communion
,
baptized
our
children
in
Parishionall
Congregations
;
whereby
you
would
inferre
,
you
held
a
communion
with
our
Congations
as
the
Churches
of
Christ
:
I
answer
,
this
is
no
reall
testimony
thereof
,
because
it
cannot
be
understood
but
in
the
sense
before
opened
,
of
Churches
and
Ministery
:
And
besides
,
if
Mr
Sympson
were
one
of
this
Some
,
who
baptized
his
children
in
Parishionall
Congregations
,
't
is
so
inconsistent
with
what
he
writ
in
the
Letter
before
quoted
of
the
Church
and
baptisme
;
that
I
know
not
how
to
reconcile
these
together
:
And
the
truth
is
,
many
of
your
practises
are
oft
times
so
in-coherent
with
some
of
your
principles
of
Church-fellowship
,
(
as
for
instance
)
Pastors
are
necessary
Officers
in
your
Churches
,
and
yet
according
to
your
practises
your
Churches
are
many
yeares
without
them
,
that
a
man
cannot
tell
when
he
hath
a
reall
testimony
what
you
hold
,
or
how
long
you
have
held
it
.
And
as
for
that
other
reall
testimony
,
as
you
had
occasion
,
offering
to
receive
,
some
of
ours
whom
ye
knew
godly
that
came
to
visit
you
when
you
were
in
exile
,
upon
that
relation
,
fellowship
and
com-membership
they
held
in
their
Parish-churches
in
England
.
1.
'T
is
no
reall
testimony
,
because
you
o●…red
it
,
but
doe
not
say
you
performed
it
.
2.
If
you
had
actually
performed
it
,
it
is
no
such
reall
testimony
of
the
truth
of
our
Churches
and
ministery
,
but
of
your
own
rather
;
into
the
communion
whereof
they
were
received
.
3.
Still
,
their
admission
was
founded
upon
that
distinction
of
Implicit
Churches
,
as
appeares
by
your
following
words
.
For
you
would
admit
them
upon
such
termes
,
as
you
would
gaine
a
principle
of
your
own
by
them
;
get
more
by
it
,
then
communion
with
you
was
worth
,
namely
,
that
such
who
were
known
to
be
godly
,
might
not
come
to
the
Sacrament
of
the
Lords
Supper
,
unlesse
they
were
members
of
some
particular
Congregation
,
and
so
,
in
their
partaking
Reformation
of
Church-government
in
Scotland
,
with
the
contents
of
the
Letters
from
some
Churches
beyond
the
seas
,
besides
the
light
this
Answer
will
give
,
will
see
easily
,
how
by
your
courting
of
him
,
he
was
surprized
:
And
it
is
no
wonder
that
Mr
Herle
,
Mr
Channell
,
with
some
other
men
of
worth
(
having
lived
somewhat
remote
,
and
having
not
been
much
conversant
with
you
and
your
distinctions
,
)
might
be
at
first
mistaken
with
such
good
words
,
and
solemne
professions
.
And
as
we
alwayes
held
this
respect
unto
our
own
Churches
in
this
Kingdome
,
so
we
received
and
were
entertained
with
the
like
from
those
reformed
Churches
abroad
,
among
whom
we
were
cast
to
live
,
wee
both
mutually
gave
and
received
the
right
hand
of
fellowship
,
which
they
on
their
parts
abundantly
manifested
by
the
very
same
characters
and
testimonies
of
difference
which
are
proper
to
their
own
orthodox
Churches
,
and
whereby
they
use
to
distinguish
them
from
all
those
Sects
(
which
they
tollerate
but
not
owne
)
and
all
the
assemblies
of
them
(
which
yet
now
we
are
here
some
would
needs
ranke
us
with
)
granting
to
some
of
us
their
own
Churches
,
or
publike
places
for
worship
,
to
assemble
in
,
where
themselves
met
,
for
the
worship
of
God
,
at
differing
houres
the
same
day
.
As
likewise
the
priviledge
of
ringing
a
publike
Bell
to
call
unto
our
meetings
:
Which
we
mention
,
because
it
is
amongst
them
made
the
great
signall
of
difference
between
their
own
allowed
Churches
,
and
all
other
assemblies
,
unto
whom
it
is
strictly
prohibited
and
forbidden
,
as
Guiciardine
hath
long
since
observed
:
And
others
of
us
found
such
acceptance
with
them
,
that
in
testimony
thereof
they
allowed
a
full
and
liberall
maintenance
annually
for
our
Ministers
,
yea
and
constantly
also
wine
for
our
Communions
.
And
then
we
againe
on
our
parts
,
not
only
held
all
brotherly
correspondencie
with
their
Divines
,
but
received
also
some
of
the
members
of
their
Churches
(
who
desired
to
communicate
with
us
)
unto
communion
in
the
Sacraments
and
other
ordinances
,
by
vertue
of
their
relation
of
membership
retained
in
those
Churches
.
In
the
last
Section
,
I
prooved
,
both
by
Letters
and
many
other
presumptions
,
you
alwayes
held
not
that
respect
to
the
Church
of
England
you
seeme
to
professe
in
that
Section
▪
if
now
at
last
,
you
be
growne
more
sober
and
wise
,
upon
reviewing
your
principles
,
I
am
glad
of
it
,
non
est
pudor
ad
meliora
transire
;
For
this
Section
,
your
being
received
and
entertained
with
the
like
respect
from
those
Reformed
Churches
abroad
,
and
your
mutually
giving
and
receiving
the
right
hand
of
fellowship
.
If
I
may
beleeve
reports
and
Letters
(
and
those
not
light
,
but
from
Ministers
and
good
people
;
)
I
have
been
by
word
of
mouth
told
,
and
I
have
in
writing
from
thence
,
grounds
to
question
the
truth
of
this
Narration
.
A
godly
Minister
out
of
Holland
in
answer
to
some
questions
sent
about
the
truth
of
your
Apologie
,
writes
thus
to
this
present
Section
:
And
here
I
cannot
but
adde
this
;
that
whereas
the
Apologeticall
Narration
mentions
these
things
as
an
argument
of
the
incouragements
they
had
in
these
parts
,
and
their
good
concurrence
with
the
Churches
here
,
it
hath
been
affirmed
to
me
from
very
good
testimony
,
that
however
the
Magistrates
at
Rotterdam
for
politick
ends
,
as
to
gather
company
to
them
which
is
for
the
profit
of
the
place
;
yet
the
Churches
there
(
I
meane
the
Dutch
)
never
approoved
of
the
course
held
there
by
these
Brethren
and
their
people
.
It
hath
been
affirmed
to
me
that
many
of
the
Dutch
Ministers
were
much
offended
at
Mr
Bridges
being
ordained
Minister
by
the
Lay-elders
without
any
preaching
Presbyters
:
And
what
ever
right-hand
fellowship
,
and
brotherly
correspondency
you
might
hold
with
the
Dutch
Divines
;
some
of
the
English
Ministers
of
the
Reformed
Churches
there
,
have
complained
of
your
great
strangenesse
and
distance
towards
them
;
and
,
instance
hath
been
given
me
particularly
,
(
by
a
great
friend
of
yours
now
in
London
)
that
when
some
of
you
have
come
to
Amsterdam
,
you
never
would
goe
to
Mr
Herrings
,
(
a
good
old
non-conformist
)
but
have
gone
to
Mr
Canne's
(
the
Separatist
)
and
to
his
Church
.
And
besides
,
this
report
,
told
me
some
yeares
agoe
,
from
a
friend
of
your
owne
,
that
I
might
not
only
beleeve
reports
,
I
sent
over
into
Holland
some
questions
about
the
truth
of
some
things
related
by
you
in
this
Apologie
,
the
contrary
whereunto
,
I
had
been
informed
of
before
:
and
among
other
questions
,
upon
this
Section
,
I
propounded
,
what
communion
and
converse
,
passed
between
the
godly
English
Ministers
and
their
Congregations
,
and
you
?
or
whether
,
when
you
came
to
Amsterdam
,
you
went
not
rather
to
the
Brownists
meetings
,
and
conversed
with
Mr
Canne
more
then
the
Reformed
Ministers
:
Unto
which
question
,
I
had
this
answer
in
so
many
words
sent
:
To
this
I
can
say
,
that
since
my
comming
hither
,
we
have
had
no
such
communion
with
them
,
as
that
we
have
prevailed
with
any
of
them
to
preach
in
our
Congregation
,
though
I
am
sure
,
some
of
them
have
beene
earnestly
importuned
thereunto
,
indeed
Mr
Bridge
seemed
once
to
be
willing
,
but
did
not
.
And
for
their
going
to
the
Brownists
,
and
conversing
with
Mr
Canne
more
then
us
;
that
is
undeniable
,
What
you
may
of
this
reade
,
in
Epistle
to
the
Rejoinder
indefence
of
Mr
Bradshaw
,
against
Mr
Canne
,
is
most
true
and
certaine
.
But
suffer
me
a
little
to
examine
the
particulars
wherein
you
would
proove
,
the
mutuall
giving
and
receiving
the
right-hand
of
fellowship
:
For
the
first
;
That
you
were
received
and
entertained
with
the
like
respect
that
you
gave
to
our
Churches
in
England
,
I
easily
beleeve
(
which
was
but
little
.
)
And
if
the
Reformed
Churches
look't
upon
you
,
and
you
on
them
,
as
you
did
upon
our
Churches
in
this
Kingdome
;
you
have
no
cause
to
boast
here
,
of
mutuall
giving
and
receiving
the
right
hand
of
fellowship
,
remembring
what
I
answered
to
your
last
Section
concerning
your
profession
of
our
Churches
.
As
to
that
proofe
you
bring
,
of
their
giving
you
the
right
hand
of
fellowship
,
in
their
abundantly
manifesting
it
by
the
very
same
characters
and
testimonies
of
difference
,
which
are
proper
to
their
own
orthodox
Churches
,
and
whereby
they
use
to
distinguish
them
from
all
those
Sects
,
&c
,
I
answer
,
this
was
not
to
all
of
your
Churches
,
for
Mr
Simpson
(
which
yet
is
your
way
,
and
is
here
owned
by
you
all
in
this
Apologie
)
had
not
a
Church
,
or
publike
place
for
worship
granted
to
him
,
nor
the
priviledge
of
ringing
a
Bell
to
call
to
meetings
,
but
was
looked
upon
as
a
Sect
,
(
as
Mr
Bridge
told
me
.
)
And
in
a
Letter
out
of
Holland
from
a
good
hand
to
that
question
:
Whether
Mr
Simpsons
Church
had
the
allowance
of
ringing
a
publike
Bell
to
call
to
their
meeting
,
and
whether
any
maintenance
allowed
by
the
States
:
'T
is
answered
:
To
this
,
I
shall
say
,
I
never
yet
heard
by
any
,
that
his
Church
had
any
such
allowance
of
Bell
,
or
maintenance
by
the
States
.
Now
if
Mr
Simpsons
Church
was
lookt
upon
as
a
Sect
,
(
tollerated
but
not
owned
)
wanting
that
great
signall
of
difference
between
allowed
Churches
and
all
other
assemblies
,
namely
,
the
priviledge
of
ringing
a
publike
Bell
to
call
unto
their
meetings
:
and
the
rest
of
your
Churches
being
just
of
the
same
way
and
constitution
with
his
,
(
as
appeares
by
this
Apologie
)
then
,
the
ranking
of
you
,
now
you
are
here
,
with
Sects
,
is
no
great
injury
to
you
:
Neither
will
the
granting
to
your
two
other
Churches
,
publike
places
to
worship
,
with
maintenance
for
some
of
your
Ministers
,
&c.
free
you
from
being
lookt
upon
as
Sects
by
the
Churches
and
Ministers
there
:
but
I
must
tell
you
,
these
priviledges
came
from
other
grounds
,
as
namely
,
one
of
your
Churches
consisting
of
many
persons
of
great
quality
,
and
going
at
first
to
a
priviledged
place
;
the
other
Church
having
formerly
been
a
Church
in
the
way
of
the
Reformed
Churches
there
,
and
so
had
then
the
allowance
of
a
publike
place
.
(
The
first
sensible
declining
of
that
Church
to
the
new-way
,
being
by
Mr
Peters
,
(
before
he
went
to
New-England
,
)
Now
Mr
Bridge
comming
to
that
Church
,
and
bringing
with
him
and
after
him
wealthy
Citizens
and
Clothiers
,
by
which
the
Magistrates
at
Rotterdam
knowing
well
their
advantage
;
No
wonder
though
they
permitted
that
Church
,
their
publike
place
,
and
gave
to
their
Ministers
a
full
and
liberall
maintenance
,
yea
and
Wine
for
their
Communions
,
and
yet
should
gaine
well
by
it
.
As
for
your
holding
all
brotherly
correspondency
with
their
Divines
(
which
I
suppose
you
meane
the
Dutch
)
not
knowing
any
of
them
,
I
can
say
nothing
against
it
;
but
only
't
is
a
great
presumption
that
holding
so
little
brotherly
correspondencie
with
our
own
English
Divines
there
,
you
held
not
much
with
the
Dutch
:
But
grant
that
which
you
say
to
be
true
,
that
you
held
all
Now
for
the
way
and
practise
of
our
Churches
we
give
this
briefe
and
generall
account
.
Our
publike
worship
was
made
up
of
no
other
parts
then
the
worship
of
all
other
reformed
Churches
doth
consist
of
.
As
publike
and
solemne
prayers
for
Kings
and
all
in
authority
,
&c.
the
reading
the
Scriptures
of
the
Old
and
New
Testament
;
Exposition
of
them
as
occasion
was
;
and
constant
preaching
of
the
word
;
the
administration
of
the
two
Sacraments
,
Baptisme
to
Infants
,
and
the
Lords
Supper
;
singing
of
Psalmes
;
collections
for
the
poore
,
&c.
every
Lords
day
.
For
Officers
and
publike
Rulers
in
the
Church
,
we
set
up
no
other
but
the
very
same
which
the
reformed
Churches
judge
necessary
and
sufficient
,
and
as
Instituted
by
Christ
and
his
Apostles
for
the
perpetuall
government
of
his
Church
,
that
is
,
Pastors
,
Teachers
,
Ruling-Elders
,
(
with
us
not
lay
but
Ecclesiastique
persons
separated
to
that
service
)
and
Deacons
.
And
for
the
matter
of
government
and
censures
of
the
Church
,
we
had
nor
executed
any
other
but
what
all
acknowledge
,
namely
,
Admonition
,
and
Excommunication
upon
obstinacie
and
impenitency
,
(
which
we
blesse
God
we
never
exercised
.
)
This
latter
we
judged
should
be
put
in
execution
,
for
no
other
kind
of
sins
then
may
evidently
be
presumed
to
be
perpetrated
against
the
parties
known
light
;
as
whether
it
be
a
sin
in
manners
and
conversation
,
such
as
is
committed
against
the
light
of
nature
,
or
the
common
received
practises
of
Christianity
,
professed
in
all
the
Churches
of
Christ
;
or
if
in
opinions
,
then
such
,
as
are
likewise
contrary
to
the
received
principles
of
Christianity
,
and
the
power
of
godlinesse
,
professed
by
the
party
himselfe
,
and
universally
acknowledged
in
all
the
rest
of
the
Churches
,
and
no
other
sins
to
be
the
subject
of
that
dreadfull
sentence
.
]
In
this
Section
you
give
us
a
Narration
of
the
way
and
practises
of
your
Churches
.
Wherein
,
in
the
beginning
you
tell
the
Reader
,
We
give
this
briefe
and
generall
account
;
But
how
much
better
had
it
been
,
and
more
proper
to
have
given
a
full
,
and
particular
account
here
,
then
in
your
other
parts
,
about
New-England
,
and
the
Reformed
Churches
in
Holland
;
A
full
and
particular
account
of
the
way
and
practises
of
your
Churches
,
had
answered
more
the
nature
of
such
a
Narration
,
and
would
have
satisfied
all
men
:
but
why
did
you
in
the
most
materiall
part
give
such
a
briefe
and
generall
account
?
knowing
that
under
brevities
and
generalities
,
there
lies
much
mistake
and
deceit
.
And
let
me
tell
you
,
this
briefe
and
generall
account
,
falls
short
of
your
way
and
practises
:
and
either
you
had
bad
memories
in
your
writing
this
Apologie
,
about
the
parts
of
your
worship
,
Officers
and
censures
,
to
forget
some
of
them
;
or
else
you
have
on
purpose
conceal'd
them
;
holding
out
the
bright
side
of
the
cloud
(
namely
,
what
the
Reformed
Churches
practise
)
but
hiding
the
back
:
which
is
so
much
the
more
justly
to
be
excepted
against
,
because
as
you
set
down
the
words
,
and
give
the
account
,
they
are
not
true
;
but
I
can
say
,
(
and
make
it
good
too
)
your
publike
worship
was
made
up
of
other
parts
then
the
worship
of
all
other
Reformed
Churches
,
namely
,
of
Prophesying
in
your
Congregations
:
and
for
Officers
and
publike
Rulers
in
the
Church
,
you
set
up
others
then
the
reformed
Churches
,
namely
Widdowes
:
And
for
the
matter
of
government
and
censures
of
the
Church
;
you
have
executed
others
,
besides
Admonition
and
Excommunication
,
namely
,
deposition
of
a
Minister
,
and
confession
of
offences
publikely
,
and
orderings
of
solemne
Fasting
for
Humiliation
upon
confession
of
sins
,
as
your selves
relate
the
story
in
the
16th
page
,
and
one
and
twentieth
:
besides
,
you
hold
other
censures
of
the
Church
:
the
Sentence
of
of
Non-communion
with
Declaration
,
and
Protestation
to
all
other
Churches
;
as
appeares
by
your
own
relation
,
page
17
,
18
,
19.
For
publike
worship
that
you
exercised
prophecying
,
I
could
name
unto
you
,
who
of
the
members
have
prophecied
at
Arnheim
,
and
upon
what
subject
,
but
I
spare
them
;
I
could
tell
you
,
how
Mr
Bridge
and
Mr
Sympson
fell
out
upon
the
point
of
Prophecie
,
(
as
Mr
Bridge
informed
me
)
and
of
the
exercising
of
Prophesie
in
Mr
Sympsons
Church
at
Rotterdam
,
as
well
as
at
Arnheim
,
I
could
out
of
manuscripts
produce
how
arguments
are
framed
to
draw
away
people
from
our
Churches
upon
this
ground
,
as
being
defective
in
some
ordinances
,
namely
prophesying
.
And
besides
prophesying
,
I
propound
it
to
you
,
whether
some
of
you
have
not
held
out
some
other
publike
worship
,
then
the
reformed
Churches
hold
,
namely
Hymns
and
annointing
the
sick
members
of
the
Church
with
oyle
;
As
also
,
whether
a
little
before
your
comming
over
into
England
,
some
members
of
the
Church
of
Arnheim
,
did
not
propound
the
holy
kisse
,
or
the
kisse
of
love
,
to
be
practised
by
Church-members
;
Nay
whether
by
some
persons
in
that
Church
,
was
it
not
begun
to
be
used
and
practised
;
And
in
this
enumeration
of
the
parts
of
publike
worship
,
I
desire
to
know
why
you
put
in
&c.
and
what
is
meant
by
&c.
for
that
implies
more
parts
then
you
enumerate
.
And
we
know
,
&c.
is
a
dangerous
and
suspicious
phrase
ever
since
the
late
Canons
and
Oath
,
for
under
that
&c.
may
be
meant
Prophesying
,
and
Hymnes
,
and
Annointing
with
oyle
,
and
the
Kisse
of
love
,
and
many
other
parts
which
the
reformed
Churches
practise
not
,
and
so
your
publike
worship
may
be
made
up
of
many
other
parts
then
the
worship
of
all
other
reformed
Churches
,
and
that
there
is
great
cause
to
speake
thus
,
and
doubt
,
appeares
,
because
I
know
not
,
nor
cannot
reckon
up
any
other
part
of
publike
worship
used
every
Lords
day
in
the
reformed
Churches
then
the
particulars
mentionad
by
you
without
an
&c.
and
therefore
what
you
meane
by
under
&c.
unlesse
Prophesying
,
Hymnes
and
such
like
,
I
cannot
imagine
.
For
Officers
and
publike
Rulers
in
the
Church
,
whether
you
actually
had
made
any
Church-Widdowes
in
any
of
your
Churches
,
(
they
being
matter
of
charge
,
which
also
,
as
for
admitting
of
poore
members
,
some
of
you
are
very
carefull
of
,
)
I
cannot
affirme
,
but
that
you
hold
Widdowes
to
be
Officers
of
the
Church
,
and
part
of
the
Church
government
,
that
I
can
prove
by
these
following
instances
.
1.
By
a
passage
in
a
Letter
from
Mr
Bridge
to
some
at
Norwitch
,
by
Mr
Davenports
profession
of
faith
printed
,
and
Cor.
12.
Rom.
12.
Which
are
held
out
to
prove
Church
Government
by
,
and
amongst
other
particulars
are
brought
to
prove
,
that
besides
those
who
teach
and
preach
the
word
,
the
Scripture
reckons
up
Governours
and
Rulers
.
2.
Whether
did
your
Gentlemen
and
Merchants
,
who
were
made
ruling-Elders
among
you
,
upon
their
office
give
over
their
merchandizing
,
and
their
way
of
living
,
as
Gentlemen
,
wholly
applying
themselves
to
their
studies
,
and
to
all
gravitie
in
apparell
,
haire
,
&c.
But
now
,
if
your
ruling-Elders
,
doe
follow
,
their
merchandizing
and
trade
,
and
are
not
as
Pastours
and
Teachers
,
how
can
you
affirme
of
them
,
to
be
more
Ecclesiastick
persons
then
your
Deacons
,
or
then
the
Elders
of
other
Reformed
Churches
.
And
as
for
the
matter
of
Governement
,
and
censures
of
the
Church
,
you
did
forget
here
,
what
you
were
to
write
in
the
16th
page
,
and
in
the
21th
.
How
one
of
your
Churches
unhappily
deposed
one
of
their
Ministers
,
which
censure
was
neither
admonition
nor
excommunication
upon
obstinacie
and
impenitence
.
But
the
particulars
under
this
head
,
I
have
spoken
to
,
upon
this
Section
alreadie
.
But
as
I
have
clearly
and
unanswerably
shewed
your
publique
worship
was
made
up
of
other
parts
,
then
the
worship
of
all
other
Reformed
Churches
,
and
have
instanced
wherein
you
practised
and
held
over
and
above
,
so
let
me
from
this
Narration
of
your
wayes
and
practises
here
,
question
,
whether
you
practised
all
parts
of
worship
,
and
censures
,
which
other
Churches
practise
.
For
I
feare
,
your
Narration
,
as
it
is
all
a
long
subtilly
carried
(
for
though
you
say
,
your
worship
was
made
of
no
other
parts
,
nor
you
executed
no
other
censures
,
but
what
all
acknowledge
)
so
it
may
be
here
,
and
you
may
conceale
,
what
you
have
omitted
,
was
your
worship
then
,
and
is
it
still
made
up
of
all
these
:
Doe
all
of
you
hold
,
or
did
you
practise
,
in
Holland
,
the
reading
the
Scriptures
of
the
old
and
new
Testament
,
as
an
Ordinance
without
any
exposition
,
and
doe
you
practise
the
singing
of
Psalmes
,
according
to
the
way
of
Reformed
Churches
.
I
have
been
told
that
at
Roterdam
,
the
Scriptures
were
never
read
barely
without
Exposition
,
and
there
are
many
of
your
Church
way
and
communion
,
that
will
neither
joyne
in
hearing
the
Scriptures
read
,
nor
in
singing
of
Psalmes
in
our
Congregations
.
Which
makes
me
doubt
some
of
you
may
be
of
the
same
opinion
and
practise
.
And
did
all
of
you
whilest
you
were
in
Holland
,
and
doe
you
now
administer
Baptisme
to
all
the
Infants
of
your
Churches
,
or
are
there
not
some
Infants
unbaptized
amongst
you
;
and
for
the
matter
of
censures
,
though
you
say
you
had
,
nor
executed
no
other
,
but
what
all
acknowledge
,
yet
you
doe
not
affirme
,
you
executed
all
censures
which
other
Reformed
Churches
acknowledge
,
and
so
you
conceale
your
judgement
of
things
.
Yet
in
this
Narration
of
your
way
and
practises
,
you
carry
your
discourse
so
in
this
Section
,
as
if
your
practise
and
way
were
all
the
same
with
the
Reformed
Churches
,
but
had
you
dealt
ingeniously
,
in
the
Narration
of
the
way
,
and
practises
of
your
Churches
,
you
should
have
laid
downe
particularly
as
wherein
,
and
how
farre
you
agreed
with
the
Reformed
Churches
,
so
also
wherein
you
departed
from
them
:
namely
you
should
have
shewed
in
what
you
practised
more
then
they
doe
,
and
wherein
you
practise
short
of
them
,
and
in
the
things
you
practised
with
them
,
yet
how
you
differ'd
in
the
manner
of
them
;
but
to
returne
to
that
of
censures
Reformed
Churches
practise
,
besides
admonition
,
and
before
they
come
to
excommunication
,
that
which
is
called
by
Divines
,
Abstentio
à
sacracaena
,
but
you
doe
not
so
,
but
conceale
this
;
but
brethren
,
why
should
you
not
practise
this
,
especially
considering
how
according
to
your
principles
;
the
Church
is
to
receive
the
Lords
Supper
,
every
Lords
day
:
Now
suppose
some
members
commit
a
great
sinne
on
the
Saturday
,
which
though
comming
it
be
known
to
the
Ministers
or
Elders
,
and
some
of
the
people
,
either
there
may
be
no
time
to
call
the
Church
to
admonish
the
parties
,
or
if
there
be
for
admonition
,
yet
not
time
sufficient
for
the
parties
to
testifie
Repentance
,
and
yet
,
the
persons
may
not
be
judged
obstinate
and
impenitent
as
to
be
excommunicated
;
but
the
persons
offending
will
come
now
to
the
Lords
table
;
in
the
interim
,
what
will
you
doe
in
this
case
?
And
further
the
Reformed
Churches
enjoyne
the
censure
of
open
confession
of
sinnes
,
and
practise
deposition
of
officers
from
their
places
,
which
may
justly
arise
upon
some
cases
,
and
yet
not
thinke
it
fit
to
proceed
unto
excommunication
.
(
as
your selves
practised
in
M.
Wards
case
)
never
proceeding
to
give
him
up
to
Satan
;
but
how
lame
and
defective
is
this
your
Narration
,
about
the
governement
of
the
Church
;
onely
relating
two
things
,
you
practised
in
common
with
the
Reformed
Churches
,
and
as
concealing
other
things
you
practised
not
with
them
,
so
wholly
passing
over
in
silence
here
all
your
different
way
of
practising
from
all
Churches
,
in
the
way
of
ordination
,
in
the
way
of
constituting
Churches
,
and
admission
into
them
,
and
in
the
way
of
governing
by
the
votes
and
suffrages
of
the
whole
bodie
,
in
the
way
of
celebration
the
Lords
Supper
,
receiving
it
at
night
,
&c.
in
the
Sacrament
of
Baptisme
,
with
many
other
particulars
;
which
whether
it
be
fairly
done
,
I
appeale
to
the
Reader
,
who
is
by
this
much
deceived
,
thinking
upon
the
reading
of
:
this
Narration
,
that
you
had
agreed
in
all
things
,
of
Worship
,
Officers
,
Censures
with
the
Reformed
Churches
:
But
to
returne
to
that
censure
of
Excommunication
,
which
you
insist
upon
,
laying
downe
your
judgement
about
the
subject
of
that
censure
:
As
for
your
blessing
God
,
you
never
exercised
it
.
There
may
be
but
little
ground
for
such
a
blessing
,
but
cause
rather
to
be
humbled
for
not
using
it
seasonably
:
I
judge
had
you
practised
it
,
some
revilings
,
evill
speakings
between
many
members
of
your
Churches
,
with
some
other
offences
might
have
been
prevented
:
But
there
is
no
such
great
cause
to
set
out
your selves
,
by
the
non-exercise
of
Excommunication
,
if
what
you
hold
for
the
matter
of
it
be
considered
,
wherein
I
suppose
you
differ
from
all
Orthodox
Reformed
Churches
,
and
doe
open
a
wide
gappe
to
much
licentiousnesse
both
in
doctrine
and
practise
:
What
doe
you
judge
?
Is
it
not
to
be
put
in
Execution
for
no
other
kind
of
sinnes
,
then
may
evidently
be
presumed
to
be
perpetrated
against
the
parties
knowne
light
,
&c.
What
if
men
practise
Polygamie
,
prophane
the
Lords
day
,
by
using
it
as
they
doe
any
other
daie
,
what
if
they
doe
hold
,
and
accordingly
will
have
practised
communitie
of
goods
amongst
beleevers
,
what
if
they
maintaine
that
Christians
ought
not
to
be
Magistrates
,
all
which
are
not
condemned
in
all
the
Churches
of
Christ
(
especially
if
some
Churches
may
be
taken
for
Churches
of
Christ
,
and
we
have
reason
to
beleeve
by
your
manner
of
expressions
you
include
such
)
neither
are
perpetrated
against
the
parties
knowne
light
,
but
rather
are
practised
upon
new
light
,
and
as
new
truthes
;
and
let
me
intreate
you
in
your
Replie
to
explain
your
meaning
,
what
you
meane
by
all
the
Churches
of
Christ
,
and
by
the
common
received
practises
of
Christianitie
;
and
what
by
the
principles
of
Christianitie
universally
acknowledged
in
all
the
rest
of
the
Churches
,
whether
by
Churches
you
understand
the
Churches
onely
of
your
owne
communion
and
waie
,
or
the
Churches
which
are
commonly
called
the
Reformed
:
Or
else
all
Churches
whatsoever
that
are
so
called
,
as
,
besides
your
owne
and
the
Reformed
,
the
Churches
of
the
Anabaptists
,
Antinomians
,
and
such
like
:
And
I
have
reason
to
propound
this
question
,
your
words
being
so
doubtfull
:
Now
if
your
words
and
phrases
be
taken
in
the
first
sence
,
of
your
Churches
only
,
that
those
sinnes
and
no
other
are
to
be
the
subject
of
Excommunication
,
then
great
sins
and
errours
according
to
the
Scripture
,
and
judged
so
by
Orthodox
Churches
,
may
escape
Excommunication
;
and
on
the
contrarie
,
many
matters
,
which
according
to
Scripture
are
neither
sinnes
nor
errours
,
but
only
your
Churches
hold
them
so
,
may
have
that
dreadfull
sentenee
passe
upon
them
:
but
if
you
meane
it
in
the
largest
sence
,
for
all
kind
of
Churches
,
and
for
the
received
principles
and
practises
of
Christianitie
professed
and
acknowledged
in
all
the
Churches
,
then
more
sinnes
and
errours
so
judged
by
the
word
,
by
most
Churches
,
and
by
your
owne
Churches
too
,
will
not
be
acknowledged
for
such
in
all
the
rest
of
the
Churches
,
and
so
shall
escape
that
censure
:
But
if
you
should
say
,
you
meane
onely
the
Reformed-churches
commonly
so
called
,
and
the
common
received
practises
professed
by
them
,
it
cannot
be
so
understood
(
as
is
evident
)
by
your
own
expressions
in
this
passage
about
Excommunication
.
So
that
here
are
strange
unsafe
rules
to
goe
by
in
the
censure
of
Excommunication
,
and
I
judge
it
is
a
part
of
the
new
light
,
and
now
truths
of
these
times
,
never
yet
given
by
any
learned
Classicall
Authour
.
How
much
better
were
it
for
Churches
to
make
the
subject
of
Excommunication
,
such
sins
and
errours
which
the
Scripture
hath
made
so
,
and
those
sinnes
to
be
agreed
upon
,
by
common
consent
in
Assemblies
,
and
Synods
so
drawne
up
for
all
to
know
them
.
But
if
it
be
objected
that
this
may
hinder
further
light
,
and
an
after
discoverie
.
I
answer
,
when
any
thing
more
shall
come
to
be
found
out
,
this
need
be
no
hinderance
unto
any
light
;
but
by
the
publike
Government
,
and
common
consent
,
upon
good
grounds
may
be
added
:
But
this
your
judgement
about
the
censure
of
Excommunication
I
feare
is
calculated
for
the
Meridian
of
pretended
liberty
of
conscience
.
Now
this
position
of
holding
the
subject
of
Excommunication
,
to
be
onely
such
sins
and
errours
as
are
against
the
parties
knowne
light
,
and
the
common
received
practises
of
Christianity
professed
in
all
Churches
,
and
no
other
to
be
the
subject
of
it
,
tends
much
to
the
tolerating
of
Sects
and
Heresies
,
which
in
this
impure
age
is
by
many
men
,
and
by
too
many
of
the
Church
way
so
studiously
promoted
against
the
nature
of
Reformation
and
true
zeale
.
But
if
one
of
the
great
ends
of
Excommunication
be
to
preserve
others
from
infection
,
and
to
keepe
the
Church
of
God
pure
,
(
as
Divines
teach
;
)
then
thuogh
the
party
offending
shall
pretend
such
sins
or
errours
are
not
against
his
knowne
light
,
neither
contrary
to
the
received
principles
of
Christianity
universally
acknowledged
in
all
the
rest
of
the
Churches
,
yet
Excommunication
ought
to
be
exercised
by
them
who
have
power
in
the
Church
.
And
for
our
direction
in
these
or
whatsoever
else
requisite
to
the
manage
of
them
.
We
had
these
three
principles
more
especially
in
our
eye
,
to
guide
and
steere
our
practise
by
.
1.
First
,
The
supreame
rule
without
us
,
was
the
Primitive
patterne
,
and
example
of
the
Churches
erected
by
the
Apostles
.
Our
consciences
were
possessed
with
that
reverence
and
adoration
of
the
fulnesse
of
the
Scriptures
,
that
there
is
therein
a
compleate
sufficiencie
,
as
to
make
the
man
of
God
perfect
so
also
to
make
the
Churches
of
God
perfect
;
(
meere
circumstances
we
except
,
or
what
rules
the
law
of
nature
doth
in
common
dictate
)
if
the
directions
and
examples
therein
delivered
were
fully
knowne
and
followed
.
And
although
we
cannot
professe
that
sufficiencie
of
knowledge
as
to
be
able
to
lay
forth
all
those
rules
therein
,
which
may
meet
with
all
cases
and
emergencies
,
that
may
or
sometimes
did
fall
out
amongst
us
,
or
that
may
give
satisfaction
unto
all
Queries
possible
to
be
put
unto
us
;
yet
we
found
principles
enough
,
not
only
fundamentall
and
essentiall
to
the
being
of
a
Church
,
but
superstructorie
also
for
the
well-being
of
it
,
and
those
to
us
cleare
and
certain
,
and
such
as
might
well
serve
to
preserve
our
Churches
in
peace
and
from
offence
,
and
would
comfortably
guide
us
to
heaven
in
a
safe
way
:
And
the
observation
of
so
many
of
those
particulars
to
be
laid
forth
in
the
word
,
became
to
us
a
more
certaine
evidence
and
cleare
confirmation
that
there
were
the
like
rules
and
ruled
cases
for
all
occasions
whatsoever
,
if
we
were
able
to
discerne
them
.
And
for
all
such
cases
wherein
we
saw
not
a
cleare
resolution
from
Scripture
,
example
or
direction
,
we
still
professedly
suspended
,
untill
God
should
give
us
further
light
,
not
daring
to
seeke
out
what
was
defective
in
our
light
in
matters
divine
with
human●…
prudence
(
th●…
fatall
errour
to
Reformation
)
lest
by
sowing
any
peece
of
the
old
garment
unto
the
new
,
we
should
make
the
rent
worse
,
we
having
this
promise
of
grace
for
our
encouragement
in
this
,
which
in
our
publike
Assemblies
was
often
for
our
comfort
mentioned
,
that
in
thus
doing
the
will
of
God
we
should
know
more
.
From
the
Narration
of
your
way
and
practises
of
your
Churches
,
you
come
now
to
shew
the
three
great
principles
above
all
others
by
which
you
guided
your selves
in
your
practise
;
which
I
come
now
to
examine
,
and
doubt
not
but
as
you
have
exprest
them
to
discover
to
the
Readers
their
weaknesse
and
defectivenesse
,
and
easily
to
take
off
,
all
the
seeming
strength
of
the
reasons
hinted
in
them
for
your selves
,
and
against
us
.
To
the
first
Principle
,
the
supreame
rule
without
you
,
the
primitive
patterne
and
example
of
the
Churches
erected
by
the
Apostles
(
which
also
is
exprest
by
you
in
the
third
page
)
as
that
sacredpillar
of
fire
to
guide
you
by
in
all
the
positive
part
of
Church
worship
and
Government
.
I
answer
,
why
is
the
old
Testament
forgotten
by
you
,
and
in
both
these
places
,
not
so
much
as
mentioned
.
What
,
is
the
old
Testament
no
patterne
,
nor
example
to
you
in
Church-worship
and
governement
,
nor
is
there
nothing
recorded
there
any
part
of
the
sacred
pillar
of
fire
to
guide
you
by
:
Consider
whether
in
this
,
you
follow
not
too
much
the
example
of
some
Heretiques
and
erroneous
spirits
,
who
will
have
nothing
to
doe
with
the
old
Testament
,
in
the
points
they
hold
:
This
is
the
way
of
the
Anabaptists
,
and
of
the
Antinomians
,
both
of
old
and
at
this
day
,
and
I
am
sorry
such
men
as
you
,
in
such
a
formall
Apologie
and
Narration
of
your
way
(
as
you
hold
out
this
to
be
)
should
so
farre
forget
your selves
,
as
to
countenance
such
persons
so
farre
.
And
I
must
tell
you
,
that
your
search
was
insufficient
and
your
rule
too
short
,
if
you
looked
only
on
the
first
Apostolike
directions
,
patterne
and
examples
of
those
Primitive
Churches
erected
by
the
Apostles
:
For
in
the
old
Testament
there
are
many
rules
,
directions
and
examples
,
as
a
pillar
of
fire
to
guide
the
Churches
now
by
(
as
that
Rom.
15.
4.
showes
)
namely
those
examples
and
rules
of
morall
and
common
equitie
,
else
the
Church
of
God
should
loose
now
many
a
good
ground
,
for
many
practises
,
and
you
and
your
partie
have
been
ill
advised
to
fetch
grounds
out
of
the
old
Testament
for
many
things
you
hold
and
practise
.
There
are
some
things
you
practise
that
you
have
no
proofe
for
at
all
out
of
the
new
Testament
,
either
in
example
or
precept
:
As
for
instance
in
the
point
of
Ordination
by
the
people
without
Officers
you
alleadge
the
8.
Numb
.
20.
but
can
bring
none
out
of
the
new
Testament
,
so
for
the
Church-covenant
you
multiply
places
out
of
the
old
,
as
Ier.
50.
5.
&c.
But
none
out
of
the
new
,
and
so
for
that
power
which
you
allow
Christian
Magistrates
in
the
Church
,
you
fetch
from
the
old
Testament
.
So
in
the
point
of
idolatrie
against
the
naming
the
names
used
by
Idolaters
,
you
bring
all
out
of
the
old
Testament
(
as
Mr
Burroughs
in
his
Exposition
on
Hosea
2.
)
And
without
the
taking
in
the
old
Testament
(
which
you
so
wholly
forget
in
this
your
first
principle
)
you
would
loose
much
strength
in
severall
points
you
hold
and
practise
,
against
some
who
differ
from
you
.
As
in
the
Baptisme
of
Infants
from
the
Covenant
made
with
Abraham
and
his
seed
,
and
the
Circumcision
of
Infants
,
as
in
keeping
the
Christian
Sabbath
from
the
fourth
Commandement
,
as
in
speaking
against
humane
inventions
in
the
worship
of
God
from
the
second
Commandement
,
with
other
particulars
of
the
same
kind
.
Now
if
you
will
use
the
old
Testament
in
some
examples
and
commands
,
as
you
doe
,
(
though
here
you
forget
to
mention
it
,
)
Then
grounds
out
of
the
old
Testament
,
(
in
matters
not
ceremoniall
and
judiciall
proper
to
the
Jewes
policie
,
Nation
and
times
,
)
but
in
things
of
morall
and
common
equitie
will
justifie
other
practises
.
And
how
then
you
can
escape
in
the
way
of
Church
government
,
the
lawfullnesse
of
appeales
from
lower
Judicatories
to
higher
,
and
the
lawfullnesse
of
Formes
of
publike
prayer
composed
and
prescribed
,
with
other
particulars
,
I
see
not
:
But
because
you
foresaw
these
,
and
such
like
,
(
as
that
of
a
Nationall
Church
)
you
here
decline
the
old
Testament
and
speake
only
of
the
New
,
and
but
of
a
part
only
of
that
too
,
namely
that
of
the
Acts
of
the
Apostles
,
and
the
Epistles
,
as
your
words
in
both
pages
,
third
and
ninth
,
intimate
,
The
Churches
erected
by
the
Apostles
,
and
the
first
Apostolike
directions
,
patternes
and
examples
of
the
Primitive
Churches
recorded
in
the
new
Testament
,
which
reaches
no
farther
then
the
Acts
of
the
Apostles
and
the
Epistles
:
But
though
you
doe
not
deale
fairely
in
abridging
the
Scriptures
,
and
making
your
supreme
rule
so
narrow
,
as
the
Acts
and
Epistles
;
and
I
might
justly
stand
upon
it
,
to
make
you
inlarge
your
rule
to
the
books
both
of
Old
and
new
Testament
:
yet
well
knowing
the
Acts
of
Apostles
and
Epistles
will
cast
you
;
I
am
well
contented
,
and
most
ready
at
that
weapon
alone
to
try
it
with
you
,
and
care
not
in
the
present
controversie
of
the
Church-way
,
as
to
let
all
other
Authours
,
so
for
the
old
Testament
,
and
that
part
of
the
New
too
,
the
Gospells
,
to
stand
by
;
And
if
you
can
make
good
out
of
the
Acts
of
the
Apostles
and
the
Epistles
by
any
Apostolike
direction
,
patterne
or
example
of
those
Primitive
Churches
,
directed
by
the
Apostles
,
many
things
you
practise
and
maintaine
,
as
Ordination
of
Ministers
by
the
people
alone
,
as
your
Church-covenant
,
as
a
few
private
Christians
to
gather
and
constitute
a
Church
,
as
persons
to
be
members
of
such
Congregations
where
they
live
constantly
many
miles
distant
from
their
Ministers
and
the
meeting
places
,
with
other
such
,
I
will
yeeld
the
cause
,
and
if
I
make
not
good
from
the
Acts
of
the
Apostles
and
Epistles
,
things
mainly
opposed
by
you
,
but
affirmed
by
us
;
As
that
of
particular
Churches
to
consist
of
more
then
can
meet
in
one
place
to
be
edified
in
all
parts
of
worship
,
with
other
such
,
then
blame
me
:
So
that
I
may
say
of
your
Church-way
,
and
the
questions
between
us
,
(
as
Tertullian
answered
long
since
some
hereticks
,
)
That
if
they
were
to
be
determined
by
the
Scriptures
they
would
not
subsist
;
yeur
consciences
were
possest
with
that
reverence
and
adoration
of
the
fullnesse
of
the
Scriptures
,
that
there
is
therein
a
compleate
sufficiency
,
as
to
make
the
man
of
God
perfect
,
so
also
to
make
the
Churches
of
God
perfect
,
&c.
First
,
I
answer
,
Your
ground
here
alledged
,
doth
not
prove
your
supreame
rule
without
you
,
(
namely
the
Primitive
patterne
and
example
of
the
Churches
erected
by
the
Apostles
)
to
be
compleatly
sufficient
to
make
the
Churches
of
God
perfect
,
because
that
speakes
as
of
the
whole
Scriptures
,
that
there
is
in
them
a
compleat
sufficiencie
and
not
as
of
a
part
,
now
though
the
Scriptures
may
be
and
are
so
full
and
perfect
,
yet
every
part
may
not
:
you
can
in
reason
conceive
that
the
whole
may
be
compleatly
sufficient
to
all
ends
and
uses
for
which
it
was
intended
,
when
a
part
or
parts
may
not
suffice
.
And
that
Scripture
which
you
allude
unto
for
proofe
,
2
Tim.
3.
v.
16
,
17.
speakes
of
the
whole
Scripture
,
and
not
of
a
part
only
,
the
Papists
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
text
,
to
signifie
non
totam
,
sed
omnem
Scripturam
,
and
so
would
give
that
praise
,
not
to
the
whole
body
of
the
Scriptures
,
but
to
particular
parts
of
it
:
Learned
[
a
](A38090-e11660-b)
a
Chamier
.
Panstrat
.
Cathol.
lib.
8.
de
Canone
,
cap.
3.
Chamier
snewes
the
contrary
,
how
that
the
whole
Scripture
is
here
rather
to
be
understood
,
and
he
proves
it
by
a
threefold
argument
,
and
in
this
great
question
between
us
and
the
Papists
,
An
Scriptura
Christianum
perf●…ctum
reddat
,
resolves
the
question
to
be
understood
of
the
whole
canon
in
the
Old
and
new
Testament
:
And
so
doth
[
b
](A38090-e11720-b)
b
Whitak
.
de
Script
.
perfect
.
quae
.
6.
cap.
14.
Dr
Whitakers
,
by
which
you
may
judge
how
unsufficient
and
short
your
first
principle
was
,
being
only
a
part
of
the
Scriptures
,
but
not
the
whole
,
and
you
may
observe
the
fallaciousnesse
of
your
reason
propounded
to
argue
from
the
whole
to
a
part
,
because
the
whole
Scriptures
have
a
compleat
sufficiencie
to
make
the
Churches
of
God
perfect
,
therefore
the
Primitive
patterne
and
example
of
the
Churches
erected
by
the
Apostles
have
too
.
Secondly
,
I
doe
also
adore
the
fullnesse
of
the
Scriptures
,
and
God
forbid
that
I
should
take
from
the
Scriptures
any
thing
God
gives
unto
them
,
or
that
which
in
the
Scripture
is
attributed
unto
it
;
but
we
must
not
give
unto
the
Scriptures
more
then
what
God
intended
them
for
,
or
what
the
Scripture
affirmes
of
it selfe
,
for
that
is
to
be
wise
above
what
is
written
,
and
to
adde
unto
the
word
,
and
may
be
and
hath
been
a
ground
of
dangerous
consequence
in
the
Church
of
God
,
and
to
cleare
it
from
your
own
instances
of
exception
:
(
Meere
circumstances
we
except
,
&c.
)
Now
suppose
some
to
speake
as
you
doe
,
and
to
be
really
acted
also
upon
the
same
ground
of
the
fullnesse
and
sufficiencie
of
the
Scriptures
,
should
yet
affirme
of
the
Scriptures
without
all
exception
of
me
〈◊〉
circumstances
,
and
of
the
rules
which
the
law
of
nature
doth
in
common
dictate
,
and
should
say
nothing
must
be
practised
,
no
not
in
meere
circumstances
,
but
by
some
direction
from
the
word
;
and
as
for
the
rules
the
law
of
nature
doth
in
common
dictate
,
in
them
also
the
Scripture
gives
light
how
to
doe
them
,
and
thereupon
should
speake
as
you
doe
all
along
in
this
Section
;
would
not
this
prove
inconvenient
and
trouble
you
in
your
Churches
;
Nay
suppose
some
should
so
extoll
the
fullnesse
and
sufficiencie
of
the
Scriptures
that
they
should
hold
them
so
perfect
and
sufficient
for
all
Christians
as
to
be
a
perfect
rule
for
all
civill
government
,
and
that
Chrstian
common-wealths
ought
to
be
governed
by
lawes
only
there
recorded
and
by
no
other
(
which
opinion
in
substance
Carolostadius
held
;
That
in
Courts
of
justice
Judges
should
not
proceed
according
to
Melch
,
Adam
.
vit.
Carolost
.
humane
laws
,
but
according
to
the
law
of
Moses
;
and
so
for
Military
practises
should
hold
all
the
way
of
Warre
must
be
founded
upon
the
Scriptures
,
and
thereupon
should
clamour
against
any
other
art
and
way
of
Warre
,
then
what
was
practised
there
.
What
would
you
reply
to
these
men
,
or
what
strength
were
there
in
such
principles
,
would
not
you
answer
them
,
in
what
sense
the
Scriptures
were
perfect
,
and
how
they
must
understand
it
.
Men
have
often
by
giving
more
to
the
most
excellent
creatures
and
things
then
the
Scriptures
allow
,
fallen
into
great
errors
and
mistakes
.
The
Papists
and
Ubiquitaries
speake
highly
of
the
body
of
Christ
,
and
't
is
all
in
the
way
of
magnifying
it
,
and
Schuvenckfeldius
did
boast
himselfe
to
be
the
Assertor
of
the
glory
of
the
flesh
of
Christ
in
Heaven
,
(
which
other
Preachers
neglected
de
Secta
Schuvenck●…ld
.
or
else
opposed
,
)
and
yet
all
these
held
great
errors
about
the
body
,
and
humane
nature
of
Christ
,
under
the
notion
of
advancing
it
.
So
in
the
present
controversie
,
by
giving
to
the
Scriptures
that
which
God
hath
not
given
to
them
,
both
is
,
and
may
be
a
ground
of
error
.
And
therefore
I
referre
you
for
the
true
sense
of
that
question
concerning
the
fullnesse
and
sufficiencie
of
the
Scriptures
to
make
the
Churches
of
God
perfect
,
unto
the
answers
our
Protestant
Divines
give
the
Papists
in
that
controversie
about
the
perfection
of
the
Scriptures
.
(
And
by
the
way
,
let
me
commend
to
you
,
and
all
the
Ministers
of
the
Church-way
,
to
study
our
Protestant
writers
,
as
Whitakers
,
Chamier
,
&c.
against
the
Papists
upon
the
Church
,
and
of
the
notes
of
the
visible
Church
,
upon
the
controversie
concerning
the
Scriptures
,
the
authority
of
Councels
and
Synods
;
and
you
shall
find
satisfaction
to
most
of
the
materiall
grounds
which
have
misled
you
in
your
Church-way
.
)
In
which
answers
you
shall
find
,
that
the
perfection
and
sufficiencie
of
the
Scripture
is
principally
meant
in
matters
of
doctrine
,
and
in
points
necessary
to
salvation
:
And
for
policie
and
externall
order
wherein
the
Scriptures
doe
reach
to
them
,
it
is
to
be
understood
of
the
Essentials
,
Substantials
and
Fundamentals
of
Government
and
Discipline
,
and
not
of
the
accidentals
,
accessaries
and
circumstantials
,
as
I
could
abundantly
out
of
Calvin
,
Beza
,
Zanchius
,
Iunius
,
Daneus
shew
you
:
But
I
intend
a
whole
Tractate
upon
that
question
of
the
Scriptures
,
how
farre
they
are
a
rule
for
all
matters
of
externall
government
and
order
in
the
visible
Church
,
with
an
answer
to
this
objection
particularly
,
and
will
not
enlarge
further
,
saving
only
that
I
will
adde
the
resolution
of
this
question
and
case
out
of
Whitaker
,
Chamier
and
Cameron
,
who
are
full
and
cleare
,
that
't
is
not
against
the
perfection
and
sufficiencie
of
the
Scriptures
,
that
all
matter
of
externall
order
and
policie
are
not
laid
down
in
the
word
:
Learned
Chamier
shewes
the
judgement
of
the
Churches
of
France
,
Holland
,
nay
he
shews
,
't
is
the
perpetuall
opinion
of
all
the
Protestants
,
and
he
adds
,
Yea
truly
to
speake
(
as
the
matter
is
:
)
The
Church
cannot
be
altogether
without
unwritten
traditions
,
and
he
instances
in
certain
Rites
according
to
places
,
times
,
and
persons
,
changeable
and
various
:
So
Cameron
,
For
since
the
Scripture
hath
been
ordained
of
God
to
make
one
wise
unto
salvation
,
and
perfect
unto
every
good
work
,
it
must
without
doubt
containe
all
doctrine
necessary
to
salvation
,
otherwise
it
could
not
attaine
its
end
:
Let
us
then
adore
(
as
Tertullian
speakes
)
the
fulnesse
of
the
Scriptures
,
and
let
us
not
heare
(
as
Athanasius
speaketh
)
neither
receive
any
thing
besides
or
above
them
in
that
which
concernes
the
doctrine
of
faith
.
For
touching
the
policie
and
ceremonies
used
in
the
Church
;
it
is
another
matter
,
we
avouch
that
the
Fathers
did
not
thinke
,
themselves
bound
to
give
an
account
of
them
by
the
Scripture
.
So
Dr
Whitakers
speaks
also
the
same
in
that
question
and
controversie
of
the
perfection
of
the
Scriptures
against
humane
traditions
.
Catholici
in
hoc
toto
negotio
distinguendum
putant
inter
r●…s
quae
traduntur
in
Ecclesia
&
rationem
earum
tradendarum
:
&
Imo
vero
ut
fateamur
quod
res
est
,
omnino
non
potest
Ecclesia
carere
Traditionibus
non
scrip●…is
;
sive
intelligas
quotidianam
tradendae
de
Canone
.
l.
8.
c.
2.
Sect.
20.
fid●…libus
ojus
veritatis
,
quae
non
aliunde
hauritur
quam
è
libris
sacris
rationem
:
sive
ritus
quosdampro
locis
,
temp●…ribus
,
&
pers●…nis
varios
:
aptos
tamen
exercendae
pietati
,
charitatique
conservandae
:
qui
etsi
non
extent
in
canone
totidem
literis
,
tamen
a
nemine
contemni
debent
,
eo
ipso
quod
ab
Ecclesia
,
id
est
pastoribus
instituti
sunt
:
dum
tamen
nihil
officiant
aut
sinceritati
doctrinae
aut
libertati
conscientiae
:
cui
propriè
leges
prescribit
,
non
nisi
Deus
.
Non
dicimus
,
omnes
liberas
ceremonias
esse
nominatim
in
Scripturis
traditas
,
ut
quemadmodum
se
gerere
debeant
homines
Deinde
fatemur
Apostolos
in
singulis
Ecclesiis
ritus
aliquos
atque
consuetudines
ordinis
&
decoris
causa
sanxisse
,
non
autem
de
Script
.
perfect
.
quaest.
6.
c.
6.
Status
quaestionis
proponitur
.
6
Article
of
the
sufficiencie
of
the
Scriptures
for
salvation
.
Vide
39
Articles
of
Relig.
of
Ch.
of
Engl.
scripsisse
;
quia
hi
ritus
non
fuerunt
perpetui
futuri
,
sed
liberi
,
qui
pro
commodo
&
temporum
ratione
mu●…ri
possunt
.
Praescriptos
autem
ab
illis
esse
ejusmodi
ritus
aliquos
ad
honestam
Ecclesiae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accommodatos
,
pater
ex
1
Cor.
11.
&
14.
cap.
Tantum
generalis
regula
habetur
in
Scripturis
,
omnes
istosritus
ad
adificationem
ac
decorum
esse
dirigendos
;
sed
ipsi
particulares
ritus
non
proponuntur
.
At
dicimus
omnia
,
quae
necessaria
sunt
,
sive
ad
fidem
sive
ad
vitam
spectent
,
apertè
&
abundè
in
Scripturis
explicari
.
Now
as
for
the
exception
made
by
you
of
this
rule
of
meere
circumstances
,
and
the
rules
of
the
law
of
nature
,
where
what
you
affirme
,
seems
to
amount
to
this
,
that
you
practised
all
the
examples
of
the
Primitive
Churches
erected
by
the
Apostles
,
(
excepting
those
.
)
Suffer
me
to
aske
you
these
few
questions
upon
your
exceptions
made
of
this
first
rule
.
First
,
What
you
meane
by
meere
circumstances
,
and
what
by
the
rules
the
law
of
nature
doth
in
common
dictate
?
because
the
Reader
may
be
much
deceived
in
these
generall
and
doubtfull
expressions
:
you
should
have
done
well
to
have
particularized
what
you
judge
circumstances
,
and
what
meere
circumstances
,
and
what
be
the
rules
the
law
of
nature
doth
in
common
dictate
,
as
also
have
laid
downe
before
the
Reader
,
how
you
in
your
Church-way
keepe
unto
these
;
and
I
aske
the
rather
,
because
I
find
a
Sermon
of
Mr
Bridge
,
(
one
of
the
Authors
of
this
Apologie
)
preacht
before
the
House
of
Commons
not
Secondly
,
Whether
you
doe
practise
and
observe
your
own
rule
here
given
with
the
exceptions
made
by
you
?
or
whether
you
doe
not
much
depart
from
it
in
your
Church-way
,
not
yeelding
to
meere
circumstances
nor
the
rules
the
law
of
nature
doth
in
common
dictate
?
as
for
instance
,
receiving
the
Lords
Supper
at
night
,
contrary
to
the
practise
of
the
reformed
Churches
,
standing
upon
that
circumstance
of
time
;
denying
appeales
from
the
particular
Congregations
,
whereas
appeales
are
a
rule
the
law
of
nature
doth
in
common
dictate
.
Thirdly
,
I
demand
of
you
,
how
you
could
so
nakedly
propound
the
Apostolicall
directions
,
patternes
and
examples
of
the
Primitive
Churches
to
walke
by
,
(
excepting
meere
circumstances
and
the
rules
of
the
law
of
nature
,
)
and
not
except
withall
extraordinary
and
miraculous
,
personall
and
particular
,
occasionall
and
accidentall
,
temporary
and
locall
patterns
and
examples
.
I
owne
the
Scripture
for
the
rule
,
rightly
understanding
it
,
and
in
matters
of
Discipline
and
Church-order
professe
to
walke
by
it
,
desiring
to
be
tied
to
the
Scripture
patterns
,
particularly
to
the
patterns
of
examples
and
precepts
recorded
in
the
new
Testament
,
(
provided
this
be
understood
in
essentials
and
fundamentals
of
order
,
in
matters
of
perpetuall
use
,
and
of
a
common
reason
to
all
times
and
places
;
)
only
I
adde
that
in
some
things
,
where
in
matter
of
order
and
externall
government
there
may
be
no
such
cleare
directions
either
by
precept
or
example
,
there
generall
rules
of
the
word
,
with
deductions
out
of
Scripture
examples
,
and
from
precepts
by
way
of
Analogie
,
with
rules
of
common
prudence
be
taken
in
too
.
Now
the
interpretation
of
this
rule
(
as
I
have
laid
it
downe
)
being
rejected
,
and
the
rule
simply
taken
up
without
such
limitations
,
will
produce
a
wilde
and
strange
discipline
and
Church-order
,
to
practise
all
things
recorded
in
the
Acts
of
the
Apostles
and
Epistles
,
without
distinction
and
difference
of
those
times
,
persons
,
places
,
and
ours
:
and
on
the
other
hand
to
practise
nothing
but
what
hath
a
cleare
example
,
or
precept
is
strange
too
,
and
in
so
doing
,
reasonable
men
cannot
become
a
Church
society
,
nor
exercise
Church
communion
.
And
however
in
matters
of
externall
government
and
administration
of
holy
things
in
the
visible
Church
some
pretend
to
this
,
to
practise
whatever
they
find
recorded
in
the
Scriptures
,
and
to
practise
nothing
whatsoever
they
find
not
there
,
yet
none
of
the
Independents
,
no
not
the
highest
forme
of
them
,
the
Anabaptists
,
nor
the
highest
sort
of
Anabaptists
(
who
were
called
Apostolici
from
their
pretending
to
imitate
the
Apostles
in
all
things
)
ever
yet
have
or
doe
practise
all
patternes
and
examples
recorded
in
the
new
Testament
,
or
are
contented
with
them
alone
,
but
practise
somewhat
over
and
above
not
particularly
recorded
in
Scripture
.
I
could
lay
downe
a
catalogue
of
many
particulars
specified
in
the
Acts
of
the
Apostles
and
Epistles
,
not
practised
in
your
Churches
,
nor
in
any
Churches
of
the
independent
way
,
as
also
of
many
things
practised
by
you
(
which
we
never
read
of
in
the
Scriptures
,
)
so
that
all
the
Independents
are
in
many
things
according
to
the
first
patterne
both
defective
and
excessive
.
But
I
referre
the
full
handling
of
this
to
a
Tractate
I
intend
concerning
the
Scriptures
,
How
farre
the
Scriptures
are
a
rule
for
all
matters
of
Church
government
and
order
in
the
visible
Church
;
I
adde
only
one
thing
for
the
Readers
sake
,
that
they
be
carefull
to
understand
this
first
principle
of
yours
,
not
so
nakedly
as
you
lay
it
downe
in
page
8
,
9
,
10
,
11.
because
it
hath
been
,
is
,
and
may
be
a
rock
to
split
many
on
,
and
an
Ignis
fatuus
to
lead
many
into
waters
,
instead
of
a
sacred
pillar
of
fire
to
guide
to
Heaven
in
a
safe
way
.
This
foolish
imitation
of
the
Apostles
in
all
things
in
matters
of
externall
order
,
hath
been
and
is
the
great
foundation
of
evils
on
all
hands
,
both
in
many
practises
and
points
of
Popery
,
and
amongst
the
Anabaptists
,
(
as
I
could
demonstrate
in
particulars
.
)
Learned
[
a
](A38090-e12530-b)
a
Danaei
Comment
in
1
Tim.
5.
v.
13.
&
v.
17.
Cum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quadam
homines
omnia
quae
Apostolorum
temporibus
observata
suerant
sibi
putarent
imitanda
,
neque
locorum
,
neque
temporum
,
neque
rerum
diss●…nilium
rationem
baberent
,
e●…am
&
ipsi
suas
Dioconissas
retinere
praec●…è
voluerunt
.
Sed
cum
posterioribus
temporibus
,
&c.
Et
certe
●…is
impudentes
sunt
Catabaptistae
qui
Pauli
facti
&
exempli
praetex●…
omnes
verbi
Dei
ministros
ad
manualia
o●…era
cogendos
esse
contendunt
,
ut
victum
comparent
.
Danaeus
in
his
Commentaries
upon
1.
Tim.
cap.
5.
speakes
of
it
.
[
b
](A38090-e12600-b)
b
Apostolici
inter
Anabaptist
as
cognominati
sunt
,
quia
Apostolos
aemulari
in
omnibus
decreverunt
.
Hi
nudam
Scripturae
literam
tenere
se
jactabant
.
Absque
ba●…ulo
,
calceis
,
pera
,
pecunia
hinc
inde
vigabantur
,
juxta
Christi
verba
.
Ascende●…ant
in
tecta
domorum
,
ex
quibus
habebant
conciones
,
quia
Christus
dixisset
,
quae
in
aurem
accepist
is
;
annunciate
in
t●…ctis
.
Pedes
sibi
invicem
lavabant
;
cum
puer
is
rep●…erascebant
,
hoc
est
pueriliter
se
gerebant
;
uxores
,
liberos
,
domu●…
,
opificia
deserebant
,
quia
Christus
dixisset
:
nisi
quis
reliquerit
do●…um
,
uxorem
,
&c.
propter
me
,
non
potest
esse
meus
discipulus
,
Schlu●…leb
,
de
Secta
Anabaptist
.
Schlusselburgius
writes
also
,
that
there
is
a
sort
of
Anabaptists
cal'd
Apostolici
,
so
named
because
they
professed
to
imitate
the
Apostles
in
all
things
,
they
washed
one
anothers
feet
,
they
held
all
things
ought
to
be
common
,
they
travailed
up
and
downe
without
staffe
,
shooes
,
cloake
,
money
,
because
of
Christs
words
,
they
went
up
to
the
tops
of
houses
to
preach
,
because
Christ
had
said
,
what
you
have
heard
in
the
eare
,
preach
upon
the
house
top
.
Now
how
farre
the
want
of
these
limitations
and
distinctions
in
this
your
first
rule
hath
led
some
of
you
into
errors
and
strange
practises
and
may
leade
you
further
,
as
into
annoynting
the
sick
with
oyle
,
baptising
in
rivers
,
&c.
I
leave
you
to
consider
of
.
But
yet
this
first
and
great
principle
upon
which
you
went
and
reared
up
your
new
Church
way
,
how
difficult
and
abstruse
a
rule
,
and
how
doubtfull
a
ground-worke
doe
you
make
it
,
before
you
passe
from
it
,
by
making
that
supposition
upon
it
,
If
the
directions
and
examples
therein
delivered
were
fully
knowne
and
followed
.
And
that
you
cannot
professe
that
sufficiency
of
knowledge
as
to
be
able
to
lay
forth
all
those
rules
,
&c.
Now
then
brethren
consider
with
your selves
according
to
your
owne
grant
,
how
for
all
this
principle
of
the
Primitive
patterne
to
guide
you
by
,
yet
it
being
so
hard
to
know
and
find
out
the
way
,
and
you
not
having
that
sufficiencie
of
knowledge
to
lay
forth
the
rules
,
how
easily
might
you
be
out
of
the
way
then
for
all
this
principle
,
and
how
can
we
indeed
thinke
otherwise
of
you
,
being
a
few
men
and
going
by
your selves
:
So
that
supposing
the
Apostolicall
directions
and
Primitive
examples
of
the
Churches
(
not
excluding
the
Old
Testament
and
Gospels
)
to
be
the
only
rule
of
the
outward
administration
and
government
of
the
visible
Church
,
and
granting
these
were
more
especially
in
your
eye
to
guide
and
steere
your
practise
by
,
(
considering
by
your
own
confession
there
is
so
much
difficulty
to
make
these
out
,
and
to
lay
downe
what
is
a
binding
and
standing
direction
,
and
what
not
,
what
is
meerly
circumstantiall
and
what
not
,
and
how
to
apply
many
things
which
fall
out
to
such
rules
and
such
examples
recorded
;
)
Yet
wee
may
see
,
how
unsafe
and
dangerous
it
was
for
you
,
and
for
a
few
persons
to
set
up
Churches
and
Church-government
,
and
we
may
hence
learne
,
what
great
use
and
need
there
is
of
Synods
and
Assemblies
to
draw
out
Church-government
and
discipline
,
and
still
in
all
difficult
cases
to
meet
for
the
debating
and
determining
of
things
.
And
by
the
way
let
me
admonish
many
of
your
followers
of
their
boldnesse
and
rashnesle
of
determining
in
matters
of
Church-government
,
and
order
,
holding
all
things
about
discipline
and
Church-government
to
be
so
manifestly
and
clearely
laid
downe
in
the
Scriptures
,
as
the
light
of
the
Sunne
,
and
thereupon
censuring
many
for
not
holding
with
them
,
imputing
it
to
their
want
of
self-deniall
and
spirituall
knowledge
:
By
this
they
may
see
their
great
Leaders
judge
otherwise
,
who
speaking
upon
the
Scriptures
being
a
compleate
rule
to
make
the
Churches
perfect
,
put
in
a
caution
,
and
declare
,
They
cannot
professe
that
sufficiencie
of
knowledge
,
as
to
be
able
to
lay
forth
all
those
rules
therein
,
which
may
meet
with
all
cases
and
emergencies
that
may
or
sometimes
did
fall
out
amongst
them
.
Now
if
the
Apologists
,
men
so
able
cannot
professe
that
sufficiencie
of
knowledge
,
&c.
who
yet
according
to
their
owne
Narration
tell
us
,
how
they
saw
the
darke
part
before
many
others
,
and
how
they
had
all
that
light
of
the
Non-conformists
,
Reformed-churches
,
New-England
,
&c.
What
shall
we
thinke
of
a
few
private
illiterate
Christians
setting
up
of
Churches
,
and
framing
a
government
,
will
this
assure
them
(
though
the
Scriptures
be
a
perfect
rule
for
Church-government
,
and
this
is
the
supreme
rule
they
goe
by
)
that
therefore
they
are
in
the
right
,
certainly
the
great
difficultie
in
knowing
and
finding
out
the
directions
and
examples
,
and
in
applying
them
aright
,
and
their
weake
knowledge
will
give
ground
sufficient
to
all
reasonable
men
to
suspect
the
contrary
.
And
for
your selves
Brethren
,
the
Reader
hath
greater
reason
to
judge
from
what
you
here
grant
about
the
difficultie
of
the
Scriptures
in
the
Church-way
,
and
your
insufficiencie
and
ignorance
in
many
cases
and
to
many
queries
,
that
you
might
be
out
of
the
way
,
then
from
the
sufficiency
of
the
Scriptures
to
make
Churches
perfect
,
and
your
making
the
Scriptures
your
supreame
rule
,
that
you
only
should
be
in
the
right
;
and
withall
taking-in
this
,
that
the
Reformed
Churches
you
depart
from
,
(
and
all
along
reflect
upon
in
this
Apologeticall
Narration
,
)
holding
the
Scriptures
(
in
a
true
sense
)
to
have
a
perfection
for
Church-government
,
and
setting
them
up
as
the
supreame
rule
to
eye
continually
,
and
having
the
great
advantage
of
you
knowing
the
directions
and
examples
in
Scripture
better
then
you
by
reason
of
their
great
learning
,
numbers
,
long
studying
these
points
,
all
you
speake
here
of
this
principle
as
a
ground
to
take
men
with
and
possesse
the
Readers
of
the
truthof
your
way
rather
then
theirs
,
hath
no
strength
in
it
,
but
the
scale
of
sufficiencie
of
knowledg
and
ability
of
finding
out
the
rules
and
applying
,
being
heavier
on
the
Reformed
Churches
side
,
and
the
other
scale
of
making
the
Scriptures
the
rule
,
equall
to
yours
also
;
you
must
needs
be
found
light
compared
with
them
.
But
after
your
supposition
of
the
great
difficulty
of
understanding
this
rule
,
and
profession
of
the
non-sufficiencie
of
your
knowledge
,
by
which
you
weaken
so
much
what
you
would
gaine
by
the
narration
of
setting
up
this
first
principle
,
as
the
supreame
rule
without
you
,
yet
,
before
you
leave
it
,
in
the
following
words
you
seeme
to
affirme
it
,
Indeed
interfeering
and
hovering
about
,
not
knowing
well
where
to
light
and
to
settle
between
the
perfection
and
sufficiencie
of
the
Scriptures
to
all
Church
matters
,
and
the
difficultie
of
finding
out
the
rules
and
directions
(
As
the
precedent
words
and
subsequent
put
together
doe
shew
)
For
you
found
principles
enough
not
only
fundamentall
and
essentiall
,
but
superstructorie
also
,
and
those
to
you
cleare
and
certaine
,
and
such
as
might
well
serve
,
&c.
Now
let
the
Reader
judge
,
if
these
words
doe
not
not
declare
a
sufficiencie
of
your
knowledge
without
either
Ifs
or
Ands
:
But
you
must
pardon
me
,
if
I
doe
not
beleeve
,
you
found
principles
enough
superstructorie
and
that
upon
these
two
following
grounds
.
1.
Had
you
found
principles
enough
superstructorie
for
the
wel-being
of
your
Churches
,
and
those
cleare
and
certaine
,
and
such
as
might
well
serve
to
preserve
your
Churches
in
peace
and
from
offence
,
and
would
comfortably
guide
you
to
heaven
in
a
safe
way
.
How
came
it
to
passe
that
you
made
no
better
a
use
of
them
,
for
the
well-being
of
your
Churches
to
have
preserved
them
in
peace
and
from
offence
,
but
that
in
so
short
a
time
so
many
offences
and
differences
should
fall
out
,
and
you
go
so
uncomfortably
to
heaven
,
doubting
whether
you
were
in
the
right
way
for
Church-government
and
order
.
2.
If
you
had
found
out
principles
enough
superstructorie
,
why
did
you
not
name
them
,
at
least
some
of
them
?
you
might
have
done
well
to
have
given
the
Reader
a
taste
of
them
,
it
would
have
given
good
content
,
especially
in
such
a
Narration
:
I
am
of
opinion
both
upon
your
totall
silence
and
upon
some
search
into
these
points
,
that
besides
the
fundamentall
and
essentiall
principles
to
the
being
of
a
visible
Ministeriall
Church
you
found
not
many
superstructories
laid
downe
particularly
in
the
Primitive
Churches
either
in
practise
or
precept
(
namely
ordinary
,
perpetuall
,
&c.
)
And
I
doe
desire
you
(
setting
aside
Fundamentall
essentiall
and
substantiall
principles
)
that
for
the
superstructories
upon
them
,
and
your
deductions
,
you
would
give
me
proofes
from
the
Scripture
for
many
of
your
practises
(
setting
aside
generall
rules
of
the
word
and
common
rules
of
reason
and
prudence
.
)
And
whereas
you
make
the
observation
of
so
many
of
those
particulars
laid
forth
in
the
word
,
to
become
a
more
certain
evidence
and
cleare
confirmation
that
there
were
the
like
rules
and
ruled
cases
for
all
occasions
whatsoever
,
if
you
were
able
to
discerne
them
.
Had
you
exprest
any
of
those
particulars
,
the
Reader
might
have
gained
somewhat
,
and
I
could
have
better
told
from
your
instances
,
what
to
have
answered
you
;
and
might
have
shewne
you
the
dissimilitude
,
how
they
might
not
have
inferr'd
the
rest
;
but
here
,
as
in
other
passages
of
your
booke
,
you
find
it
safest
to
be
in
the
clouds
,
and
to
lie
hid
in
generals
.
But
grant
it
for
once
you
observed
many
particulars
.
It
followes
not
therefore
from
many
to
all
.
But
this
is
a
point
and
principle
wherein
weake
arguments
will
become
certain
evidence
and
cleare
confirmation
to
you
.
But
let
me
hint
only
some
things
to
you
now
(
because
this
discourse
is
but
the
answer
of
a
Narration
,
not
of
all
arguments
that
may
be
brought
)
you
are
mistaken
both
in
your
Observation
and
your
cleare
confirmation
of
what
followes
,
for
you
shall
find
that
in
the
superstructories
of
the
government
of
the
Church
,
there
are
but
few
particulars
laid
downe
in
the
patterne
and
example
of
the
Primitive
Churches
,
and
those
primitive
practises
are
not
such
a
rule
given
by
God
in
matters
of
that
nature
,
as
that
all
things
then
practised
must
be
so
in
all
after
times
,
or
that
nothing
afterwards
might
be
practised
,
but
what
is
found
there
.
For
,
besides
meere
circumstances
,
and
the
rules
of
the
law
of
nature
,
there
are
in
severall
Churches
,
other
things
tending
to
the
better
edification
of
those
Churches
,
to
comelinesse
,
decencie
,
outward
reverence
,
order
,
peace
,
(
grounded
upon
generall
rules
of
the
word
)
which
in
other
Churches
are
not
so
,
by
reason
of
the
different
customes
of
such
countries
,
and
the
diversities
of
times
and
places
wherein
they
were
.
(
For
that
is
comelinesse
and
reverence
in
one
country
,
which
is
not
in
another
.
)
So
that
my
observation
of
so
few
particular
superstructories
recorded
in
the
Primitive
Churches
,
namely
of
common
,
ordinary
,
perpetuall
order
,
with
the
different
practises
in
the
severall
Churches
,
recorded
in
the
new
Testament
,
and
sometimes
in
the
same
Church
,
in
many
things
of
the
outward
administration
of
externall
order
are
sound
proofes
to
me
,
there
are
not
rules
nor
ruled
cases
for
many
superstructories
in
externall
Government
.
And
as
to
that
clause
which
followes
next
in
this
Section
,
for
all
such
cases
wherein
you
saw
not
a
cleare
resolution
from
Scripture
,
example
or
direction
,
you
still
professedly
suspended
,
untill
God
should
give
you
further
light
,
not
daring
to
eeke
out
what
was
defective
in
your
light
in
matters
divine
with
humane
prudence
,
&c.
For
answer
,
I
must
tell
you
,
you
either
saw
that
in
the
Scripture
,
that
we
cannot
see
by
all
search
,
or
else
you
practised
many
things
that
have
no
cleare
resolution
from
Scripture
,
neither
in
example
or
direction
,
and
pray
in
your
Reply
to
this
answer
,
shew
me
what
cleare
Resolution
you
saw
from
Scripture
for
your
Church-covenant
.
If
it
be
so
cleare
shew
it
us
.
What
▪
came
the
word
of
God
out
from
you
,
or
came
it
to
you
only
,
hath
God
given
us
eyes
to
see
and
know
the
mysteries
of
his
kingdome
,
to
see
such
things
as
no
glorious
hypocrite
in
the
highest
forme
can
see
,
and
can
we
not
see
what
is
common
to
hypocrites
as
well
as
Tho:
Goodwins
answer
to
a
letter
with
a
Qu●…re
concerning
the
Church-covenant
.
Confident
we
are
(
is
considence
it selfe
can
make
us
)
that
there
is
no
commandement
given
to
the
Churches
for
exacting
any
such
covenant
of
those
that
are
to
be
admitted
into
Church-fellowship
with
them
.
Quere
concerning
the
Church-covenant
.
to
true
Saints
:
Certainly
had
Mr
Goodwin
had
such
cleare
resolution
from
Scripture
for
the
Church-covenant
,
he
would
never
have
returned
such
an
answer
after
so
long
a
time
of
receiving
Mr
Iohn
Goodwins
letter
,
written
with
such
Giant-like
confidence
against
the
Church-covenant
,
as
to
desire
after
many
weeks
,
longer
day
to
give
satisfaction
,
in
regard
Church-covenant
lay
so
deepe
and
remote
amongst
the
fundamentals
of
Church-fellowship
,
which
debt
I
beleeve
was
never
yet
paid
to
this
day
.
I
should
be
loath
for
my
part
in
any
thing
I
practise
or
hold
to
have
a
cleare
resolution
from
Scripture
,
to
put
off
my
Brother
for
proofe
of
it
till
to
morrow
.
Give
me
an
Apostolicall
example
or
rule
(
if
you
can
)
where
ever
the
people
alone
made
Ministers
;
why
did
you
not
here
suspend
,
how
durst
you
be
made
Ministers
in
this
way
by
the
people
alone
,
and
either
be
Ministers
without
Imposition
of
hands
at
all
,
or
if
any
Imposition
,
not
by
the
laying-on
of
the
hands
of
the
Presbyterie
,
but
the
hands
of
the
people
,
both
which
are
not
onely
without
any
example
of
Scripture
,
but
against
the
Primitive
patterne
and
example
.
Give
me
a
Primitive
patterne
wherein
baptized
persons
professing
the
faith
of
Christ
,
and
walking
so
,
may
not
be
admitted
to
Fellowship
and
communion
in
the
Lords
Supper
,
without
professing
their
membership
of
some
particular
Congregation
.
Give
me
a
word
,
either
of
precept
or
example
,
where
ever
the
lay-Elders
did
examine
persons
professing
the
faith
,
whether
they
were
fit
for
Church-fellowship
,
and
thereupon
did
propound
their
names
in
the
Congregation
,
with
many
such
particulars
;
so
that
you
have
dared
to
eeke
out
divine
matters
with
your
owne
inventions
,
not
indeed
with
humane
Prudence
,
but
against
humane
Prudence
and
reason
(
as
that
instance
in
the
way
of
your
making
Ministers
by
the
people
clearely
shewes
:
)
And
I
desire
that
you
and
others
would
consider
what
I
say
upon
this
occasion
,
that
this
is
so
preposterous
and
irrationall
a
rule
,
that
had
you
indeed
,
or
should
others
observe
it
,
to
practise
nothing
in
matter
of
externall
order
,
unlesse
you
have
a
cleare
resolution
from
Scripture
in
an
example
or
direction
,
you
had
never
met
together
in
a
Church-way
,
nor
can
any
society
or
company
of
men
meet
to
those
ends
of
constituting
a
Church
and
Government
and
walking
in
the
practise
of
it
,
but
that
some
things
must
be
done
not
particularly
mentioned
in
the
Scriptures
.
As
for
your
calling
humane
prudence
,
the
fatall
errour
to
Reformation
,
I
judge
that
the
want
of
it
in
Reformation
hath
still
proved
fatall
,
as
amongst
the
Anabaptists
,
Brownists
,
and
in
New-England
also
,
till
humane
prudence
eeked
out
what
was
defective
in
the
way
of
their
gathering
Churches
at
the
first
,
and
till
humane
prudence
punished
by
banishment
and
imprisonment
(
under
the
name
of
disturbers
of
the
civill
peace
)
many
members
of
their
Churches
for
Familisme
,
Anabaptisme
,
&c.
without
which
courses
,
and
others
or
the
like
kinde
,
their
Churches
and
Common-wealth
had
beene
long
ago●…
ruined
.
And
I
much
wonder
you
stile
humane
prudence
,
the
fatall
errour
to
Reformation
,
and
make
Reformation
of
the
Church
and
humane
prudence
so
opposite
,
especially
you
your selves
knowing
and
expressing
in
the
28th
page
of
your
Apologie
,
the
calling
of
this
Assembly
of
Divines
,
The
way
of
God
wisely
assumed
by
the
prudence
of
the
State
.
I
suppose
you
call
it
not
the
way
of
God
,
as
holding
there
is
a
cleare
resolution
from
Scripture
in
any
Apostolicall
primitive
patterne
of
the
Churches
erected
by
the
Apostles
of
an
A●…embly
so
chosen
by
the
Magistrates
to
draw
up
a
gov●…ment
and
direction
in
worship
for
so
many
Ch●…s
,
(
many
of
which
Church●…
have
not
so
much
as
any
one
of
their
members
there
)
but
onely
,
a
way
of
God
according
to
generall
rules
and
Prudence
,
and
so
,
wisely
assumed
by
the
Parliament
,
and
yet
I
hope
you
and
your
party
will
not
afterwards
,
if
the
Assembly
should
determine
against
Independencie
,
stile
that
the
fatall
errour
to
Reformation
.
But
how
ever
we
gaine
thus
much
from
your
being
members
of
the
Assembly
,
voting
in
it
,
and
calling
your selves
by
that
name
,
Members
of
the
Assembly
of
Divines
,
namely
a
cleare
answer
,
(
that
humane
prudence
is
not
alwayes
a
fatall
errour
to
Reformation
,
and
,
that
a
man
needs
not
alwaies
suspend
his
practise
,
though
he
have
not
a
cleare
resolution
of
example
or
direction
from
the
Primitive
Churches
(
witnesse
the
acceptance
of
your
being
chosen
to
the
Assembly
.
)
As
to
that
Metaphoricall
expression
of
yours
,
the
ground
of
your
judging
humane
prudence
so
fatall
to
Reformation
,
Least
by
sowing
any
peece
of
the
old
garment
to
the
new
,
you
should
make
the
rent
worse
.
I
answer
,
if
that
be
not
understood
aright
and
soberly
,
it
hath
been
and
will
be
the
ground
of
great
deformation
in
the
Church
,
and
of
running
into
errours
on
the
right
hand
:
Thus
the
Anabaptists
,
least
they
should
sow
any
peece
of
the
old
garment
unto
the
new
,
renounce
their
Baptisme
,
and
the
Brownists
will
have
the
materiall
Churches
pull'd
downe
,
and
our
Ministers
and
Congregations
quite
made
null
,
and
all
our
Ministers
and
Congregations
newly
ordained
and
constituted
.
The
ground
of
which
mistakes
ariseth
from
not
considering
the
difference
between
the
gathering
and
planting
a
Church
out
of
Iudaisme
and
Heathenisme
,
and
the
purging
and
building
up
a
Church
corrupted
and
fallen
.
As
for
that
promise
of
encouragement
made
to
such
a
suspension
(
which
you
say
)
in
your
publike
Assemblies
was
for
your
comfort
often
mentioned
,
you
should
have
done
well
to
have
quoted
the
text
,
and
then
I
might
have
examined
the
place
,
whether
there
had
been
a
foundation
for
any
such
promise
to
a
few
persons
in
a
particular
Congregation
,
withdrawing
from
the
fellowship
of
other
Churches
,
and
forbearing
all
things
in
matter
of
externall
order
(
though
agreed
upon
by
other
Churches
)
without
a
cleare
resolution
from
Scripture
example
,
or
direction
,
that
in
so
doing
they
should
know
more
in
the
matter
of
order
and
government
.
A
second
Principle
we
carried
along
with
us
in
all
our
resolutions
,
was
,
not
to
make
our
present
judgement
and
practise
a
binding
law
unto
our selves
for
the
future
,
which
we
in
like
manner
made
continuall
profession
of
upon
all
occasions
.
We
had
too
great
an
instance
of
our
own
frailty
in
the
former
way
of
our
conformity
;
and
therefore
in
a
jealousie
of
our selves
,
we
kept
this
reserve
,
(
which
we
made
open
and
constant
professions
of
)
to
alter
and
retract
(
though
not
lightly
)
what
ever
should
be
discovered
to
be
taken
up
out
of
a
mis-understanding
of
the
rule
:
Which
principle
we
wish
were
(
next
to
that
most
supreame
,
namely
,
to
be
in
all
things
guided
by
the
perfect
will
of
God
)
enacted
as
the
most
sacred
law
of
all
other
,
in
the
midst
of
all
other
laws
and
Canons
Ecclesiasticall
in
Christian
States
and
Churches
throughout
the
world
.
This
is
a
dangerous
principle
to
goe
by
in
the
Church
of
God
,
excellent
for
unstable
men
,
and
wanton
wits
fitted
for
libertins
,
and
running
heads
that
love
no
fixed
nor
setled
government
,
and
serves
well
to
the
humour
of
a
few
particular
persons
,
but
pernitious
and
sad
for
Nationall
Churches
and
Kingdomes
,
a
reserve
indeed
and
a
good
back
doore
to
go
out
at
from
Brownisme
to
Anabaptisme
,
and
from
Anabaptisme
to
Sebaptisme
,
and
from
thence
to
Famialisme
and
Socinianisme
;
It
is
a
ready
prepared
way
for
those
that
would
draw
men
into
errours
under
the
pretence
of
new
light
,
to
worke
upon
,
and
so
to
lead
men
from
one
errour
to
another
till
there
be
no
end
.
Which
kind
of
principle
of
uncertainty
in
matters
of
religion
,
the
Remonstrants
did
hold
forth
in
those
sad
times
of
the
troubles
of
the
Churches
in
the
Netherlands
,
that
so
they
might
overturne
all
formes
and
harmonies
,
whereby
the
Churches
both
within
themselves
and
one
towards
another
might
be
setled
and
associated
:
that
was
one
of
the
scepticall
rules
of
the
Arminians
,
dies
diem
docet
:
But
this
principle
of
yours
so
carried
all
along
in
your
resolutions
,
seemes
to
crosse
that
first
principle
of
the
Scriptures
,
the
supreame
rule
and
perfect
for
Church
government
;
for
in
effect
it
is
as
much
as
to
hold
that
the
government
and
way
of
the
Church
visible
is
so
uncertaine
and
doubtfull
,
as
that
little
or
none
may
be
positively
laid
downe
and
concluded
as
Iure
Divino
.
Now
according
to
this
second
principle
and
profession
of
yours
,
why
doe
you
make
such
outeries
and
tragedies
in
the
Church
,
forsaking
all
Churches
for
you
know
not
what
,
even
for
that
which
you
made
open
and
constant
professions
upon
all
occasions
you
would
not
be
bound
to
;
and
pray
how
doth
this
agree
with
your
principle
of
Church
government
,
that
it
is
in
all
particulars
perpetuall
and
unchangeable
,
whenas
you
will
be
changing
it
so
often
;
But
certainely
when
you
first
fell
to
your
Church-way
and
took
up
this
principle
,
you
were
not
resolved
what
way
to
follow
,
but
thought
that
in
some
yeares
by
adding
now
and
then
,
and
forsaking
this
and
the
other
,
you
might
attaine
to
something
in
the
end
:
But
let
me
aske
you
,
ought
men
in
the
matters
of
Religion
,
and
in
things
of
the
Kingdome
of
Christ
to
be
Scepticks
and
so
irresolved
,
or
ought
not
men
to
be
perswaded
in
their
consciences
?
But
I
hope
the
Parliament
will
observe
this
great
principle
you
were
first
acted
by
,
and
still
are
in
all
your
Church-way
,
and
will
see
how
dangerous
the
tolerating
of
your
way
will
be
;
for
though
you
should
for
present
hold
nothing
much
different
from
the
established
rule
,
yet
being
allowed
what
may
you
not
come
to
;
according
to
this
principle
,
how
shall
any
State
be
sure
of
you
long
what
you
will
hold
:
What
if
you
should
bring
in
community
of
goods
,
baptizing
in
rivers
,
the
holy
Kisse
into
your
Assemblies
at
the
beginning
and
ending
of
your
Ordinances
,
annointing
sick
persons
with
oyle
?
it
is
but
according
to
your
principle
:
And
we
see
you
make
so
much
of
this
principle
and
are
so
in
love
with
it
,
that
you
wish
it
next
to
your
first
principle
,
enacted
as
the
most
sacred
Law
of
all
other
,
to
live
and
walke
by
it
in
Christian
States
and
Churches
throughout
the
world
;
and
I
am
perswaded
if
you
would
speake
out
,
you
wish
it
instead
of
all
other
Laws
and
Canons
〈◊〉
:
You
are
not
content
your selves
to
be
Scepticks
and
loose
in
the
government
of
the
visible
Church
,
but
you
would
have
all
others
to
be
li●…
unto
you
,
not
to
make
their
present
judgement
and
practise
a
binding
law
for
the
future
,
but
to
make
continuall
professions
upon
all
occasions
of
altering
.
But
let
us
consider
what
may
be
the
reasons
of
such
a
passionate
desire
that
this
principle
were
enacted
in
all
Churches
,
I
conceive
these
following
;
1.
That
others
changing
and
altering
as
well
as
you
,
the
imputation
of
inconstancy
and
lightnesse
might
not
stick
upon
you
.
2.
That
so
you
might
gai●…
more
to
your
way
and
Church
,
by
possessing
them
with
this
principle
,
(
having
this
advantage
to
worke
upon
,
and
this
engine
to
draw
the
people
with
:
)
There
is
nothing
you
have
concluded
on
but
you
are
free
and
at
choice
still
to
take
what
seemes
most
probable
to
you
,
(
whereas
if
men
be
set
downe
and
resolved
they
are
not
so
apt
to
change
.
)
3.
That
so
you
might
not
,
as
you
pretend
,
block
up
the
way
to
further
light
,
but
keep
alive
that
principle
of
New
light
,
and
New
truths
,
and
that
men
must
not
content
themselves
with
old
truths
and
the
old
light
,
but
they
must
seeke
out
after
New
light
;
whereas
establishment
and
setling
of
points
(
upon
serious
debates
and
disputes
)
both
in
points
of
doctrine
with
the
fundamentals
and
substantials
of
discipline
,
as
the
truths
of
God
and
the
way
for
men
to
walke
in
upon
such
Scriptures
and
reasons
,
will
shut
out
such
search
(
as
you
conceive
;
)
but
this
is
a
mistake
to
imagine
that
if
any
evident
light
from
Scripture
should
come
in
afterwards
(
especially
considering
that
reformed
Churches
in
their
confessions
and
Articles
,
hold
that
particular
Churches
may
erre
and
may
receive
increase
of
knowledge
,
and
for
matters
of
Discipline
declare
particularly
,
that
in
the
accessaries
,
accidentals
,
circumstantials
,
Churches
have
liberty
to
change
upon
inconveniences
and
different
occasions
that
may
arise
)
that
they
are
ever
the
further
off
from
it
.
But
this
principle
of
irresolution
and
uncertainty
in
matters
of
Religion
upon
the
ground
of
New
light
and
New
truths
,
as
it
is
commonly
laid
downe
and
drunke
in
now
by
men
of
the
Church-way
,
makes
men
unsatisfied
,
restlesse
,
doubtfull
in
their
present
practise
,
and
upon
searching
when
they
can
find
none
,
the
Devill
and
their
own
corruptions
will
make
some
,
and
brings
them
old
errors
for
New
truths
,
and
men
being
possest
by
some
that
principles
are
to
be
new
studied
,
and
that
there
are
New
truths
and
New
light
never
known
before
,
Satan
is
not
wanting
to
raise
up
one
or
other
to
vent
errors
under
those
notions
(
as
we
see
at
this
day
in
the
Antinomians
and
the
Anabaptists
)
their
great
argument
wherby
they
take
so
many
,
being
that
of
New
light
and
New
truths
which
God
hath
revealed
in
these
times
.
4.
I
hope
this
principle
so
rooted
in
you
,
and
your
frailty
in
the
former
way
of
conformity
,
may
be
a
reserve
for
you
to
come
off
from
Independencie
to
Presbyterie
upon
the
debates
of
the
Assembly
,
and
from
your
Church-way
to
the
way
of
the
reformed
Churches
,
which
I
heartily
pray
may
be
the
fruit
of
this
principle
so
openly
and
constantly
profest
,
and
am
not
wholly
out
of
hope
(
especially
of
some
of
you
.
)
Thirdly
,
We
are
able
to
hold
forth
this
true
and
just
Apologie
unto
the
world
,
That
in
the
matters
of
greatest
moment
and
controversie
,
we
still
choose
to
practise
safely
,
and
so
,
as
we
had
reason
to
judge
that
all
sorts
,
or
the
most
of
all
the
Churches
did
acknowledge
warrantable
,
although
they
make
additaments
thereunto
.
To
this
third
great
principle
of
yours
I
answer
:
1.
To
it
generally
as
you
lay
it
downe
here
generally
,
and
afterwards
more
particularly
to
the
instances
and
particulars
brought
by
you
to
make
it
good
.
In
this
principle
you
labour
to
cast
an
odium
upon
all
the
reformed
Churches
who
differ
from
you
,
dealing
by
them
in
such
a
medium
and
way
as
the
Protestants
doe
by
the
Papists
,
wheras
we
alleadge
against
the
Papists
that
the
Protestant
Religion
is
via
tuta
,
and
what
we
practise
they
themselves
cannot
but
allow
,
only
they
hold
and
practise
over
and
above
;
as
namely
they
adde
to
Christs
Righteousnesse
their
own
in
the
point
of
Justification
,
to
Christs
intercession
,
the
intercession
of
the
Virgin
Mary
and
Saints
,
to
prayers
unto
God
prayers
to
Angels
and
Saints
,
to
the
Scriptures
the
traditions
of
the
Church
,
to
our
Sacraments
(
confest
by
themselves
)
five
others
,
&c.
So
here
you
say
that
you
chose
to
practise
safely
,
and
so
as
you
had
reason
to
judge
other
Churches
did
acknowledge
warrantable
;
but
they
make
additaments
,
and
this
you
weave
in
all
along
in
the
particular
instances
under
this
head
,
and
it
lyes
upon
them
to
prove
what
they
adde
over
and
above
:
Now
besides
the
great
dissimilitude
and
difference
of
additaments
in
the
things
themselves
between
the
Protestants
and
Papists
,
and
you
and
the
reformed
Churches
,
the
Papists
additaments
being
in
matters
of
faith
and
substance
of
worship
,
but
the
matters
excepted
against
by
you
being
about
outward
government
and
order
,
and
that
not
so
much
about
the
things
themselves
,
the
officers
,
parts
of
worship
,
but
about
the
different
manner
and
way
of
them
(
as
you
acknowledge
in
your
eighth
pages
)
and
so
you
had
no
such
cause
to
insinuate
such
matters
against
the
reformed
Churches
,
yet
consider
that
what
you
doe
hold
forth
and
take
as
your
medium
,
you
have
no
good
ground
for
,
which
will
appeare
in
three
particulars
,
and
so
your
Apologie
held
forth
unto
the
world
is
neither
true
nor
just
.
1.
I
will
demonstrate
that
in
many
matters
of
greatest
moment
and
controversie
you
did
not
still
choose
to
practise
safely
,
and
so
as
you
had
reason
to
judge
that
all
sorts
or
most
of
the
Churches
did
acknowledge
warrantable
.
2.
That
the
reformed
Churches
practised
more
safely
then
you
and
did
not
make
additaments
as
you
charge
them
.
3.
That
you
in
many
Church
practises
have
made
additaments
and
superadditions
,
and
that
in
more
materiall
things
then
in
such
circumstances
wherein
you
tax
the
reformed
Churches
.
For
the
first
of
these
three
:
Take
these
three
Instances
for
the
present
.
1.
It
is
a
matter
of
great
moment
and
controversie
to
forsake
the
publike
Assemblies
(
which
you
confesse
are
true
Churches
and
the
body
of
Christ
)
and
to
set
up
separated
assemblies
without
and
against
the
leave
of
the
Magistrate
,
Ministers
and
Churches
:
This
is
,
by
the
judgment
of
all
the
godly
and
learned
Divines
of
note
,
both
in
other
Churches
and
in
our
own
,
condemned
as
unlawfull
,
by
Calvin
,
Beza
,
Peter
Martyr
,
Zanchius
,
Bullinger
,
Iunius
,
Pareus
,
Morneus
,
Arnesius
,
Voetius
,
&c.
with
Whitakers
,
Brightman
,
Perkins
,
Cartwright
,
Parker
,
Banes
,
Hildersham
,
Ball.
&c.
I
could
fill
a
booke
with
the
testimonies
of
these
and
many
others
,
and
I
doe
challenge
the
Separatists
of
all
sorts
,
whether
them
of
the
head-forme
the
Anabaptists
,
or
of
the
middle-forme
the
old
Brownists
,
or
the
lowest-forme
the
Semi-Separatists
,
to
give
me
any
precept
or
allowed
example
of
such
a
practise
out
of
the
Primitive
patterne
,
shew
it
me
and
I
will
yeild
the
cause
:
As
for
that
place
Rev.
18.
4.
you
professe
against
that
in
your
6t
page
,
of
having
any
thoughts
of
our
Churches
or
Ministers
to
be
Antichristian
and
Babilonish
;
I
could
alledge
many
Scriptures
against
this
practise
,
Iude
v.
19
,
&c.
The
Apostles
who
were
sent
by
Christ
into
the
world
to
make
Disciples
,
and
to
bring
men
from
Judaisme
and
Heathenisme
to
beleeve
in
Christ
,
and
to
plant
Churches
of
such
,
yet
they
never
taught
nor
practised
to
gather
and
separate
some
Christians
from
the
rest
,
one
part
of
the
Church
from
the
other
,
to
goe
constitute
a
purer
Church
,
neither
in
Corinth
,
Philippi
,
&c.
Although
there
were
many
corruptions
,
and
many
loose
persons
:
But
Paul
taught
and
practised
to
censure
and
cast
out
evill
persons
(
but
in
case
those
who
had
power
neglected
their
duty
)
he
never
taught
the
godly
to
separate
from
the
Lords
Supper
celebrated
in
the
publike
Assemblies
,
much
lesse
for
a
few
to
withdraw
from
their
Pastours
and
other
brethren
,
and
to
set
up
new
Churches
of
themselves
:
You
are
Schollers
and
well
read
in
the
Scriptures
;
shew
me
but
any
such
direction
from
the
Apostles
and
I
am
yours
.
2.
It
is
a
matter
of
moment
and
controversie
,
the
right
making
and
calling
of
the
Ministers
of
the
Gospell
,
now
all
the
reformed
Churches
according
to
the
examples
of
Scripture
,
hold
Ministers
are
not
to
be
made
by
the
people
alone
,
and
that
the
people
have
not
power
of
Ordination
and
Imposition
of
hands
but
the
Presbyters
,
and
yet
you
have
practised
the
being
cal'd
and
made
Ministers
by
the
people
,
without
the
Imposition
of
hands
of
the
preaching
Presbyters
.
3.
It
is
a
matter
of
great
moment
and
controversie
,
whether
private
Christians
who
were
never
trained
up
in
Arts
and
learning
,
nor
intended
the
Ministery
,
may
in
the
publike
Congregation
Prophesie
,
which
Prophesying
as
it
is
not
practised
by
the
Reformed
Churches
,
so
by
most
of
them
it
is
not
counted
warrantable
,
and
yet
you
allowed
it
in
your
Churches
,
to
which
I
might
adde
more
instances
,
but
that
the
book
would
swell
into
too
great
a
volume
.
To
the
second
head
,
it
is
evident
the
r●…formed
Churchs
practised
more
safely
as
in
declining
your
way
,
in
the
last
mentioned
Instances
,
in
not
permitting
such
as
are
Lay-men
to
preach
or
prophesie
,
in
not
forsaking
true
Churches
or
true
Ministery
for
the
mixture
of
wicked
men
,
but
rather
casting
out
such
,
who
after
admonition
continue
impenitent
;
so
in
other
practises
practising
as
the
Apostles
,
receiving
men
into
their
fellowship
without
any
such
curious
inquirie
and
long
detention
,
sending
men
from
one
to
another
,
and
requiring
such
preparatives
and
conditions
to
Church-fellowship
(
as
your
Churches
have
done
.
)
The
wayes
and
practises
the
reformed
Churches
walked
in
,
were
the
good
old
way
,
knowne
and
beaten
for
some
score
of
yeares
,
in
which
so
many
great
lights
and
godly
people
have
walkt
,
and
so
more
safe
then
bie
and
new
wayes
that
a
few
men
but
of
yesterday
have
taken
up
,
and
have
not
yet
well
aired
much
lesse
digested
:
And
in
the
name
of
other
reformed
Churches
,
France
,
Holland
,
Scotland
,
I
deny
the
things
you
charge
them
with
to
be
additaments
,
or
to
be
properly
so
called
;
for
if
the
particulars
instanced
in
by
you
,
will
be
found
to
have
a
footing
in
the
Scriptures
and
practised
in
the
Primitive
Apostolicall
Churches
,
then
they
will
be
no
additaments
,
or
if
some
of
those
things
alleadged
by
you
be
of
the
nature
of
circumstances
in
the
point
of
government
and
order
,
or
according
to
the
rules
of
the
law
of
nature
and
the
rules
of
common
prudence
,
agreeable
also
to
the
generall
rules
of
the
word
,
then
they
are
not
truly
by
you
called
additaments
and
super-additions
;
for
it
is
one
thing
to
adde
to
the
word
of
God
and
his
worship
,
and
another
thing
from
generall
To
the
third
,
that
you
have
made
additaments
and
superadditions
,
and
that
in
more
materiall
things
then
the
reformed
Churches
,
being
your selves
guilty
of
what
you
accuse
them
,
this
being
the
strongest
plea
,
and
the
only
plea
to
speake
of
in
all
your
book
by
way
of
Argument
,
the
rest
being
bare
narrations
,
I
shall
make
good
against
you
by
particular
instances
:
the
prooving
of
which
practises
of
yours
from
Apostolicall
directions
must
rest
upon
you
who
doe
them
,
and
in
so
doing
have
departed
from
your selves
and
other
reformed
Churches
;
amongst
many
particulars
take
these
following
:
To
the
Ministeriall
preaching
and
dispensation
of
the
word
,
you
subjoyned
prophesying
by
the
people
.
2.
To
the
power
of
government
by
the
Officers
of
the
Church
,
you
have
added
the
power
of
the
people
.
3.
In
joyning
in
particular
Congregations
you
did
super-adde
the
Church-covenant
.
4.
To
the
Pastour
you
super-adde
the
Teacher
,
as
a
necessary
distinct
Officer
from
him
,
and
so
necessary
,
as
in
one
of
your
Churches
you
had
two
Teachers
,
and
have
been
some
yeares
without
a
Pastour
at
all
,
(
which
is
a
sad
condition
for
people
to
be
without
a
Sheapheard
.
)
5.
To
the
Deacon
you
added
the
Church-widdow
as
a
distinct
Officer
,
and
as
necessary
for
the
perpetuall
government
of
the
Church
.
6.
To
our
Parochiall
Assemblies
in
England
,
which
you
call
in
the
sixt
page
the
true
Churches
and
body
of
Christ
,
and
abhorre
the
thought
of
counting
them
Antichristian
;
where
you
say
you
hold
communion
as
with
true
Churches
,
you
have
super-added
and
erected
new-Churches
.
7.
To
our
Ministery
of
the
Parochiall
Assemblies
(
which
is
true
also
by
your
own
confession
and
not
Antichristian
)
you
have
superinstituted
and
superinducted
another
Ministery
,
any
one
of
which
particulars
to
be
laid
downe
in
the
Primitive
patterne
I
professedly
deny
,
and
it
rests
upon
you
who
allow
what
reformed
Churches
practise
,
but
in
the
particulars
instanced
and
many
more
,
doe
practise
over
and
above
what
the
reformed
Churches
doe
,
to
make
evident
and
demonstrate
upon
cleare
grounds
,
especially
when
men
set
up
a
new
way
,
and
leave
the
practise
of
all
reformed
Churches
,
(
double
light
being
required
for
separation
in
any
kind
,
whereas
single
light
sufficeth
for
any
man
continuing
in
his
standing
.
)
And
certainly
of
all
other
things
in
the
matter
of
practise
in
the
visible
Church
,
the
medling
with
the
keyes
of
the
kingdome
of
God
,
I.
G.
Letter
to
T.
G.
both
in
doctrine
and
discipline
,
with
the
withdrawing
and
forsaking
the
true
Churches
of
Christ
,
and
the
Ministerie
thereof
,
wherein
men
have
been
converted
and
built
up
,
and
have
converted
and
built-up
so
many
,
with
the
setting
up
of
new
Churches
against
the
leave
and
will
of
the
civill
Magistrate
,
without
the
consent
of
those
Churches
departed
from
,
and
to
the
scandall
and
griefe
of
so
many
godly
Ministers
and
Christians
,
nay
the
scandall
of
all
Reformed
Churches
,
and
all
this
under
pretence
of
spirituall
power
and
liberty
purchased
for
them
by
Christ
,
had
need
have
a
cleare
and
full
proofe
,
and
not
be
built
only
upon
such
weake
and
slight
grounds
,
as
flattering
similitudes
,
witty
allusions
,
remote
consequences
,
strained
and
forced
Interpretations
from
hard
and
much
controverted
Scriptures
:
And
now
by
what
I
have
alreadie
answered
to
this
Principle
in
these
three
particulars
,
let
the
indifferent
Reader
and
your
owne
consciences
be
judge
,
whether
you
or
the
Reformed
Churches
practise
most
safely
,
and
doe
that
which
most
Churches
acknowledge
warrantable
,
and
who
is
most
guilty
of
making
additaments
,
when
as
you
and
all
of
your
way
allow
that
which
they
practise
in
the
seven
particulars
instanced
in
,
but
you
practise
many
things
which
all
Churches
condemne
,
excepting
the
Churches
of
the
Independent
way
;
and
if
one
thing
be
considered
to
what
I
have
said
that
you
put
the
weight
and
stampe
of
divine
Institution
,
and
of
necessitie
upon
your
additaments
,
making
them
parts
of
worship
and
essentiall
,
as
upon
prophecying
,
as
upon
the
office
of
teachers
distinct
from
Pastours
,
&c.
but
the
Reformed
Churches
in
what
you
call
their
additaments
,
even
in
some
of
them
instanced
in
by
you
,
put
not
so
great
an
authoritie
,
but
only
an
allowance
and
lawfulnesse
of
set-formes
of
prayer
prescribed
,
not
a
necessity
,
but
a
lawfulnesse
of
mixtures
in
Congregations
,
so
as
not
to
leave
the
Church
for
that
;
and
in
other
practises
,
you
count
additaments
in
matters
circumstantiall
of
time
,
place
,
manner
and
way
of
doing
things
,
which
upon
good
reasons
may
be
changed
,
so
that
here
is
a
wide
difference
between
that
which
you
call
their
additaments
,
and
yours
truly
so
called
,
and
let
me
adde
this
that
the
great
pinch
of
a
conscience
and
the
poyson
in
Ecclesiasticall
matters
concerning
outward
Government
and
order
(
wherein
the
Scripture
hath
not
laid
downe
a
particular
rule
for
)
lyes
in
the
stampe
of
putting
a
necessitie
and
a
divine
Institution
upon
them
,
and
unto
such
and
of
such
is
that
Scripture
spoken
so
frequently
in
the
mouthes
of
men
of
your
way
.
In
vaine
doe
you
worship
me
,
teaching
for
doctrine
the
commandements
of
men
.
For
instance
:
whereas
one
great
controversie
of
these
times
is
about
the
qualification
of
the
Members
of
Churches
,
and
the
promiscuous
receiving
and
mixture
of
good
and
bad
;
therein
we
chose
the
better
part
,
and
to
be
sure
,
received
in
none
but
such
as
all
the
Churches
in
the
world
would
by
the
ballance
of
the
Sanctuarie
acknowledge
faithfull
.
And
yet
in
this
we
are
able
to
make
this
true
and
just
profession
also
,
that
the
rules
which
we
gave
up
our
judgements
unto
,
to
judge
those
we
received
in
amongst
us
by
,
were
of
that
latitude
as
would
take
in
any
member
of
Christ
,
the
meanest
,
in
whom
there
may
be
supposed
to
be
the
least
of
Christ
,
and
indeed
such
and
no
other
at
all
the
godly
in
this
kingdome
carry
in
their
bosomes
to
judge
others
by
.
We
tooke
measure
of
no
mans
holinesse
by
his
opinion
,
whether
concurring
with
us
,
or
adverse
unto
us
;
And
Churches
made
up
of
such
,
we
were
sure
no
Protestant
could
but
approve
of
,
(
as
touching
the
members
of
it
)
to
be
a
true
Church
,
with
which
communion
might
be
held
.
And
having
answered
generally
,
I
come
now
to
the
particulars
brought
to
make
this
third
principle
good
,
and
shall
shew
how
little
there
is
in
them
to
make
good
that
they
are
brought
for
.
To
your
first
instance
of
chusing
the
better
part
,
and
to
be
sure
receiving
in
none
for
members
of
Churches
,
but
such
as
all
Churches
in
the
world
would
by
the
ballance
of
the
Sanctuarie
acknowledge
faithfull
.
1.
To
speake
nothing
now
of
that
,
how
in
Churches
there
may
be
a
receiving
to
some
of
the
ordinances
(
and
so
to
be
under
the
care
of
the
Ministers
)
a
receiving
of
others
,
that
is
,
there
may
be
members
to
a
part
,
and
there
are
members
as
to
all
the
ordinances
,
and
so
according
to
the
first
there
may
be
a
promiscuous
receiving
and
mixture
,
for
which
I
can
give
good
reasons
and
instances
as
in
children
,
catechumenists
,
but
must
not
handle
at
large
every
point
now
which
your
Narration
hints
a●…
.
2.
In
your
admission
of
members
you
chose
not
the
better
part
,
nor
the
safer
:
To
goe
on
the
hand
of
charitie
and
love
is
the
better
part
,
and
safer
hand
,
which
charitie
if
you
looke
into
the
1
Cor.
13.
hopes
the
best
,
thinkes
no
evill
,
&c.
And
a
man
had
better
receive
some
of
whom
there
may
be
some
doubt
and
feare
,
then
discourage
and
refuse
any
of
Christ
little
ones
,
which
both
your
principle
and
practise
hath
done
abundantly
in
New-England
and
in
England
:
But
here
in
your
Narration
you
deale
fallaciously
in
stating
the
question
.
For
the
question
is
not
about
receiving
in
none
,
but
such
as
all
Churches
in
the
world
would
acknowledge
faithfull
,
but
about
receiving
in
all
and
refusing
none
whom
the
Churches
had
no
reason
,
but
to
acknowledge
faithfull
;
For
according
to
your
words
laid
downe
,
and
as
you
would
carry
it
to
deceive
the
Reader
with
,
of
receiving
none
,
but
such
as
all
Churches
would
acknowledge
faithfull
,
you
might
receive
in
,
but
a
few
of
high
forme
Christians
,
whom
also
all
the
Churches
in
the
world
would
not
(
as
some
hold
the
ballance
)
acknowledge
to
be
faithfull
;
and
so
you
might
receive
in
,
but
a
very
few
:
And
it
is
evident
by
your
practise
that
many
whom
all
the
Reformed
Churches
hold
fit
to
be
received
,
having
a
competent
knowledge
of
God
,
Christ
and
themselves
,
and
live
free
from
all
scandalous
and
grosse
sins
,
and
outwardly
practise
duties
both
to
God
and
man
,
even
multitudes
of
these
you
will
not
admit
,
nor
doe
not
into
your
Churches
.
And
as
to
that
just
and
true
profession
you
are
able
to
make
,
That
the
rules
you
gave
up
your
judgements
unto
,
to
judge
those
you
received
in
amongst
you
by
,
were
of
that
latitude
to
take
in
any
member
of
Christ
,
&c.
I
must
tell
you
this
is
like
some
of
your
just
and
true
professions
before
,
namely
,
unjust
and
untrue
&
this
is
neither
the
first
nor
the
last
unjust
and
untrue
profession
in
your
Narration
,
and
I
shall
make
it
good
both
by
your
practises
,
&
by
some
rules
laid
down
by
some
of
your selves
.
Mr
Goodwins
letter
in
answer
to
Mr
Iohn
Goodwin
grants
,
they
require
of
men
to
admission
into
their
Churches
,
that
they
know
what
belongs
to
Church-fellowship
,
and
doe
acknowledge
the
same
,
and
approve
thereof
,
with
other
things
of
that
nature
:
now
whether
this
be
a
rule
of
that
latitude
,
that
will
take
in
any
member
of
Christ
,
the
meanest
,
in
whom
there
may
be
supposed
to
be
the
least
of
Christ
,
and
indeed
such
and
no
other
,
as
all
the
godly
in
this
kingdome
carry
in
their
bosomes
to
judge
others
by
:
I
appeale
to
your
owne
consciences
.
That
holy
Martyr
Bradford
with
many
more
,
not
only
the
least
,
but
great
starres
in
the
firmament
of
the
Church
,
never
knew
nor
dreamt
of
what
belong'd
to
your
Church-fellowship
,
and
I
am
confident
that
M.
Goodwin
,
M.
Bridge
,
my selfe
,
with
many
others
,
many
yeares
after
wee
were
members
of
Christ
,
and
conversed
together
in
Cambridge
as
Saints
,
yet
understood
not
what
belonged
to
this
Church-covenant
and
Church-fellowship
:
and
this
is
such
a
rule
that
multitudes
of
the
godly
in
this
kingdome
,
carry
not
in
their
bosomes
to
judge
others
by
,
nor
would
not
themselves
be
judged
by
,
nor
never
heard
of
such
things
till
your
times
:
And
if
your
rules
were
of
such
a
latitude
as
would
take
in
any
members
of
Christ
the
meanest
,
whence
came
it
to
passe
that
in
New-England
so
many
men
(
in
whom
the
godly
have
presumed
to
be
something
of
Christ
)
and
who
are
you
to
judge
the
contrarie
,
have
not
yet
been
admitted
,
and
amongst
many
other
instances
that
might
be
given
in
your
owne
Churches
,
I
will
name
one
:
Mistris
Symonds
,
a
modest
,
humble
woman
,
many
years
well
reputed
of
in
England
,
of
godly
Parents
,
wife
to
a
godly
Minister
,
who
though
her
husband
was
received
a
member
of
M.
Sympsons
Church
,
and
then
chosen
the
Pastour
,
yet
his
wife
could
not
be
received
into
the
Church
along
time
,
and
whether
yet
she
be
I
know
not
:
I
have
been
told
also
from
one
who
lived
in
those
parts
,
that
after
M.
Sympson
upon
rending
from
M.
Bridge
had
set
up
a
new
Church
,
one
who
was
upon
his
tryall
for
admission
into
M.
Sympsons
Church
,
was
openly
asked
by
a
prime
man
(
who
had
a
hand
in
that
rent
)
what
his
judgement
was
of
the
Brethrens
libertie
to
prophecie
;
and
if
the
man
had
not
been
right
in
that
point
,
it
might
have
hazarded
his
Membership
.
And
that
the
Reader
may
not
be
abused
nor
amused
with
such
kind
of
passages
,
but
that
it
may
appeare
what
ever
here
you
say
you
have
other
rules
,
and
require
other
things
of
men
to
communion
with
you
,
pray
satisfie
us
:
What
was
the
reason
,
and
what
is
the
matter
that
when
M.
Iohn
Goodwin
fell
to
your
principles
and
way
,
so
many
godly
persons
of
his
owne
Parish
could
not
be
received
in
by
him
as
Church-members
,
nor
accounted
so
,
without
yeelding
to
some
rules
and
conditions
,
which
they
being
members
of
Christ
(
and
some
of
them
n●…ne
of
the
meanest
)
could
not
condescend
unto
.
As
to
that
you
say
,
You
tooke
measure
of
no
mans
holinesse
by
his
opinion
,
whether
concurring
with
you
or
adverse
unto
you
.
I
appeale
to
your
consciences
,
if
my selfe
or
some
others
whom
you
have
accounted
godly
should
have
declared
their
opinions
adverse
to
your
Church-covenant
,
and
other
of
your
Church
principles
,
and
yet
being
in
Holland
should
have
desired
for
the
time
to
have
been
a●…itted
to
fellowship
with
you
in
the
Lords
Supper
,
whether
would
you
have
admitted
us
?
Now
to
that
passage
of
yours
in
the
close
of
this
first
instance
:
and
Churches
made
up
of
such
we
were
sure
no
Protestant
could
but
approve
of
,
&c.
This
goes
upon
the
mistake
observed
by
me
before
,
That
the
question
in
controversie
about
Church-members
is
not
,
nor
cannot
be
meant
,
Whether
Churches
made
up
of
such
members
,
as
all
account
faithfull
,
be
by
all
Protestants
approved
of
to
be
true
Churches
,
with
whom
communion
may
be
held
:
But
whether
communion
may
not
be
held
with
such
Churches
,
and
such
received
into
communion
and
fellowship
of
Churches
,
whom
many
Churches
(
especially
yours
and
those
of
the
Church-way
)
doe
not
upon
your
principles
acknowledge
true
and
fit
matter
.
And
in
this
I
am
sure
all
Protestants
of
note
are
against
you
,
and
for
us
,
accounting
such
visible
Churches
(
as
you
here
instance
in
)
an
Utopia
,
holding
it
Donatisme
,
and
Anabaptisme
,
and
when
the
Papists
doe
in
their
writings
father
upon
them
such
a
visible
Church
as
you
dreame
of
,
and
such
principles
as
you
hold
,
they
disclaime
it
(
as
learned
Whitakers
)
it
being
the
constant
opinion
of
all
the
great
Protestant
Divines
,
Calvin
,
Luther
,
Zanchius
,
Iunius
,
&c.
Againe
,
concerning
the
great
ordinance
of
publike
Prayer
,
and
the
Liturgie
of
the
Church
,
whereas
there
is
this
great
controversie
upon
it
about
the
lawfulnesse
of
set-formes
prescribed
;
we
practised
(
without
condemning
others
)
what
all
sides
doe
allow
and
themselves
doe
practise
also
,
that
the
publicke
prayers
in
our
Assemblies
should
be
framed
by
the
meditations
and
studie
of
our
owne
Ministers
,
out
of
their
owne
gifts
(
the
fruits
of
Christs
Ascension
)
as
well
as
their
Sermons
use
to
be
.
This
we
were
sure
all
allowed
of
,
though
they
super-added
the
other
.
To
this
2d
Instance
concerning
the
great
ordinance
of
publicke
prayer
,
and
the
Liturgie
of
the
Church
,
I
shall
give
you
one
Answer
after
another
,
following
you
according
to
your
expressions
upon
it
,
wherein
I
finde
you
like
your selves
in
the
other
precedent
parts
,
in
generals
and
in
the
darke
,
so
as
few
Readers
can
tell
by
your
Narration
here
what
you
hold
and
practise
about
publike
prayer
.
1.
Wheras
you
say
,
There
is
this
great
controversie
upon
it
about
the
lawfulnesse
of
set-formes
prescribed
.
I
must
tell
you
this
great
controversie
upon
it
is
raised
onely
by
your selves
and
the
Brownists
,
there
being
no
Divines
,
nor
no
Reformed
Churches
that
I
know
of
,
but
doe
allow
the
lawfull
use
of
set-formes
of
prayer
,
composed
and
framed
by
others
(
as
by
Synods
and
Assemblies
)
and
doe
make
use
of
such
sometimes
,
as
the
Churches
of
France
and
Holland
in
the
administration
of
Sacraments
usually
doe
,
and
those
who
practise
them
not
so
much
,
yet
at
least
hold
them
lawfull
.
And
I
challenge
you
in
all
your
reading
to
name
one
Divine
of
note
and
Orthodox
that
ever
held
set-formes
of
prayer
prescribed
unlawfull
,
excepting
only
Independents
.
2.
What
understand
you
by
set-formes
prescribed
,
whether
prayers
onely
made
and
framed
by
others
:
As
suppose
by
an
Assembly
or
Synod
,
but
yet
not
imposed
,
or
whether
prayers
composed
by
others
,
and
then
prescribed
and
required
by
authoritie
to
be
used
:
Now
if
you
say
you
understand
it
in
the
second
sence
,
that
you
question
the
lawfulnesse
of
that
,
but
not
in
the
first
:
I
aske
you
whether
you
will
practise
,
and
doe
hold
it
lawfull
to
use
in
your
Assemblies
,
Prayers
made
and
framed
by
others
?
As
suppose
a
directory
for
worship
,
which
I
the
rather
aske
you
,
because
your
words
afterwards
hinted
as
the
ground
for
your
owne
practise
,
and
against
the
practises
of
the
Reformed
Churches
,
speake
against
all
set-formes
of
prayer
composed
by
others
(
That
the
publike
prayers
in
our
Assemblies
should
be
framed
by
the
meditations
and
studie
of
our
owne
Ministers
out
of
their
owne
gifts
)
which
reacheth
to
all
prayers
framed
by
other
men
,
though
they
be
left
at
libertie
to
use
or
not
use
them
:
And
further
this
argument
of
yours
speakes
only
against
formes
of
prayer
,
as
in
the
first
sence
,
but
speaks
not
at
all
to
it
,
as
imposed
and
enjoyned
;
but
let
your
expressions
of
set-formes
of
prayer
prescribed
be
taken
in
the
second
sence
,
yet
I
am
readie
to
maintaine
against
you
that
set-formes
of
Prayer
,
lawfull
for
their
materials
,
and
establisht
by
a
lawfull
power
to
be
used
in
the
publick
Assemblies
,
may
lawfully
be
practised
by
Ministers
,
and
the
people
safely
joyne
in
them
.
3.
As
I
askt
of
you
in
what
sence
you
tooke
set-formes
prescribed
,
so
I
desire
to
know
whether
in
the
questioning
of
the
lawfulnesse
of
set-formes
of
prayer
,
you
understand
onely
formes
of
prayer
framed
by
men
and
Ministers
in
the
Church
,
or
whether
not
also
prayers
recorded
in
the
Scriptures
(
as
for
instance
the
Lords
prayer
)
whether
ever
you
practise
the
use
of
that
in
your
Assemblies
(
which
question
I
make
,
because
I
never
heard
that
any
of
you
five
ever
used
the
Lords
prayer
,
either
in
your
owne
Assemblies
,
or
in
ours
,
nor
indeed
that
any
of
your
way
did
,
it
being
now
made
by
many
a
note
of
a
Formalist
)
Now
if
you
account
the
use
of
it
lawfull
,
considering
the
great
offence
,
the
totall
disuse
of
it
gives
to
many
,
and
how
it
hinders
the
word
to
many
,
considering
that
Scripture
with
other
like
,
1
Cor.
10.
32.
I
wonder
how
you
dare
neglect
it
(
and
by
the
way
let
me
tell
you
that
1
Cor.
10.
32.
is
stronger
to
command
you
the
use
of
the
Lords
prayer
,
then
for
what
it
is
alleadged
by
you
in
the
17.
page
,
namely
,
for
your
principle
of
submission
of
Churches
,
&c.
And
I
propound
to
you
further
,
whether
if
some
other
prayers
word
for
word
recorded
in
the
Scriptures
should
be
put
into
a
directorie
,
you
would
use
them
?
As
also
,
whether
you
would
practise
the
reading
of
set
Psalmes
and
Chapters
appointed
out
for
you
?
4.
As
for
the
practising
your
owne
prayers
without
condemning
others
.
I
answer
,
that
is
not
so
,
1.
Because
you
bring
many
arguments
against
set-formes
of
prayer
,
framed
by
others
and
prescribed
that
amount
to
a
condemnation
in
a
high
nature
,
terming
such
prayers
will-worship
,
inventions
of
men
,
as
is
evident
both
by
Manuscripts
and
by
printed
Discourses
of
Mr
Davenports
,
M.
Cottons
,
But
it
may
be
you
will
in
this
Narration
have
this
evasion
,
that
though
you
condemne
the
practise
,
yet
not
all
the
persons
that
use
them
,
you
doe
not
condemne
them
as
ungodly
.
I
answer
,
no
more
doe
the
rigid
[
a
](A38090-e14020-b)
a
M.
Williams
answer
to
Mr
Cottons
letter
.
Queries
proposed
upon
occasion
of
an
Apologeticall
N●…ration
.
Robinsoni
Apolog.
cap.
12.
de
Eccles.
Anglic.
Brownists
nor
Anabaptists
,
who
yet
condemne
sufficiently
our
Churches
and
our
prayers
,
and
yours
too
,
for
they
acknowledge
both
you
and
us
to
have
eminent
personall
graces
.
5.
As
to
that
Argument
brought
by
you
for
conceived
prayers
,
but
against
set-formes
made
by
other
men
,
I
briefly
suggest
these
following
things
to
you
and
the
Reader
.
1.
That
by
your
owne
concession
set
formes
of
prayer
are
not
unlawfull
,
because
they
be
set
and
framed
before
hand
,
and
not
conceived
suddenly
,
wherein
you
grant
,
that
the
publicke
prayers
in
the
Assemblies
may
be
premeditated
,
framed
and
studied
before
hand
,
as
well
as
Sermons
,
which
concession
takes
off
one
of
the
strongest
Arguments
used
against
set-formes
of
prayer
.
2.
I
answer
,
it
is
not
against
the
fruites
of
Christs
ascension
into
Heaven
,
and
of
giving
gifts
unto
men
for
the
Ministery
,
that
they
doe
not
alwayes
in
all
their
prayers
exercise
their
own
gifts
of
invention
and
composall
of
prayer
,
for
so
the
using
of
the
Lords
prayer
should
be
unlawfull
at
any
time
for
the
Ministers
(
which
is
no
prayer
framed
out
of
their
owne
meditations
and
studie
,
and
their
owne
gifts
.
)
3.
I
answer
,
there
is
a
great
dissimilitude
in
many
respects
,
betweene
Sermons
and
prayers
,
so
that
it
will
not
hold
,
though
Sermons
ought
to
be
framed
alwaies
out
of
our
owne
gifts
,
that
therefore
prayers
alwayes
should
be
.
And
this
I
will
demonstrate
in
a
Discourse
of
the
lawfulnesse
of
using
set-formes
of
prayer
composed
by
others
.
4.
It
is
not
against
the
fruit
of
Christs
ascension
,
nor
the
gifts
given
then
for
Ministers
,
in
some
instructions
and
teachings
of
the
people
to
make
use
of
some
thing
sometimes
in
publike
,
either
doctrinall
or
practicall
,
not
framed
out
of
their
owne
gifts
,
but
by
others
.
As
suppose
the
reading
in
the
Congregation
to
the
people
often
some
confession
of
faith
,
or
some
exhortation
about
maine
things
of
use
to
them
,
having
still
the
free
use
of
their
giftsto
preach
besides
.
5.
Suppose
you
five
should
joyne
together
out
of
your
owne
meditations
and
studies
,
exercising
your
owne
gifts
to
frame
publicke
prayers
of
maine
petitions
needfull
for
the
state
of
all
your
Churches
,
whether
might
they
be
used
by
you
in
your
publick
Assemblies
.
6.
Whether
each
of
you
by
your selves
framing
upon
meditation
and
studie
a
set-forme
of
prayer
,
may
not
use
that
often
in
your
Assemblies
without
sinne
,
having
also
your
liberty
to
adde
conceived
prayers
at
the
same
time
.
But
to
put
all
out
of
question
about
the
second
instance
,
I
judge
that
set
formes
of
prayer
prescribed
taken
in
both
senses
,
that
is
neither
made
nor
framed
out
of
the
gifts
of
the
persons
who
use
them
,
nor
left
at
liberty
,
but
by
publike
consent
agreed
upon
to
be
used
,
are
not
unlawfull
to
be
practised
:
but
the
Scriptures
give
us
examples
for
such
prayers
,
as
in
2
Chron.
29.
30.
Moreover
Hezekiah
the
King
,
and
the
Princes
commanded
the
Levites
to
sing
praise
unto
the
Lord
,
with
the
words
of
David
,
and
of
Asaph
the
Seer
:
and
they
sang
praises
with
gladnesse
,
and
they
bowed
their
heads
and
worshipped
.
And
therefore
the
use
of
set
formes
of
prayer
,
framed
and
composed
by
others
and
prescribed
,
having
example
in
Scripture
(
as
well
as
conceived
)
are
no
additament
nor
superaddition
;
but
the
reformed
Churches
in
practising
both
,
practise
most
safely
,
according
to
Scripture
patternes
,
and
your
Churches
using
only
one
sort
and
not
the
other
,
leave
to
follow
examples
recorded
in
Scripture
;
and
we
may
more
justly
cast
upon
you
the
taking
away
from
Scripture
(
taking
away
being
a
like
branded
by
Scripture
as
adding
;
)
But
you
doe
unjustly
cast
upon
the
reformed
Churches
adding
to
the
word
,
the
Scriptures
holding
out
examples
for
both
:
And
for
the
further
clearing
your
mistakes
in
this
great
ordinance
of
publike
prayer
,
I
shall
only
adde
this
,
all
that
God
hath
commanded
either
in
the
old
Testament
or
new
about
publike
prayer
,
is
,
that
prayers
be
made
in
the
publike
Assemblies
,
and
that
those
prayers
be
of
petitions
for
their
matter
and
kind
lawfull
,
according
unto
the
will
of
God
,
directed
unto
God
alone
in
the
Name
of
Christ
,
with
humility
,
fervency
,
faith
and
such
like
;
but
that
God
hath
required
,
that
as
oft
as
Ministers
pray
,
they
must
put
up
prayers
framed
by
their
own
meditations
and
studies
out
of
their
own
gifts
,
and
that
the
words
and
phrases
must
be
various
and
diversified
or
else
their
prayers
are
not
lawfull
,
there
is
never
such
a
sillable
to
proove
it
in
the
Scripture
;
But
we
have
examples
of
both
,
namely
set
and
conceived
,
and
Gods
servants
used
both
indifferently
,
and
we
may
use
both
according
as
we
see
occasion
,
and
as
we
find
may
make
most
for
edification
and
Gods
glory
.
And
I
desire
you
in
your
Reply
to
this
Answer
to
give
any
instance
to
the
contrary
and
I
shall
thanke
you
,
for
I
seek
truth
and
peace
,
and
not
victory
nor
contention
;
And
let
me
mind
you
whilst
you
goe
about
in
this
instance
to
cleare
your selves
of
additaments
;
you
are
in
this
and
other
instances
guilty
of
taking
away
from
the
Word
,
falling
short
,
as
in
other
things
,
practising
above
what
is
written
,
besides
your
different
way
of
practising
in
some
things
.
So
likewise
for
the
government
and
discipline
in
the
Churches
,
however
the
practise
of
the
reformed
Churches
is
in
greater
matters
to
governe
each
particular
Congregation
by
a
combined
Presbytery
of
the
Elders
of
severall
Congregations
united
in
one
for
government
;
yet
so
,
as
in
their
judgments
they
allow
,
especially
in
some
cases
,
a
particular
Congregation
,
an
entire
and
compleate
power
of
jurisdiction
to
be
exercised
by
the
Elders
thereof
within
it selfe
;
Yea
and
our
owne
Mr
Cartwright
,
holy
Baynes
,
and
other
old
Non-conformists
,
place
the
power
of
excommunication
in
the
Eldership
of
each
particular
Church
with
the
consent
of
the
Church
,
untill
they
doe
miscarry
,
and
then
indeed
they
doe
subject
them
to
such
Presbyteriall
and
Provinciall
Assemblies
as
the
proper
refuge
for
appeales
and
for
compounding
of
differences
amongst
Churches
,
which
combination
of
Churches
others
of
them
therefore
call
Ecclesiae
ortae
,
but
particular
Congregations
Ecclesiae
primae
,
as
wherein
firstly
the
power
and
priviledge
of
a
Church
is
to
be
exercised
.
And
withall
we
could
not
but
imagine
,
that
the
first
Churches
planted
by
the
Apostles
,
were
ordinarily
of
no
more
in
one
City
at
first
then
might
make
up
one
entire
Congregation
,
ruled
by
their
own
Elders
,
that
also
preached
to
them
;
for
that
in
every
City
where
they
came
,
the
number
of
converts
did
or
should
arise
to
such
a
multitude
as
to
make
severall
and
sundry
Congregations
,
or
that
the
Apostles
should
stay
the
setting
up
of
any
Churches
at
all
,
untill
they
rose
to
such
a
numerous
multiplication
as
might
make
such
a
Presbyteriall
combination
,
we
did
not
imagine
.
We
found
also
those
non-conformists
(
that
wrote
against
the
Episcopall
government
)
in
their
answer
to
the
arguments
used
for
Episcopall
government
over
many
Churches
,
brought
from
the
instances
of
the
multitude
of
believers
at
Ierusalem
,
and
other
places
and
Cities
mentioned
in
the
new
Testament
,
to
assert
that
it
would
not
be
infallibly
proved
that
any
of
those
we
read
of
in
the
Acts
and
elsewhere
;
were
yet
so
numerous
,
as
necessarily
to
exceed
the
limits
of
one
particular
Congregation
in
those
first
times
.
We
found
it
also
granted
by
them
all
,
that
there
should
be
severall
Elders
in
every
Congregation
,
who
had
power
over
them
in
the
Lord
;
and
we
judged
that
all
those
precepts
,
obey
your
Elders
,
and
them
that
are
over
you
,
were
(
to
be
sure
,
and
all
grant
it
)
meant
of
the
Pastors
and
Teachers
,
and
other
Elders
that
were
set
over
them
in
each
particular
Congregation
respectively
,
and
to
be
as
certainely
the
intendment
of
the
holy
Ghost
,
as
in
those
like
commands
,
Wives
obey
your
own
husbands
,
Servants
your
own
Governours
,
to
be
meant
of
their
severall
families
respectively
.
We
could
not
therefore
but
judge
it
a
safe
and
an
allowed
way
to
retaine
the
government
of
our
severall
Congregations
for
matters
of
discipline
within
themselves
,
to
be
exercised
by
their
own
Elders
,
whereof
we
had
(
for
the
most
part
of
the
time
we
were
abroad
)
three
at
least
in
each
Congregation
,
whom
we
were
subject
to
:
yet
not
claiming
to
our selves
an
independent
power
in
every
Congregation
,
to
give
account
or
be
subject
to
none
others
;
but
only
a
full
and
entire
power
compleate
within
our selves
,
untill
we
should
be
challenged
to
erre
grossely
;
such
as
Corporations
enjoy
,
who
have
the
power
and
priviledge
to
passe
sentence
for
life
and
death
within
themselves
,
and
yet
are
accountable
to
the
State
they
live
in
.
But
that
it
should
be
the
institution
of
Christ
or
his
Apostles
,
that
the
combination
of
the
Elders
of
many
Churches
should
be
the
first
compleate
and
entire
seate
of
Church
power
over
each
Congregation
so
combined
;
or
that
they
could
challenge
and
assume
that
authority
over
those
Churches
they
feed
and
teach
not
ordinarily
by
vertue
of
those
fore-mentioned
Apostolicall
precepts
,
was
to
us
a
question
,
and
judged
to
be
an
additament
unto
the
other
,
which
therefore
rested
on
those
that
allowed
us
what
we
practised
over
and
above
,
to
make
evident
and
demonstrate
:
(
and
certainely
of
all
other
the
challenge
of
all
spirituall
power
from
Christ
had
need
have
a
cleare
pattent
to
shew
for
it
:
)
Yea
we
appeale
further
unto
them
that
have
read
books
,
whether
untill
those
later
writings
of
the
two
Reverend
and
Learned
Divines
of
Scotland
,
set
forth
after
our
returne
,
nor
much
more
then
two
yeares
since
,
and
others
of
no
elder
date
from
Holland
,
and
one
of
our
own
Divines
more
lately
Written
with
much
learning
and
ingenuity
;
there
hath
been
much
settly
and
directly
,
or
with
strength
insisted
on
to
prove
that
government
,
and
although
assert
and
inculcate
it
they
doe
as
their
opinions
,
yet
the
full
strength
and
streame
of
our
non-conformists
Writings
and
others
,
are
spent
rather
in
arguments
against
,
and
for
the
overthrowing
the
Episcopall
government
,
and
the
corruptions
that
cleave
to
our
Worship
,
and
in
maintaining
those
severall
Officers
in
Churches
Which
Christ
hath
instituted
in
stead
thereof
(
in
which
we
fully
agree
with
them
)
then
in
the
proofe
of
a
combined
classicall
Presbyteriall
government
as
it
is
authoritatively
practised
in
the
most
reformed
Churches
.
Before
I
give
a
full
answer
to
your
third
and
last
instance
of
the
government
and
discipline
in
the
Churches
.
I
premise
this
;
that
in
all
the
differences
between
you
and
us
in
the
principles
and
practises
of
the
visible
Church
and
government
of
it
,
you
give
but
three
instances
only
,
wherein
you
practise
more
safely
then
the
reformed
Churches
(
although
you
make
such
a
great
principle
and
matter
of
it
in
the
eleventh
page
,
)
yet
there
are
many
things
besides
these
three
,
wherein
you
practise
differently
from
all
reformed
Churches
;
as
in
the
way
of
gathering
and
constituting
Churches
,
in
the
way
of
making
Ministers
,
in
the
power
you
give
the
people
in
Church
government
,
cum
multis
alijs
:
why
did
you
in
this
Narration
passe
by
these
?
Is
it
not
either
because
you
were
not
willing
to
tell
all
you
hold
and
practise
,
(
the
time
being
not
yet
come
to
open
all
your
way
and
principles
,
which
is
one
of
the
things
I
blame
you
for
,
your
reservednesse
in
keeping
back
so
great
a
part
,
shewing
us
only
the
fairest
side
of
that
wherein
you
differ
,
)
or
else
if
you
had
thought
fit
to
have
related
them
;
you
in
your
own
wisedomes
questioned
,
whether
those
other
particulars
wherein
you
differ
would
bare
so
faire
a
glosse
as
of
practising
most
safely
,
and
of
fastning
the
odium
of
additaments
so
well
upon
the
reformed
Churches
,
as
these
three
instances
you
give
;
And
I
might
here
take
an
occasion
to
shew
further
how
the
reformed
Churches
practised
more
safely
on
both
hands
then
you
,
neither
adding
not
taking
away
,
and
so
I
might
strongly
retort
this
whole
third
principle
of
yours
back
upon
you
,
but
that
may
suffice
I
have
already
hinted
of
it
.
Now
for
this
third
and
last
instance
of
your
walking
safely
,
but
fastning
additaments
in
government
and
discipline
on
the
reformed
Churches
,
this
being
laid
downe
so
largely
as
that
it
is
a
third
part
of
your
book
within
a
very
little
,
beginning
in
the
twelfth
page
,
and
continuing
to
the
end
of
the
one
and
twentieth
page
,
containing
in
it
many
various
things
:
I
must
therefore
because
of
the
intermixture
of
persons
and
things
in
this
part
of
your
Narration
more
then
in
any
other
,
going
forward
and
backward
,
up
and
downe
,
that
I
may
let
nothing
escape
of
moment
,
I
shall
endeavour
to
draw
out
the
severall
ends
of
these
twined
threds
and
entangled
discourse
,
and
to
wind
them
up
upon
their
severall
bottomes
,
by
reducing
this
part
of
your
Narrative
to
these
following
heads
;
whereon
I
may
more
distinctly
fasten
my
answers
,
both
for
yours
and
the
Readers
better
satisfaction
.
1.
You
relate
what
the
reformed
Churches
doe
practise
and
allow
,
as
also
what
our
old
non-conformists
granted
,
and
what
your selves
allow
and
grant
about
a
Church
and
the
government
of
it
.
2.
You
relate
what
you
disallow
and
are
not
satisfied
in
.
3.
You
couch
some
arguments
and
reasons
for
your
own
way
and
practise
,
and
against
the
practise
of
the
reformed
Churches
.
4.
You
answer
a
common
objection
brought
against
your
way
,
by
laying
down
the
principles
that
you
hold
in
such
a
case
,
as
also
by
relating
your
practise
occasioned
upon
an
offence
committed
in
one
of
your
Churches
.
5.
Upon
this
answer
you
make
a
comparison
between
the
effectualnesse
of
your
way
in
what
you
hold
and
practise
,
and
what
the
Presbyterians
hold
,
to
reduce
Churches
and
to
compose
differences
:
in
which
comparison
you
make
the
scales
to
fall
on
your
side
rather
.
Now
the
Reader
must
expect
here
as
in
other
passages
of
this
Narration
,
generall
,
doubtfull
,
darke
,
partiall
and
reserved
relations
with
mistating
the
questions
which
,
in
my
answers
I
shall
observe
and
point
at
all
along
.
To
the
first
of
these
five
heads
,
(
wherein
also
are
three
particulars
;
)
To
the
first
of
these
concerning
the
reformed
Churches
,
namely
what
they
practise
and
allow
:
I
answer
,
you
should
have
done
well
to
have
instanced
their
practises
,
what
were
the
greater
matters
governed
in
common
by
the
Presbyterie
of
severall
Congregations
,
and
what
were
the
lesser
matters
wherein
each
particular
Congregation
was
governed
by
their
particular
Elders
;
As
also
what
were
those
cases
wherein
the
reformed
Churches
allow
particular
Congregations
such
an
entire
and
compleate
power
to
be
exercised
by
the
Elders
within
themselves
,
and
wherein
not
;
such
a
particular
Narration
would
have
carried
in
the
face
of
it
some
ground
for
the
defference
of
their
practise
and
allowance
,
&
might
have
served
to
have
pointed
out
the
differences
between
your
way
and
theirs
.
But
secondly
,
As
you
relate
the
way
and
discipline
of
the
reformed
Churches
,
it
sounds
somewhat
harsh
and
strange
that
their
practise
should
be
one
way
and
their
judgements
another
,
their
practise
to
governe
each
particular
Congregation
by
a
combined
Presbyterie
of
the
Elders
of
severall
Congregations
united
in
one
for
government
,
and
yet
in
their
judgements
to
allow
,
especially
in
some
cases
a
particular
Congregation
and
entire
and
compleate
power
of
jurisdiction
within
it selfe
:
Doe
they
practise
one
way
and
allow
another
way
,
or
doe
they
hold
both
wayes
the
wayes
of
God
,
or
what
is
it
you
meane
in
this
Narration
of
those
Churches
,
or
can
it
be
meant
in
the
same
sense
and
acception
to
practise
one
thing
and
yet
allow
another
,
or
will
you
make
the
lesser
matters
practised
in
their
particular
Churches
by
their
own
Elders
to
be
the
same
with
some
cases
,
wherein
they
allow
particular
Congregations
an
entire
and
compleate
power
of
jurisdiction
within
themselves
:
Now
the
latter
,
namely
in
some
cases
,
cannot
be
meant
,
for
then
this
last
part
is
no
more
then
the
first
,
neither
can
your
words
of
an
entire
compleate
power
of
jurisdiction
in
the
particular
Congregations
be
meant
of
smaller
matters
,
but
of
the
greatest
matters
in
some
cases
:
You
shall
doe
well
in
your
reply
,
to
english
these
lines
about
the
difference
of
the
reformed
Churches
practises
in
greater
matters
,
and
their
different
judgements
in
some
cases
,
and
shew
us
in
what
sense
they
meane
it
,
and
whether
it
can
be
properly
and
truly
alledged
for
your
case
of
entire
and
compleate
power
in
your
Congregations
.
Thirdly
,
This
which
you
here
relate
of
the
reformed
Churches
practise
and
allowance
is
fallaciously
set
downe
and
for
your
own
advantage
,
meerely
to
make
out
this
third
principle
,
that
you
still
chose
to
practise
safely
,
namely
,
what
the
reformed
Churches
allowed
and
acknowledged
warrantable
,
onely
they
superadded
Presbyteriall
combinations
,
whereas
the
reformed
Churches
doe
not
,
as
you
well
know
in
the
case
and
question
controverted
between
them
and
you
allow
particular
Congregations
in
a
Kingdome
and
nation
,
conceiving
the
reformed
Religion
to
have
an
entire
and
compleate
power
of
jurisdiction
within
themselves
,
what
may
be
in
some
of
their
books
in
extraordinary
or
speciall
cases
,
where
there
is
but
one
particular
Congregation
in
a
Countrey
or
the
like
,
that
is
nothing
to
the
point
in
hand
,
it
being
laid
for
a
common
ground
by
them
all
,
that
every
particular
Church
in
a
Nation
or
Kingdom
is
not
to
be
left
to
it selfe
,
but
that
there
is
a
necessity
of
a
common
nationall
government
to
preserve
all
the
Churches
in
unity
and
peace
;
And
to
cleare
the
reformed
Churches
of
France
,
Holland
,
To
the
second
particular
under
this
first
head
,
namely
what
some
of
the
old
non-conformists
grant
,
placing
the
power
of
excommunication
in
the
Eldership
of
each
particular
Church
untill
they
doe
miscarry
,
and
then
indeed
subj●…cting
them
to
Presbyt●…riall
and
Provinciall
Assemblies
,
and
that
it
could
not
be
infallibly
prooved
that
any
of
the
Churches
recorded
in
the
new
Testament
,
were
so
numerous
as
necessarily
to
exceed
the
limits
of
one
particular
Congregatïon
:
And
that
both
the
Ministers
of
the
reformed
Churches
and
our
non-conformists
,
all
granted
that
there
should
be
severall
Elders
in
every
Congregation
,
who
had
power
over
them
in
the
Lord
:
I
answer
as
followes
;
For
Mr
Cartwright
,
you
not
quoting
which
of
his
books
you
have
reference
to
,
and
so
not
knowing
which
to
turne
to
,
to
find
out
what
you
assert
of
him
,
I
shall
not
deny
it
;
but
as
for
Mr
Baynes
Diocesans
Tryall
,
(
which
is
the
only
booke
I
ever
heard
of
,
wherein
he
handles
these
points
)
he
doth
in
the
third
question
give
the
Ecclesiasticall
power
and
the
exercise
of
it
to
a
united
multitude
of
Presbyters
,
in
which
booke
,
howsoever
as
intending
his
booke
against
Diocesan
Bishops
and
Diocesan
Churches
,
to
whom
all
Presbyters
and
Churches
stand
in
subjection
and
subordination
,
he
pleads
against
them
for
the
power
of
the
particular
Elders
in
the
severall
Congregations
,
yet
as
against
the
reformed
Churches
practise
,
namely
of
a
Presbyteriall
Church
consisting
of
many
particular
Congregations
and
ruled
by
the
Elders
of
severall
Congregations
combined
,
he
pleadeth
not
,
but
expressely
in
answer
made
to
those
two
objections
from
the
Churches
and
Elders
where
there
is
a
co-ordination
and
a
communi●…y
in
government
,
as
in
the
Low
Countries
and
at
Géneva
,
he
grants
the
thing
contended
for
against
your
Congregationall
way
(
even
before
miscarrying
,
)
and
shewes
th●…
great
difference
between
the
Diocesan
government
and
the
Presbyteriall
in
severall
particulars
,
and
answers
your
objections
which
you
commonly
make
of
a
forraigne
extrinsicall
power
:
And
for
your
better
satisfaction
,
reade
and
compare
together
the
passages
in
these
pages
of
Mr
Baynes
Diocesans
Tryall
,
page
21
,
page
11.
What
is
meant
by
a
Diocesan
Church
,
and
in
the
12th
page
,
two
first
conclusions
agreed
in
,
and
in
the
16th
page
:
And
for
the
non-conformists
in
their
writings
against
the
Episcopall
government
and
Diocesan
Churches
,
though
they
put
the
Bishops
their
adversaries
all
they
could
to
it
,
to
make
them
proove
infallibly
and
necessarily
a
particular
Church
to
exceed
the
limits
of
one
particular
Congregation
,
yet
they
never
intended
it
as
against
the
reformed
Churches
:
Now
you
know
the
saying
,
Authoris
aliud
agentis
parva
est
auth●…ritas
:
But
shew
us
where
ever
the
old
non-conformists
as
against
the
reformed
Churches
held
so
:
It
will
appeare
by
Gerson
Bucerus
▪
and
by
the
practise
of
the
reformed
Churches
in
Geneva
pag.
11.
Robins
.
Apol.
cap.
1.
de
Eccles.
amplitudin●…
.
and
Holland
,
(
for
which
Mr
Robinson
so
objects
against
them
in
his
Apologie
)
that
though
they
were
against
the
government
of
Bishops
and
Diocesan
Churches
(
that
is
of
a
head
Church
over
many
Congregations
united
to
it
)
yet
not
of
a
particular
Church
of
such
a
City
,
consisting
of
many
particular
Congregations
:
And
as
for
that
you
take
for
granted
by
all
,
that
there
should
be
severall
Elders
in
every
Congregation
,
it
is
denied
you
:
For
some
Divines
,
as
Danaeus
and
Cartwright
(
as
I
remember
)
hold
it
not
necessary
for
every
small
Congregation
in
villages
,
but
for
Cities
and
more
populous
places
to
which
the
lesser
villages
being
conjoyned
,
have
the
benefit
and
support
of
all
the
Elders
and
Ministers
in
the
exercising
of
government
.
As
for
that
you
say
,
Others
of
them
calling
the
combination
of
Churches
Ecclesiae
ortae
,
but
particular
Congregations
Ecclesiae
primae
,
as
wherein
firstly
the
power
and
priviledge
of
a
Church
is
to
be
exercised
(
that
others
was
[
a
](A38090-e14710-b)
a
Polit.
Ecclesiast.
l.
3.
c.
〈◊〉
.
&c.
●…2
.
Mr
Parker
,
who
in
his
Politia
Ecclesiastica
,
gives
us
this
distinction
)
▪
and
was
the
first
who
brought
it
up
(
as
ever
I
read
of
)
who
differing
from
Mr
Baynes
and
other
non-conformists
,
and
most
Divines
of
the
reformed
Churches
in
the
subject
of
the
power
of
the
keyes
,
giving
it
to
the
[
b
](A38090-e14780-b)
b
Polit.
Eccles.
l.
〈◊〉
.
c.
1.
body
of
the
Church
,
agreeing
therein
too
much
with
you
,
no
wonder
he
called
particular
Congregations
Ecclesiae
primae
:
But
as
he
was
mistaken
in
the
first
receptacle
and
subject
of
the
power
of
the
keyes
,
so
he
might
be
in
his
distinction
of
Ecclesiae
primae
and
ortae
.
For
the
first
Churches
,
namely
that
of
Ierusalem
,
Rome
,
Ephesus
,
with
others
were
not
particular
Congregations
,
but
Churches
consisting
of
many
Congregations
,
severall
meeting
places
,
some
preaching
in
one
place
,
and
others
in
other
places
,
but
governed
by
the
Elders
in
common
,
which
City
Churches
were
the
first
Churches
still
first
planted
by
the
Apostles
,
and
particular
Congregations
in
villages
were
Ecclesiae
ortae
(
the
City
Churches
in
this
sence
being
the
mothers
,
and
the
particular
Congregations
rather
the
daughters
)
the
full
proofe
and
demonstration
whereof
I
referre
to
a
tractate
I
intend
about
the
nature
of
the
visible
Church
.
But
by
what
I
have
answered
upon
this
head
the
Reader
Ball
ᵃ
)
they
hold
the
contrary
:
And
for
learned
men
of
other
Churches
(
even
when
they
writ
against
Episcopacie
)
yet
they
were
farre
from
holding
that
a
particular
visible
Church
was
only
a
particular
Congregation
[
*
](A38090-e14900-b)
*
Gersom
Bucerus
Dissert
,
de
Gub.
Eccles.
p.
11.
Nos
particularem
Eccle
siam
intelligimus
quemlibet
credentium
c●…tum
in
unam
vocationem
divinam
Evangelij
praedicatio●…e
sacrarumque
institutionum
observatione
adunatum
,
ac
uni
Presbyterio
subjunctum
,
sacros
vero
conventus
uno
out
pluribus
locis
agit●…ntem
.
Nam
Paraeciarum
in
quibus
convenitur
numerus
accidentaria
res
est
,
nihil
ad
Ecclesiae
particularis
essentiam
pertinens
.
(
as
Gersom
Bucerus
in
his
answer
to
D
●
Downham
)
A
particular
Church
is
any
companie
of
beleevers
conjoyned
in
the
observation
of
holy
ordinances
and
united
to
one
Presbyterie
,
keeping
their
meetings
in
one
or
more
places
:
For
the
number
of
Parishes
in
which
they
meet
is
a
thing
accidentall
being
nothing
at
all
to
the
essence
of
a
particular
Church
.
And
even
the
Non-conformists
you
speake
of
,
as
it
appeares
by
the
wary
expressions
your selves
use
of
them
,
namely
infallibly
and
necessarily
doe
even
give
the
cause
:
For
that
is
(
as
you
imply
)
the
Non-conformists
in
their
answers
could
not
denie
but
probably
the
number
of
beleevers
were
so
numerous
as
to
exceed
the
limits
of
one
particular
Congregation
in
those
first
tim●…s
,
though
not
infallibly
and
rationally
,
though
not
necessarily
:
Now
in
points
of
externall
order
and
government
which
depend
upon
the
story
;
and
circumstances
of
time
and
place
,
how
many
things
are
there
practised
,
but
of
presumption
▪
though
not
of
certainty
,
and
though
they
cannot
be
infallibly
and
necessarily
proved
,
so
as
to
stop
all
mouthes
,
and
all
that
the
wit
of
man
can
possibly
finde
out
,
yet
if
the
things
asserted
can
be
but
probably
proved
upon
better
reasons
then
the
contrary
,
we
may
encline
to
that
as
to
the
safer
part
:
How
many
practises
and
tenents
have
you
in
your
Church-way
that
cannot
be
infallibly
and
necessarily
proved
,
but
stronger
answers
may
be
and
are
given
to
the
reasons
you
bring
for
them
,
then
any
the
Non-conformists
could
give
to
that
instance
of
the
Church
of
Ierusalem
,
and
yet
you
hold
to
your
principles
for
all
that
;
and
it
is
a
rule
hath
been
pleaded
by
some
of
you
,
that
in
things
of
that
nature
where
the
Scripture
is
not
expresse
,
but
holds
them
out
most
probably
though
not
infallibly
and
necessarily
,
yet
we
ought
to
encline
to
that
:
As
for
Mr
Baynes
answer
(
though
directed
against
Diocesan
Bishops
and
Diocesan
Churches
)
to
that
instance
of
the
Church
of
Ierusalem
,
it
is
no
whit
satisfactorie
nor
concluding
to
any
man
,
who
is
of
another
judgement
,
as
the
Reader
may
reade
in
the
15.
and
16.
page
of
the
Dioces
.
Tryall
.
To
the
3d
particular
under
the
first
head
,
namely
what
you
allow
and
grant
about
a
Church
and
the
Government
,
that
you
could
not
but
imagine
that
the
first
Churches
planted
by
the
Apostles
,
were
ordinarily
of
no
more
in
one
Citie
at
the
first
then
might
make
up
one
entire
Congregation
,
ruled
by
their
owne
Elders
that
also
preached
to
them
,
and
that
you
could
not
but
judge
it
a
safe
and
an
allowed
way
to
retaine
the
government
of
your
severall
Congregations
for
matter
of
discipline
within
themselves
to
be
exercised
by
their
owne
Elders
,
&c.
In
way
of
answer
I
must
first
complaine
of
your
old
fault
,
the
slippery
and
uncertaine
expressions
used
in
the
relation
of
what
you
owne
and
allow
about
a
Church
in
those
phrases
,
the
first
Churches
ordinarily
and
at
first
.
I
demand
the
reason
of
you
,
why
you
put
in
ordinarily
and
at
first
,
was
it
not
because
you
fore-saw
the
Church
of
Ierusalem
and
some
few
others
recorded
in
the
New
Testament
,
though
not
in
the
first
Chapter
of
the
Acts
,
and
at
the
beginning
yet
would
at
last
by
the
8.
of
the
Acts
and
Acts
21.
amount
to
more
then
could
meet
in
one
Congregation
,
and
therefore
you
exprest
it
so
.
Is
this
faire
dealing
,
or
what
other
reason
can
you
give
for
using
such
doubtfull
expressions
:
the
question
is
not
betweene
you
and
us
,
whether
all
the
Churches
and
most
of
the
Churches
,
or
whether
at
first
,
and
in
the
beginning
of
them
they
consisted
of
no
more
in
one
City
,
then
to
make
up
one
Congregation
,
but
whether
the
Scriptures
in
the
Acts
of
the
Apostles
and
Epistles
,
be
it
first
or
last
,
sooner
or
later
gives
any
patterne
or
example
of
a
particular
Church
,
exceeding
the
number
of
them
,
who
may
ordinarily
meet
together
in
one
place
for
the
worshipping
of
God
,
and
the
sanctification
of
the
Lords-day
,
which
if
it
can
be
proved
,
overthrowes
M.
Robinsons
,
M.
Cottons
definitions
of
Churche●…
and
your
principles
,
who
all
keepe
to
this
as
to
a
foundation
upon
which
is
built
many
of
your
other
practises
:
For
we
know
at
first
the
Church
of
Ierusalem
,
and
other
Churches
were
not
more
numerous
then
to
exceed
the
limits
of
one
particular
Congregation
,
neither
could
it
be
expected
that
all
should
come
in
at
first
,
and
we
know
for
many
other
Churches
the
Scriptures
doe
not
so
particularly
relate
the
growth
and
accessions
of
them
:
But
if
any
one
instance
can
be
given
,
it
is
not
materiall
whether
first
or
last
,
sooner
or
later
,
whether
in
the
beginning
,
middle
,
or
end
of
the
story
,
for
then
your
Positions
and
assertions
of
a
particular
visible
Church
are
overthrowne
,
for
one
affirmative
overthrowes
a
universall
negative
.
And
I
aske
of
you
whether
you
take
ordinarily
here
as
opposed
to
extraordinary
,
or
take
ordinarily
,
for
commonly
as
opposed
to
rarely
and
seldome
;
now
if
you
meane
it
in
the
first
sence
,
that
the
Church
of
Ierusalem
and
other
Churches
that
may
be
instanced
in
,
their
case
was
extraordinary
,
and
though
the
Apostles
suffered
them
to
grow
so
ranke
and
numerous
,
yet
we
may
not
doe
so
now
:
I
desire
to
know
of
you
then
,
what
is
become
of
your
first
generall
rule
the
Primitive
patternes
of
Churches
erected
by
the
Apostles
,
and
I
desire
to
know
what
r●…le
you
walke
by
,
and
whether
the
first
constituted
Church
of
all
were
not
likely
to
be
the
patterne
for
constituted
Churches
,
seeing
Primum
in
unoquoque
genere
est
regula
&
mensura
reliquorum
.
But
if
you
meane
ordinarily
in
the
second
sence
,
as
that
there
is
but
one
only
instance
,
the
most
if
not
all
other
Churches
were
otherwise
;
that
you
see
will
not
by
what
I
have
above
written
helpe
you
,
besides
what
ever
you
can
probably
alleadge
that
the
Churches
of
these
times
should
be
conformed
to
such
Churches
,
which
consisted
of
no
greater
number
then
to
make
one
particular
Congregation
,
I
will
give
more
and
better
why
the
Churches
of
a
Nation
and
kingdome
should
be
conformed
to
that
of
Hierusalem
;
As
for
those
phrases
of
yours
,
which
you
bring
in
by
way
of
caution
and
clearing
the
way
of
your
government
within
your selves
,
that
you
claime
not
an
Independent
power
to
give
no
account
or
be
subject
to
none
others
,
but
onely
a
full
and
entire
power
compleate
within
your selves
,
untill
you
shall
be
challenged
to
erre
grossely
.
Whilest
in
these
first
lines
you
denie
Independent
power
in
words
,
yet
in
your
latter
words
you
grant
it
,
claiming
a
full
and
entire
power
compleate
within
your selves
,
which
is
Independent
power
,
and
is
the
full
sence
of
that
which
hath
been
fasten'd
on
you
by
us
;
and
I
will
shew
it
more
fully
in
the
proper
place
;
when
I
come
to
the
23.
page
(
especially
if
you
take
upon
you
to
enjoy
it
so
long
,
untill
you
shall
be
challenged
to
erre
grossely
)
I
had
thought
it
had
been
enough
upon
your
being
challenged
to
erre
to
have
given
an
account
,
but
belike
it
must
be
erring
grossely
(
I
suspect
something
lyes
under
this
,
as
under
many
other
of
your
phrases
,
whereby
you
evade
and
hide
your selves
,
stating
points
wrongfully
)
Pray
what
doe
you
account
erring
grossely
,
and
whether
doe
you
judge
any
thing
erring
grosly
in
your
particular
Churches
,
but
such
kinds
of
sins
in
manners
,
and
such
kind
of
opinions
as
are
against
the
Churches
knowne
light
,
and
the
common
received
practises
and
principles
of
Christianitie
professed
by
the
Churches
themselves
and
universally
acknowledged
in
all
the
rest
of
the
Churches
,
and
no
other
sinnes
to
be
the
ground
of
giving
an
account
(
as
they
are
not
of
Excommunication
with
you
,
page
9.
)
(
both
being
of
equall
latitude
,
sins
of
particular
persons
to
a
Church
,
and
the
sins
of
a
particular
Church
to
a
Communitie
of
Churches
)
and
if
that
be
your
meaning
you
shall
be
Independent
enough
.
And
then
further
I
demand
of
you
,
how
you
can
use
those
phrases
of
not
claiming
a
power
to
be
subject
to
none
others
:
I
confesse
you
may
better
use
those
words
of
giving
account
,
holding
,
counselling
and
advising
by
sister-Churches
,
but
as
for
that
phrase
of
subjecting
to
none
others
;
I
understand
it
not
,
what
censure
will
your
Churches
subject
unto
from
other
Churches
,
will
they
yeeld
to
the
deposition
of
their
Ministers
,
Excommunication
of
their
members
,
&c.
or
how
can
there
be
any
subjection
to
other
Churches
in
your
principles
(
the
phrase
being
taken
properly
and
usually
)
when
as
all
along
you
pleade
against
authoritative
Presbyteriall
power
,
so
oft
exprest
in
page
15
,
16.
and
is
the
great
point
in
controversie
in
this
instance
betwixt
you
and
the
Presbyterians
:
How
oft
doe
you
denie
the
subjection
of
a
particular
Church
to
all
other
Churches
,
and
are
against
all
subjecting
to
censures
,
yea
to
be
subjected
as
to
counsell
and
advices
from
the
other
Churches
.
As
to
that
phrase
,
your
owne
Elders
,
whereof
you
had
three
at
least
in
each
Congregation
whom
you
were
subject
to
,
in
which
you
seeme
to
hold
out
the
government
and
power
of
the
Church
to
lie
in
the
Elders
,
and
not
in
the
body
of
the
Congregation
,
I
desire
you
to
satisfie
me
in
this
point
,
whether
all
of
you
hold
the
power
and
authoritie
to
be
in
the
Elders
or
in
the
Church
,
and
whether
by
goe
tell
the
Church
is
meant
,
tell
the
Elders
or
the
bodie
Henry
King
,
&c.
The
Keyes
were
given
to
the
whole
Church
;
unles
we
say
they
were
given
to
Peter
only
and
his
successours
:
search
the
Scriptures
and
see
if
you
can
find
any
place
,
where
any
body
or
particular
Church
is
subiect
to
one
man
or
officer
.
of
the
Congregation
,
and
whether
according
to
the
principles
of
the
Church-way
in
M.
Robinsons
workes
,
and
the
bookes
of
New-England
,
and
M.
Bridges
owne
letter
(
unlesse
some
of
you
have
lately
seene
another
light
)
you
might
have
truly
written
three
Elders
at
least
in
every
Congregation
to
whom
the
Congregations
were
subject
,
or
else
three
Elders
who
were
subject
to
their
owne
Congregations
:
and
this
shall
suffice
for
answer
to
the
first
head
of
the
five
concerning
the
third
Instance
.
To
the
second
head
under
this
third
instance
,
what
you
are
not
satisfied
in
nor
cannot
allow
.
1.
About
particular
visible
Churches
,
That
you
could
not
imagine
in
every
City
where
the
Apostles
came
,
the
number
of
the
converts
did
or
should
arise
to
such
a
multitude
as
to
make
severall
and
sundry
Congregations
.
2.
About
the
government
of
it
,
that
it
should
be
the
institution
of
Christ
or
his
Apostles
,
that
the
combination
of
the
Elders
of
many
Churches
should
be
the
first
compleate
and
entire
seat
of
Church
power
over
each
Congregation
so
combined
,
or
that
they
could
challenge
and
assume
that
authoritie
over
those
Churches
they
teach
not
,
&c.
In
both
these
you
deale
fallaciously
and
relate
the
controversie
to
your
advantage
and
our
disadvantage
.
For
the
first
,
whereas
had
you
dealt
ingenuously
your
words
should
have
been
these
,
for
that
in
any
Citie
,
where
the
Apostles
came
the
number
of
converts
did
or
should
arise
to
such
a
multitude
as
to
make
severall
and
sundry
Congregations
,
you
put
it
in
every
Citie
,
which
we
affirme
not
,
nor
need
not
to
carry
the
cause
against
you
,
for
if
we
can
prove
it
in
some
Cities
,
or
in
any
Cities
that
the
number
of
Converts
did
arise
to
such
a
multitude
,
as
to
make
severall
and
sundry
Congregations
,
then
we
prove
the
Scripture
holds
out
a
Presbyteriall
Classicall
Church
,
and
overthrow
your
grand
principle
about
a
particular
Church
:
And
Reader
observe
the
fallacie
of
these
Apologists
,
how
in
the
manner
of
their
expression
,
and
as
they
propound
it
,
though
the
thing
may
be
true
,
yet
they
alter
quite
the
state
of
the
Question
.
For
though
in
every
Citie
,
where
the
Apostles
came
,
you
could
not
imagine
the
number
of
Converts
should
be
so
great
nor
we
neither
,
yet
in
some
Cities
you
might
have
well
imagined
it
,
as
in
Ierusalem
and
Rome
.
But
Brethren
,
why
will
you
who
are
Schollers
,
and
without
question
weighed
well
all
your
words
and
manner
of
expressions
,
having
so
many
heads
in
the
framing
this
Apologie
,
deale
thus
with
the
Reader
in
a
Narration
:
speake
truly
,
though
you
did
not
imagine
the
number
of
Converts
were
so
many
in
every
City
,
yet
did
not
you
imagine
the
number
might
be
so
great
in
some
Cities
,
as
in
Ierusalem
;
and
if
still
you
will
not
imagine
it
,
for
the
helping
of
your
imagination
,
consider
whether
you
have
not
more
reason
(
if
not
infallible
and
necessary
,
yet
probable
and
rationall
)
to
imagine
the
Church
of
Hi●…rusalem
consisting
of
so
many
thousands
of
people
,
and
having
so
many
Ministers
to
preach
unto
them
,
as
12.
Apostles
besides
the
seventy
Disciples
,
and
they
meeting
in
so
many
distinct
houses
,
and
not
having
the
power
and
command
of
any
publicke
large
place
or
liberty
(
through
those
times
)
to
fit
it
for
such
multitudes
to
heare
the
word
,
joyne
in
prayer
,
and
Sacraments
,
should
have
severall
and
sundry
Congregations
rather
then
to
imagine
all
those
should
make
but
one
standing
Congregation
to
meet
in
one
place
and
roome
.
2.
It
is
stated
otherwise
,
carried
higher
then
need
be
granted
,
and
that
in
all
your
expressions
of
it
,
for
the
Scriptures
may
hold
forth
a
combination
of
the
Elders
of
many
Churches
for
government
and
yet
not
be
the
Institution
of
Christ
or
his
Apostles
:
It
may
be
allowed
and
agreeable
to
the
word
,
have
a
jus
divinum
,
permissivum
upon
generall
rules
of
the
word
,
and
according
to
the
rules
of
the
law
of
nature
and
of
Prudence
,
yea
and
may
have
some
examples
of
it
,
and
yet
not
amount
to
a
divine
Institution
,
many
who
hold
the
thing
will
not
in
those
phrases
owne
it
.
2.
These
Elders
of
many
Congregations
may
have
a
power
of
Government
in
common
over
all
,
and
yet
not
be
the
first
seat
of
Church-power
;
for
it
is
not
denied
but
some
particular
Congregations
,
having
a
competent
number
of
Presbyters
,
both
have
and
may
exercise
Church-power
,
before
any
such
combination
is
,
or
can
be
.
3.
These
Elders
combined
may
have
Church-power
to
rule
these
Congregations
so
combined
,
and
yet
not
have
a
compleate
and
entire
seat
of
Church-power
,
but
a
power
liable
to
appeales
unto
Synods
and
generall
Assemblies
.
The
question
betweene
you
and
us
is
whether
Classes
or
Presbyteries
have
power
in
Ecclesiasticall
matters
,
as
Ordination
,
Excommunication
,
&c.
within
the
number
of
Congregations
so
combined
,
or
may
by
warrant
from
the
word
exercise
any
power
in
Church
matters
,
but
in
their
owne
particular
Congregations
;
the
question
is
not
,
whether
it
be
the
Institution
of
Christ
or
his
Apostles
that
the
combination
of
the
Elders
of
many
Churches
should
be
the
first
compleate
and
entire
seat
of
Church
,
power
:
As
you
state
it
,
you
strangely
mistate
the
question
to
lay
it
downe
in
these
words
,
That
the
combination
of
the
Elders
of
many
Churches
should
be
the
first
seat
of
Church-power
over
each
Congregation
so
combined
,
whereas
the
opinion
of
the
Reformed
Churches
is
quite
contrary
,
not
holding
Classes
and
Synods
to
be
the
first
subject
of
Church-power
,
from
whence
it
is
consequently
derived
and
conferred
upon
particular
Churches
,
but
that
particular
congregations
having
power
in
themselves
and
amongst
themselves
equall
power
,
doe
in
Classes
and
Synods
conferre
and
execute
in
common
their
owne
power
,
even
as
those
who
are
colleagues
and
equall
members
of
some
politicall
societie
.
4.
The
power
which
particular
officers
,
and
Presbyters
of
combined
congregations
may
have
over
particular
members
of
those
Churches
they
teach
not
ordinarily
,
doth
not
amount
to
the
challenging
and
assuming
an
authority
over
those
Churches
they
feed
and
teach
not
;
your
expression
is
a
mistake
,
it
is
not
an
assuming
a
power
and
authority
by
some
over
other
Churches
,
but
it
is
a
power
of
the
whole
,
and
of
themselvs
too
,
even
those
particular
Churches
in
their
officers
over
particular
members
;
as
in
the
Parliament
no
member
hath
power
over
another
,
more
then
another
over
him
,
but
the
whol
hath
power
over
all
the
particulars
;
for
the
clearing
of
which
,
the
Commissioners
of
the
Church
of
Scotland
speake
fully
in
their
Reformation
of
Church
government
in
Scotland
cleared
,
page
24
,
25.
And
for
the
close
of
this
second
head
,
wherein
you
stand
upon
what
you
are
not
satisfied
in
but
disallow
,
if
you
would
impartially
consider
that
the
Scriptures
in
the
Acts
of
the
Apostles
and
Epistles
,
doe
as
well
hold
out
grounds
,
yea
and
more
indubitable
(
as
I
shall
make
evident
in
a
particular
Tractate
of
the
visible
Church
)
that
the
first
particular
Churches
planted
by
the
Apostles
consisted
of
more
Congregations
,
and
distinct
meeting
places
,
then
of
one
only
Congregation
,
you
will
acknowledge
that
where
there
are
many
Presbyters
to
feed
and
rule
,
and
many
more
Christians
living
in
a
vicinity
,
then
can
meet
in
one
place
,
it
is
not
the
most
safe
and
allowed
way
to
retaine
the
government
of
each
Congregation
thus
within
themselves
,
neither
that
it
is
an
additament
in
the
reformed
Churches
to
practise
so
,
but
rather
an
additament
on
their
part
,
who
living
in
a
City
where
the
number
of
beleevers
are
so
numerous
as
to
make
many
meeting
places
,
there
to
make
these
places
and
persons
such
distinct
Churches
as
to
manage
all
things
each
one
within
themselves
,
and
not
to
grow
into
one
for
government
.
And
I
am
so
farre
versed
in
these
controversies
,
that
I
challenge
you
five
to
give
me
an
example
of
any
City
where
it
is
probable
the
multitude
of
beleevers
were
so
numerous
as
to
make
many
meeting
places
,
that
ever
they
were
governed
and
ruled
but
in
common
,
or
ever
called
Churches
but
Church
,
still
called
the
Church
of
Corinth
,
and
the
Church
of
Ierusalem
:
I
foresee
only
one
instance
that
can
be
probably
alledged
,
that
in
Rom.
16.
1.
of
the
Church
which
is
at
Cenchrea
,
which
Cenchrea
was
a
part
of
Corinth
and
neare
to
Corinth
,
yet
named
a
Church
as
well
as
the
Church
of
Corinth
,
but
the
insufficiencie
of
that
ground
I
shall
at
large
shew
in
that
Tractate
of
the
visible
Church
;
which
Primitive
practise
hath
so
farre
wrought
with
some
of
the
reformed
Churches
,
as
those
of
Holland
,
that
in
great
Cities
where
the
number
of
their
people
are
so
many
as
they
cannot
meet
in
one
place
,
but
have
more
meeting
places
,
yet
in
imitation
of
the
Scriptures
(
giving
that
ground
to
some
who
have
askt
them
a
reason
)
they
make
City
Churches
but
one
,
and
the
Ministers
are
Ministers
in
common
of
them
all
,
preaching
in
their
courses
in
the
severall
meeting
places
,
and
governed
in
common
,
and
this
they
doe
to
keep
nearest
to
Apostolicall
practise
;
whereas
now
in
the
Countrey
where
villages
are
,
and
the
meetings
are
scattered
,
they
doe
not
all
preach
to
all
:
And
to
adde
this
further
,
to
shew
your
unsafe
way
of
practising
in
the
way
of
your
particular
Congregations
,
over
the
reformed
Churches
and
our
Churches
in
England
,
your
Congregations
(
as
in
London
)
where
the
meeting
place
is
,
and
the
Ministers
reside
,
is
made
up
of
members
,
as
of
some
living
in
London
,
so
of
some
in
Surrey
,
Middlesex
,
Hartfordsheire
,
Essex
,
where
they
have
fixum
domicilium
being
twenty
miles
asunder
,
and
many
members
meeting
but
sometimes
in
a
Moneth
,
where
neither
Ministers
can
oversee
them
,
nor
members
watch
over
one
another
,
not
knowing
what
the
conversation
of
each
other
is
(
which
yet
are
brought
as
the
maine
grounds
for
your
Church-fellowship
)
which
non-residencie
of
the
members
from
one
another
,
and
of
the
officers
from
so
many
of
the
members
,
whether
it
overthrow
not
and
be
not
point
blank
against
many
of
your
principles
of
the
Church-way
,
I
leave
to
your selves
to
judge
?
besides
that
it
is
without
any
Primitive
patterne
and
example
of
the
Churches
erected
by
the
Apostles
,
the
Churches
being
still
stiled
according
to
the
places
where
they
lived
and
met
,
as
in
Rom.
1.
7.
To
all
that
be
in
Rome
,
beloved
of
God
,
called
to
be
Saints
:
And
so
in
the
Epistles
to
the
Corinthians
:
To
the
Church
of
God
which
is
at
Corinth
.
And
I
desire
you
to
give
me
any
Primitive
patterne
of
any
who
belonged
to
the
Church
of
Rome
,
Corinth
,
Ierusalem
,
(
that
is
,
were
standing
members
of
those
Churches
)
who
lived
and
inhabited
ten
miles
,
twenty
,
five
miles
,
&c.
round
about
those
Cities
,
so
that
we
find
here
in
this
third
instance
,
namely
in
the
government
and
discipline
of
the
Churches
,
as
well
as
in
the
first
instance
in
the
qualification
of
your
members
,
that
the
additament
is
on
your
sides
and
not
on
the
reformed
Churches
.
To
the
third
head
,
namely
the
reasons
couched
and
hinted
for
your
own
practise
and
against
the
practise
and
way
of
the
reformed
Churches
:
to
the
first
reason
I
answer
,
as
the
relating
of
the
state
of
the
questions
was
not
proper
,
so
this
argument
hinted
here
is
not
properly
expressed
,
for
their
might
be
such
a
Presbyteriall
Church
and
government
as
is
maintained
against
you
,
namely
but
two
or
three
distinct
meeting
places
,
and
yet
not
Churches
,
rising
to
such
a
numerous
multiplication
,
nor
Apostles
staying
to
the
setting
up
of
Churches
untill
they
rose
to
such
a
numerous
multiplication
:
But
pray
what
doe
you
meane
by
those
expressions
?
We
did
not
imagine
,
but
might
you
not
?
or
could
you
not
have
imagined
it
,
though
you
did
not
nor
would
not
:
and
what
by
this
,
that
the
Apostles
should
stay
the
setting
up
of
any
Churches
at
all
,
untill
they
rose
to
make
such
a
numerous
multiplication
as
might
make
such
a
Presbyteriall
combination
.
Doe
you
carry
the
words
in
reference
only
to
that
numerous
multiplication
?
or
simply
and
positively
,
that
the
Apostles
did
not
stay
so
long
in
any
City
as
to
set
up
any
Churches
at
all
?
Now
if
you
will
have
your
words
interpreted
in
the
first
sense
,
then
judge
how
improper
the
speech
and
narration
of
your
mind
is
,
for
then
it
should
have
gone
thus
,
that
the
Apostles
should
stay
the
setting
up
of
so
many
Churches
untill
they
rose
to
such
a
numerous
multiplication
,
for
the
denying
the
setting
up
of
any
Churches
and
at
all
,
agree
not
with
the
following
words
,
untill
they
rose
to
such
a
numerous
multiplication
;
the
former
being
a
diminitive
nay
a
negative
,
and
cannot
agree
to
such
an
augmentative
as
the
latter
,
besides
your
first
words
carried
in
reference
to
the
following
,
have
no
strength
to
proove
what
you
bring
them
for
,
namely
what
you
allowed
and
practised
,
or
what
you
disallowed
;
for
though
the
Apostles
should
not
stay
so
long
as
the
setting
up
so
many
Churches
as
might
arise
to
such
a
numerous
multiplication
of
severall
and
sundry
Congregations
,
yet
there
might
be
such
a
Presbyteriall
classicall
Church
,
a
Church
consisting
of
more
then
could
meet
in
one
place
,
which
is
the
controversie
between
us
:
But
if
you
understand
your
words
simply
and
positively
,
that
the
Apostles
did
not
stay
the
setting
up
of
any
Churches
at
all
,
I
desire
you
to
remember
your
own
principles
and
expressions
in
many
books
and
discourses
of
your
way
,
that
the
Apostles
were
the
founders
of
the
first
Churches
,
as
at
Corinth
,
Rome
,
and
for
Ierusalem
especially
,
(
which
is
the
particular
Church
we
most
stand
upon
)
the
Apostles
staid
long
enough
there
,
to
set
up
not
onely
any
Churches
at
all
,
but
many
to
make
such
a
Presbyteriall
combination
as
is
stood
for
,
as
will
appeare
,
both
by
Acts
8.
Acts
15.
Acts
21.
and
it
is
the
judgement
of
Mr
Robinson
,
that
Ierusalem
was
never
without
some
of
the
Apostles
there
(
which
the
two
first
chapters
of
the
Galathians
give
a
strong
ground
for
,
)
besides
the
many
Presbyters
that
belonged
thereunto
;
And
so
for
the
Church
of
Ephesus
,
Paul
stayed
at
one
time
in
those
parts
three
yeares
together
,
long
enough
to
make
so
many
Churches
as
might
make
a
Presbyteriall
combination
:
which
that
of
the
Acts
,
chap.
20.
vers.
17
,
18
,
25
,
28
,
29
,
31.
doe
give
hints
enough
for
,
if
the
nature
of
an
answer
to
a
Narration
would
permit
to
draw
them
out
at
length
.
To
the
second
reason
hinted
,
that
those
precepts
,
Obey
your
Elders
and
them
that
are
over
you
,
were
to
be
sure
meant
of
the
Pastours
and
teachers
set
over
them
in
each
particular
Congregation
respectively
,
and
to
be
as
certainely
the
intendment
of
the
Holy
Ghost
,
as
in
those
commands
,
Wives
obey
your
own
husbands
,
&c.
I
answer
,
that
in
Scripture
a
particular
Church
consisting
of
more
Congregations
then
one
,
and
the
Ministers
and
Elders
feeding
them
and
governing
them
in
common
(
as
at
Ierusalem
,
and
as
it
is
in
the
Low
Countries
,
in
Cities
there
,
as
at
Amsterdam
,
&c.
)
all
the
Ministers
and
Elders
are
their
own
Ministers
and
Elders
,
as
the
husbands
are
the
owne
of
their
wives
,
and
those
Scriptures
are
to
be
understood
of
all
their
Pastors
and
Ministers
,
and
not
of
some
only
,
or
in
respect
of
some
,
and
not
of
the
rest
,
and
it
is
as
certainely
the
intendment
of
the
Holy
Ghost
(
as
in
that
command
,
Wives
obey
your
owne
husbands
,
)
that
obey
your
Elders
,
&c.
be
meant
not
of
some
but
of
them
all
.
2.
In
Churches
by
their
combination
consisting
of
many
Congregations
where
ordinarily
some
Pastors
and
teachers
feed
some
Congregations
and
not
the
rest
,
Ministers
being
fixed
,
some
to
that
Congregation
,
and
others
to
other
Congregations
,
yet
there
being
a
government
in
common
by
all
the
Presbyters
of
those
Congregations
in
all
weighty
matters
and
greater
cases
that
fall
out
,
those
precepts
of
obey
your
Elders
and
them
that
are
over
you
,
reach
to
all
the
Elders
as
well
as
to
those
that
particularly
and
ordinarily
preach
to
them
,
and
however
it
is
true
such
places
are
especially
understood
of
them
,
yet
not
of
them
only
,
and
alone
,
as
excluding
others
,
as
your
argument
carried
it
,
but
including
others
who
are
over
them
too
:
And
to
answer
you
by
your
own
instance
given
of
servants
,
obey
your
own
governours
,
as
by
vertue
of
that
text
,
particular
servants
are
to
obey
their
own
Masters
,
so
by
the
same
text
each
particular
servant
and
all
of
them
together
of
such
a
Company
and
Hall
,
in
the
things
and
rules
of
their
calling
(
for
the
publike
good
of
that
Societie
)
they
are
to
obey
and
be
subject
to
the
whole
Company
,
namely
the
particular
masters
of
other
servants
as
to
their
own
masters
,
yea
and
to
submit
to
the
common
Orders
and
good
Rules
of
such
a
Hall
and
Corporation
though
their
particular
Masters
doe
not
vote
for
but
against
them
.
3.
Those
Rulers
who
are
of
the
Presbytery
are
not
forraigne
nor
extrinsicall
to
the
Congregations
,
but
intrinsicall
and
naturall
as
well
as
their
particular
Elders
,
so
that
another
without
themselves
doth
not
beare
rule
over
them
,
but
all
of
them
together
by
common
consent
doe
rule
every
one
,
which
is
a
most
mild
and
free
forme
of
Church
government
,
for
the
proofe
of
which
I
shall
not
enlarge
but
referre
you
for
satisfaction
to
what
is
said
to
this
point
,
both
by
the
Commissioners
of
the
Church
of
Scotland
,
and
by
some
Churches
from
beyond
the
Diocesans
Tryall
,
that
which
is
objected
touching
Pastors
and
Fathers
:
That
the
similitude
holds
not
in
all
things
,
parents
and
sheapheards
,
are
absolutely
parents
and
sheapheards
,
be
they
good
or
evill
;
but
spirituall
parents
are
no
longer
so
then
they
doe
accordingly
behave
themselves
.
5.
The
very
instances
you
give
of
wives
obey
your
own
husbands
,
and
servants
your
own
governours
,
doth
not
therefore
only
tye
them
to
civill
subjection
and
obedience
to
husbands
and
Masters
,
exempting
them
from
subjection
to
any
others
,
but
they
are
subject
to
the
Magistrates
in
the
Common-wealth
and
to
common-Lawes
notwithstanding
,
so
neither
doth
the
Scriptures
,
obey
your
Elders
,
&c.
(
supposing
the
full
latitude
of
those
Scriptures
were
of
the
Elders
of
particular
Congregations
)
forbid
or
exempt
men
from
that
Ecclesiasticall
subjection
and
obedience
which
concernes
them
as
they
stand
in
relation
to
the
community
.
To
the
third
Reason
hinted
for
your selves
,
and
against
the
reformed
Churches
,
that
the
Elders
of
other
Congregations
should
have
power
and
rule
over
Churches
,
which
they
doe
not
teach
and
feed
ordinarily
,
by
vertue
of
those
forementioned
precepts
,
was
to
you
a
question
,
&c.
I
answer
,
Suppose
three
or
foure
Congregations
in
one
great
Towne
,
should
have
Ministers
in
common
to
teach
and
feed
them
ordinarily
(
as
in
Holland
,
)
would
you
in
such
a
case
yeeld
to
a
Presbyteriall
combination
;
if
you
say
you
would
,
then
the
case
is
determined
for
us
,
and
thus
I
judge
it
was
in
the
Acts
of
the
Apostles
in
Primitive
Churches
,
but
if
you
answer
you
would
not
yeeld
to
such
a
classicall
government
,
then
I
reply
,
't
is
not
for
want
of
such
Ministers
teaching
you
and
feeding
ordinarily
that
you
will
not
obey
,
but
upon
some
other
ground
,
and
then
this
argument
is
lost
:
Secondly
,
I
answer
,
your
ruling
Elders
doe
not
feed
nor
teach
you
ordinarily
,
but
only
governe
you
,
and
yet
by
vertue
of
those
forementioned
precepts
you
obey
them
,
and
are
subject
to
them
,
so
that
this
is
no
good
argument
against
the
lawfulnesse
of
having
power
and
authority
over
those
whom
men
teach
not
ordinarily
;
for
then
what
becomes
of
the
Ruling
Elders
in
the
Church
,
who
are
neither
Pastors
nor
Teachers
.
To
the
fourth
Reason
drawn
from
Corporations
,
who
have
the
power
and
priviledge
of
life
and
death
within
themselves
,
which
kind
of
power
you
would
have
.
I
answer
,
you
cannot
frame
a
good
argunment
from
Corporations
and
civill
power
,
to
bodies
Ecclesiasticall
,
and
spirituall
power
,
and
I
might
give
you
the
many
differences
alledged
by
your selves
between
civill
power
,
and
Ecclesiasticall
,
and
the
different
manner
of
dispensation
,
but
I
must
not
enlarge
here
,
only
referre
you
for
this
to
[
a
](A38090-e16290-b)
a
Robins
.
Justif.
of
separat
.
Mr
Robinson
,
[
b
](A38090-e16330-b)
b
Mr
Burroughs
on
Hosea
,
seventh
Lecture
,
p.
174.
If
we
consider
the
difference
between
Ecclesiasticall
power
and
civill
power
,
we
shall
see
it
cleare
that
there
cannot
be
a
ministe●…ll
head
of
the
Church
.
Mr
Burroughs
,
and
[
c
](A38090-e16390-b)
c
Ames
.
Med.
Theol.
Dr
Ames
.
2.
Corporations
goe
according
to
the
Lawes
of
the
Land
,
and
to
their
Charters
agreed
upon
,
and
made
in
Parliaments
,
they
make
not
themselves
a
Corporation
,
nor
goe
not
according
to
private
rules
and
orders
to
passe
sentence
of
death
,
&c.
but
are
ruled
(
though
they
have
Officers
,
as
Major
and
Aldermen
)
by
the
Laws
of
the
Land
,
and
so
going
,
they
may
more
safely
have
a
power
within
themselves
:
but
your
particular
Congregations
set
up
your selves
without
leave
of
Magistrates
or
Ministers
,
not
proceeding
upon
common
rules
of
government
in
sentences
of
Excommunication
,
&c.
agreed
by
Synods
,
but
only
upon
your
own
wills
,
and
private
rules
which
you
have
fancied
are
laid
down
in
Scripture
.
3.
Corporations
though
they
judge
their
members
,
and
passe
sentence
of
life
and
death
within
themselves
,
yet
sometimes
,
nay
often
in
greater
cases
and
offences
,
their
inhabitants
are
tried
,
and
sentences
passed
upon
them
in
other
Courts
of
Justice
,
and
that
when
they
would
proceed
against
them
,
yet
the
matter
is
carried
higher
to
be
tried
;
If
you
would
grant
this
in
the
Corporations
to
your
Congregations
,
that
Assemblies
and
Synods
might
judge
and
passe
sentence
upon
your
members
(
as
oft
as
they
see
just
ground
)
the
controversie
were
at
an
end
.
4.
The
Corporations
(
that
is
those
in
place
and
power
)
if
they
proceed
unjustly
,
are
accountable
to
the
State
they
live
in
,
that
is
to
a
higher
civill
power
,
and
adjudged
themselves
in
cases
of
wrong
,
condemning
the
innocent
,
suffering
delinquents
to
escape
,
but
your
Corporations
of
particular
Congregations
even
in
case
of
reall
Administration
,
are
against
all
judging
and
all
Ecclesiasticall
Authoritative
power
out
of
your
own
Congregations
.
To
the
fifth
Reason
hinted
by
you
to
strengthen
your
practise
that
it
was
safe
and
allowed
,
and
the
Reformed
Churches
more
questionable
,
namely
appealing
to
them
who
have
read
books
,
whether
much
hath
been
written
with
strength
,
setly
and
directly
to
prove
that
government
,
but
rather
to
overthrow
Episcopall
,
and
to
maintaine
those
severall
Officers
in
Churches
which
Christ
hath
instituted
,
and
therefore
you
inferre
you
might
have
more
ground
to
question
this
government
of
combined
classicall
Presbyteriall
government
.
I
answer
,
the
ground
of
that
is
fully
laid
down
in
the
Reformation
of
the
Church
of
Scotland
,
page
17
and
18.
with
an
account
of
what
hath
been
written
and
done
by
the
reformed
Churches
in
France
for
the
Presbyteriall
way
,
and
against
the
popular
Independent
way
(
which
is
more
then
you
once
in
this
Reason
hinted
)
but
suppose
that
in
former
writings
of
Calvin
,
Beza
,
Zanchius
,
Peter
Martyr
;
Danaeus
,
Iunius
,
Zepp●…rus
,
Gersom
Bucerus
,
Dr
Reynolds
,
Parker
,
there
hath
not
been
much
setly
and
directly
insisted
on
,
and
with
strength
to
prove
the
government
of
Synods
and
Classes
(
though
in
some
of
these
more
especially
,
as
against
the
Church
of
Rome
,
and
Episcopall
government
,
much
strength
is
brought
for
the
government
by
Synods
and
Classes
)
yet
that
which
those
Divines
of
Scotland
,
Holland
,
England
,
have
written
of
late
against
the
Independent
congregationall
government
,
might
have
been
enough
to
have
satisfied
you
,
and
that
s
not
materiall
that
no
more
have
written
,
seeing
out
of
the
mouth
of
two
or
three
witnesses
every
word
shall
be
established
;
and
if
these
books
had
not
strength
to
satisfie
you
,
why
have
not
you
all
this
while
answered
them
?
but
I
must
mind
you
of
forgetting
one
of
your
own
Divines
,
for
besides
the
learned
Licensers
booke
against
Independencie
,
another
booke
was
written
,
cald
Reasons
against
the
Independent
government
of
particular
Congregations
,
and
the
Toleration
of
them
in
this
Kingdome
:
which
booke
in
your
seeming
to
take
no
notice
of
,
I
beleeve
you
remember
above
the
rest
,
and
in
the
25
page
of
your
Apologie
,
it
appeares
you
remember
it
,
but
the
Authour
of
it
belike
is
none
of
your
Divines
.
And
in
the
close
now
of
this
answer
to
your
Reasons
hinted
about
the
government
and
discipline
of
the
Church
,
why
you
in
your
Congregationall
way
should
be
in
the
truth
,
but
the
Presbyteriall
government
was
a
question
to
you
and
judged
an
additament
,
because
the
Presbyterians
allowed
you
what
you
practised
,
and
granted
what
you
held
,
but
themselves
held
and
practised
over
and
above
;
I
answer
,
this
is
no
Argument
at
all
,
for
by
the
same
reason
the
Samaritans
should
have
worshipped
God
truly
,
but
the
Iewes
falsely
,
and
the
Samaritans
might
have
And
whereas
the
common
prejudice
and
exception
laid
into
all
mens
thoughts
against
us
,
and
our
opinions
is
,
that
in
such
a
Congregationall
government
thus
entire
within
it selfe
,
there
is
no
allowed
sufficient
remedy
for
miscarriages
,
though
never
so
gross●…
;
no
reliefe
for
wrongfull
sentences
or
persons
injured
thereby
;
no
roome
for
complaints
:
no
powerfull
or
effectuall
meanes
to
reduce
a
Church
or
Churches
that
fall
into
heresie
,
schisme
,
&c.
but
every
one
is
left
and
may
take
liberty
without
controule
to
doe
what
is
good
in
their
own
eyes
;
we
have
(
through
the
good
providence
of
God
upon
us
)
from
the
avowed
declarations
of
our
judgements
among
our
Churches
mutually
during
our
exile
,
and
that
also
confirmed
by
the
most
solemne
instance
of
our
practise
,
wherewith
to
vindicate
our selves
and
way
in
this
particular
,
which
upon
no
other
occasion
we
should
ever
have
made
thus
publike
.
God
so
ordered
it
that
a
scandall
and
offence
fell
out
between
those
very
Churches
whilst
living
in
this
banishment
(
whereof
we
our selves
,
that
write
these
things
,
were
then
the
Ministers
)
one
of
our
Churches
having
unhappily
deposed
one
of
their
Ministers
,
the
other
judged
it
not
only
as
too
sudden
an
act
(
having
proceeded
in
a
matter
of
so
great
moment
without
●…nsulting
their
sister
Churches
,
as
was
publikely
professed
we
should
have
done
in
such
cases
of
concernment
)
but
also
in
the
proceedings
thereof
as
too
severe
,
and
not
managed
according
to
the
rules
laid
downe
in
the
word
.
In
this
case
our
Churches
did
mutually
and
universally
acknowledge
and
submit
to
this
as
a
sacred
and
undoubted
principle
and
supreame
law
to
be
observed
among
all
Churches
,
that
as
by
vertue
of
that
Apostolicall
command
,
Churches
as
well
as
particular
men
are
bound
to
give
no
offence
neither
to
Iew
nor
Gentile
,
nor
the
Churches
of
God
they
live
amongst
;
So
that
in
all
cases
of
such
offence
or
difference
,
by
the
obligation
of
the
Common
Law
of
communion
of
Churches
,
and
for
the
vindication
of
the
glory
of
Christ
,
which
in
common
they
holdforth
,
the
Church
or
Churches
challenged
to
offend
or
differ
,
are
to
submit
themselves
(
upon
the
challenge
of
the
offence
or
complaint
of
the
person
wronged
)
to
the
most
full
and
open
triall
and
examination
by
other
neighbour
Churches
offended
thereat
,
of
what
ever
hath
given
the
offence
:
And
further
that
by
vertue
of
the
same
and
like
law
of
not
partaking
in
other
mens
sins
,
the
Churches
offended
may
and
ought
upon
the
impenitencie
of
those
Churches
,
persisting
in
their
errour
and
miscarriage
to
pronounce
that
heavy
sentence
against
them
,
of
with-drawing
and
renouncing
all
Christian
communion
with
them
untill
they
doe
repent
;
And
further
to
declare
and
protest
this
,
with
the
causes
thereof
,
to
all
other
Churches
of
Christ
,
that
they
may
doe
the
like
.
And
what
further
authority
,
or
proceedings
purely
Ecclesiasticall
,
of
one
,
or
many
sister
Churches
,
towards
another
whole
Church
,
or
Churches
offending
,
either
the
Scriptures
doe
holdforth
,
or
can
rationally
be
put
in
execution
(
without
the
Magistrates
interposing
a
power
of
another
nature
,
unto
which
we
upon
his
particular
cognisance
,
and
examination
of
such
causes
,
professe
ever
to
submit
,
and
also
to
be
most
willing
to
have
recourse
unto
)
for
our
parts
we
saw
not
then
,
nor
doe
yet
see
.
And
likewise
we
did
then
suppose
,
and
doe
yet
,
that
this
principle
of
submission
of
Churches
that
miscarry
unto
other
Churches
offended
,
together
with
this
other
,
that
it
is
a
command
from
Christ
enjoyned
to
Churches
that
are
finally
offended
,
to
pronounce
such
a
sentence
of
non-communion
and
withdrawing
from
them
whilest
impenitent
,
ac
unworthy
to
hold
forth
the
Name
of
Christ
,
(
these
principles
being
received
and
generally
acknowledged
by
the
Churches
of
Christ
to
be
a
mutuall
duty
,
as
strictly
enjoyned
them
by
Christ
as
any
other
)
that
these
would
be
as
effectuall
meanes
(
through
the
blessing
of
Christ
)
to
awe
and
preserve
Churches
and
their
Elders
in
their
duties
,
as
that
other
of
claime
to
an
authoritative
power
Ecclesiasticall
to
excommunicate
other
Churches
or
their
Elders
offending
;
For
if
the
one
be
compared
with
the
other
,
in
a
meere
Ecclesiasticall
notion
,
that
of
Excommunication
pretended
hath
but
this
more
in
it
,
That
it
is
a
delivering
of
whole
Churches
,
and
their
Elders
offending
unto
Satan
,
(
for
which
we
know
no
warrant
in
the
Scriptures
,
that
Churches
should
have
such
a
power
over
other
Churches
.
)
And
then
as
for
the
binding
obligation
both
of
the
one
way
and
the
other
,
it
can
be
supposed
to
lye
but
in
these
two
things
;
First
,
In
a
warrant
and
injunction
given
by
Christ
to
his
Churches
,
to
put
either
the
one
or
the
other
into
execution
:
And
secondly
,
That
mens
consciences
be
accordingly
taken
therewith
,
so
as
to
subject
themselves
whether
unto
the
one
way
or
the
other
:
For
suppose
that
other
principle
of
an
authoritative
power
in
the
greater
part
of
Churches
combined
to
excommunicate
other
Churches
,
&c.
to
be
the
ordinance
of
God
,
yet
unlesse
it
doe
take
hold
of
mens
consciences
,
and
be
received
amongst
all
Churches
,
the
offending
Churches
will
steight
all
such
excommunications
as
much
,
as
they
may
be
supposed
to
doe
our
way
of
protestation
and
sentence
of
non-communion
.
On
the
other
side
,
let
this
way
of
ours
be
but
as
strongly
entertained
,
as
that
which
is
the
way
and
command
of
Christ
,
and
upon
all
occasions
be
heedfully
put
in
execution
,
it
will
awe
mens
consciences
as
much
,
and
produce
the
same
effects
.
And
if
the
Magistrates
power
(
to
which
we
give
as
much
,
and
(
as
we
thinke
)
more
,
then
the
principles
of
the
Presbyteriall
government
will
suffer
them
to
yeeld
)
doe
but
assist
and
back
the
sentence
of
other
Churches
denouncing
this
non-communion
against
Churches
miscarrying
,
according
to
the
nature
of
the
crime
,
as
they
judge
meet
,
and
as
they
would
the
sentence
of
Churches
excommunicating
others
Churches
in
such
cases
,
vpon
their
owne
particular
iudgement
of
the
cause
;
then
,
without
all
controversie
this
our
way
of
Church
proceeding
will
bee
every
way
as
effectuall
as
their
other
can
be
supposed
to
be
;
and
we
are
sure
,
more
brotherly
and
mor●…
suited
to
that
liberty
and
equality
Christ
hath
endowed
his
Churches
with
,
But
without
the
Magistrates
interposing
their
authority
,
their
way
of
proceeding
will
be
as
ineffectuall
as
ours
;
and
more
liable
to
contempt
,
by
how
much
it
is
pretended
to
be
more
authoritative
;
and
to
inflict
a
more
dreadfull
punishment
,
which
carnall
spirits
are
seldome
sensible
of
.
This
for
our
judgements
.
And
for
a
reall
evidence
and
demonstration
both
that
this
was
then
our
judgements
,
as
likewise
for
an
instance
of
the
effectuall
successe
of
such
a
course
held
by
Churches
in
such
cases
,
our
own
practise
,
and
the
blessing
of
God
thereon
,
may
plead
and
testifie
for
us
to
all
the
world
.
The
manage
of
this
transaction
in
briefe
was
this
.
That
Church
which
(
with
others
)
was
most
scandalized
,
did
by
Letters
declare
their
offence
,
requiring
of
the
Church
(
supposed
to
be
)
offending
in
the
Name
and
for
the
vindication
of
the
honour
of
Christ
,
and
the
relieving
the
party
wronged
,
to
yeeld
a
full
and
publike
hearing
before
all
the
Churches
of
our
Nation
,
or
any
other
whomsoever
offended
,
of
what
they
could
give
in
charge
against
their
proceedings
in
that
deposition
of
their
Minister
,
and
to
subject
themselves
to
an
open
triall
and
review
of
all
those
forepassed
carriages
that
concerned
that
particular
;
which
they
most
chearfully
and
readily
(
according
to
the
forementioned
principles
)
submitted
unto
,
in
a
place
,
and
State
where
no
outward
violence
or
any
other
externall
authority
either
civill
or
Ecclesiasticall
,
would
have
enforced
them
thereunto
:
And
accordingly
the
Ministers
of
the
Church
offended
with
other
two
Gentlemen
,
of
much
worth
,
wisedome
and
piety
,
members
thereof
,
were
sent
as
messengers
from
that
Church
;
and
at
the
introduction
and
intrance
into
that
solemne
assembly
(
the
solemnity
of
which
hath
left
as
deepe
an
impression
upon
our
hearts
of
Christs
dreadfull
presence
as
ever
any
we
have
been
present
at
,
)
it
was
openly
and
publikely
prosessed
in
a
speech
that
was
the
preface
to
that
discussion
,
to
this
effect
,
that
it
was
the
most
to
be
abhorred
maxime
that
any
religion
hath
ever
made
profession
of
,
and
therefore
of
all
other
the
most
contradictory
and
dishonourable
unto
.
that
of
Christianity
,
that
a
single
and
particular
society
of
men
professing
the
Name
of
Christ
,
and
pretending
to
be
endowed
with
a
power
from
Christ
to
judge
them
that
are
of
the
same
body
and
society
within
themselves
,
should
further
arrogate
unto
themselves
an
exemption
from
giving
account
or
being
censurable
by
any
other
,
either
Christian
Magistrates
above
them
,
or
neighbour
Churches
about
them
.
So
farre
were
our
judgements
from
that
independent
liberty
that
is
imputed
to
us
,
then
,
when
we
had
least
dependency
on
this
Kingdom
,
or
so
much
as
hopes
ever
to
abide
therein
in
peace
.
And
for
the
issue
and
successe
of
this
agitation
,
after
there
had
been
for
many
dayes
as
judiciary
and
full
a
charge
,
tryall
and
deposition
of
witnesses
openly
afore
all
commers
of
all
sorts
,
as
can
be
expected
in
any
Court
where
authority
enjoynes
it
,
that
Church
,
which
had
offended
,
did
as
publikely
acknowledge
their
sinfull
aberration
in
it
,
restored
their
Minister
to
his
place
againe
,
and
ordered
a
solemne
day
of
fasting
to
humble
themselves
afore
God
and
men
,
for
their
sinfull
carriage
in
it
;
and
the
party
also
which
had
been
deposed
did
acknowledge
to
that
Church
wherein
he
had
likewise
sinned
.
In
this
part
of
your
Apologie
are
contained
the
fourth
and
fifth
of
those
five
forementioned
heads
,
unto
which
I
referred
all
I
should
answer
to
what
you
say
upon
your
third
and
last
instance
about
the
government
and
discipline
in
the
Churches
:
The
scope
of
which
fourth
head
is
,
to
answer
and
take
off
a
common
objection
brought
against
your
way
,
the
strength
of
which
answer
is
made
up
of
those
parts
,
and
stands
in
these
particulars
.
First
,
In
laying
downe
your
own
principles
which
you
hold
in
such
a
case
.
Secondly
,
Your
practise
according
to
those
principles
,
occasioned
upon
an
offence
committed
in
one
of
your
Churches
(
which
story
you
briefly
relate
.
)
Thirdly
,
The
successe
and
effectualnesse
of
your
practise
according
to
your
principles
,
illustrated
by
an
instance
.
Now
for
that
common
exception
laid
into
all
mens
thoughts
against
your
Congregationall
way
,
it
's
both
a
just
and
strong
Argument
against
it
,
and
that
which
many
of
your
way
,
when
it
hath
been
,
objected
to
them
have
confessed
,
there
is
no
remedy
nor
help
in
such
cases
,
but
advice
and
counsell
,
all
must
be
left
to
Christ
,
Christ
will
take
care
of
his
own
way
,
they
had
not
found
out
this
allowed
sufficient
remedy
for
miscarriages
which
you
have
here
propounded
,
but
I
shall
labour
to
make
evident
,
that
all
you
bring
by
way
of
answer
in
declaration
of
your
judgements
and
practise
doth
not
satisfie
this
objection
.
And
first
for
your
judgements
in
the
principles
you
hold
and
lay
downe
,
I
shall
endeavour
to
prove
,
that
you
have
no
Scripture
grounds
,
nor
Primitive
patterns
for
such
principles
,
and
such
a
way
in
such
cases
.
Secondly
,
Besides
that
these
principles
have
no
footing
in
Scripture
,
and
so
they
are
no
allowed
remedy
for
miscarriages
,
&c.
are
not
nor
will
not
be
a
sufficient
remedy
for
miscarriages
,
nor
reliefe
for
wrongfull
sentences
,
nor
powerfull
effectuall
meanes
to
reduce
a
Church
,
&c.
For
the
first
I
shall
take
it
for
granted
,
you
being
wise
men
,
that
in
such
a
point
as
this
(
being
the
maine
point
of
difference
betwen
you
and
the
Presbterians
)
and
at
such
a
time
as
this
you
would
bring
the
strongest
Scriptures
and
grounds
you
had
for
your
sacred
principle
and
supreame
law
to
be
observed
among
all
Churches
,
namely
of
submission
of
Churchrs
,
and
for
that
other
principle
of
pronouncing
that
heavy
sentence
of
non-communion
against
a
Church
or
Churches
;
and
if
I
can
shew
the
invalidity
and
weaknesse
of
these
brought
by
you
,
a
man
may
conclude
ther
's
no
feare
of
what
s
behind
:
Now
a
man
would
wonder
that
wise
men
as
you
are
should
except
against
a
government
received
so
generally
amongst
the
reformed
Church●…s
,
and
blessed
so
from
Heaven
in
the
effectualnesse
of
it
,
for
the
space
of
so
many
yeares
,
as
a
sufficient
remedy
not
only
to
reduce
men
from
heresies
and
schisme
,
but
to
prevent
Churches
from
falling
into
heresie
,
schisme
,
&c.
(
which
is
more
)
and
goe
set
up
a
new
way
so
different
and
so
distastfull
to
the
reformed
Churches
;
and
all
upon
pretences
of
no
sound
proofe
in
Scripture
for
such
a
government
,
because
there
is
not
an
Apostolicall
direction
either
in
example
or
precept
for
it
,
and
in
the
meane
time
to
contend
for
such
a
government
wherein
yourselves
cannot
deny
but
hath
fallen
out
strange
miscarriages
,
(
and
you
tell
us
an
unhappy
story
for
proofe
,
and
yet
the
way
and
course
you
have
substituted
for
remedy
,
hath
neither
example
nor
precept
in
the
word
of
God
to
practise
any
title
of
all
that
you
relate
to
us
,
and
besides
that
the
course
prescribed
by
you
is
not
commanded
in
the
word
,
it
is
no
whit
so
rationall
,
nor
conducible
to
the
ends
you
appoint
it
for
,
as
we
will
shew
presently
:
Now
for
the
Scriptures
brought
by
you
,
the
first
is
,
1
Cor.
10.
32.
Give
none
offence
neither
to
the
Iewes
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
:
where
first
the
Reader
may
observe
you
alter
the
text
,
putting
Churches
of
God
instead
of
Church
of
God
;
and
then
you
adde
they
live
amongst
:
The
alteration
(
I
suppose
)
you
make
upon
this
ground
,
for
feare
this
text
in
the
reading
of
it
should
hint
that
truth
,
how
the
visible
Church
in
Scripture
is
taken
for
more
then
one
particular
Congregation
:
the
addition
they
live
amongst
,
to
make
it
a
seeming
ground
for
Churches
in
a
vicinitie
:
whereas
the
Apostle
speakes
of
the
Church
of
God
generally
,
all
the
Churches
,
whether
we
live
amongst
them
or
farre
from
them
,
and
the
scope
of
the
Apostle
in
this
place
,
is
upon
the
occasion
of
that
particular
offence
which
might
arise
to
some
Corinthians
,
from
eating
meat
sacrificed
to
Idols
,
having
been
told
that
this
is
sacrificed
to
Idols
,
to
lay
down
a
generall
rule
to
all
Christians
against
giving
offence
to
any
,
whether
Jewes
,
Gentiles
or
Christians
,
(
under
which
three
ranks
all
men
then
in
those
times
were
comprehended
:
)
Now
pray
tell
me
how
will
you
make
this
text
to
prove
,
that
Churches
offending
and
distering
among
themselves
,
must
submit
themselves
to
the
most
full
and
open
triall
and
examination
of
other
neighbour
Churches
offended
?
and
how
will
you
from
this
place
draw
ou●…
a
power
for
neighbour
Churches
to
send
unto
and
require
this
of
the
Churches
who
have
offended
them
;
This
Scripture
(
if
all
Interpreters
understand
it
that
I
have
consulted
with
)
layes
downe
a
rule
,
that
every
particular
Christian
,
and
so
all
Christians
must
so
walke
as
to
become
all
things
to
all
men
,
to
please
all
men
in
all
things
lawfull
,
as
the
33
verse
interprets
it
,
and
to
give
none
offence
;
But
where
doth
this
Scripture
speake
,
and
how
doth
it
affirme
,
that
if
either
Churches
or
particular
Christians
doe
practise
things
that
offend
other
Churches
,
they
who
are
offended
have
power
and
authority
to
send
to
them
,
and
to
call
them
to
the
most
full
and
open
triall
and
examination
,
and
that
such
who
are
challenged
to
offend
,
must
submit
to
such
a
judiciall
and
open
triall
before
all
commers
?
In
this
text
there
is
no
more
said
of
the
Church
of
God
then
of
the
Jews
and
Gentiles
,
who
must
not
be
offended
neither
,
and
will
you
allow
Jewes
and
Gentiles
offended
by
things
done
in
your
Churches
,
to
call
your
Churches
to
an
account
and
you
must
submit
:
This
text
reaches
to
Churches
that
live
in
other
Countries
,
and
unto
particular
Christians
,
though
they
be
not
members
of
any
such
instituted
Church
as
you
speake
of
,
so
that
by
vertue
of
this
text
we
ought
to
give
them
no
offence
;
but
will
you
grant
that
Churches
of
other
Countries
and
Kingdomes
may
call
Churches
in
another
Kingdome
to
an
open
triall
and
examination
,
and
send
their
messengers
to
question
them
,
and
thereupon
pronounce
sentence
of
renouncing
all
Christian
communion
with
them
,
or
that
every
particular
man
offended
may
call
Churches
to
an
account
,
and
they
are
bound
to
submit
to
hearing
and
tryall
?
I
will
give
you
one
instance
;
I
am
much
offended
at
the
great
rent
and
difference
that
was
betwixt
Mr
Bridge
and
Mr
Simpson
,
and
at
Mr
Simpsons
setting
up
a
new
Church
,
and
at
all
that
great
bitternesse
betwixt
those
Churches
;
and
I
am
much
offended
at
the
Church
of
Arnheim
,
for
letting
passe
that
schisme
and
all
those
differences
,
never
questioning
it
,
especially
questioning
Mr
Bridges
Church
:
Now
have
I
a
power
by
vertue
of
this
precept
,
to
call
both
you
and
your
Churches
to
an
account
,
and
to
require
of
you
a
most
full
and
open
tryall
before
all
commers
,
and
are
you
bound
to
submit
to
it
?
answer
me
this
question
in
your
Reply
,
and
you
shall
see
what
I
will
say
to
you
in
my
Rejoinder
.
For
that
other
Scripture
,
1
Tim.
5.
22.
Neither
be
partakers
of
oth●…
mens
sinnes
;
that
is
spoken
to
Timothy
in
regard
of
his
authoritative
power
in
the
Church
of
God
,
as
the
scope
of
the
chapter
,
and
the
immediate
precedent
words
shew
,
(
which
is
not
your
case
denying
authoritative
power
;
)
but
if
you
say
this
text
is
meant
secondarily
of
all
Churches
and
Christians
,
though
they
have
not
authoritative
power
;
I
grant
it
,
but
then
it
is
in
wayes
suitable
which
the
word
of
God
gives
warrant
and
allowance
for
;
as
in
reproving
,
mourning
for
the
sin
,
&c.
which
must
be
shewne
in
some
other
Scriptures
;
For
else
the
Presbyterians
may
pretend
by
vertue
of
this
text
,
that
they
ought
not
to
be
partaker
of
other
mens
sins
;
that
they
may
censure
,
depose
,
excommunicate
members
of
other
Churches
who
are
suffered
to
goe
on
in
sin
,
better
then
you
can
draw
from
this
text
,
that
you
may
call
not
only
particular
members
,
but
whole
Churches
to
an
account
,
examine
them
and
pronounce
that
heavy
sentence
of
non-communion
against
them
:
But
in
a
word
bretheren
let
me
tell
you
,
if
such
generall
texts
as
these
,
that
may
be
applied
to
any
course
and
way
conceived
by
men
in
their
own
braines
,
to
hinder
sin
and
reduce
from
offences
,
will
serve
turne
for
Church
government
,
and
for
remedies
to
reduce
Churches
,
then
we
can
give
you
besides
your
own
two
texts
quoted
here
for
your
principle
of
submission
of
Churches
and
non-communion
,
many
other
such
and
more
probable
too
,
for
the
authoritative
power
of
Presbyteries
and
Sinods
,
as
that
in
1
Cor.
14.
22.
And
the
spirits
of
the
Prophets
are
subject
to
the
Prophets
;
but
we
are
not
so
hard
put
to
it
,
there
being
particular
instances
and
examples
(
if
the
nature
of
an
Answer
to
such
a
Narration
would
permit
me
to
insist
at
large
)
that
proove
the
points
in
difference
,
namely
of
acts
of
power
exercised
by
Churches
in
common
,
as
in
elections
,
determinations
,
and
impositions
upon
differences
and
controversies
,
as
Acts
15.
2.
4
,
6
,
7
,
13
,
22
,
23
,
24
,
28
,
29.
Acts
16.
4
,
5.
2
Corinih
.
8.
18
,
19.
But
let
the
indifferent
reader
judge
by
this
which
hath
been
said
,
whether
the
reformed
Churches
or
the
Independent
practise
most
safely
,
there
being
a
ground
as
your selves
confesse
for
the
sentence
of
excommunication
,
such
a
sentence
you
acknowledge
in
particular
Churches
,
and
practise
it
,
and
such
a
sentence
hath
been
decreed
and
past
upon
members
of
Churches
,
by
those
who
were
not
members
of
those
Churches
,
as
the
Scriptures
are
cleare
for
it
,
1
Tim.
1.
19
,
20.
But
on
the
other
hand
it
is
not
granted
,
that
the
Scriptures
give
any
ground
of
pronouncing
the
sentence
of
non-communion
against
whole
Churches
,
or
doe
allow
any
such
practise
of
declarations
and
protestations
unto
all
Churches
against
whole
Churches
,
this
I
utterly
deny
,
and
your
Scriptures
prove
them
not
;
and
I
wonder
how
you
dare
call
it
the
command
of
Christ
,
and
the
way
of
Christ
,
as
you
doe
in
page
18
,
19.
And
brethren
,
besides
that
,
the
Scriptures
give
neither
precept
nor
example
for
your
way
of
non-communion
,
consider
whether
the
Scriptures
give
not
grounds
rather
to
the
contrary
,
namely
against
a
particular
Churches
withdrawing
and
renouncing
all
Christian
communion
with
whole
Churches
upon
an
errour
and
miscarriage
,
for
let
me
aske
you
,
may
not
such
a
Church
or
Churches
be
true
Churches
for
all
this
,
continue
in
their
offices
upon
mistaken
partiality
,
and
notwithstanding
all
the
light
a
particular
Church
can
give
them
be
unsatisfied
?
now
if
a
particular
man
may
not
separate
nor
withdraw
Christian
communion
from
a
true
Church
,
though
upon
his
counsell
and
advise
she
redresse
not
,
but
't
is
a
schisme
,
then
for
one
Church
upon
counsell
and
advice
given
to
more
Churches
(
though
not
taken
)
to
separate
formally
from
many
Churches
by
pronouncing
that
heavy
sentence
of
withdrawing
and
renouncing
all
Christian
communion
cannot
be
justified
:
Paul
did
not
renounce
nor
cast-off
Churches
for
many
things
amisse
,
though
upon
his
counsell
they
were
not
mended
,
(
as
appeares
in
the
Church
of
Corinth
that
had
been
twice
admonished
,
2
Cor.
13.
1
,
2.
and
●…t
repented
not
,
and
now
Paul
doth
it
the
third
time
,
)
and
yet
refusing
Pauls
counsell
and
power
being
so
infallible
and
authoritative
,
deserved
more
the
sentence
of
non-communion
,
then
the
often
rejecting
the
counsell
and
power
of
any
particular
Church
can
doe
.
But
I
will
answer
you
in
your
own
language
,
that
your
sacred
and
undoubted
principles
,
and
supreame
laws
of
submission
of
Churches
,
and
of
the
power
of
Churches
offended
to
pronounce
the
heavy
sentence
of
non-communion
against
the
Churches
offending
,
and
of
Declarations
and
Protestations
to
all
other
Churches
of
Christ
that
they
might
doe
the
like
,
with
your
own
practise
exprest
in
the
20
and
21.
page
,
are
to
me
Apocriph●…
,
and
judge
it
to
be
an
additament
,
which
therefore
rests
on
you
who
allow
the
sentence
of
excommunication
,
to
make
evident
and
demonstrate
that
of
non-communion
,
Protestations
,
Declarations
,
&c.
And
thus
it
often
falls
out
whilst
men
will
oppose
that
which
hath
long
been
received
in
the
Church
of
God
upon
pretence
of
the
want
of
Scripture
grounds
,
and
bring
in
new
wayes
,
they
practise
novelties
upon
lesse
ground
and
foundation
from
Scriptures
then
they
rejected
the
old
(
as
is
to
be
seen
in
this
instance
.
)
2.
As
these
principles
of
your●…
have
no
footing
in
Scripture
,
so
it
will
appeare
they
are
no
sufficient
remedies
for
miscarriages
and
evills
,
which
fall
out
in
particular
Churches
by
reason
of
their
compleate
and
entire
power
within
themselves
:
first
,
because
there
are
more
acts
of
power
then
your
principle
of
submission
of
Churches
and
the
instances
you
give
upon
it
reach
unto
,
so
that
granting
all
you
say
of
it
,
yet
it
would
but
reach
to
that
particular
case
,
or
some
such
like
cases
,
but
would
be
no
way
sufficient
either
for
preventing
or
remedying
other
evills
and
mischiefs
which
d●…e
and
would
arise
upon
a
Congregationall
government
thus
entire
within
it selfe
:
So
that
here
lies
the
fallacy
in
the
question
between
you
and
the
reformed
Churches
in
point
of
government
,
you
speake
to
some
points
of
government
but
not
to
all
,
and
instead
of
laying
down
principles
that
should
answer
all
cases
,
they
only
serve
but
to
some
,
and
so
your
principles
that
should
be
simpliciter
,
are
only
secundum
quid
:
For
in
the
government
of
the
Church
there
are
many
other
acts
of
power
,
as
of
making
and
ordaining
Ministers
,
of
receiving
in
Members
,
of
agreeing
upon
a
government
,
doctrine
and
worship
,
&c.
which
this
full
compleat
entire
power
of
particular
Congregations
takes
upon
them
to
doe
,
of
which
many
great
mischiefes
doe
arise
and
are
like
errours
in
the
first
concoction
,
which
your
principle
of
submission
of
Churches
reacheth
not
unto
,
nor
doth
not
help
.
But
secondly
,
besides
this
,
the
principle
of
submission
of
Churches
that
miscarry
unto
the
other
Churches
offended
,
with
that
practise
of
Churches
finally
offended
to
denounce
such
a
sen●…ence
of
Non-communion
,
doth
not
answer
the
case
alleadged
in
heresies
,
schisme
,
or
persons
injured
,
nor
is
not
a
sufficient
remedie
,
like
that
of
combination
of
Elders
,
and
for
the
making
good
of
that
I
shall
examine
the
way
,
and
course
prescribed
by
you
,
in
your
principles
here
laid
downe
of
Submission
,
Non-communion
,
Declarations
and
Protestations
;
and
though
as
comming
out
in
such
a
juncture
of
time
,
wherein
the
strife
is
betweene
Presbyteriall
government
and
Independent
for
preeminence
,
and
comming
from
so
many
heads
laid
together
,
it
cannot
be
imagined
,
but
it
should
come
forth
doubly
refined
,
and
in
the
most
plausible
advantagious
way
,
and
in
the
best
edition
that
't
is
possible
such
wits
,
and
so
many
could
set
it
out
in
(
an
Utopia
indeed
rather
then
what
it
can
be
in
common
practise
)
(
this
being
the
third
Edition
,
the
first
that
of
the
Brownists
,
the
second
of
New-England
,
and
now
this
the
third
)
yet
the
Reader
may
observe
into
what
uncertainties
,
labirinths
,
tediousnesse
,
delayes
,
nay
absurdities
and
contrarieties
these
principles
doe
leade
them
that
follow
them
.
1.
Whereas
in
Presbyteriall
government
each
part
and
every
particular
is
ruled
by
the
whole
and
in
common
,
the
lesse
by
the
greater
,
in
your
way
an
equall
part
must
take
upon
them
cognizance
and
call
to
an
account
an
equall
.
2.
Not
only
so
,
but
suppose
two
or
three
Churches
fall
out
and
have
a
difference
among
themselves
,
and
there
be
but
one
Church
free
,
who
yet
is
offended
at
the
others
,
then
one
must
order
two
or
three
,
the
lesse
the
greater
,
and
what
a
rule
is
this
.
3.
This
principle
of
submission
being
voluntary
amongst
the
Churches
,
we
may
well
suppose
sometimes
the
Churches
challenged
to
offend
or
differ
will
submit
,
and
sometimes
they
will
not
,
or
at
least
not
yet
,
and
when
they
know
themselves
faulty
,
they
may
pretend
many
things
to
put
it
off
and
to
delay
the
time
(
which
time
will
be
both
very
prejudiciall
to
the
persons
wronged
,
and
to
the
spreading
of
the
heresie
and
schisme
)
and
if
by
delayes
they
see
they
cannot
have
their
ends
,
what
if
for
all
their
principle
of
submission
,
they
flie
of
,
and
refuse
to
yeeld
to
such
a
full
and
open
tryall
before
all
commers
,
and
shall
denie
other
Churches
that
power
of
examining
,
deposing
Witnesse●…
,
&c.
upon
pretence
of
conscience
,
that
there
is
no
primitive
patterne
for
it
(
as
you
do
deny
the
power
of
determination
and
imposition
)
how
will
you
bring
them
to
it
;
whereas
in
Presbyteriall
government
times
of
meeting
being
fixt
,
and
agreed
upon
,
men
cannot
evade
,
but
matters
will
be
quickly
heard
and
remedied
.
4.
As
in
reason
and
by
experience
amongst
wise
men
it
is
held
a
vaine
course
which
no
publicke
company
of
men
will
yeeld
to
(
but
such
practises
are
rather
accounted
ridiculous
)
to
raise
such
dust
and
make
such
〈◊〉
doe
to
call
others
to
account
,
to
depose
Witnesses
,
spending
many
daies
in
a
judiciarie
way
,
and
yet
have
no
power
to
end
things
,
to
be
never
the
nearer
,
but
that
Delinquents
may
doe
neverthelesse
what
they
please
,
so
it
cannot
be
conceived
that
the
wise
God
hath
ordered
in
the
Government
of
his
Churches
such
a
kind
of
way
for
Churches
who
are
of
a
publike
capacitie
,
and
have
a
power
(
as
you
grant
)
to
call
Churches
thus
to
an
account
,
&c.
and
yet
nothing
to
be
done
to
the
offenders
:
Churches
offended
either
have
not
power
to
doe
thus
much
as
you
grant
,
or
else
they
have
a
greater
power
,
namely
to
bring
about
the
ends
,
which
these
meanes
tend
unto
,
namely
determination
and
decision
,
the
righting
persons
injured
,
and
the
censuring
the
offending
parties
:
But
it
will
be
said
by
you
,
that
if
the
Churches
offending
take
not
the
counsell
and
advice
of
their
sister
Churches
about
them
,
but
persist
in
their
errour
and
miscarriage
,
that
censure
of
the
sentence
of
Non-communion
will
be
a
sufficient
remedie
and
an
effectuall
meanes
to
reduce
them
,
and
remedie
all
,
as
well
as
that
of
the
Presbyterians
.
I
will
not
here
enter
into
comparison
between
these
two
,
but
do
reserve
it
to
it
's
proper
place
.
The
5
ᵗ
and
last
generall
head
,
though
besides
Excommunicaon
there
are
other
things
in
the
Classicall
Synodicall
way
both
to
preserve
and
reduce
Churches
(
which
are
not
in
the
Independent
way
.
)
But
I
answer
this
is
no
likely
meanes
nor
way
,
for
which
I
shall
give
these
following
reasons
.
1.
One
Church
may
not
be
able
to
convince
another
of
their
errour
or
evill
,
much
lesse
one
Church
two
or
three
Churches
offending
and
differing
.
2.
The
Church
offending
may
stand
upon
it
,
that
what
they
doe
is
according
to
their
light
,
it
is
according
to
their
conscience
to
hold
such
an
opinion
,
or
to
doe
such
a
fact
,
as
to
depose
their
Minister
,
because
he
hath
no
better
gifts
of
preaching
,
and
whether
may
another
Church
passe
the
sentence
of
Non-communion
against
whole
Churches
,
and
declare
and
protest
this
to
all
other
Churches
of
Christ
,
that
they
may
doe
the
like
for
opinions
or
practises
that
are
not
against
the
Churches
knowne
light
?
For
if
no
other
kind
of
sins
then
may
evidently
be
presumed
to
be
perpetrated
against
the
parties
knowne
light
may
be
the
subject
of
excommunication
in
particular
persons
,
may
they
be
the
subject
of
Non-communion
of
whole
Churches
?
3.
In
reason
this
seemes
not
a
powerfull
meanes
or
probable
way
,
for
if
this
one
Church
offended
shall
renounce
the
Churches
challenged
to
offend
,
they
may
and
will
renounce
that
Church
also
,
passing
the
sentence
of
Non-communion
,
&c.
against
that
,
and
how
shall
the
matter
now
be
healed
and
remedied
.
4.
That
Church
or
Churches
thus
sentenced
(
may
be
)
care
not
for
the
Communion
of
this
Church
that
cast
them
off
,
nor
of
no
others
,
as
long
as
they
can
have
communion
amongst
themselves
;
These
kind
of
Churches
that
hold
such
principles
of
entire
compleate
power
within
themselves
,
with
that
principle
of
sufficiencie
of
all
gifts
,
and
all
ordinances
within
themselvs
,
will
goe
on
in
their
errours
and
sinfull
practises
for
all
that
.
5.
The
Churches
renounced
and
cast
out
may
challenge
the
Churches
casting
them
out
for
injuring
of
them
,
and
thereupon
both
Churches
may
declare
and
protest
against
each
other
to
all
other
Churches
of
Christ
,
which
will
prove
as
great
a
rent-difference
,
nay
worse
then
the
first
,
and
this
will
produce
a
great
deale
of
defending
and
proving
;
for
if
the
Churches
on
both
sides
doe
declare
against
one
another
unto
the
other
Churches
,
which
of
them
now
shall
be
beleeved
,
and
what
if
the
Churches
protested
and
declared
unto
,
will
not
upon
the
Protestations
withdraw
and
renounce
all
Christian
communion
with
them
,
must
they
then
protest
against
them
also
,
and
what
the
Churches
protesting
may
account
matter
of
Non-communion
,
other
Churches
declared
and
protested
unto
may
not
judge
so
,
so
that
here
will
be
worse
matter
of
difference
and
divisions
in
the
Church
of
God
then
before
,
and
I
suppose
you
would
not
have
those
Churches
declared
and
protested
unto
to
condemne
the
rest
sentenced
without
a
hearing
(
especially
where
there
is
but
one
to
one
,
or
where
one
may
declare
and
protest
against
two
or
three
)
so
that
then
there
must
be
sending
for
all
these
Churches
,
and
meetings
appointed
for
the
Churches
protested
unto
,
to
heare
the
Churches
on
both
sides
,
and
what
now
if
the
Churches
declared
unto
upon
the
hearing
the
Churches
on
both
sides
,
both
censuring
and
censured
,
shall
acquit
the
Churches
condemned
and
censured
,
and
shall
condemne
and
judge
those
Churches
for
renouncing
communion
as
too
severe
and
declaring
thus
to
all
other
Churches
against
them
:
what
must
be
done
in
these
cases
?
will
these
Churches
censuring
now
acknowledge
their
offence
,
and
revoke
their
sentence
of
Non-communion
,
or
if
they
will
not
,
what
must
these
Churches
protested
unto
doe
in
this
case
?
must
not
they
passe
the
sentence
of
Non-communion
against
them
?
and
if
they
doe
so
,
what
if
these
Churches
censuring
shall
also
pronounce
the
heavie
sentence
of
Non-communion
even
against
these
Churches
protested
and
declared
unto
?
Now
that
these
things
and
worse
may
not
and
will
not
fall
out
cannot
be
denied
,
which
things
as
to
the
neighbour
Churches
among
themselves
will
be
great
occasion
of
schismes
and
continuall
differences
,
so
will
they
minister
matter
of
great
scandall
to
all
other
Churches
,
and
of
tryumph
and
evill
speaking
unto
enemies
,
all
which
will
be
easily
prevented
and
remedied
in
the
Presbyteriall
government
.
Sixthly
,
Two
or
three
Churches
or
more
of
your
Independent
way
living
amongst
other
Churches
,
(
as
you
did
in
Holland
)
or
if
your
Congregations
should
be
tolerated
in
England
according
to
your
desire
,
you
may
hold
this
principle
of
submission
to
one
another
,
and
yet
all
agree
in
holding
some
errours
,
with
which
errours
you
may
infect
many
of
the
members
of
the
Presbyteriall
Churches
,
for
which
you
will
not
question
one
another
,
what
remedie
or
meanes
is
there
now
to
reduce
your
Churches
or
preserve
ours
?
Seventhly
,
Some
of
your
Churches
by
vertue
of
this
principle
,
that
Church
or
Churches
challenged
to
offend
or
differ
,
are
to
submit
themselves
upon
the
challenge
of
the
offence
to
the
most
full
and
open
triall
and
examination
by
other
neighbour
Churches
,
may
be
ever
and
anon
unjustly
calling
upon
some
of
the
Churches
to
submit
,
and
challenging
them
first
with
being
offended
by
them
,
least
themselves
should
be
challenged
to
have
offended
,
and
so
(
as
we
speake
)
call
whore
first
,
and
also
they
who
are
challenged
to
offend
,
to
be
even
with
them
,
will
challenge
them
againe
,
and
what
must
be
done
in
this
case
,
and
who
shall
interpose
to
determine
these
differences
,
or
may
both
parties
judged
thus
by
each
other
to
be
offenders
,
determine
against
one
an
other
.
Eightly
,
If
Churches
must
thus
submit
to
trials
and
examinations
,
these
being
the
acts
of
whole
Churches
,
here
will
be
nothing
but
trials
and
examinations
and
censures
one
upon
another
,
and
this
instead
of
a
sufficient
remedy
is
like
to
proove
a
continuall
vexation
and
molestation
to
neighbour
Churches
.
Ninethly
,
What
must
be
done
in
case
one
Church
or
more
take
offence
unjustly
at
others
,
and
trouble
them
thus
to
call
them
to
open
examination
,
&c.
what
satisfaction
must
be
given
to
the
Church
troubled
and
examined
.
Tenthly
,
In
this
principle
of
submission
of
Churches
,
suppose
that
upon
a
hearing
,
the
Church
offending
will
not
redresse
the
grievance
or
relieve
a
person
injured
:
But
goe
on
,
and
slight
communion
with
other
Churches
,
the
persons
injured
in
the
meane
time
are
debarred
from
the
ordinances
,
and
cannot
remove
their
dwellings
without
manifest
ruine
of
their
families
,
how
doth
this
help
such
persons
injured
,
or
is
a
sufficient
remedy
for
wrongfull
sentences
,
&c.
Whereas
now
in
the
Presbyteriall
way
if
such
a
Minister
or
officers
who
are
the
cause
of
this
may
be
deposed
,
and
acts
passe
against
them
,
and
others
placed
in
their
roomes
,
this
will
remedy
and
redresse
it
:
And
so
suppose
a
Minister
of
note
fall
into
heresie
and
errour
,
and
draw
the
most
of
his
people
after
him
,
so
that
he
cannot
be
deposed
by
the
Church
,
what
good
will
the
non-communion
pronounced
against
this
Church
by
other
Churches
do
for
reducing
them
,
but
now
if
this
Minister
may
be
deposed
,
and
an
orthodox
Minister
put
in
to
preach
the
truth
,
here
is
a
powerfull
meanes
to
reduce
and
preserve
.
Eleventhly
,
Let
me
aske
you
,
and
pray
determine
it
from
the
Scriptures
,
in
case
two
or
three
Churches
offended
doe
challenge
a
Church
or
Churches
offending
,
who
yet
upon
submitting
to
a
hearing
will
not
yeild
to
the
counsell
and
advice
of
those
Churches
,
who
?
how
?
where
?
after
what
time
,
and
how
many
meetings
?
and
after
what
manner
must
this
sentence
of
non-communion
be
denounced
against
this
Church
or
Churches
?
whether
must
it
be
denounced
in
and
upon
the
place
where
they
meet
to
heare
and
examine
?
or
in
the
meeting
place
of
each
of
these
Churches
offended
?
or
must
these
Churches
offended
meet
in
one
of
their
meeting
places
to
pronounce
it
together
?
and
who
must
be
the
mouth
?
and
who
by
warrant
out
of
the
Scriptures
hath
the
power
to
pronounce
that
heavy
sentence
of
non-communion
?
and
how
must
it
be
made
known
unto
the
offending
Churches
,
with
other
things
of
this
like
nature
?
To
say
no
more
now
,
this
principle
of
non-communion
is
so
farre
from
being
a
sufficient
remedy
for
miscarriages
,
or
a
reliefe
for
wrongfull
sentences
,
or
a
powerfull
means
to
reduce
a
Church
or
Churches
,
&c.
that
't
is
a
remedy
worse
then
the
disease
,
and
if
it
should
be
practised
would
be
the
ground
of
many
schismes
,
separations
,
mischiefes
in
the
Church
of
God
and
that
amongst
whole
Churches
,
so
that
it
were
farre
better
particular
persons
should
suffer
wrong
,
or
particular
persons
fall
into
schisme
and
be
left
to
their
liberty
,
then
whole
Churches
suffer
those
evils
which
your
principles
of
non-communion
,
Declarations
,
Protestations
would
undoubtedly
produce
(
as
the
Reader
may
judge
by
what
is
here
written
.
)
For
the
second
,
your
practise
according
to
this
principle
,
occasioned
upon
an
offence
that
fell
out
in
your
Churches
;
I
shall
shew
that
as
insufficient
as
your
principles
,
and
shall
animadvert
upon
the
most
solemn
instances
of
your
practise
:
As
for
the
Introduction
into
your
relation
of
the
scandall
and
offence
,
I
readily
assent
unto
you
,
had
you
not
judged
it
for
the
advantage
of
your selves
and
way
you
would
upon
no
other
occasion
have
made
it
thus
publike
;
for
you
are
good
at
concealing
of
all
your
principles
and
practises
,
but
when
and
where
you
may
further
and
propagate
your
way
;
For
the
story
it selfe
(
as
it
is
related
by
you
)
it
is
very
short
and
generall
,
neither
expressing
the
Ministers
name
deposed
,
nor
the
causes
of
his
deposition
,
nor
the
first
occasion
of
the
differences
,
nor
the
way
the
Church
took
before
they
deposed
him
,
nor
the
manner
how
they
proceeded
,
nor
how
long
he
stood
so
deposed
;
so
that
the
Reader
cannot
well
tell
what
to
make
of
it
for
want
of
a
more
full
particular
relation
,
or
how
to
judge
whether
your
principle
of
submission
of
Churches
,
and
your
practise
here
laid
downe
upon
it
was
so
proper
,
and
so
sufficient
a
remedy
,
and
so
effectuall
a
course
as
you
boast
of
in
page
20
,
21.
I
must
therefore
of
necessity
in
reference
to
the
disprooving
and
weakning
of
what
you
would
inferre
from
your
sacred
principle
and
supreame
law
of
submission
,
and
the
more
solemne
instance
of
your
practise
wherewith
to
vindicate
your selves
and
way
in
this
particular
,
and
that
it
may
appeare
it
was
but
a
halfe
,
slight
,
late
and
partiall
remedy
to
the
offences
and
scandall
,
relate
the
story
more
at
large
,
and
then
make
some
queries
upon
it
,
and
your
solemne
practise
thereupon
,
and
then
I
shall
leave
it
to
the
Reader
to
judge
whether
your
principle
of
submission
be
comparable
to
the
way
of
the
combined
classicall
Presbyteriall
government
.
The
Church
in
which
this
offence
fell
out
was
at
Roterdam
,
of
which
Mr
Bridge
and
Mr
Ward
of
Norwich
,
old
loving
friends
,
and
both
flying
upon
the
same
cause
,
Bishop
Wrens
Innovations
,
were
the
Ministers
,
and
the
Minister
deposed
by
the
Church
was
this
Mr
Ward
,
who
for
appearing
and
siding
against
Mr
Bridge
in
some
particulars
,
and
for
his
preaching
of
Sermons
in
the
Church
at
Roterdam
,
which
he
had
preacht
before
in
his
Church
at
Norwich
,
and
for
his
giving
too
much
heed
to
the
reports
of
simple
people
and
old
wives
tales
,
was
thus
deposed
;
but
I
cannot
so
fully
cause
the
Reader
to
understand
matters
without
relating
the
first
difference
between
Mr
Bridge
and
Mr
Simpson
;
the
true
ground
and
rise
of
this
latter
offence
.
Mr
Simpson
one
of
the
Authours
of
this
Apologeticall
Narration
,
after
some
time
of
beholding
the
order
and
way
of
this
Church
at
Rotterdam
,
desired
to
be
admitted
a
member
,
and
was
upon
his
confession
,
&c.
received
in
,
but
not
long
after
(
what
were
the
true
reasons
he
best
knows
)
he
disliked
some
persons
and
things
in
that
Church
,
and
he
stood
for
the
ordinance
of
prophesying
to
be
exercised
in
that
Church
,
that
the
people
on
the
Lords
dayes
should
have
l●…berty
after
the
Sermons
ended
,
to
put
doubts
and
questions
to
the
Ministers
,
&c.
and
he
was
troubled
at
a
ruling
Elder
in
that
Church
brought
in
by
Mr
Bridge
(
which
belike
had
more
power
and
bore
more
sway
then
himselfe
)
who
as
Mr
Simpson
in
a
Letter
to
a
Minister
in
London
,
complaining
of
the
difference
between
him
and
Mr
Bridge
,
writ
how
that
Elder
was
in
that
Church
over
all
persons
and
over
all
causes
;
but
Mr
Bridge
opposed
Mr
Simpsons
prophesying
upon
so
the
rationall
grounds
of
inconveniencits
(
as
himselfe
told
me
the
story
,
which
were
too
long
to
relate
,
)
yet
he
yeelded
so
farre
that
the
Church
should
meet
on
a
weeke
day
,
and
then
they
should
have
that
liberty
,
but
this
would
no
way
satisfie
Mr
Simpson
,
whereupon
the
difference
increased
and
there
were
sidings
,
but
Mr
Bridges
power
was
the
greater
to
carry
things
in
the
Church
,
and
so
Mr
Simpson
would
abide
no
longer
,
but
quitted
that
Church
,
(
though
he
had
no
Letters
of
dismission
from
that
Church
)
and
with
the
help
of
a
woman
(
whom
Mr
Bridge
called
,
telling
me
the
story
of
things
between
them
,
the
foundresse
of
Mr
Simpsons
Church
)
set
up
a
Church
against
a
Church
,
consisting
but
of
five
persons
at
the
most
in
the
beginning
,
whereof
the
woman
and
her
husband
were
two
,
but
this
Church
of
Mr
Simpsons
increased
,
as
being
extolled
for
a
purer
Church
and
for
more
ordinances
,
but
Mr
Bridges
Church
was
cried
downe
for
ould
rotten
members
,
and
for
the
want
of
prophecie
,
and
so
the
fire
of
contention
and
difference
grew
more
and
more
between
Mr
Bridge
and
Mr
Simpson
,
and
their
Churches
:
Now
Mr
Ward
,
Mr
Bridges
colleague
sided
with
Mr
Simpson
,
stood
for
prophesying
,
and
though
Mr
Simpson
had
left
that
Church
,
yet
Mr
Ward
in
that
Church
was
for
Mr
Simpsons
way
;
whereupon
by
occasion
of
that
and
for
exercising
his
gifts
no
better
,
but
to
preach
his
old
Sermons
he
had
formerly
preacht
at
Norwich
,
and
believing
of
tales
,
giving
so
much
way
to
reports
,
he
was
deposed
by
that
Church
:
Amongst
17
or
18
Reasons
of
Mr
Wards
deposition
,
a
godly
learned
Minister
who
had
seen
them
in
writing
,
told
me
these
were
the
most
materiall
:
And
now
upon
Mr
Simpsons
rending
from
the
Church
,
and
setting
up
a
Church
against
a
Church
under
Mr
Bridges
nose
,
and
upon
Mr
Wards
deposition
from
his
Ministery
,
and
Mr
Simpsons
Church
increasing
in
fame
and
number
,
but
Mr
Bridges
decreasing
and
some
others
rending
themselves
away
,
and
upon
wicked
reports
raised
about
Mr
Bridge
,
there
grew
that
bitternesse
,
evill
speakings
,
deep
censurings
,
deadly
feauds
amongst
these
Ministers
and
their
Churches
,
as
never
was
more
betwixt
the
Iews
and
the
Samaritans
:
Mr
Bridge
confessed
to
me
,
there
were
no
such
sharpe
tongues
nor
bitter
divisions
as
these
:
Letters
from
all
three
were
sent
into
England
both
into
City
and
Countrey
against
each
other
,
Mr
Simpson
dispacht
many
Letters
into
England
against
Mr
Bridge
,
as
to
Mr
M.
Mr
B.
Mr
H.
Mr
R.
&c.
and
Mr
Bridge
against
Mr
Simpson
.
Mr
Bridge
and
Mr
Ward
writ
many
Letters
one
against
the
other
,
particularly
to
Norwich
,
and
among
other
,
many
sharpe
Letters
were
sent
to
a
D
of
Physick
about
the
differences
,
and
upon
their
comming
over
into
England
,
they
told
sad
stories
for
themselves
,
and
each
against
other
:
M●…
Bridge
laid
these
bitter
differences
and
reports
so
to
heart
,
that
they
were
a
great
meanes
of
her
death
,
and
whether
Mr
Bridges
weaknesses
and
distempers
were
not
occasioned
by
the
divisions
and
the
wicked
scandalls
unjustly
(
I
beleeve
)
raised
upon
him
as
well
as
by
the
aire
of
Rotterdam
,
Mr
Bridge
knowes
best
;
And
thus
much
for
the
particular
relation
of
the
scandall
and
offence
that
fell
out
in
that
Church
of
Rotterdam
,
as
it
hath
been
related
to
me
from
good
hands
,
from
some
who
have
lived
in
Holland
,
and
as
I
had
part
of
it
from
Mr
Bridges
own
mouth
,
and
some
of
it
from
Letters
of
Mr
Simpsons
written
into
England
,
and
from
other
men
of
credit
who
have
seen
Letters
and
relations
written
from
thence
:
Now
from
the
relation
of
this
story
and
your
practise
upon
it
,
I
shall
propound
these
queries
,
which
will
give
some
light
to
judge
whether
there
was
any
sufficiency
in
your
course
,
to
remedy
and
redresse
things
amisse
in
Churches
,
and
betwixt
persons
offending
.
1.
Whether
your
Churches
did
agree
upon
and
tye
your selves
to
this
principle
of
submission
,
and
the
sentence
of
non-communion
at
your
first
setting
up
and
comming
into
that
place
of
exile
,
or
did
you
first
acknowledge
it
,
and
were
willing
to
submit
upon
the
occasion
of
the
scandall
of
Mr
Wards
deposing
,
and
that
great
clamour
upon
it
both
in
Holland
and
England
?
2.
Whether
did
you
then
,
or
doe
you
now
acknowledge
that
principle
of
submission
to
all
other
neighbour
Churches
,
as
well
as
to
them
of
your
own
way
,
as
namely
to
the
Presbyterian
Churches
,
those
English
Churches
at
Amsterdam
,
Hague
,
Utrich
;
&c.
and
would
you
have
submitted
to
those
Churches
to
have
so
proceeded
upon
offences
,
and
differences
amongst
you
?
3.
How
long
was
it
,
was
it
not
for
the
space
of
betweene
a
yeare
and
two
that
Mr
Ward
stood
deposed
and
laid
aside
from
his
Ministery
and
maintenance
,
before
he
was
restored
,
and
if
so
was
not
this
a
late
remedie
,
and
i●…
it
so
in
Presbyteriall
government
.
4.
When
,
and
at
what
time
was
this
principle
of
s●…bmission
and
your
solemne
practise
both
of
●…equiring
the
Church
offending
to
give
an
account
,
with
their
ch●…arfull
submitting
and
restoring
Mr
Ward
agreed
upon
?
was
it
not
upon
the
newes
of
the
Parliament
,
and
the
probability
of
the
revolution
of
things
?
And
I
propound
this
question
,
because
Mr
B●…rroughs
who
came
in
M.
Wards
place
after
his
deposition
,
came
backe
to
England
,
but
at
the
beginning
of
the
Parliament
,
and
till
he
came
or
was
resolved
to
come
,
it
is
not
probable
M.
Ward
was
restored
,
and
if
so
,
that
it
was
done
when
all
was
like
to
breake
up
,
and
they
to
come
f●…
England
,
may
we
not
suspect
it
was
done
for
an
instance
to
vindicate
your
way
with
,
and
to
serve
your
turne
,
as
in
this
Apologie
,
rather
then
from
any
necessitie
of
righting
a
person
●…jured
,
or
correcting
a
Church
offending
?
5.
Why
did
not
the
Church
of
Arnheim
take
offence
as
well
at
M.
Sympsons
Church
,
and
at
his
schisme
in
setting
up
another
Church
,
and
at
all
that
bitternesse
,
evill
speaking
betweene
those
two
Churches
(
the
ground
indeed
and
foundation
of
that
unhappy
businesse
about
M.
Ward
,
and
of
all
the
evill
committed
therein
)
and
accordingly
have
required
M.
Sympsons
Church
to
have
submitted
,
but
here
is
not
a
hint
of
this
in
all
the
relation
of
your
practise
.
I
have
a
letter
out
of
Holland
by
me
that
concerning
this
businesse
writes
thus
,
That
though
M.
Sympson
with
s●…me
f●…w
mor●…
r●…t
themselves
from
M.
Bridges
Church
,
to
the
great
offence
thereof
,
yet
M.
Goodwin
and
his
Associates
when
they
came
to
heare
the
businesse
about
M.
Ward
,
never
questioned
that
scandall
,
I
meane
of
their
schisme
from
the
same
Church
.
Now
if
it
were
so
,
was
not
this
a
partiall
remedie
,
not
reaching
to
all
the
offence
,
no●…
to
the
bottome
of
it
,
why
did
you
not
summon
both
these
Churches
in
the
matter
of
scandall
and
difference
to
submit
as
well
as
one
of
the
Churches
?
will
not
your
principles
serve
in
difference
betweene
Churches
,
as
for
difference
in
one
Church
,
or
was
it
that
there
was
no
complaint
of
neither
side
?
or
was
it
because
you
are
tender
of
questioning
the
multiplication
of
Churches
?
(
though
by
seperation
and
schi●…me
)
Or
what
was
the
reason
you
questioned
not
that
?
6.
Whether
were
the
other
Churches
of
our
Nation
or
any
of
them
(
who
could
not
but
be
offended
)
as
them
of
Amsterdam
,
Hague
,
Utrich
,
Leyden
,
Delph
,
cal'd
in
by
Arnheim
,
or
by
the
Church
at
Roterdam
to
joyne
in
the
hearing
,
trying
of
that
businesse
,
and
deposing
Witnesses
,
or
did
they
send
Messengers
,
or
was
it
onely
agitated
by
two
Ministers
●…nd
two
Messengers
of
t●…
Church
of
Arnheim
,
one
Church
onely
,
〈◊〉
to
〈◊〉
,
one
to
one
,
both
equall
?
and
whether
there
can
be
the
like
majesty
and
solemnity
of
a
meeting
where
they
are
equall
,
●…ay
an
inferiority
,
(
in
as
much
as
a
representative
Church
consisting
of
foure
is
below
a
Church
represented
,
)
as
in
a
Presbyteriall
ass●…bly
?
I
have
a
Letter
from
Holland
by
me
,
wherein
a
godly
Minist●…r
writes
thus
,
I
was
desired
by
Mr
Ward
to
be
present
at
that
meeting
,
but
when
the
time
came
,
neither
I
,
nor
any
other
English
Ministers
but
they
of
Arnheim
were
call●…d
.
7.
To
what
or
to
how
much
did
your
practise
(
who
were
the
Church
offended
)
amount
unto
upon
Mr
Bridges
Church
submission
,
and
your
full
hearing
and
finding
both
sides
to
be
in
an
errour
?
did
you
injoyne
and
draw
up
an
order
,
that
the
Church
offending
should
publikely
acknowledge
their
sinf●…
abe●…ation
before
you
and
the
commers
of
all
sorts
?
and
restore
their
Minister
againe
?
and
that
they
should
keep
a
solemne
day
of
fasting
to
humble
themselves
for
their
sinfull
carriage
?
and
that
the
Minister
deposed
should
acknowledge
to
the
Church
wherein
he
had
likewise
sinned
?
or
did
you
leave
them
to
themselves
,
upon
your
finding
the
offence
,
to
doe
what
they
thought
fitting
,
both
Church
and
Minister
,
as
being
against
your
principles
for
one
Church
to
decree
and
impose
any
thing
upon
another
,
and
so
they
●…ooke
up
this
way
voluntarily
,
would
you
would
speake
out
,
and
once
tell
us
plainely
what
you
hold
,
and
what
you
wo●…ld
〈◊〉
that
so
the
Reader
might
judge
of
the
effectualness●…
of
your
〈◊〉
.
8.
I
aske
of
you
whether
Mr
Bridge
with
the
offending
Church
at
Rotterdam
did
sit
as
Judges
with
them
o●…
〈◊〉
,
in
their
own
cause
to
examine
,
depose
,
&c.
or
else
〈◊〉
by
a●…
delinquents
,
to
be
charged
,
tried
,
&c.
9.
I
de●…e
to
know
of
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
was
r●…stored
,
did
as
formely
officiate
in
that
Church
,
and
how
long
?
and
whether
Mr
Bridge
and
he
continued
there
as
fellow
Ministers
?
and
whether
both
between
them
two
,
and
between
the
Church
and
Mr
Ward
,
there
was
that
mutuall
carriage
as
before
,
and
ought
to
be
between
fellow
Ministers
,
and
Ministers
and
people
?
10.
How
can
a
Church
representative
be
a
sufficient
and
allowed
remedy
to
take
up
great
offences
in
a
Church
at
a
great
distance
?
and
whether
this
implies
not
an
implicit
faith
in
the
represented
,
to
let
the
representers
upon
hearing
put
a
finall
determination
and
conclusion
to
great
offences
and
differences
without
returning
back
the
businesse
to
the
Church
represented
,
or
so
much
as
ever
acquainting
them
with
the
businesse
before
all
was
ended
,
(
as
was
in
this
particular
case
)
and
whether
[
*
](A38090-e19100-b)
*
Robi●…s
.
Justif.
of
separat
.
Robi●…s
.
Catech.
A
representative
Church
in
a
case
of
faith
and
conscience
without
the
consent
of
the
represented
in
the
particular
decree
,
establisheth
the
popish
doctrine
of
implicite
faith
.
Mr
Robins●…s
arguments
against
the
Presbyterians
●…bout
the
power
of
their
Elders
be
not
strong
against
your
principles
and
practises
here
related
?
and
what
ground
is
there
from
t●…e
Scripture
,
that
foure
men
of
another
Church
should
have
power
to
call
unto
and
insist
upon
a
judiciarie
charge
against
them
who
were
greater
then
themselves
,
namely
against
a
whole
Church
consisting
of
officer●…
and
people
.
11.
Suppose
the
Church
of
Ar●…m
(
who
sent
two
Minister●…
and
two
Gentlemen
●…s
messengers
of
their
Church
,
upon
their
returne
back
to
the
Church
and
giving
an
account
of
all
the
proceedings
,
and
issue
of
that
businesse
)
had
disliked
the
determinations
,
and
judged
some
of
the
proceedings
unjust
,
other●…
unsatisfactory
,
and
not
according
to
the
rules
of
the
word
,
(
as
the
Church
of
〈◊〉
might
well
have
done
,
there
being
just
ground
for
it
,
as
I
will
shew
in
the
second
particular
under
the
next
head
.
)
What
must
have
been
done
in
this
case
?
must
the
messengers
themselves
have
been
now
questioned
by
the
Church
for
managing
matters
no
better
?
or
must
the
sentences
agreed
upon
both
for
the
Church
and
Mr
Ward
be
reversed
?
or
must
other
messengers
be
sent
to
heare
matters
againe
,
and
to
change
,
or
adde
what
was
amisse
?
and
what
if
the
Church
would
not
alter
that
which
upon
so
full
a
hearing
and
triall
was
agreed
upon
?
now
I
aske
of
you
,
and
appeale
to
the
Reader
,
considering
that
the
Church
or
Churches
themselves
may
probably
(
and
it
cannot
but
be
expected
)
〈◊〉
and
vary
in
their
judgements
from
their
messengers
about
the
determination
of
offences
and
differences
,
whether
this
be
a
likely
meanes
and
sufficient
remedy
to
end
all
strifed
,
or
rather
will
not
be
as
the
beginning
of
new
strife
,
and
an
occasion
of
endlesse
contentions
.
12.
In
this
way
of
submission
of
Churches
,
and
your
practises
upon
occasion
of
offences
and
differences
,
what
if
the
messengers
of
the
Churches
upon
hearing
and
examining
differ
among
themselves
about
the
differences
and
offences
in
the
Church
●…ending
,
and
about
the
sentences
to
be
agreed
upon
to
be
commended
to
the
offending
parties
?
yea
and
what
if
the
Churches
themselves
upon
returne
made
by
the
messengers
how
they
find
matters
,
differ
also
,
one
of
the
Churches
offended
being
of
one
mind
,
and
the
other
Church
offended
of
another
mind
,
what
remedy
is
there
now
for
miscarriages
?
what
reliefe
for
a
person
injured
?
or
what
effectuall
and
powerfull
meanes
to
reduce
a
Church
or
Churches
?
13.
In
your
sentence
of
non-communion
against
Churches
,
and
in
your
Declarations
and
Protestations
to
all
other
Churches
of
Christ
●…hat
they
may
doe
the
like
,
what
shall
become
of
some
innocent
godly
persons
in
that
Church
renounced
and
protested
against
,
must
they
be
renounced
communion
with
?
what
will
you
doe
in
the
case
where
some
in
a
Church
may
be
free
from
the
errours
and
evils
which
the
greater
number
are
guilty
of
(
which
you
account
the
Church
,
)
must
(
they
be
debarred
of
all
Christian
communion
with
the
Church
offended
,
and
all
other
Churches
of
Christ
protested
to
?
(
you
speake
nothing
here
in
this
case
,
nor
take
no
care
for
them
,
but
wrap
up
all
alike
in
your
sentence
of
non-communion
)
must
the
innocent
party
now
in
this
Church
offending
separate
and
withdraw
from
their
own
Church
,
and
renounce
communion
too
,
as
well
as
the
Church
offended
?
what
if
all
their
maintenance
and
livelihood
depends
in
living
in
that
place
,
so
that
if
they
withdraw
from
them
,
they
must
either
live
without
publike
ordinances
and
communion
,
or
else
if
they
come
away
,
ruine
themselves
and
families
?
what
also
if
in
this
Church
offending
the
wife
be
one
of
the
innocent
persons
in
that
Church
,
but
the
husband
of
the
number
of
them
that
persist
in
their
errour
and
miscarriage
?
the
sonne
and
daughter
among
the
innocent
,
the
fathers
and
mothers
among
the
offenders
,
what
must
the
wives
and
children
renounce
communion
with
their
husbands
and
parents
,
and
now
either
live
without
the
ordinances
there
,
or
else
goe
away
from
their
husbands
and
pare●…ts
to
some
other
Churches
〈◊〉
And
in
your
drawing
up
your
Declarations
and
Protestations
against
those
Churches
persisting
in
their
errours
and
miscarriages
,
will
you
in
the
grosse
doe
it
,
or
will
you
signifie
and
declare
all
the
names
of
those
who
remaine
obstinate
and
impenitent
in
such
Churches
,
with
the
names
of
those
who
are
free
from
those
errors
and
offences
,
least
you
should
bring
all
the
Churches
of
Christ
protested
unto
into
sin
and
a
snare
?
pray
resolve
these
cases
with
many
such
(
which
by
these
now
hinted
)
you
may
fore-see
will
fall
out
in
your
principle
of
non-communion
of
Churches
and
Protestations
.
Thirdly
,
For
the
successe
and
effectualnes
of
your
practise
,
I
answer
.
1.
Supposing
the
particular
instance
of
your
practise
,
according
to
the
principle
of
submission
of
Churches
that
miscarry
,
to
have
had
a
good
effect
(
as
you
relate
in
your
two
Churches
of
Arnheim
and
Rottendam
)
yet
it
followes
not
,
it
is
a
powerfull
and
effectuall
meanes
to
reduce
Churches
;
for
a
course
may
prevaile
in
one
and
take
with
one
,
and
yet
have
no
rationality
to
carry
it
in
others
,
for
though
this
Church
at
Rotterdam
did
submit
to
them
of
Arnheim
who
were
of
note
for
parts
,
quality
,
&c.
yet
it
is
a
question
whether
these
would
to
some
other
particular
Churches
who
had
challenged
them
,
and
whether
these
men
would
also
at
all
times
,
had
there
not
been
something
cast
in
the
ballance
before
hinted
.
2.
Take
the
best
that
came
of
the
issue
and
successe
of
this
agitation
between
the
Church
of
Arnheim
and
that
of
Rotterdam
(
namely
that
Church
which
had
offended
,
acknowledging
their
offence
in
deposing
Mr
Ward
and
restoring
him
to
his
place
againe
)
it
was
but
a
slender
satisfaction
for
the
losse
of
his
Ministery
and
maintenance
for
so
long
a
time
,
and
for
all
the
suffering
of
him
and
his
family
:
If
the
Church
offending
had
been
enjoyned
,
or
had
ordered
themselves
to
have
paid
him
the
profits
of
his
place
,
or
to
have
given
him
a
good
summe
of
money
on
their
fast
day
,
this
had
been
some
reliefe
for
a
wrongfull
sentence
,
and
a
person
injured
thereby
,
and
might
have
been
a
meanes
to
have
preserved
them
from
doing
the
like
for
time
to
come
,
but
for
a
Minister
and
his
family
to
be
so
long
in
a
sad
condition
without
all
maintenance
in
a
strange
Land
,
and
in
the
issue
for
them
who
did
this
to
acknowledge
only
their
sinfull
aberration
,
and
the
Minister
thus
suffering
to
acknowledge
his
sin
too
,
and
both
of
them
to
be
humbled
for
it
alike
;
here
was
a
poore
remedy
,
●…ay
as
you
relate
it
your selves
it
is
very
unjust
and
injurious
,
for
in
some
passages
of
your
Narration
,
you
acknowledge
the
fault
on
the
Churches
side
,
as
in
page
16.
and
in
page
●…0
.
and
that
Mr
Ward
was
wronged
,
and
yet
they
were
both
equally
ordered
to
a
publike
confession
of
sin
and
solemne
fasting
,
the
Delinquent
and
the
Innocent
alike
deale
with
,
is
this
the
fruit
of
your
principle
of
submission
of
Churches
and
non-communion
?
is
this
the
reall
evidence
and
demonstration
of
the
effectuall
successe
of
such
a
course
held
by
Churches
in
such
a
case
?
and
was
this
the
issue
of
all
that
sending
to
and
solemne
assembly
,
and
the
agitation
of
so
many
dayes
,
publike
hearing
by
deposition
of
witnesses
,
so
largely
and
formally
related
in
page
20
,
21
?
I
wonder
wise
men
(
as
you
pretend
to
be
)
should
not
see
into
the
weaknesse
and
folly
of
your
own
practise
in
this
case
,
but
tell
such
a
story
so
to
shame
your selves
,
you
should
never
have
troubled
your selves
to
have
come
so
many
dutch
miles
,
not
the
Church
at
Rotterdam
,
nor
made
so
great
adoe
for
many
dayes
of
deposing
witnesses
,
&c.
(
as
your selves
relate
in
page
20
,
21.
)
to
have
put
together
the
Innocent
and
Delinquents
.
And
let
me
here
put
you
this
dilemma
,
either
Mr
Ward
was
unjustly
deposed
from
his
Ministery
,
both
materially
and
formally
upon
unsufficient
causes
,
as
the
matter
for
such
a
censure
,
and
for
the
way
and
manner
of
it
,
as
being
too
suddaine
before
admonition
,
and
before
fasting
and
prayer
preceding
,
&c.
〈◊〉
was
justly
deposed
by
the
Church
?
if
unjustly
in
both
these
respects
(
as
your
Narration
implies
,
page
16.
)
why
was
Mr.
Ward
put
upon
acknowledging
his
sin
to
the
Church
,
and
put
in
the
same
condition
with
them
who
had
dealt
so
unjustly
both
materially
and
formally
?
and
whether
this
was
not
a
meanes
to
hinder
the
Churches
repentance
and
humiliation
for
their
sin
,
when
they
should
be
put
but
to
doe
as
Mr
Ward
?
But
if
Mr
Ward
were
justly
doposed
,
why
was
the
Church
then
put
upon
publike
acknowledgement
,
and
ordered
a
solemne
day
of
fasting
to
humble
themselves
before
God
and
man
?
and
whether
was
Mr
Bridge
as
well
as
the
Church
injoyned
to
confesse
his
sinfull
aberration
in
it
,
in
that
he
did
not
interpose
his
authority
and
interest
in
the
Church
,
nor
speake
a
word
to
hinder
the
deposing
of
Mr
Ward
,
and
so
to
have
prevented
so
great
a
scandall
and
offence
as
this
was
?
To
the
fifth
and
last
generall
head
,
the
comparison
you
make
between
the
effectualnesse
and
powerfulnesse
of
your
way
of
submission
and
non-communion
,
and
that
of
the
Presbyterians
,
to
awe
and
preserve
Churches
and
Elders
in
their
duties
,
and
to
reduce
Churches
miscarrying
,
where
you
make
the
s●…ales
fall
on
your
side
rather
.
I
answer
,
Besides
some
considerable
things
already
hinted
under
some
of
the
former
heads
(
especially
under
the
fourth
head
)
which
doe
shew
a
wide
difference
of
the
effectualnesse
and
successe
which
the
Presbyterian
principles
and
way
hold
out
over
your
Congregationall
,
th●…e
are
many
other
to
〈◊〉
the
s●…les
,
which
I
shall
now
speake
of
,
according
as
't
is
laid
downe
here
by
you
in
the
17
,
18
,
and
19
,
pages
.
1.
That
you
may
render
your
way
the
more
specious
and
probable
,
you
beg
the
question
,
and
take
for
granted
things
denied
,
supposing
that
also
which
never
hath
fallen
out
in
the
reformed
Churches
;
and
you
speake
but
to
a
part
of
the
way
and
remedie
,
(
namely
excommunication
)
an●…
from
all
these
false
premises
you
make
your
conclusion
.
You
lay
downe
your
way
of
submission
and
non-communion
〈◊〉
that
●…ch
is
the
〈◊〉
and
way
of
Christ
,
and
to
be
strictly
enjoyned
by
Christ
●…d
that
it
is
a
command
from
Christ
enjoyned
to
Churches
that
are
●…ly
offended
,
to
denounce
such
a
sentence
of
non-communion
;
which
is
a
meere
device
of
your
own
brains
,
and
sound
out
to
give
a
colourable
answer
to
that
common
and
〈◊〉
reason
against
the
Church-way
〈◊〉
you
make
that
〈◊〉
〈◊〉
in
Presbyteries
,
to
be
an
excommunicating
of
whole
Churches
,
and
●…s
delivering
of
whole
Churches
and
their
Eldere
offending
unto
Sa●…n
,
(
which
is
a
scandalous
charge
laid
to
tho
Presbyterian
government
)
and
never
yet
was
●…rd
of
in
any
of
the
reformed
Churches
for
the
space
now
of
a
hundred
yeares
past
:
You
lay
you
give
more
to
the
Magistrates
power
then
the
principle
of
the
Presbyteriall
government
will
suffer
them
to
yeeld
,
whereas
in
some
things
,
I
shall
show
the
contrary
,
and
in
other
things
you
may
out
of
policie
at
this
time
give
more
then
the
Scriptures
allow
:
You
speake
only
of
excommunication
,
a
part
of
their
way
,
whereas
in
combined
classicall
government
there
are
many
other
meanes
and
ways
from
first
to
last
to
preserve
and
reduce
from
errors
and
offences
.
2.
The
comparison
made
by
you
between
the
Presbyterians
and
Independents
stands
in
two
things
:
First
,
In
the
Ecclesiasticall
proceedings
and
power
;
Secondly
,
In
the
civill
Magistrates
power
:
1.
For
the
Ecclesiasticall
,
you
make
that
principle
of
submission
of
Churches
that
miscarry
:
and
that
of
non-communion
as
effectuall
as
excommunication
,
which
supposing
they
were
(
as
I
shall
shew
they
are
not
)
yet
't
is
a
fallacious
reasoning
by
comparing
the
whole
with
a
part
,
for
a
whole
of
one
kind
may
be
better
and
more
excellent
then
some
part
of
another
kind
,
and
yet
not
comparable
to
the
whole
:
now
there
are
many
things
in
Presbyteriall
government
besides
excommunication
,
excellent
to
preserve
and
keep
the
Churches
:
Their
reformation
and
constitution
being
setled
by
Synods
and
Assemblies
,
their
Ministers
being
ordained
by
Presbyteries
and
classes
,
their
Doctrine
,
worship
,
government
and
discipline
,
upon
serious
debate
,
and
by
common
content
drawn
up
,
then
rules
being
fixt
,
known
and
certaine
,
their
classicall
meetings
frequent
and
constant
,
with
higher
Assemblies
for
appeales
,
their
number
and
abilities
great
,
their
remedies
and
censures
more
solemne
,
and
more
in
number
,
as
deposition
,
suspension
,
&c.
all
which
are
wanting
in
the
Church
way
(
as
I
could
shew
at
large
,
but
that
this
answer
would
be
too
great
a
volume
:
)
But
to
come
to
particulars
,
the
Presbyterian
is
more
effectuall
then
your
Independent
way
:
1.
Because
it
doth
prevent
and
preserve
from
those
many
errours
,
divisions
,
evils
which
fall
in
your
way
(
as
is
evident
by
experience
,
and
is
founded
upon
good
reason
will
fall
out
)
now
how
much
better
and
more
effectuall
a
way
't
is
to
play
the
fore-game
then
the
after-game
,
all
men
know
:
't
is
better
to
prevent
the
plague
and
taking
in
poyson
then
to
expell
it
;
government
is
for
prevention
as
well
as
recovering
,
if
your
way
were
as
effectuall
to
compose
differences
and
reduce
Churches
,
yet
not
so
to
prevent
,
which
is
one
of
the
great
ends
of
Church
government
.
2.
Your
way
wraps
in
whole
Churches
in
sin
and
guilt
,
and
you
have
no
remedy
but
it
must
come
to
non-communion
of
whole
Churches
,
but
in
Presbyteriall
't
is
not
so
,
no
example
being
extant
among
them
of
excommunicating
whole
Churches
,
so
that
if
an
errour
take
one
or
two
,
they
are
presently
dealt
with
,
and
the
errour
spreads
not
to
a
whole
Church
.
3.
In
the
Presbyteriall
way
,
the
persons
offending
and
sinning
in
Congregations
are
proceeded
with
and
punished
,
every
man
beares
his
own
sin
,
but
the
innocent
persons
suffer
not
;
but
here
in
the
way
of
non-communion
,
some
who
are
good
in
the
Church
suffer
also
many
wayes
,
and
here
is
no
difference
made
by
you
,
but
all
involved
in
the
same
condition
.
4.
In
your
way
,
as
if
all
sins
were
equall
,
and
all
offenders
alike
,
all
are
punished
with
the
same
sentence
of
non-communion
;
but
't
is
not
so
in
the
Presbyteriall
way
.
5.
Your
submissions
and
meetings
are
accidentall
,
uncertaine
,
free
and
at
choice
,
they
may
be
,
and
may
not
be
,
there
are
many
wayes
to
evade
and
put
them
off
;
whereas
the
combinations
and
consociations
of
Churches
,
are
fixed
,
set
,
certaine
.
Amongst
your
Churches
in
Holland
,
in
three
or
foure
yeares
there
was
but
one
act
of
submission
,
and
one
meeting
,
which
is
here
related
:
In
that
difference
between
those
two
Churches
at
Rotterdam
,
there
was
no
submission
,
but
each
Church
blew
the
trumpet
of
defiance
against
each
other
;
and
so
about
the
differences
at
Arnheim
which
the
Church
could
not
end
in
so
long
a
time
,
no
Church
interposed
;
but
in
the
classicall
government
there
is
such
a
subordination
and
dependencie
,
such
stated
and
fixed
meetings
,
that
if
men
should
escape
one
,
they
do
not
all
:
now
in
government
and
order
there
is
a
materiall
difference
between
what
men
may
doe
,
or
not
doe
,
and
what
they
have
tied
themselves
unto
and
must
stand
to
:
In
matters
of
civill
difference
referred
to
Arbitratours
,
't
is
one
thing
to
submit
to
hearing
,
and
to
counsell
upon
it
,
and
another
thing
to
be
bound
to
stand
to
the
determination
.
There
are
many
will
doe
justly
,
and
performe
such
trusts
whilest
bound
,
who
left
at
liberty
will
doe
just
nothing
;
now
in
your
submission
of
Churches
,
though
you
submit
to
a
hearing
,
yet
you
doe
not
submit
to
their
determinations
unlesse
it
like
you
,
you
doe
not
submit
to
doe
what
they
enjoyne
,
but
you
will
order
your selves
according
to
their
counsell
(
as
you
see
occasion
)
now
men
being
partiall
in
their
own
cause
,
and
still
their
own
judges
,
what
a
remedie
is
this
?
't
is
one
thing
when
men
know
they
are
at
liberty
,
and
may
doe
,
or
not
doe
as
they
see
good
,
and
another
thing
when
they
must
;
we
find
it
so
in
all
,
converse
with
men
,
and
good
men
are
men
;
there
's
a
great
deale
of
difference
between
authority
and
obedience
,
and
only
perswasion
on
the
one
part
,
and
free
will
on
the
other
,
no
man
will
deny
but
in
civill
matters
there
is
a
great
difference
in
such
cases
;
were
it
in
the
power
of
particular
members
in
your
Churches
to
submit
or
not
submit
,
as
they
please
,
there
would
be
much
adoe
to
remedy
any
thing
,
as
will
be
betwixt
Churches
differing
:
But
particularly
for
excommunication
and
non-communion
,
excommunication
may
upon
these
grounds
awe
mens
consciences
more
,
and
be
more
effectuall
then
non-communion
;
1.
Because
there
is
something
positive
in
it
,
it
is
a
delivering
of
the
offenders
up
unto
Satan
,
but
your
non-communion
is
a
privative
depriving
only
of
communion
;
now
there
's
more
efficacie
in
a
positive
then
in
a
privative
and
negative
.
Secondly
,
Excommunication
doth
deprive
the
persons
offending
,
or
the
Churches
of
all
communion
among
themselves
as
well
as
the
communion
of
other
Churches
,
whereas
the
sentence
of
non-communion
doth
but
take
other
Churches
off
from
communion
with
them
,
but
meddles
not
to
debar
them
of
communion
among
themselves
in
their
own
particular
Churches
,
but
still
they
enjoy
the
word
,
prayers
,
Sacraments
,
&c.
which
is
a
great
difference
.
Thirdly
,
Your selves
make
excommunication
the
greater
censure
,
as
appeares
by
your
own
phrases
,
calling
it
an
authoritative
power
,
&c.
and
not
practising
that
against
other
Churches
,
whereas
you
doe
exercise
the
sentence
of
non-communion
,
and
we
know
't
is
the
highest
censure
in
the
Church
;
now
certainely
the
greatest
censures
and
more
dreadfull
punishments
according
to
Christs
institution
and
intention
,
are
more
effectuall
and
powerfull
to
awe
and
to
remedie
things
amisse
then
the
lesser
and
lower
censures
.
And
so
much
for
the
comparison
in
the
Ecclesiasticall
proceedings
.
Secondly
,
In
the
civill
Magistrates
power
you
granting
that
ought
to
back
and
assist
the
sentence
of
non-communion
against
Churches
miscarrying
according
to
the
nature
of
the
crime
,
and
you
giving
more
(
as
you
think
)
to
the
Magistrates
power
in
matters
Ecclesiasticall
then
the
principles
of
the
Presbyteriall
government
will
suffer
them
to
ye●…ld
,
your
way
of
Church
proceeding
will
be
every
way
as
effectuall
as
the
Presbyterians
.
I
answer
,
supposing
all
that
you
say
of
giving
so
much
power
to
the
Magistrate
,
&c
,
were
true
,
yet
that
makes
not
your
submission
and
non-communion
so
effectuall
a
meanes
as
excommunication
,
for
the
question
is
about
Ecclesiasticall
authority
and
spirituall
power
,
and
about
spirituall
meanes
and
remedies
for
the
conscience
and
soule
,
and
not
about
civill
power
,
and
civill
externall
meanes
▪
and
I
would
aske
you
this
question
upon
this
passage
of
the
civill
Magistrate
,
either
you
give
him
an
Ecclesiasticall
spirituall
power
of
applying
spirituall
remedies
and
meanes
to
Churches
miscarrying
,
or
you
doe
not
,
if
you
give
him
not
this
first
(
as
I
judge
your
principles
will
not
allow
you
)
he
being
no
Church-officer
of
Christs
●…hurch
,
but
only
Christ
gave
Pastors
,
teachers
,
&c.
as
necessary
and
sufficient
for
the
government
of
his
Church
,
then
all
you
say
of
the
Magistrate
helps
you
not
,
't
is
nothing
to
the
question
in
hand
;
but
before
I
speake
any
more
to
that
point
,
that
the
Magistrates
power
backing
your
sentence
of
non-communion
is
not
comparable
to
the
Presbyterian
way
,
I
must
animadvert
upon
the
passage
it selfe
both
in
the
comparative
of
your
saying
,
you
thinke
you
give
more
to
the
Magistrate
then
the
Presbyterians
,
and
upon
the
positive
what
you
give
them
.
1.
For
the
comparison
,
't
is
an
odious
and
dangerous
insinuation
to
prepare
King
and
Parliament
to
reject
the
Presbyterie
,
as
not
giving
so
much
to
Magistrates
in
matters
of
Religion
and
Church
government
as
is
their
due
,
and
't
is
scandalous
against
Scotland
and
all
the
reformed
Churches
:
but
what
's
the
maine
●…nd
of
it
,
or
what
may
be
conceived
the
reason
of
your
saying
you
give
so
much
to
the
Magistrates
power
,
and
more
then
the
Presbyterians
,
(
seeing
men
of
your
Church
principles
were
never
guilty
yet
of
giving
too
much
Ecclesiasticall
power
to
Magistrates
:
you
are
the
first
Independents
,
and
this
is
the
first
time
that
ever
publikely
you
have
exprest
your selves
thus
,
)
I
judge
you
being
Politicians
(
Politici
Theologi
)
to
flatter
the
Parliament
at
this
time
the
better
to
work
your
ends
for
a
toleration
,
and
to
promote
your
Church-way
you
write
thus
:
'T
is
observed
by
Learned
men
,
that
amongst
the
principall
attempts
and
policies
of
the
Remonstrants
whereby
they
laboured
to
bring
the
Churches
of
the
Netherlands
into
commotion
,
and
to
obtaine
their
own
ends
,
this
was
a
great
one
,
the
crying
up
the
power
of
the
civil
Magistrate
,
both
by
writing
of
Bookes
of
their
great
power
in
Ecclesiasticals
,
and
in
their
Sermons
every
where
,
and
their
aspersing
the
orthodox
Ministers
and
their
lawfull
meetings
and
Ecclesiasticall
actions
with
the
contrary
,
and
amongst
many
other
particulars
of
the
great
power
they
gave
the
Magistrates
in
Ecclesiasticals
this
was
one
,
that
they
did
ascribe
to
the
Magistrate
the
ultimate
and
highest
jurisdiction
and
power
of
giving
judgement
in
Ecclesiasticall
matters
,
reasoning
,
that
unto
the
Magistrate
alone
immediately
under
Christ
did
belong
the
judgement
when
controversies
of
faith
did
arise
in
the
Church
;
And
therefore
after
the
Arminians
despaired
of
prevailing
by
the
Ecclesiasticall
Assemblies
,
they
brought
and
removed
their
cause
from
the
Ecclesiasticall
cognizance
to
another
Court
,
by
their
policie
and
artifices
,
making
use
of
the
Authoritie
of
one
or
two
chiefe
men
in
place
to
worke
for
them
:
And
that
this
new-way
might
have
some
colour
and
that
so
much
the
more
easily
the
favour
of
many
Politicians
,
or
at
least
a
toleration
might
be
procured
for
these
Arminian
novelties
,
there
was
a
booke
set
forth
by
Uttenbogardus
,
de
Iure
Supremi
Magistratus
in
Ecclesiasticis
;
Many
other
of
the
Arminians
also
sung
the
same
song
,
as
Episcopius
printed
a
Disputation
de
Iure
Magistratus
circa
sacra
,
Barlaeus
,
Grotius
,
&c.
And
besides
all
these
,
there
was
a
great
number
of
books
put
forth
in
the
vulgar
and
mother
tongue
of
the
power
and
authority
of
the
Magistrates
:
And
thus
whilst
the
Magistrates
let
the
Arminians
alon●…
,
and
did
nothing
against
them
,
even
till
the
Synod
of
Dort
in
the
yeare
1618.
they
slattered
them
thus
:
But
after
the
Synod
of
Dort
had
determined
against
their
opinions
,
and
that
the
Magistrates
were
agai●…t
them
,
then
they
lifted
up
the
heele
and
then
they
write
books
in
a
farre
other
stile
,
and
in
their
Apologie
,
that
power
which
before
they
had
so
liberally
measured
out
for
them
,
they
did
not
a
little
limit
,
and
contract
,
and
offended
as
much
in
the
defect
,
giving
Magistrates
too
little
,
as
before
they
had
in
the
excesse
,
giving
them
too
much
:
For
the
full
proofe
of
this
I
referre
the
Reader
to
learned
[
a
](A38090-e19710-b)
a
Voetius
select
.
Disput.
de
quaestione
pe●…es
quos
sit
potestas
Ecclesiastica
,
Thes
1.
Thes.
4
Thes.
5.
Ut
autem
n
ovu●…
hic
agendi
modus
colorem
aliquem
haberet
.
&
tanto
facilius
mult●…rum
politicorum
savor
,
aut
saltem
Tolerantia
Remonstranticis
novi●…atibus
conciaretur
,
editu●…
est
ab
Iohanne
Vttenbogardo
Ecclesialiste
tunc
Hag●…
cometano
tractatus
de
jure
supremi
Magistratus
in
Ecclesiasticis
.
E●…ita
fuerunt
Grotij
piet
as
ordinum
,
Episcopij
disputatio
de
jure
magistratus
circa
sacra
,
Barlei
declamatio
seu
Philippica
quaedam
in
ministros
qui
orthodoxam
&
receptam
religionem
tuebantur
,
&c.
Praeter
quae
,
vulgares
&
vernaculi
libelli
,
quorum
numerus
innumerus
,
&
consiones
Remonstrantium
nihil
aliud
quam
authoritatem
&
potestatem
magistratuum
perstrepebant
:
&
nescio
qua
invidia
orthodoxos
pastores
,
●…orumque
legitimos
co●…ventus
&
actiones
Ecclesiasticas
gravabant
.
Et
hac
quidem
inprimis
in
dictis
duabus
provincij●…
▪
nam
in
Geldria
aliter
canebant
,
aut
Mussitabant
:
quod
Ill.
Curja
conatibus
ipsorum
minimè
faveret
.
Idem
fere
accidebat
in
Frisia
Amstelredami
,
atque
alibi
,
ubi
magistratus
omnia
contra
Presbyteria
&
pastores
non
statuebat
ex
〈◊〉
,
aut
in
favorem
Remonstrantium
.
Post
habitam
synodum
Dordracenam
,
libelli
ipsorum
vernaculi
longè
alio
stilo
conscripti
sunt
,
quin
&
in
ipsa
Apologia
(
quam
tamen
magistratibus
probari
volebant
)
cap.
25.
potestatem
hanc
non
parum
limitant
ac
contrahunt
,
quam
tamen
tam
liberaliter
ante
hac
ad
mens●…
erant
.
Voetius
select
disputations
concerning
that
question
,
penes
quos
sit
potestas
ecclesiastica
(
where
he
doth
at
large
relate
this
and
their
opinions
about
the
Magistrates
power
,
after
the
Synod
of
Dort
:
)
and
unto
[
b
](A38090-e19760-b)
b
Vedelius
de
Episcop.
Constant.
magni
.
pag.
3
,
4
,
5
,
6.
Arminiani
è
contrario
in
excessu
peccant
,
Etenim
ante
Synodum
Dordracenam
contendebant
,
sub
magistratu
orthodoxo
Ecclesiam
per
se
nullam
habere
potestatem
spiritualem
:
ministros
Ecclesiae
officio
suo
defungi
nomine
magistratus
,
ita
ut
magistratus
,
quia
ipse
per
alia
negotia
concionari
,
&c.
non
possit
,
per
ministros
doceat
qui
vices
ipsius
gerant
in
docendo
,
quem
admndum
vicarius
Trajani
Imperatoris
vices
gerebat
sui
Imperatoris
.
Et
sic
ministros
non
habere
suam
potes●…atem
à
Christo
,
sed
à
Magistratu
,
qui
&
quidem
solus
eam
potestatem
immediatè
à
Christo
acceperit
:
Gubernationem
Ecclesiae
assignabant
soli
magistratui
,
ab
ea
excludentes
ministros
,
nisi
in
quantum
essent
vicarij
&
instrumenta
,
seu
servi
magistratus
:
Speciatim
electionem
ministrorum
seu
vocationem
,
item
dopositionem
tribuebant
soli
magistra●…
,
&c.
Contendebant
etiamad
solum
magistratum
immediatè
sub
Christo
pertine●…
judicium
quando
controversiae
sidei
●…rtae
sunt
in
Ecclesia
,
Post
Synodum
in
Confess
.
&
Apol.
cap.
25.
negant
eju●…
jus
aut
officium
esse
,
ad
decreta
Synodica
,
ut
ut
verbo
Dei
conformia
sint
,
observanda
obligare
●…omines
sua
auctoritate
&
potestate
ulla
coactiva
uti
in
ea
parte
,
negant
etiam
magistratum
ju●…
habere
in
privatos
conventus
,
sed
tantum
in
exercitia
quae
in
templis
seu
locis
publicis
ad
magistratum
pertinentibu●…
instituuntur
.
Nam
cum
rebus
sua
ita
consultum
putarent
,
aliter
statueba●…t
&
contrarium
,
quam
admodum
alibi
a
nobis
est
ostensum
.
Vedelius
de
Episcopatu
Constantini
magni
(
who
as
all
men
know
gives
in
that
booke
power
enough
to
Magistrates
in
Ecclesiasticals
)
yet
he
layes
down
at
large
,
that
as
the
Anabaptists
and
Socinians
following
the
Donatists
,
give
too
little
to
the
Magistrate
,
so
the
Arminians
did
offend
in
the
excesse
.
For
before
the
Synod
of
Dort
they
contended
,
that
under
the
Orthodox
Magistrate
the
Church
had
of
it selfe
no
spirituall
power
.
The
Ministers
of
the
Church
did
performe
their
office
in
the
name
of
the
Magistrate
,
so
that
the
Magistrate
,
because
he
for
other
businesses
could
not
preach
,
&c.
he
did
preach
by
the
Ministers
;
they
gave
the
government
of
the
Church
to
the
Magistrates
alone
,
they
gave
the
calling
of
Ministers
and
their
deposing
to
the
Magistrate
alone
,
with
many
other
such
,
but
af●…er
the
Synod
they
denie
't
is
their
right
and
office
to
oblige
men
by
their
authoritie
to
the
decrees
of
Synods
however
agreeable
to
the
word
,
or
to
use
any
coactive
power
in
that
case
,
&c.
in
which
they
take
away
as
much
from
the
Magistrate
,
as
in
other
things
they
seemed
to
give
:
And
it
may
be
feared
however
these
Apologists
now
to
ingratiate
themselves
,
and
being
left
alone
in
their
Church-way
,
say
,
they
give
more
to
the
Magistrates
then
the
Presbyteriall
,
and
that
they
professe
to
submit
,
and
to
be
most
willing
to
have
recourse
to
the
Magistrates
judgement
and
cognizance
,
and
examination
of
Ecclesiasticall
causes
,
yet
when
they
shall
come
once
to
be
crossed
,
and
the
Parliament
by
the
advise
of
the
Assembly
to
settle
the
government
of
the
Church
,
and
by
their
authoritie
to
bind
them
to
the
things
agreeable
to
the
word
,
we
shall
see
then
what
they
will
say
of
the
Magistrates
power
;
there
are
too
many
speeches
alreadie
since
the
meeting
of
the
Assembly
(
out
of
their
feare
how
things
may
goe
)
which
have
fallen
from
many
Independents
,
that
prognosticate
they
will
doe
by
the
Parliament
as
the
Remonstrants
did
after
the
Synod
of
Dort
by
the
States
.
2.
But
whatever
you
say
here
,
that
you
think
you
give
more
to
the
Magistrates
then
the
principles
sixt
Lect.
pag.
164
,
165
,
166.
●
Ju●…us
lib.
1.
de
Pontif.
cap.
7
not
.
2.
Nos
ita
distinguamus
,
m●…gistratus
qua
magistratu●…
est
humanae
societatis
caput
,
humana
ordinatione
,
qua
Christianus
vero
est
divinae
societatis
in
Ecclesia
membrum
,
divina
ordinatione
,
&
in
eadem
custos
&
vindex
ordinis
,
ut
membrum
electum
ipsius
,
&
not
.
4.
se
Christiani
,
s●…t
praestantia
Ecclesiae
membra
.
ᵇ
Voetius
Disp.
de
quaest
,
penes
quos
sit
potestas
Ecclesiastica
.
part
.
prim
.
Thes.
4.
Thes.
5.
Rejicimus
haec
nova
dictata
Remonstranti●…
cap.
25.
Apolog
quorum
prius
;
non
posse
magistra●…ii
a●…
decreta
Synodica
ve●…
gives
no
more
to
them
then
the
rigidest
Presbyterians
,
namely
,
That
the
King
is
supreame
governour
to
governe
in
a
civill
way
by
civill
Lawes
,
so
as
to
s●…
Christ
not
dishonoured
,
so
as
to
keepe
out
Idolatry
,
to
protect
the
Church
,
to
punish
enormitios
that
are
there
,
to
defind
it
from
enemies
:
In
that
sense
he
is
said
to
be
the
head
,
but
that
title
of
supreame
Governour
being
understood
in
a
civill
way
is
more
proper
.
Now
it
were
easie
out
of
Beza
,
Calvin
,
Zanchius
,
and
many
Presbyterians
to
show
more
power
given
to
Kings
by
them
in
matters
of
Religion
,
then
by
M.
Burroughes
there
,
so
that
I
have
more
reason
to
judge
of
your
principles
by
what
M.
Burroughes
writes
particularly
,
and
by
way
of
answering
doubts
of
conscience
,
then
from
a
Narrration
in
generall
,
and
from
we
thinke
more
then
the
principles
of
Presbyteriall
Government
will
suffer
them
to
yeeld
.
In
other
things
you
give
not
so
much
to
the
Magistrates
,
as
the
Presbyterians
.
First
,
whereas
the
ᵃ
Presbyterians
doe
acknowledge
the
Protestant
Prince
and
Magistrate
,
an
eminent
member
of
the
Church
,
and
in
their
greatest
Assemblies
and
Councels
give
him
an
eminent
place
and
power
,
you
according
to
your
principles
doe
not
owne
him
for
a
member
of
the
Church
,
neither
shall
his
children
be
admitted
to
Baptisme
,
nor
he
to
the
ordinances
,
though
a
Protestant
and
Orthodoxe
,
unlesse
you
account
him
a
visible
Saint
,
&c.
neither
doe
you
give
him
so
much
power
or
vote
,
no
not
in
a
particular
Church
in
any
Church
matters
of
censures
,
admissions
,
election
of
officers
,
&c.
as
you
doe
give
to
one
of
your
serving
men
,
and
the
supreme
Magistrate
and
his
children
though
brought
up
,
and
professing
the
true
Religion
,
may
be
and
will
be
kept
from
the
Sacraments
all
their
dayes
.
2.
The
Presbyterians
give
to
the
Magistrate
a
coercive
and
coactive
power
,
to
suppresse
heresies
,
schisme
,
to
correct
troublers
and
unruly
persons
in
the
Church
,
to
tie
and
bind
men
by
their
authoritie
to
the
decrees
of
Synods
made
according
to
the
word
of
God
,
which
power
as
ᵇ
Voetius
showes
,
only
the
Remonstrants
with
the
Libertines
did
not
admit
,
but
all
the
Presbyterians
doe
reject
such
opinions
,
that
the
Magistrate
could
not
by
his
[
c
](A38090-e20160-b)
c
Apollo●…
.
ju●…
majest.
circa
.
sacra
par.
post
:
cap
3
exam.
qu.
12.
statuimus
quo●…
magistratus
potestatem
habeat
coactivam
,
qua
res
Ecclesiasticas
ex
praescripto
verbi
Dei
constitut
as
,
legitima
via
urget
,
&
subdit
is
imponit
ad
disciplinam
Ecclesiae
stabiliendā
,
&
Ecclesiasticum
tuendum
ordinem
.
,
now
doe
you
allow
the
Magistrates
such
a
power
?
By
your
pleading
for
tolerations
of
Religion
,
and
for
liberty
of
conscience
,
and
that
conscience
is
not
to
be
tied
,
and
by
your
speaking
against
impositions
of
things
lawfull
and
agreeable
to
the
word
,
as
set
formes
of
prayer
,
decreed
by
Synods
and
such
like
,
't
is
very
suspitious
you
allow
not
such
a
power
to
Magistrates
,
and
your
good
friend
[
d
](A38090-e20180-b)
d
M.
S
to
A.
S.
p.
55
,
5●…
,
57
,
58
,
59
,
●…0
.
M.
S.
in
his
answer
to
the
observations
and
considerations
upon
your
Apologeticall
Narration
pleading
your
cause
denies
,
and
pleads
against
this
coercive
power
of
the
Magistrate
.
3.
The
Presbyterians
give
a
great
deale
of
power
to
the
supreme
Christian
Magistrate
in
the
Reformation
of
Religion
,
and
in
repairing
and
building
the
house
of
God
,
as
might
be
showne
out
of
Calvin
,
Zanchius
,
Peter
Martyr
,
&c.
but
whether
the
Independents
give
as
much
,
when
they
allow
private
men
to
gather
and
make
Churches
and
Ministers
,
to
do
such
publike
workes
,
and
that
without
leave
,
nay
against
the
mind
and
laws
of
the
supreame
Magistrate
,
I
question
:
There
is
a
Tractate
in
my
hands
about
a
Church
,
that
goes
under
the
name
of
one
of
you
,
wherein
civill
Magistrates
are
cut
off
,
and
Ministers
too
from
having
any
power
to
make
Churches
,
and
the
immediate
Independent
power
from
Christ
is
given
to
the
Saints
onely
,
to
gather
and
combine
themselves
in
such
an
Assembly
without
expecting
warrant
from
any
Governours
what
soever
upon
earth
:
Saints
as
Saints
have
a
right
and
full
power
to
cast
themselves
into
the
fellowship
without
asking
the
consent
of
Governours
and
civill
Magistrates
,
who
have
no
power
in
the
marriage
of
their
people
,
nor
should
have
,
it
being
an
act
of
naturall
civill
right
,
and
as
Magistrates
have
no
power
over
Family-government
to
appoint
whom
I
shall
admit
into
my
Family
,
&c.
much
lesse
have
they
power
over
Christs
Family
;
this
union
of
a
Church
is
a
spirituall
right
which
is
transcendently
out
of
the
sphere
of
the
Magistrates
authoritie
,
and
the
Apostles
taught
the
Saints
to
doe
it
without
asking
leave
of
the
Magistrates
,
yea
not
to
for
sake
it
though
the
Magistrates
forbad
it
,
Heb.
10.
25.
Now
I
beleeve
you
cannot
show
me
any
principle
in
Presbyteriall
Government
,
nor
quote
me
the
judgement
of
any
Presbyterian
that
cuts
short
the
power
of
the
Orthodox
Protestant
Magistrate
about
Congregations
and
Assemblies
as
this
doth
.
4.
The
Presbyterians
doe
grant
the
Magistrate
a
power
about
the
publick
exercise
of
the
Ministerie
,
that
't
is
so
farre
subject
to
the
direction
of
the
Magistrate
,
that
without
his
approbative
authoritie
or
confirming
authoritie
,
or
his
toleration
of
it
,
it
ought
not
by
the
Church
to
be
publikely
begun
in
his
territories
nor
practised
.
[
*
](A38090-e20280-b)
*
Concedendum
publicum
ministerij
〈◊〉
●…um
omnibus
sui●…
circ●…mstantijs
politicis
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
consideratum
,
eate
.
nus
magistratus
directioni
subjectum
esse
.
quod
absque
authoritate
ejus
approbativa
,
seu
confirmativa
,
seu
to●…erantiae
jurisdictione
,
ab
Ecclesia
publicè
in
ejus
ditioneinstitui
,
&
cum
a●…paratu
politico
executioni
mādari
non
possit
;
nisi
leges
Reipublic●…
junda
.
mentales
subditis
id
concedant
&
tribuant
.
Apollon.
jus
majestatis
circa
sacra
.
par.
post
.
cap.
3.
Exam.
quaest.
d●…decimae
.
Apollonius
of
Zeland
who
writ
an
answer
to
Vedellius
by
the
command
of
the
Wa●…achrian
Classis
,
was
a
great
Presbyterian
;
and
in
that
answer
must
needs
show
it
,
upon
occasion
of
Vedelius
giving
so
much
to
the
Magistrate
in
Ecclesiasticall
things
,
yet
he
grants
the
Magistrate
this
power
about
the
exercise
of
the
Ministerie
.
Now
whether
your
principles
allow
this
to
the
Magistrate
,
let
your
practises
speake
about
your
making
Ministers
and
exercising
of
it
as
you
doe
.
5.
The
Presbyterians
grant
to
the
Magistrates
a
power
in
private
meetings
as
well
as
in
publicke
Churches
,
over
exercises
there
,
as
well
as
those
in
the
publick
places
:
So
[
a
](A38090-e20360-b)
a
Rejicimus
haec
nova
dictata
Remonstrantiam
:
Magistratus
nullam
esse
potestate●…
in
priva●…s
conven●…us
,
sed
●…tum
in
publica
tempta
.
Voet.
disput
penes
quos
sit
potest
as
Eccl.
Thes.
4.
Voetius
,
We
reject
that
noveltie
of
the
Remonstrants
that
the
Magistrate
hath
no
power
in
private
meetings
,
but
onely
in
publike
Temples
:
Now
whether
you
allow
the
Magistrates
a
power
concerning
your
private
meetings
,
or
onely
over
the
publike
meetings
,
or
whether
you
doe
not
with
the
Arminians
make
the
ground
of
this
power
in
the
Magistrate
,
the
granting
of
a
publike
meeting-place
,
I
desire
to
be
satisfied
from
you
.
But
by
all
this
the
Reader
may
see
in
these
particulars
you
doe
not
give
more
power
to
the
Magistrate
;
for
the
Presbyterians
give
what
you
give
,
and
not
onely
so
,
but
they
give
that
which
you
denie
,
and
so
give
more
then
you
:
But
Brethren
wherein
and
in
what
doe
you
give
more
to
the
Magistrates
power
then
the
Presbyterians
?
Had
you
exprest
,
wherein
the
Presbyterians
give
too
little
to
the
Magistrates
power
,
and
in
what
their
principles
are
defective
,
and
wherein
you
give
more
,
you
had
dealt
fairely
and
ingeniously
,
and
a
man
might
have
knowne
where
to
have
had
you
,
and
how
to
have
answered
you
,
but
to
accuse
thus
in
the
generall
,
and
not
to
signifie
the
crime
is
not
just
;
but
as
you
do
throughout
your
Apologie
under
the
figge-leaves
of
darke
,
doubtfull
,
generall
speeches
,
cover
your
opinions
,
least
your
nakednesse
should
appeare
,
so
in
this
place
:
but
not
to
let
you
goe
away
thus
,
but
that
I
may
drive
you
out
of
your
holes
and
thickets
and
divest
you
of
your
coverings
,
and
that
I
may
a
little
take
off
the
Odium
and
suspition
that
Presbyteriall
Government
may
lie
under
amongst
many
who
know
not
their
principles
by
reason
of
this
passage
of
yours
,
(
The
Magistrates
power
to
which
we
give
as
much
,
and
(
as
we
thinke
)
more
then
the
principles
of
the
Presbyteriall
government
will
suffer
them
to
yeeld
)
I
will
propound
some
questions
to
you
to
draw
out
what
you
hold
about
the
power
of
the
Magistrate
in
Ecclesiasticall
things
,
and
to
give
some
further
light
for
the
present
of
the
Presbyterian
principles
concerning
the
power
of
Magistrates
(
referving
the
particular
laying
downe
what
the
Presbyterians
give
to
the
Magistrate
in
Ecclesiasticall
things
and
what
not
,
till
my
Rejoynder
shall
come
out
to
your
Replie
.
)
1.
Whether
the
power
of
the
Magistrate
about
Ecclesiasticall
things
be
a
power
extrinsecall
,
objective
,
coercive
,
indirect
,
mediate
,
accidentall
and
consequent
,
or
spirituall
intrinsecall
,
formall
,
proper
and
antecedent
:
Now
concerning
the
first
,
the
Presbyterians
give
as
much
to
the
Magistrate
as
you
,
nay
more
,
as
hath
been
partly
shewed
alreadie
:
but
for
the
other
the
spirituall
,
intrinsecall
,
formall
,
&c.
If
you
ascribe
that
to
the
Magistrate
,
as
I
thinke
you
doe
not
,
nor
your
principles
do
not
yeeld
it
;
unlesse
according
to
your
second
great
principle
laid
downe
in
the
10.
and
11.
page
,
you
are
since
the
Assembly
to
please
the
Parliament
the
more
(
as
you
may
imagine
come
off
from
your
former
judgement
and
practise
.
)
I
doe
referre
you
for
satisfaction
to
the
three
most
learned
,
select
Disputations
of
[
a
](A38090-e20440-b)
a
De
quest.
Penes
quos
sit
potest
as
Ecclesiastica
.
Voetius
and
unto
[
b
](A38090-e20460-b)
b
Wale
.
Tractde
officio
ministrorum
,
&
authoritate
atque
inspectione
qua
magistratus
super
ministros
haber●…
debet
.
Wa●…us
excellent
answer
to
the
tractate
of
Uttengobardus
(
so
strong
that
the
Authour
could
never
reply
againe
,
though
in
a
booke
published
he
promised
to
doe
it
,
)
and
unto
[
c
](A38090-e20490-b)
c
Apollon.
sus
majestat●…
circasacra
.
Apollonius
learned
answer
to
Vedelius
Dissertation
.
2.
I
aske
of
you
whether
the
civill
power
doth
containe
the
Ecclesiasticall
formally
and
eminently
,
so
as
that
power
can
give
and
produce
the
other
?
or
whether
there
is
an
intrinsecall
dependance
of
the
Ecclesiasticall
upon
the
Politicall
in
their
nature
,
forme
,
and
exercise
of
them
?
or
whether
there
doth
not
reside
in
the
Church
all
Ecclesiasticall
power
absolutely
necessarie
to
the
building
up
of
the
Kingdome
of
Christ
,
and
salvation
of
men
,
even
when
the
Magistrate
is
not
of
the
Church
?
3.
I
aske
of
you
whether
in
writing
this
passage
of
your
Apologie
you
considered
and
remembred
all
those
differences
and
distinctions
given
by
so
many
excellent
Divines
,
as
Iunius
,
Zanchius
,
Amesius
,
&c.
concerning
those
two
powers
,
Civill
and
Ecclesiasticall
,
and
their
Administration
,
and
in
particular
amongst
the
rest
,
that
difference
taken
from
their
[
d
](A38090-e20550-b)
d
Altera
differentia
d
wateria
sumitur
,
subjectoque
administrationum
.
Politicae
administrationis
sub
.
jectum
esse
res
humanas
in
des●…tione
nostra
posuimus
,
ecclesiasticae
divin●…
esse
&
sacras
docuimus
.
Iunius
Eccles.
l.
3.
c.
4.
matter
,
and
the
subject
,
wherein
they
make
the
subject
of
politicall
administration
to
be
humane
things
and
matters
,
but
of
Ecclesiasticall
to
be
divine
and
sacred
,
and
if
so
,
whether
doe
not
Presbyterians
according
to
those
differences
and
distinctions
(
which
distinctions
are
acknowledged
also
by
your selves
,
as
by
M.
Robinson
and
by
some
of
you
in
your
printed
bookes
(
as
I
remember
)
give
the
Magistrate
that
power
in
Ecclesiasticals
which
is
given
him
in
the
word
of
God
.
4.
Considering
all
Ecclesiasticall
power
and
right
is
commonly
by
Divines
reduced
to
a
three-fold
head
,
namely
potestas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
of
these
powers
doe
you
give
more
to
the
Magistrates
then
the
Presbyterians
,
or
in
all
of
them
doe
you
give
more
,
or
doe
you
not
?
For
the
present
that
power
you
seem
to
give
the
Magistrate
,
and
intimate
it
that
you
give
more
then
the
Pres●…eriall
principles
allow
(
as
may
be
gathered
from
the
following
words
in
p.
19.
&
from
those
words
in
p.
17.
The
Magistrates
interposing
a
power
of
an
other
nature
,
unto
which
we
upon
his
particular
coguizance
and
examination
of
such
causes
profes
ever
to
submit
,
and
also
to
be
most
willing
to
have
recourse
unto
)
must
fall
under
the
last
head
of
the
power
of
judging
and
determining
in
matters
Ecclesiastical
,
and
that
upon
complaints
and
appeals
;
now
the
Presbyterians
in
that
give
the
Magistrate
a
power
about
the
use
and
abuse
of
Ecclesiasticall
discipline
and
Ecclesiasticall
Causes
and
businesses
,
yea
and
definitive
to
,
namely
,
a
politicall
,
objective
,
consequent
power
,
which
may
be
diversly
exercised
,
both
ordinarily
and
extraordinarily
in
a
Church
constituted
and
in
a
good
estate
,
and
in
a
Church
fallen
and
corrupted
;
Voetius
in
his
disputations
upon
that
question
:
In
whose
hands
the
Ecclesiasticall
power
is
(
a
great
Presbyterian
in
that
question
)
grants
and
gives
to
the
Magistrate
a
publick
judiciall
power
of
judging
,
not
onely
with
the
judgement
of
knowledge
,
but
definitive
in
causes
and
matters
Ecclesiasticall
,
which
judgement
is
consequent
,
not
antecedent
,
because
the
ultimate
disquisition
is
not
in
that
,
whether
that
be
true
,
but
whether
they
will
by
publicke
Authoritie
maintaine
and
execute
that
.
So
*
Apollonius
in
his
Answer
to
Vedelius
where
he
strongly
pleads
for
the
Presbyterians
in
that
point
of
Ecclesiasticall
power
,
yet
gives
much
to
the
Magistrate
ordinarily
in
a
Church
constituted
and
well
reformed
in
the
point
of
this
part
of
power
,
and
extraordinarily
in
the
state
of
a
Church
corrupted
,
and
greatly
disordered
,
when
the
doctrine
is
corrupted
,
and
the
Sacraments
contaminated
with
idolatrous
rites
,
and
discipline
turned
into
tyrannie
,
and
when
the
Ministerie
and
all
Ecclesiasticall
meetings
both
inferiour
and
superiour
conspire
to
oppresse
the
truth
of
God
,
and
to
establish
tyrannie
in
the
Church
,
in
such
cases
the
Magistrate
may
do
many
things
besides
the
ordinary
way
:
now
let
me
entreate
you
to
consult
the
books
of
the
Presbyterians
,
and
especially
Apollonius
answer
to
Vedelius
of
the
severall
particulars
of
the
power
of
Magistrates
about
the
use
and
abuse
of
discipline
in
a
constituted
Church
,
besides
the
power
given
them
in
extraordinarie
cases
,
and
in
your
Reply
to
this
Answer
satisfie
me
what
you
give
more
.
But
let
me
tell
you
whatever
power
you
five
may
have
found
out
for
the
Magistrate
,
which
the
principles
of
Presbyteriall
government
will
not
suffer
them
to
yeeld
(
some
new
power
may
be
like
that
devise
of
Non-communion
of
Churches
,
and
Protestation
to
all
Churches
that
they
may
doe
the
like
)
yet
your
Churches
may
not
grant
it
,
and
so
the
Magistrates
shall
be
never
the
nearer
;
the
power
you
give
the
Magistrate
in
the
17.
and
19.
pag.
is
not
yeelded
by
many
of
your
own
Churches
whereof
you
are
Ministers
;
A
Gentleman
,
a
prime
member
of
one
of
your
Churches
immediately
after
the
comming
forth
of
your
Apologeticall
Narration
disclaimed
and
renounced
that
power
of
the
Magistrate
exprest
by
you
,
in
the
hearing
of
a
Minister
,
a
member
of
the
Assembly
,
who
related
it
to
me
.
But
what
is
it
wherein
you
give
more
to
the
Magistrates
,
sure
there
is
something
you
meane
and
aime
at
in
it
,
if
we
could
find
it
out
;
suffer
me
to
guesse
at
it
,
and
you
shall
see
though
you
doe
not
formally
expresse
so
much
,
yet
I
have
some
reason
to
judge
so
:
First
,
Doe
you
not
meane
in
this
phrase
,
the
Magistrates
power
,
to
which
we
give
as
much
,
and
as
we
thinke
more
then
the
principles
of
Presbyteriall
government
will
suffer
them
to
yeeld
,
that
your
Church-way
consisting
all
of
particular
Congregations
,
and
not
growing
into
great
bodies
by
combinations
and
Synods
,
the
Magistrates
power
is
greater
over
you
,
in
that
he
may
easily
deale
with
you
,
and
dissolve
you
at
pleasure
;
but
for
a
power
to
grow
into
so
great
a
body
,
an
Ecclesiasticall
power
as
large
as
the
civill
,
so
combined
,
this
may
be
formidable
and
dangerous
to
the
State
,
and
too
great
for
the
Magistrate
hereafter
to
rectifie
;
this
hath
been
by
an
active
Independent
upon
discourse
of
these
points
suggested
to
me
,
and
how
farre
one
of
you
hath
reasoned
thus
in
the
hearing
of
many
,
against
Presbyteriall
government
,
and
for
Congregationall
,
you
can
remember
:
Or
secondly
,
Doe
you
understand
by
this
phrase
,
that
when
heresies
,
schismes
or
strange
opinions
are
broacht
in
your
Churches
,
and
you
cannot
tell
what
to
doe
with
them
,
nor
how
to
suppresse
them
,
nor
how
to
have
the
persons
censured
,
being
so
powerfull
in
particular
Congregations
whereof
they
are
members
,
in
such
a
case
you
give
the
civill
Magistrate
a
power
to
question
them
for
these
heresies
,
schismes
,
and
to
imprison
,
banish
,
&c.
if
they
doe
not
revoke
them
;
New-England
practising
the
way
of
Independencie
,
and
not
having
Classes
,
Synods
,
that
have
authoritative
power
to
call
to
account
and
censure
such
persons
,
were
necessitated
to
make
use
of
the
Magistrates
,
and
to
give
the
more
to
them
,
a
power
of
questioning
for
doctrines
,
and
judging
of
errors
;
and
punishing
with
imprisonment
,
banishment
,
and
they
found
out
a
prety
fine
destinction
to
deceive
themselves
with
,
and
to
salve
the
contrariety
of
this
practise
to
some
other
principles
,
that
the
Magistrate
questioned
and
punished
for
these
opinions
and
errors
(
which
now
for
want
of
Ecclesiasticall
discipline
and
censure
they
knew
not
what
to
doe
with
)
not
as
heresies
and
such
opinions
,
but
as
breaches
of
the
civill
peace
,
and
disturbances
to
the
Common-wealth
,
(
which
distinction
if
the
Parliament
would
have
learned
from
you
,
and
proceeded
upon
,
they
might
long
agoe
have
put
downe
all
your
Churches
and
Congregations
,
and
justly
have
dealt
with
you
,
as
the
Magistrates
in
New-England
did
with
Mr
Williams
and
the
Antinomians
,
Familists
and
Anabaptists
there
,
and
yet
have
said
they
punished
you
not
for
your
consciences
,
nor
because
of
such
opinions
,
but
because
your
opinions
,
ways
and
practises
were
an
occasion
of
much
hurt
to
the
Common-wealth
,
a
breach
of
civill
peace
,
a
great
cause
of
many
people
sitting
so
loose
from
the
Parliament
,
a
great
hinderance
to
the
Reformation
,
and
a
ground
of
much
distraction
to
the
publike
,
and
of
strengthening
the
enemy
,
)
whereas
the
Presbyterians
give
the
power
in
cases
of
heresies
,
errors
,
&c.
that
are
not
remedied
in
the
particular
Congregation
,
to
Classes
,
Synods
,
Assemblies
,
to
question
,
convince
,
judge
of
,
censure
and
to
apply
spirituall
remedies
proper
to
spirituall
diseases
,
which
I
am
confident
of
,
had
such
been
in
New-England
in
the
Presbyteriall
way
,
there
had
never
beene
so
many
imprisoned
,
banished
for
errors
,
nor
the
Magistrates
put
upon
that
distinction
.
Or
thirdly
,
Is
it
that
you
doe
give
a
power
to
the
Magistrate
in
Ecclesiasticall
things
of
the
ultimate
determination
of
matters
purely
Ecclesiasticall
(
which
the
Presbyterians
principles
doe
not
)
as
now
in
matters
of
doctrine
,
and
in
matters
of
scandall
,
and
in
matters
of
censures
,
excommunication
,
deposition
,
&c.
which
are
brought
before
and
have
past
in
Ecclesiasticall
Assemblies
,
to
appeale
from
them
to
the
civill
Magistrate
,
and
to
carry
causes
from
thence
to
civill
Courts
,
to
repeale
and
revoke
them
;
Your
words
and
passages
about
the
Magistrates
power
imply
this
,
and
I
find
that
many
quick
sighted
men
as
the
Walachrian
classis
,
nay
a
whole
Synod
after
them
in
their
late
Letters
to
the
Assembly
apprehend
you
so
,
and
therefore
I
may
upon
good
grounds
judge
,
besides
the
two
former
,
that
you
aime
at
this
third
,
in
saying
you
give
more
to
the
Magistrates
power
then
the
Presbyterians
:
Concerning
which
question
,
it
being
a
point
that
I
have
not
much
studied
,
I
shall
not
declare
my
judgement
in
it
;
But
in
the
Church
of
Israel
it
seemes
that
in
the
things
of
Jehovah
the
last
judgement
did
belong
to
the
chiefe
Ecclesiasticall
Assembly
which
sate
at
Ierusalem
,
Deut.
17.
8
,
9
,
10
,
11
,
12
,
13
verses
,
as
Iunius
in
his
Analisis
illustrates
that
place
,
and
the
arguments
brought
by
Apollonius
in
this
point
,
But
to
draw
toward
a
conclusion
of
the
comparison
of
the
effectualnesse
between
the
two
wayes
,
supposing
all
you
say
of
Submission
,
Non-communion
,
Protestation
were
true
,
as
also
that
you
did
give
more
to
the
Magistrate
then
the
Presbyterian
,
and
that
in
spirituall
matters
,
in
cases
of
difference
,
injuries
,
&c.
you
would
from
the
Church
have
recourse
to
the
Magistrate
and
submit
to
his
judgement
,
and
that
you
did
allow
and
would
stand
to
the
Magistrates
assisting
and
backing
the
sentence
of
non-communion
against
Churches
miscarrying
according
to
the
nature
of
the
crime
,
as
they
judge
meet
;
(
notwithstanding
you
have
determined
it
,
that
without
all
controversie
your
way
of
Church
proceeding
will
be
every
way
as
effectuall
as
the
other
can
be
supposed
to
be
,
)
yet
I
must
tell
you
,
it
falls
farre
short
of
the
Presbyterian
way
,
both
in
preventing
and
remedying
sins
,
errors
,
offences
,
and
in
promoting
knowledge
,
godlinesse
and
peace
in
the
Churches
;
For
suppose
non-communion
of
Churches
were
a
way
of
Christ
and
a
remedie
(
the
contrary
to
which
I
have
at
large
showne
,
)
yet
you
must
confesse
't
is
but
a
lower
remedy
,
not
an
authoritative
,
powererfull
,
dreadfull
remedie
and
meanes
like
that
of
excommunication
,
which
is
the
highest
and
greatest
censure
in
the
Church
,
the
Churches
thunderbolt
,
and
Anathema
,
a
remedy
and
last
meanes
,
which
recovers
a
sinner
when
all
others
will
not
,
as
admonition
,
suspension
,
deposition
,
and
so
when
non-communion
and
Protestation
will
not
:
In
the
Scriptures
are
laid
downe
many
eminent
fruits
and
effects
of
excommunication
in
the
people
of
God
,
which
are
not
of
any
censure
else
,
and
I
might
fill
a
book
with
the
ends
,
benefits
and
fruits
of
this
censure
laid
down
by
Divines
in
their
Tractates
and
common
places
of
Ecclesiasticall
discipline
and
excommunication
,
but
I
will
name
only
that
of
the
Professors
of
Leyden
:
[
*
](A38090-e20990-b)
*
Nam
&
remedium
extre●…um
atque
acer●…mum
est
ad
carnem
in
homine
domandā
,
ac
spiritum
vivisicandum
,
&
exemplum
efficacissimum
,
ne
pars
sincera
●…rabatur
,
adversus
ver●…
eas
qui
in
contunacia
&
imp●…itentia
perseverant
medium
unicum
ad
Dei
domum
fermento
&
Ecclesia
Christi
scandalia
liberandam
,
atque
adeo
verbum
&
sacramenta
a
pro
pbanatione
&
nomen
Dei
ab
externorum
blasphematione
vindicandum
,
Synops:
Punor
.
Theol.
Disput.
48.
de
Eccl.
discipl
.
thes.
59.
Excommunication
is
the
last
remedie
and
the
sharpest
for
the
subduing
of
the
flesh
in
a
man
,
and
for
the
quickning
of
the
spirit
:
and
the
most
efficacious
example
least
the
sound
part
should
be
corrupted
:
But
against
them
,
who
persevere
in
their
contumacie
and
impenitencie
't
is
the
only
meanes
to
free
the
house
of
God
of
leaven
,
and
the
Church
of
Christ
from
scandals
;
and
so
to
vindicate
the
Word
and
Sacraments
from
prophanation
,
and
the
Name
of
God
from
the
blaspheming
of
them
without
.
Now
pray
shew
us
in
the
Scripture
any
where
,
the
excellent
fruits
,
benefits
,
ends
of
non-communion
of
Churches
and
Protestation
against
them
,
as
we
can
of
excommunication
in
1
Cor.
5.
5.
2
Cor.
2.
6
,
7
,
8
,
9
,
10.
2
Thess.
3.
14.
1
Tim.
1.
20.
And
then
for
that
other
remedie
of
the
Magistrates
power
added
to
non-communion
,
to
eeke
out
wherein
non-communion
may
be
defective
to
excommunication
,
and
for
that
purpose
you
say
you
give
more
to
the
Magistrates
power
,
that
so
what
you
faile
and
come
short
in
Ecclesiasticall
power
,
you
may
make
it
up
in
giving
more
civill
power
in
Ecclesiasticall
causes
,
the
result
of
which
must
needs
be
this
,
that
though
in
your
Church-way
,
you
have
not
so
much
Ecclesiasticall
authoritative
power
for
miscarriages
,
and
for
reducing
Churches
that
fall
into
heresie
and
schisme
,
yet
you
give
more
civill
power
,
and
allow
the
Magistrate
more
to
interpose
for
helping
and
reducing
,
so
that
lesse
Ecclesiasticall
power
and
authority
with
a
large
civill
power
to
back
it
,
will
be
every
way
as
effectuall
as
much
Ecclesiasticall
authority
,
with
a
small
civill
power
:
But
of
this
I
shall
shew
you
your
mistake
,
because
the
question
is
of
Church
matters
,
and
matters
of
conscience
and
the
inward
man
,
and
of
the
Kingdom
of
Christ
:
Now
the
remedies
and
meanes
appointed
for
these
are
spirituall
and
Ecclesiasticall
;
namely
spirituall
punishments
:
Christ
saith
my
Kingdom
is
not
of
this
world
;
and
the
Apostle
,
2
Cor.
10.
3
,
4
,
5.
The
weapons
of
our
warfare
are
not
carnall
but
mighty
through
God
to
the
pulling
downe
of
strong
holds
,
by
which
the
spirit
and
the
inward
man
,
even
every
thought
is
subjected
to
the
obedience
of
Christ
,
spirituall
remedies
and
meanes
must
be
used
in
the
Kingdome
of
Christ
,
and
by
them
Christ
doth
his
worke
,
and
hence
in
Ecclesiasticall
discipline
,
and
those
scandalls
in
the
Church
(
which
is
the
point
in
hand
)
punishments
in
the
body
or
in
the
purse
,
&c.
which
can
be
by
the
power
of
the
Magistrate
,
have
no
place
at
all
;
[
*
](A38090-e21080-b)
*
Illa
vero
quae
a
spirituall
Christi
regno
aliena
sunt
,
effectus
,
qui
ad
hoc
coeleste
Christi
regnil
pertinent
producere
nequeunt
,
proinde
quod
institutione
divina
ad
eos
producendos
non
sunt
sanctificata
.
neither
can
such
meanes
which
are
of
a
different
kind
from
the
spirituall
Kingdome
of
Christ
,
produce
those
effects
which
belong
[
*
](A38090-e21160-b)
*
Zanch.
de
Discipl
.
Eccl.
Zanchius
doth
accurately
shew
the
difference
between
them
,
The
cause
of
excommunication
is
not
the
punishment
of
sinne
,
but
the
salvation
of
the
sinner
,
and
the
edification
of
the
Church
,
and
the
glory
of
God
:
but
the
scope
of
the
civill
Magistrate
and
his
office
,
is
that
he
should
punish
the
sinne
it selfe
,
neither
d●…th
it
looke
to
the
salvation
or
damnation
of
the
offender
:
whereupon
although
the
sinner
repent
,
yet
he
doth
not
spare
,
but
punisheth
according
to
his
office
:
But
the
Church
according
to
Christs
doctrine
doth
not
strike
with
the
spirituall
sword
,
unlesse
he
be
impenitent
,
neither
is
this
done
for
death
but
for
salvation
,
therefore
where
any
one
rep●…nts
,
the
Church
receives
him
:
so
that
in
substituting
the
Magistrates
power
in
defect
of
excommunication
,
and
giving
a
great
deale
more
civill
power
for
want
of
spirituall
to
make
it
as
availeable
for
those
spirituall
ends
of
the
Church
,
is
to
leave
the
proper
remedies
and
meanes
,
and
to
take
up
others
;
and
I
would
desire
you
to
answer
me
,
whether
the
proper
remedies
and
meanes
appointed
for
such
ends
and
uses
,
or
the
improper
remedies
,
nay
remedies
appointed
and
intended
mainly
for
other
ends
,
be
most
effectuall
and
powerfull
to
accomplish
those
ends
?
as
also
whether
a
part
of
a
proper
remedy
being
assisted
and
backt
with
a
great
proportion
of
a
remedy
of
another
nature
and
kind
,
can
be
as
effectuall
as
the
whole
remedy
and
meanes
?
as
for
instance
,
whether
a
little
grace
assisted
by
civility
and
fairenesse
of
nature
,
will
doe
as
much
to
overcome
lusts
and
destroy
the
flesh
,
as
the
highest
degrees
of
grace
that
Saints
may
attaine
unto
?
and
whether
a
little
spirituall
knowledge
,
seconded
with
a
great
deale
of
common
and
outward
First
,
There
may
be
many
sins
and
errors
which
the
Christian
Magistrate
meddles
not
with
,
are
not
matters
of
his
cognisance
,
if
you
would
have
recourse
to
him
,
or
if
the
sentence
of
non-communion
be
pronounced
against
a
Church
because
of
impenitencie
in
them
,
he
hath
nothing
to
doe
to
assist
and
back
it
;
there
are
no
laws
for
such
things
,
which
yet
being
spirituall
evills
and
prejudiciall
to
the
souls
of
men
,
should
be
dealt
with
to
recover
men
out
of
them
:
Learned
Zanchius
in
his
differences
that
he
gives
between
the
censure
of
excommunication
and
the
Magistrates
censure
,
observes
this
for
a
speciall
one
:
There
are
many
wickednesses
against
which
the
Magistrate
truly
Christian
doth
not
use
to
proceed
;
neither
is
bound
by
his
Laws
;
as
for
instance
,
private
fallings
out
,
hatreds
,
&c
,
as
also
many
evill
manners
both
domesticall
and
publike
,
which
doe
not
disturbe
the
publike
peace
or
the
publike
good
,
but
the
Church
ought
not
to
bare
these
,
but
to
correct
them
according
to
Christs
institution
;
Now
what
will
you
doe
in
this
case
,
here
your
recourse
of
submission
to
the
Magistrate
,
with
the
Magistrates
backing
non-communion
faile
you
and
conduce
nothing
at
all
.
Secondly
;
In
case
the
Magistrates
be
of
those
Churches
and
chiefe
in
those
sins
,
and
miscarriages
for
which
non-communion
is
denounced
against
those
Churches
(
as
may
easily
fall
out
)
how
will
you
have
the
sentence
of
non-communion
now
backed
and
assisted
?
both
those
Churches
and
the
Magistrates
members
of
them
,
shall
have
nothing
to
back
non-communion
,
to
make
it
equivalent
to
excommunication
;
nay
I
aske
of
you
,
who
bring
in
more
of
the
Magistrates
power
to
supply
the
want
of
excommunication
,
where
the
particular
Church
will
not
,
and
the
Classes
may
not
,
what
shall
be
done
with
the
Magistrates
offending
,
what
meanes
hath
God
left
for
the
recovery
of
them
?
you
cannot
imagine
they
will
make
use
of
their
power
against
themselves
,
now
if
they
may
not
have
spirituall
remedies
and
censure
,
as
of
excommunication
,
this
principle
of
the
Magistrates
power
falls
short
here
,
whereas
in
Presbyteriall
government
ther
's
a
remedie
and
redresse
for
all
,
and
certainly
Gods
ways
of
governing
his
Church
provides
for
all
,
whereas
yours
falls
short
.
3.
What
if
upon
the
sentence
of
non-communion
denounced
against
a
Church
or
Churches
,
the
Magistrate
judge
otherwise
,
and
hold
the
sentence
of
non-communion
unjust
and
will
not
assist
it
,
(
which
may
ordinarily
fall
out
)
what
effectuall
meanes
hath
the
offending
Church
of
being
reduced
now
by
vertue
of
the
Magistrates
power
?
and
what
must
be
done
in
this
case
?
May
the
Magistrate
revoke
that
sentence
of
the
Church
,
or
Churches
offended
,
and
declare
it
null
,
and
cause
the
Churches
who
passed
the
sentence
to
recall
it
,
and
to
continue
their
communion
?
and
suppose
those
Churches
will
not
revoke
it
but
stand
to
their
act
,
what
shall
be
done
in
this
case
?
who
must
judge
now
between
these
Churches
and
the
Magistrate
?
may
the
Magistrate
now
by
his
power
which
you
give
him
in
Ecclesiasticals
,
instead
of
backing
the
sentence
of
non-communion
against
a
Church
miscarrying
(
as
the
Church
supposed
)
now
turne
his
power
against
the
Church
for
denouncing
the
sentence
of
non-communion
uojustly
(
as
the
Magistrate
judgeth
)
and
not
only
declare
it
void
,
but
punish
this
Church
or
Churches
for
denouncing
such
a
sentence
of
non-communion
,
and
declaring
and
protesting
to
all
other
Churches
that
they
may
doe
the
like
?
and
what
if
all
the
Churches
protested
to
,
will
continue
to
renounce
communion
with
the
Church
censured
with
the
sentence
of
non-communion
,
notwithstanding
the
Magistrates
refusing
to
assist
that
sentence
,
nay
though
he
declare
it
void
?
or
what
if
upon
the
Magistrates
declaration
,
some
of
the
Churches
give
the
righ-hand
of
fellowship
againe
,
but
others
will
not
,
what
must
the
Magistrate
,
or
the
Churches
doe
in
these
cases
,
and
the
like
?
consider
well
of
it
,
whether
this
effectuall
way
of
yours
,
the
Magistrates
assisting
and
backing
the
sentence
of
non-communion
,
instead
of
a
powerfull
meanes
to
relieve
injured
persons
,
or
reduce
Churches
,
will
not
prove
a
meanes
of
great
differences
and
divisions
,
as
well
between
the
Churches
and
the
Magistrate
,
as
between
the
Churches
themselves
.
4.
Must
the
Magistrate
assist
and
back
the
sentence
of
non-communion
against
the
Church
or
Churches
offending
and
persisting
therein
,
upon
the
comming
of
it
to
him
?
and
so
punish
it
according
to
the
nature
of
the
crime
as
he
judges
meet
,
without
first
hearing
what
the
Church
can
say
for
it selfe
,
or
must
he
first
heare
them
both
?
and
in
case
more
Churches
mutually
renounce
communion
with
one
another
,
and
protest
against
each
other
,
with
other
particulars
instanced
in
about
the
remedie
of
non-communion
under
the
fourth
generall
head
,
what
shall
he
doe
in
these
cases
,
must
he
heare
all
?
5.
What
Magistrate
or
Magistrates
doe
you
meane
,
to
whom
in
Ecclesiasticall
causes
you
will
have
recourse
unto
,
and
that
must
assist
and
back
the
sentence
of
non-communion
?
Doe
you
meane
the
supreame
and
chiefe
Magistrate
,
the
highest
powers
only
,
or
all
inferiour
Magistrates
in
their
severall
stations
and
divisions
where
these
things
fall
out
,
as
Majors
of
Cities
and
Townes
,
Justices
of
Peace
and
such
Magistrates
?
or
doe
you
meane
the
Christian
Protestant
Magistrate
,
or
Magistrates
,
though
Heathens
,
Popish
,
Arrians
?
or
doe
you
meane
by
the
Magistrates
power
that
there
shall
be
Courts
of
civill
Judicature
erected
in
every
division
of
the
Counties
,
to
heare
the
differences
that
fall
out
between
Churches
offended
one
with
another
?
&c.
or
what
doe
you
meane
?
If
you
understand
the
supreame
Magistrate
only
and
the
highest
powers
,
can
they
alwayes
heare
or
attend
unto
,
through
the
many
great
businesses
of
State
affaires
,
all
the
differences
,
scandals
,
schismes
,
that
both
in
particular
Churches
,
and
betweene
Churches
will
fall
out
in
a
Kingdome
or
Nation
in
this
way
of
non-communion
and
protestation
against
one
another
?
(
especially
in
Independent
Churches
,
where
people
make
Churches
and
Ministers
in
that
way
they
doe
,
and
have
no
fixed
rules
nor
certaine
way
)
I
warrant
the
supreame
Magistrate
,
and
higher
Powers
,
Kings
and
Parliaments
shall
have
something
to
doe
to
back
the
sentence
of
non-communion
,
and
to
heare
all
causes
and
differences
:
But
if
you
understand
the
inferiors
also
,
Majors
,
Bailiffs
,
&c.
I
represent
it
to
you
,
what
fit
judges
most
of
them
are
to
judge
and
determine
of
such
difficult
Ecclesiasticall
causes
in
heresies
,
schismes
,
scandals
,
&c.
which
fall
out
amongst
the
Ministers
of
Churches
,
and
between
Churches
themselves
:
Againe
,
If
you
understand
the
Magistrate
indefinitely
and
obsolutely
,
any
Magistrate
,
though
Heathen
,
Popish
,
Arrian
,
as
Mr
Robinson
doth
in
his
Apologie
;
and
I
find
it
in
your
manuscripts
and
principles
,
that
you
take
it
so
;
judge
then
in
your selves
if
the
Church
hath
not
remedies
among
themselves
;
how
fit
are
they
who
understand
not
Christian
religion
,
nor
the
doctrines
according
to
godlinesse
,
to
judge
of
the
great
differences
between
Churches
,
and
to
assist
the
sentence
of
non-communion
against
Churches
?
if
the
Apostle
Paul
reproved
the
Corinthians
so
in
1
Cor.
6
,
1
,
2
,
3
,
4
,
5
,
6
,
7.
for
cariying
matters
from
the
Church
(
even
the
smallest
matters
,
the
things
that
pertained
to
this
life
)
unto
unbeleevers
,
how
would
he
blame
the
carrying
of
things
spirituall
and
Ecclesiasticall
unto
Heathen
from
the
Ministers
of
the
Church
:
or
doe
you
understand
,
that
there
shall
be
Courts
of
civill
Judicature
to
appeale
unto
,
&c.
then
there
must
be
certaine
Laws
and
rules
agreed
upon
,
as
for
particular
Churches
,
so
between
the
Churches
,
according
to
which
they
must
proceed
to
back
the
sentence
of
non-communion
and
protestation
,
&c.
(
which
yet
you
practise
not
.
)
Now
the
many
inconveniences
that
would
come
of
such
Courts
you
may
easily
fore-see
,
so
that
this
is
not
like
to
be
an
effectuall
remedy
.
6.
What
shall
be
done
in
case
there
be
no
Magistrates
at
all
,
to
take
any
notice
,
in
matters
of
Religion
and
Church
government
,
but
leave
Churches
to
themselves
in
that
;
as
it
was
with
you
in
Holland
,
there
were
no
Magistrates
medled
with
the
government
and
order
of
your
Churches
,
nor
none
to
have
recourse
unto
,
or
to
backe
the
sentence
of
Non-communion
,
you
being
in
a
place
and
State
where
no
outward
violence
or
any
other
externall
authoritie
,
either
civill
or
Ecclesiasticall
would
have
enforced
you
,
what
shall
in
this
case
supply
the
defect
of
Excommunication
,
and
of
an
Ecclesiasticall
authoritative
power
?
Hath
not
the
wisdome
of
Christ
provided
remedies
in
the
Church
for
all
the
internall
necessities
of
the
Church
,
and
constituted
it
a
perfect
bodie
within
it selfe
?
7.
Whether
can
it
be
rationally
and
probably
thought
that
in
an
ordinary
way
the
having
recourse
unto
the
Magistrate
though
orthodox
,
and
the
submitting
to
his
particular
cognizance
and
examination
of
such
causes
,
with
his
backing
the
sentence
of
Non-communion
in
Ecclesiasticall
causes
,
in
cases
of
sinnes
,
errours
,
differences
that
arise
in
Churches
,
should
be
as
effectuall
and
sufficient
a
remedie
as
the
way
of
Classes
and
Synods
?
and
that
the
Magistrates
interposing
their
authoritie
and
power
of
another
nature
will
be
as
good
as
the
Authoritative
Presbyteriall
Governement
in
all
the
subordinations
and
proceedings
of
it
:
Now
that
't
is
not
probable
it
should
be
,
or
that
it
should
serve
in
stead
of
Synods
and
Classes
,
take
these
probable
and
rationall
grounds
.
1.
All
wanton
wits
and
erroneous
spirits
,
all
your
Sectaries
and
Novelists
are
rather
for
this
way
then
for
Synods
and
Classes
,
(
though
most
of
them
would
have
neither
to
meddle
at
all
in
matters
of
Religion
,
as
the
Socinians
,
Anabaptists
,
&c.
)
Thus
the
Arminians
were
against
Classes
and
Synods
,
and
all
for
the
power
of
Magistrates
,
and
it
was
their
chiefe
Engine
by
which
in
those
sad
daies
of
the
Netherlands
,
they
encreased
their
partie
,
and
came
to
such
a
height
.
Sectaries
hope
that
if
they
can
decline
the
Ecclesiasticall
Assemblies
,
they
sha'l
what
by
flatterie
,
and
what
by
delay
(
through
other
great
businesses
of
State
)
and
what
by
sophismes
and
fallacies
,
and
what
from
principles
of
policie
in
many
States-men
,
and
what
by
friends
,
&c.
effect
that
which
they
have
no
hopes
at
all
by
Ecclesiasticall
Assemblies
,
they
know
the
Presbyteries
and
Synods
are
able
to
discover
their
fallacies
,
answer
their
arguments
,
will
mind
those
businesses
wholly
,
are
not
to
be
wrought
upon
by
State
principles
,
&c.
Now
if
in
experience
and
reason
,
this
way
were
as
powerfull
to
reduce
a
Church
or
Churches
from
schisme
and
heresie
,
they
would
never
be
so
much
for
this
way
rather
then
Presbyterie
.
2.
Naturall
reason
dictates
that
they
are
best
able
and
fittest
to
judge
and
resolve
of
things
,
who
doe
above
others
give
themselves
to
the
studie
and
profession
of
those
things
,
as
Physitians
can
best
judge
of
wholesome
meats
,
and
diseases
,
and
Lawyers
of
the
lawes
and
differences
arising
in
them
,
a
Counsell
of
Warre
of
difficult
cases
and
points
in
warre
;
And
therefore
in
things
that
belong
to
the
spirituall
good
of
the
soule
and
the
Church
,
the
Ministers
of
the
Church
are
most
likely
to
resolve
and
to
remedie
things
:
Can
it
ordinarily
be
expected
that
the
Magistrate
should
in
matter
of
doctrine
and
opinion
,
in
matters
of
schisme
,
and
in
matters
of
worthinesse
and
abilities
of
Ministers
,
and
in
many
cases
that
arise
,
be
able
to
judge
and
determine
matters
,
as
the
Ministers
and
Pastours
of
the
Church
?
3.
Those
who
have
most
time
and
leisure
to
attend
a
worke
and
businesse
,
to
sift
into
it
,
to
heare
all
that
can
be
said
,
and
can
mind
it
,
they
being
able
and
understanding
are
likeliest
to
determine
best
,
and
bring
things
to
a
good
end
:
we
see
in
experience
that
able
and
honest
men
through
multitudes
of
businesse
,
delay
long
,
slubber
over
businesses
,
and
cannot
doe
things
so
effectually
as
they
ought
,
and
seldome
prove
good
Arbitratours
in
difficult
,
intricate
cases
:
Now
Magistrates
through
many
great
and
necessarie
businesses
of
State
,
having
large
dominions
,
cannot
so
well
attend
as
the
Classes
and
Synods
to
heare
and
examine
all
the
differences
,
scandals
,
schismes
,
&c.
that
doe
and
may
arise
both
in
Churches
,
and
betweene
Churches
(
especially
as
would
fall
out
in
the
Independent
way
,
and
particularly
in
this
way
of
submission
,
Non-communion
and
mutuall
Protestation
)
but
matters
would
be
delayed
and
neglected
,
or
escape
wholly
,
or
be
hudled
up
.
4.
To
these
I
might
adde
as
followes
,
that
the
Magistrate
through
his
just
greatnesse
would
not
know
the
spirits
and
dispositions
of
Ministers
&
people
,
nor
of
other
matters
so
well
,
as
the
Ministers
who
live
among
them
,
and
converse
with
one
another
frequently
,
neither
would
there
be
that
easinesse
of
accesse
to
the
Magistrates
and
great
persons
,
as
to
their
Ministers
and
Pastours
,
with
other
such
like
.
8.
But
in
Ecclesiasticall
matters
and
differences
,
upon
the
Magistrates
interposing
his
power
,
what
is
it
you
will
submit
unto
?
and
what
will
you
allow
him
to
doe
?
And
what
is
that
power
you
will
give
him
in
backing
the
sentence
of
Non-communion
upon
his
judgement
of
the
cause
;
and
how
farre
and
in
what
will
you
obey
him
,
that
so
we
may
understand
how
this
Civill
power
is
intended
by
you
for
a
remedie
and
helpe
in
Churches
and
betweene
Churches
?
For
instance
will
you
submit
not
to
gather
Churches
,
nor
set
up
Assemblies
witho●…●…is
leave
,
and
upon
complaints
of
the
many
mischiefes
and
differences
occasioned
thereupon
,
will
you
upon
his
hearing
both
sides
,
and
judging
that
those
who
are
gathered
shall
be
dissolved
,
dissolve
them
and
not
meet
in
those
wayes
any
more
?
Will
you
upon
some
members
complaining
to
the
Magistrate
of
some
Minister
or
Ministers
in
their
Church
,
for
preaching
erroneous
and
unprofitable
doctrine
,
meere
novelties
,
subtilties
,
and
the
Magistrate
upon
particular
cognizance
and
examination
of
such
causes
,
judging
that
he
shall
preach
no
more
,
will
the
Minister
forbeare
upon
it
?
or
the
Church
to
heare
him
in
case
the
Minister
would
not
yeeld
?
will
the
Church
now
goe
chuse
a
new
and
Orthodox
Minister
upon
it
?
or
in
case
a
member
or
more
be
unjustly
excommunicated
,
and
they
complaine
to
the
Magistrate
,
who
calling
the
Church
to
account
,
and
hearing
both
sides
,
shall
judge
on
the
Complaiants
side
,
and
now
order
the
Church
to
absolve
him
,
and
order
them
to
confesse
their
sinne
publikely
,
and
appoint
them
to
keepe
a
day
of
humiliation
for
it
,
and
order
them
to
give
him
such
a
summe
of
mony
for
the
wrong
,
trouble
,
and
losse
of
his
time
in
following
the
businesse
against
them
,
will
the
Church
now
submit
to
doe
all
this
yea
or
no
?
What
say
you
to
these
and
the
like
cases
?
Now
I
aske
you
this
in
the
close
,
because
you
pretend
a
great
deale
of
submission
to
the
Magistrate
,
and
to
give
him
much
power
(
which
though
you
did
grant
,
yet
for
the
many
reasons
and
grounds
alreadie
specified
,
this
would
not
countervaile
the
way
of
the
Presbyterians
in
their
spirituall
censures
by
Presbyters
and
Synods
)
whether
you
clearely
and
plainly
allow
this
to
the
Magistrate
?
because
I
finde
in
Manuscripts
,
and
heare
that
in
Sermons
by
men
of
your
Church-way
,
the
contrarie
is
publikely
preacht
and
held
,
as
for
example
in
that
Treatise
about
a
Church
,
which
goes
under
one
of
your
names
,
there
is
this
passage
,
with
more
to
that
purpose
.
The
Saints
need
not
expect
their
power
or
leave
for
to
gather
together
,
so
as
without
it
such
a
combination
is
unlawfull
,
nor
should
they
forbeare
it
out
of
conscience
of
the
Magistrates
prohibition
,
indeed
if
the
Magistrate
should
force
or
compell
them
to
forbeare
or
persecute
them
,
they
may
forbeare
actuall
assembling
,
(
Act.
8.
1.
)
not
because
the
Magistrate
forbids
it
,
but
in
mercie
to
themselves
:
And
indeed
about
a
Church
Christian
Magistrates
have
no
more
power
then
Heathen
Magistrates
had
:
So
that
this
is
spoken
by
you
where
Magistrates
are
Christian
,
and
where
Churches
are
already
setled
:
And
adde
to
this
that
M.
S.
in
his
Reply
in
defence
of
your
Apologie
is
against
coercive
and
coactive
power
in
matters
of
Religion
,
and
that
you
all
hold
a
toleration
,
and
that
the
Magistrates
ought
not
to
hinder
men
,
or
punish
them
for
the
matter
of
their
consciences
,
how
then
notwithstanding
all
your
discourse
of
the
power
of
the
Magistrate
,
which
added
to
Non-communion
will
be
an
effectuall
meanes
to
releeve
persons
injured
,
to
reduce
Churches
and
persons
going
in
schisme
and
errours
,
shall
persons
injured
be
remedied
or
Churches
and
persons
reduced
?
For
suppose
the
persons
or
Churches
that
now
fall
into
such
errours
and
schismes
will
pretend
,
nay
't
is
so
really
,
that
they
in
their
conscience
hold
errours
for
truths
,
and
thereupon
with-draw
from
such
Churches
to
others
,
nay
suppose
those
who
now
receive
these
new
truths
should
cast
out
of
their
fellowship
,
and
excommunicate
some
for
holding
otherwise
,
as
for
instance
a
Church
falling
into
Antinomianisme
should
censure
some
of
their
members
that
remain
orthodox
for
legal
Christians
,
and
for
being
enemies
to
free-grace
,
and
should
judge
themselves
bound
to
doe
so
in
these
and
such
like
cases
,
what
remedie
is
there
for
miscarrying
Churches
by
all
the
power
of
the
Magistrate
you
pretend
to
give
to
him
?
But
this
is
brought
in
here
by
you
,
and
given
to
him
,
to
put
of
that
strong
argument
against
your
way
,
and
that
you
may
have
something
for
present
to
blind
the
eyes
,
and
stop
the
mouths
of
many
that
looke
no
further
,
that
it
may
serve
your
turne
at
such
a
straight
,
whereas
upon
other
principles
you
denie
the
Magistrate
this
when
it
shall
come
to
be
a
matter
of
conscience
:
And
now
by
all
the
severall
particulars
under
this
fifth
head
,
the
understanding
Reader
may
observe
that
not
only
in
many
respects
your
non-Communion
and
Magistrates
power
are
not
a
remedie
comparable
to
the
Presbyterian
way
,
not
proper
,
nor
to
the
nature
of
the
offences
and
things
in
question
,
a
way
in
stead
of
bringing
things
to
an
end
,
redressing
and
mending
matters
amisse
,
that
will
be
but
the
beginning
of
more
strife
and
making
more
differences
and
evils
then
either
it
sindes
,
or
can
heale
,
the
mother
and
nurse
of
Confusions
,
Disorders
,
and
endlesse
contentions
;
but
also
that
all
the
power
here
pretended
to
be
given
to
the
Magistrate
upon
examination
is
no
such
matter
nor
will
not
amount
to
make
good
the
ends
propounded
;
whereas
the
Presbyteriall
Government
here
scandalized
,
as
either
wholly
inconsistent
with
this
forme
of
Civill
Government
,
or
else
not
giving
it
its
due
,
will
be
found
by
its
principles
not
only
to
have
powerfull
spirituall
remedies
for
all
spirituall
evils
of
the
Church
,
but
will
be
found
in
many
respects
to
make
use
of
,
and
to
give
honour
and
power
to
the
Civill
Magistrate
as
a
nursing
Father
from
first
to
last
,
even
in
the
ordinary
way
of
the
Order
and
Government
of
the
Church
beyond
you
,
besides
what
they
give
more
in
extraordinary
cases
,
in
a
Church
miserably
corrupted
,
disordered
,
&c.
Of
which
the
Reader
may
read
at
large
in
Apollonius
(
who
was
a
great
Presbyterian
,
cap.
2.
)
And
so
learned
[
*
](A38090-e21640-b)
*
Illi
certè
nullo
modosinendi
sunt
vivere
,
cii
illorum
temporali●…
vita
alijs
〈◊〉
aeterna
mors
.
Za●…ch
.
de
magistr.
168.
Beza
.
Epist.
83.
Zanchius
in
his
Tractate
de
Magistratis
,
shewes
't
is
in
the
power
of
the
Magistrate
not
to
suffer
Heretickes
nor
erroneous
persons
to
preach
,
and
he
gives
him
coactive
punitive
power
to
cut
them
off
.
Beza
a
great
Presbyterian
,
in
his
Epistles
and
other
writings
,
in
matters
of
Religion
doth
not
exclude
the
Magistrate
,
but
gives
him
that
power
in
some
things
which
you
deny
:
but
besides
that
power
they
give
the
Magistrate
,
they
stand
for
,
as
needfull
in
the
Church
,
Classes
and
Synods
for
the
Government
of
it
:
Zanchy
shewes
that
discipline
cannot
take
place
,
where
the
Ministers
never
meet
together
,
the
me●…ting
of
Ministers
and
Ecclesiasticall
Synods
we
judge
most
necessary
;
As
no
Politie
,
Common-wealth
or
Kingdome
can
consist
without
their
meetings
,
Senates
and
Councels
;
so
there
is
need
of
Synods
for
the
governing
of
the
Church
and
for
the
preventing
of
her●…fies
:
In
a
word
all
things
are
loose
in
independent
Government
,
every
one
is
left
,
and
may
take
liberty
without
controule
,
to
doe
what
is
good
in
their
owne
eyes
,
if
they
like
not
any
Church
whereof
they
are
members
,
they
may
goe
to
another
,
nay
,
a
few
in
a
Church
disliking
that
Church
may
goe
make
a
Church
themselves
,
and
make
Ministers
,
and
hold
what
they
will
,
as
Mr
Sympson
did
with
some
few
more
,
and
since
some
have
rent
from
Mr
Sympsons
Church
as
he
from
Mr
Bridge
.
The
rules
they
goe
by
are
loose
,
nothing
being
fixed
nor
certaine
among
them
,
and
there
can
be
no
setlednesse
of
mind
,
nor
consistence
of
Principles
,
in
that
way
simple
and
well
meaning
people
according
to
their
Principles
must
be
drawn
till
they
come
to
that
,
to
hold
that
there
are
no
true
Churches
,
nor
Ministers
at
all
yet
upon
the
earth
(
which
principle
begins
to
take
,
and
spread
already
amongst
many
Independents
.
)
In
a
word
,
that
Liberty
and
loosenesse
,
which
is
from
first
to
last
in
Independent
Government
,
holding
no
authoritative
Ecclesiasticall
power
out
of
the
particular
Congregation
to
remedie
or
prevent
any
matter
,
and
that
which
is
in
the
particular
Congregation
,
being
on
many
Grounds
and
Principles
of
theirs
so
slight
and
weake
,
as
the
only
subject
of
Excommunication
being
no
other
kind
of
sins
then
may
evidently
be
presumed
to
be
perpetrated
against
the
parties
knowne
light
,
&c.
as
that
two
or
three
Saints
,
or
now
of
late
six
or
seven
may
with-draw
from
Churches
defective
and
impure
,
and
make
Churches
and
chuse
all
officers
&c.
with
other
like
;
(
so
that
what
need
they
care
then
for
that
Church
of
which
they
are
members
though
cast
out
,
seeing
they
can
make
new
,
and
have
all
to
their
owne
minde
,
be
chiefe
there
)
is
a
dangerous
temptation
even
to
sober
men
,
to
make
them
presume
to
broach
that
,
practise
that
which
else
they
would
never
have
done
.
But
in
the
Order
and
Government
of
the
Reformed
Churches
there
is
consistence
,
unitie
and
strength
(
as
is
evident
by
a
hundred
yeares
visible
experience
of
Gods
blessing
from
heaven
upon
them
)
there
is
also
a
certainty
and
fixednesse
of
rules
agreed
on
,
both
for
particular
congregations
,
for
Classes
and
Synods
;
there
is
an
awing
and
preserving
of
officers
and
people
in
their
bounds
,
and
keeping
them
from
running
out
to
errours
,
&c.
there
being
no
man
,
be
he
never
so
able
or
subtill
that
can
escape
calling
to
account
and
censure
.
Magistrates
and
Ministers
have
their
power
in
the
Church
without
usurpation
and
confusion
,
and
to
conclude
in
the
words
of
the
Commissioners
of
the
Church
of
Scotland
;
were
Magistrates
and
civill
power
acquainted
with
this
order
and
government
of
the
Church
,
they
would
finde
their
authoritie
increased
,
their
worke
more
easie
,
and
their
places
more
comfortable
thereby
.
And
now
having
given
an
answer
to
that
part
of
your
Apologie
under
that
instance
of
the
government
and
discipline
of
the
Churches
,
by
speaking
fully
of
those
five
heads
unto
which
I
referre
all
your
discourse
about
the
government
and
discipline
of
the
Churches
,
(
beginning
in
pag.
12.
and
ending
in
the
21.
)
I
will
for
a
close
speake
something
to
some
of
your
passages
contained
in
this
part
of
your
Narration
,
which
could
not
so
well
be
taken
in
,
nor
so
properly
animadverted
upon
under
those
five
heads
without
the
Readers
being
much
confounded
and
entangled
.
1.
To
that
passage
,
p.
14.
We
had
for
the
most
part
of
the
time
we
were
abroad
three
Elders
at
least
in
each
congregation
whom
we
were
subject
to
:
I
aske
if
the
Churches
were
subject
to
the
Elders
,
you
many
times
having
but
three
,
and
sometimes
but
two
,
nay
one
Elder
,
the
government
of
your
Churches
then
was
either
Monarchicall
Government
,
or
Oligarchicall
at
best
?
And
if
the
Churches
were
subject
to
the
Elders
,
who
were
the
Elders
subject
to
,
the
Elders
then
were
under
no
subjection
,
but
if
the
Churches
were
subject
to
the
Elders
,
and
not
the
Elders
to
the
Churches
,
riddle
me
what
is
the
meaning
of
all
those
phrases
,
the
Church
still
did
so
and
so
,
not
the
Elders
,
the
Church
at
Roterdam
deposed
M.
Ward
,
and
not
M.
Bridge
and
an
Elder
or
two
,
and
so
M.
Nye
and
M.
Goodwin
the
Ministers
,
were
sent
by
the
Church
,
and
that
Church
which
had
offended
,
confessed
their
sin
,
and
restored
their
Minister
to
his
place
againe
,
which
sure
was
not
M.
Bridge
and
a
lay-Elder
or
two
.
2.
To
those
passages
of
Churches
offended
,
calling
to
an
account
Churches
offending
,
proceeding
to
full
and
open
tryals
,
and
examinations
,
to
Iudiciarie
charges
,
and
deposition
of
witnesses
openly
before
all
commers
of
all
sorts
,
as
can
be
expected
in
any
Court
where
Authority
about
them
enjoyns
it
,
and
of
a
particular
Church
being
censurable
by
neighbour
Churches
about
them
.
I
desire
to
put
this
disjunctive
proposition
,
Either
this
power
of
calling
to
an
account
,
examining
,
deposing
witnesses
,
censuring
them
,
&c.
are
acts
of
ruling
and
government
,
and
in
the
Churches
challenged
acts
of
subjection
,
or
they
are
not
;
if
you
grant
they
be
acts
of
rule
and
government
,
then
there
is
an
authoritative
power
which
Churches
have
out
of
their
Churches
,
and
you
grant
it
in
such
acts
at
least
,
though
not
in
that
of
excommunication
:
But
whether
if
it
be
so
in
these
,
that
of
excommunication
will
not
follow
,
let
it
be
considered
,
for
either
the
censure
of
excommunication
is
not
founded
upon
the
common
grounds
,
on
which
callings
to
account
,
and
some
censures
are
,
or
else
there
is
some
proper
peculiar
grounds
in
the
nature
of
that
ordinance
,
or
in
the
Scripture
forbidding
that
,
(
though
allowing
others
,
)
neither
of
which
will
be
found
to
have
a
foundation
in
Scripture
,
and
if
so
,
why
then
doe
you
make
all
this
adoe
of
entire
,
full
,
compleate
power
within
your selves
,
and
are
against
the
combination
of
Churches
in
Classes
,
and
Presbyteries
,
to
doe
that
constantly
,
certainely
and
presently
upon
scandals
that
fall
out
in
a
Church
,
which
you
doe
at
best
but
at
uncertainties
,
and
after
a
long
time
,
when
the
remedy
may
come
too
late
,
a
yeare
or
two
afterwards
;
But
if
you
answer
these
are
no
acts
of
government
and
rule
in
this
Church
or
Churches
,
but
meerely
acts
of
consultation
,
advice
,
perswasion
,
and
that
when
the
Churches
offended
have
heard
all
,
they
only
give
their
counsell
and
advice
,
and
commend
it
to
them
,
but
it
is
in
their
liberty
to
doe
or
not
to
doe
;
for
though
they
submit
to
a
hearing
,
and
open
triall
by
vertue
of
the
principle
of
submission
,
yet
they
submitted
not
to
stand
to
the
determination
and
agreement
of
that
Church
,
or
Churches
:
I
answer
,
if
you
meane
no
more
then
the
bare
power
of
counsell
and
advice
in
all
this
,
and
no
power
of
Authoritative
determination
and
decision
,
this
is
no
more
,
nor
you
give
no
more
to
the
Churches
offended
then
to
particular
Christians
who
may
counsell
them
in
such
cases
;
And
why
then
doe
you
hold
out
such
words
,
and
your
practise
of
a
full
and
open
triall
,
and
what
speake
you
of
roome
for
complaints
,
and
of
subjecting
to
an
open
triall
,
and
review
of
what
can
be
brought
,
and
of
being
censurable
by
neighbour
Churches
,
&c.
Whether
be
not
all
these
the
usuall
phrases
and
expressions
of
acts
of
power
and
government
?
can
there
be
so
much
as
triall
,
and
examination
,
and
judiciary
charges
,
and
deposition
of
witnesses
without
authority
,
much
lesse
censure
?
can
you
ever
shew
it
either
in
civill
government
in
Common-wealth
,
or
in
Ecclesiasticall
in
Churches
,
out
of
Scripture
,
or
stories
,
where
all
these
acts
were
exercised
and
practised
by
persons
who
only
had
power
of
counsell
and
advice
?
and
if
you
cannot
,
how
can
you
make
it
good
,
but
that
this
must
be
more
then
advice
and
counsell
,
namely
authoritative
power
.
It
is
given
as
a
rule
by
your selves
,
that
in
matters
of
a
common
nature
,
't
is
in
Ecclesiasticall
government
as
in
civill
;
Now
if
in
all
civill
Assemblies
,
all
these
acts
and
practises
be
acts
of
authority
and
government
,
why
holds
it
not
so
in
Ecclesiasticall
?
And
further
to
reason
though
Churches
be
sisters
,
and
equall
each
considered
by
it selfe
,
yet
in
cases
of
offence
and
difference
between
Churches
,
the
Churches
complained
and
appealed
unto
,
to
whom
the
rest
submit
,
should
now
be
greater
,
and
have
more
power
in
this
thing
,
then
the
Churches
submitting
,
and
their
acts
should
be
authoritative
,
as
in
reason
,
6
,
or
8
,
men
falling
out
,
and
choosing
and
submitting
to
others
to
heare
the
businesse
and
make
an
end
of
it
,
these
are
now
greater
,
and
have
a
power
and
authority
over
these
quo
ad
hoc
,
and
in
these
acts
and
what
they
doe
are
acts
of
power
,
which
they
must
stand
unto
or
suffer
the
penalty
.
Thirdly
,
You
speake
more
then
once
upon
occasion
of
this
scandall
committed
in
that
Church
at
Rotterdam
,
of
Churches
as
in
the
plurall
number
,
sister
Churches
to
be
consulted
with
before
hand
,
and
of
your
Churches
mutually
and
universally
acknowledging
that
principle
of
submission
,
and
how
that
Church
●…hich
with
others
was
most
scandalized
,
did
by
Letters
declare
their
offence
,
and
of
requiring
a
full
and
publike
hearing
before
all
the
Churches
of
our
Nation
:
Now
what
,
and
where
were
those
other
Churches
of
whom
all
this
is
spoke
?
I
grant
,
that
at
Arnheim
was
one
Church
that
Mr
Bridges
Church
should
have
consulted
with
,
or
have
submitted
to
,
but
where
were
any
other
Churches
?
I
will
yeeld
the
Church
at
Arnheim
might
by
letters
declare
their
offence
,
but
I
know
not
what
other
Churches
did
by
letters
doe
the
like
;
I
grant
the
Church
at
Arnheim
was
a
Church
of
our
Nation
,
before
whom
the
offending
Church
did
yeeld
a
publike
hearing
,
but
I
know
of
no
other
,
I
will
not
question
but
that
the
Church
at
Arnheim
,
and
Mr
Bridges
Church
,
did
upon
the
offence
of
deposing
Mr
Ward
,
acknowledge
that
principle
of
submission
,
and
submit
to
one
another
,
but
I
doubt
no
other
did
then
mutually
submit
,
for
besides
the
Church
at
Arnheim
offended
,
and
Mr
Bridges
Church
offending
,
there
was
no
other
Church
of
your
way
and
communion
for
the
offending
Church
to
consult
with
,
or
that
did
write
letters
,
or
before
whom
the
businesse
was
heard
,
&c.
for
I
suppose
and
judge
Mr
Simpsons
new
Church
being
at
that
difference
with
Mr
Bridges
Church
,
and
Mr
Bridge
with
him
,
Mr
Bridges
Church
should
not
have
consulted
with
Mr
Simpsons
before
hand
,
and
that
Mr
Bridges
Church
would
not
have
yeelded
the
principle
of
submission
,
to
have
submitted
to
a
full
triall
and
examination
of
all
proceedings
before
Mr
Simpsons
,
and
in
case
Mr
Simpsons
Church
had
sent
letters
declaring
their
offence
,
they
would
have
declined
it
as
partiall
,
and
as
accounting
them
the
parties
offending
;
and
I
never
heard
that
Mr
Simpson
with
some
messengers
of
his
Church
joyned
with
the
messengers
of
Arnheim
in
the
triall
of
that
businesse
of
Mr
Ward
,
or
sate
as
Judges
,
&c.
so
that
I
cannot
tell
why
you
use
Churches
in
the
plurall
number
thus
all
along
in
that
businesse
,
but
that
the
Reader
might
conceive
for
your
greater
authority
and
esteeme
,
and
for
the
greater
solemnity
of
the
action
,
there
were
more
Churches
besides
that
at
Arnheim
.
Fourthly
,
For
those
two
Gentlemen
who
were
sent
with
the
Ministers
of
the
Church
offended
,
to
require
an
account
,
whether
were
those
Gentlemen
Elders
of
the
Church
of
Arnheim
,
or
private
members
only
?
If
they
were
not
Elders
,
why
were
private
members
sent
before
Elders
,
shew
us
a
rule
for
that
?
and
satisfie
us
how
private
persons
and
no
officers
of
the
Church
should
represent
the
Church
?
but
if
they
were
Elders
,
why
doe
you
name
them
Gentlemen
only
and
not
speake
of
them
as
officers
?
5.
Whether
though
you
make
so
sure
of
it
,
yet
it
be
not
to
be
doubted
upon
the
grounds
of
reason
and
light
of
nature
,
that
it
is
not
more
brotherly
and
more
suited
to
that
liberty
and
equality
Christ
hath
endowed
his
Churches
with
,
but
a
point
of
greater
authority
,
inequality
and
usurpation
for
foure
men
(
grant
them
to
be
a
Church
representative
)
to
take
upon
them
what
those
foure
members
of
Arnheim
did
to
a
whole
Church
for
so
many
dayes
,
so
fully
and
judiciarily
to
proceed
(
as
you
write
in
the
21
page
)
then
for
a
whole
Presbyterie
of
Ministers
and
Elders
,
or
a
grave
Synod
to
call
to
an
account
,
and
heare
the
offences
of
two
or
three
in
a
particular
Church
,
and
together
with
that
Church
representative
to
decree
such
censures
,
as
publike
acknowledgement
of
their
offences
,
or
excommunication
,
&c.
Sixtly
,
I
much
wonder
how
you
can
call
the
meeting
of
Mr
Goodwin
and
Mr
Nye
,
with
two
Gentlemen
more
,
calling
Mr
Bridge
with
the
rest
of
that
Church
,
supposed
to
be
delinquents
,
such
a
sol●…mne
Assembly
,
the
solemnity
of
which
hath
left
as
deepe
an
impr●…ssion
upon
your
hearts
of
Christs
dreadfull
presence
as
ever
you
have
bee●…
present
at
:
Certainely
you
have
either
been
but
at
few
solemne
Assemblies
where
Christs
dreadfull
presence
hath
been
,
or
else
your
phancie
was
mighty
high
at
that
time
,
as
to
make
such
a
deepe
impression
upon
you
of
a
dreadfull
presence
as
ever
you
have
been
at
:
Let
me
aske
Mr
Nye
,
what
was
this
Assembly
,
beyond
the
solemne
generall
Assembly
of
Scotland
,
where
you
were
present
when
the
great
solemne
Covenant
of
the
Kingdomes
passed
,
of
which
you
write
so
highly
into
England
?
or
was
it
beyond
the
Assembly
of
Divines
,
wherein
not
only
two
of
you
are
for
consultation
,
but
all
you
●…ive
,
(
with
so
many
other
godly
Divines
,
where
instead
of
two
Gentlemen
assisting
then
,
here
the
Worthies
of
both
Houses
,
Lords
and
Commons
assist
,
)
nay
a
Theatre
of
all
other
the
most
judicious
and
severe
,
where
much
of
the
piety
,
learning
and
wisedome
of
two
Kingdomes
are
met
in
one
(
as
your selves
confesse
afterwards
in
the
27
page
,
)
I
am
of
the
mind
there
are
ordinarily
many
Assemblies
,
and
where
you
may
have
been
,
that
have
a
more
dreadfull
presence
of
Christ
then
that
had
.
The
Church
meeting
to
partake
in
the
Lords
Supper
,
cal'd
the
dreadfull
and
terrible
houre
by
some
of
the
Fathers
,
the
Church
meeting
to
excommunicate
an
impenitent
sinner
,
(
where
there
is
a
promise
of
binding
in
Heaven
what
is
bound
on
earth
)
which
you
cannot
shew
in
your
principle
of
submission
and
non-communion
:
But
this
parenthesis
is
drawne
in
,
in
the
relation
of
your
practise
(
like
many
other
particulars
in
this
book
)
to
take
with
the
simple
people
,
and
to
possesse
them
with
the
excellencie
and
majesty
of
your
Congregationall
way
,
beyond
the
Presbyteriall
and
Synodicall
,
and
this
passage
here
with
many
others
in
your
Apologeticall
Narration
,
are
paralell
to
passages
in
Mr
Bachelours
letters
,
(
who
after
his
suddaine
conversion
to
the
Church-way
,
)
for
want
of
better
arguments
to
winne
the
people
,
and
to
evince
the
truth
of
the
Church-way
,
writes
thus
.
For
mine
New
;
stile
.
own
part
,
though
but
a
few
weeks
agone
when
I
was
in
England
,
I
found
some
objection
in
my
spirit
,
against
the
way
of
the
Holland
Churches
,
and
conceived
wrongfully
(
as
Mr
Edwards
now
doth
)
through
misunderstanding
cast
abroad
by
them
,
whose
sore
eyes
cannot
endure
the
light
of
truth
,
yet
since
by
a
good
hand
of
providence
I
have
been
at
Rotterdam
and
beheld
the
beautifull
face
of
holinesse
,
the
lively
representations
of
Iesus
Christ
in
his
ordinances
,
the
sweet
and
blessed
communion
of
the
Saints
in
all
love
and
dearenesse
,
mine
objections
are
removed
,
mine
heart
is
convinced
,
and
I
thinke
many
thousands
in
England
as
well
as
my selfe
would
soone
be
overcome
at
the
very
sight
thereof
.
A
soule
of
gratious
ingenuity
needs
no
other
Rhetorick
to
winne
it
then
the
presence
of
these
heavenly
administrations
?
But
what
Anabaptist
or
Antinomian
cannot
say
all
this
for
their
way
,
and
more
too
,
crying
out
the
ravishments
of
the
spirit
,
free
and
glorious
grace
,
&c.
7.
You
speake
of
consulting
with
sister
Churches
before
that
you
proceed
to
matters
of
great
moment
,
and
that
you
professed
publikely
in
cases
of
concernment
you
ought
so
to
doe
,
pag.
16.
and
yet
in
page
15.
you
claime
a
full
and
entire
power
compleat
within
your selves
untill
you
shall
be
challenged
to
erre
grossely
,
now
how
doe
these
agree
?
for
if
you
must
consult
before
hand
,
then
't
is
not
an
entire
,
full
,
compleate
power
before
miscarrying
,
and
't
is
but
a
power
of
consulting
and
advising
after
miscarriages
and
erring
grossely
,
and
not
an
authoritative
power
.
8.
Whereas
you
call
Presbyteriall
excommunication
,
excommunication
pretended
;
how
much
more
truly
may
we
call
non-communion
pretended
,
and
Protestation
pretended
?
for
besides
that
in
the
Scripture
,
excommunication
is
to
be
found
,
there
is
such
a
censure
there
,
but
no
such
sentence
at
all
as
non-communion
;
there
is
also
ground
in
Scriptures
,
that
Churches
may
be
excommunicated
as
well
as
particular
persons
,
and
of
this
in
the
Observations
and
Annotations
upon
your
Apologeticall
Narration
,
page
43
,
44.
you
may
reade
strong
proofes
,
which
your
good
friend
M.
S.
thought
best
to
take
no
notice
of
,
as
not
knowing
how
to
answer
them
,
and
I
turne
them
over
from
M.
S.
to
you
five
,
to
give
a
satisfying
answer
.
9.
For
that
learned
Speech
made
at
the
introduction
and
entrance
into
that
solemne
Assembly
,
as
the
preface
to
it
,
that
it
was
the
most
to
be
abhorred
maxime
that
any
Religion
hath
ever
made
profession
of
,
&c.
I
say
't
is
but
a
meere
flourish
,
and
according
to
the
Proverbe
,
her
's
a
great
deale
of
cry
,
but
a
little
wool
,
and
notwithstanding
all
these
swelling
words
,
you
are
guilty
indeed
,
what
in
words
and
phrases
you
deny
,
and
in
the
more
proper
place
when
I
shall
speake
to
it
in
page
23
,
of
your
Apologie
,
I
will
evince
you
are
guilty
of
Independent
liberty
.
Thus
we
have
rendred
some
small
account
of
those
,
the
saddest
dayes
of
our
pilgrimage
on
earth
,
wherein
although
we
enjoyed
God
,
yet
besides
many
other
miseries
(
the
companions
of
banishment
)
we
lost
some
friends
and
companions
,
our
f●…llow
labourers
in
the
Gospell
,
as
precious
men
as
this
earth
beares
any
,
through
the
distemper
of
the
place
,
and
our selves
came
hardly
off
that
service
with
our
healths
,
yea
lives
.
To
this
Section
which
containes
the
close
and
winding
up
of
that
part
of
your
Narration
,
during
the
time
of
your
exile
.
I
answer
,
It
is
a
small
account
indeed
you
have
rendred
to
what
you
seeme
to
hold
out
,
and
to
what
such
a
Narration
should
have
amounted
,
concealing
●…nd
reserving
so
much
of
your
practise
and
wayes
,
(
as
I
have
before
observed
;
)
And
as
for
those
words
,
the
saddest
dayes
of
our
pilgrimage
on
earth
,
&c.
I
wonder
at
them
,
sure
you
have
been
very
happy
men
,
and
have
enjoyed
many
very
good
dayes
,
that
in
your
whole
pilgrimage
on
earth
of
forty
yeares
and
upwards
,
those
three
or
foure
yeares
in
Holland
,
where
you
enjoyed
so
many
outward
comforts
and
blessings
,
should
be
your
saddest
dayes
;
for
my
part
I
cannot
say
so
;
Neither
am
I
satisfied
in
those
words
,
besides
many
other
miseries
the
companions
of
banishment
:
For
though
in
some
banishments
there
are
many
other
miseries
the
companions
of
them
,
as
deprivation
of
wife
,
children
,
friends
,
maintenance
,
with
nakednesse
,
hunger
,
wandring
up
and
downe
in
strange
and
desolate
places
,
harsh
usage
in
a
strange
land
,
yet
you
felt
none
of
these
:
But
on
the
contrary
,
you
enjoyed
wives
,
children
,
estates
,
suitable
friends
,
good
houses
,
full
fare
,
I
cannot
imagine
fewer
miseries
,
(
had
you
been
in
England
)
could
have
waited
upon
you
,
then
did
there
,
(
unlesse
that
of
bitter
divisions
,
and
deadly
differences
,
the
constant
companions
of
your
Church-way
:
)
I
could
name
many
more
miseries
did
abide
some
of
us
that
stayed
behind
,
and
might
have
done
you
to
,
had
you
stayed
in
England
:
As
for
those
two
instanced
in
,
particularly
the
losse
of
some
friends
and
companions
,
your
fellow-labourers
in
the
Gospell
,
and
your selves
comming
off
hardly
with
your
healths
,
yea
lives
,
I
must
tell
you
,
those
cannot
properly
and
truly
be
called
the
companions
of
your
banishment
;
for
those
two
Ministers
(
namely
Mr
Archer
and
Mr
Harris
)
according
to
all
reason
and
humane
probability
might
not
have
lived
longer
in
England
,
both
of
them
(
as
it
is
well
knowne
)
having
been
long
weake
men
in
consumptions
,
and
sometimes
nigh
unto
death
before
they
went
,
and
for
one
of
these
Ministers
Mr
Archer
,
he
was
so
farre
from
being
worse
that
he
grew
better
and
stronger
in
stomack
,
sleepe
,
strength
and
spirits
after
he
went
over
into
Holland
,
(
as
besides
the
many
letters
writ
into
England
to
friends
of
all
sorts
of
the
healthfulnesse
of
that
place
where
he
was
with
some
of
you
,
and
of
the
encrease
of
his
strength
,
)
I
have
letters
written
to
me
under
his
own
hand
,
to
shew
the
contrary
to
what
you
affirme
both
of
the
distemper
of
the
place
,
and
of
the
many
other
miseries
the
companions
of
that
banishment
:
In
one
letter
he
writes
thus
;
For
Holland
,
it
is
much
better
then
I
expected
,
for
pleasantnesse
,
health
,
plenty
of
flesh
and
foule
:
we
alter
not
o●…r
English
diet
in
any
thing
:
Utrich
is
a
brave
City
,
a
University
with
godly
professors
,
full
of
English
;
a
man
may
live
as
pleasantly
there
as
at
Hartford
.
And
in
another
,
My
stomack
,
sleepe
,
strength
and
vigour
,
are
sensibly
increased
,
the
Lord
be
praised
:
And
besides
these
letters
the
thing
it selfe
speakes
,
for
whereas
in
England
he
was
not
able
to
preach
,
nor
had
not
hardly
three
times
in
three
yeares
,
after
he
came
into
Holland
he
was
Pastor
of
the
Church
at
Arnheim
,
and
preached
constantly
,
and
had
that
strength
to
beget
a
sonne
,
whereas
he
being
married
many
yeares
in
England
never
had
any
child
.
And
not
only
from
him
but
from
others
also
there
have
been
many
letters
sent
to
commend
the
places
where
you
lost
your
fellow
labourers
,
to
be
so
healthfull
and
pleasant
as
to
resemble
them
to
Bury
in
Suffolke
and
Hart
ford
.
As
for
that
high
praise
of
those
two
worthy
Ministers
,
as
precious
men
as
this
earth
beares
any
:
I
thinke
it
becomes
you
not
,
they
being
yours
,
and
of
your
way
,
and
cannot
be
interpreted
by
the
understanding
Reader
,
but
that
you
take
occasion
here
,
as
in
all
other
places
of
your
Apologeticall
Narration
,
to
magnifie
and
cry
up
your
own
party
,
the
more
to
make
people
to
be
in
love
with
your
way
,
which
had
as
precious
men
as
this
earth
beares
any
,
but
I
judge
it
is
too
high
and
hyperbolicall
;
for
though
I
dearely
loved
the
men
,
and
doe
acknowledge
they
were
precious
,
and
beleeve
they
are
gone
(
as
that
great
Divine
said
in
his
sicknesse
he
was
going
)
where
Luther
and
Zuinglius
doe
well
agree
;
yet
I
must
needs
correct
that
phrase
,
as
this
earth
beares
any
:
For
I
am
of
opinion
that
both
in
learning
and
piety
they
were
inferiour
to
some
,
not
only
in
the
earth
which
is
wide
and
spatious
,
containing
Churches
and
Ministers
more
pretious
then
you
know
of
,
but
in
this
earth
of
England
and
Scotland
,
and
your
Encomium
of
them
(
if
you
remember
what
you
writ
before
of
some
pretious
men
alive
now
in
New-England
as
ever
this
Kingdome
bred
)
and
granting
that
New-England
is
the
earth
,
doth
amount
to
this
,
that
these
two
Ministers
Mr
Archer
and
Mr
Harris
,
were
as
pretious
men
as
ever
were
in
England
,
which
you
must
pardon
me
if
I
doubt
it
,
(
for
I
beleeve
Whitakers
,
Reynolds
,
Baynes
,
Greeneham
,
Dod
,
Brightman
,
with
many
more
were
more
pretious
:
)
As
for
that
other
instance
,
Your selves
comming
hardly
off
that
service
with
your
healths
,
yea
lives
;
I
have
not
heard
of
any
great
sicknesses
any
of
you
five
had
there
,
(
excepting
Mr
Bridge
who
came
hardly
off
with
his
health
,
)
Some
of
you
indeed
had
Agues
there
,
which
you
might
have
had
in
England
,
in
Suffolk
,
or
in
Oxfordshire
,
and
for
Mr
Bridges
sicknesse
,
I
judge
it
was
as
well
occasioned
,
and
strengthened
upon
the
unhappy
differences
and
bitter
divisions
between
him
and
Mr
Simpson
,
and
Mr
Ward
and
their
Churches
,
and
the
wicked
reports
raised
upon
him
,
which
discontented
and
troubled
his
spirit
,
as
by
the
distemper
of
the
place
or
change
of
the
aire
;
and
for
others
of
you
,
how
fat
and
well
liking
you
came
backe
into
England
,
and
how
all
of
you
returned
well
clad
and
shining
beyond
most
of
us
,
who
lived
alwaies
in
England
,
many
can
witnesse
,
and
have
spoken
of
it
(
all
which
were
no
great
signes
either
of
the
many
other
miseries
the
companions
of
your
banishment
,
nor
of
the
comming
off
so
hardly
with
your
healths
and
lives
.
)
When
it
pleased
God
to
bring
us
his
poore
Exiles
backe
againe
in
these
revolutions
of
the
times
,
as
also
of
the
condition
of
this
Kingdome
,
into
our
own
Land
(
the
powring
forth
of
manifold
prayers
and
teares
for
the
prosperitie
whereof
,
had
been
no
small
part
of
that
publike
worship
we
offered
up
to
God
in
a
strange
Land
;
)
we
found
the
judgement
of
many
of
our
godly
,
learned
bretheren
in
the
Ministerie
(
that
desired
a
generall
Reformation
)
to
differ
from
ours
in
some
things
,
wherein
we
doe
professedly
judge
the
Calvinian
Reformed
Churches
of
the
first
Reformation
from
out
of
Poperie
,
to
stand
in
need
of
a
further
Reformation
themselves
;
And
it
may
without
prejudice
to
them
,
or
the
imputation
of
schisme
in
us
from
them
,
be
thought
that
they
comming
new
out
of
Popery
(
as
well
as
England
)
and
the
founders
of
that
Reformation
not
having
Apostolique
infallibilitie
,
might
not
be
fully
perfect
the
first
day
,
yea
and
it
may
hopefully
be
conceived
,
that
God
in
his
secret
,
yet
wise
and
sacred
dispensation
,
had
left
England
more
unreformed
,
as
touching
the
outward
forme
,
both
of
worship
and
Church-government
,
then
the
neighbour
Churches
were
,
having
yet
powerfully
continued
a
constant
conflict
and
contention
for
a
further
Reformation
for
these
foure
score
yeares
,
during
which
time
he
had
likewise
in
stead
thereof
,
blessed
them
with
the
spirituall
light
(
and
that
encreasing
)
of
the
power
of
Religion
in
the
practique
part
of
it
,
shining
brighter
and
clearer
then
in
the
neighbour
Churches
,
as
having
in
his
infinite
mercie
on
purpose
reserved
and
provided
some
better
thing
for
this
Nation
when
it
should
come
to
be
reformed
,
that
the
other
Churches
might
not
be
made
perfect
without
it
,
as
the
Apostle
speaks
.
Having
Apologized
for
your selves
and
way
in
your
principles
,
opinions
,
practises
and
carriage
towards
all
sorts
both
before
your
exile
and
in
your
exile
,
here
in
this
section
you
come
to
Apologize
for
your selves
,
and
for
what
you
have
done
since
your
comming
back
into
England
,
both
before
the
Assemblie
and
since
the
Assemblie
,
untill
the
time
of
putting
forth
this
present
Apologeticall
Narration
,
which
beginning
in
this
section
is
continued
by
you
in
the
following
sections
to
the
30th
page
:
But
brethren
why
doe
you
in
the
beginning
of
this
part
of
your
Apologie
give
your selves
that
name
of
Gods
poore
Exiles
,
was
it
not
enough
to
have
said
,
when
it
pleased
God
to
bring
us
backe
againe
into
our
owne
Land
;
but
you
must
call
your selves
Gods
Exiles
and
poore
Exiles
;
I
wonder
you
tearmed
not
your selves
poore
pilgrims
:
But
the
reason
why
you
name
your selves
so
here
,
and
in
this
Apologie
take
occasion
so
often
to
speake
of
exile
and
banishment
,
may
easily
be
guest
at
,
namely
to
commend
your
persons
and
way
the
more
to
the
people
,
and
for
want
of
better
,
to
take
them
with
such
popular
arguments
,
as
suffering
a
grievous
exile
:
Thus
in
many
other
passages
of
your
Apologie
,
you
bring
in
and
insert
many
such
kind
of
phrases
to
worke
with
the
people
the
more
,
but
doe
insinuate
many
things
against
the
Presbyteriall
way
,
as
of
engagements
,
publike
interest
,
&c.
But
let
me
a
little
examine
whether
you
five
can
fitly
be
stiled
Gods
poore
Exiles
,
I
thinke
to
speake
properly
,
you
neither
were
Exiles
,
nor
poore
,
for
you
were
not
banished
,
nor
forced
out
of
your
owne
Laud
,
neither
by
being
brought
into
the
High-Commission
Court
,
or
by
Letters
missive
,
and
Attachments
out
against
you
,
(
as
ever
I
heard
)
but
(
excepting
M.
Burroughes
who
fled
in
haste
,
as
being
in
dangers
for
words
spoken
)
you
went
at
your
own
times
over
into
Holland
with
all
conveniences
of
your
Families
and
other
companie
.
[
*
](A38090-e23790-b)
*
Peter
.
Martyr
.
loc.
commun
.
Class
4
cap.
14.
de
exilio
.
Groe●…
etiam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
fugiendo
exilium
vocarent
.
Among
the
Greekes
Fuga
was
called
exilium
,
and
so
you
flying
out
of
the
kingdome
,
in
that
sense
may
be
cal'd
exiles
,
but
how
ever
in
some
sense
you
may
call
it
exile
,
because
you
did
flie
out
of
your
owne
Country
(
though
none
persecuted
you
)
to
shun
persecution
before
it
came
,
as
foreseeing
possibility
of
danger
,
yet
you
can
in
no
sence
be
called
poore
Exiles
,
for
you
were
rich
Exiles
,
who
in
Holland
enjoyed
many
conveniences
and
such
abundance
,
as
to
be
able
(
some
of
you
)
to
spend
200
or
300.
lb.
per
annum
,
and
to
doe
other
expensive
acts
(
which
for
present
I
forbeare
to
name
)
And
I
can
produce
letters
of
many
conveniencies
which
you
enjoyed
there
;
Letters
before
quoted
by
me
of
M.
Archers
speake
so
much
.
Poore
exiles
are
such
who
have
no
certaine
dwelling-place
,
maintenance
,
friends
,
but
how
they
can
be
called
poore
Exiles
,
that
enioy
wives
,
children
,
friends
full
and
liberall
maintenance
annually
,
liberty
of
callings
,
with
all
pleasures
and
delights
as
much
,
or
rather
more
then
in
their
owne
countrey
I
see
not
:
Suppose
some
merchants
and
tradesmen
who
could
not
so
well
nor
so
much
to
their
advantage
follow
their
callings
,
and
drive
their
trade
in
their
owne
countrey
should
for
their
better
advantage
,
and
accomodatons
in
these
kinds
,
goe
with
their
families
into
another
Countrey
,
can
these
be
called
Exiles
?
Suppose
a
Minister
,
who
disliking
some
things
here
in
the
present
Government
to
be
established
;
or
wanting
a
liberall
maintenance
,
or
fearing
the
warre
,
should
goe
over
to
Roterdam
,
Hambrough
to
preach
to
the
company
of
Merchants
there
,
where
he
shall
have
better
meanes
,
can
this
Minister
be
stiled
a
poore
exile
:
Now
I
leave
you
and
the
Readers
to
make
application
.
As
for
those
words
:
Gods
bringing
you
backe
againe
in
these
revolutions
of
the
times
into
your
owne
land
.
I
know
God
permitted
it
,
and
ordered
it
,
but
I
well
know
Satan
hastened
and
furthered
it
,
for
the
dividing
of
the
godly
party
here
,
and
for
the
obstructing
the
worke
of
Reformation
and
hindering
the
setling
the
government
of
the
Church
,
that
so
in
the
meane
time
he
might
increase
his
kingdome
,
and
bring
in
a
floud
of
all
errours
and
licentiousnesse
upon
us
;
and
Brethren
let
me
speake
sadly
to
you
(
not
out
of
passion
,
but
out
of
long
and
serious
deliberation
)
it
had
been
good
for
you
,
and
for
us
that
you
had
continued
exiles
still
,
and
that
neither
you
five
,
nor
they
of
New-England
had
heard
of
the
revolution
of
our
times
and
Gods
visiting
us
in
mercie
,
till
the
Church
and
government
had
been
setled
;
I
am
confident
that
things
had
not
then
been
at
that
passe
now
as
they
are
:
As
for
that
Parenthesis
,
the
powring
forth
of
manifold
prayers
and
teares
for
the
prosperitie
of
the
Kingdome
in
a
strange
Land
:
I
will
not
gaine-say
it
,
onely
let
me
mind
you
of
two
passages
in
your
Apologie
,
Our selves
had
no
hopes
of
ever
so
much
as
visiting
our
own
land
again
in
peace
and
safety
to
our
persons
,
and
the
other
,
when
we
had
least
dependencie
on
this
kingdome
,
or
so
much
as
hopes
ever
to
abide
therin
in
peace
.
Now
take
away
faith
&
hope
,
&
endeavors
will
much
cease
,
&
this
I
judge
should
much
hinder
your
praiers
and
teares
for
the
prosperitie
of
the
land
(
for
my
part
I
had
much
hope
of
the
kingdom
,
when
things
were
at
worst
,
and
I
exprest
it
both
in
preaching
and
conference
to
many
,
and
some
can
witnesse
what
I
have
said
to
them
of
the
Arch-bishop
of
Canterbury
and
the
rest
of
that
faction
,
and
of
the
revolution
of
the
times
)
God
was
pleased
so
to
support
my
spirit
,
that
I
expected
and
waited
(
as
men
doe
for
the
light
of
the
morning
)
when
that
every
day
God
would
arise
,
and
doe
some
great
worke
and
change
the
times
and
seasons
.
As
for
your
finding
the
judgement
of
many
of
your
godly
,
learned
brethren
in
the
Ministerie
(
that
desired
a
generall
Reformation
)
to
differ
from
yours
in
some
things
,
that
was
no
marvell
,
I
wonder
you
could
expect
it
otherwise
,
being
but
a
few
young
men
of
yesterday
,
and
going
a
way
by
your selves
so
different
from
all
Reformed
Churches
:
But
I
must
tell
you
,
you
found
not
onely
the
judgement
of
many
godly
Ministers
that
desired
a
generall
Reformation
,
but
the
judgement
of
them
all
,
who
were
in
publike
imployment
,
and
of
any
great
account
to
differ
from
yours
,
not
onely
in
some
things
,
but
even
in
your
whole
Church
way
;
how
ever
that
since
by
your
presence
,
and
your
politick
way
of
working
,
and
the
strong
streame
of
popular
applause
running
that
way
,
some
few
Ministers
,
uncertaine
,
heady
,
inconstant
,
wanton-witted
men
are
since
come
off
to
your
way
;
but
as
for
your
confidence
and
open
profession
that
in
the
things
wherein
you
differed
from
many
of
your
godly
brethren
,
that
you
professedly
judge
the
Calvinian
reformed
Churches
of
the
first
Reformation
from
out
of
Poperie
to
stand
in
need
of
a
further
Reformation
themselves
.
I
answer
they
may
doe
so
,
and
I
know
no
Church
yet
so
perfect
but
may
stand
in
need
of
some
further
Reformation
,
and
the
Commissioners
of
the
Church
of
Scotland
grant
you
so
much
,
pag.
7.
That
they
are
most
willing
to
heare
and
learne
from
the
word
of
God
what
needeth
further
to
be
reformed
in
the
Church
of
Scotland
:
Now
whether
your
Churches
and
those
of
new
England
be
so
perfect
,
(
though
not
of
the
first
Reformation
)
as
to
stand
in
no
need
of
a
further
Reformation
in
government
I
much
doubt
,
especially
considering
that
letter
lately
come
from
New-England
written
by
M.
Parker
,
as
also
a
nother
Letter
from
M.
Wilson
of
Boston
,
and
a
terrible
Lette
from
a
reverend
godly
Minister
there
,
whose
name
I
have
been
entreated
to
conceale
(
least
it
might
much
prejudice
him
there
,
)
but
for
answer
I
must
tell
you
I
doe
professedly
judge
,
that
in
your
sence
in
the
things
excepted
against
by
you
,
the
Reformed
Churches
(
particularly
that
of
Scotland
)
need
not
a
further
Reformation
,
namely
to
come
to
your
principles
of
Democracie
,
Independencie
,
Libertinisme
,
and
to
keepe
all
those
and
their
children
from
admission
into
the
visible
Church
whom
you
keepe
out
,
and
to
condemne
as
unlawfull
all
set
formes
of
prayer
composed
by
Synods
and
Assemblies
(
though
never
so
holy
and
heavenly
for
matter
and
frame
:
)
And
as
to
that
,
that
it
may
without
prejudice
to
them
,
or
the
imputation
of
Schisme
in
you
be
thought
that
comming
new
out
of
Poperie
,
they
might
not
be
fully
perfect
the
first
day
.
I
answer
,
they
never
thought
so
,
neither
were
they
so
fully
perfect
in
Church
government
the
first
day
,
but
the
reformed
Churches
(
particularly
the
French-Churches
)
had
many
Synods
,
Assemblies
and
Colloquies
,
where
points
of
government
and
order
have
been
further
debated
,
cleared
,
and
Canons
added
,
and
in
the
Church
of
Scotland
after
doctrine
was
established
,
they
were
exercised
in
conferences
and
Assemblies
about
matters
of
Discipline
and
Government
(
which
is
the
perfection
spoken
of
here
by
you
)
above
twenty
yeares
.
France
,
Scotland
and
Holland
,
have
heretofore
been
troubled
with
the
maine
of
your
principles
,
and
have
heard
all
the
Arguments
and
reasons
for
them
,
and
against
their
owne
way
,
and
that
both
of
old
,
and
now
of
later
yeares
,
Scotland
of
old
having
been
troubled
with
the
Separatists
,
and
the
Churches
of
France
by
Morellius
,
against
whom
Sadeel
did
write
,
and
[
*
](A38090-e24250-b)
*
Bez.
Epist.
●…8
Beza
in
his
Epistles
writes
against
that
principle
of
the
power
of
the
people
,
that
nothing
is
ratified
except
the
people
present
by
their
expresse
suffrages
doe
decree
it
,
and
against
[
*
](A38090-e24270-b)
*
Bez.
Epist.
83
private
mens
prophecying
in
the
Church
:
and
of
late
(
though
the
controversie
be
growne
so
high
)
yet
Divines
both
in
Holland
and
Scotland
(
as
your selves
confesse
)
have
writ
against
your
way
,
and
can
see
no
light
I●…m
it
,
and
in
a
generall
Assembly
of
Scotland
since
our
Parliament
,
the
point
being
moved
and
debated
there
,
it
was
concluded
against
by
the
whole
Assembly
,
nemine
contradiconte
,
as
a
Letter
written
from
that
Assembly
to
many
Ministers
in
the
City
(
which
I
heard
read
at
a
meeting
)
testifies
,
neither
are
any
of
the
Reformed
Churches
yet
satisfied
,
by
all
that
hath
been
written
about
your
Independent
government
,
nor
our
present
Assembly
by
all
they
have
heard
from
you
,
after
so
many
dayes
speaking
for
your
way
:
So
that
what
the
Reformed
Churches
stand
for
now
,
is
not
as
comming
new
out
of
Poperie
,
and
so
wanting
light
(
as
you
assert
)
and
therefore
though
they
had
not
Apostolicke
Infallibilitie
,
yet
they
might
well
be
in
the
right
for
Church-government
,
and
therefore
the
Reformed
Churches
,
and
the
Church
of
England
too
judging
of
government
now
after
above
80.
years
comming
out
of
Poperie
,
and
after
hearing
all
that
hath
been
said
,
and
that
you
can
say
(
now
after
almost
a
yeares
sitting
in
the
Assembly
.
)
They
yet
judge
Presbyteriall
government
by
Classes
and
Synods
to
be
the
true
forme
of
Church-government
,
against
your
Independencie
,
so
that
now
the
ground
you
going
upon
,
being
taken
away
,
you
cannot
without
great
prejudice
to
the
Reformed
Churches
so
peremptorily
judge
them
(
as
you
doe
in
this
place
of
your
Apologie
:
)
And
as
your
practise
cannot
be
without
prejudice
to
them
,
and
the
imputation
of
Schisme
in
you
from
them
,
to
set
up
new
Churches
and
divide
from
them
upon
these
grounds
,
so
this
passage
of
yours
here
against
all
the
Reformed
Churches
,
cannot
avoyd
the
suspition
of
great
arrogancie
and
pride
,
to
proclaime
your selves
to
see
more
then
all
the
Churches
in
worship
and
government
,
and
to
judge
them
so
:
'T
is
a
high
presumption
that
five
such
young
men
as
you
are
,
and
no
deeplier
studied
,
should
thus
proudly
,
and
tanquam
ex
tripode
,
so
magisterially
conclude
against
all
the
Reformed
Churches
.
Certainly
,
had
you
had
the
humilitie
of
many
of
Gods
servants
you
would
rather
have
feared
,
and
questioned
whether
you
might
not
have
been
mistaken
in
your
grounds
,
and
therefore
modestly
have
propounded
your
doubts
to
the
Assembly
to
have
resolved
them
,
rather
then
before
the
points
ever
came
to
be
debated
in
the
Assembly
(
in
such
matters
where
you
goe
against
the
common
streame
of
all
Reformed
Churches
)
to
have
thus
professedly
,
peremptorily
and
resolvedly
;
both
in
this
Section
,
and
in
the
next
pag.
24.
determined
the
questions
.
And
brethren
let
me
friendly
mind
you
who
are
you
five
?
of
what
standing
,
reading
,
graces
to
take
so
much
to
your selves
;
and
to
be
so
peremptory
,
that
you
should
see
that
,
which
all
the
Reformed
Churches
doe
not
,
nor
are
not
able
by
any
of
your
Arguments
,
nor
what
else
is
extant
to
see
or
be
convinced
of
;
But
as
for
the
close
to
this
part
of
the
Section
concerning
the
Calvinian
Reformed
Churches
,
that
it
may
hopefully
be
conceived
that
God
left
England
more
unreformed
as
touching
Government
and
Worship
then
the
neighbour
Churches
were
,
&c.
It
is
a
strange
speech
,
and
savours
of
a
strange
high
conceit
of
your
owne
way
of
Independencie
,
and
of
your
great
light
and
abilitie
in
this
Assembly
,
(
where
the
Church
of
England
is
to
be
reformed
)
and
to
speake
plainly
,
the
English
and
sence
of
all
these
lines
is
this
,
That
it
may
be
hopefully
conceived
that
God
in
his
secret
,
yet
wise
and
gracious
dispensation
hath
all
this
long
time
for
above
80.
years
left
England
more
unreformed
,
and
of
his
infinite
mercy
on
purpose
reserved
it
for
this
present
Assembly
,
that
M.
Goodwin
,
M.
Nye
,
&c.
might
bring
a
new
light
in
Church
government
and
order
,
and
so
Scotland
and
the
Neighbour-Churches
might
be
new-moulded
into
their
way
:
But
how
ever
some
of
you
are
men
of
strong
fancies
,
and
all
of
high
confidences
of
your
owne
opinions
and
wayes
,
yet
I
beleeve
you
will
be
deceived
at
this
time
,
(
how
ever
you
may
comfort
your selves
and
Churches
with
the
hopes
of
prevailing
at
another
time
,
saying
that
Presbyterie
shall
fall
as
Episcopacie
hath
done
after
it's
time
)
(
one
of
that
way
for
want
of
arguments
having
used
such
words
to
me
)
and
that
M.
Goodwin
,
M.
Nye
,
&c.
will
not
be
able
to
effect
what
they
desire
and
hope
for
,
but
it
may
be
rather
hopefully
conceived
,
that
in
stead
of
the
reformed
Churches
comming
to
them
,
these
five
members
of
the
Assembly
at
last
,
with
others
to
,
upon
this
glorious
Reformation
will
be
brought
to
joyn
with
other
reformed
Churches
,
according
to
the
solemn
Covenant
and
oath
themselves
have
entred
into
.
We
found
also
(
which
was
as
great
an
affliction
to
us
as
our
former
troubles
and
banishment
)
our
opinions
and
wayes
(
wherein
we
might
seeme
to
differ
)
environed
about
with
a
cloud
of
mistakes
and
misapprehensions
,
and
our
persons
with
reproaches
;
Besides
other
calumnies
as
of
schisme
,
&c.
(
which
yet
must
either
relate
to
a
differi●…g
from
the
former
Ecclesiasticall
government
of
this
Church
established
,
and
then
who
is
not
involved
in
it
as
well
as
we
,
or
to
that
constitution
and
government
that
is
yet
to
come
;
and
untill
that
be
agreed
on
,
established
and
declared
,
and
actually
exist
,
there
can
be
no
guilt
or
imputation
of
schisme
from
it
,
)
That
proud
and
insolent
title
of
independencie
was
affixed
unto
us
,
as
our
claime
;
the
very
sound
of
which
conveyes
to
all
mens
apprehensions
the
challenge
of
an
exemption
of
all
Churches
from
all
subjection
and
dependence
,
or
rather
a
trumpet
of
defiance
against
what
ever
power
,
spirituall
or
civill
,
which
we
doe
abhorre
and
detest
,
or
else
the
odious
name
of
Brownisme
together
with
all
their
opinions
as
they
have
stated
and
maintained
them
,
must
needs
be
owned
by
us
:
Although
upon
the
very
first
declaring
our
judgements
in
the
chiefe
and
fundamentall
point
of
all
Church
discipline
,
and
likewise
since
it
hath
been
acknowledged
that
we
differ
much
from
them
.
And
we
did
then
,
and
doe
here
publikely
professe
,
we
beleeve
the
truth
to
lye
and
consist
in
a
midle
way
betwixt
that
which
is
falsely
charged
on
us
,
Brownisme
;
and
that
which
is
the
contention
of
these
times
,
the
Authoritative
Presbyteriall
government
in
all
the
subordinations
and
proceedings
of
it
.
I
desire
you
to
resolve
me
,
and
the
Reader
,
how
the
first
sentence
in
this
Section
,
Your
opinions
and
wayes
environed
about
with
a
cloud
of
mistakes
and
misapprehensions
and
your
persons
with
reproaches
can
stand
with
those
words
in
the
24
page
:
We
found
many
of
those
mists
that
had
gathered
about
us
,
or
were
rather
cast
upon
our
persons
in
our
absence
,
begun
by
our
presence
againe
,
and
the
blessing
of
God
upon
us
,
in
a
great
measure
to
scatter
and
vanish
without
speaking
a
word
for
our selves
and
cause
.
And
now
if
upon
your
presence
only
and
that
without
speaking
a
word
they
vanished
and
were
scattered
,
how
did
they
then
vanish
upon
speaking
for
your selves
and
way
,
and
then
how
could
this
cloud
of
mistakes
,
&c.
so
easily
blowne
away
by
your
breath
,
nay
without
your
breath
be
so
great
an
affliction
to
you
,
(
certainely
you
are
men
very
tender
of
any
mistake
,
misapprehension
or
reproach
upon
you
,
)
but
I
thinke
it
may
be
salved
by
your
comparison
as
great
to
us
as
our
former
troubles
and
banishment
;
both
much
alike
great
,
that
is
,
neither
of
them
:
But
what
meane
you
by
that
parenthesis
(
wherein
we
might
seeme
to
differ
)
did
but
your
opinions
seeme
to
differ
from
ours
,
and
doe
they
not
really
?
why
then
have
you
,
and
doe
you
make
all
this
adoe
in
our
Church
?
as
for
your
opinions
and
wayes
environed
with
mistakes
and
misapprehensions
,
I
know
nothing
for
my
part
hath
been
fasten'd
upon
your
wayes
,
but
what
hath
been
found
in
letters
,
manuscripts
,
your
known
practises
,
and
in
printed
books
of
New-England
,
and
in
the
discourses
of
your
own
members
and
familiars
:
But
if
some
men
who
have
not
studied
the
points
,
nor
given
themselves
to
understand
your
way
,
did
mistake
and
misapprehend
you
,
that
was
your
own
fault
,
that
walking
so
in
the
darke
,
and
having
been
so
often
desired
to
give
a
Narrative
of
what
you
hold
in
difference
,
never
yet
would
;
As
for
the
calumnies
east
upon
you
of
Schismes
,
Independencie
and
Brownisme
,
with
the
reasons
inserted
to
vindicate
your selves
from
them
.
I
shall
first
give
a
generall
answer
to
them
together
,
and
then
to
each
of
them
apart
.
1.
In
generall
,
how
ever
you
doe
in
words
wash
your
hands
of
these
imputations
,
and
wipe
your
mouthes
,
confidently
denying
them
,
yet
all
the
water
in
the
Thames
will
not
wash
you
from
all
just
imputation
of
these
:
It
is
no
new
thing
for
men
who
goe
in
bye
wayes
and
maintaine
errors
whether
more
fundamentall
,
or
superstructory
,
to
abominate
the
names
and
titles
given
to
those
opinions
,
whether
from
the
Authors
who
first
broacht
them
,
or
from
the
matter
of
them
,
and
to
deny
the
opinions
and
points
charged
upon
them
,
by
finding
out
some
distinctions
,
or
doubtfull
words
and
expressions
to
cloud
them
with
,
in
which
sense
they
wrap
up
themselves
,
and
deceive
many
,
and
so
give
other
names
:
I
might
fill
up
a
book
in
giving
Instances
out
of
antient
and
moderne
writers
of
this
Artifice
:
Those
who
are
commonly
called
Saracens
,
their
name
is
Haggarens
,
(
as
comming
of
Hagak
)
but
they
would
not
be
so
called
,
but
name
themselves
Saracens
,
sons
of
the
free-woman
:
The
Schwenefeldians
,
cal'd
by
Luther
,
Philip
Melancton
and
other
famous
Divines
,
Stenckfeldians
,
from
Stenck
●…elp
.
the
ill
savour
of
their
opinions
,
yet
Schuvenckfeldius
entituled
them
with
that
glorious
name
,
the
confessors
of
the
glory
of
Christ
.
The
Antinomians
will
not
endure
to
be
called
by
that
name
,
but
stile
themselves
the
Hearers
of
the
Gospell
,
and
of
Free-grace
;
the
old
Separatists
could
not
endure
to
be
called
Brownists
,
or
Barrowists
,
(
as
appeares
by
the
title
of
Mr
Robinsons
Apologie
,
)
so
,
you
will
not
endure
the
titles
of
Schisme
,
Separation
,
Independencie
,
but
you
call
it
the
Congregationall
government
,
and
the
Church
way
,
and
an
entire
,
full
,
compleate
power
,
but
by
no
meanes
Independent
government
,
that
will
not
be
indured
;
As
no
sin
will
be
called
willingly
by
its
own
name
,
but
takes
other
names
;
drunkennesse
will
be
cal'd
good
fellowship
,
covetousnesse
good
husbandry
and
providence
;
so
few
errors
will
be
called
after
the
name
of
the
first
father
,
or
the
matter
simply
they
hold
;
and
I
could
give
you
many
reasons
of
this
,
amongst
others
take
these
:
1.
Many
are
possessed
by
books
and
arguments
against
such
and
such
errours
under
such
names
and
titles
;
now
that
erroneous
men
may
avoid
all
the
dint
of
the
arguments
and
the
impressions
such
names
and
termes
have
left
upon
many
,
they
disclaime
the
ould
and
invent
new
words
and
phrases
against
which
the
people
have
not
been
possest
,
the
better
to
take
them
.
2.
Erroneous
spirits
would
have
nothing
fixt
or
certaine
to
be
fastned
on
them
,
upon
which
able
men
might
bring
arguments
and
reasons
against
them
:
But
the
reader
shall
see
all
this
will
not
help
you
,
but
that
the
just
charge
of
these
must
lye
upon
you
.
2.
To
answer
particularly
,
You
are
justly
charged
of
Schisme
and
Separation
,
and
if
you
consult
with
the
Scriptures
and
Authors
both
antient
and
moderne
:
Austin
,
Calvin
,
Zanchius
,
Morneus
,
Peter
Martyr
,
Iunius
,
Perkins
,
Parker
,
and
see
what
they
write
of
schisme
and
separation
,
you
will
be
found
guilty
of
it
,
and
as
for
the
argument
brought
by
you
by
which
you
would
cleare
your selves
from
schisme
,
that
it
must
either
relate
to
your
differing
from
the
former
Ecclesiasticall
government
of
Bishops
,
or
to
that
constitution
and
government
that
is
yet
to
come
,
&c.
I
answer
,
though
it
relate
to
neither
of
them
,
yet
it
may
arise
from
other
causes
,
your
disjunctive
proposition
doth
not
containe
a
full
enumeration
of
all
the
causes
,
or
reasons
of
schisme
,
for
the
non-conformists
did
of
old
differ
from
that
former
Ecclesiasticall
government
,
and
yet
were
never
justly
accused
of
separation
and
schisme
,
but
writ
most
vehemently
against
it
,
neither
is
schisme
to
be
judged
of
upon
some
difference
in
judgement
which
may
be
from
that
constitution
and
government
,
that
is
yet
to
come
,
for
though
some
men
should
differ
from
it
,
as
not
holding
it
the
best
government
,
yet
so
long
as
they
separate
not
from
the
publike
worship
and
ordinances
,
neither
doe
draw
people
into
separated
Assemblies
,
they
cannot
be
charged
with
separation
;
The
ground
therefore
of
schisme
imputed
to
you
,
comes
as
from
your
forsaking
our
publike
Assemblies
,
and
separating
from
Gods
ordinances
and
his
servants
,
because
of
mixt
communion
,
and
setting
up
of
Churches
against
our
Church
,
and
going
on
still
in
that
way
,
notwithstanding
all
the
Reformation
begun
,
and
that
which
is
likely
to
be
perfected
;
so
also
from
not
joyning
your selves
with
the
other
reformed
Churches
.
But
if
you
say
,
that
you
cannot
be
counted
guilty
of
schisme
and
separation
,
because
you
doe
not
withdraw
from
us
with
condemnation
of
us
,
as
no
true
Churches
,
nor
true
Ministers
,
(
as
the
Brownists
doe
.
)
I
answer
,
you
doe
the
same
thing
they
doe
,
though
upon
different
grounds
;
Now
suppose
a
woman
should
withdraw
from
her
husband
,
and
joyne
to
another
ordinarily
,
yet
not
with
condemnation
of
him
as
no
husband
,
but
would
now
and
then
keep
communion
with
him
;
suppose
a
servant
forsake
his
Master
,
and
joyne
to
another
,
yet
comes
away
without
rayling
against
him
,
doth
this
justifie
him
?
But
why
make
you
such
a
businesse
of
it
(
as
you
doe
)
to
forsake
the
communion
of
all
our
Churches
,
and
of
all
the
reformed
Churches
,
and
of
joyning
to
Churches
only
of
such
a
constitution
,
if
you
condemned
them
not
?
what
though
you
doe
not
leave
them
as
Antichristian
,
Babilonish
,
as
false
and
untrue
,
yet
if
you
leave
such
Churches
,
because
impure
,
defective
,
under
bondage
,
not
of
so
good
a
constitution
?
in
this
you
condemne
them
,
and
so
are
guilty
of
schisme
:
I
aske
of
you
,
if
the
members
of
some
of
your
Churches
should
upon
grounds
,
not
because
you
are
false
Churches
,
and
false
Ministers
,
but
because
you
are
not
to
pure
as
some
others
,
nor
as
they
could
set
up
a
Church
?
(
as
for
instance
,
because
wicked
men
are
admitted
to
prayer
amongst
you
,
or
because
the
ordinance
of
Hymnes
is
not
yet
setled
in
all
your
Churches
,
&c.
)
forsake
and
leave
your
Assemblies
,
and
yet
should
openly
professe
they
doe
not
condemne
your
Churches
as
no
Churches
,
but
only
joyne
to
Churches
of
a
purer
constitution
,
or
set
up
a
new
Church
(
as
Mr
Simpson
did
)
whether
is
this
a
schisme
and
separation
?
doe
you
not
hold
this
unlawfull
,
(
especially
this
being
without
your
consents
,
nay
against
them
(
as
not
being
satisfied
in
the
reasons
and
causes
of
such
a
departure
.
)
Now
if
it
be
schisme
and
separation
in
some
of
your
members
,
pray
free
your selves
,
and
in
your
Reply
wash
your
Churches
from
this
offence
,
in
withdrawing
from
ours
,
and
answer
that
axiome
,
that
magis
&
minus
non
variant
speciem
,
and
what
ever
you
can
say
for
your
departing
from
us
to
enjoy
further
degrees
of
purity
,
or
because
our
Churches
are
defective
in
some
ordinances
,
&c.
that
your
members
may
for
themselves
,
(
for
according
to
your
own
confession
in
Apologie
,
page
30.
you
differ
little
from
us
and
the
reformed
Church
,
yea
farre
lesse
then
the
Anabaptists
or
some
sort
of
Brownists
doe
from
you
:
Now
then
I
put
this
Dilemma
to
you
,
whether
is
it
schisme
in
your
members
or
not
?
if
it
be
schisme
in
them
,
and
they
may
not
leave
your
Churches
,
then
it
is
schisme
in
you
,
and
you
may
not
forsake
ours
;
but
if
it
be
no
schisme
in
them
,
but
they
may
doe
so
,
members
may
still
goe
from
one
pure
Church
to
a
purer
(
according
to
their
new
light
,
)
then
satisfie
me
where
you
will
stay
,
and
make
a
stand
?
and
what
is
schisme
and
separation
?
and
whether
a
great
gap
and
wide
dore
be
not
left
open
for
schisme
upon
schisme
,
and
separation
upon
separation
,
from
your
Churches
to
the
Brownists
,
and
from
the
Brownists
to
the
Anabaptists
,
and
so
in
infinitum
?
And
let
me
tell
you
,
though
you
who
are
Schollers
have
found
out
these
distinctions
about
our
Churches
and
Ministers
,
whereby
you
think
you
salve
all
,
and
so
make
account
you
are
not
guilty
of
schisme
,
(
as
the
learned
Papists
having
distinctions
about
Images
,
Worship
,
&c.
say
,
they
worship
not
the
Images
,
but
the
persons
in
the
Images
,
&c.
)
(
though
the
people
who
doe
not
so
well
understand
nor
cannot
always
remember
such
distinctions
)
worship
the
very
Images
,
and
that
with
the
same
worship
as
they
doe
God
,
)
so
the
people
who
by
your
counsell
and
example
,
had
forsaken
our
Churches
,
they
leave
our
Churches
and
Ministers
as
not
true
,
they
condemne
our
Churches
and
Ministers
,
and
wonder
at
those
passages
in
your
Apologie
,
page
6.
and
say
they
took
you
otherwise
,
and
so
they
become
guilty
of
schisme
and
separation
without
such
distinctions
,
(
though
you
with
distinctions
.
)
For
that
title
of
Independencie
affixed
unto
you
as
your
claime
,
it
is
well
you
call
it
a
proud
and
insolent
title
,
had
I
stiled
it
so
in
my
Reasons
against
Independent
governement
,
it
would
have
been
counted
by
your
side
a
reviling
of
the
way
of
God
,
and
a
casting
great
reproach
upon
Christs
government
;
but
I
shall
give
you
and
the
reader
a
good
account
for
that
title
affixed
unto
the
Church-way
and
communion
that
you
are
of
,
(
and
if
it
be
offensive
you
must
blame
your selves
,
and
your
own
party
,
and
not
me
:
)
This
Independencie
and
Independent
government
,
was
a
name
of
your
own
giving
,
and
sure
,
I
,
and
others
might
lawfully
call
the
child
by
the
name
the
father
and
friends
gave
it
;
To
speak
nothing
of
the
name
of
Independent
government
given
to
particular
Congregations
in
many
books
of
the
totall
Separatists
maintaining
it
formally
in
those
words
,
it
will
be
found
in
many
printed
books
and
manuscripts
written
by
many
men
of
your
way
and
communion
,
(
namely
of
the
middle
way
as
you
call
it
)
who
owne
and
call
the
government
of
particular
Congregations
Independant
,
and
reason
for
it
under
that
name
.
Amongst
others
you
shall
find
it
in
these
books
,
Protestation
Protested
,
Mr
Davenports
Profession
of
his
Faith
,
Sions
Prerogative
royall
,
[
*
](A38090-e25030-b)
*
Independēce
of
particular
Congregations
pleaded
for
,
pag.
100
,
101
,
102
,
103
A
Discourse
opening
the
nature
of
Episcopacie
,
The
Answer
from
New-England
to
Mr
Herles
book
against
Independencie
,
in
[
a
](A38090-e25080-b)
a
Every
particular
Congregation
is
an
absolute
Church
,
having
no
jurisdiction
over
it
but
Christs
alone
,
and
that
immediately
,
page
52
,
59.
Christ
upon
his
Throne
;
and
in
manuscripts
not
a
few
,
particularly
in
a
manuscript
intituled
,
a
Treatise
about
a
Church
,
(
going
under
one
of
your
names
)
speakes
often
of
Independent
power
and
Independent
government
.
Besides
Independent
government
hath
been
preached
for
at
Margrets
Church
in
Westminster
,
and
the
City
of
London
in
those
words
,
so
that
I
wonder
how
you
dare
make
such
a
flourish
;
for
my
part
I
should
never
have
invented
the
name
,
neither
would
it
have
ever
entred
into
my
mind
,
but
that
it
was
common
in
the
books
,
manuscripts
and
mouthes
of
men
of
your
way
:
And
this
hath
been
taken
so
for
granted
,
that
not
I
alone
(
who
might
more
easily
have
mistaken
)
writ
against
the
government
of
your
Congregations
under
that
name
,
but
the
learned
and
reverend
Divines
of
Scotland
writ
against
it
under
that
name
,
(
using
those
tearms
and
phrases
often
)
and
the
learned
Divines
of
Holland
,
(
particularly
Voctius
)
[
a
](A38090-e25180-b)
a
Mr.
Herle
The
Independency
on
Scriptures
,
of
the
Independencie
of
Churches
.
ʰ
Rise
,
growth
and
danger
of
Socinianisme
,
page
65
,
66.
and
a
learned
and
ingenious
Divine
of
our
own
too
,
writ
against
your
government
under
the
title
of
Independencie
,
(
whose
book
containes
many
passages
particularly
referring
to
you
the
Apologists
:
)
And
so
●
Mr
Channell
who
candidly
testifies
for
you
,
(
even
when
he
would
free
you
from
being
called
Brownists
)
yet
saith
you
be
commonly
cal'd
the
Independent
Ministers
,
and
doth
by
way
of
distinction
from
the
reformed
Churches
,
call
your
Congregations
Independent
.
But
yet
further
to
fasten
on
you
(
as
you
are
pleased
to
stile
it
,
that
proud
and
insolent
title
of
Independencie
)
however
that
you
disclaime
the
title
here
and
in
other
pages
14
,
21
,
yet
you
acknowledge
the
thing
abundantly
in
the
book
,
namely
a
full
and
entire
power
,
compleat
within
your selves
,
untill
you
be
challenged
to
erre
grossely
,
and
then
when
you
are
challenged
to
erre
grossely
,
and
upon
examination
and
deposition
it
is
fully
proved
,
yet
you
will
not
subject
to
any
Authoritative
,
Ecclesiasticall
power
out
of
the
particular
Congregation
,
this
is
the
only
thing
in
your
Apology
largely
,
and
with
any
seeming
strength
insisted
upon
,
and
for
the
exemption
from
that
,
you
have
found
out
the
device
of
submission
and
non-communion
,
and
tell
us
your
solemne
practise
upon
it
,
with
the
successe
of
it
:
Now
what
else
hath
been
fastned
on
you
as
your
claime
by
them
who
have
writ
against
your
way
,
but
this
,
did
any
of
the
Divines
commended
by
you
?
or
did
I
in
my
reasons
against
your
governement
,
write
in
any
other
sense
but
in
the
point
of
Ecclesiasticall
government
and
power
?
did
we
lay
to
your
charge
in
our
writing
against
Independencie
,
that
you
challenged
an
exemption
of
all
Churches
from
all
subjection
and
dependance
,
or
rather
,
that
you
should
blow
a
trumpet
of
desiance
against
what
ever
power
,
spirituall
or
civill
?
did
I
,
or
any
others
charge
you
with
refusing
all
subjection
to
the
civill
Magistrate
?
And
for
that
other
dependance
of
consultation
and
non-communion
upon
other
Churches
,
the
power
you
give
in
that
kind
to
Synods
,
&c.
I
acknowledged
it
in
my
eight
reason
,
abhorre
and
detest
Independencie
as
it
was
objected
and
pleaded
against
you
,
when
as
besides
the
very
words
and
phrases
found
in
so
many
printed
books
and
notes
,
you
hold
all
that
in
the
question
,
which
is
the
difference
betwixt
you
and
the
Presbyterians
,
as
also
in
some
of
your
books
,
Independent
and
entire
power
are
termini
convertibiles
,
(
as
in
the
title
of
Sions
Prerogative
Royall
)
(
which
entire
,
full
,
compleate
power
,
in
terminis
,
and
in
so
many
sillables
you
owne
more
then
once
in
this
Apologie
,
)
so
that
all
your
great
words
of
abhorring
and
detesting
the
exemption
of
your
Churches
from
all
power
spirituall
,
or
civill
,
will
not
save
you
from
Independencie
justly
affixed
unto
you
:
As
for
civill
power
,
it
is
not
the
question
in
controversie
,
neither
was
it
affixt
unto
you
,
and
for
spirituall
power
properly
cal'd
you
deny
it
all
along
,
in
many
pages
speaking
against
authoritative
power
often
,
page
15
,
18
,
19.
And
to
put
you
this
Dilemma
,
either
you
give
authoritative
power
to
other
Churches
,
or
you
doe
not
,
if
you
doe
give
it
,
why
doe
you
speake
so
against
it
in
your
Apologie
,
but
if
you
doe
not
give
it
,
why
would
you
make
your
Reader
beleeve
you
doe
give
spirituall
power
,
and
are
not
against
it
,
is
not
this
doubling
and
shuffling
,
and
troubling
the
waters
that
the
Reader
cannot
tell
where
to
find
you
,
nor
what
you
hold
,
(
too
great
an
evidence
of
a
weake
and
bad
cause
,
becomming
not
such
men
as
you
would
be
taken
for
)
truth
is
open
and
naked
,
and
doth
not
seeke
out
holes
and
subterfugies
.
But
brethren
doe
not
deceive
your selves
,
nor
your
Reader
any
longer
,
if
you
be
not
against
spirituall
power
properly
so
called
of
any
Classes
or
Synods
in
reference
to
particular
Congregations
,
what
meane
you
by
all
you
say
from
page
12
,
to
the
end
of
the
19
?
and
of
all
that
controversie
and
Tragedies
made
by
you
against
the
reformed
Churches
,
for
giving
a
power
to
Classes
and
Synods
;
and
let
me
intreate
you
,
(
that
the
controversie
may
be
brought
to
some
end
between
you
and
us
)
in
your
Reply
set
down
particularly
what
you
will
allow
to
Classes
Synods
,
generall
Assemblies
and
Councels
,
in
matter
of
government
?
and
whether
that
you
will
allow
and
give
Authority
and
power
yea
or
no
,
and
what
you
will
not
give
nor
allow
them
,
and
then
state
the
question
so
,
and
I
doe
promise
you
in
my
Rejoynder
to
apply
my selfe
to
give
you
satisfaction
(
as
if
you
except
Excommunication
,
Ordination
,
or
what
else
)
to
show
you
the
grounds
for
them
,
and
if
we
love
truth
and
peace
,
either
you
shall
win
me
,
or
I
you
.
3.
For
the
odious
name
of
Brownisme
,
together
with
all
their
opinions
,
as
they
have
stated
and
maintained
them
,
must
needs
be
owned
by
us
.
I
answer
,
Brownisme
(
as
you
in
these
words
expresse
it
)
hath
not
been
fastned
on
you
by
any
that
I
know
,
but
on
the
contrary
,
you
have
been
commonly
contra-distinguish'd
from
them
,
being
called
Independents
,
Semi-separatists
;
and
in
my
reasons
against
Independent
government
,
I
doe
in
many
passages
difference
you
from
them
;
and
for
all
their
opinions
,
as
they
have
stated
and
maintained
them
,
namely
drawing
such
consequences
,
and
conclusions
,
and
going
so
farre
as
they
,
I
have
often
vindicated
you
,
but
yet
,
for
all
that
you
cannot
justly
free
your selves
from
the
odious
name
of
Brownisme
in
most
of
the
fundamentall
principles
and
practises
of
your
Churches
,
no
not
with
all
your
Artifices
and
specious
pretences
:
As
the
Brownists
growing
up
,
and
out
of
the
Anabaptists
,
did
refine
and
qualifie
Anabaptisine
in
many
things
,
in
government
,
prophecying
,
&c.
So
have
you
refined
and
qualified
Brownisme
from
the
grossenesse
and
rigidnesse
of
it
,
as
it
was
held
by
the
first
Fathers
and
Authours
of
it
;
(
as
I
could
show
in
many
particulars
)
you
doe
not
goe
so
farre
as
they
,
neither
are
you
against
some
practises
of
other
Churches
upon
those
high
termes
;
but
yet
for
substance
,
from
the
first
stone
to
the
last
,
in
departing
from
our
Assemblies
and
constituting
new
,
you
agree
with
them
(
as
by
a
[
*
](A38090-e25480-b)
*
A
briefe
Narration
of
some
Church
courses
held
in
opinion
and
practise
in
New-England
,
by
W.
R.
paralell
betweene
the
way
of
your
Communion
and
the
Separatists
lately
printed
doth
appeare
:
)
And
in
a
word
it
is
evident
thus
:
You
agree
with
the
way
of
New-England
(
as
is
confest
by
some
of
yourselves
)
and
we
may
judge
so
by
your
high
praise
of
them
.
Now
the
Churches
of
New-England
agree
with
them
of
M.
Robinsons
Church
,
who
are
moderate
and
qualified
Brownists
:
Now
that
the
Church-way
of
New-England
is
the
same
with
them
of
M.
Robinsons
Church
is
proved
thus
:
The
Church
at
New-Plymouth
was
the
first
companie
that
planted
in
those
parts
,
who
comming
from
Leiden
where
they
were
members
of
M.
Robinsons
Church
a
moderate
Brownist
in
his
latter
time
,
practised
the
Church-opinions
and
wayes
they
formerly
,
had
in
Holland
,
and
when
they
of
New-England
went
over
first
(
through
their
conversing
with
them
and
nearenesse
of
scituation
)
they
tooke
up
and
learned
their
way
,
(
as
appeares
by
these
particulars
.
)
First
,
M.
W.
an
eminent
man
of
the
Church
of
New-Plymouth
,
told
W.
R.
that
the
rest
of
the
Churches
of
New-England
at
first
came
to
them
of
Plymouth
to
crave
their
direction
in
Church-courses
and
made
them
their
patterne
.
Secondly
,
M.
Cotton
in
a
letter
to
M.
Skelton
one
of
the
first
Ministers
that
went
over
thither
,
writes
thus
to
him
,
in
way
of
That
our
Congregations
in
England
are
none
of
them
particular
Reformed
Churches
,
but
M.
Lathrops
and
such
as
his
.
This
errour
requires
rather
a
Booke
then
a
letter
to
answer
it
,
you
went
hence
of
another
judgement
,
and
I
am
afraid
your
change
hath
sprung
from
New-Plymouth
men
,
whom
though
I
much
esteeme
as
godly
,
loving
Christians
,
yet
their
grounds
which
for
this
Tenet
they
received
from
M.
Robinson
,
doe
not
satisfie
me
.
Thirdly
,
There
is
great
commendations
given
to
the
Church
of
Plymouth
by
M.
Cotton
after
comming
to
New-England
,
in
his
letter
to
M.
Williams
,
pag.
13.
Fourthly
,
All
the
Ministers
and
Elders
of
New-England
doe
affirme
,
that
all
the
Churches
in
New-England
,
viz.
in
the
Bay
,
in
the
jurisdiction
of
Plymouth
and
at
Connet●…acute
,
are
one
and
the
same
way
in
Church
constitution
,
government
and
discipline
without
any
materiall
difference
.
Now
what
can
be
said
more
plaine
?
Adde
to
all
these
,
that
I
had
it
from
the
mouth
of
a
godly
This
is
Brownisme
and
Browne
held
thus
;
what
are
you
a
Brownist
?
Your
companion
and
fellow-labourer
answered
him
thus
:
The
way
was
of
God
,
but
the
man
was
nought
,
namely
Browne
.
As
for
those
words
whereby
you
would
evade
the
naine
of
Brownisme
,
That
upon
the
very
first
declaring
your
judgements
in
the
chiefe
and
fundamentall
point
of
all
Church
discipline
;
and
likewise
since
,
it
hath
been
acknowledged
,
you
differ
much
from
them
:
'T
is
not
your
saying
so
will
cleare
you
,
unlesse
you
had
named
what
that
chiefe
and
fundamentall
point
of
all
Church-discipline
is
,
and
how
,
and
in
what
words
you
declared
your
judgements
;
and
to
whom
:
for
you
might
so
expresse
your selves
(
as
you
doe
in
this
Apologie
too
often
)
whereby
you
might
deceive
the
most
of
them
to
whom
you
declared
your
judgements
:
yea
many
able
Ministers
and
Scholars
(
who
are
not
versed
in
your
distinctions
and
reservations
)
and
yet
for
all
the
declaring
of
your
judgements
,
differ
very
little
from
the
Brownists
,
except
in
different
phrases
,
and
in
not
deducing
such
consequences
.
Let
me
intreate
you
therefore
to
lie
no
longer
hid
under
such
generals
,
but
in
your
Reply
,
declare
particularly
what
you
hold
the
chiefe
point
of
all
Church-discipline
,
and
wherein
in
that
you
differ
from
them
:
But
may
I
guesse
at
the
chiefe
and
fundamentall
point
of
all
Church-government
and
discipline
,
wherein
you
declared
your
judgements
,
by
which
you
would
distinguish
your selves
from
the
Brownists
:
Is
it
not
,
that
you
give
the
power
and
authoritie
to
the
officers
,
and
not
to
the
people
onely
?
I
have
heard
that
of
late
you
have
declared
your selves
thus
,
and
the
late
Epistle
before
M.
Cottons
booke
written
by
two
of
you
implies
so
much
?
But
be
it
so
(
though
I
can
out
of
a
letter
of
M.
Bridges
,
and
from
notes
and
manuscripts
show
,
that
seven
yeares
agoe
the
expressions
of
some
of
you
were
otherwise
)
yet
this
will
not
free
yo●…
,
for
M.
Iohnson
fell
to
this
,
and
yet
was
guiltie
of
Brownisme
for
all
that
.
But
in
this
also
your
principles
and
your
practises
are
incoherent
,
and
however
in
fine
words
,
and
flattering
similitudes
,
you
dilate
upon
it
in
your
Epistle
to
M.
Cottons
late
booke
,
yet
it
comes
much
to
one
,
the
substance
of
which
Epistle
I
will
answer
in
my
Rejoynder
to
your
Reply
,
or
in
some
thing
by
it selfe
,
and
will
wipe
off
the
paint
and
guilt
,
and
then
the
naked
counter
and
rotten
post
will
appeare
.
As
for
your
publick
profession
,
that
you
beleeve
the
truth
to
lie
and
consist
in
a
middle
way
betwixt
Brownisme
,
and
that
which
is
the
contention
of
these
times
,
the
Authoritative
Presbyteriall
Government
in
all
the
subordinations
and
proceedings
of
it
.
I
answer
,
then
Actum
est
de
Presbyterio
,
&
de
Synodo
.
You
have
determined
the
cause
alreadie
,
the
Assembly
may
rise
when
they
please
,
and
need
sit
no
longer
,
for
the
truth
lies
and
consists
in
Independencie
,
but
I
suppose
,
though
heretofore
,
and
when
you
wrote
this
Apologie
,
you
did
so
publickly
prefesso
,
and
beleeve
the
truth
to
lie
in
your
way
(
the
middle
way
as
you
terme
it
)
yet
by
what
hath
past
since
,
your
height
and
courage
is
somewhat
abated
,
and
you
are
not
now
so
peremptory
,
and
I
find
now
,
you
write
in
another
stile
(
which
becomes
you
much
better
)
We
humbly
suppose
,
we
humbly
conceive
,
again
in
all
humilitie
:
But
if
you
be
high
still
,
I
must
tell
you
your
confidence
hath
deceived
you
,
and
your
middle
way
(
as
you
fancie
it
)
(
though
I
[
*
](A38090-e26130-b)
*
Schlusselb
.
de
Adiapho
.
lib.
13
Interim
,
and
that
booke
of
late
times
cal'd
media
via
,
betweene
the
Papists
and
Protestants
,
and
betweene
the
Calvinists
and
Arminians
:
And
as
for
the
way
of
your
expression
of
Presbyteriall
government
,
I
cannot
but
except
at
it
,
observing
that
all
along
obliquely
,
and
as
farre
as
you
may
,
you
still
asperse
that
.
You
can
here
expresse
Brownisme
simply
,
without
any
additions
to
it
,
but
you
cannot
passe
by
Presbyteriall
government
without
a
lash
at
it
,
which
is
the
contention
of
these
times
,
as
if
you
would
insinuate
the
blame
of
all
the
contentions
and
stirre
of
these
times
to
be
Presbyteriall
Government
,
whereas
the
truth
is
,
the
contention
of
these
times
is
Episcopall
,
and
your
Independent
Government
,
which
have
caused
,
and
doe
continue
all
the
contention
and
stirres
in
Church
and
Common-wealth
,
they
mutually
strengthning
each
other
against
Presbyteriall
government
;
and
●…o
't
is
still
to
be
observed
,
that
all
along
in
this
Apologie
,
where
you
speake
of
Presbyteriall
Government
;
you
state
the
questions
about
that
,
in
the
highest
and
utmost
latitude
,
but
of
your
owne
Church
and
way
in
the
lowest
,
yea
lower
then
you
hold
(
as
for
instance
in
11
,
12.
pag.
about
the
qualification
of
Church-members
)
to
deceive
the
Reader
with
your
pretended
moderation
,
and
the
more
to
possesse
the
Reader
against
the
jus
divinum
of
the
Presbyteriall
way
,
as
for
example
in
this
place
,
Authoritative
Presbyteriall
government
in
all
the
subordinations
and
proceedings
of
it
:
Now
the
substance
and
summe
of
Presbyteriall
governement
may
be
according
to
Apostolicall
Primitive
patternes
,
and
yet
all
the
subordinations
and
proceedings
of
it
,
as
it
is
practised
in
the
Church
of
Scotland
,
fitted
to
that
Nation
and
Kingdome
,
may
have
no
Scripture
examples
:
Presbyteriall
government
in
some
Reformed
Churches
,
as
at
Geneva
,
hath
not
all
the
subordinations
and
proceedings
as
Scotland
,
being
no
Kingdome
nor
Nation
;
and
Presbyteriall
government
in
England
,
might
have
one
subordination
more
then
Scotland
,
and
some
different
proceedings
in
the
manner
and
forme
of
carrying
matters
according
to
particular
circumstances
and
occasions
of
time
and
place
.
The
Ministers
of
the
Church
of
Scotland
,
who
hold
their
Church
Government
to
be
laid
downe
in
the
word
of
God
for
the
substance
and
essentials
of
it
,
doe
not
(
as
I
suppose
)
hold
that
all
the
subordinations
and
proceedings
,
as
practised
in
their
kingdome
,
have
a
particular
rule
,
either
of
precept
or
example
:
I
doubt
not
but
they
well
understand
,
no
whole
Nation
was
converted
to
the
faith
in
the
time
that
the
Acts
of
the
Apostles
and
Epistles
were
written
;
nor
the
supreame
Magistrate
in
any
Kingdome
or
Nation
;
and
therefore
in
no
one
Church
or
Nation
where
Christians
were
converted
,
and
Churches
planted
,
there
could
not
be
that
formall
combination
into
Classes
,
setled
Synods
or
generall
Assemblies
;
neither
could
the
supreame
Magistrate
,
or
a
Commissioner
for
him
be
a
prime
member
in
their
chiefe
Assemblies
;
and
so
I
might
instance
in
other
particulars
;
but
the
Church
of
Scotland
find
Presbyteriall
Government
in
subordinations
and
appeales
;
that
is
Government
exercised
in
Churches
and
Assemblies
which
consisted
of
more
members
then
could
meet
in
one
place
,
and
they
find
Assemblies
,
where
upon
cases
of
difference
there
were
more
members
and
officers
then
of
one
Church
(
as
the
Acts
of
the
Apostles
showes
fully
)
and
this
serves
for
Scripture
grounds
to
them
:
Now
then
for
the
manner
of
ordering
of
this
,
according
to
different
Kingdomes
,
Nations
or
Cities
,
in
fewer
or
more
subordinations
;
and
in
the
way
and
manner
of
proceedings
by
severall
Churches
,
according
to
locall
,
temporall
and
personall
circumstances
,
they
know
well
they
must
goe
according
to
generall
rules
of
the
word
,
to
the
common
lawes
of
nature
and
prudence
,
and
so
they
leave
other
Churches
to
doe
the
like
.
And
had
we
been
led
in
our
former
wayes
,
and
our
removall
out
of
this
Kingdome
by
any
such
spirit
of
faction
and
division
,
or
of
pride
and
singularity
(
which
are
the
usuall
grounds
of
all
schisme
)
we
had
since
our
returnes
againe
,
during
this
intermisticall
season
,
tentations
,
yea
provocations
enough
to
have
drawne
forth
such
a
spirit
;
having
manifold
advantages
to
make
and
increase
a
partie
,
which
we
have
not
in
the
least
attempted
.
We
found
the
spirits
of
the
people
of
this
Kingdome
that
professe
or
pretend
to
the
power
of
godlinesse
(
they
finding
themselves
to
be
so
much
at
libertie
,
and
new
come
out
of
bondage
)
readie
to
take
any
impressions
,
and
to
be
cast
into
any
mould
that
hath
but
the
appearance
of
a
stricter
way
.
And
we
found
that
many
of
those
mists
that
had
gathered
about
us
,
or
were
rather
cast
upon
our
persons
in
our
absence
,
began
by
our
presence
againe
,
and
the
blessing
of
God
upon
us
,
in
a
great
measure
to
scatter
and
vanish
without
speaking
a
word
for
our selves
or
cause
.
Whether
all
of
you
,
or
only
some
of
you
,
were
led
in
your
former
wayes
,
and
in
your
removall
out
of
this
Kingdome
,
by
any
such
spirit
of
faction
,
&c.
I
will
not
enter
into
your
bosomes
,
nor
judge
of
secret
things
,
I
leave
you
to
search
your selves
,
and
to
give
account
of
your
spirits
to
the
Father
of
spirits
;
and
whether
you
were
led
in
your
former
wayes
,
and
in
your
removall
out
of
the
Kingdome
by
any
such
spirit
,
or
no
,
't
is
too
evident
by
what
I
have
fore-mentioned
,
that
a
spirit
of
faction
and
division
,
or
of
pride
and
singularity
,
wrought
too
much
amongst
some
of
you
abroad
:
But
though
no
such
spirit
led
you
,
there
are
to
me
and
many
others
,
sufficient
visible
grounds
of
your
removall
out
of
this
Kingdome
after
you
once
were
off
your
setled
places
,
as
your
feare
of
personall
violence
,
your
selfe-love
and
worldly
wisdome
to
provide
for
your selves
and
yours
(
what
ever
became
of
the
publicke
)
your
horrible
dispaire
of
comming
in
againe
here
,
or
things
ever
turning
in
this
Land
(
as
you
twice
expresse
it
)
your
great
and
excessive
admiration
of
the
persons
of
some
who
were
in
the
Church-way
(
accounting
there
were
no
such
men
in
the
world
as
they
)
your
discontent
and
anger
at
the
course
and
harsh
usage
in
casting
some
of
you
out
of
your
places
(
which
often
times
are
grounds
of
heresies
and
schismes
)
as
I
could
shew
out
of
Ecclesiasticall
histories
in
Tertullian
,
&c.
And
besides
these
grounds
,
if
I
may
judge
of
your
being
led
in
your
former
wayes
,
and
of
your
removall
out
of
the
Kingdome
(
as
your selves
make
the
argument
)
by
your
spirit
being
drawne
forth
since
your
returne
in
making
and
encreasing
a
partie
,
if
that
will
evince
your
being
led
formerly
by
a
spirit
of
faction
and
division
or
of
pride
and
singularitie
,
I
know
not
how
you
will
free
your selves
,
for
since
your
returnes
againe
during
this
intermysticall
season
,
you
have
not
been
idle
,
nor
lost
time
,
but
have
laid
hold
on
the
temptations
,
provocations
and
the
manifold
advantages
to
make
and
increase
a
partie
,
nay
you
have
not
only
laid
hold
on
what
you
found
readie
to
your
hands
,
namely
,
the
intermysticall
season
(
through
so
many
great
businesses
comming
in
upon
the
Parliament
one
upon
another
)
&
the
spirits
of
the
people
of
the
kingdom
that
professe
or
pretend
to
the
power
of
godlinesse
,
finding
themselves
to
be
so
much
at
libertie
and
new
come
out
of
bondage
readie
to
take
any
impressions
,
&c.
but
you
have
made
and
encreased
new
for
the
making
of
a
partie
.
And
I
much
wonder
how
you
dare
speake
thus
,
much
lesse
publiquely
in
print
to
publish
,
that
you
have
not
in
the
least
attempted
to
make
and
encrease
a
partie
;
the
contrarie
whereunto
is
written
in
such
great
letters
;
that
he
who
runnes
may
reade
it
,
and
I
shall
presently
make
evident
in
answering
this
passage
,
with
others
of
the
like
nature
in
the
25.
and
26.
pages
.
For
the
spirits
of
the
people
of
this
Kingdome
,
that
professe
or
pretend
to
the
power
of
godlinesse
,
and
especially
of
the
Citie
and
the
adjacent
parts
,
you
give
a
true
character
,
together
with
the
ground
of
it
,
finding
themselves
to
be
so
much
at
liberty
,
and
new
come
out
of
bonduge
;
and
it
is
amongst
all
the
passages
in
your
booke
one
of
the
best
;
and
if
the
people
would
well
mind
,
and
consider
of
it
,
that
they
are
readie
to
take
any
impressions
,
and
to
be
cast
into
any
mould
that
hath
but
the
appearance
of
a
stricter
way
;
This
might
doe
them
as
much
good
,
as
all
the
Sermons
you
have
preacht
among
them
since
your
returnes
,
and
might
prove
an
antidote
both
against
the
golden
sweet
poyson
in
this
booke
,
and
the
principles
of
your
Church-way
:
But
thus
we
see
(
by
your
owne
confession
)
how
easily
and
readily
errours
are
entertained
by
the
good
people
of
this
Kingdome
,
when
as
truth
may
stand
without
doores
and
knocke
long
before
opened
unto
,
even
as
good
Phisitians
and
good
right
phisicke
hath
a
great
deale
a
doe
to
find
acceptance
and
admittance
among
the
common-people
,
when
Mountabancks
and
Empricks
are
sought
unto
.
As
to
those
words
the
finding
that
many
of
those
mists
that
had
gathered
about
you
,
or
were
rather
cast
upon
your
persons
in
your
absence
,
began
by
your
presence
againe
in
a
great
measure
to
scatter
and
vanish
,
without
speaking
a
word
for
your selves
and
cause
.
I
answer
,
O
happie
rare
men
,
powerfull
and
gracious
with
the
people
,
whose
very
presence
without
speaking
a
word
for
themselves
or
cause
,
could
doe
thus
much
after
a
long
absence
,
what
will
not
your
speaking
and
writing
for
your selves
then
doe
?
'T
is
well
for
you
,
the
most
eminent
servants
of
God
in
all
ages
have
not
found
mists
that
had
gathered
about
them
,
or
cast
upon
their
persons
to
scatter
and
vanish
away
so
easily
,
but
after
all
Apologies
and
Defence
for
themselves
and
cause
have
found
them
to
sticke
close
;
and
we
find
it
harder
to
wipe
off
the
aspersions
and
mistakes
cast
on
us
from
your
side
(
though
for
nothing
else
but
for
discharging
our
consciences
,
and
labouring
to
keepe
good
people
from
errours
:
)
But
Brethren
if
it
were
so
with
you
(
as
here
you
write
.
)
what
need
had
you
then
to
write
this
Apologie
to
cleare
your selves
from
mistakes
(
especially
having
been
now
so
long
present
in
the
Kingdome
,
and
resident
in
the
chiefe
Citie
,
having
the
libertie
of
the
Pulpits
,
and
being
members
of
the
Assemblie
)
would
not
the
sudden
confused
noise
of
exclamations
restecting
upon
you
interpretatively
,
without
the
writing
of
this
Apologie
have
been
suddenly
blowne
over
and
presently
have
died
by
the
continued
presence
of
your
persons
,
and
by
your
preaching
,
&c.
as
the
many
mists
that
had
gathered
about
you
in
your
absence
,
by
your
bare
presence
,
without
sp●…aking
a
word
were
scattered
?
It
is
much
,
your
former
experience
did
not
teach
you
to
expect
the
latter
,
and
to
have
reasoned
from
that
to
this
,
so
as
to
have
caused
you
to
have
forborne
making
such
an
Apologie
at
such
a
time
(
as
this
)
upon
such
an
occasion
,
as
a
sudden
unexpected
noise
of
confused
exclamations
.
But
how
ever
you
hold
out
this
in
the
beginning
of
your
Apologie
,
as
the
ground
of
it
,
yet
something
else
moved
you
to
that
work
,
and
you
have
learned
like
the
lap-wing
to
cry
furthest
off
the
nest
.
But
through
the
grace
of
Christ
,
our
spirits
are
and
have
been
so
remote
from
such
dispositions
and
aimes
,
that
on
the
contrary
we
call
God
and
men
to
witnesse
our
constant
forbearance
either
to
publish
our
opinions
by
preaching
(
although
we
had
the
Pulpits
free
)
or
to
print
any
thing
of
our
owne
or
others
for
the
vindication
of
our selves
(
although
the
presses
were
more
free
then
the
Pulpits
)
or
to
act
for
our selves
or
way
;
although
we
have
been
from
the
first
provoked
unto
all
these
all
sorts
of
wayes
,
both
by
the
common
mis-understandings
and
mis-representations
of
our
opinions
and
practises
,
together
with
encitements
to
this
state
not
to
allow
us
the
peaceable
practises
of
our
consciences
,
which
the
Reformed
Churches
abroad
allowed
us
,
and
these
edged
with
calumnies
and
reproaches
cast
upon
our
persons
in
print
;
and
all
these
heightned
with
this
further
prejudice
and
provocation
,
that
this
our
silence
was
interpreted
,
that
we
were
either
ashamed
of
our
opinions
,
ex
able
to
say
little
for
them
;
when
as
on
the
other
side
(
besides
all
other
advantages
)
Bookes
have
bin
written
by
men
of
much
worth
,
learning
and
authoritie
,
with
moderation
and
strength
,
to
pre-possesse
the
peoples
minds
against
what
are
supposed
our
Tenets
.
But
we
knew
and
considered
that
it
was
the
second
blow
that
makes
the
quarrell
,
and
that
the
beginning
of
strife
would
have
been
as
the
breaking
in
of
waters
,
and
the
sad
and
conscientious
apprehension
of
the
danger
of
rending
and
dividing
the
godly
Protestant
party
in
this
Kingdome
that
were
desirous
of
Reformation
,
and
of
making
severall
interests
among
them
in
a
time
when
there
was
an
absolute
necessitie
of
their
nearest
union
and
conjunction
,
and
all
little
enough
to
effect
that
Reformation
intended
,
and
so
long
contended
for
;
against
a
common
adversarie
that
had
both
present
possession
to
pleade
for
it selfe
,
power
to
support
it
,
and
had
enjoyed
a
long
continued
settlement
which
had
rooted
it
in
the
hearts
of
men
;
And
this
seconded
by
the
instant
and
continuall
advices
and
conjurements
of
many
honourable
,
wise
and
godly
personages
of
both
Houses
of
Parliament
,
to
forbeare
what
might
any
way
be
like
to
occasion
or
augment
this
unhappy
difference
;
They
having
also
by
their
Declarations
to
his
Majesty
professed
their
endeavour
and
desire
to
unite
the
Protestant
party
in
this
Kingdom
,
that
agree
in
fundamentall
truths
against
Popery
and
other
heresies
,
and
to
have
that
respect●…
to
tender
consciences
as
might
prevent
oppressions
and
inconveniences
,
which
had
formerly
been
;
Together
with
that
strict
engagement
willingly
entred
into
by
us
for
these
common
ends
,
with
the
rest
of
our
brethren
of
the
Ministery
,
(
which
though
made
to
continue
but
ad
placitum
,
yet
hath
bin
sacred
to
us
.
)
And
above
all
,
the
due
respect
we
have
had
to
the
peaceable
and
orderly
Reformation
of
this
Church
and
State
;
the
hopefull
expectation
we
have
been
entertained
with
of
an
happy
latitude
and
agreement
by
meanes
of
this
Assembly
,
and
the
wisedome
of
this
Parliament
:
The
conscience
and
consideration
of
all
these
,
and
the
weight
of
each
,
have
hitherto
had
more
power
with
us
to
this
deep
silence
and
forbearance
,
then
all
our
own
interest●…
have
any
way
prevailed
with
us
to
occasion
the
least
disturbance
amongst
the
poople
.
We
have
and
are
yet
resolved
to
beare
all
this
with
a
quiet
and
strong
patience
;
(
in
the
strength
of
which
we
now
speake
,
or
rather
sigh
forth
this
little
)
referring
the
vindication
of
our
persons
to
God
,
and
a
further
experience
of
us
by
men
;
and
the
declaration
of
our
judgements
,
and
what
we
conceive
to
be
his
truth
therein
,
to
the
due
and
orderly
agitation
of
this
Assembly
,
wherof
both
Houses
were
pleased
to
make
us
members
.
In
this
Section
are
three
maine
things
;
1.
Your
way
and
carriage
of
your selves
since
your
returne
into
England
,
as
not
in
the
least
attempting
to
make
and
encrease
a
party
,
but
on
the
contrary
,
constantly
forbearing
either
by
preaching
,
&c.
to
doe
any
thing
for
you
selves
and
way
.
2.
The
provocations
you
have
had
from
the
first
,
all
sorts
of
wayes
to
have
done
otherwise
,
whereby
you
the
more
set
out
and
commend
your
patience
and
forbearance
.
3.
The
grounds
and
reasons
laid
downe
of
your
deep
silence
and
forbearance
:
now
all
,
and
every
one
of
these
I
will
examine
,
and
give
the
Reader
and
your selves
this
account
following
:
For
the
first
of
these
three
,
and
your
expressions
in
it
,
above
all
other
passages
in
your
Narration
,
I
cannot
but
admire
and
wonder
what
you
meant
by
them
,
and
where
your
consciences
,
memories
and
wisedomes
were
when
you
writ
them
?
many
passages
in
other
Sections
of
this
Apologie
are
strange
for
their
doubtfull
double
meaning
,
and
for
their
untruth
,
but
some
passages
in
this
Section
were
beyond
my
imagination
of
you
,
not
only
thus
publikely
to
write
manifest
untruths
,
and
to
subscribe
to
them
with
your
own
hands
,
but
to
father
them
on
the
grace
of
Christ
,
and
to
invocate
the
Name
of
God
to
make
him
owne
them
,
calling
God
to
witnesse
,
yea
,
and
men
too
,
to
witnesse
such
untruths
,
(
when
as
God
and
men
know
the
contrary
to
what
you
here
assert
,
)
I
marvaile
,
none
of
you
,
(
one
at
least
)
had
not
relented
,
and
startled
at
these
passages
in
the
first
part
of
this
Section
,
But
through
the
grace
of
Christ
,
our
spirits
are
,
and
have
been
so
remote
from
such
dispositions
and
aymes
,
that
on
the
contrary
we
call
God
and
men
to
witnesse
our
constant
forbearance
either
to
publish
our
opinions
by
preaching
,
&c.
Now
the
first
part
of
this
Section
,
instead
of
what
you
write
here
,
may
be
thus
truly
written
(
and
I
shall
presently
make
it
good
:
)
We
since
our
returnes
into
the
Kingdome
,
having
had
manifold
advantages
to
make
and
increase
a
party
,
have
made
use
of
them
,
and
in
a
great
measure
attempted
it
,
for
through
the
want
of
the
grace
of
Christ
,
our
spirits
have
had
such
dispositions
and
aimes
,
that
God
and
men
can
witnesse
,
our
dealing
&c.
●…or
the
weight
of
each
,
have
not
had
power
with
us
to
a
deep
silence
and
forbearance
,
but
our
own
interests
have
much
provailed
with
us
to
occasion
much
disturbance
among
the
people
.
Brethren
what
is
this
you
write
in
this
Section
?
how
can
you
write
it
?
Have
not
some
of
you
,
nor
any
of
you
,
no
not
in
the
least
attempted
to
make
a
party
?
What
have
your
spirits
been
so
remote
from
such
dispositions
and
aimes
,
that
on
the
contrary
you
call
God
and
●…on
to
witnesse
your
constant
forbearance
either
to
publish
your
opinions
by
preaching
,
o●…
to
print
any
thing
of
your
own
or
others
,
for
the
vindication
of
your selves
,
or
to
all
for
your selves
or
way
?
What
have
you
kept
a
deep
silence
and
forbearance
?
What
have
not
all
your
own
interests
prevailed
with
you
,
to
occasion
the
least
disturbance
amongst
the
people
?
As
for
God
,
who
is
called
to
witnesse
by
you
,
without
great
repentance
for
these
words
,
he
will
be
a
swift
witnesse
against
you
;
Mal.
3.
5.
And
as
for
men
,
whom
you
call
also
to
witnesse
,
I
being
one
,
and
therefore
being
called
out
by
your selves
to
witnesse
,
I
must
speake
being
called
unto
it
;
and
I
entreate
you
blame
not
me
for
witnessing
and
speaking
the
truth
,
declaring
what
I
know
of
your
preaching
,
&c
,
but
thanke
your selves
who
have
called
me
to
it
:
And
being
thus
called
,
I
should
sin
against
God
,
and
the
truth
,
If
I
should
not
speake
the
truth
,
and
the
whole
truth
,
(
so
farre
as
I
know
and
have
been
from
good
hands
informed
;
)
and
yet
I
will
speake
nothing
but
what
I
beleeve
to
be
truth
:
I
doe
therefore
contrary
(
to
what
you
call
God
and
men
to
witnesse
unto
)
charge
you
with
these
following
particulars
.
First
,
All
of
you
have
not
constantly
forborne
to
publish
your
opinions
by
preaching
,
but
you
have
vented
your
principles
and
opinions
,
by
preaching
,
sometimes
more
generally
and
covertly
,
(
yet
so
as
your
followers
understand
you
,
)
and
sometimes
particularly
and
plainly
:
In
a
more
generall
and
covert
way
,
you
have
done
it
often
,
under
preaching
for
purity
of
Ordinances
,
the
standing
for
the
Kingly
office
of
Christ
,
the
being
in
a
Church-way
,
the
performing
of
all
ordinances
in
the
due
and
right
order
,
&c.
wherein
you
doe
for
your
way
just
as
the
Malignant
Ministers
preach
against
the
Parliament
and
for
the
Cavaliers
,
under
generalities
,
by
preaching
against
Rebellion
,
and
fighting
against
the
King
,
and
rising
up
against
him
,
and
for
peace
,
&c.
(
which
the
Malignants
understand
well
enough
,
and
flock
to
them
upon
it
;
)
And
so
more
particularly
,
fully
and
plainly
,
you
have
preached
for
your
way
,
for
instance
,
Mr
Simpson
,
(
one
of
the
Apologists
,
)
hath
frequently
,
and
did
constantly
(
for
one
space
)
in
many
Lectures
at
Black-friers
,
(
more
especially
on
that
Text
,
Psal.
119.
6.
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
Commandements
:
)
preach
for
his
opinions
and
way
,
and
did
answer
many
objectious
against
their
Church-way
,
pleading
strongly
for
it
;
and
for
pretended
liberty
of
conscience
and
toleration
:
So
on
Fishstreet-hill
,
on
that
Text
of
Rom.
12.
2.
That
ye
may
prove
what
is
that
good
,
that
acceptable
and
perfect
will
of
God
:
he
preached
largely
for
his
Church-way
,
and
propounded
and
resolved
nine
Questions
about
it
:
And
at
[
*
](A38090-e27130-b)
*
Mr.
Simpsons
Sermon
on
Pro.
8.
15
,
16.
pag.
26
,
27
,
28
,
29
,
32
,
33.
Sermon
cal'd
Reformations
Preservation
,
pag.
25
,
26
,
27.
Westminster
also
,
in
Sermons
preached
there
,
he
had
many
passages
for
the
Church-way
,
as
for
Toleration
,
as
for
the
matter
of
their
Church
,
visible
Saints
,
&c.
Mr
Burroughs
another
of
the
Apologists
,
hath
published
his
opinions
by
preaching
,
and
hath
preached
for
his
way
,
at
Mildreds-Breadstreet
,
on
that
Text
,
Gal.
5.
1.
preaching
against
Nationall
Churches
under
the
new
Testament
,
and
for
the
way
of
their
particular
Churches
.
Mr
Burroughs
,
before
the
Lord
Major
and
Aldermen
in
his
publike
Sermon
at
Easter
,
preached
for
toleration
of
all
Sects
and
opinions
,
(
so
they
were
not
against
fundamentals
in
doctrine
,
and
the
fundamentals
of
civill
government
:
)
and
he
hath
frequently
in
his
Lectures
at
Michael
Cornhill
,
(
some
of
which
are
since
printed
)
preached
for
their
way
;
besides
what
he
may
have
preached
at
Stepny
and
elsewhere
,
(
of
which
I
have
not
yet
sufficiently
informed
my selfe
as
to
be
able
to
prove
it
.
)
Mr
Bridge
,
another
of
these
Apologists
,
in
a
Sermon
at
Westminster
in
the
first
yeare
of
the
Parliaments
sitting
,
before
many
Parliament
men
,
had
up
that
Mat.
18.
Goe
tell
the
Church
;
but
Christ
does
not
send
them
from
that
Church
to
another
Church
,
&c.
So
in
his
Sermon
before
the
Honorable
House
of
Commons
,
Babylons
downfall
,
preached
before
sundry
of
the
House
of
Commons
,
there
are
passages
for
the
Church-way
,
page
13
,
15.
In
London
also
at
the
Bridge-foote
,
he
hath
preached
severall
things
tending
that
way
;
particularly
,
about
the
people
,
being
Gods
porters
to
let
the
Ministers
into
the
Church
,
and
how
no
men
come
in
truly
called
but
they
.
In
the
Countrey
too
,
he
hath
preached
for
his
way
(
as
I
have
been
enformed
by
a
good
hand
,
)
both
at
Norwich
,
and
at
Ipswich
:
But
if
it
be
asked
what
he
hath
done
at
Yarmouth
,
I
shall
in
my
Rejoynder
give
you
a
full
account
of
him
there
,
(
being
not
yet
so
well
prepared
for
that
.
)
Mr
Goodwin
,
another
of
the
Apologists
,
hath
preached
and
published
his
opinions
(
on
that
Text
,
Ephes.
1.
22
,
23.
)
at
large
,
for
no
other
visible
Ministeriall
Church
,
but
a
particular
Congregation
,
with
his
reasons
for
it
;
(
though
that
Text
speakes
of
the
Church
,
in
statu
mistico
,
and
not
of
an
instituted
particular
Church
:
)
and
so
at
Westminster
,
in
his
first
Sermon
,
preached
before
many
of
the
House
of
Commons
,
he
had
passages
of
Christs
Kingly
office
,
and
the
government
of
the
Church
,
clearely
for
this
way
,
and
against
the
Presbyterians
.
So
in
his
Sermon
preached
before
the
House
of
Commons
,
cal'd
Zer●…bbabels
Encouragement
,
there
are
many
things
for
the
Church-way
,
pag.
18.
and
from
page
29.
to
page
44.
(
which
though
they
be
but
generals
)
yet
in
the
Epistle
before
the
sermon
it
is
confessed
they
be
for
that
way
.
As
for
Mr
Nye
,
he
having
lived
a
great
part
of
his
time
since
his
returne
into
England
in
Noblemens
families
,
and
in
Yorkeshire
,
and
having
preached
little
in
the
Parishes
here
in
London
,
I
cannot
proove
that
he
hath
published
his
opinions
by
preaching
particularly
for
them
:
But
whether
Mr
Nye
hath
not
acted
the
State-parasite
and
played
the
polititian
the
more
,
and
dealing
in
private
,
under
hand
,
and
hand
to
hand
with
some
men
of
note
for
the
Church-way
,
and
against
the
government
of
the
Church
of
Scotland
,
and
particularly
at
Hull
,
(
as
I
have
some
ground
for
what
I
write
,
)
so
I
appeale
to
his
conscience
,
and
intreate
him
to
rub
up
his
memory
whom
he
hath
conferred
with
about
these
points
:
but
though
I
cannot
prove
Mr
Nye
hath
published
his
opinions
by
preaching
,
yet
Mr
Nye
affirming
this
not
only
for
himselfe
,
but
for
all
the
rest
,
speaking
not
only
in
his
own
name
,
but
in
the
name
of
the
other
Apologists
too
,
we
call
God
and
men
to
witnesse
our
constant
forbearance
either
to
publish
our
opinions
by
preaching
,
&c.
whether
according
to
that
second
question
in
page
14
,
of
this
Antapologie
,
is
not
he
guilty
also
,
and
may
here
be
justly
charged
with
writing
of
an
untruth
.
But
let
me
aske
you
,
though
you
say
you
have
not
published
your
opinions
by
preaching
,
doe
you
not
understand
it
by
preaching
in
pulpits
?
(
for
I
find
it
in
the
parenthesis
referred
to
pulpits
)
but
whether
all
of
you
,
or
some
of
you
have
not
published
your
opinions
by
preaching
out
of
pulpits
,
at
Tables
,
and
in
chambers
in
your
Church
meetings
,
and
in
houses
where
some
of
you
have
exercised
before
supper
,
when
friends
and
company
have
been
invited
,
(
which
is
an
acting
for
your selves
and
way
,
)
I
referre
to
your
consciences
to
consider
of
:
only
I
must
tell
you
,
that
I
have
it
from
a
sure
hand
,
of
no
worse
ranke
of
men
,
then
of
the
Ministery
,
and
of
no
flighter
sort
of
witnesse
then
an
care
witnesse
,
that
things
about
the
Church-way
,
have
been
often
so
preached
in
houses
;
and
in
particular
,
I
aske
Mr
Bridge
,
whether
it
be
not
so
?
but
if
it
be
answer'd
by
you
,
(
for
the
avoiding
this
imputation
fastned
on
you
)
of
calling
God
and
men
to
witnesse
an
untruth
,
that
your
words
doe
not
import
a
totall
forbearance
of
preaching
your
opinions
,
neither
doe
you
meane
,
that
you
never
preached
them
;
but
a
constant
forbearance
,
that
is
,
you
did
for
the
greater
part
forbeare
in
the
constant
course
of
your
Ministery
to
preach
of
these
points
:
I
reply
,
your
words
cannot
bare
that
sense
,
neither
doth
,
nor
can
such
a
meaning
agree
with
your
words
going
before
and
following
after
,
nor
with
the
scope
and
intent
of
this
Section
:
For
the
words
which
goe
before
,
of
our
spirits
remote
from
such
dispositions
and
aimes
,
are
in
reference
to
these
words
in
the
former
Section
,
not
in
the
least
attempting
to
make
and
encrease
a
party
:
and
for
the
words
following
(
towards
the
end
of
this
present
Section
)
namely
,
this
deepe
silence
and
forbearance
,
so
as
not
to
occasion
the
least
disturbance
amongst
the
people
,
and
bearing
all
with
a
quiet
and
strong
patience
,
they
referre
to
this
passage
of
calling
God
and
men
to
witnesse
our
constant
forbearance
,
either
to
publish
our
opinions
by
preaching
,
&c.
Now
how
can
it
be
a
deepe
silence
and
forbearance
not
to
occasion
the
least
disturbance
amongst
the
people
,
and
a
quiet
and
strong
patience
to
beare
all
,
whenas
you
did
preach
often
of
those
points
,
though
you
might
oftner
forbeare
?
and
I
aske
you
,
whether
Sermons
now
and
then
preached
of
the
opinions
,
was
not
an
attempting
to
make
and
encrease
a
party
,
and
that
more
then
in
the
least
?
as
also
,
whether
some
Sermons
(
though
but
now
and
then
)
would
not
occasion
the
least
disturbance
among
the
people
?
But
besides
the
scope
and
intent
of
this
whole
Section
,
being
to
shew
that
you
did
not
take
advantage
to
make
and
increase
a
party
,
with
the
laying
downe
the
Reasons
and
grounds
of
your
forbearance
,
which
are
all
against
such
a
glosse
and
sense
,
your
words
of
a
constant
forbearance
to
publish
your
opinions
by
preaching
,
cannot
be
understood
of
publishing
your
opinions
now
and
then
by
preaching
,
though
you
did
oftner
preach
upon
other
subjects
,
for
preaching
now
and
then
would
be
in
the
least
an
attempting
to
make
and
encrease
a
party
,
and
preaching
now
and
then
could
not
be
a
deepe
silence
and
forbearance
,
and
some
Sermons
would
be
the
beginning
of
strife
,
and
would
be
a
meanes
of
rending
and
dividing
the
godly
Protestant
party
in
this
Kingdome
;
Besides
,
the
instant
and
continuall
advices
of
Parliament
men
to
you
,
were
not
that
you
would
not
for
the
most
part
preach
of
your
opinions
,
but
not
at
all
,
namely
,
to
forbeare
what
might
any
way
be
like
to
occasion
or
augment
this
unhappy
difference
and
your
ingagement
to
the
Ministers
of
silence
,
was
not
partiall
or
for
the
most
part
not
to
preach
of
those
points
,
but
it
was
totall
,
not
to
preach
of
them
at
all
:
And
further
,
Constant
forbearance
to
publish
your
opinions
by
preaching
,
must
have
the
same
construction
as
it
hath
in
those
words
,
printing
any
thing
of
your
owne
or
others
,
for
the
vindication
of
your selves
,
or
acting
for
your selves
and
way
:
both
which
,
(
especially
that
of
printing
)
must
necessarily
be
understood
of
a
totall
forbearance
;
for
I
suppose
you
doe
not
understand
by
those
words
,
printing
any
thing
,
that
you
did
not
print
so
many
books
of
your
own
,
or
others
,
as
you
could
,
and
might
have
done
,
only
a
few
books
were
now
and
then
printed
by
you
for
your
way
,
you
would
not
have
us
put
such
an
interpretation
upon
that
part
which
concernes
printing
;
so
neither
can
it
be
upon
that
of
preaching
;
and
in
a
word
,
Constant
,
is
not
a
Diminutive
,
(
as
such
a
glosse
would
make
it
,
)
but
an
Augmentative
,
(
as
we
use
to
say
,
)
a
constant
friend
,
and
a
constant
preacher
;
and
yet
according
to
this
sense
,
(
which
yet
is
against
all
Grammer
,
and
against
the
Analysis
and
scope
of
this
Section
)
some
of
you
cannot
evade
,
as
Mr
Simpson
,
Mr
Burroughs
,
Mr
Bridge
,
who
in
severall
Churches
,
and
upon
severall
texts
,
have
frequently
,
sometimes
in
generall
and
more
darkely
,
and
sometimes
more
plainely
and
particularly
,
published
their
opinions
by
preaching
:
And
if
any
of
these
Apologists
shall
in
their
Reply
either
deny
or
put
off
any
of
the
particulars
I
have
charged
them
with
in
point
of
preaching
,
(
as
being
not
a
publishing
their
opinions
,
nor
points
of
the
Church-way
,
)
I
will
in
my
Rejoinder
(
God
sparing
me
life
and
health
)
print
at
large
the
particulars
preached
by
them
,
and
then
the
Reader
shall
judge
(
which
now
I
omit
least
my
booke
should
be
too
great
.
)
2.
All
of
you
have
not
forborne
to
print
any
thing
of
your
own
,
for
your
opinions
and
wayes
:
For
Mr
Bridge
,
Mr
Simpson
and
Mr
Burroughs
,
have
printed
Sermons
and
Expositions
of
their
own
,
wherein
are
severall
things
about
the
Church-way
;
as
is
to
be
seen
in
Mr
Burroughs
Exposition
on
the
three
first
Chapters
of
Hosea
,
1.
Lecture
on
Hos.
2.
1
,
2.
pag.
224
,
225.
7.
Lect.
on
Hos.
1.
11.
pag.
173.
5.
Lect.
on
Hos.
1.
10.
pag.
134
,
141.
3.
Lect.
on
Hos.
2.
pag.
288.
13.
Lect.
on
Hos.
2.
15.
and
in
many
other
places
of
those
expositions
,
passages
are
sprinckled
for
the
Church-way
.
And
in
Mr
Simpsons
Sermons
,
called
Reformations
Preservatiō
,
on
Isa.
4.
the
latter
part
of
the
fifth
verse
,
and
on
Prov.
8.
15
,
16.
and
in
Mr
Bridges
Sermons
,
called
Babylons
Downfall
,
and
that
on
Zech.
chap.
1.
ver.
18
,
19
,
20
,
21.
But
supposing
you
had
wholly
forborne
printing
any
thing
of
your
own
,
you
might
well
have
done
it
out
of
policie
,
and
yet
your
way
not
have
suffered
by
it
;
so
many
books
,
and
little
Pamphlets
having
been
printed
,
and
reprinted
since
this
Parliament
for
the
Church-way
,
as
amounts
to
the
number
(
I
thinke
)
of
almost
one
hundred
:
And
I
aske
of
you
,
whether
one
or
more
of
you
,
have
not
had
a
hand
in
perusing
and
examining
some
books
of
others
,
or
in
counselling
and
consenting
to
the
printing
of
them
,
(
especially
some
books
from
out
of
New-England
,
and
particularly
of
Mr
Cottons
.
)
3.
Neither
I
,
nor
many
other
Ministers
,
are
not
satisfied
of
the
truth
of
those
words
,
That
you
have
not
acted
for
your selves
and
way
:
which
words
,
as
here
brought
in
by
you
,
must
be
understood
,
of
acting
,
as
distinct
from
preaching
and
printing
,
that
is
,
as
you
have
not
published
your
opinions
by
preaching
,
so
you
have
not
by
other
wayes
and
meanes
acted
for
your selves
or
way
:
as
in
making
friends
,
or
in
mooving
any
Parliament
men
,
or
in
consulting
together
what
to
doe
about
your
way
;
no
,
alas
good
men
,
you
have
kept
your
houses
close
,
and
followed
your
studies
hard
,
and
seldome
gone
to
Westminster
,
but
have
left
the
businesse
of
Independencie
and
the
Church-way
▪
to
God
wholly
,
leaving
him
to
take
care
of
his
own
way
and
cause
.
Brethren
,
how
dare
you
write
thus
?
if
you
have
not
acted
for
your selves
and
way
since
your
returnes
into
England
,
and
improoved
your
time
well
too
,
most
who
know
you
,
are
much
deceived
in
you
,
and
strangely
mistaken
:
And
suffer
me
to
deale
plainely
with
you
,
I
am
perswaded
,
(
that
setting
aside
the
Jesuites
acting
for
themselves
and
way
)
you
Five
have
acted
for
your selves
and
way
,
both
by
your selves
,
and
by
your
instruments
,
both
upon
the
stage
,
and
behind
the
curtaine
,
(
considering
circumstances
,
and
laying
all
things
together
)
more
then
any
five
men
have
done
in
so
short
a
time
this
60
yeares
:
and
if
it
be
not
so
,
whence
have
come
all
the
swarmes
and
troopes
of
Independents
in
Ministery
,
Armies
,
City
,
Countrey
,
Gentry
,
and
amongst
the
common
people
of
all
sorts
,
men
,
women
,
servants
,
children
:
have
not
you
five
had
the
greatest
influence
to
cause
this
?
who
have
wrought
so
many
Ministers
,
Gentlemen
and
people
to
your
way
?
can
it
be
in
Reason
thought
all
this
is
come
about
without
your
acting
for
your selves
and
way
?
is
the
peoples
golden
Calfe
of
Independencie
and
Democracie
come
out
of
it selfe
,
without
Aarons
making
it
?
And
whether
you
five
have
1.
Whether
came
not
you
over
into
England
,
and
left
your
Churches
in
Holland
with
their
leave
,
or
rather
being
sent
as
Messengers
to
negotiate
for
your
way
,
and
for
a
Toleration
of
some
Churches
to
enjoy
Independent
government
,
that
is
,
a
full
,
entire
,
compleate
power
within
your selves
.
2.
When
you
were
come
over
,
did
you
not
in
the
first
yeare
of
the
Parliaments
sitting
,
consult
together
,
and
debate
about
a
Petition
,
and
was
there
not
one
drawne
to
be
presented
to
the
House
of
Commons
for
a
Toleration
of
some
Congregations
to
enjoy
a
Congregationall
government
.
3.
Have
you
not
beene
all
along
from
your
first
comming
over
into
England
,
to
the
writing
of
this
present
Apologie
,
intent
and
watchfull
upon
every
thing
in
agitation
,
or
about
to
passe
in
matters
of
Religion
,
that
might
make
though
but
remotely
for
Presbyteriall
government
,
and
might
(
though
but
by
a
remote
consequence
and
at
a
distance
)
touch
upon
or
prejudice
your
Church
way
:
As
for
instance
,
about
the
time
of
passing
a
Bill
in
the
House
of
Commons
against
Episcopacy
,
and
of
consultation
and
debate
what
should
be
in
the
interim
,
till
another
Government
could
be
setled
,
were
not
you
zealous
and
active
against
that
advice
and
counsell
of
a
certaine
number
of
grave
Ministers
in
each
County
to
be
substituted
for
the
time
,
(
out
of
your
feare
of
having
but
a
shadow
of
Presbyterian
governement
,
though
but
pro
tempore
)
and
how
much
you
worked
in
that
,
with
some
of
place
,
and
what
the
issue
of
that
was
,
you
may
remember
:
So
upon
thoughts
and
consultations
(
since
this
warre
,
of
entring
into
a
Covenant
)
and
some
Ministers
being
advised
with
,
whether
did
not
some
of
you
stand
for
a
clause
to
be
inserted
in
the
Covenant
for
liberty
to
tender
consciences
,
and
for
want
of
such
a
clause
,
(
that
being
opposed
by
some
,
)
how
long
it
was
layed
aside
,
&c.
I
desire
you
to
remember
.
Againe
,
about
the
beginning
of
the
Assembly
,
in
the
review
and
examination
of
of
some
of
the
Articles
of
Religion
,
and
in
the
propounding
but
some
orders
to
have
been
agreed
on
about
the
way
of
managing
the
Disputes
and
Debates
in
the
Assembly
,
how
tender
have
you
been
of
any
thing
tending
but
to
Presbytery
,
and
that
might
(
though
but
indirectly
)
reflect
upon
any
of
your
Principles
.
4.
Have
not
some
of
you
,
(
though
may
be
not
all
)
acted
for
your selves
and
way
by
constant
Church
meetings
on
the
Lords
day
,
in
private
houses
preaching
the
word
and
administring
the
Sacraments
even
in
the
times
of
the
publike
Assemblies
,
where
besides
your
own
Church
members
,
have
resorted
to
your
meetings
many
other
persons
,
some
members
of
Churches
in
New-England
,
and
others
belonging
to
the
Church
of
England
,
and
whereas
Mr
Simpson
was
a
Minister
of
a
Church
at
Rotterdam
(
which
Church
is
still
there
)
hath
not
Mr
Simpson
since
his
returne
well
acted
for
himselfe
and
his
way
,
in
getting
such
a
rich
and
numerous
Church
,
consisting
of
so
many
Gentlemen
and
Gentlewomen
,
rich
Citizens
,
rich
Virgins
,
&c.
and
hath
not
Mr
Goodwin
acted
for
himself
and
way
,
and
at
least
in
the
least
attempted
to
encrease
a
party
,
when
besides
those
of
his
Church
at
Arnheim
,
that
came
over
from
thence
,
there
are
others
here
in
London
have
gone
to
his
Church
meetings
,
and
there
are
some
,
if
not
actually
members
(
the
ceremony
may
be
being
forborne
that
it
may
be
said
he
hath
added
none
to
his
Church
)
yet
are
Competentes
Candidati
Probationers
,
members
in
fieri
,
with
their
faces
to
Zion
,
and
reputed
members
actually
by
them
of
nearest
Relations
and
Co-habitations
,
(
as
I
am
credibly
enformed
)
but
must
name
none
to
prevent
differences
in
neere
Relations
.
5.
Have
not
some
of
you
,
if
not
all
of
you
acted
for
your selves
and
way
,
in
actually
speaking
,
and
moving
some
Parliament
men
to
stand
for
you
and
for
a
Toleration
of
your
Church
way
,
and
have
you
not
been
answered
,
shew
us
your
grounds
,
let
us
know
what
you
hold
,
and
what
you
would
have
,
and
then
you
shall
see
that
shall
be
done
which
is
sitting
;
and
out
of
zeale
of
acting
for
your selves
and
way
,
have
not
some
of
you
suggested
in
private
to
Parliament
men
,
the
prejudice
of
their
Parliamentary
power
,
if
they
should
admit
of
the
Government
of
the
Church
of
Scotland
;
pleading
also
for
a
necessity
of
a
Toleration
,
and
in
particular
I
aske
Mr
Nye
if
he
remember
no
such
discourses
,
and
that
at
Hull
too
.
6.
Whether
have
not
some
of
you
,
if
not
all
,
out
of
acting
for
your selves
and
way
,
hindred
all
that
●…lay
in
you
,
the
sending
for
our
brethren
of
Scotland
to
come
to
our
help
?
and
whether
have
not
some
of
you
much
pleaded
against
sending
for
them
in
?
and
objected
(
as
the
Malignants
doe
)
of
the
danger
of
their
comming
in
,
&
c
?
and
whether
in
as
much
as
lay
in
you
,
did
not
you
so
act
for
your
owne
opinions
and
Church
way
that
you
would
have
hazarded
the
Kingdome
,
Religion
,
and
all
,
rather
then
the
losse
of
your
Independencie
,
which
you
knew
the
Scots
were
so
averse
unto
?
7.
Whether
have
not
some
of
you
in
Conferences
with
many
good
people
,
and
by
discourses
in
private
,
ac●…ed
for
your selves
and
way
,
by
stumbling
them
in
the
point
of
a
particular
Church
,
and
in
the
point
of
coming
to
the
Sacrament
of
the
Lords
Supper
,
and
by
pleading
for
a
Toleration
of
all
opinions
(
that
may
stand
with
saving
Grace
)
and
doth
none
of
you
remember
what
was
answered
you
?
that
Polig●…mie
might
stand
with
saving
Grace
;
and
must
that
be
tolerated
?
8.
Whether
have
not
some
of
you
tampered
with
some
Parliament
men
about
delaying
the
meeting
of
the
Assembly
,
and
suggesting
to
them
doubts
and
feares
about
it
?
and
whether
in
the
Assembly
have
you
not
by
all
possible
wayes
both
in
opposing
some
orders
of
speaking
but
so
many
times
to
one
point
(
the
sooner
to
bring
things
to
an
end
)
and
by
other
wayes
all
that
you
could
delaied
the
proceedings
of
the
Assembly
,
and
all
this
out
of
acting
for
your selves
and
way
,
that
so
your
party
might
increase
,
and
your
opinions
spread
before
the
Government
might
be
setled
.
9.
Have
not
some
of
you
out
of
acting
for
your selves
and
way
endeavoured
the
bringing
into
the
Assembly
(
since
the
sitting
of
it
)
some
Independents
to
be
members
of
it
,
and
upon
their
being
stopped
,
have
not
some
of
you
earnestly
dealt
with
some
members
of
the
House
of
Commons
that
they
might
passe
their
House
?
and
what
could
this
be
but
out
of
acting
for
your selves
and
way
?
10.
Whether
have
not
you
out
of
acting
for
your selves
and
way
,
had
many
meetings
and
consultations
both
of
writing
letters
into
New-England
for
their
help
and
furtherance
,
and
about
what
you
should
doe
,
and
how
to
order
matters
since
the
Scots
must
be
sent
for
,
and
since
the
Assembly
could
not
be
hindred
,
how
things
might
be
managed
and
carried
for
the
best
advantage
of
your
cause
and
way
?
and
whether
was
not
this
Apologeticall
Narration
one
of
the
Products
of
your
consultations
?
Now
unto
these
ten
I
might
adde
other
Quaeres
,
but
shall
reserve
them
to
my
Rejoynder
,
these
being
sufficient
to
satisfie
you
and
the
Reader
:
So
that
laying
all
these
things
together
,
what
did
you
meane
or
thinke
with
your selves
when
you
writ●…
these
passages
?
could
you
imagine
you
danced
in
a
net
all
this
time
,
and
that
men
tooke
no
notice
of
you
,
or
that
all
had
been
forgotten
that
you
had
done
and
preacht
?
or
did
you
imagine
your
power
was
so
great
with
the
people
(
having
such
a
name
)
that
all
would
be
taken
for
truth
you
writ
,
or
that
your
greatnesse
was
such
that
no
man
durst
question
what
you
had
done
,
or
appeare
against
your
Apologie
,
(
or
if
they
did
they
should
but
blast
themselves
among
the
people
,
and
the
people
would
believe
nothing
against
you
,
)
what
strange
spirit
possessed
you
to
write
thus
?
For
my
part
,
I
feare
not
my
name
(
I
have
learned
to
trust
God
with
it
,
)
and
I
dare
(
by
the
Grace
and
helpe
of
Gods
Spirit
)
deale
with
you
,
and
all
of
you
in
these
Controversies
:
But
supposing
all
you
affirme
of
your selves
had
been
true
,
eujus
contrarium
verum
est
(
as
is
too
evident
by
what
I
have
proved
)
that
you
had
neither
preached
,
printed
,
nor
acted
personally
for
your selves
,
and
way
,
yet
all
this
forbearance
might
have
been
not
from
the
grounds
and
reasons
brought
by
you
in
this
Section
,
but
from
other
principles
of
wisdome
and
policie
,
as
the
more
to
ingratiate
your selves
with
the
Houses
of
Parliament
,
and
to
insinuate
into
their
favour
,
and
that
you
might
the
better
make
such
an
Apologie
as
this
,
and
make
use
of
it
to
your
advantage
at
such
a
time
as
this
,
and
I
judge
such
considerations
have
restrained
some
of
you
,
and
prevailed
with
you
,
not
to
act
so
much
as
your
fellowes
,
and
not
so
openly
(
as
otherwise
you
would
)
especially
knowing
whilest
you
were
in
the
Tyring-house
unseene
,
the
Scene
was
full
,
and
the
Tragedie
went
on
,
there
being
no
want
of
Actors
on
the
open
Stage
to
carry
on
your
Church
way
:
As
for
instance
Mr
W.
Mr
P.
Mr
K.
Mr
B.
Dr
H.
Mr
L.
Mr
G.
Mr
C.
Mr
B.
Mr
P.
Mr
G.
Mr
W.
Mr
W.
S.
Mr
C.
Mr
E.
Mr
C.
Mr
A.
Mr
L.
cum
multis
aliis
,
of
whose
preachings
,
and
acting
for
themselves
and
way
in
gathering
of
Churches
,
&c.
and
of
books
made
by
some
of
them
,
and
printed
by
others
of
them
;
it
would
fill
a
book
to
enumerate
particulars
,
and
to
declare
what
hath
been
done
in
Citie
,
Countrey
,
Armies
,
and
in
all
places
to
make
and
increase
parties
,
and
to
occasion
so
great
disturbance
amongst
all
sorts
,
as
that
it
will
be
found
a
hard
worke
to
settle
the
Government
of
the
Church
,
and
to
reduce
the
people
.
And
I
confesse
you
having
such
choice
of
Instruments
and
under-wor●…men
to
work
by
,
and
to
build
your
Babel
,
I
marvell
you
contented
not
your selves
with
onely
casting
the
Modell
,
and
giving
the
pattern
and
aime
to
others
,
but
that
you
should
appeare
upon
the
workes
your selves
(
as
often-times
you
did
.
)
To
your
second
main
part
in
this
Section
,
the
Provocations
you
have
had
all
sorts
of
wayes
to
have
preached
,
printed
,
and
acted
for
your selves
both
by
the
Common
misunderstandings
and
misrepresentations
of
your
opinions
and
practises
,
&c.
I
must
tell
you
,
I
judge
,
and
that
upon
good
grounds
,
never
men
laying
all
things
together
,
consideratis
considerandis
,
had
fewer
provocations
,
for
considering
you
were
but
a
few
in
comparison
,
and
going
in
a
new
different
way
from
all
the
Reformed
Churches
,
and
the
destructivenesse
of
your
principles
to
Reformation
,
with
the
danger
of
them
in
drawing
away
and
stealing
our
sheep
from
us
,
and
the
contempt
of
our
Ministerie
(
occasioned
by
your
principles
)
among
all
the
people
generally
of
your
way
,
as
also
your
leaving
the
land
in
the
greatest
need
;
notwithstanding
all
these
and
many
more
that
all
the
godly
Ministers
of
City
,
and
Countrey
should
carry
themselves
towards
you
with
that
love
,
respect
,
fairnesse
,
brotherly
kindnesse
,
as
they
did
,
might
have
provoked
you
indeed
,
but
in
another
way
then
you
expresse
it
:
And
for
the
truth
of
this
I
appeale
to
your
owne
breasts
,
and
to
the
knowledge
of
my
brethren
,
and
to
these
following
demonstrations
.
1.
There
was
a
great
deale
of
loving
respects
,
and
faire
carriage
towards
you
,
both
in
admitting
you
into
their
Pulpits
,
and
in
forbearing
all
things
offensive
to
you
,
and
your
party
before
the
Sermons
,
to
gratifie
you
.
2.
There
was
a
great
deale
of
faire
respects
to
you
in
admitting
you
into
their
Societie
,
and
publique
meetings
about
the
matters
of
Reformation
.
3.
There
was
a
generall
silence
by
the
Godly
Ministers
,
(
I
feare
unto
sinfull
)
in
forbearing
preaching
against
your
points
,
and
that
when
some
of
you
preached
for
your
way
and
many
Pamphlets
were
printed
for
it
.
4.
The
Ministers
suffered
some
of
you
,
and
no
wayes
interposed
to
hinder
you
from
being
the
universall
Lecturers
of
the
Citie
,
who
if
they
had
appeared
against
you
might
have
crossed
it
.
5.
The
Ministers
courted
you
by
all
wayes
of
respect
,
and
of
high
entertainment
of
you
in
loving
speech
,
friendly
countenance
,
familiar
conversing
with
you
,
giving
you
the
right
hand
of
fellowship
,
and
in
a
brotherly
intreating
you
,
not
to
appeare
for
your
way
,
that
so
our
differences
might
not
hinder
the
worke
of
Reformation
,
withall
promising
you
when
they
had
obtained
the
Reformation
desired
,
they
should
be
ready
to
gratifie
you
all
they
could
,
and
to
consider
you
as
godly
Brethren
.
6.
Upon
the
Proposition
and
motion
of
silence
about
the
points
in
difference
,
the
Ministers
were
most
ready
and
willing
to
enter
into
a
strict
engagement
with
you
,
and
that
though
some
of
your
way
had
been
before
hand
with
them
in
venting
your
principles
amongst
the
people
.
7.
There
hath
been
much
tendernesse
expressed
towards
you
,
and
readinesse
of
yeelding
to
you
all
along
(
the
more
to
win
you
,
to
prevent
an
open
breach
,
and
to
stop
peoples
mouthes
)
and
particularly
in
the
Assembly
of
Divines
,
where
that
patience
,
long-suffering
,
forbearing
hath
been
exercised
towards
you
,
in
your
often
and
long
speaking
upon
points
,
in
speaking
the
same
things
over
and
over
againe
,
&c.
as
would
hardly
have
been
towards
any
others
,
and
I
may
truly
speake
it
,
many
of
our
Ministers
have
not
carried
themselves
towards
one
another
with
that
love
and
respect
as
they
have
done
to
you
.
8.
The
Ministers
have
in
honour
preferred
you
before
themselves
,
and
have
been
contented
(
in
a
good
sense
)
to
let
you
increase
and
they
to
decrease
,
and
could
be
so
contented
still
for
Gods
glory
and
the
good
of
the
Church
.
But
I
will
particularly
answer
to
your
Provocations
here
alleaged
,
and
shew
you
,
that
they
were
no
Provocations
to
have
caused
you
,
to
make
and
increase
a
party
by
preaching
,
&c.
For
the
1.
the
common
misunderstandings
and
mis-representations
of
your
opinions
and
practises
was
not
a
sufficient
provocation
to
preaching
,
&c.
1.
because
many
of
those
mists
were
scattered
by
your
presence
againe
without
speaking
a
word
for
your selves
or
cause
,
and
therefore
needed
not
neither
preaching
,
printing
,
nor
acting
for
your selves
and
way
.
2.
You
may
justly
thanke
your selves
for
the
misunderstandings
of
your
opinions
,
and
practises
,
carrying
them
so
in
the
dark
,
and
putting
off
from
time
to
time
a
Narrative
of
your
opinions
and
wayes
(
thoug●…
so
earnestly
desired
by
the
Godly
Ministers
,
and
you
sent
unto
so
solemnly
for
it
,
as
also
promised
by
you
often
,
)
so
that
it
was
no
fault
at
all
in
the
standers
by
to
misunderstand
or
mistake
some
things
in
your
opinions
and
practises
(
especially
being
new
,
strange
,
and
hidden
too
.
)
3.
Although
you
speake
thus
,
that
your
opinions
and
wayes
were
misunderstood
,
and
misrepresented
(
that
being
one
of
your
usuall
Artifices
to
delude
with
,
and
to
keep
off
arguments
brought
against
you
)
yet
I
doe
not
know
any
opinion
or
practise
of
yours
misunderstood
and
misrepresented
,
I
know
none
that
was
written
against
,
or
father'd
on
you
,
but
what
was
either
to
be
found
in
some
of
your
Manuscripts
,
&c.
(
but
of
this
I
have
spoken
before
.
)
For
the
second
Provocation
,
the
Incitements
to
this
State
not
to
allow
you
the
peaceable
practises
of
your
Consciences
,
which
the
Reformed
Churches
abroad
allowed
you
,
and
these
edged
with
Calumnies
and
reproaches
cast
upon
your
persons
in
print
.
I
suppose
in
this
you
meane
that
booke
written
by
me
,
entituled
Reasons
against
Independent
Government
and
against
the
Toleration
of
it
,
presented
to
the
House
of
Commons
;
for
as
for
any
other
book
of
that
nature
I
remember
none
,
besides
you
commend
the
other
bookes
written
against
your
way
and
Tenets
,
page
15.
Now
that
booke
gives
Reasons
and
Grounds
for
what
it
writes
against
,
and
you
should
have
done
well
(
either
any
one
of
you
,
or
all
of
you
)
to
have
answered
it
,
and
had
you
shewed
those
Reasons
to
have
been
weake
and
unjust
,
then
there
had
been
some
colour
for
you
to
have
made
that
a
Provocation
to
have
acted
for
your selves
and
way
,
but
by
your
silence
you
seeme
to
give
consent
to
what
was
written
against
you
.
But
how
ever
(
though
I
writ
both
against
your
Government
,
and
the
Toleration
of
it
in
this
kingdome
,
)
yet
not
against
the
peaceable
practises
of
your
Consciences
,
but
the
unpeaceable
practise
of
them
(
as
you
would
order
matters
in
England
:
)
For
I
spent
some
leaves
in
that
book
to
allow
you
the
peaceable
practise
of
your
consciences
,
and
chaulked
incitement
to
the
State
,
it
was
not
to
persecution
against
you
,
for
[
*
](A38090-e29290-b)
*
Page
42.
I
laid
downe
a
clear
medium
betweene
persecution
and
a
Toleration
:
As
for
that
passage
,
which
the
Reformed
Churches
abroad
allowed
us
;
I
have
already
answered
that
at
large
in
my
former
booke
,
and
I
and
these
edged
with
calumnies
and
reproaches
cast
upon
our
persons
in
print
.
I
answer
,
let
the
whole
booke
be
perused
,
and
let
the
Reader
judge
if
the
first
part
of
the
book
consisting
of
the
Reasons
against
Independent
government
be
not
wholly
argumentative
,
(
containing
nothing
personall
,
but
rationall
,
)
and
for
the
second
part
,
the
Reasons
against
the
Toleration
,
let
it
be
examined
whether
that
be
not
rationall
also
,
and
in
many
pages
as
full
of
yealding
and
sweetnesse
as
can
well
be
with
the
keeping
of
peace
and
truth
,
and
could
be
expected
in
such
a
difference
of
judgement
;
And
whether
also
I
give
not
in
severall
passages
of
that
book
to
Ministers
of
that
way
,
due
respects
,
and
fitting
termes
,
only
in
one
page
of
the
book
,
in
answering
a
popular
Reason
of
yours
for
a
Toleration
(
which
I
For
the
third
provocation
,
all
these
heightned
with
this
further
prejudice
and
provocation
that
our
silence
was
interpreted
that
we
were
either
ashamed
of
our
opinions
or
able
to
say
little
for
them
.
I
conceive
that
in
this
you
may
aime
at
me
(
as
in
the
former
)
and
I
ingenuously
confesse
that
your
silence
in
not
answering
bookes
,
and
particularly
mine
was
interpreted
so
by
me
,
and
I
have
spoken
to
some
,
and
spake
it
(
even
while
it
was
given
out
by
some
of
you
it
should
be
answered
,
)
that
you
would
not
answer
it
for
two
Reasons
.
1.
Because
you
were
not
yet
willing
to
make
known
your
opinions
,
what
you
held
,
and
what
not
,
(
the
answer
to
which
booke
would
necessarily
have
drawn
out
what
you
were
not
then
willing
to
speake
,
nor
yet
doe
in
this
Apologie
.
)
2.
Because
being
accounted
Schollars
,
if
you
did
not
answer
it
fully
,
and
to
purpose
,
you
would
rather
loose
then
gaine
,
in
a
word
,
I
thought
you
could
not
answer
it
satisfyingly
,
neither
were
you
willing
to
impart
your
opinions
publikely
,
so
as
they
might
be
fastned
on
,
that
these
are
your
opinions
,
so
that
considering
how
ready
you
have
been
in
pulpits
,
and
with
the
people
(
whom
you
might
probably
gaine
)
to
vent
your
opinions
,
speaking
where
you
should
have
been
silent
,
and
being
silent
when
you
have
been
desired
by
the
Ministers
(
who
understand
controversies
as
well
as
your selves
)
and
never
answering
any
books
written
against
your
way
,
nor
laying
down
neither
in
writing
,
nor
by
printing
what
you
held
with
your
grounds
in
a
Scholasticall
way
,
did
give
me
and
many
others
cause
to
interpret
that
kind
of
silence
and
reservednesse
,
to
spring
either
from
your
being
ashamed
of
your
opinions
,
or
from
being
able
to
say
little
for
them
:
And
if
you
answer
not
this
Antapologie
,
I
shall
be
like
enough
to
interpret
your
silence
,
that
either
you
are
ashamed
of
some
of
your
opinions
,
or
able
to
say
little
for
them
.
For
the
fourth
provocation
,
Whenas
on
the
other
side
(
besides
all
other
advantages
▪
)
books
have
been
written
by
men
of
much
worth
,
learning
and
authority
,
with
moderation
and
strength
,
to
prepossesse
the
peoples
minds
against
what
are
supposed
our
Tenets
.
I
answer
,
1.
You
should
have
done
well
to
have
named
what
all
other
advantages
our
side
had
of
you
which
might
have
provoked
you
to
preach
,
print
and
act
for
your selves
and
way
:
You
confesse
in
the
last
Section
,
page
24.
You
had
manifold
advantages
to
make
and
increase
a
party
:
but
I
know
not
what
advantages
were
on
our
side
,
or
if
we
had
,
that
they
were
taken
by
us
against
you
,
wherby
you
have
any
just
ground
to
set
out
your
patience
in
not
being
provoked
.
2.
You
should
have
done
well
to
have
answered
the
books
,
written
by
men
of
much
worth
,
learning
and
authority
,
with
moderation
and
strength
;
(
though
you
answered
not
mine
)
and
no
man
would
have
blamed
you
for
that
,
but
all
men
expected
it
,
and
blame
you
rather
,
for
declining
all
those
wayes
of
disputes
,
and
of
stating
the
points
in
difference
between
you
and
the
Ministers
,
and
dealing
in
popular
wayes
,
and
under-board
with
the
people
,
who
were
ready
to
take
any
impression
,
and
to
be
cast
into
any
mould
that
had
but
the
appearance
of
a
stricter
way
.
3.
If
the
bookes
written
by
men
of
much
worth
,
learning
and
authority
,
with
moderation
and
strength
,
were
but
against
your
supposed
Tenets
,
(
as
you
say
)
and
not
your
Tenets
indeed
,
you
not
being
named
,
nor
personated
in
them
,
this
was
no
such
provocation
to
you
to
publish
your
opinions
by
preaching
,
printing
,
and
to
act
for
your selves
or
way
:
A
cleare
conscience
might
have
sleighted
them
,
and
ingenuous
men
might
in
a
few
leaves
,
have
clearely
disclaimed
all
those
points
as
not
holding
them
,
and
there
had
been
an
end
of
all
controversie
.
4.
I
cannot
let
passe
under
this
fourth
provocation
,
that
expression
of
yours
,
against
what
are
supposed
our
Tenets
,
a
usuall
artifice
of
you
and
yourfollowers
,
that
when
any
thing
is
written
strongly
against
your
way
,
which
you
know
not
how
,
nor
never
meane
to
awswer
,
you
put
it
off
with
this
,
The
question
is
mistaken
,
we
hold
not
so
,
we
hold
otherwise
:
the
answer
you
have
given
to
all
our
books
written
by
men
of
much
worth
,
&c.
the
way
the
Arminians
used
to
put
off
the
learned
answers
made
to
their
books
,
and
the
Tractates
written
by
our
Divines
against
their
opinions
,
a
very
Jesuiticall
device
,
and
most
unworthy
of
men
professing
conscience
and
piety
,
(
in
which
expression
of
Jesuiticall
,
I
intreat
the
Reader
not
to
mistake
me
,
as
if
I
cal'd
the
Apologists
so
,
or
would
ranke
them
in
the
forme
of
Jesuits
,
no
I
intend
not
that
at
all
,
but
meerely
to
shew
this
way
is
not
faire
,
as
being
the
practise
of
Arminians
and
Jesuits
,
and
so
becomes
not
good
men
,
as
I
judge
the
Apologists
are
.
)
But
let
the
Reader
judge
,
can
it
be
thought
,
that
all
the
bookes
written
since
this
Parliament
by
men
of
much
worth
,
learning
and
authority
;
with
moderation
and
strength
,
should
be
against
you
,
upon
supposed
Tenets
?
that
they
should
all
fight
with
their
own
shadowes
,
and
set
up
a
man
of
cloutes
,
and
beate
him
with
strength
,
to
suppose
you
to
hold
such
Tenets
which
you
doe
not
;
what
an
imputation
is
this
upon
all
who
have
written
on
these
points
?
how
does
this
imply
a
contradiction
in
the
words
and
expressions
used
by
your selves
?
that
they
should
be
men
of
much
worth
,
learning
,
&c.
and
yet
write
against
what
are
supposed
your
Tenets
:
this
argued
not
much
worth
,
nor
strength
in
them
;
and
suffer
me
here
to
vindicate
those
worthy
men
who
have
written
of
late
against
Independency
and
for
combined
Presbytery
and
Synods
,
that
they
write
not
against
what
are
supposed
your
Tenets
,
but
what
are
your
Tenets
really
:
Can
it
be
thought
that
the
learned
Divines
of
Holland
,
as
Mr
Paget
,
who
being
exercised
with
Mr
Davenport
,
Mr
Hooker
and
others
of
your
way
upon
the
points
,
in
many
Conferences
,
and
afterwards
writ
a
book
on
purpose
upon
those
points
,
should
write
against
supposed
Tenets
,
and
that
the
most
learned
Voetius
living
in
Holland
,
and
having
spoken
with
many
of
your
way
,
yea
with
some
of
you
(
if
I
mistake
not
,
)
and
writing
so
lately
upon
these
points
,
upon
the
occasion
of
the
newnesse
of
the
controversie
,
should
so
mistake
;
or
that
the
two
reverend
and
learned
Divines
of
Scotland
,
setting
forth
bookes
chiefely
upon
the
occasion
of
your
dissents
;
(
the
first
Divine
having
been
in
England
so
long
in
the
first
yeare
of
the
Parliaments
sitting
,
and
having
had
discourse
with
some
of
you
upon
the
points
,
and
the
later
Mr
Rutherford
,
being
so
able
a
man
and
so
well
versed
in
the
controversie
)
should
conspire
to
prepossesse
the
peoples
minds
against
what
are
supposed
your
Tenets
:
But
if
all
these
should
have
mistaken
,
that
yet
one
of
your
owne
Divines
who
writ
more
lately
with
much
learning
and
ingenuity
(
as
your selves
confesse
,
)
and
your
Licenser
too
,
should
fasten
upon
you
supposed
Tenets
,
seemes
strange
:
But
the
best
is
,
we
have
your selves
confessing
in
the
15.
page
of
your
Apologie
,
that
these
Divines
of
Holland
,
Scotland
and
England
,
have
written
against
your
Tenets
and
government
,
directly
,
setly
and
with
strength
:
and
how
could
Mr
Herles
booke
against
Independency
be
written
with
much
ingenuity
,
if
he
had
prepossessed
the
peoples
minds
against
what
are
supposed
your
Tenets
,
but
are
not
so
indeed
:
And
however
,
though
neither
my selfe
,
nor
my
book
against
Independent
governement
are
not
in
the
number
of
the
men
and
books
of
much
worth
and
learning
,
written
with
moderation
and
strength
;
yet
it
is
probable
those
Reasons
against
Independent
governement
and
Toleration
,
troubles
you
as
much
as
any
other
booke
written
,
and
may
be
more
aimed
at
by
you
in
this
passage
then
other
books
,
and
therefore
,
to
free
my selfe
,
I
have
not
ass●…rted
any
thing
in
that
book
as
your
Tenet
,
but
what
I
have
good
reason
to
beleeve
you
have
held
:
and
I
can
produce
it
,
either
as
your
known
practise
,
or
out
of
some
Manuscripts
that
goe
under
some
of
your
names
;
or
from
your
own
mouthes
,
or
some
intimate
familiars
of
yours
:
so
that
unlesse
according
to
your
second
great
principle
in
the
10th
page
,
you
have
altered
and
retracted
within
these
few
yeares
what
six
or
seven
yeares
ago
you
held
,
the
peoples
minds
have
not
been
propossest
by
me
with
what
are
your
supposed
Tenets
,
but
with
your
reall
Tenets
:
&
I
desire
you
in
your
Reply
,
to
give
any
instances
to
the
contrary
:
And
that
neither
I
nor
others
may
not
write
against
your
supposed
Tenets
any
longer
,
I
doe
beleech
you
for
the
glory
of
God
&
the
peace
of
the
Church
,
to
set
downe
positively
and
plainely
all
your
Tenets
,
wherein
you
differ
from
the
reformed
Churches
and
the
Reformation
likely
to
be
setled
,
and
that
with
the
grounds
of
them
,
or
without
the
grounds
,
(
if
your
other
occasions
will
not
allow
you
time
)
and
I
do
promise
you
by
the
help
of
God
,
in
a
short
convenient
time
(
without
any
thing
personall
or
matter
of
fact
)
to
give
you
a
direct
answer
from
Scripture
and
reasons
grounded
thereupon
,
whereby
we
may
understand
one
another
the
better
,
and
bring
this
sad
controversie
between
bretheren
to
an
end
the
sooner
.
5.
We
,
who
have
written
any
thing
against
your
way
,
have
not
so
much
prepossessed
the
peoples
minds
against
your
Tenets
,
as
laboured
to
dispossesse
them
:
we
have
all
played
the
after-game
too
much
,
you
the
fore-game
;
you
and
your
party
have
prepossessed
the
peoples
minds
with
your
principles
,
and
have
fil'd
the
City
and
Kingdome
with
your
Tenets
,
and
you
have
been
on
the
prepossessing
hand
,
filling
many
Parliament
mens
ear●…s
,
and
the
peoples
minds
against
Presbyteriall
government
,
and
instilling
into
them
,
things
but
supposed
against
that
government
,
(
as
not
giving
enough
to
the
power
of
the
civill
Magistrate
:
)
It
would
grieve
an
ingenious
and
conscientious
man
,
to
see
where
ever
one
comes
,
how
many
good
people
of
the
Kingdome
are
prepossessed
by
being
prejudiced
against
Presbyteriall
government
,
that
it
will
be
worse
then
the
Hierarchy
,
and
more
tiranicall
to
the
consciences
and
liberties
of
the
people
,
with
such
like
:
There
was
therefore
,
and
is
much
need
to
cast
out
these
Devils
,
and
to
unpossesse
the
people
possessed
,
and
by
preaching
,
conference
and
writing
,
to
preserve
such
who
are
not
yet
possest
,
and
to
prepossesse
them
with
truth
,
because
such
is
the
nature
of
your
errours
,
that
hither
to
few
who
take
hold
of
them
ever
returne
;
like
Goodwin
sands
,
that
if
a
ship
once
strike
upon
them
,
there
is
no
fetching
her
off
:
or
as
poison
,
which
is
hardly
expelled
,
if
once
it
be
diffused
through
the
body
.
3.
For
the
grounds
and
reasons
of
your
pretended
deepe
silence
,
and
forbearance
of
venting
your
opinions
to
the
multitude
,
I
grant
they
are
well
summed
up
by
you
,
and
I
wish
they
had
wrought
as
well
with
you
to
a
deepe
silence
and
forbearance
;
but
whatever
you
say
of
the
conscience
and
consideration
of
all
these
,
and
the
weight
of
each
,
to
have
had
such
a
power
with
you
hitherto
,
the
contrary
hath
been
prooved
,
and
I
am
ready
yet
further
to
make
it
good
;
and
will
upon
your
Reply
to
this
Answer
say
a
great
deale
more
.
But
now
I
must
come
to
examine
each
of
your
grounds
apart
;
which
you
say
wrought
upon
you
not
to
attempt
in
the
least
to
make
a
party
or
to
act
for
your selves
or
way
.
1.
But
we
knew
and
considered
,
that
it
was
the
second
blow
that
makes
the
quarrell
,
and
that
the
beginning
of
strife
would
have
beene
as
the
breaking
in
of
waters
,
and
the
sad
and
conscientious
apprehension
of
the
danger
of
rending
and
dividing
the
godly
Protestant
party
in
this
Kingdome
,
that
were
desirous
of
Reformation
,
and
of
making
severall
interests
among
them
,
when
there
was
an
absolute
necessity
of
their
neerest
union
and
conjunction
,
&c.
I
answer
,
It
is
spoken
like
an
Oracle
,
and
might
indeed
have
wrought
upon
you
to
a
burying
of
your
opinions
,
to
a
totall
forbearance
of
them
for
a
time
,
and
to
have
spent
your
time
in
a
conjuring
all
the
Ministers
and
people
of
your
way
,
not
to
have
spoken
a
word
,
not
to
have
appeared
in
the
least
for
those
points
till
the
Reformation
intended
had
been
effected
;
but
brethren
,
was
it
practised
by
you
as
well
as
it
is
here
spoken
?
I
beseech
you
,
let
your
consciences
answer
,
and
in
coole
blood
,
(
laying
aside
all
particular
interests
,
passion
,
prejudice
,
)
consider
whether
it
be
not
by
your
meanes
,
or
by
some
of
you
more
especially
who
writ
this
,
that
the
godly
Protestant
party
of
this
Kingdome
desirous
of
a
reformation
,
is
rent
and
divided
,
and
have
severall
interests
mong
them
in
a
time
when
there
was
an
absolute
necessity
of
their
necrest
union
and
conjunction
,
and
all
little
enough
to
eff●…ct
that
Reformation
intended
:
Have
not
some
of
your
Sermons
?
have
not
the
practises
of
some
of
you
in
assembling
in
private
houses
,
and
in
the
gathering
of
many
to
your
Churches
?
have
not
your
discourses
and
conferences
with
some
Ministers
and
well
affect●…d
people
upon
your
points
?
(
with
many
other
things
that
I
could
name
)
been
a
great
cause
of
rending
and
dividing
the
godly
Protestant
party
,
and
of
much
distracting
them
,
and
of
making
severall
interests
?
Whence
have
come
all
the
rents
and
divisions
(
to
speake
of
)
in
the
godly
Protestant
party
,
all
the
●…ets
,
stopps
and
delayes
in
the
intended
Reformation
,
but
from
you
and
by
occasion
and
meanes
of
you
?
The
authority
of
your
names
holding
these
opinions
(
having
the
reputation
of
Schollars
,
and
of
excellent
Preachers
,
)
whereby
you
are
cryed
up
of
many
,
and
so
much
followed
;
your
interest
,
and
favour
in
too
many
considerable
persons
have
drawne
so
much
;
had
it
not
been
for
your
sakes
,
these
rents
and
divisions
had
never
come
to
this
head
,
there
had
not
been
that
connivance
,
nor
such
delayes
of
setling
governement
,
&c.
most
of
the
rest
of
your
way
were
in
comparison
contemptible
both
for
name
and
gifts
,
and
could
not
have
done
that
hurt
;
and
why
then
,
in
a
time
(
by
your
own
confession
)
of
absolute
necessity
of
the
neerest
union
and
conjunction
,
and
all
little
enough
to
effect
that
Reformation
intended
,
and
so
long
contended
for
against
a
common
adversary
,
that
had
both
present
possession
to
plead
for
it selfe
,
power
to
support
it
,
and
had
injoyed
a
long
continued
settlement
,
which
had
rooted
it
in
the
hearts
of
men
,
have
you
done
so
much
by
preaching
and
acting
to
rend
and
divide
the
godly
protestant
party
?
there
was
no
absolute
necessity
,
just
at
that
time
when
you
did
preach
and
stirre
for
your
way
,
for
you
to
have
done
so
;
affirmatives
though
they
doe
bind
semper
,
yet
not
ad
semper
,
there
were
greater
truths
in
doctrine
and
in
Reformation
of
government
,
which
you
might
have
preached
on
for
that
time
,
but
there
was
an
absolute
necessity
of
the
neerest
union
and
conjunction
:
I
heartily
with
,
this
first
Reason
and
ground
deepely
layed
to
heart
by
you
,
and
then
I
know
you
must
greatly
repent
for
what
you
have
done
in
this
particular
,
since
your
returne
into
England
;
and
had
not
God
been
,
and
were
he
not
the
more
gracious
,
and
better
to
us
then
ordinary
,
your
carriage
,
and
what
hath
been
by
your
meanes
,
would
have
spoiled
our
Reformation
,
and
hath
done
much
to
keepe
the
common
Adversary
in
his
present
possession
,
and
long
continued
settlement
:
but
I
pray
God
humble
you
for
it
,
and
forgive
you
;
and
seeing
you
knew
and
considered
,
that
it
was
the
second
blow
that
makes
the
quarrell
,
and
that
the
beginning
of
strife
would
have
been
as
the
breaking
in
of
waters
,
why
were
you
not
contented
with
the
giving
of
the
first
blow
,
and
the
first
occasion
of
the
quarrell
,
both
by
your
former
preaching
and
practising
,
but
to
adde
this
second
great
blow
,
the
writing
of
this
Apologeticall
Narration
,
which
though
it
be
not
on
your
parts
the
beginning
of
strife
,
yet
it
will
prove
as
the
breaking
in
of
waters
,
and
as
the
kindling
of
a
fire
,
not
likely
to
be
put
out
in
hast
.
2.
And
this
seconded
by
the
instant
and
continuall
advices
and
conjurements
of
many
honourable
,
wise
and
godly
Personages
of
both
Houses
of
Parliament
,
to
forbeare
what
might
any
way
be
like
to
occasion
or
augment
this
unhappy
difference
;
They
having
also
by
their
Declarations
to
his
Majesty
,
professed
their
endeavour
and
desire
to
unite
the
Protestant
party
in
this
Kingdome
that
agree
in
fundamentall
truths
against
Popery
and
other
heresies
,
and
to
have
that
respect
to
tender
consciences
as
might
prevent
oppressions
and
inconveniences
which
hath
formerly
been
.
I
judge
this
ground
seconding
the
former
,
should
have
been
powerfull
with
you
to
a
deepe
silence
and
forbearance
,
every
particular
branch
of
it
speaks
strongly
to
you
,
to
forbeare
what
ever
might
any
way
be
like
to
occasion
;
or
augment
this
unhappy
difference
;
Nay
almost
every
word
in
it
,
●…s
an
argument
to
command
,
The
instant
,
and
continuall
advices
,
and
conjurements
of
many
honourable
,
wise
,
and
godly
Personages
of
both
Houses
of
Parliament
,
what
might
not
all
these
have
wrought
?
and
then
take
in
also
,
that
they
had
by
their
Declarations
to
His
Majestie
,
&c.
and
that
they
would
have
a
respect
to
tender
Consciences
;
Now
what
could
you
almost
have
wished
more
,
or
what
better
securitie
for
your selves
and
way
:
A
man
would
thinke
all
these
might
have
commanded
you
,
not
to
have
acted
for
your selves
and
way
,
and
certainly
your
fault
was
the
greater
in
doing
contrary
,
and
you
are
the
more
inexcusable
,
had
not
this
seconded
the
former
,
yet
your
knowledge
of
the
first
was
enough
to
have
taken
ingenuous
spirits
,
but
this
seconding
the
first
,
it
is
too
bad
that
you
went
contrary
to
the
instant
and
continuall
advices
,
and
conjurement
,
of
many
Honourable
,
wise
and
godly
Personages
of
both
Houses
of
Parliament
.
As
for
those
passages
inserted
in
this
Reason
,
the
Parliaments
Declarations
to
his
Majestie
,
professing
their
endeavour
and
desire
to
unite
the
Protestant
party
in
this
Kingdome
that
agree
in
fundamentall
truths
,
and
to
have
that
respect
to
tender
Consciences
,
wherein
you
would
insinuate
that
the
Parliament
had
put
you
in
some
hopes
of
a
Toleration
,
and
that
grounded
upon
some
passages
in
their
Declarations
,
had
you
named
what
Declarations
speake
so
,
I
could
have
perused
and
examined
them
,
and
have
returned
you
an
answere
(
I
question
it
not
)
from
the
words
and
sense
;
but
to
put
it
out
of
doubt
,
that
the
Parliament
intends
no
Toleration
,
in
such
words
as
having
respect
to
tender
consciences
,
&c.
I
referre
you
to
the
first
and
great
Remonstrance
and
Declaration
of
the
House
of
Commons
,
wherein
they
declare
the
contrary
,
and
ingage
themselves
to
the
Kingdome
against
it
,
answering
to
that
as
a
Calumnie
cast
upon
them
to
traduce
their
proceedings
:
They
infuse
into
the
people
that
we
meane
to
abolish
all
Church-Government
,
and
leave
every
man
to
his
owne
fancy
for
the
Service
and
Worship
of
God
,
absolving
him
of
that
obedience
which
he
owes
under
God
unto
his
Majestie
,
whom
we
know
to
be
intrusted
with
the
Ecclesiasticall
Law
as
well
as
with
the
temporall
,
to
regulate
all
the
members
of
the
Church
of
England
by
such
rules
of
Order
and
Discipline
as
are
established
by
Parliament
,
which
is
his
great
Councell
in
all
affaires
both
in
Church
and
State
:
And
we
doe
here
declare
that
it
is
farre
from
our
purpose
or
desire
to
let
loose
the
golden
reynes
of
Discipline
and
Government
in
the
Church
,
to
leave
private
persons
,
or
particular
Congregations
to
take
up
what
forme
of
Divine
Service
they
please
;
for
we
hold
it
requisite
that
there
should
be
throughout
the
whole
Realme
a
Conformity
to
that
Order
which
the
Lawes
enjoyne
according
to
the
Word
of
God
:
And
we
desire
to
unburthen
the
Consciences
of
men
of
needlesse
and
superstitious
Ceremonies
,
suppresse
innovations
,
and
take
away
the
monuments
of
idolatry
.
And
the
better
to
effect
the
intended
Reformation
,
we
desire
there
may
be
a
generall
Synod
of
the
most
grave
,
pious
,
learned
and
judicious
Divines
of
this
Island
,
assisted
with
some
from
forraine
parts
professing
the
same
Religion
with
us
,
who
may
consider
of
all
things
necessary
for
the
peace
and
good
Government
of
the
Church
,
and
represent
the
results
of
their
Consultations
unto
the
Parliament
,
to
be
there
allowed
of
and
confirmed
,
and
receive
the
stamp
of
authority
,
thereby
to
find
passage
and
obedience
throughout
the
Kingdome
.
Also
I
referre
you
to
Declarations
both
of
Lords
and
Commons
about
Uniformitie
in
Church-Government
,
Worship
,
&c.
intended
by
them
.
And
for
the
words
as
you
expresse
them
here
,
respect
to
tender
Consciences
,
as
might
prevent
oppressions
and
inconveniences
which
had
formerly
been
;
they
interpret
themselves
,
implying
a
taking
away
the
Ceremonies
and
other
offensive
things
,
and
a
not
inforcing
and
injoyning
Subscriptions
to
all
points
in
matter
of
Order
and
Externall
Government
,
as
had
formerly
been
:
but
as
for
Tolerating
different
Churches
,
and
a
different
forme
of
Church-Government
to
be
publikely
exercised
,
besides
the
established
,
as
I
doe
not
beleeve
that
to
be
any
part
of
their
meaning
in
their
Declarations
,
so
their
words
are
expresse
against
it
in
the
first
Remonstrance
,
and
in
some
later
Declarations
;
besides
that
the
Parliament
well
knowes
a
Toleration
would
bring
in
greater
inconveniences
to
tender
Consciences
then
can
at
first
be
imagined
,
and
would
prove
a
farre
greater
mischiefe
to
the
Church
,
and
to
Reformation
both
in
Doctrine
and
Government
,
then
the
Episcopall
.
3.
Together
with
that
strict
ingagement
willingly
entred
into
by
us
for
these
common
ends
with
the
rest
of
our
brethren
of
the
Ministery
(
which
though
made
to
continue
but
ad
placitum
,
yet
hath
been
sa●…red
to
us
:
)
As
for
this
third
ground
alleadged
by
you
for
silence
,
it
prevailed
no
more
with
you
then
the
former
,
for
notwithstanding
this
strict
ingagement
,
even
since
that
time
you
have
both
preached
,
and
printed
for
your
way
,
namely
Mr
Borroughs
▪
Mr
Bridge
,
Mr
Sympson
,
and
Mr
Goodwin
,
and
many
of
the
particulars
formentioned
have
been
preached
since
that
agreement
,
so
that
it
seemes
it
hath
not
beene
so
sacred
to
you
as
you
would
make
the
Reader
beleeve
.
But
if
you
answer
,
you
understand
that
engagement
entred
into
with
the
Ministers
was
sacred
to
you
,
and
so
observed
as
long
as
the
agreement
lasted
,
but
the
particulars
instanced
in
preached
by
you
were
since
that
agreement
ceased
by
mutuall
content
:
I
answer
,
your
words
,
and
the
scope
for
which
they
are
brought
joyned
to
the
precedent
passages
referre
to
a
silence
,
and
forbearance
till
the
time
of
putting
forth
this
Apologie
,
and
that
Parenthesis
,
which
though
made
to
continue
but
ad
placitum
,
implies
so
much
,
that
though
you
were
at
libertie
,
yet
you
tooke
not
that
libertie
.
But
secondly
,
I
must
mind
you
that
the
ground-worke
laid
by
you
,
by
which
you
would
the
more
commend
your
owne
silence
,
and
moderation
,
namely
the
agreement
to
continue
but
ad
placitum
was
not
so
,
for
it
was
agreed
upon
,
it
should
continue
till
both
sides
in
a
full
meeting
did
declare
the
contrary
,
and
in
case
one
side
did
transgresse
by
preaching
,
&c.
none
of
the
other
side
should
take
liberty
to
doe
the
like
,
till
the
company
was
acquainted
with
it
,
and
the
thing
proved
,
and
the
matters
of
difference
not
being
taken
up
,
the
agreement
thereupon
was
declared
to
be
null
,
whereupon
,
though
some
men
included
,
and
particularly
named
at
the
agreement
were
complained
of
in
a
full
meeting
to
have
transgressed
the
agreement
,
yet
it
was
still
continued
notwithstanding
some
breach
on
the
Independent
side
,
in
reference
to
the
publike
union
against
the
common
enemy
,
and
for
those
common
ends
,
which
was
the
first
ground
of
it
.
3.
I
desire
it
may
be
considered
of
by
Mr
Borroughs
Mr
Sympson
,
and
M.
Bridge
,
whether
some
passages
in
some
of
their
Sermons
and
Expositions
about
the
Church
way
,
will
not
by
calculating
the
time
when
they
were
preached
,
and
the
time
of
the
engagement
for
silence
,
(
namely
before
the
formall
Declaration
of
the
Companie
in
a
publike
meeting
,
that
the
agreement
ceased
,
and
that
every
man
was
left
to
his
former
libertie
)
be
found
to
be
preached
within
the
compasse
of
the
time
,
even
before
the
mutuall
strict
engagement
was
declared
null
:
And
because
you
here
give
the
occasion
by
making
this
mutuall
strict
engagement
between
you
and
us
one
great
ground
of
your
deep
silence
,
I
shall
faithfully
,
and
impartially
(
to
my
best
remembrance
)
relate
that
whole
businesse
of
the
agreement
of
the
Ministers
for
silence
,
the
truth
of
which
many
Ministers
then
present
upon
the
place
can
testifie
also
:
The
Ministers
of
both
sides
,
both
they
and
we
desirous
of
Reformation
in
Church-Government
,
and
Worship
,
being
sensible
how
much
our
differences
,
and
divisions
might
distract
the
Parliament
,
and
hinder
the
taking
away
of
Episcopall
Government
,
and
the
Reformation
intended
,
in
a
full
and
great
meeting
consulted
together
upon
wayes
to
prevent
it
,
and
by
vote
agreed
upon
these
:
1.
That
the
Godly
Ministers
of
the
Citie
and
Countrey
should
continue
the
use
of
some
part
of
the
Liturgie
(
namely
,
what
was
best
,
and
least
offensive
,
)
because
they
found
that
the
Bishops
fought
under
that
Banner
,
and
made
use
with
the
Gentrie
and
body
of
the
common
people
to
wrap
up
themselves
in
that
,
suggesting
that
the
Parliament
would
take
away
the
Common
Prayer
Booke
,
(
which
they
made
use
of
to
save
their
owne
standing
,
and
to
worke
their
owne
ends
the
better
.
)
And
M.
Goodwin
ingenuously
professed
that
he
judged
the
moderate
use
of
the
Lyturgie
in
this
juncture
of
things
,
and
for
a
time
,
conduced
much
to
the
Reformation
aimed
at
,
and
were
his
Principles
as
ours
,
that
any
prescribed
Prayers
might
be
used
,
he
would
use
it
,
(
and
saving
his
Judgement
about
Lyturgies
)
his
vote
was
to
use
it
,
whereupon
there
being
such
a
generall
concurrence
of
Judgement
amongst
the
Ministers
,
some
one
or
two
Ministers
in
the
Citie
who
were
taken
notice
of
wholly
to
disuse
it
,
and
to
have
laid
it
aside
in
all
Administrations
,
were
sent
unto
from
the
Company
of
Ministers
(
and
one
of
them
came
presently
)
to
whom
the
sence
of
the
Company
was
represented
,
and
he
dealt
with
to
take
it
up
againe
,
and
to
use
some
part
of
the
Prayers
in
the
Lyturgie
,
especially
in
the
Administration
of
the
Sacraments
.
Secondly
,
the
Ministers
finding
that
the
preaching
of
some
Lay-men
,
Tradesmen
,
and
Mechanicks
in
the
publique
Congregations
was
a
great
stone
of
offence
in
the
building
of
the
Temple
,
a
way
was
agreed
upon
by
the
Ministers
to
deale
with
them
,
and
to
take
them
off
that
practise
,
and
some
of
the
Company
(
judged
to
be
most
gratious
and
powerfull
with
them
)
were
chosen
by
the
whole
to
deale
with
them
,
and
to
acquaint
them
with
the
sense
of
the
Ministers
,
and
some
grounds
against
their
practise
,
especially
at
that
time
(
though
the
Company
of
Ministers
who
sent
;
declared
formally
their
judgement
against
the
practise
of
it
at
all
times
,
)
Thirdly
,
A
mutuall
silence
was
agreed
upon
for
both
sides
,
both
in
preaching
,
printing
,
and
conferring
with
the
people
,
(
and
especially
Parliament
men
)
of
any
of
the
points
in
difference
betweene
us
,
but
yet
so
that
both
they
and
we
should
joyne
together
to
preach
against
the
Anabaptists
and
rigid
Brownists
,
which
these
Apologists
promised
,
only
they
desired
first
to
bring
in
a
Narrative
to
us
;
of
all
their
opinions
that
they
held
in
difference
,
(
which
also
they
promised
with
all
convenient
speed
,
in
a
short
time
should
be
brought
in
,
and
then
they
would
preach
against
them
;
)
Now
for
the
better
keeping
of
the
agreement
,
and
understanding
one
another
,
for
preventing
mistakes
,
and
differences
amongst
us
,
a
Committee
was
chosen
out
of
the
Company
,
some
of
them
,
and
some
of
our
side
to
draw
up
the
particulars
in
writing
,
which
was
accordingly
done
,
and
the
Agreement
under
the
hands
of
both
sides
for
our
part
was
to
be
left
with
M.
Calamie
(
at
whose
house
we
met
,
)
that
so
if
any
difference
did
arise
,
or
complaint
come
,
we
might
recurre
to
the
writing
drawne
up
betweene
us
,
and
accordingly
doe
:
Now
this
strict
engagement
entred
into
by
you
with
the
rest
of
your
brethren
in
the
Ministery
for
common
ends
,
brought
by
you
here
as
one
great
ground
of
not
attempting
to
make
a
party
,
and
of
your
deepe
silence
and
forbearance
,
no
one
thing
that
ever
was
done
by
you
was
more
advantageous
to
your
side
,
and
to
the
increasing
of
a
party
,
(
which
indeed
proved
as
it
was
feared
it
would
,
and
was
by
my selfe
and
some
others
objected
as
a
ground
against
any
such
agreement
,
)
for
looke
what
came
of
the
Declarations
set
out
by
the
King
(
by
meanes
of
the
Bishops
)
that
in
the
Arminian
points
there
should
be
on
both
sides
a
totall
silence
in
preaching
,
and
printing
,
(
namely
,
a
greater
prevailing
of
the
Arminian
points
,
and
spreading
of
them
,
but
a
suppressing
of
the
Orthodox
)
so
fell
it
out
here
,
for
by
that
meanes
nothing
was
preached
,
nor
printed
against
their
way
to
hinder
the
growth
of
it
,
but
in
the
meane
time
many
things
were
preached
and
printed
for
it
,
our
side
made
conscience
of
the
promise
,
and
forbore
totally
preaching
and
printing
:
For
my
owne
part
though
for
many
Reasons
I
desired
to
have
been
excepted
from
the
agreement
,
as
being
engaged
by
a
former
promise
in
print
to
set
out
speedily
some
Tractates
against
their
way
,
and
never
did
formally
promise
silence
,
yet
because
my
brethren
undertooke
for
me
(
for
without
my
forbearing
to
print
and
preach
,
they
would
not
have
yeelded
to
the
Agreement
)
that
I
might
not
be
singular
,
and
goe
against
the
Judgement
of
all
my
brethren
(
though
my
Judgement
was
against
the
promise
of
silence
upon
what
I
evidently
foresaw
would
follow
upon
it
,
the
advantage
they
would
make
by
it
to
encrease
a
party
)
and
that
I
might
not
be
guilty
of
hindering
the
common
ends
held
out
,
I
did
totally
both
in
preaching
and
printing
decline
all
those
points
of
difference
,
and
notwithstanding
I
heard
and
knew
that
some
of
their
side
preached
contrary
to
the
agreement
,
yet
all
that
time
,
untill
it
was
openly
declared
in
a
full
Assembly
the
agreement
was
broken
,
and
I
declared
I
would
be
at
freedome
,
and
some
of
them
said
the
like
,
I
preached
not
upon
those
points
,
whereas
in
this
time
many
of
their
way
preached
for
their
way
both
in
Citie
and
Countrey
,
and
some
who
by
name
were
spoken
of
at
the
agreement
(
as
Mr
P.
and
M.
W.
)
besides
bookes
were
printed
too
in
that
interim
for
their
way
,
as
M.
Cottons
answere
to
M.
Ball
about
Formes
of
Prayer
,
and
his
Church
Catechisme
,
&c.
In
a
word
in
the
whole
carriage
of
that
businesse
they
were
too
hard
for
us
by
their
policie
and
subtilty
,
for
whereas
a
mutuall
silence
was
agreed
upon
both
in
preaching
,
&c.
and
that
out
of
hand
they
should
bring
in
a
Narrative
of
their
opinions
wherein
they
differed
from
us
,
and
then
should
joyne
with
us
in
preaching
against
the
Brownists
and
Anabaptists
,
they
never
brought
in
their
Narrative
till
this
day
,
and
though
at
full
meetings
of
the
Ministers
they
have
been
spoken
unto
,
and
some
Ministers
have
been
sent
from
the
Company
to
some
,
or
one
of
them
,
and
the
Narrative
was
promised
at
such
a
time
,
and
then
at
such
a
time
,
yet
it
was
never
performed
,
and
whereas
the
agreement
in
writing
for
our
side
was
left
in
M.
Calamies
hand
,
M.
Nye
comes
after
some
time
to
M.
Calamy
,
and
pretends
some
reasons
for
to
borrow
it
for
a
while
,
but
after
he
had
it
,
he
carries
it
away
into
Yorkshire
,
that
so
upon
occasions
of
complaints
of
the
breach
of
the
agreement
,
when
we
would
have
consulted
with
that
,
that
was
gone
,
and
M.
Nye
keepes
it
till
this
day
,
and
having
been
moved
to
restore
it
,
his
answer
is
,
it
is
at
Hull
amongst
other
papers
.
4.
And
above
all
the
due
respect
we
have
had
to
the
peaceable
and
orderly
Reformation
of
this
Church
and
State
,
the
hopefull
expectation
we
have
been
entertained
with
of
an
happy
latitude
and
agreement
by
meanes
of
this
Assembly
,
and
the
wisdome
of
this
Parliament
.
Strong
motives
indeed
,
peaceable
and
orderly
Reformation
with
a
hopefull
expectation
of
an
happy
latitude
and
agreement
,
powerfull
and
effectuall
to
have
commanded
peaceable
and
orderly
men
,
but
though
you
make
these
grounds
above
all
the
rest
to
have
carried
weight
,
yet
they
could
no
more
prevaile
with
you
then
the
forenamed
,
(
as
I
have
fully
proved
)
and
whether
you
have
had
such
due
respect
to
the
peaceable
and
orderly
Reformation
of
this
Church
and
State
,
let
what
followes
speake
:
Is
it
peaceable
and
orderly
in
a
time
when
the
Magistrate
makes
it
his
maine
worke
to
reforme
,
and
cals
so
many
godly
learned
Ministers
from
all
parts
to
consult
with
,
to
settle
the
Church
and
Government
according
to
the
Word
of
God
,
for
particular
private
men
to
gather
Churches
,
and
to
adde
to
them
daily
without
and
against
the
consent
of
the
Magistrate
;
yea
,
against
the
instant
and
continuall
advices
and
conjurements
of
many
honourable
,
wise
,
and
godly
Personages
of
both
Houses
of
Parliament
,
to
forbeare
what
might
any
way
be
like
to
occasion
or
augment
this
unhappy
difference
;
now
no
one
thing
could
hardly
more
occasion
or
augment
the
differences
then
this
of
gathering
Churches
,
according
to
your
way
,
one
or
two
out
of
this
godly
Ministers
Parish
,
one
or
two
out
of
this
Family
,
the
wife
from
the
husband
against
his
consent
,
&
c
?
Againe
,
is
it
peaceable
and
orderly
for
these
gathered
Churches
to
meet
on
the
Sabbath
day
in
private
houses
at
the
times
of
the
publique
Assemblies
,
whereby
great
tumults
and
combustions
have
been
and
may
be
occasioned
in
the
streets
?
And
is
it
a
due
respect
to
peaceable
and
orderly
Reformation
to
preach
publiquely
upon
points
in
difference
,
and
for
a
Toleration
of
divers
Sects
and
opinions
?
And
lastly
,
is
that
a
due
respect
to
the
peaceable
and
orderly
Reformation
of
this
Church
and
Si●…te
,
to
see
in
Churches
(
where
you
,
and
other
Ministers
of
your
way
have
preached
)
great
tumults
and
disorders
committed
by
your
followers
against
the
use
of
any
part
of
the
Lyturgie
,
and
yet
never
to
reprove
them
for
it
,
nor
to
teach
them
to
expect
and
wait
till
the
Parliament
would
settle
things
▪
which
of
you
have
preached
against
the
tumults
in
Churches
,
or
the
Lay-preaching
,
or
the
gathering
of
Churches
by
the
people
?
We
have
had
a
sprinkling
of
a
little
Court
holy-water
for
a
colour
in
one
or
two
Sermons
against
some
who
say
we
have
had
no
Churches
,
no
Ministers
,
&c.
with
which
the
eyes
of
many
men
who
have
not
studied
the
controversies
,
neither
understand
them
have
been
blinded
;
and
by
which
you
have
the
more
readily
drawn
some
either
to
your
Church-way
by
your
pretended
moderation
,
or
to
plead
for
you
against
the
aspersion
of
Brownisme
.
But
what
have
you
either
done
really
;
or
forborne
for
the
peaceable
and
orderly
Reformation
of
this
Church
and
State
,
have
not
all
the
notorious
and
visible
disorders
in
our
Churches
(
since
this
Parliament
)
both
in
Citie
and
Countrey
(
which
have
wrought
such
great
disgusts
in
many
(
though
unjustly
)
against
the
Reformation
and
the
Parliament
,
that
as
old
Iacob●…aid
●…aid
to
Simeon
and
L●…vi
,
Ye
have
troubled
me
;
to
make
me
to
stincke
amongst
the
inhabitants
of
the
land
,
and
I
being
few
in
number
,
they
shall
gather
themselves
together
against
me
;
and
●…ay
me
,
&c.
so
might
Reformation
and
Parliament
speake
)
been
committed
by
your
followers
,
and
men
of
your
way
and
●…ommunion
▪
yea
many
of
them
in
your
presence
,
when
some
of
you
have
been
to
preach
(
for
as
for
the
rigid
Brownists
and
A●…baptists
they
come
not
to
our
Assemblies
at
all
.
)
O
the
great
advantage
and
gaine
the
common
enemie
hath
made
amongst
many
of
these
things
,
and
the
great
losse
and
hinderance
the
Reformation
and
Parliament
hath
sustained
by
them
.
What
that
happy
latitude
and
agreement
is
with
which
you
have
●…een
so
hop●…fully
entertained
by
some
,
you
should
have
done
well
to
have
spoken
out
,
and
have
told
us
whether
any
men
in
place
have
given
you
promises
of
a
Toleration
for
your
way
▪
(
for
I
suppose
by
your
phrase
that
is
the
happy
latitude
and
agreement
you
meane
,
)
B●…
if
any
have
,
I
hope
it
is
more
then
they
can
performe
and
mak●…
good
,
besides
those
persons
are
free
from
their
promise
,
&
you
hav●…
justly
forfeited
that
hopefull
expectation
,
for
whereas
they
entertained
you
with
it
(
as
your selves
say
)
that
you
might
keepe
silence
,
and
forbeare
all
acting
for
your selves
or
way
▪
you
have
practised
quite
contrary
(
as
is
evident
by
the
many
instances
give●…
in
my
Answer
to
this
Section
▪
)
Now
as
this
deepe
silence
and
forbearance
of
yours
,
is
sufficiently
disprooved
(
for
what
heare
I
words
,
when
I
see
deeds
so
contrary
)
so
neither
the
conscience
non
consideration
of
all
these
,
nor
the
weight
of
each
have
had
any
great
power
with
you
hitherto
,
but
your
own
interests
:
For
your
private
particular
Church
way
hath
prevailed
with
you
above
all
the
publike
,
to
occasion
great
disturbance
amongst
the
people
;
and
so
great
disturbance
hath
been
,
and
is
occasioned
by
your
meanes
;
that
the
swarme
is
up
and
settles
in
so
many
places
;
as
without
Gods
great
mercy
,
they
will
never
be
got
into
one
hive
againe
.
The
Lord
only
knowes
,
when
these
disturbances
will
be
setled
and
qui●…ted
,
it
were
easie
to
fill
up
such
a
booke
as
your
Apologeticall
Narration
with
the
particulars
of
the
disturbances
occasioned
amongst
the
people
;
by
meanes
of
you
,
and
other
Ministers
of
your
communion
.
In
a
word
,
at
that
time
when
some
of
you
whose
names
are
here
subscribed
,
did
keepe
any
silence
,
I
think
it
was
not
so
much
these
Reasons
pretended
by
you
,
as
the
advantage
of
our
silence
in
forbearing
preaching
and
printing
,
(
some
bookes
being
then
even
ready
to
have
come
out
)
that
was
aymed
at
;
and
was
a
greater
w●…ght
then
the
Reasons
here
mentioned
by
you
,
and
besides
you
in
your
wisedomes
knew
well
enough
there
we●…
many
of
your
way
(
though
you
were
silent
)
would
be
doing
and
driving
on
the
trade
,
there
would
be
preaching
and
printing
that
would
serve
to
take
with
the
people
;
and
in
the
interim
you
should
gaine
time
to
ripen
,
shapen
and
bring
forth
your
opinions
the
better
with
their
grounds
▪
As
to
those
words
in
the
close
of
this
Section
▪
w●…
have
and
〈◊〉
yet
resolved
to
●…re
all
this
with
a
quiet
and
strong
〈◊〉
in
th●…
strength
of
which
we
now
speake
or
rather
sigh
forth
this
little
,
&c
▪
So
it
seemes
,
witnesse
this
Apologeticall
Narration
,
that
you
have
,
and
are
resolved
to
beare
all
this
with
a
quiet
and
strong
patience
,
It
is
a
wonder
if
your
patience
was
so
quiet
and
so
strong
,
(
in
the
strength
of
which
you
now
speake
,
or
rather
sigh
forth
this
little
booke
)
you
could
not
forbeare
a
little
longer
from
putting
forth
this
Popular
and
Rhetoricall
Discourse
to
take
the
people
with
,
and
to
vindicate
your selves
and
way
(
especially
having
so
many
advantages
.
)
1.
That
many
of
the
mists
gathered
about
you
were
in
a
great
measure
scattered
without
speaking
a
word
.
2.
The
good
opinion
both
Houses
had
of
you
to
make
you
members
of
the
Assembly
,
with
other
favours
conferred
upon
you
.
3.
Your
swimming
with
the
streame
of
popular
applause
,
cried
up
,
and
followed
so
by
the
people
,
with
your
great
interest
and
familiaritie
in
many
men
of
place
and
power
.
4.
Eminent
Lectures
,
and
the
most
publique
places
to
preach
in
.
5.
Above
all
,
your
being
members
of
the
Assembly
,
as
also
the
Assembly
being
upon
the
very
borders
of
the
points
in
difference
:
In
consideration
of
all
which
(
I
judge
)
a
very
little
patience
might
have
served
the
turne
to
have
left
the
vindi●…ation
of
your
persons
to
God
,
and
to
a
further
〈◊〉
of
you
by
●…en
;
so
that
it
seemes
not
true
to
me
,
that
in
the
strength
of
a
quiet
and
strong
patience
you
now
speake
or
sigh
forth
this
Apologie
,
but
rather
this
Apologie
was
made
for
want
of
patience
to
wait
,
and
out
of
that
common
designe
of
acting
for
your selves
and
way
,
and
to
lay
in
something
before
hand
with
the
Parliament
and
the
people
,
(
what
ever
the
Assembly
might
chance
to
conclude
,
)
in
a
word
,
to
prejudge
the
Assembly
,
to
play
the
fore-game
,
and
to
prepossesse
the
mindes
of
men
with
a
further
high
opinion
of
you
and
your
way
,
but
I
beleeve
,
God
hath
turned
all
to
the
contrary
,
taking
the
wise
in
their
owne
craftinesse
,
and
this
Apologie
hath
,
and
will
make
more
against
you
then
any
one
thing
you
ever
did
.
I
have
beene
told
by
an
intimate
familiar
friend
of
yours
,
that
one
of
you
five
told
him
,
it
proved
quite
contrary
to
your
expectation
,
and
you
admired
at
it
,
it
should
be
so
ill
taken
by
the
Assembly
,
&c.
It
is
the
worst
evill
that
ever
befell
you
since
your
returne
from
your
exile
,
worse
then
all
the
misunderstandings
and
misrepresentations
of
your
opinions
,
and
the
incitements
to
the
S●…te
edged
with
calumnies
and
reproaches
against
Toleration
of
your
Churches
,
and
the
suddaine
and
unexpected
noyse
of
confus●…d
exclamations
:
So
soone
as
ever
I
read
it
over
with
deliberation
,
I
presently
apprehended
it
the
beginning
of
your
fall
,
(
in
regard
of
your
Church-way
,
)
and
could
not
but
wonder
at
the
Providence
of
God
,
in
leaving
you
to
pen
such
a
strange
piece
,
both
for
matter
and
manner
,
so
justly
liable
to
exceptions
and
offence
,
which
would
loose
you
among
your
friends
,
and
draw
pens
of
all
sorts
,
and
from
all
parts
against
you
,
and
give
occasion
for
drawing
up
such
answers
to
it
(
and
you
can
blame
none
but
your selves
)
as
would
upon
necessitie
discover
,
and
lay
open
both
matter
of
fact
and
opinions
more
then
ever
else
there
would
have
been
any
pretence
of
ground
to
have
done
it
.
As
for
referring
the
vindication
of
your
Persons
to
God
and
a
further
experience
of
you
by
men
.
I
answere
,
that
without
great
repentance
for
this
Apologeticall
Narration
,
and
some
other
practises
since
your
returne
into
England
,
in
stead
of
Gods
vindicating
your
Persons
,
you
cannot
but
expect
God
will
visit
you
;
and
whether
hereafter
men
may
have
occasion
to
vindicate
you
upon
further
experience
of
you
,
I
referre
that
to
time
,
but
for
the
experience
they
have
had
of
you
this
Parliament
,
before
the
writing
of
this
Apologie
,
and
by
the
writing
of
it
,
and
since
till
this
very
day
,
they
can
have
no
great
cause
of
vindicating
you
,
but
rather
(
particularly
by
this
Apologie
)
they
have
matter
of
great
offence
and
scandall
:
And
I
judge
this
Apologie
hath
in
one
sence
given
a
further
experience
of
your
wayes
and
spirits
to
men
,
then
the
experience
of
many
yeares
hereafter
might
have
done
.
As
for
referring
the
Declaration
of
your
judgements
,
and
what
you
conceive
to
be
Gods
truth
therein
to
the
due
and
orderly
agitation
of
this
Assembly
;
why
did
you
not
as
you
speake
,
referre
it
to
the
agitation
of
the
Assembly
,
but
write
this
booke
just
before
the
agitation
,
wherein
you
had
declared
your
judgements
in
the
points
controverted
,
and
let
me
aske
you
,
seeing
you
meant
to
referre
the
declaration
of
your
judgements
to
the
due
and
orderly
agitation
of
this
Assembly
,
why
would
you
agitate
the
points
before
hand
,
as
in
this
Apologie
,
in
so
undue
and
disorderly
a
way
,
why
would
you
so
publiquely
engage
your selves
in
print
before
hand
,
yea
,
and
peremptorily
conclude
the
points
before
ever
disputed
,
(
as
in
the
22
,
24.
pages
you
doe
.
)
And
let
me
tell
you
,
you
had
ne●…
agitate
what
you
conceive
to
be
truth
in
this
cause
more
duly
and
orderly
in
the
Assembly
,
then
you
doe
in
the
Apologie
;
for
I
beleeve
this
Apologie
(
considering
all
circumstances
)
was
borne
and
brought
forth
the
most
out
of
due
time
and
order
of
any
booke
put
forth
thi●…
forty
yeares
.
As
for
that
clause
,
of
this
Assembly
wh●…reof
both
Houses
were
pleased
to
make
us
members
,
it
might
have
been
here
spared
,
because
in
the
title
of
the
book
,
and
in
other
places
you
speake
of
your selves
as
member●…
of
the
Assembly
,
but
if
you
added
it
here
as
by
way
of
acknowledgement
of
the
great
favour
and
good
pleasure
of
the
Houses
to
make
you
so
,
(
being
members
of
other
Churches
then
the
Church
of
England
,
and
having
received
another
Ministery
,
and
never
purposing
to
be
bound
by
the
determinations
of
the
Assembly
,
)
then
there
may
be
some
reason
of
this
addition
.
And
whereas
our
silence
upon
all
the
forementioned
grounds
(
for
which
we
know
we
can
never
lose
esteeme
with
good
and
wise
men
)
hath
been
by
the
ill
interpretation
of
some
,
imputed
either
to
our
consciousnesse
of
the
badnesse
and
weaknesse
of
our
Cause
,
or
to
our
unabilitie
to
maintain
what
we
assert
in
diff●…rence
from
others
,
or
answer
what
hath
been
written
by
others
,
we
shall
(
with
all
modesty
)
onely
present
this
to
all
mens
apprehension●…
in
confutation
of
it
.
That
what
ever
the
truth
and
justnesse
of
our
Cause
may
prove
to
be
,
or
how
slend●…r
our
abiliti●…s
to
defend
it
,
yet
we
pretend
at
least
to
so
much
wisedome
,
that
we
would
never
have
reserved
our selves
for
,
but
rather
by
all
wayes
have
declined
this
Theatre
,
of
all
other
,
the
most
judicious
and
severe
,
an
Assembly
of
so
many
able
,
learned
,
and
grave
Divines
,
where
much
of
the
Piety
,
wisedome
,
and
learning
of
two
Kingdomes
are
met
in
one
,
honoured
and
assisted
with
the
presence
of
the
Worthies
of
both
Houses
at
all
debates
(
as
often
as
they
please
to
vouchsafe
their
presence
)
as
the
stage
whereon
first
we
would
bring
forth
into
publique
view
our
Tenets
(
if
false
and
counterf●…it
)
together
with
our
owne
folly
and
weaknesse
:
We
would
much
rather
●…ave
chos●…n
to
have
been
v●…nting
them
to
the
multitude
▪
apt
to
be
seduced
,
(
which
we
have
had
these
three
yeares
opportunity
to
have
done
.
)
But
in
a
conscientious
regard
had
to
the
orderly
and
peaceable
way
of
searching
out
truths
,
and
reforming
the
Churches
of
Christ
,
we
have
adventured
our selves
upon
this
way
of
God
,
wisely
assumed
by
the
providence
of
the
State
;
And
therein
also
upon
all
sorts
of
disadvantages
(
which
we
could
not
but
foresee
)
both
of
number
,
abilities
of
learning
,
Authority
,
the
streame
of
publique
interest
;
Trusting
God
both
with
our selves
and
his
owne
truth
,
as
he
shall
be
pleased
to
manage
it
by
us
.
I
answer
,
whereas
you
speake
of
silence
upon
all
the
forementioned
grounds
,
you
have
not
been
silent
in
the
Pulpits
,
and
among
the
people
,
but
in
many
Sermons
,
and
in
divers
Congregations
,
and
at
sundry
times
,
most
of
you
have
both
plainly
,
particularly
,
and
at
large
,
(
besides
more
darkly
and
generally
)
preached
your
Church-way
:
so
that
,
what
you
would
inferre
is
denyed
you
,
for
had
you
indeed
been
silent
amongst
the
people
,
and
where
you
ought
to
have
kept
silence
,
you
could
not
have
lost
esteeme
with
good
and
wise
men
,
but
it
had
beene
your
praise
with
God
and
Men
:
but
this
is
that
I
charge
you
with
,
and
for
which
you
may
well
suffer
in
the
thoughts
of
good
and
wise
men
,
that
you
have
been
very
silent
and
reserved
where
you
should
have
spoken
,
and
have
been
desired
;
and
where
the
free
and
plaine
declaring
your
judgements
would
not
have
prejudiced
the
forementioned
grounds
,
but
on
the
other
hand
where
you
should
have
been
silent
,
and
your
speaking
could
tend
to
no
other
ends
,
but
to
di●…union
in
dividing
the
godly
party
,
and
to
the
increasing
of
your
owne
party
,
there
you
have
been
free
to
speake
out
,
but
to
your
godly
and
learned
brethren
in
the
Ministery
differing
from
you
,
you
never
brought
in
a
Narrative
of
your
Tenets
,
(
as
was
desired
,
and
you
promised
)
nor
ever
laid
downe
clearly
your
positions
with
the
grounds
of
them
,
(
as
who
but
you
would
in
three
yeares
time
have
done
,
and
have
desired
satisfaction
)
but
you
still
declined
disputes
and
reasonings
upon
the
points
in
difference
,
as
upon
that
about
Formes
of
Prayer
,
(
whereupon
the
meeting
among
Ministers
was
laid
aside
for
a
time
.
)
You
never
answered
any
of
the
bookes
written
by
men
of
much
worth
and
learning
,
and
with
much
strength
and
moderation
,
(
as
your selves
confesse
)
but
it
was
still
given
out
by
your
followers
upon
the
comming
forth
of
the
bookes
,
they
should
be
answered
,
and
that
the
Question
was
mistaken
,
and
you
held
not
so
,
with
such
like
put
off
's
:
You
have
declined
giving
in
your
positions
and
grounds
to
some
Parliament
men
that
desired
them
,
who
promised
to
be
ready
to
doe
any
thing
for
you
,
provided
they
might
know
what
your
way
was
,
and
see
your
grounds
to
consider
of
them
,
whether
they
were
according
to
Scriptures
:
but
now
in
Pulpits
,
and
in
houses
among
common
people
(
and
especially
the
female
sex
)
apt
to
be
seduced
,
strong
in
their
affections
,
and
loving
too
much
Independency
,
but
weake
and
easie
in
their
understandings
,
not
able
to
examine
grounds
and
reasons
,
nor
to
answer
you
,
there
you
have
vented
abundantly
your
conceits
,
setting
fire
upon
the
thatch
of
the
house
(
as
Mr
Iohn
Goodwin
in
former
times
used
to
expresse
it
.
)
Upon
which
grounds
and
considerations
,
no
marvell
though
it
were
interpreted
by
some
Ministers
,
and
by
my selfe
too
,
(
I
freely
confesse
it
)
that
you
were
somewhat
conscious
of
a
weake
and
bad
Cause
,
or
of
unabilitie
to
maintain
what
you
asserted
in
difference
from
others
,
or
to
answere
the
bookes
written
against
your
way
:
and
I
appeale
to
the
Reader
,
whether
this
was
an
ill
Interpretation
,
or
whether
we
might
not
justly
and
rationally
impute
such
a
silence
to
the
badnesse
and
weaknesse
of
the
cause
,
&c.
It
was
ever
accounted
an
argument
of
a
weake
and
bad
cause
to
delay
,
and
shift
off
the
triall
,
and
hearing
of
it
;
and
of
a
bad
commodity
to
be
shy
of
the
light
;
and
I
have
read
it
somewhere
as
a
speech
quoted
out
of
Tertullian
,
that
opinion
ought
to
be
suspected
,
which
would
be
hid
,
and
you
know
that
common
saying
,
Veritas
non
quaerit
angulos
.
But
as
for
that
which
you
present
to
all
mens
apprehensions
for
the
confutation
of
that
Interpretation
and
Construction
of
your
silence
;
That
what
ever
the
truth
and
justness●…
of
your
cause
may
prove
to
be
,
or
how
slender
your
abilities
to
def●…nd
it
,
yet
you
pretend
at
least
to
so
much
wisedome
,
that
you
would
never
have
reserved
your selves
for
,
but
rather
by
all
wayes
have
declined
this
Theatre
of
all
other
the
most
judicious
and
severe
,
an
Assembly
of
so
many
able
,
learned
,
and
grave
Divines
,
&c.
I
answer
,
it
is
no
concluding
argument
,
it
followes
not
,
because
there
is
an
Assembly
now
sitting
,
whereof
you
are
members
,
where
you
resolve
to
bring
forth
your
grounds
for
your
Tenets
,
that
therefore
your
former
silence
then
,
could
not
be
imputed
to
consciousnesse
of
a
bad
and
weake
Cause
,
or
unabilitie
to
maintain
it
,
and
it
will
appeare
thus
:
because
of
the
different
times
,
and
that
distance
between
then
and
now
,
you
might
not
see
such
good
grounds
,
nor
be
so
well
versed
and
studied
in
it
then
;
besides
,
you
might
be
in
great
hopes
that
it
would
be
long
before
any
such
Assembly
should
meet
,
(
as
it
was
)
and
when
they
did
meet
,
it
should
be
long
before
those
points
should
come
to
dispute
and
debate
,
(
as
we
see
hath
fallen
out
)
and
in
the
meane
time
you
should
gaine
time
,
which
Polititians
and
wise
men
(
as
you
are
)
make
much
account
of
,
and
set
that
against
many
things
,
whereby
to
worke
out
their
ends
;
and
then
you
should
try
the
spirits
of
men
in
the
Assembly
,
and
see
how
things
were
like
to
goe
;
and
if
things
did
not
cotten
to
your
mind
,
you
might
returne
back
,
and
so
never
discover
your
weaknesse
,
but
if
things
went
on
well
,
and
affaires
were
likely
to
succeed
on
the
Parliaments
side
,
and
matters
must
come
to
dispute
and
debate
in
the
Assembly
,
then
you
would
doe
as
you
should
finde
occasion
,
and
fall
upon
such
consultations
as
the
times
would
suffer
,
then
reason
and
dispute
it
when
brought
to
a
necessity
,
and
it
could
not
be
helped
;
but
yet
so
long
as
no
need
kept
it
off
,
especially
upon
some
hopes
it
might
never
come
to
that
:
many
will
adventure
upon
a
thing
with
more
disadvantages
when
they
see
there
is
no
remedy
for
it
,
who
yet
so
long
as
they
can
be
at
choise
and
at
liberty
will
decline
the
thing
out
of
diffidence
of
their
strength
,
and
feare
of
their
ability
to
carry
it
.
Many
a
man
shuns
fighting
when
he
can
avoid
it
,
out
of
consciousnesse
of
his
weaknesse
,
and
want
of
skill
,
and
hopes
of
doing
so
still
,
who
yet
when
he
must
either
fight
or
die
,
will
fight
and
lay
about
him
as
well
as
he
is
able
,
and
this
was
,
and
is
your
case
:
●…d
whereas
you
say
,
what
ever
your
Cause
may
prove
to
be
,
&c.
yet
you
pretend
at
least
to
so
much
wisedome
that
you
would
never
have
reserved
your selves
for
the
Assembly
,
&c.
I
must
answer
you
,
I
beleeve
upon
good
grounds
,
and
so
do
many
more
,
you
never
tooke
any
great
content
or
joy
in
the
thoughts
of
this
Assembly
,
but
have
done
your
utmost
to
delay
it
,
and
to
put
it
by
:
God
knowes
your
hearts
,
and
men
some
of
your
speeches
about
the
meeting
of
this
Assembly
,
but
seeing
it
could
not
be
helped
,
and
that
you
could
not
keep
it
off
by
all
your
friends
,
you
could
neither
will
nor
chuse
,
you
have
reserved
your selves
,
and
not
by
all
wayes
declined
being
members
of
it
;
and
good
reason
why
,
for
otherwise
you
must
have
lost
all
,
and
for
ever
have
had
your
mouthes
stopt
for
your
way
,
if
being
chosen
of
the
Assembly
you
had
declined
it
;
but
by
being
members
of
the
Assembly
,
you
hoped
at
least
to
doe
something
for
your
way
,
hinder
,
and
stumble
the
other
way
,
keep
it
longer
from
being
setled
(
by
which
you
should
gaine
,
and
make
an
advantage
)
or
get
a
Toleration
for
your
Churches
,
or
possibly
might
carry
it
at
least
in
some
things
:
For
without
doubt
you
reasoned
after
this
manner
,
There
are
some
ten
for
our
way
in
the
Assembly
,
and
we
hope
to
bring
in
more
of
our
mind
(
as
you
have
attempted
since
the
sitting
of
the
Assembly
)
some
besides
there
are
of
the
Assembly
fairly
inclining
towards
us
,
and
ready
to
comply
with
us
,
some
also
but
little
studied
in
the
points
,
and
other
more
indifferent
about
Government
:
now
we
in
policie
,
diligence
,
speech
,
and
parts
excelling
many
others
too
,
may
have
some
hopes
to
carry
it
,
or
at
least
to
qualifie
and
moderate
the
Assembly
to
our
way
;
(
especially
having
observed
the
Ministers
so
desirous
of
peace
,
and
loath
to
breake
with
us
almost
upon
any
termes
:
)
but
supposing
the
worst
whatever
the
issue
of
things
might
prove
to
be
in
the
Assembly
,
you
had
this
Maxime
to
guide
you
by
,
when
men
can
doe
no
otherwise
,
they
must
doe
as
well
as
they
can
:
And
as
for
the
wisedome
you
pretend
unto
,
not
to
bring
forth
your
Tenets
into
publique
view
first
on
the
stage
of
the
Assembly
,
(
if
false
and
counterfeit
)
together
with
your
own
folly
and
weaknesse
:
I
answer
,
the
wisedome
that
many
have
pretended
to
,
(
as
much
as
you
can
)
hath
deceived
them
;
and
instead
of
truth
and
strength
have
brought
forth
their
folly
and
weaknesse
;
and
whe●…her
none
of
you
,
who
pretend
to
much
wisedome
,
have
not
in
the
Assembly
brought
forth
into
publique
view
,
upon
occasion
of
your
Tenets
,
their
folly
and
weaknesse
,
I
leave
the
Assembly
to
judge
of
that
.
Onely
before
I
take
off
my
hand
from
this
brought
by
you
in
confutation
of
the
ill
interpretation
of
some
,
I
cannot
l●…t
passe
this
testimony
given
by
you
Five
to
the
Assembly
:
That
it
is
a
Theatre
of
all
other
the
most
judicious
and
severe
,
an
Assembly
of
so
many
able
,
learned
,
and
grave
Divines
,
where
much
of
the
piety
,
wisedome
and
learning
of
two
Kingdomes
are
met
in
one
,
&c.
which
testimony
given
by
you
to
this
Assembly
,
and
that
Character
given
by
you
of
the
people
and
the
Professours
of
this
Kingdome
in
page
24.
and
28.
are
worthy
to
be
observed
and
are
of
great
use
in
these
times
,
when
the
Assembly
and
their
proceedings
are
so
much
traduced
and
spoken
against
by
your
followers
and
Churches
;
and
let
me
make
this
use
of
it
to
the
people
,
and
sadly
put
this
question
to
their
Consciences
,
Whether
is
more
probable
,
that
an
Assembly
so
judicious
,
of
so
many
able
,
learned
,
and
grave
Divines
,
where
much
of
the
pietie
,
wisedome
,
and
learning
of
two
Kingdomes
are
met
in
one
,
going
in
Gods
way
(
as
you
say
,
page
28.
)
making
it
their
worke
and
businesse
to
find
out
the
Government
and
the
truth
about
the
order
of
the
Church
visible
,
and
giving
freedome
of
debates
to
men
of
different
mindes
and
apprehensions
,
seeking
God
publiquely
and
privately
daily
(
with
so
many
prayers
put
up
for
them
in
all
Churches
at
home
,
and
abroad
beyond
the
Seas
,
)
should
find
out
the
truth
;
or
Mr
Lockyer
,
Mr
Batchelor
,
Mr
Carter
,
with
a
company
of
weake
,
ignorant
men
and
women
,
youths
and
maids
,
apt
to
be
seduced
,
and
ready
to
take
any
impressions
,
and
to
be
cast
into
any
mould
that
hath
but
the
appearance
of
a
stricter
way
?
As
to
those
words
:
We
would
much
rather
have
chosen
to
have
been
venting
them
to
the
multitude
apt
to
be
seduced
:
I
answer
,
so
you
did
,
much
rather
chuse
to
vent
your
opinions
and
principles
both
in
publique
and
private
to
the
multitude
,
apt
to
be
seduced
,
according
to
the
opportunities
you
had
these
three
yeares
,
then
to
communicate
them
to
your
godly
brethren
of
the
Ministerie
,
(
as
I
have
before
fully
shewed
.
)
For
this
passage
of
yours
,
But
in
a
conscientious
regard
had
to
the
orderly
and
peaceable
way
of
searching
out
truths
,
and
reforming
the
Churches
of
Christ
,
wee
have
adventured
our selves
upon
this
way
of
God
,
wisely
assumed
by
the
prudence
of
the
State
;
whether
this
be
so
or
no
,
that
you
have
had
a
conscientious
regard
to
the
orderly
and
peaceable
way
of
searching
out
truth
,
and
reforming
the
Churches
of
Christ
,
let
my
last
answer
,
and
what
is
before
proved
witnesse
,
and
if
out
of
a
conscientious
regard
to
the
orderly
,
&c.
you
adventured
to
be
members
of
the
Assembly
,
and
upon
this
way
by
an
Assembly
of
searching
out
truths
,
why
did
you
not
before
the
Assembly
forbeare
the
disorderly
and
unpeaceable
way
of
venting
your selves
to
the
multitude
,
and
of
gathering
Churches
,
&c.
as
also
since
the
Assembly
the
disorderly
and
unpeaceable
way
of
searching
out
truths
in
writing
this
Apologie
,
in
preaching
some
Sermons
,
with
some
other
practises
,
which
were
no
orderly
nor
peaceable
wayes
of
searching
out
truths
(
especially
the
Assembly
sitting
;
)
But
them
beleeve
you
that
will
,
I
judge
,
and
that
upon
grounds
and
hints
already
given
,
that
other
things
made
you
adventure
to
be
of
the
Assembly
,
and
to
come
thither
constantly
,
rather
then
the
conscientious
regard
had
to
the
orderly
and
peaceable
way
of
searching
out
truths
;
and
I
cannot
let
passe
without
some
animadversions
the
phrase
used
by
you
here
of
your
being
members
of
the
Assembly
,
We
have
adventured
our selves
,
a
very
significant
and
true
expression
,
for
I
beleeve
you
accounted
this
Assembly
a
great
Adventure
for
your
Church-way
,
and
such
a
bottome
as
you
would
not
have
put
it
in
,
(
at
least
not
so
soon
)
if
all
the
wayes
you
could
have
devised
under
heaven
would
have
hindred
it
,
but
it
happened
to
you
according
to
the
Proverbe
,
Nothing
venture
,
nothing
have
;
for
supposing
there
must
be
an
Assembly
,
you
might
perhaps
by
being
members
of
it
doe
your selves
and
way
some
good
,
but
by
declining
and
refusing
it
,
you
had
been
certainly
lost
.
But
brethren
,
what
is
the
reason
,
that
in
this
Section
,
wherein
you
give
so
full
a
testimonie
to
the
Assembly
,
and
of
your
great
adventuring
to
be
members
of
it
,
that
you
annex
in
the
close
these
words
following
:
And
therein
also
upon
all
sorts
of
disadvantages
,
both
of
number
,
abilities
of
learning
,
Authoritie
,
the
streame
of
publique
interest
,
trusting
God
both
with
our selves
and
his
own
truth
,
&c.
Whether
does
not
this
somewhat
reflect
upon
the
Assembly
?
as
if
there
were
a
great
hazard
that
things
would
be
carried
there
by
number
,
abilities
of
learning
,
Authority
,
the
streame
of
publique
interest
,
rather
then
by
truth
?
for
if
points
were
not
likely
to
be
carried
so
,
by
plurality
of
Votes
,
&c.
but
by
the
clearest
proofes
from
Scripture
,
then
these
were
no
disadvantages
to
you
,
but
all
the
advantage
,
would
lie
on
that
side
whether
many
or
few
,
whether
greater
Scholars
,
or
lesse
,
that
could
bring
the
strongest
Scripture
grounds
;
and
I
must
tell
you
,
that
in
such
an
Assembly
as
you
confesse
this
is
and
is
well
known
to
be
,
both
for
the
persons
and
ends
of
its
calling
,
that
great
liberty
of
speech
and
debate
,
with
that
solemne
Protestation
taken
by
every
member
at
first
sitting
there
,
a
man
need
not
account
those
things
specified
by
you
for
any
disadvantages
:
for
any
two
or
three
men
,
nay
,
one
of
a
different
judgement
in
Doctrine
or
discipline
from
that
Assembly
,
having
truth
on
his
side
,
and
but
so
much
learning
as
to
manage
and
make
out
his
evidences
(
though
a
man
of
no
authority
)
might
easily
cause
the
consciences
of
most
there
to
owne
and
fall
downe
before
that
truth
,
and
to
change
their
mindes
;
yea
,
and
to
blesse
God
for
the
light
,
and
imbrace
the
person
or
persons
that
brought
it
;
much
lesse
need
you
,
whose
number
is
sufficient
,
about
ten
(
besides
some
who
are
halfe
Independents
,
)
having
parts
and
abilities
enough
,
and
Authority
to
manage
your
arguments
,
and
even
to
command
free
and
long
audience
,
complaine
of
these
things
for
disadvantages
;
but
I
am
jealous
this
passage
is
here
inserted
and
brought
in
to
possesse
the
peoples
minds
(
fearing
by
this
time
this
Apologie
was
set
out
things
might
not
goe
on
your
side
)
and
to
give
them
something
to
confirme
them
in
your
way
,
to
teach
them
what
to
say
,
namely
,
though
you
had
the
truth
,
and
brought
such
strong
arguments
as
were
not
answered
,
yet
you
could
not
be
heard
,
but
matters
were
carried
against
you
by
pieces
,
(
the
greater
number
of
the
Assembly
by
far
being
of
another
judgement
,
as
also
by
the
streame
of
publike
interest
,
Authority
,
&c.
)
And
many
of
the
people
of
the
Church
way
speake
thus
already
,
that
the
Assembly
cannot
answer
your
arguments
,
but
beare
you
downe
with
numbers
,
the
Parliament
should
have
done
well
to
have
chosen
as
many
of
your
way
as
on
the
other
side
,
and
then
there
would
have
been
a
faire
and
even
triall
:
but
I
will
examine
all
your
disadvantages
apart
,
and
give
you
and
the
Reader
a
particular
account
of
them
.
First
,
For
Number
,
though
you
have
not
so
many
of
your
judgement
in
the
Assembly
,
yet
you
have
a
competent
number
to
plead
your
cause
,
and
to
be
the
mouth
for
all
of
your
way
,
to
speake
whatever
any
of
your
way
can
say
for
it
.
Secondly
,
When
an
Assembly
was
first
agreed
upon
,
there
were
not
many
more
Ministers
and
Schollers
of
your
way
in
the
Kingdome
,
who
were
capeable
of
such
a
service
,
(
how
ever
you
may
be
encreased
since
)
so
that
you
had
as
much
advantage
as
your
condition
was
capeable
of
,
yea
and
favour
too
.
Thirdly
,
Considering
the
many
hundred
Ministers
in
this
Kingdome
that
petitioned
for
Reformation
,
and
subscribed
the
Remonstrance
,
(
who
also
bore
the
heate
of
the
day
and
never
flinched
for
it
,
)
and
the
small
number
of
the
Independent
(
who
fled
also
to
save
their
stake
,
and
to
keepe
in
a
whole
skin
)
having
quitted
to
our
Churches
and
Ministery
,
and
making
no
account
to
be
bound
by
the
determinations
of
the
Assembly
,
it
is
more
in
proportion
,
both
Arithmeticall
and
Geometricall
,
to
have
Ten
of
you
members
in
the
Assembly
,
then
some
hundreds
of
our
Ministers
;
and
yet
you
know
,
the
whole
number
of
Divines
who
meet
there
,
does
not
much
exceed
80
persons
.
Fourthly
,
Number
is
little
,
where
conscientious
men
having
taken
such
a
Protestation
,
come
together
to
seeke
out
truth
,
being
free
also
to
receive
and
chuse
any
government
laid
downe
in
the
word
,
and
not
over-awed
by
power
or
feare
of
crushing
,
nor
byased
by
hopes
of
preferment
:
it
is
true
in
such
an
Assembly
,
as
the
Convocation
house
of
Bishops
and
their
Clarkes
was
,
number
was
a
great
disadvantage
.
Secondly
,
For
abilities
of
Learning
,
I
grant
you
there
are
many
members
of
the
Assembly
goe
farre
beyond
any
of
you
in
that
,
yet
among
you
all
,
and
in
some
particular
men
of
you
,
there
are
abilities
enough
of
learning
,
speech
,
and
wit
to
bring
out
and
enforce
to
the
greatest
advantage
upon
study
,
taking
time
(
which
you
doe
)
and
writing
downe
your
grounds
,
any
Scripture
or
Reasons
for
your
way
,
so
that
you
need
not
complaine
for
want
of
learning
,
but
rather
for
want
of
truth
in
your
cause
,
which
will
afford
no
better
arguments
for
it
.
Thirdly
,
For
Authority
,
I
know
not
well
what
you
mean
by
that
in
this
place
(
you
having
so
many
doubtfull
passages
in
your
Apologie
)
whether
the
Authority
of
Parliament
,
or
whether
the
Ministers
who
are
for
Presbytery
have
greater
Authority
in
the
Assembly
then
you
,
or
what
else
.
Now
if
you
meane
the
first
,
that
the
Presbyterian
party
hath
the
advantage
of
you
,
namely
the
Authority
of
Parliament
:
I
answer
,
the
Parliament
interposes
no
authority
to
determine
what
government
shall
be
,
but
calls
the
Assembly
to
advise
with
,
and
draw
up
for
them
what
government
is
most
agreeable
to
the
word
,
giving
also
a
liberty
to
the
fewer
number
in
matters
of
dissent
to
give
in
their
Reasons
(
as
you
in
the
30th
page
grant
,
and
imply
you
will
doe
;
)
And
as
for
the
Parliament
who
are
Authority
,
there
are
but
few
Ministers
of
the
Assembly
,
who
have
been
able
to
doe
more
with
them
then
you
?
or
who
have
had
a
greater
interest
in
their
favour
then
your selves
?
witnesse
all
passages
of
Parliament
from
first
to
last
,
wherein
the
Parliament
hath
honoured
any
of
the
Ministers
either
in
preaching
before
them
upon
solemne
occasions
,
or
in
calling
this
Assembly
;
or
in
employing
them
about
the
Scottish
affaires
,
either
in
Engla●…d
,
or
into
Scotland
,
or
in
the
setting
up
a
Lecture
at
Westminster
,
or
in
appointing
Licensers
for
printing
of
bookes
,
what
ever
it
hath
been
,
or
how
few
the
number
that
have
been
employed
,
though
but
two
,
or
three
,
yet
still
an
Independent
hath
beene
one
.
But
secondly
,
if
you
meane
that
the
Ministers
who
differ
in
judgement
from
you
have
a
greater
Authority
in
the
Assembly
then
you
,
I
answer
,
you
are
all
equall
,
having
a
brotherly
equality
there
;
the
whole
Assembly
not
having
Authority
,
that
is
Jurisdiction
and
power
of
censure
over
the
meanest
,
to
cast
him
out
,
or
to
hinder
him
from
speech
,
according
to
rule
and
order
:
And
as
for
authoritie
of
speaking
in
the
Assembly
and
of
being
heard
,
some
of
you
have
exercised
as
much
of
that
as
most
there
;
and
for
authority
with
the
people
to
lead
them
,
whether
you
,
or
most
of
the
Ministers
in
the
Assembly
have
the
greatest
is
no
controversie
;
witnesse
the
deepe
censures
upon
the
Assembly
,
and
the
godly
Ministers
every
where
,
by
multitudes
of
the
people
,
but
the
great
applause
and
crying
up
of
you
and
other
independents
:
So
that
if
authority
with
many
well
meaning
people
be
an
advantge
it
is
on
your
side
,
and
that
hath
done
you
heretofore
some
service
,
to
make
many
men
more
shie
of
preaching
against
your
way
,
because
of
your
great
authority
with
the
people
,
that
being
ground
enough
to
put
many
men
out
of
the
state
of
grace
with
some
sorts
of
people
;
besides
●…f
authority
in
the
peoples
hearts
could
sway
any
thing
with
the
Assembly
against
the
truth
,
yea
but
to
suspend
their
judgements
about
the
truth
(
as
I
am
confident
it
doth
not
)
then
you
would
have
the
advantage
of
authority
,
to
sway
the
Assembly
rather
to
your
side
,
then
against
you
.
4.
For
the
fourth
disadvantage
,
the
streame
of
publike
interest
,
this
is
a
dangerous
insinuation
against
the
Assembly
,
yea
and
the
Parliament
too
,
without
whom
nothing
the
Assemby
doth
can
be
of
any
validitie
,
as
if
they
would
be
carried
with
the
streame
of
publike
interests
rather
then
by
the
word
of
God
,
and
would
bend
the
word
of
God
to
the
streame
of
publike
interest
;
now
let
me
put
you
this
Dilemma
,
either
the
publike
interest
of
this
Kingdome
at
this
time
will
stand
and
agree
with
the
word
of
God
,
or
it
will
not
;
if
it
will
stand
,
then
not
only
the
Assembly
,
but
you
also
should
be
for
that
interest
,
accounting
the
publike
interest
,
so
suiting
to
the
word
of
God
an
advantage
;
but
if
it
will
not
stand
with
the
word
,
but
that
the
streame
of
publike
interest
runnes
one
way
,
and
Gods
word
another
way
,
can
you
think
the
Assembly
will
be
carried
with
publike
interest
,
and
leave
the
streame
of
the
word
?
would
not
the
Assembly
rather
follow
the
word
of
God
,
accounting
walking
according
to
that
,
the
greatest
and
most
publike
interest
?
hath
the
Parliament
,
Kingdome
and
Ministers
done
and
suffered
so
much
for
a
Reformation
according
to
the
word
of
God
,
and
now
after
all
this
,
is
there
a
streame
of
publike
interest
divided
from
the
word
,
to
carry
away
the
Ministers
called
together
,
according
to
which
a
government
must
be
framed
,
and
the
Church
reformed
,
and
this
is
the
great
disadvantage
that
some
members
of
the
Assembly
who
would
goe
according
to
the
word
of
God
meet
withall
,
and
must
be
put
to
swimme
against
:
Bretheren
what
will
the
Prelates
say
of
our
Reformation
and
Church
government
when
you
speake
thus
?
have
not
you
put
a
sword
into
their
hands
this
day
against
us
?
and
shall
we
not
heare
of
it
?
but
I
wish
bretheren
whilst
you
thus
asperse
the
Assembly
with
the
danger
of
being
carried
a
way
with
the
streame
of
publike
interest
,
that
the
streame
of
your
own
particular
private
interest
,
and
credit
among
the
people
did
not
too
much
carry
you
away
,
as
many
other
waies
,
so
in
writing
of
this
Apologie
;
But
the
Reader
may
aske
,
what
is
the
plaine
English
of
the
streame
of
publike
interest
,
according
to
which
there
was
so
great
danger
the
Assembly
would
swimme
?
I
answer
,
I
conceive
one
of
these
two
things
,
or
else
it
is
probable
both
are
meant
by
the
Apologists
.
1.
That
the
Ministers
of
the
Assembly
for
themselves
and
their
fellow
Ministers
,
would
stand
for
such
a
government
as
wherein
the
power
should
be
in
their
own
hands
,
and
not
in
the
peoples
,
to
doe
with
them
for
maintenance
and
standing
at
their
pleasure
,
and
therefore
they
would
establish
Presbyteriall
government
rather
then
Independent
.
2.
The
Parliament
of
England
upon
great
Armies
raised
against
them
,
needing
help
,
calls
in
for
the
Kingdome
of
Scotland
to
assist
them
,
now
the
Scots
being
for
Presbyteriall
government
,
and
against
Independent
,
and
desirous
of
uniformity
in
government
between
the
Kingdomes
,
therefore
for
gratifying
the
Scots
,
the
Assembly
is
like
to
be
swayed
that
way
,
is
this
the
streame
of
publike
interest
meant
by
you
?
oh
how
unworthy
an
insinuation
is
this
,
and
how
prejudicall
this
will
be
to
the
Reformation
in
after
times
,
I
desire
you
to
consider
of
in
coole
blood
,
and
what
the
enemies
will
say
of
it
,
the
government
and
Reformation
of
this
Church
was
not
free
,
not
according
to
the
word
of
God
,
but
what
Scotland
would
have
,
Englands
need
of
Scotland
made
them
at
least
swayed
much
to
take
up
their
government
;
but
how
ever
this
is
insinuated
for
the
holding
up
the
credit
of
your
cause
against
the
time
the
Assembly
shall
come
to
reject
it
as
Apocripha
,
yet
I
must
tell
you
,
you
foresaw
that
,
which
is
no
such
streame
of
publike
interest
,
nor
no
cause
of
disadvantage
to
you
:
For
the
Commissioners
of
the
Church
of
Scotland
were
not
sent
hither
to
put
their
government
upon
us
,
but
came
as
well
to
receive
any
light
and
help
,
as
to
give
,
and
to
come
to
us
in
what
should
be
found
upon
debate
more
agreeable
to
the
word
,
as
we
to
come
to
them
,
and
the
Covenant
of
the
Kingdomes
doth
not
tye
us
to
the
Reformation
of
the
Church
of
Scotland
,
but
binds
us
to
Reformation
according
to
the
word
of
God
and
the
example
of
the
best
reformed
Churches
;
and
then
requires
both
of
us
and
them
an
uniformity
according
to
the
word
of
God
:
And
indeed
the
Assembly
consisting
of
so
many
able
,
learned
and
grave
Divines
,
where
much
of
the
wisdome
,
piety
and
learning
of
two
Kingdomes
are
met
,
cannot
well
be
thought
to
be
carried
away
from
the
word
by
the
streame
of
publike
interest
,
especially
most
of
the
Assembly
being
men
not
engaged
by
education
or
otherwise
to
any
other
of
the
reformed
Churches
,
or
by
former
declarations
of
their
judgements
,
nor
appointed
by
the
Parliament
to
Presbyteriall
government
,
but
left
freely
to
be
guided
by
the
light
of
the
word
in
this
way
of
God
communicated
to
them
,
besides
that
the
Commissioners
of
the
Church
of
Scotland
(
however
they
be
present
in
the
Assembly
to
heare
debates
and
to
give
their
Reasons
)
yet
never
gave
their
voices
in
any
point
that
hath
passed
the
Assembly
.
As
for
the
close
of
this
Section
,
trusting
God
both
with
your selves
and
his
own
truth
as
he
shall
be
pleased
to
manage
it
by
us
.
Had
you
in
adventuring
your selves
upon
this
Assembly
,
and
therein
really
beleeving
all
the
sorts
of
disadvantages
(
as
you
here
speake
)
trusted
God
both
with
your
selvs
and
that
you
call
his
own
truth
,
some
of
you
would
never
have
brought
such
arguments
for
your
way
(
as
you
have
done
.
)
And
certainely
if
some
of
you
did
trust
God
as
you
ought
with
your selves
,
&c.
you
would
not
trust
so
much
to
your
wits
and
policie
,
nor
be
so
full
of
reservations
,
fetches
,
doubtfull
expressions
as
you
are
.
And
brethren
let
me
deale
with
you
plainely
(
I
hope
it
may
doe
you
good
,
)
many
speake
of
your
policie
and
subtiltie
,
some
who
are
strangers
to
you
(
yet
being
members
of
the
Assembly
)
and
beholding
your
managing
of
your
opinions
and
way
there
,
wonder
that
good
men
should
be
so
politick
and
subtill
as
you
are
,
especially
if
the
cause
were
good
.
Moreover
,
if
in
all
matters
of
Doctrine
,
we
were
not
as
orthodox
in
our
judgements
as
our
bretheren
themselves
,
we
would
never
have
exposed
our selves
to
this
triall
and
hazard
of
discovery
in
this
Assembly
,
the
mixture
of
whose
spirits
,
the
quick-sightednesse
of
whose
judgements
(
intent
enough
upon
us
)
and
variety
of
debates
about
all
sorts
of
controversies
afoot
in
these
times
of
contradiction
,
are
such
,
as
would
be
sure
soone
to
find
us
out
if
we
nourished
any
monsters
or
serpents
of
opinions
lurking
in
our
bosomes
.
And
if
we
had
carried
it
so
,
as
that
hitherto
such
errours
were
not
afore-hand
open
to
the
view
and
judgement
of
all
,
yet
sitting
here
(
unlesse
we
would
be
silent
,
which
we
have
not
been
)
we
could
not
long
be
hid
.
But
it
is
sufficiently
known
that
in
all
points
of
doctrine
(
which
hitherto
in
the
review
and
examination
of
the
Articles
of
our
Church
,
or
upon
other
occasions
have
been
gone
through
)
our
judgements
have
still
concurred
with
the
greatest
part
of
our
bretheren
,
neither
doe
we
know
wherein
we
have
dissented
.
And
in
matters
of
discipline
we
are
so
farre
from
holding
up
the
differences
that
occurre
,
or
making
the
breaches
greater
or
wider
,
that
we
endeavour
upon
all
such
occasions
to
grant
and
yeeld
(
as
all
may
see
and
cannot
but
testifie
for
us
)
to
the
utmost
latitude
of
our
light
and
consciences
;
professing
it
to
be
as
high
a
point
of
Religion
and
conscience
,
readily
to
own
,
yea
fall
down
before
whatsoever
is
truth
in
the
hands
of
those
that
differ
,
yea
though
they
should
be
enemies
unto
us
,
as
much
as
earnestly
to
contend
for
and
hold
fast
those
truths
wherein
we
should
be
found
dissenting
from
them
;
and
this
is
in
relation
to
peace
,
so
also
as
a
just
due
to
truth
and
goodnesse
,
even
to
approve
it
and
acknowledge
it
to
the
uttermost
graine
of
it
,
though
mingled
with
what
is
opposite
unto
us
.
And
further
when
matters
by
discussion
are
brought
to
the
smallest
dissent
that
may
be
,
we
have
hitherto
been
found
to
be
no
backward
urgers
unto
a
temper
(
not
only
in
things
that
have
concerned
our
own
consciences
,
but
when
of
others
also
)
such
as
may
suite
and
tend
to
union
as
well
as
searching
out
of
truth
;
judging
this
to
be
as
great
and
usefull
an
end
of
Synods
and
Assemblies
,
as
a
curious
and
exact
discussion
of
all
sorts
of
lesser
differences
with
binding
determinations
of
truth
one
way
.
Whether
in
all
matters
of
Doctrine
all
of
you
be
as
Orthodox
in
your
Judgements
as
your
brethren
themselves
,
I
question
it
,
(
though
in
the
most
Doctrines
and
in
the
maine
I
grant
it
)
I
have
been
told
of
some
odd
things
in
matter
of
Doctrine
preached
by
one
of
you
five
both
in
England
and
Holland
,
and
of
some
points
preached
in
the
Church
of
Arnheim
never
questioned
there
,
and
since
printed
,
not
very
Orthodox
,
as
for
instance
(
amongst
others
)
that
the
soules
of
the
Saints
doe
not
goe
to
heaven
to
be
with
Christ
,
expresly
contrary
to
the
2
Cor.
5.
6
,
8.
and
to
Philip.
1.
23.
now
whether
some
of
you
may
not
hold
those
opinions
,
seeing
they
were
publiquely
preached
at
Arnheim
,
and
never
condemned
(
as
ever
I
heard
,
)
I
know
not
,
but
have
reason
rather
to
suspect
you
doe
,
how
ever
though
you
doe
not
nourish
any
Monsters
or
Serpents
of
opinions
in
your
bosomes
,
yet
I
feare
you
have
running
wormes
in
your
heads
,
and
together
with
the
gold
,
silver
,
and
Ivory
of
Orthodox
truths
,
you
have
store
of
Apes
and
Peacocks
,
conceits
and
toyes
,
as
strange
coined
distinctions
,
new
strained
expositions
of
Scriptures
,
odd
opinions
about
the
personall
raigne
of
Christ
on
earth
,
and
I
aske
you
what
the
annointing
with
oyle
of
sick
persons
as
an
Ordinance
for
Church-members
,
and
what
the
bringing
in
of
Hymnes
composed
by
the
gift
of
a
Church-member
,
cum
multis
aliis
,
are
?
whether
are
not
these
strange
conceits
?
and
how
ever
you
may
be
free
of
Monsters
and
Serpents
of
opinions
lurking
in
your
bosomes
,
yet
there
is
much
of
a
Monster
and
the
Serpent
lurking
in
this
Apologie
,
and
to
be
sure
one
Monster
of
opinions
you
all
hold
generally
,
and
some
of
you
have
preacht
for
,
A
Toleration
of
divers
sects
and
opinions
,
and
let
me
tell
you
,
granting
you
five
be
so
Orthodox
,
and
supposing
your
argument
good
to
prove
it
,
exposing
your selves
to
the
hazard
of
discovery
in
this
Assembly
(
which
is
no
concluding
argument
)
yet
there
are
many
members
of
those
Churches
to
which
you
belong
,
besides
many
other
members
of
Churches
of
your
way
and
communion
,
whom
I
suppose
must
be
tolerated
as
well
as
your selves
,
that
doe
hold
very
odd
and
strange
things
.
Some
of
Arnheim
hold
strange
conceits
,
and
some
members
of
Mr
Sympsons
Church
hold
some
of
the
points
of
the
Anabaptists
,
and
daily
the
Independent
Churches
like
Africa
doe
breed
and
bring
forth
the
Monsters
of
Anabaptisme
,
Antinomianisme
,
Familisme
,
nay
that
huge
Monster
and
old
flying
serpent
of
the
Mortality
of
the
soul
of
man
,
and
indeed
there
is
no
end
of
errours
that
the
Independent
principles
and
practises
lead
unto
.
As
for
those
words
,
if
we
had
carried
it
so
as
that
hitherto
such
errours
were
not
aforehand
open
to
the
view
and
Iudgement
of
all
yet
sitting
here
,
unlesse
we
would
be
silent
we
could
not
be
long
hid
,
&c.
I
answer
,
some
one
or
two
Heterodox
opinions
may
be
hid
where
men
are
Orthodox
in
the
most
,
especially
if
all
points
of
doctrine
have
not
been
discussed
,
nor
reviewed
,
as
in
the
Assembly
they
have
not
,
(
many
Articles
of
our
Church
not
having
yet
been
gone
through
)
so
that
your
errours
in
doctrine
may
be
behind
,
and
your
triall
of
being
Orthodox
will
be
when
the
Assembly
comes
to
these
Articles
:
Article
19
,
22
,
23.
&
26.
and
when
that
doctrine
concerning
the
Lawfulness
of
a
Toleration
of
divers
sects
and
opinions
shall
come
to
be
discussed
:
But
before
I
passe
from
this
,
I
desire
the
Apologists
to
remember
and
the
Reader
to
observe
they
call
the
Church
of
England
Our
Church
,
and
so
in
the
fift
page
of
this
Apologie
Our
own
Congregations
we
meane
of
England
.
So
that
if
you
meane
as
you
here
write
,
then
the
Nationall
Church
of
England
is
your
Church
and
the
Parochiall
Congregations
are
yours
,
and
so
you
establish
a
Nationall
visible
Church
under
the
new
Testament
,
and
if
so
,
why
doe
you
erect
other
Churches
,
and
withdraw
from
your
own
?
but
if
you
doe
not
meane
so
,
nor
beleeve
there
is
a
Nationall
visible
Church
,
nor
account
your selves
members
of
this
Nationall
Church
,
why
doe
you
speake
so
,
and
call
the
Church
of
England
your
own
Church
,
and
the
Parochiall
Churches
your
own
Congregations
?
As
for
that
part
of
this
Section
which
concernes
your
good
carriage
in
the
Assembly
in
matters
of
Discipline
,
In
matters
of
Discipline
we
are
so
farre
from
holding
up
the
differences
that
occurre
,
or
making
the
breaches
greater
or
wider
,
that
we
endeavour
upon
all
such
occasions
to
grant
and
yeeld
,
&c.
I
not
being
present
at
the
debates
will
say
nothing
against
it
,
but
whether
since
the
writing
of
your
Apologie
,
and
the
Assembly
comming
to
the
points
of
Discipline
which
are
properly
yours
,
(
your
free-hold
)
you
have
been
so
faire
and
moderate
,
endevouring
upon
all
occasions
to
grant
,
and
yeeld
to
the
utmost
latitude
of
your
light
and
Consciences
,
that
I
doubt
,
and
your
best
friends
are
not
satisfied
in
it
,
but
rather
much
offended
,
and
you
have
much
lost
your selves
with
them
,
by
your
demeanour
and
way
of
managing
matters
of
difference
in
the
Assembly
:
But
supposing
all
you
say
of
your selves
in
this
Section
were
fully
so
,
both
before
,
and
since
your
Apologie
,
yet
it
were
not
much
materiall
,
nor
much
to
be
trusted
to
,
being
upon
the
triall
of
your
good
behaviour
:
for
it
is
probable
all
that
may
be
done
out
of
policie
,
in
reference
to
the
main
designe
of
obtaining
a
Toleration
,
which
at
first
cannot
be
imagined
to
have
any
probabilitie
of
being
gained
without
all
seeming
fairenesse
and
compliance
,
and
drawing
neere
to
us
,
and
therefore
this
Apologie
is
so
framed
in
the
words
,
phrases
,
and
composure
of
it
,
that
in
it
you
have
stretcht
your selves
to
the
utmost
latitude
,
and
highest
compliance
with
the
Church
of
England
,
and
the
Reformed
Churches
,
even
beyond
what
is
meant
by
you
in
our
sence
,
and
in
common
acception
,
and
beyond
what
many
of
your
followers
will
own
:
As
also
you
hide
and
reserve
severall
things
you
hold
both
in
matter
and
manner
,
that
so
by
all
this
you
might
court
the
Parliament
,
Assembly
,
Reformed
Churches
to
beare
with
such
conscientious
men
,
who
differ
so
little
from
them
,
and
are
so
moderate
and
temperate
also
in
and
about
the
debate
of
those
differences
,
but
the
Parliament
and
the
Assembly
are
wise
to
see
into
and
thorough
these
Artifices
,
and
to
consider
that
if
once
a
Toleration
were
granted
,
there
would
quickly
be
discovered
another
face
of
things
,
which
hitherto
stands
behind
the
curtain
.
As
for
this
passage
in
the
close
of
this
Section
,
your
not
being
backward
urgers
unto
a
temper
not
only
in
things
concerning
your
own
consciences
,
but
others
also
,
such
as
may
suit
and
tend
to
union
as
well
as
searching
out
of
truth
,
judging
this
to
be
as
great
and
usefull
an
end
of
Synods
,
as
a
curious
and
exact
discussion
of
all
sorts
of
lesser
differences
with
binding
determintions
of
truth
one
way
.
I
judge
then
you
had
but
a
weake
ground
to
urge
you
to
temper
in
matter
of
difference
,
and
I
question
whether
you
were
so
forward
to
a
temper
in
the
things
that
might
suit
and
tend
to
union
,
for
I
suppose
you
are
so
farie
from
holding
that
a
great
and
usefull
end
of
Synods
,
a
curious
and
exact
discussion
of
all
sorts
of
lesser
differences
with
binding
Determinations
of
truth
one
way
,
as
that
you
deny
it
:
I
have
read
a
letter
out
of
New-England
from
a
Minister
of
note
there
,
speaking
of
that
Synod
which
met
upon
occasion
of
the
Antinomians
and
Familists
,
formally
denying
this
power
of
binding
determinations
to
it
:
and
in
the
Epistle
before
Mr
Cottons
late
booke
,
Mr
Goodwin
and
Mr
Nye
have
many
passages
against
Assemblies
and
Synods
having
power
of
binding
Determinations
(
though
a
Ministeriall
Doctrinall
power
they
grant
)
and
did
you
give
to
Synods
and
Assemblies
in
all
sorts
of
lesser
differences
a
binding
Determination
of
truth
one
way
,
and
not
only
of
consultation
,
direction
,
and
at
utmost
but
of
Doctrinall
Decernment
,
the
controversie
would
be
at
an
end
,
and
therefore
in
writing
thus
,
judging
that
to
be
as
great
an
end
of
Synods
as
this
of
binding
Determinations
,
and
not
holding
it
,
you
hold
neither
,
and
then
what
tends
all
this
to
but
to
deceive
the
Reader
.
And
thus
we
have
nakedly
,
and
with
all
simplicitie
rendred
a
cleare
and
true
account
of
our
wayes
and
spirits
hitherto
;
Which
we
made
choice
of
now
at
first
to
make
our selves
known
by
,
rather
then
by
a
more
exact
and
Scolastique
relation
of
our
Iudgements
in
the
points
of
difference
about
Church-Governement
;
reserving
that
unto
the
more
proper
season
and
opportunitie
of
this
Assembly
,
and
that
libertïe
given
by
both
Honourable
Houses
in
matters
of
dissent
;
or
as
necessity
shall
after
require
,
to
a
more
publique
way
of
stating
and
asserting
of
them
.
In
the
meane
time
from
this
briefe
historicall
relation
of
our
practises
,
there
may
a
true
estimate
be
taken
of
our
opinions
in
difference
,
which
being
instanced
in
,
and
set
out
by
practises
,
is
the
most
reall
and
least
collusive
way
,
and
carries
its
owne
evidence
with
it
.
All
which
we
have
taken
the
boldnesse
together
with
our selves
humbly
to
lay
at
the
feet
of
your
wisedome
and
piety
;
Beseeching
you
to
look
upon
us
under
no
other
Notion
,
or
Character
then
as
those
,
who
if
we
cannot
assume
to
have
been
no
way
furtherers
of
that
Reformation
you
intend
,
yet
who
have
been
no
way
hinderers
thereof
,
or
disturbers
of
the
publique
peace
;
and
who
in
our
Iudgements
about
the
present
worke
of
this
age
,
the
Reformation
of
Worship
and
Discipline
,
doe
differ
as
little
from
the
Reformed
Churches
,
and
our
brethren
,
yea
farre
lesse
,
then
they
doe
from
what
themselves
were
three
yeares
past
,
or
then
the
generality
of
this
Kingdome
from
it selfe
of
late
.
I
wonder
how
you
can
say
,
We
have
nakedly
and
with
all
simplicity
rendred
a
cleare
and
true
account
of
our
wayes
and
spirits
hitherto
,
and
for
the
truth
of
these
lines
I
appeale
to
any
indifferent
Reader
,
and
to
your
owne
Consciences
,
upon
the
review
and
examination
of
your
book
,
and
I
desire
the
Reader
to
remember
what
all
along
in
my
answer
I
have
observed
and
made
good
against
many
passages
both
in
matters
of
fact
and
opinion
,
and
the
result
will
be
,
that
in
truth
the
words
may
be
inverted
,
in
stead
of
Nakedly
,
covertly
,
in
stead
of
all
simplicitie
,
all
subtilty
,
in
stead
of
a
cleare
and
true
account
of
your
wayes
and
spirits
,
a
darke
,
conceal'd
,
and
untrue
account
,
so
that
your
words
might
have
been
trulyer
written
,
And
thus
we
have
covertly
and
with
all
subtilty
rendred
a
dark
,
conceal'd
and
untrue
account
.
of
our
wayes
and
spirits
hitherto
.
As
for
those
words
,
which
we
made
choice
of
now
at
first
to
make
our
solves
known
by
,
rather
then
by
a
more
exact
and
Scholastique
relation
of
our
Iudgements
,
&c.
I
answer
it
was
the
speciall
hand
of
God
against
you
and
your
way
,
(
and
I
cannot
but
take
speciall
notice
of
it
,
and
desire
you
would
)
that
you
should
choose
now
at
first
to
make
your selves
knowne
by
such
an
Apologie
,
and
in
such
a
way
rather
then
by
a
Scholastique
relation
of
your
Judgements
.
A
Scholastique
relation
would
not
have
made
you
to
knowne
as
this
,
neither
have
discovered
your
spirits
,
nor
have
given
that
just
occasion
and
necessity
of
discovering
you
,
it
would
not
have
drawne
in
so
many
against
you
,
nor
have
drawne
forth
such
answers
as
this
:
But
let
me
aske
you
the
reason
,
why
chose
you
this
way
at
first
rather
then
a
Scholasticall
way
,
if
you
would
now
in
the
time
of
the
Assembly
have
beene
making
your selves
known
in
your
tenets
and
opinions
,
and
not
have
staied
till
the
debating
and
discussing
of
them
,
it
had
been
for
many
Reasons
best
to
have
printed
an
exact
and
Scholastique
relation
of
your
judgements
in
the
points
of
difference
,
rather
then
such
a
popular
and
Rhetoricall
discourse
?
Can
there
be
any
reasons
given
for
it
,
but
that
this
was
writ
to
take
the
people
with
,
to
prepare
their
mindes
for
your
way
(
for
feare
the
Assembly
should
conclude
against
it
,
)
and
the
more
to
engage
your
party
to
stand
for
you
,
(
you
having
thus
openly
and
confidently
declared
your selves
,
)
as
also
,
because
you
are
best
at
this
weapon
,
more
able
in
a
laxe
discoursing
way
to
expresse
your selves
,
then
in
a
close
,
presse
,
Syllogisticall
,
Argumentative
way
,
and
people
are
most
taken
with
such
kind
of
discourses
,
rather
then
with
arguments
.
As
for
that
you
say
of
reserving
that
unto
the
more
proper
season
,
and
opportunitie
of
this
Assembly
,
and
that
liberty
given
by
both
Honourable
Houses
in
matters
of
dissent
,
or
as
necessity
sh●…ll
after
require
to
a
more
publique
way
of
stating
and
asserting
of
them
.
Why
could
you
not
as
well
reserve
this
Apologeticall
,
Narration
a
little
longer
as
the
Scholastique
Relation
of
your
Judgements
,
especially
having
reserved
it
so
long
,
were
you
in
such
hast
that
the
Assembly
being
upon
the
borders
of
the
points
in
difference
,
nay
they
being
brought
in
by
the
Committees
to
be
discussed
,
you
must
send
out
such
a
discourse
to
prepare
the
way
for
you
?
did
you
hope
the
Assembly
as
well
as
the
people
would
be
taken
with
good
words
and
such
,
flourishes
?
and
since
(
as
you
pretend
)
the
ground
of
your
silence
in
page
27.
(
such
a
one
as
it
was
)
was
that
you
might
reserve
your selves
for
the
Assembly
,
and
let
that
be
the
stage
whereon
first
you
would
bring
your
Tenets
into
publike
view
,
why
did
you
goe
contrary
,
and
first
bring
your
opinions
forth
upon
the
stage
of
this
Apologie
to
all
the
world
,
before
you
brought
them
to
the
Assemblie
?
and
so
frustrate
your
own
resolutions
,
and
crosse
your
own
words
in
page
27.
But
before
I
leave
this
I
cannot
but
observe
that
you
expresse
you
will
draw
up
your
dissent
from
the
Assemble
in
a
Scholastique
way
to
both
Houses
,
and
afterwards
publikely
print
your
grounds
,
belike
you
are
beforehand
resolved
what
to
h●…ld
,
and
so
are
preparing
your selves
to
draw
up
your
grounds
for
both
Houses
,
you
meditate
upon
dissent
and
non-agreement
,
and
I
perceive
the
Assembly
must
expect
to
be
dealt
with
by
you
,
as
the
Synod
of
Dort
was
by
the
Arminians
,
you
will
be
Remonstrants
:
well
you
may
take
your
course
,
and
begin
when
you
please
,
the
Assembly
hath
members
enough
able
to
deale
with
you
at
that
weapon
:
As
to
those
words
,
In
the
meane
time
from
this
briefe
historicall
relation
of
our
practises
,
there
may
a
true
estimate
be
taken
of
our
opinions
in
difference
,
which
being
instanced
in
and
set
out
by
practises
,
is
the
most
reall
and
least
collusive
way
and
carries
its
own
evidence
with
it
.
For
answer
,
I
propund
to
the
Reader
as
followes
this
question
of
your
words
:
In
the
meane
time
from
this
briefe
,
generall
,
partiall
,
conceal'd
,
untrue
,
historicall
relation
of
your
practises
,
there
can
be
little
true
estimate
taken
of
your
opinions
in
difference
;
which
being
set
out
by
practises
but
in
part
,
and
not
the
whole
,
in
the
bright
side
,
and
not
the
blacke
,
is
the
least
reall
,
without
any
evidence
in
it
,
but
the
most
collusive
way
,
especially
with
the
people
,
and
with
such
who
have
not
studied
the
controversies
,
nor
know
not
the
points
in
difference
:
But
I
will
shew
unto
you
a
more
reall
way
,
if
you
will
promise
to
answer
positively
,
and
plainely
to
such
questions
and
positions
as
I
shall
draw
up
for
you
concerning
your
Church-way
,
then
there
may
be
an
estimate
of
the
opinions
in
difference
,
and
for
requitall
of
this
,
I
will
promise
you
to
answer
clearely
and
fully
to
any
questions
both
of
doctrine
,
discipline
and
worship
that
you
can
put
unto
me
;
As
for
those
words
,
All
which
we
have
taken
the
boldnesse
together
with
our selves
,
humbly
to
lay
at
the
feet
of
your
wisedome
and
piety
,
&c.
I
answer
,
it
is
a
great
boldnesse
indeed
to
present
such
an
Apologie
to
both
Houses
,
the
supreme
Iudicatory
of
this
Kingdome
,
which
is
and
hath
been
in
all
times
the
most
just
and
severe
tribunall
for
guiltinesse
to
appeare
before
,
wherein
besides
the
questions
and
controversies
so
mistated
,
and
so
many
doubtfull
dark
passages
,
there
are
many
untrue
relations
,
and
I
wonder
how
you
durst
presume
to
lay
so
much
folly
and
indiscretion
,
with
untruth
,
at
the
feet
of
so
much
wisedome
and
piety
:
had
your
Apologie
been
only
adpopulum
,
who
are
weake
,
and
apt
to
be
deceived
,
it
had
been
more
excusable
,
but
to
appeale
by
such
an
Apologie
to
both
Houses
of
Parliament
is
very
strange
,
but
we
may
see
by
this
,
how
farre
applause
and
favour
with
the
people
,
and
confidence
of
successe
will
carry
men
:
You
have
need
indeed
to
beseech
the
Parliament
to
looke
upon
you
under
no
other
notion
or
character
then
as
those
who
if
you
cannot
assume
to
have
been
no
way
furtherers
of
the
Reformation
,
yet
who
have
been
no
way
hinderers
thereof
or
disturbers
of
the
publike
peace
.
I
think
your
consciences
should
tell
you
the
Parliament
hath
reason
to
looke
upon
you
under
other
notions
and
characters
then
you
represent
your selves
by
,
which
(
I
judge
)
is
the
ground
of
your
deprecating
the
Houses
,
and
indeed
I
wonder
how
you
can
make
such
a
Petition
to
both
Houses
,
for
it
is
evident
you
have
been
no
furtherers
of
that
Reformation
which
the
Parliament
,
or
ever
any
wise
State
did
in
any
age
intend
;
but
you
may
assume
to
have
been
furtherers
of
a
Reformation
for
Independent
government
,
and
separation
,
which
the
Parliament
never
intended
:
But
whether
you
have
been
no
way
hinderers
of
the
Reformation
intended
,
nor
disturbers
of
the
publike
peace
,
let
the
things
alledged
in
this
answer
speake
,
witnesse
gathering
of
Churches
,
witnesse
the
tumults
that
have
been
in
streets
upon
some
of
your
private
meetings
,
witnesse
the
disturbance
of
the
publike
peace
in
some
Churches
upon
your
preaching
,
and
particularly
if
the
delaying
the
work
of
Reformation
,
and
setling
Church
government
be
some
way
an
hinderance
to
it
,
and
an
occasion
of
disturbing
the
publike
peace
,
then
you
five
have
not
been
the
least
nor
last
in
some
way
hindering
Reformation
,
and
disturbing
the
publike
peace
.
And
bretheren
what
is
the
great
thing
that
letteth
,
and
will
let
but
you
five
,
I
am
confident
had
it
not
been
for
you
five
,
and
a
few
more
,
the
Reformation
intended
,
and
the
publike
peace
of
the
Church
had
been
in
a
farre
fairer
way
then
now
it
is
:
Bretheren
there
are
many
complaints
,
and
that
by
your
deare
friends
of
retarding
the
work
of
Reformation
by
your
meanes
,
you
are
the
Remora
to
the
Ship
under
sailes
,
you
are
the
spokes
in
the
wheeles
of
the
Chariot
of
Reformation
;
Parliament
complaines
,
Assembly
,
City
,
Countrey
,
all
complaine
of
the
worke
retarded
,
and
all
is
resolved
into
you
five
principally
:
I
could
tell
you
many
particular
passages
,
but
you
know
what
I
meane
;
In
a
word
all
the
Prelates
and
the
Papists
cannot
,
nor
doe
not
so
much
hinder
the
work
of
Reformation
as
you
five
members
of
the
Assembly
,
and
the
Lord
in
merey
worke
so
,
that
by
occasion
of
you
,
and
by
meanes
of
your
principles
,
and
many
persons
of
your
Church-way
,
there
doe
not
yet
rise
up
another
great
mountaine
before
Zerubbabel
,
to
hinder
the
laying
the
head
stone
of
that
building
,
the
foundation
whereof
is
layed
.
As
for
your
differing
so
little
in
your
judgements
about
the
present
worke
of
this
ag●…
,
Reformation
of
worship
and
discipline
from
the
reformed
Churches
and
your
bretheren
,
&c.
I
answer
,
if
so
be
that
you
differ
so
little
from
the
reformed
Churches
,
and
your
bretheren
,
yea
farre
lesse
then
they
doe
from
what
themselves
were
three
yeares
past
,
why
doe
you
not
then
incorporate
with
us
?
why
will
you
,
or
how
can
you
answer
it
to
God
for
that
to
make
a
rent
?
and
to
desire
to
have
Churches
of
your
own
way
,
and
to
be
an
occasion
of
so
much
evill
,
as
that
would
prove
to
this
Church
?
the
smaller
the
difference
is
the
greater
is
the
schisme
and
separation
,
for
the
lesse
the
cause
of
a
separation
is
,
the
greater
the
fault
is
in
those
that
make
it
.
Are
we
come
so
farre
to
you
so
many
miles
,
(
as
you
imply
in
those
words
,
from
what
themselves
were
three
yeares
past
,
)
and
will
not
you
come
a
step
or
two
to
us
for
union
and
peace
,
and
to
heale
that
great
schisme
,
with
many
other
inconveniences
:
We
have
and
are
comming
(
blessed
be
God
)
a
great
way
to
Church
reformation
and
worship
,
but
the
points
that
you
would
have
us
come
to
you
in
,
besides
that
they
are
Apocripha
not
to
be
found
in
Scripture
,
we
cannot
being
a
Nation
and
Kingdome
come
to
you
in
your
way
,
your
Independent
government
and
particular
gathered
Churches
cannot
stand
with
a
Nationall
Reformation
,
as
some
of
your
way
have
confessed
;
and
therefore
would
have
but
a
toleration
for
themselves
,
but
you
may
come
to
our
Reformation
easily
;
though
a
Nation
cannot
be
contained
in
a
few
,
yet
a
few
may
well
in
a
Nation
,
besides
if
you
by
your
confessions
differ
farre
lesse
from
us
then
what
we
did
from
our selves
three
yeares
past
,
why
will
you
for
all
that
great
difference
in
us
then
,
and
now
,
and
what
need
have
you
to
goe
make
new
separated
Churches
from
whom
you
farre
lesse
differ
,
but
what
ever
you
say
here
of
your
small
difference
between
you
and
the
reformed
Churches
and
us
,
the
more
to
work
with
the
Parliament
for
a
toleration
in
some
lesser
differences
,
yet
the
differences
,
are
held
by
you
to
be
greater
and
more
materiall
,
or
else
you
would
close
with
us
so
reforming
;
and
among
other
particulars
you
differ
more
from
your
brethren
then
your
brethren
from
themselves
three
yeares
past
,
your
brethren
being
of
one
Church
both
then
and
now
,
but
you
and
your
brethren
being
of
two
distinct
Churches
and
communions
,
you
setting
up
new
because
you
cannot
continue
in
the
old
with
them
,
and
certainely
men
of
one
and
the
same
Church
and
communion
differ
lesse
among
themselves
,
then
persons
of
a
Church
and
communion
set
up
against
that
Church
,
but
least
from
this
passage
your
followers
should
make
use
to
tax
the
Ministers
of
our
Church
who
have
desired
Reformation
with
inconstancie
,
and
going
according
to
the
times
,
and
your selves
make
use
of
it
to
defend
your
running
so
farre
in
your
way
,
the
Ministers
differing
farre
more
from
themselves
within
this
three
yeares
past
then
you
doe
from
them
,
I
must
propound
this
to
prevent
those
consequences
,
namely
that
most
of
your
brethren
both
of
the
Assembly
,
and
of
other
parts
of
the
Kingdome
differ
little
from
themselves
in
judgement
from
what
they
held
three
yeares
past
,
or
many
yeares
past
,
namely
might
they
have
had
their
desire
,
and
could
their
votes
have
carried
it
,
they
would
have
voted
out
Ceremonies
,
government
by
Arch-bishops
,
Bishops
,
&c.
this
Lyturgie
and
Service-book
,
and
though
they
now
practise
not
many
things
they
did
before
,
but
forbare
,
yet
some
things
are
forborne
as
being
matter
of
offence
among
the
people
,
and
other
things
as
having
been
an
occasion
of
much
hurt
in
the
Church
,
and
now
there
being
so
open
a
dore
for
a
full
Reformation
they
doe
labour
after
the
best
,
and
follow
what
they
judge
most
for
edification
now
,
not
condemning
all
their
former
practises
(
especially
considering
those
times
)
unlawfull
and
sinfull
.
And
withall
to
consider
us
as
those
,
who
in
these
former
times
,
for
many
yeares
suffered
even
to
exile
,
for
what
the
Kingdome
it selfe
now
suffers
in
the
endeavour
to
cast
out
,
and
who
in
these
present
times
,
and
since
the
change
of
them
,
have
endured
(
that
which
to
our
spirits
is
no
lesse
grievous
)
the
opposition
and
reproach
of
good
men
,
even
to
the
threatning
of
another
banishment
,
and
have
been
through
the
grace
of
God
upon
us
,
the
same
men
in
both
,
in
the
midst
of
these
varieties
;
And
finally
,
as
those
that
doe
pursue
no
other
interest
or
designe
but
a
subsistance
(
be
it
the
poorest
and
meanest
)
in
our
own
Land
(
where
we
have
and
may
doe
further
service
,
and
which
is
our
birth-right
as
we
are
men
)
with
the
enjoyment
of
the
ordinances
of
Christ
(
which
are
our
portion
as
we
are
Christians
)
with
the
allowance
of
a
latitude
to
some
lesser
differences
with
peaceablenesse
,
as
not
knowing
where
else
with
safety
,
health
and
livelihood
,
to
set
our
feet
on
earth
.
For
my
part
I
wonder
with
what
face
you
can
write
this
,
And
withall
to
consider
us
as
those
who
in
these
former
times
,
for
many
yeares
suffered
even
to
exile
,
and
bring
it
as
an
argument
to
the
Parliament
to
consider
you
the
more
,
namely
to
grant
you
a
toleration
.
All
the
answer
I
shall
returne
is
,
that
the
Parliament
and
Kingdome
shall
and
may
doe
well
to
looke
upon
you
,
and
consider
you
instead
of
many
yeares
suffering
even
to
exile
,
as
men
who
voluntarily
went
into
another
Countrey
nigh
at
hand
,
to
live
safely
out
of
gun-shot
,
and
there
lived
richly
,
plentifully
and
freely
,
whilest
other
godly
Ministers
lived
here
in
continuall
feares
,
dangers
,
tossings
,
suspensions
,
attachments
and
consumptions
of
their
estates
:
It
is
strange
that
men
should
be
so
farre
partiall
,
as
to
frame
an
argument
,
and
make
account
the
more
to
be
considered
and
favoured
for
flying
away
,
and
deserting
the
Cause
in
the
open
field
:
Suppose
some
Captaines
and
Souldiers
in
the
Parliaments
service
should
put
up
a
petition
to
the
Houses
,
forasmuch
as
they
left
the
rest
of
the
Army
in
distresse
,
and
withdrew
in
the
day
of
battaile
,
and
never
returned
till
the
enemy
was
put
to
the
worst
,
and
the
battaile
turned
,
therefore
they
would
be
pleased
to
afford
them
an
exemption
from
common
taxes
,
&c.
and
vouchsafe
them
some
speciall
priviledge
,
what
would
you
think
of
such
a
motion
?
the
application
is
obvious
,
you
deserted
the
Cause
,
and
in
as
much
as
in
you
lay
hazarded
all
,
and
yet
are
not
content
with
this
,
to
come
in
upon
the
victory
,
and
divide
the
spoiles
with
those
who
helped
to
winne
the
field
,
to
enjoy
the
prime
Lectures
and
places
in
and
neare
the
City
,
both
of
note
and
profit
with
all
respect
and
countenance
from
Parliament
and
City
,
but
you
would
have
Peculiars
,
and
enjoy
such
a
way
as
should
shut
out
all
in
comparison
,
an
unreasonable
request
,
and
a
strange
instance
for
all
posterity
if
it
should
be
granted
:
For
our
parts
many
of
us
who
bore
the
heate
of
the
day
,
stood
to
it
and
ventured
breaking
and
undoing
many
times
over
,
request
no
such
favour
nor
exemption
,
but
to
take
our
lot
in
common
with
the
Kingdome
and
Ministers
in
things
established
;
and
I
know
no
reason
that
upon
any
considerations
either
extrinsicall
or
intrinsicall
you
should
be
considered
above
the
godly
Ministers
of
the
Church
of
England
:
I
know
and
could
give
many
to
the
contrary
,
but
besides
that
I
have
before
fully
spoken
(
more
then
once
)
how
little
there
is
in
this
argument
of
yours
so
often
inculcated
of
exile
,
and
suffering
to
exile
,
the
cause
here
rendred
by
you
of
your
suffering
even
to
exile
,
namely
for
what
the
Kingdome
it selfe
now
suffers
in
the
endeavour
to
cast
out
,
is
not
true
,
nor
proper
:
For
however
the
Kingdome
now
suffers
for
casting
out
the
Hierarchie
,
and
some
corruptions
in
worship
,
and
for
a
Reformation
according
to
the
word
of
God
,
and
the
example
of
the
best
reformed
Churches
,
yet
your
suffering
unto
exile
was
not
for
that
(
for
which
the
non-conformists
more
forward
then
you
suffered
)
but
your
leaving
the
Kingdome
was
to
enjoy
the
Church
way
,
without
which
(
we
suppose
)
you
will
not
be
contented
though
Ceremonies
,
Episcopacie
and
Lyturgie
be
now
cast
out
by
the
Kingdome
,
as
the
fruit
of
all
their
sufferings
,
but
if
Presbyterie
be
setled
,
and
Independencie
may
not
be
tolerated
you
will
goe
away
the
second
time
and
may
be
call
that
exile
and
banishment
too
:
As
for
your
enduring
in
these
present
times
and
since
the
change
of
them
,
that
which
to
your
spirits
is
no
lesse
grievous
,
the
opposition
and
reproach
of
good
men
,
by
which
you
would
further
perswade
and
move
the
Parliament
to
allow
you
a
Toleration
,
let
me
minde
you
that
I
beleeve
in
no
age
five
men
practising
,
and
acting
as
you
have
done
contrary
to
the
Judgement
of
all
the
Churches
,
and
of
the
Ministers
your
brethren
,
and
that
to
the
sensible
disadvantage
of
the
publique
Reformation
,
ever
met
with
lesse
opposition
and
contradiction
of
good
men
,
and
as
for
reproach
none
at
all
:
I
will
not
reiterate
what
I
have
formerly
expressed
in
pag.
226
,
227.
but
it
is
beyond
all
president
the
silence
,
compliance
,
respects
,
faire
carriage
you
have
been
entertained
with
from
the
Ministers
,
and
good
men
,
neither
Luther
that
eminent
servant
of
God
and
excellent
Instrument
,
nor
others
could
finde
the
like
in
their
time
from
the
Ministers
differing
from
them
,
and
therefore
the
complaint
is
very
groundlesse
,
and
to
speake
truth
,
you
were
so
much
the
peoples
Darlings
and
Favourites
having
such
a
power
both
with
the
people
,
and
with
many
in
place
,
that
not
to
oppose
or
reproach
your
persons
,
but
your
opinions
,
and
that
but
collaterally
and
interpretatively
was
enough
to
unsaint
many
men
as
good
as
your selves
,
and
to
blast
them
with
many
for
the
present
;
As
for
that
comparison
,
the
opposition
and
reproach
of
good
men
as
grievous
to
your
spirits
as
suffring
Exile
,
I
conclude
your
Exile
was
very
gentle
then
,
and
I
judge
both
much
alike
grievous
,
that
is
neither
;
but
what
tender
spirits
have
you
?
and
what
constitution
are
you
made
of
?
that
a
little
opposition
,
and
reproach
of
good
men●…
(
especially
having
with
it
so
great
applause
,
and
high
esteeme
to
over-ballance
it
)
should
be
so
grievous
to
your
spirits
as
many
yeares
suffering
even
unto
exile
:
Many
of
us
have
and
doe
endure
great
oppositions
,
reproaches
,
revilings
,
and
stornes
from
those
who
would
be
thought
not
onely
good
,
but
the
best
men
,
with
many
neglects
;
slightings
,
desertings
,
and
ingratitude
,
from
whom
we
had
all
reason
to
have
expected
the
contrary
,
and
all
this
in
the
shade
without
any
one
beame
of
speciall
favour
/
shining
upon
us
(
which
though
we
could
not
but
see
,
and
take
notice
of
all
along
,
and
cannot
but
upon
this
occasion
upbraide
the
unthankfulnesse
of
many
people
,
leaving
all
to
God
to
cleare
our
righteousnesse
,
and
to
convince
them
)
yet
we
have
made
no
complaints
to
the
world
,
nor
written
Apologies
for
our selves
,
but
through
the
grace
of
Christ
have
in
patience
possessed
our
soules
without
much
grievousnesse
to
our
spirits
,
our
Consciences
within
us
witnessing
we
have
suffred
all
this
for
our
faithfulnesse
to
God
and
to
his
people
,
and
for
no
other
cause
given
to
them
;
and
if
opposition
and
reproach
from
good
men
be
no
lesse
grievous
then
Exile
,
some
of
us
who
have
been
Anti-Independent
have
suffered
a
sore
Exile
more
yeares
then
you
the
Apologists
:
For
besides
our
reproaches
during
the
time
of
your
Exile
in
Holland
,
we
have
since
your
returne
from
Exile
even
to
this
present
day
suffered
many
reproaches
,
and
lost
all
manner
of
wayes
,
in
name
,
estate
,
and
friends
,
for
nothing
else
but
for
appearing
against
the
Brownists
and
Independents
,
and
how
much
in
the
meane
time
most
of
you
have
gained
all
manner
of
wayes
is
written
with
a
sun-beame
:
But
what
is
this
opposition
and
reproach
from
good
men
you
have
endured
no
lesse
grievous
then
an
Exile
for
many
yeares
:
you
say
even
the
threatning
of
another
banishment
:
Is
the
threatning
of
another
banishment
so
grievous
a
matter
,
that
you
here
present
it
to
both
Houses
,
as
a
motive
to
perswade
the
Parliament
to
grant
you
a
Toleration
,
Threatned
folkes
(
they
say
)
live
long
,
and
so
may
you
,
you
are
not
yet
banished
,
nor
used
as
men
likely
to
be
banished
;
besides
,
the
good
men
that
threatned
it
had
no
power
to
performe
it
;
Banishment
belongs
not
to
them
,
I
can
hardly
beleeve
it
that
such
high
and
confident
men
as
you
are
should
be
so
troubled
with
threats
,
(
especially
from
men
in
whose
power
it
lies
not
,
)
but
you
are
willing
to
make
any
thing
an
Argument
to
both
Houses
to
consider
you
in
that
point
:
If
one
or
both
Houses
had
threatned
you
banishment
,
that
might
have
beene
as
grievous
to
you
as
your
former
Exile
,
but
for
any
of
your
fellow-Ministers
you
might
have
threatned
them
againe
,
and
have
stood
upon
equall
termes
,
I
know
in
some
cases
,
and
could
name
how
some
of
you
have
done
it
,
and
when
words
have
been
spoken
to
you
about
your
opinions
by
some
Ministers
,
you
have
given
as
good
as
was
brought
you
,
and
have
bid
them
doe
their
worst
,
you
doubted
not
but
by
your
friends
to
make
your
part
good
,
and
that
you
had
as
many
for
your
way
,
as
they
.
But
for
my
part
I
doe
not
remember
any
good
men
who
have
threatned
you
with
another
banishment
,
some
may
in
reasoning
with
you
have
argued
against
a
Toleration
of
your
Independent
Government
,
and
if
you
will
from
thence
by
consequences
say
they
threatned
you
banishment
,
I
judge
this
is
farre
fetched
;
For
my
book
which
(
may
be
)
is
partly
aimed
at
in
this
as
well
as
in
other
passages
of
your
Apologie
,
I
can
cleare
it
that
I
threatned
you
not
with
banishment
,
but
laboured
to
satisfie
you
how
you
might
enjoy
your
consciences
in
your
own
land
,
and
did
lay
down
a
Medium
between
banishment
and
a
Toleration
:
As
for
that
which
you
say
of
your selves
,
that
you
have
been
through
,
the
grace
of
God
upon
you
,
the
same
men
in
both
in
the
midst
of
these
varieties
:
I
answer
if
you
were
the
same
men
in
your
Exile
as
you
have
been
since
your
returne
into
the
Kingdome
,
you
have
no
great
reason
to
boast
of
it
,
nor
to
present
it
to
the
Houses
as
a
Motive
to
be
the
more
considered
of
,
for
most
of
you
have
been
in
England
very
high
and
peremptorie
,
and
your
owne
Apologie
with
this
Antapologie
gives
a
full
Character
of
your
carriage
here
,
so
that
I
may
turne
these
words
thus
,
we
have
been
through
the
corruption
in
us
the
same
men
in
Holland
and
England
in
the
midst
of
these
varieties
,
namely
seeking
our selves
and
our
owne
particular
ends
too
much
,
yea
too
high
,
confident
and
peremptorie
in
our
way
;
As
for
the
close
of
your
Apologie
in
the
last
nine
lines
,
And
finally
,
as
those
that
doe
pursue
no
other
interest
nor
designe
but
a
subsistance
(
be
it
the
poorest
and
meanest
)
in
our
own
land
,
&c.
You
come
in
this
to
that
which
was
first
in
your
Intention
,
though
brought
in
last
for
a
Conclusion
,
on
purpose
to
leave
a
deeper
impression
in
the
Parliament
at
the
close
of
all
,
namely
that
the
Houses
would
grant
you
a
Toleration
of
your
Independent
Churches
expressed
in
these
soft
and
faire
words
,
the
allowance
of
a
latitude
to
some
lesser
differences
with
peaceablenesse
,
which
Toleration
is
ushered
in
,
compassed
about
,
and
closed
up
with
what
may
be
most
likely
to
take
,
namely
summing
up
what
is
past
,
all
your
sufferings
and
patience
in
Exile
,
reproaches
,
&c.
with
your
doings
for
Reformation
,
and
being
the
same
men
in
all
conditions
,
and
what
is
yet
to
come
,
laying
all
together
to
draw
both
Houses
towards
you
,
and
to
worke
the
people
of
the
Kingdome
to
stand
the
more
for
you
:
Now
for
answer
to
this
close
of
your
Apologie
,
as
containing
the
end
and
aime
of
your
writing
it
,
I
will
first
examine
the
Arguments
and
expressions
brought
by
you
to
effect
your
end
,
to
perswade
the
Houses
,
and
secondly
,
speake
to
the
thing
and
matter
,
namely
the
Toleration
of
Independent
Churches
and
Government
in
this
Kingdome
.
For
the
first
I
answer
,
what
you
may
doe
for
the
future
,
whether
you
will
pursue
no
other
Interest
nor
designe
in
this
Kingdome
but
a
subsistance
,
be
it
the
poorest
and
meanest
,
I
will
not
prophecie
,
but
if
we
may
argue
from
what
you
have
done
,
and
what
yet
you
doe
,
then
there
is
great
cause
of
feare
you
will
pursue
other
Interest
and
designes
:
for
you
have
and
doe
pursue
the
designe
of
increasing
your
partie
,
and
spreading
your
way
as
the
onely
way
of
God
,
else
why
have
you
preached
and
done
so
much
for
it
?
neither
can
I
beleeve
you
are
so
low
spirited
and
so
terrene
as
to
look
out
after
no
other
inrerest
but
a
poore
subsistance
in
this
Kingdome
,
what
have
you
not
the
designe
and
interest
of
setting
up
Christs
Kingdome
and
pure
Ordinances
in
the
midst
of
us
?
I
professe
for
my selfe
and
brethren
that
we
have
greater
interests
and
designes
in
our
seeking
Reformation
,
then
a
subsistance
in
our
owne
land
(
though
it
might
be
never
so
full
and
plentifull
)
namely
the
glory
of
God
,
the
advancement
of
the
Kingdome
of
Christ
,
the
opportunities
of
doing
more
service
:
And
as
for
a
subsistance
be
it
the
poorest
and
meanest
,
I
appeale
to
the
Conscience
of
the
Reader
whether
that
be
likely
,
have
you
contented
your selves
with
a
poore
and
mean
condition
hitherto
?
have
you
lived
in
a
poore
rank
,
preaching
in
poore
and
meane
Congregations
,
or
have
you
not
ruffled
it
,
bearing
a
higher
saile
,
and
carrying
a
greater
port
then
most
of
the
Godly
Ministers
in
Citie
or
Countrey
?
have
not
some
of
you
the
prime
Lectures
of
the
Citie
,
and
other
good
places
of
advantage
and
profit
,
(
besides
what
some
of
you
have
from
your
owne
Churches
,
)
could
not
you
have
been
contented
to
have
added
more
places
,
and
can
any
who
know
you
in
what
height
you
live
,
and
what
Grandees
of
the
times
you
are
,
and
how
much
you
appeare
in
publike
in
the
chiefe
places
of
resort
,
and
have
insinuated
into
so
many
great
men
,
beleeve
that
you
would
live
contented
with
a
subsistance
(
be
it
the
poorest
and
meanest
?
)
let
them
beleeve
you
who
will
,
for
my
part
I
am
not
satisfied
in
the
truth
of
it
,
but
doe
suspect
that
if
the
Parliament
should
make
an
offer
to
you
to
this
purpose
you
would
refuse
it
.
You
say
you
pursue
no
other
Interest
or
designe
,
but
a
subsistance
(
be
it
the
poorest
and
meanest
)
in
your
owne
land
,
well
,
you
five
shall
have
your
.
Church-way
,
and
enjoy
Congregations
in
such
a
remote
corner
of
the
Kingdome
,
provided
you
shall
not
have
above
fiftie
pounds
a
yeare
,
nor
above
fiftie
persons
to
each
Church
,
you
shall
adde
none
from
any
other
Congregations
of
the
Kingdome
,
nor
admit
any
of
other
Congregations
to
come
to
heare
you
,
nor
never
preach
in
any
of
our
Churches
any
of
your
Church-Principles
,
nor
speake
of
them
in
private
to
any
but
your
owne
members
,
would
this
satisfie
you
?
in
your
Reply
give
a
positive
and
cleare
answer
.
As
for
that
you
say
,
where
we
have
and
may
doe
further
service
.
I
answer
,
before
you
fell
into
this
new
Church
way
,
you
did
God
service
,
but
since
,
you
have
done
more
dis-service
then
ever
service
,
and
if
God
be
pleased
to
bring
you
backe
into
the
fellowship
of
this
Church
,
and
to
joyne
in
this
Reformation
to
grow
up
into
one
body
,
you
may
doe
him
further
service
;
otherwise
in
the
way
of
a
Toleration
which
you
aime
at
,
you
will
doe
more
hurt
then
you
can
doe
good
in
this
Kingdom
(
yea
though
you
had
the
tongues
and
parts
of
Angels
.
)
As
for
those
words
a
subsistance
in
the
land
which
is
our
birth-right
as
we
are
men
,
and
the
enjoyment
of
the
Ordinances
of
Christ
our
portion
as
we
are
Christians
;
I
answer
,
a
subsistance
in
the
land
according
to
the
Lawes
established
is
your
birth-right
,
but
not
otherwise
;
besides
,
the
deniall
of
a
Toleration
of
your
Churches
doth
not
deny
you
a
subsistance
in
the
land
,
but
you
may
subsist
if
you
please
though
no
Toleration
:
But
supposing
you
may
not
have
what
you
please
,
if
thereupon
you
will
remove
to
other
Kingdomes
,
that
is
your
fault
,
and
not
the
States
;
when
a
Father
or
Master
lets
their
children
and
servants
have
what
is
good
and
fitting
,
but
denies
to
let
them
doe
what
they
list
,
and
refuses
to
grant
what
would
hurt
them
,
if
the
children
and
servants
will
goe
away
,
and
put
themselves
upon
inconveniences
to
have
their
mindes
and
wils
else-where
,
it
is
not
the
parents
and
masters
fault
,
but
the
children
and
servants
;
if
men
will
punish
themselves
with
Exile
,
because
they
cannot
have
their
wils
,
they
can
blame
none
but
themselves
.
And
as
for
the
enjoyment
of
the
Ordinances
of
Christ
,
which
you
say
are
your
portion
as
you
are
Christians
,
then
they
are
your
portion
not
as
Church
members
,
but
as
Christians
,
and
why
then
doe
you
keep
away
many
good
Christians
from
them
,
for
want
of
being
Church
members
after
your
way
;
but
let
me
tell
you
though
the
ordinances
of
Christ
be
the
portion
of
Christians
,
yet
not
in
what
way
and
dresse
so
ever
they
will
have
them
,
for
so
the
Papists
may
plead
to
enjoy
them
in
their
way
,
and
the
Anabaptists
in
their
way
,
but
they
are
the
portion
of
Christians
so
as
to
enjoy
them
according
to
the
word
of
God
in
the
publike
Assemblies
,
and
not
in
a
schismaticall
way
,
and
so
may
you
enjoy
among
us
publike
ordinances
in
the
publike
Assemblies
,
but
to
forsake
the
publike
Assemblies
and
draw
away
others
with
you
,
and
to
set
up
a
wall
of
separation
between
you
and
the
reformed
Churches
,
this
is
not
your
portion
as
you
are
Christians
,
but
it
is
against
Christianity
,
and
is
your
sinne
and
schisme
.
As
for
that
allowance
of
a
latitude
to
some
lesser
differences
with
peaceablenesse
,
you
need
not
doubt
that
,
so
farre
as
will
stand
with
peaceablenesse
,
that
is
so
as
not
to
urge
subscriptions
upon
you
to
all
the
points
of
government
and
order
,
not
to
cast
you
out
from
preaching
amongst
us
though
you
may
be
of
a
different
judgement
in
some
lesser
matters
(
especially
so
long
as
you
keep
your
judgements
to
your selves
,
and
preach
not
contrary
to
what
is
established
to
make
factions
and
parties
:
)
But
if
you
meane
by
the
allowance
of
a
latitude
to
some
lesser
differences
,
that
you
and
others
may
have
free
leave
to
set
up
separated
Congregations
,
and
goe
and
receive
in
to
your
Churches
whom
you
please
,
and
governe
Independently
in
a
different
forme
of
government
from
the
government
established
,
I
must
tell
you
this
ought
not
to
be
granted
,
as
being
inconsistent
with
peace
and
truth
,
and
would
be
a
perpetuall
root
and
source
of
many
bitter
divisions
,
errours
and
mischiefes
in
this
Kingdome
:
As
for
your
last
words
of
all
,
not
knowing
where
else
with
safety
,
health
and
livelihood
to
sot
your
feet
on
earth
,
that
seemes
strange
to
me
,
doe
none
of
the
English
Ministers
who
live
in
other
parts
of
the
world
,
as
in
Holland
,
New-England
and
other
places
enjoy
safety
,
health
and
livelihood
,
are
these
things
confined
and
tied
only
to
England
?
did
not
most
of
you
enjoy
all
these
abroad
?
livelihood
is
confessed
in
your
Apologie
,
a
full
and
liberall
maintenance
annually
:
safety
you
went
over
for
,
and
found
;
and
as
for
health
,
some
of
your
way
have
commended
Arnheim
you
lived
at
,
to
be
like
Hartford
and
Bury
in
Suffolke
,
and
one
of
you
Roterdam
to
be
as
good
,
if
not
better
then
London
;
which
places
for
health
are
sufficiently
knowne
.
And
however
all
these
things
of
no
other
interest
but
a
subsistance
in
our
own
land
,
and
of
enjoying
the
ordinances
of
Christ
,
and
not
knowing
where
else
with
safety
,
health
and
livelihood
to
set
our
feet
on
earth
,
be
held
forth
as
specious
pretences
to
the
Parliament
and
Reader
to
perswade
and
to
allure
them
,
yet
the
bottome
of
all
this
desire
of
a
toleration
in
England
(
though
concealed
)
is
that
there
is
no
other
place
on
earth
,
where
you
are
like
to
propagate
your
way
,
to
gaine
so
great
a
party
,
to
enjoy
such
full
and
rich
Congregations
,
and
to
have
that
respect
and
applause
in
your
way
as
in
England
,
and
in
England
as
London
and
the
adjacent
parts
,
or
where
you
can
have
those
faire
hopes
and
probabilities
of
drawing
so
great
a
part
of
a
Kingdome
to
your
Church-way
as
here
:
and
where
if
you
goe
on
to
act
as
diligently
and
politickly
as
you
have
done
in
these
three
yeares
last
past
,
and
the
Ministers
be
as
generally
silent
,
and
the
common
people
of
the
Kingdome
come
a
little
more
to
understand
your
principles
,
and
have
time
to
digest
and
consider
of
the
great
liberty
and
power
they
have
thereby
,
the
rest
of
the
Kingdome
may
in
time
come
to
be
beholding
to
you
for
a
toleration
of
Presbyterie
(
if
it
be
established
)
(
which
you
will
as
soone
grant
,
if
you
come
to
have
power
in
your
hands
,
as
you
will
Episcopacy
and
Popery
,
)
many
of
your
Church-way
ordinarily
affirming
they
had
rather
have
Episcopacie
then
Presbyterie
;
and
it
hath
been
affirmed
to
me
by
a
Minister
of
note
,
that
a
Minister
of
the
Church-way
preferred
Popery
in
this
Kingdome
before
Presbyterie
,
for
if
Popery
should
come
in
,
it
would
be
but
short
lived
,
but
Presbyterie
was
like
to
be
long
lived
:
The
Arminians
in
the
Netherlands
at
first
desired
but
a
toleration
,
no
more
but
to
be
permitted
to
enjoy
in
some
Churches
of
their
own
their
consciences
with
peaceablene●…
,
but
afterwards
that
by
the
connivance
and
favour
of
the
Magistrates
they
were
in
some
Cities
and
places
(
as
Amsterdam
&c.
)
grown
to
a
great
number
,
and
had
a
great
power
,
then
they
would
not
suffer
no●…
tolerate
the
orthodox
Ministers
,
but
persecuted
them
,
and
some
were
forced
to
flie
(
as
in
the
stories
of
the
Netherlands
is
at
large
recorded
,
)
And
if
ever
the
Independents
by
connivance
or
a
toleration
should
come
to
have
a
power
and
strength
considerable
,
if
they
serve
not
us
so
,
I
am
much
deceived
:
All
Sectaries
and
erro●…eous
spirits
who
are
but
tolerated
,
and
not
owned
,
will
watch
all
advantages
to
set
up
their
own
way
as
chiefe
,
and
when
they
have
a
power
will
be
impetuous
and
violent
to
effect
it
,
as
the
Anabaptists
in
Germanie
were
,
the
Arminians
in
Holland
,
and
the
Antinomians
and
Familists
in
New-England
:
As
women
out
of
their
weakenesse
and
feare
when
they
have
power
over
any
,
are
most
cruell
,
so
Sectaries
out
of
their
feare
least
a
State
may
one
time
or
other
cast
them
out
and
not
tolerate
them
,
will
upon
an
advantage
suppresse
and
destroy
the
orthodox
,
and
stablish
their
own
.
2.
As
for
the
matter
it selfe
contained
in
the
close
of
your
booke
,
a
Toleration
of
Independent
Churches
and
government
,
the
scope
and
last
end
of
this
Apologie
,
whereunto
tends
all
the
artifice
and
fallacies
in
the
composure
of
it
,
I
shall
lay
downe
some
Reasons
and
grounds
against
it
:
I
cannot
stand
to
handle
the
question
at
large
about
tolerations
of
different
Religions
or
of
divers
Sects
and
opinions
in
one
and
the
same
Kingdome
,
(
this
answer
being
already
a
great
deale
longer
then
I
intended
it
.
)
I
cannot
now
open
the
tearmes
and
premise
the
distinctions
,
as
distinguishing
concerning
the
nature
and
kind
of
errors
,
concerning
the
persons
erring
,
concerning
the
kinds
and
degrees
of
toleration
and
coaction
,
&c.
I
shall
reserve
the
full
handling
of
this
point
,
whether
toleration
be
lawfull
,
to
a
particular
Tractate
I
intend
upon
that
subject
:
In
the
meane
time
upon
occasion
of
what
you
present
here
to
the
Parliament
,
I
shall
humbly
submit
to
their
considerations
these
following
particulars
.
1.
A
Toleration
of
Independent
Churches
and
government
custos
ac
vinde●…
utriusque
Tabula
,
(
as
is
confessed
by
all
orthodox
Divines
,
)
that
the
care
of
Religion
belongs
to
him
,
and
that
he
is
to
looke
to
it
that
the
Church
of
God
and
the
Government
of
it
be
constituted
and
setled
according
to
the
Word
,
and
that
the
people
may
lead
a
peaceable
Kings
and
Iudges
serving
the
Lord
with
feare
,
and
of
Deut.
17.
19.
of
God
commanding
the
King
to
read
the
booke
of
the
Law
,
that
he
may
learn
to
observe
the
things
which
are
written
in
it
,
not
onely
as
private
men
practising
these
and
ordering
their
lives
according
to
the
Word
,
but
as
Kings
they
should
order
their
Office
by
the
Word
,
not
onely
by
living
holily
(
for
so
they
serve
God
as
men
)
but
as
Kings
and
Magistrates
by
making
Lawes
for
the
Worship
of
God
,
and
prohibiting
the
contrary
.
2.
That
the
Reformation
in
Worship
,
Government
,
&c.
which
shall
be
setled
and
established
by
the
Parliament
is
judged
and
taken
for
granted
by
them
to
be
according
to
the
minde
of
Christ
,
else
why
have
they
called
so
many
able
,
godly
and
learned
Divines
to
consult
with
for
that
purpose
,
and
stood
so
much
for
a
Reformation
according
to
the
Word
?
and
why
else
will
they
establish
it
,
if
there
be
any
other
more
agreeable
to
the
Word
?
so
that
whatsoever
other
Government
after
all
debates
and
Reasonings
is
rejected
and
refused
must
be
thought
not
to
have
such
a
ground
in
the
Word
,
for
if
it
had
,
why
was
it
not
established
and
owned
,
but
comes
to
seeke
for
a
Toleration
and
Connivance
?
Now
then
by
vertue
of
many
Scriptures
both
in
the
old
and
new
Testament
,
the
Examples
of
the
Kings
of
Judah
in
commanding
and
requiring
all
the
people
to
yeeld
to
the
Reformations
made
by
them
(
and
in
particular
the
Spirit
of
God
commending
Iosiah
for
making
all
Jerusalem
and
Benjamin
to
stand
to
the
Covenant
Rom.
13.
4.
Ephes.
5.
11.
1
Tim.
5.
22.
2
Iohn
11.
v.
Revel.
〈◊〉
.
20.
with
many
other
places
in
Scripture
of
removing
away
of
evill
,
and
of
not
consenting
to
evill
,
&c
,
the
Parliament
is
bound
to
establish
,
and
to
command
obedience
to
that
Reformation
which
is
judged
most
agreeable
to
the
Word
,
and
to
suppresse
and
hinder
all
other
:
It
was
excellently
done
by
the
Parliament
to
call
together
so
many
able
,
godly
,
and
Orthodox
Divines
to
debate
and
find
out
the
mind
and
will
of
God
,
for
Doctrine
,
Worship
,
and
Discipline
,
and
to
give
libertie
to
men
of
different
judgements
to
bring
in
their
grounds
:
and
after
all
wayes
of
enquiry
and
searching
into
truth
,
and
a
Modell
drawn
up
for
them
upon
good
grounds
being
satisfied
,
't
is
their
dutie
by
their
power
and
authoritie
to
bind
men
to
the
decrees
of
the
Assembly
,
and
not
to
tolerate
any
other
Doctrines
,
Churches
,
Worship
or
Government
to
be
set
up
and
exercised
;
you
ought
not
to
suffer
the
weake
to
be
destroyed
,
nor
the
people
to
be
drawn
away
by
every
wind
of
doctrine
,
but
when
once
upon
good
grounds
the
Reformation
is
concluded
,
you
must
defend
it
against
troublesome
and
turbulent
spirits
,
and
in
so
doing
God
will
be
with
you
,
and
subdue
the
people
under
you
,
whereas
if
to
please
some
people
you
suffer
them
to
enjoy
their
own
way
,
God
will
not
be
well
pleased
with
it
,
neither
can
you
answer
it
unto
God
:
You
may
lawfully
,
nay
ye
ought
in
that
which
is
good
to
compell
men
(
though
they
pretend
conscience
)
shall
the
errours
of
other
mens
consciences
hindr
you
from
yeelding
that
service
which
God
requiteth
of
you
?
may
a
Parliament
displease
God
to
please
men
?
or
may
they
be
please●…s
of
other
mens
sins
,
and
wink
at
evill
to
content
some
persons
?
No
,
Parliaments
in
making
lawes
for
Religion
must
depend
on
the
will
of
God
●…led
in
his
Word
in
the
best
and
〈◊〉
wayes
communicated
to
them
,
and
not
upon
the
consciences
of
some
people
.
〈◊〉
.
The
Toleration
desired
is
against
the
solemne
League
and
Covenant
for
Reformation
,
taken
by
the
Parliament
,
and
the
Kingdome
endeavouring
the
Reformation
,
of
Religion
in
the
Kingdomes
of
England
and
Ixeland
in
Doctrine
,
Worship
,
Government
and
Discipline
,
according
to
the
Example
of
the
best
Reformed
Churches
;
now
in
this
Petition
to
both
Houses
you
would
be
exempted
from
the
Reformation
of
the
best
Reformed
Churches
,
so
that
unlesse
you
understand
the
Brownists
,
New-England
,
or
your
own
Churches
to
be
the
best
Reformed
,
you
have
broken
your
Covenant
,
but
though
you
may
understand
it
so
,
and
may
be
tooke
the
Covenant
in
that
sense
,
yet
I
suppose
you
cannot
think
the
Pa●…liament
(
whom
you
s●…
to
for
a
Toleration
)
took
the
best
Reformed
Churches
in
that
acception
,
but
for
the
Reformed
Churches
so
called
and
commonly
knowne
,
as
of
France
,
&c.
so
that
their
granting
a
Toleration
would
be
against
this
clause
of
the
best
Reformed
Churches
.
〈◊〉
't
is
expresly
against
another
clause
in
the
firs●…
branch
.
And
sh●…ll
endeavou●…
to
bring
the
Churches
of
God
in
the
three
Kingdomes
to
the
neerest
Conjunction
and
Uniformity
in
Religion
,
Confession
of
Faith
,
Forme
of
Church
Government
.
Directory
so●…
Worship
and
Catechi●…ing
.
Now
if
the
Parliament
hath
covenanted
so
,
how
can
it
grant
a
Toleration
of
so
different
a
Forme
of
Church
Government
and
Worship
,
as
the
Independent
way
is
from
the
Presbyteriall
?
and
how
can
you
be
excused
from
explicite
formall
breach
of
Covenant
in
this
part
of
your
Apologie
,
having
sworne
and
sub●…bed
to
endeavour
by
all
meanes
to
bring
the
Churches
of
God
in
these
three
Kingdomes
to
the
neerest
Conjunction
and
Uniformitie
in
Religion
,
who
in
stead
of
so
labouring
and
endeavouring
or
ever
so
much
as
trying
whether
you
with
the
rest
of
the
Churches
may
not
be
brought
into
a
neere
Conjunction
and
Uniformitie
,
just
before
the
time
the
Assembly
was
comming
to
fall
upon
these
points
in
difference
to
put
out
this
Apologie
and
to
move
for
a
Toleration
,
before
hearing
what
could
be
said
to
you
for
satisfaction
,
or
ever
debating
the
points
in
the
Assembly
:
Is
this
to
endeavour
by
all
meanes
to
bring
the
Churches
of
God
in
the
three
Kingdomes
to
the
neerest
Conjunction
and
Uniformitie
in
Religion
&c.
before
so
much
as
ever
debating
points
to
conclude
magisterially
(
as
you
doe
in
pages
22.
and
24.
)
against
the
Reformed
Churches
,
and
to
desire
an
exemption
from
Conjunction
and
Uniformitie
with
the
rest
of
the
Churches
in
this
Kingdome
.
3.
'T
is
against
that
clause
in
the
second
branch
,
that
we
shall
in
like
manner
without
respect
of
persons
endeavour
the
extirpation
of
schisme
,
and
whatever
shall
be
found
contrary
to
found
doctrine
and
the
power
of
Godlinesse
,
lest
we
partake
in
other
mens
sins
.
Now
that
which
you
move
for
is
schisme
and
contrary
to
sound
Doctrine
,
the
Church-way
being
a
schisme
,
besides
many
of
your
Church
Principles
are
against
sound
Doctrine
,
and
the
power
of
Godlinesse
,
as
that
in
your
Apologie
about
the
subject
of
Excommunication
,
as
that
of
a
few
people
having
power
to
joyne
together
,
and
set
up
a
Church
and
chuse
what
Ministers
they
will
,
as
that
of
the
Independencie
of
particular
Congregations
from
any
Authenitative
power
,
&c.
so
that
the
Parliament
in
the
midst
of
their
Reformation
and
blessed
Conjunction
according
to
the
Word
of
God
with
the
Reformed
Churches
should
in
allowing
you
a
Toleration
suffer
a
formall
schisme
,
both
in
Worship
and
Government
in
the
midst
of
these
Kingdomes
.
4ly
,
This
Toleration
sued
for
is
against
a
part
of
the
fourth
branch
,
endeavouring
the
discovery
of
such
as
have
been
evill
Instruments
by
hindring
Reformation
of
Religion
,
or
making
any
faction
or
parties
amongst
the
people
contrary
to
this
League
and
Covenant
:
Now
the
Parliament
is
bound
by
this
against
all
persons
and
things
which
hinder
the
Reformation
,
and
makes
any
faction
or
parties
amongst
the
people
:
now
whether
a
Toleration
granted
,
yea
but
moved
for
would
not
hinder
the
Reformation
of
Religion
,
and
make
Faction
and
parties
amongst
the
people
,
let
it
be
considered
:
I
confesse
I
wonder
how
the
Apologists
ever
took
this
Covenant
,
or
having
taken
it
,
that
they
should
ever
dreame
more
of
a
Toleration
,
or
think
it
possible
the
Parliament
should
grant
it
,
the
Covenant
being
so
direct
against
a
Toleration
:
Many
of
the
Church-way
and
Communion
have
and
doe
apprehend
all
this
,
that
taking
the
Covenant
and
a
Toleration
of
Independencie
cannot
stand
together
,
and
thereupon
there
are
Ministers
and
people
of
that
way
had
not
taken
it
(
whatever
they
may
of
late
.
I
have
been
told
from
a
good
hand
that
some
of
the
Apologists
had
much
adoe
to
bring
themselves
to
take
it
,
and
that
it
was
a
bitter
pill
to
get
downe
,
and
one
of
some
qualitie
assured
me
that
Mr
Nye
told
him
in
Scotland
,
that
when
the
Covenant
had
passed
there
,
and
was
to
be
sent
for
England
,
he
writ
with
all
earnestnesse
and
possible
Conjurements
to
Mr
Goodwin
,
Mr
Bridge
,
&c.
not
to
oppose
it
,
or
be
against
it
,
as
much
fearing
how
it
would
goe
downe
.
To
conclude
this
Reason
,
For
the
Parliament
to
allow
such
a
latitude
as
a
Toleration
,
it
would
be
against
the
solemne
Covenant
:
For
the
Ministers
to
be
silent
,
and
not
to
witnesse
against
such
a
Toleration
desired
would
be
in
them
a
breach
of
the
Covenant
,
and
therefore
in
respect
to
the
Covenant
I
have
taken
,
I
here
witnesse
against
Tolerations
of
different
sects
and
Churches
:
The
people
by
vertue
of
their
Covenant
are
by
all
wayes
and
meanes
in
their
places
and
callings
engaged
to
oppose
such
a
Toleration
,
by
their
prayers
to
God
against
it
,
&c.
Lastly
,
our
brethren
of
Scotland
are
ingaged
with
all
their
power
and
might
in
their
places
to
oppose
it
:
Now
the
Apologists
in
petitioning
for
a
Toleration
have
not
only
broken
the
Covenant
themselves
,
but
they
endeavour
by
all
their
wit
and
art
in
this
Apologie
to
bring
the
Parliament
and
Kingdome
into
so
great
a
guilt
as
the
breach
of
this
solemne
Covenant
.
3.
A
Toleration
is
against
the
nature
of
Reformation
,
a
Reformation
4.
A
Toleration
of
men
in
their
errours
,
this
pretended
Libertie
of
conscience
,
is
against
the
judgement
of
the
greatest
lights
in
the
Theodosius
,
Arcadius
,
&c.
who
would
not
suffer
the
meetings
of
the
Heretioues
,
but
did
by
positive
Lawes
amerce
and
banish
them
,
as
also
the
brands
and
blemishes
cast
upon
those
Emperours
who
suffered
the
Arrians
,
and
other
Heretiques
:
I
might
out
of
Augustine
,
Ambrose
,
Calvin
,
Philip
,
Melancth●…n
,
Peter
,
Marty
,
Zanchius
,
Musculus
,
Bullinger
,
bring
many
sentences
agains●…
Tolerations
,
and
leaving
men
to
the
libertie
of
their
owne
consciences
,
and
how
by
lawes
and
Discipline
Magistrates
may
command
obedience
to
the
Worship
of
God
established
,
and
to
return
into
the
Unitie
of
the
Church
:
But
out
of
many
I
will
give
you
the
Beza
:
Augustine
in
his
Epistle
to
Vincentius
writes
to
this
purpose
,
declaring
to
him
,
though
he
was
sometimes
of
that
opinion
,
that
erroneous
men
should
not
be
dealt
with
by
force
but
only
by
the
Word
of
God
,
yet
now
by
the
arguments
of
others
,
and
by
the
visible
examples
of
many
being
reduced
from
errours
by
that
meanes
he
had
changed
his
judgement
,
and
that
therefore
the
Lawes
of
Princes
might
be
lawfully
made
use
of
against
errours
.
And
for
this
coactive
power
he
brings
many
grounds
in
that
Epistle
,
and
he
speakes
thus
:
If
we
tolerate
men
in
their
errours
,
and
nothing
be
thought
upon
or
done
by
us
which
may
be
likely
to
terrifie
and
recover
them
,
we
shall
truly
render
evill
for
evill
:
If
men
be
compelled
and
terrified
,
but
not
instructed
,
this
is
a
tyrannizing
over
them
;
but
again
,
if
they
be
●…aught
and
not
feared
,
they
will
move
the
slower
to
goe
in
the
way
of
life
,
not
every
one
who
spares
is
a
Friend
,
nor
every
one
who
chastiseth
is
an
enemie
:
And
dost
thou
think
no
force
is
to
be
used
to
a
man
that
he
may
be
delivered
from
the
per●…itiousnesse
of
his
errour
,
when
as
we
know
God
himself
doth
so
in
many
Examples
,
and
speaking
on
that
point
he
saith
,
it
must
not
be
so
much
considered
that
a
man
is
compelled
,
as
what
that
is
to
which
he
is
compelled
:
In
this
Epistle
the
Father
answers
some
objections
brought
against
compelling
men
,
as
that
this
does
no
good
to
●…ome
,
as
that
this
is
persecution
,
as
that
these
Heretiques
would
not
doe
so
,
&c.
so
he
writes
in
his
[
b
](A38090-e34180-b)
b
Augusti●…
Bonisacio
viro
militari
de
Caesaris
co●…
.
●…monstrans
illi
Donatistarum
haeresi●…
nih●…
habere
comm●…ne
cum
Arria●…
,
&
qua
modoratione
per
me●…um
leg●…
imperialium
haeretici
possu●…
a●…
ecclesiae
sacieta●…
red●…
.
50.
Epistle
to
Boniface
,
and
in
his
[
c
](A38090-e34200-b)
c
Augustinus
Do●…
presby●…
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
●…d
〈◊〉
,
〈◊〉
〈◊〉
sibi
vi●…
inferre
,
〈◊〉
ut
reso●…
perpe●…
〈◊〉
▪
〈◊〉
pra●…
voluntatem
rectè
cog●…
ad
●…iora
.
204.
Epist.
to
Donatus
upon
the
same
subject
;
And
[
d
](A38090-e34220-b)
d
Augustinus
Re●…ct
.
lib.
2
cap
5.
Quod
verè
●…unc
〈◊〉
place●…at
,
quia
nondu●…
expert●…
e●…am
,
vel
qua●…um
●…ali
eoru●…
auderet
impunit●…s
,
vel
quantum
iis
in
melius
mutandis
conferre
posset
diligenti●…
〈◊〉
.
in
his
Retractations
he
retracts
this
errour
which
he
sometimes
held
,
and
had
writ
of
,
〈◊〉
it
did
not
please
him
that
schismatick●…s
should
be
compelled
〈◊〉
〈◊〉
to
Communion
by
the
force
of
any
s●…cular
pow●…r
,
and
gives
his
reasons
there
of
the
change
of
his
judgement
from
what
he
formerly
held
,
because
now
he
had
experience
how
much
evill
the
Toleration
and
suffering
of
them
did
,
as
also
how
much
the
diligence
of
Discipline
would
conferre
to
the
making
of
them
better
.
[
e
](A38090-e34250-b)
e
Minimè
ut
haec
quidem
libert●…
intelligitur
,
idest
,
ut
quo
quisque
mo
lo
volet
Deum
colat
:
Est
enim
hoc
merè
diabolicum
dogma
,
Sinendu●…
esse
unumquemque
ut
si
volet
perea●…
.
&
i●…a
est
diabolica
liber●…s
quae
Poloniam
&
Transylvaniam
bodie
●…ot
pestib●…
implevit
,
quas
nullae
alioqui
sub
sole
regiones
tolerarent
.
Bezae
epist.
prima
.
Bezae
epist
4ᵒ.
Beza
in
his
Epistles
and
other
writings
speakes
much
against
Tolerations
and
the
libertie
of
Conscience
pleaded
for
,
and
answers
to
that
,
whether
libertie
of
Conscience
is
to
be
permitted
?
No
,
as
this
libertie
is
understood
,
that
is
,
that
every
man
may
worship
God
after
what
manner
he
will
himselfe
.
For
this
is
a
meere
diabolicall
opinion
,
That
every
one
is
to
be
suffered
that
if
he
will
he
may
perish
.
And
in
the
same
Epistle
he
saith
of
Tolerations
,
This
is
that
diabolicall
libertie
which
hath
filled
Polonia
and
Transylvania
with
so
many
plagues
of
opinions
which
otherwise
else
no
countries
under
the
Sun
would
have
tolerated
.
And
in
this
Epistle
he
tels
him
to
whom
he
writes
,
that
which
I
perceive
you
call
libertie
of
conscience
,
but
I
on
every
side
call
an
open
destruction
and
ruine
:
So
in
his
Confession
of
Faith
under
that
head
of
the
office
of
the
Christian
Magistrate
he
speaks
thus
.
[
f
](A38090-e34310-b)
f
Bezae
Consess
.
Fid.
de
Eccl
,
ca.
〈◊〉
.
sect.
44.
de
Christiani
Magistratus
officio
.
His
office
is
to
preserve
the
publike
peace
and
quietnesse
:
now
whereas
that
cannot
be
rightly
done
,
but
the
true
worship
of
God
must
flourish
in
the
first
place
,
from
whence
flowes
all
happinesse
,
it
followes
that
nothing
ought
to
be
more
looked
to
by
the
Christian
Magistrates
then
to
have
the
Church
ordered
according
to
the
rule
of
Gods
Word
,
whose
authoritie
they
may
defend
and
vindicate
against
all
contemners
and
disturbers
:
neither
are
they
here
to
be
hearkned
unto
,
who
under
the
maske
and
colour
of
false
pitie
and
mercie
,
and
not
only
by
vaine
and
foolish
arguments
,
but
arguments
joyned
with
a
great
deale
of
impietie
doe
exempt
false
prophets
and
heretiques
from
the
sword
of
Princes
,
when
as
on
the
contrary
no
kind
of
men
are
to
be
compelled
with
greater
severity
,
as
the
expresse
word
of
God
commands
,
and
religious
Princes
have
alwaies
done
:
And
upon
that
subject
,
that
Heretiques
ought
to
be
punished
by
the
Civill
Magistrate
,
he
hath
writ
a
book
at
large
,
answering
all
the
objections
for
Tolerations
and
pretended
liberty
of
conscience
:
And
to
the
judgement
of
the
Fathers
,
and
the
Moderne
Writers
in
this
point
,
I
will
adde
the
judgement
of
the
Divines
of
New-England
who
are
against
the
Toleration
of
any
Church-Government
and
way
but
one
:
For
the
Discipline
appointed
by
Iesus
Christ
for
his
Churches
is
not
arbitrary
,
that
one
Church
may
set
up
one
and
practise
one
forme
,
and
another
another
forme
,
as
each
one
shall
please
,
but
is
one
and
the
same
for
all
Churches
and
in
all
the
Essentials
and
Substantials
of
it
unchangeable
,
and
to
be
kept
till
the
appearing
of
Iesus
Christ
.
And
if
that
Discipline
which
we
here
practise
be
(
as
we
are
perswaded
of
it
)
the
same
which
Christ
hath
appointed
,
and
therefore
unalterable
,
we
see
not
how
another
can
be
lawfull
.
And
so
in
New-England
they
will
not
suffer
Brownists
,
Anabaptists
,
Antinomians
.
[
h
](A38090-e34430-b)
h
Mr
Cotton
pow●…ng
one
of
the
seven
Vials
,
Viall
3.
pag.
1●…
,
17
,
21.
Vial●…
4.
pag
1●…
.
Mr
Cotton
the
greatest
Divine
in
New-England
,
and
a
pretious
man
,
is
against
Tolerations
,
and
holds
that
men
may
be
punished
for
their
consciences
,
as
will
appeare
by
his
Letter
to
Mr
Williams
,
and
Mr
Williams
answer
,
(
both
printed
)
and
his
Exposition
on
the
Vials
,
wherein
he
answers
an
objection
:
But
you
will
say
conscience
should
not
be
forced
,
&c.
he
answers
,
Why
doe
you
thinke
Heretiques
were
not
as
conscionable
in
the
old
Testament
as
now
?
if
any
man
had
a
conscience
to
turne
men
from
God
,
he
would
have
men
of
as
much
conscience
to
cut
them
off
.
5.
The
Magistrates
Toleration
of
errours
and
new
opinions
is
a
kind
of
Invitation
to
them
,
a
Temptation
,
and
occasion
of
many
The
great
evill
of
Tolerations
,
the
great
evill
that
impunitie
made
many
run
into
.
2.
The
great
good
compulsion
conferred
to
the
making
of
many
better
,
which
he
saw
by
many
Examples
of
whole
Cities
converted
from
Donatisme
,
and
comming
to
the
Unitie
of
the
Church
.
In
the
48.
Epistle
formerly
quoted
,
he
writes
thus
to
Vincentius
,
That
it
was
his
opinion
at
first
that
no
man
was
to
be
compelled
to
the
Unitie
of
the
Church
,
all
was
to
be
done
by
perswasion
,
we
were
to
strive
by
disputation
,
and
to
overcome
by
reason
,
lest
we
should
make
those
fained
Catholiques
,
whom
we
knew
to
be
open
Heretiques
;
but
this
my
opinion
was
overcome
,
not
by
words
,
but
by
demonstrative
examples
,
for
first
of
all
my
owne
city
was
brought
to
me
for
an
Example
,
which
being
wholly
for
Donatus
was
converted
to
the
Catholike
Unitie
by
the
feare
of
the
Imperiall
Lawes
,
so
many
other
cities
were
named
and
reckoned
up
to
me
,
to
these
examples
brought
me
by
my
Colleagues
I
gave
place
:
we
see
not
〈◊〉
few
men
,
but
many
cities
who
were
Donatists
to
be
now
Catholiques
,
and
vehemently
to
detest
that
diabolicall
separation
,
and
zealously
to
love
unitie
:
which
persons
were
by
the
meanes
and
occasion
of
this
feare
(
which
displeases
you
)
made
Catholiques
by
the
lawes
of
the
Emperours
from
Constantine
down
to
these
present
Emperours
:
How
many
did
therefore
remaine
Donatists
because
they
were
there
borne
,
and
no
men
did
compell
them
to
come
out
from
them
,
and
to
goe
to
the
Catholique
Church
:
The
terrour
of
these
Lawes
,
in
the
promulgation
of
which
the
Kings
of
the
earth
served
the
Lord
,
did
so
profit
all
these
,
that
now
others
say
,
thanks
be
to
God
who
hath
broken
our
bonds
,
and
hath
translated
us
to
the
bond
of
peace
;
others
sory
we
did
not
know
this
to
be
the
truth
,
neither
would
we
have
learned
it
,
if
we
had
been
left
to
our
libertie
,
but
feare
made
us
attentive
to
know
it
:
Others
say
,
we
were
terrified
from
entring
in
by
false
feares
,
which
we
should
never
have
knowne
to
have
been
false
,
but
by
entring
in
,
neither
should
we
have
entred
in
,
unlesse
we
had
been
compelled
.
And
so
[
a
](A38090-e34610-b)
a
August
.
cont.
Gaudent
.
Epist
lib.
2.
cap.
17.
Quod
autem
vobis
vi●…etur
,
invi●…os
ad
veritatem
non
esse
cogendos
:
〈◊〉
nescientes
Scripturas
,
neque
virtutem
Dei
,
qui
eos
volentes
●…acit
,
dum
coguntur
inviti
.
Augustine
against
Gaudentius
speakes
thus
:
Whereas
you
thinke
none
must
be
forced
to
truth
who
are
unwilling
,
you
are
deceived
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
,
which
makes
those
willing
who
when
they
were
compelled
were
unwilling
.
And
in
his
books
of
[
b
](A38090-e34650-b)
b
August
.
Retract
lib.
2.
c
5.
Retractations
he
gives
the
experience
of
this
fifth
Reason
as
the
ground
of
retracting
what
he
had
formerly
writ
and
held
in
this
point
.
[
c
](A38090-e34660-b)
c
Bezae
epist.
1●…
.
Taceo
quod
toties
adversuo
Donatistas
&
Circumcelliones
Augustinus
testatur
experientia
ipsa
edoctus
,
plerosque
eo
esse
ingenio
ut
nulla
re
magis
quam
severitate
in
officio
contineantur
:
ad●…
ut
quod
initio
poenae
formidine
vitarun●…
:
id
ipsum
postea
libentur
●…ugiant
,
&
asperitatem
illam
sibi
saluberrimam
fuisse
testentur
.
Learned
Beza
observed
it
in
his
time
,
that
Tolerations
of
sects
,
and
Libertie
of
conscience
(
as
it
was
called
)
was
the
ground
of
filling
Polonia
and
Transylvania
with
so
many
pestilent
opinions
,
which
otherwise
no
people
under
the
Sunne
would
have
suffered
,
and
that
if
the
Magistrate
had
tried
by
all
meanes
in
Transylvania
,
&c.
to
have
restrained
that
libertie
,
they
had
not
been
brought
to
that
condition
which
he
judged
no
lesse
miserable
then
Mahumetisme
it selfe
:
And
he
wishes
that
France
had
given
Polonia
an
example
of
this
one
thing
,
and
showes
the
great
difference
between
the
peace
and
true
liberty
of
conscience
enjoyed
at
Geneva
,
and
in
Polonia
,
one
granting
Tolerations
,
the
other
none
.
So
[
d
](A38090-e34760-b)
d
Beza
de
Haeret
à
Magistrpuniendis
.
he
shewes
the
benefit
and
good
of
compulsion
,
I
passe
by
that
,
Augustine
being
taught
by
experience
it selfe
,
witnessed
so
often
against
the
Donatists
,
many
to
be
of
that
disposition
that
they
are
by
nothing
more
kept
in
dutie
then
by
severity
of
Discipline
,
so
that
what
at
first
they
left
for
feare
of
punishment
,
afterwards
they
willingly
cast
away
,
professing
the
sharpnesse
used
to
have
been
very
profitable
.
We
have
seene
also
by
our
own
experience
in
this
intermysticall
season
(
though
there
hath
been
no
formall
Toleration
)
yet
for
want
of
Government
setled
,
and
people
having
been
left
to
so
great
libertie
,
multitudes
are
fallen
,
and
doe
daily
to
Antinomianisme
,
Anabaptisme
,
Independencie
,
yea
to
denie
the
Immortalitie
of
the
Soule
,
and
then
no
expectation
but
many
will
fall
more
and
more
:
Independents
and
all
kinde
of
Sectaries
(
as
long
as
they
can
have
their
libertie
)
snuffe
up
the
wind
,
will
not
hearken
to
any
way
whereby
they
may
receive
satisfaction
,
but
if
once
the
Magistrate
declares
,
and
by
laws
concludes
one
way
of
Church-worship
and
Government
,
then
it
may
be
they
will
heare
Reason
:
Men
as
long
as
they
have
any
hopes
will
stand
out
,
who
yet
when
they
see
no
remedie
,
will
examine
and
consider
:
Now
what
account
God
will
exact
for
his
Name
prophaned
,
for
the
Sacraments
and
Scriptures
abused
by
the
handling
and
administration
of
them
who
are
not
called
,
and
what
answer
must
be
made
for
the
ruine
of
Soules
,
harvest
of
sinne
,
corruption
of
doctrine
alwayes
following
the
publike
Toleration
of
heresies
and
schismes
,
I
humbly
leave
to
be
fully
considered
of
,
and
wisely
prevented
by
the
High
Court
of
Parliament
,
who
must
thinke
,
that
silence
provokes
,
and
sufferance
emboldens
men
to
forsake
Gods
Truth
and
his
Church
,
even
as
in
civill
affaires
the
neglecting
of
justice
maintains
disorders
.
6.
A
Toleration
of
one
or
more
different
wayes
of
Churches
and
Church
Government
,
from
the
Church
and
Church
Government
hold
Communion
with
us
as
the
Churches
of
Christ
,
why
should
they
have
different
Churches
and
Government
allowed
?
The
Parliament
upon
so
small
a
ground
and
needlesse
a
cause
hath
the
lesse
cause
to
give
way
to
a
Toleration
,
which
would
certainely
produce
so
great
mischiefs
and
evils
.
7.
Independencie
and
the
Church
way
besides
the
evill
of
it
in
its
selfe
considered
,
(
as
being
a
schisme
in
forsaking
the
reformed
fatall
miscarriages
and
shipwracks
;
And
I
could
tell
a
sad
storie
(
but
that
it
would
be
now
too
long
)
even
from
Bolton
and
Browne
the
first
and
prime
leaders
down
to
the
present
Brownists
at
Amsterdam
,
of
the
Apostasies
,
Heresies
,
Separations
and
bitter
divisions
,
with
the
untimely
fearefull
ends
which
have
fallen
out
amongst
them
,
but
in
respect
my
booke
so
much
exceeds
the
proportion
intended
,
I
shall
reserve
that
for
a
more
distinct
handling
.
And
for
the
semi-Brownists
and
Independents
(
so
cal'd
by
way
of
distinction
)
they
have
not
been
free
;
The
Churches
of
the
Apologists
have
had
their
bitter
divisions
and
fearefull
miscarriages
,
as
the
Reader
may
remember
in
these
pages
of
this
present
Answer
,
pag.
35
,
36
,
37
,
142
,
143
,
144.
with
some
erroneous
conceits
fallen
into
and
preached
in
one
of
their
Churches
:
So
in
the
Churches
of
New-England
there
have
been
so
many
errors
,
differences
and
evils
,
that
I
beleeve
had
we
but
a
true
impartiall
storie
of
New-England
for
the
first
seven
or
eight
yeares
(
after
they
were
come
to
any
number
)
we
should
have
the
strangest
storie
(
next
that
of
the
Anabaptists
and
old
Brownists
)
one
of
them
in
the
world
;
in
a
word
,
they
were
brought
by
their
Independencie
and
Church
principles
next
dore
to
ruine
both
spirituall
and
temporall
,
the
sad
experience
of
which
hath
made
them
wheele
about
of
later
yeeres
towards
Presbyteriall
government
,
and
in
stead
of
that
,
not
being
yet
formally
come
to
it
,
to
take
aliquid
analogum
in
the
first
constituting
of
Churches
,
making
Ministers
,
&c.
which
at
first
they
did
not
,
and
to
give
more
power
to
Classes
and
Synods
then
they
did
many
yeares
agoe
,
as
by
comparing
some
Letters
from
thence
in
those
times
written
by
Ministers
over
into
England
,
and
Mr
Cottons
late
booke
will
be
evident
.
In
a
word
,
he
that
will
observe
it
shall
find
the
end
of
Independencie
infinite
schismes
,
separations
,
errors
,
inconstancie
and
uncertainty
in
judgement
,
yea
barbarisme
and
confusion
,
and
the
Toleration
of
it
by
this
State
would
be
the
opening
of
a
sloud-gate
to
many
other
errors
and
evills
besides
what
evill
is
in
that
,
being
a
way
all
along
wherein
it
●…iffers
from
the
reformed
Churches
either
beside
or
against
the
word
of
God
:
And
should
the
Parliament
,
which
God
forbid
,
and
I
hope
is
farre
from
their
thoughts
)
give
the
Independents
a
Toleration
of
their
way
and
Churches
,
they
should
give
they
know
no●…
what
,
having
never
yet
spoken
out
all
that
they
hold
(
this
Apologie
containing
but
a
little
part
of
their
way
)
besides
taking
in
their
second
great
principle
,
page
10.
Apolog
,
of
not
making
their
present
judgement
and
practise
a
binding
law
for
the
future
,
the
Parliament
may
grant
grosse
Brownisme
,
Anabaptisme
within
a
short
time
,
many
falling
off
according
their
principles
of
new
light
,
to
cast
off
communion
with
their
own
Churches
,
as
some
of
Mr
Sympsons
have
done
;
and
let
it
be
but
remembred
what
I
now
write
,
whether
some
of
the
Apologists
(
if
they
come
not
in
and
joyne
with
the
reformed
Churches
)
doe
not
within
a
few
yeeres
goe
a
great
way
further
,
I
think
,
had
they
staid
together
in
Holland
till
this
time
,
without
any
hopes
of
a
Toleration
here
,
some
of
them
had
gone
farre
by
this
time
of
day
:
Anointing
with
oyle
was
begun
to
be
brought
in
,
Hymnes
had
been
moved
for
in
one
of
their
Churches
,
and
if
I
may
beleeve
the
report
of
a
religious
Person
in
an
open
company
affirming
it
againe
and
againe
,
when
I
doubted
it
,
that
a
member
of
the
Church
of
A●…nheim
(
who
was
also
named
to
me
)
related
,
that
had
they
staid
there
a
little
longer
,
the
ordinance
of
Hymnes
had
been
practised
amongst
them
,
one
being
chosen
and
agreed
upon
by
the
Church
to
exercise
that
ordinance
.
And
I
am
able
to
demonstrate
it
,
that
the
Apologists
keeping
but
to
their
principles
(
besides
the
principle
of
a
Reserve
)
must
yet
goe
a
great
way
further
,
and
supposing
the
Parliament
should
make
a
proposition
to
them
,
Wee
will
grant
you
this
and
this
,
and
so
(
which
be
the
present
principl●…s
you
hold
forth
)
but
if
you
bring
in
any
thing
more
or
goe
farther
,
then
your
Churches
shall
be
dessolved
,
and
we
will
recall
what
we
granted
you
(
because
we
will
be
sure
to
know
what
we
allow
in
matters
of
Religion
,
be
at
a
certaintie
for
that
,
)
I
doe
not
thinke
the
Apologists
would
accept
of
a
Toleration
upon
those
tearmes
,
and
such
a
condition
:
The
beginnings
of
errors
commonly
are
most
modest
,
but
let
alone
some
time
,
they
exceed
all
bounds
,
how
farre
most
of
the
Arminians
proceeded
beyond
what
Arminius
held
,
or
themselves
at
first
,
the
learned
books
of
many
Divines
and
experience
showes
,
and
if
a
Toleration
were
granted
to
the
Apologists
and
all
those
of
their
communion
to
exercise
their
consciences
,
I
feare
before
a
yeere
went
about
many
would
turne
Anabaptists
,
&c.
but
I
desire
rather
to
pray
against
a
toleration
,
then
to
prophecie
of
the
evill
of
it
:
But
supposing
the
best
that
can
be
,
that
the
State
had
an
Assurance
the
Apologists
and
their
Churches
would
not
goe
one
step
further
then
now
they
hold
,
the
Toleration
should
not
be
made
use
of
to
any
further
errors
,
yet
the
Parliament
should
not
allow
it
,
unlesse
they
would
grant
a
Toleratiod
of
Brownisme
;
and
if
Brownisme
be
a
bitter
error
and
way
,
then
the
way
of
the
Apologists
is
not
very
sweet
,
their
way
being
but
Browns
younger
brother
,
agreeing
with
the
Brownists
in
the
nature
and
definition
of
the
visible
Church
,
in
the
Independent
power
of
a
particular
Congregation
,
in
the
way
of
making
Officers
,
in
the
way
of
their
ordinanc●…s
,
as
Prophesying
,
in
the
way
of
Forms
of
Prayer
,
in
the
Sacraments
,
none
to
be
admitted
but
Church
members
,
cum
multis
alijs
,
and
I
desire
the
Apologists
to
give
any
materiall
difference
(
however
their
grounds
are
different
,
and
they
doe
not
goe
so
farre
in
consequences
,
nor
are
not
so
grosse
)
between
their
Churches
and
the
Brownists
:
As
for
that
of
the
power
of
the
people
and
the
Officers
,
in
giving
the
power
to
the
Officers
,
but
the
Brownists
to
the
people
.
I
answer
,
however
the
Apologists
differ
in
that
point
from
the
Brownists
,
in
words
,
phrases
,
methods
,
and
give
us
many
fine
words
and
flattering
similitudes
,
going
about
,
yet
the
truth
is
they
differ
not
in
substance
in
their
practise
,
but
all
comes
to
one
end
and
issue
,
and
all
is
resolved
into
the
body
of
the
Congregation
,
and
their
power
from
first
to
last
amongst
the
Apologists
as
well
as
amongst
the
Brownists
,
(
though
here
't
is
carried
in
a
fairer
way
,
as
fine
wits
must
doe
,
and
that
they
may
have
something
to
say
,
wherein
they
are
not
Brownists
,
)
but
of
this
the
Reader
may
see
more
in
this
Answer
,
page
204
,
205
,
206.
8.
The
Presbyteriall
way
,
the
order
and
governme●…
of
the
reformed
was
grievously
afflicted
and
oppressed
by
many
,
yet
for
that
which
concerned
Religion
it
was
free
from
all
troubles
and
stirrs
:
And
yet
notwithstanding
there
was
nothing
wanting
of
all
those
things
by
which
Satan
might
easily
draw
and
move
the
French
to
all
kind
of
troubles
;
for
example
,
an
inbred
naturall
lightnesse
in
that
Nation
,
wits
very
ready
for
subtiltie
and
●…iceties
,
the
mind
of
the
Magistrates
intent
also
upon
it
,
that
all
manner
of
wayes
the
Christian
Churches
might
destroy
themselves
with
their
inward
dissentions
:
notwithstanding
all
this
,
no
strength
of
the
adversaries
hitherto
,
no
not
in
the
midst
of
all
the
tempests
of
warre
,
hath
been
able
to
beare
thorough
the
most
strong
bu●…warke
and
wall
of
Ecclesiasticall
discipline
.
For
the
Church
of
Scotland
,
I
have
heard
it
often
and
that
from
good
hands
,
that
during
the
free
use
and
exercise
of
Presbyteriall
government
there
,
never
any
heresie
or
schisme
tooke
the
third
man
,
but
by
meanes
of
that
governement
it
hath
been
pul'd
up
at
first
,
and
either
the
particular
person
broaching
the
errour
recovered
,
or
however
prevented
before
three
have
beene
infected
with
it
:
[
*
](A38090-e35220-b)
*
Geneva
(
absit
verbo
injuria
)
tempestates
intestinas
adversus
religionem
comparatas
vitavit
potius
quam
sup●…ravit
,
quatas
nulla
fortasse
sub
coelo
civitas
:
nulla
unquam
Pastorum
in
doctrina
inter
se
dissidia
sensit
;
ab
Anabaptistarum
furoribus
,
a
Libertinorum
contagione
,
a
Servetanorum
&
eorum
quibu●…
hospitium
magno
vestro
malo
adhuc
praebatis
,
blasphemijs
immunis
est
,
civitas
alioqui
omnibus
advenis
patens
as
p●…oinde
Satanae
infdijs
valde
opportunas
Debet
id
autem
prosecto
secundum
Dei
benignitatem
,
Ecclesiasticae
,
non
tyrannidi
,
ut
ex●…ructibus
saltem
apparet
,
sed
diligenter
observatae
d●…sciplinae
quae
nunc
etiam
sacit
ut
omnes
ex
omnibus
pene
sub
coelo
sitis
gentibus
collecti
in
pace
&
vera
libertate
conscientiae
ultro
conquiescam●…
.
Beza
in
his
first
Epistle
gives
a
notable
testimony
to
this
government
by
the
blessing
of
God
upon
it
in
the
City
of
Geneva
:
Geneva
(
be
it
spoken
without
offence
)
hath
rather
escaped
then
overcome
all
the
inward
tempests
against
Religion
,
so
great
as
no
City
perhaps
under
Heaven
hath
done
the
like
,
it
never
yet
felt
any
differences
nor
contentions
of
the
Pastors
amongst
themselves
in
points
of
doctrine
,
't
is
free
from
the
furies
of
the
Anabaptists
,
the
contagion
of
the
Libertines
,
the
blasphemies
of
Servetians
,
a
City
otherwise
open
to
all
strangers
and
comers
,
and
for
that
cause
very
fit
and
subject
to
the
wiles
of
Satan
.
But
truly
it
owes
all
this
by
Gods
blessing
to
the
Ecclesiasticall
discipline
duely
and
diligently
observed
,
which
also
now
causes
that
all
sorts
almost
out
of
all
nations
under
Heaven
there
gathered
together
,
in
peace
and
in
true
liberty
of
conscience
,
doe
willingly
accord
together
.
The
Commissioners
of
the
Church
of
Scotland
tell
us
,
that
this
government
hath
made
the
Church
of
Christ
terrible
as
an
army
with
banners
,
and
like
a
strong
and
fenced
City
,
against
which
the
adversaries
have
despaired
to
prevaile
,
but
by
making
a
breach
in
this
wall
,
and
where
they
have
gained
ground
or
gotten
any
advantage
,
either
the
wall
hath
not
been
built
,
or
being
built
hath
been
broken
down
,
or
not
vigilantly
kept
by
the
watchmen
.
But
there
will
be
objected
against
this
a
passage
lately
printed
in
a
book
of
Mr
Simpsons
,
that
there
have
beene
as
great
defections
both
of
Ministers
and
people
unto
errors
under
Presbyteriall
government
as
under
any
other
:
as
it
is
cleare
in
the
Low-Countries
where
so
many
Ministers
and
people
turned
Arminians
,
Papists
,
Socinians
:
I
have
instanced
in
severall
reformed
Churches
,
and
showed
Gods
blessing
upon
Presbyteriall
government
,
here
's
only
one
instance
among
all
the
reformed
Churches
brought
against
it
,
and
to
that
I
shall
give
these
three
answers
:
Though
the
Churches
in
the
Low-Countries
are
Presbyteriall
,
yet
withall
ther
's
a
Toleration
of
other
Churches
and
government
there
,
which
is
one
of
the
causes
of
it
and
hinders
Presbyteriall
government
:
A
Toleration
will
spoile
any
Church
and
government
;
if
Presbyteriall
government
be
setled
,
and
a
Toleration
given
in
this
Land
,
that
will
marre
all
;
so
that
the
Parliament
may
be
pleased
to
take
notice
by
this
,
and
observe
the
difference
between
those
Churches
which
have
no
Tolerations
,
as
Scotland
,
Geneva
,
and
the
Low-Countries
which
grant
a
Toleration
,
the
one
are
pure
in
doctrine
,
&c.
the
other
makes
Ministers
and
people
turne
Arminians
,
Socinians
,
&c.
2
Answ.
There
's
another
Reason
why
it
may
so
fall
out
in
the
Low-Countries
,
because
Presbyteriall
government
hath
not
its
free
course
there
in
Synods
,
but
't
is
much
disturbed
over
't
is
in
France
,
Geneva
,
Scotland
,
whereas
by
their
Canons
and
Constitutions
in
the
Netherlands
,
there
should
be
a
Nationall
Synod
once
in
three
yeeres
,
they
have
not
,
nor
cannot
procure
one
in
twenty
yeeres
and
upwards
;
and
whereas
Provinciall
Synods
should
be
yeerely
,
they
have
them
in
some
Provinces
but
once
in
five
and
seven
yeeres
;
besides
there
are
other
disturbances
in
Presbyteriall
government
which
hinders
the
free
course
of
it
in
Holland
,
many
encroachments
are
made
upon
the
rights
of
their
Church
due
to
them
by
vertue
of
their
discipline
,
and
heretofore
established
:
In
a
word
,
that
Anabaptisticall
and
Familisticall
spirit
in
many
,
and
that
corrupt
spirit
and
principles
in
others
,
with
those
principles
of
Toleration
,
doth
much
check
and
stop
Presbyteriall
government
from
having
its
perfect
worke
,
and
bringing
forth
its
full
effects
.
The
true
Reason
of
so
many
Ministers
and
people
turning
Arminians
and
Socinians
in
the
Low-Countries
,
was
the
want
of
Synods
,
which
Arminius
and
his
followers
alwayes
declined
,
and
by
flattering
the
Magistrates
kept
off
for
many
yeares
,
in
which
time
so
many
fell
,
whereas
if
Presbyteriall
government
had
had
its
course
,
and
a
Nationall
Synod
had
been
called
,
yea
but
a
Provinciall
for
the
Arminians
to
have
answered
in
at
first
before
it
had
so
much
spread
,
and
they
gained
so
many
of
the
Magistrates
on
their
side
,
we
should
have
found
there
would
have
been
no
ground
for
Mr
Simpson
to
write
thus
,
As
is
cleare
in
the
Low-Countries
where
so
many
Ministers
and
people
turned
Arminians
,
Papists
and
Socinians
?
In
a
word
,
till
the
calling
of
Synods
,
and
the
power
of
Presbyteriall
government
was
shaken
,
and
some
Arminians
by
flattery
and
policie
wrought
to
put
by
Ecclesiasticall
Assemblies
,
and
appealed
to
the
Magistrates
,
as
Mr
Simpson
does
in
this
Apologie
from
the
Assembly
,
there
was
not
so
great
a
defection
both
of
Ministers
and
people
unto
errors
,
in
turning
Papists
,
Socinians
,
&c.
3.
Though
Presbyteriall
government
hath
not
its
free
course
in
the
Low-Countries
as
in
France
,
Geneva
,
Scotland
,
besides
the
Toleration
there
,
yet
there
are
infinitely
fewer
miscarriages
in
censures
,
divisions
,
errors
in
the
Presbyteriall
Churches
then
in
the
Independents
,
there
having
been
more
contentions
,
miscarriag●…s
,
falling
into
errors
in
one
small
Church
of
the
Independent
way
at
Amsterdam
,
and
that
within
lesse
then
one
yeere
,
then
in
all
the
Churches
in
some
Provinces
:
I
remember
perfectly
,
I
have
read
in
Mr
Pagetts
Arrow
against
Separation
(
a
man
who
lived
long
in
Holland
,
and
much
versed
in
the
Controversie
)
how
he
showes
,
that
out
of
a
few
members
in
the
Brownists
Churches
more
fall
to
Anabaptisme
,
&c.
then
out
of
many
thousand
members
of
the
Presbyteriall
Churches
amongst
the
Dutch
,
or
out
of
all
the
English
Reformed
Churches
there
.
So
that
notwithstanding
this
new
objection
brought
against
Presbyteriall
government
if
the
Parliament
should
please
to
settle
it
,
and
that
in
the
full
power
and
free
use
of
Classes
and
Synods
,
denying
also
a
Toleration
for
Independencie
(
unto
which
all
erroneous
and
discontented
spirits
upon
all
occasions
would
flow
and
gather
)
instead
of
opening
a
wide
gate
for
errors
,
divisions
and
many
other
mischiefes
,
they
shall
lay
a
sure
foundation
for
truth
and
peace
in
these
Churches
:
And
in
the
last
words
of
the
Commissioners
of
the
Church
of
Scotland
I
conclude
this
last
Reason
against
a
Toleration
:
The
Church
of
England
which
God
hath
blessed
with
so
much
learning
and
piety
,
by
this
Reformation
and
uniformity
with
other
reformed
Churches
,
which
all
of
us
have
solmnely
sworne
and
subscribed
to
endeavour
in
our
severall
places
and
callings
,
should
be
a
praise
in
the
earth
.
Now
did
not
other
occasions
call
me
to
take
off
my
hand
,
besides
the
booke
it selfe
swelled
already
to
such
a
number
of
sheets
,
I
would
have
answered
all
the
reasons
brought
both
for
Tolerations
in
generall
,
and
particularly
for
the
Congregationall
way
,
as
that
men
are
to
be
perswaded
in
matters
of
Religion
and
not
compelled
,
as
that
the
Conscience
is
to
be
left
free
,
as
that
the
deniall
of
a
Toleration
will
be
a
great
persecution
,
as
that
this
is
the
way
to
make
men
hypocrites
,
as
that
Gods
people
are
a
willing
people
,
&c.
but
reserving
this
to
another
season
,
in
the
close
of
this
Discourse
I
will
propound
these
following
questions
to
the
Apologists
:
1.
Whether
the
commanding
of
men
by
the
power
of
Lawes
to
doe
their
duties
,
to
doe
the
things
which
God
requires
of
them
,
with
the
using
of
outward
meanes
to
worke
them
to
it
when
unwilling
,
be
unlawfull
for
the
Magistrate
,
and
against
Christian
libertie
,
yea
or
no
?
2.
In
your
moving
for
a
Toleration
,
doe
you
desire
it
for
you
five
only
,
with
those
who
are
actually
and
will
come
in
to
be
members
of
your
Churches
,
or
for
all
the
Churches
who
are
of
the
same
way
and
Communion
,
if
for
your selves
and
Churches
onely
(
which
would
be
more
tolerable
,
a
few
then
a
great
number
,
and
you
being
persons
of
more
worth
then
most
of
the
others
)
consider
the
solemne
League
and
Covenant
is
against
it
,
That
we
shall
without
respect
of
persons
endeavour
the
extirpation
of
schisme
,
and
whatsoever
shall
be
found
contrary
to
sound
Doctrine
;
so
that
you
cannot
be
tolerated
more
then
others
,
besides
if
that
were
granted
,
you
being
but
five
Ministers
and
making
up
but
three
or
foure
Churches
,
the
Parliament
would
be
never
the
neerer
in
giving
satisfaction
,
for
what
should
become
of
all
the
rest
of
the
Ministers
and
Churches
in
City
and
Countrey
,
of
Mr
C.
Mr
B.
Dr
H.
Mr
L.
Mr
G.
Mr
W.
&c.
the
Parliament
would
be
accounted
partiall
and
further
off
from
giving
content
then
if
they
granted
none
at
all
.
But
if
it
be
said
you
desire
it
for
all
Churches
of
your
constitution
,
I
answer
,
expresse
so
much
under
your
hands
,
and
I
will
then
give
you
an
answer
.
3.
Whether
would
you
have
a
Toleration
granted
in
the
generall
,
and
indifferently
for
all
consciences
,
sects
,
and
opinions
;
or
only
for
some
sort
of
opinions
;
I
suppose
,
being
wise
men
you
will
not
expresse
your selves
for
a
Toleration
in
the
first
sense
,
but
in
the
latter
:
I
desire
to
know
of
you
then
what
limits
and
bounds
you
will
set
,
and
where
the
Parliament
shall
stop
,
and
what
rules
you
will
give
for
this
,
as
first
whether
the
limitation
shall
be
a
Toleration
only
for
all
different
formes
of
Church-Government
and
order
,
so
long
as
they
agree
in
Doctrine
with
the
Church
established
,
and
are
Orthodox
;
but
not
of
doctrine
:
Now
if
you
hold
so
,
then
the
Brownists
,
and
the
Bishops
,
with
those
who
are
for
the
Hierarchie
must
be
tolerated
as
well
as
you
;
many
Episcopall
men
being
sounder
in
doctrine
then
some
of
your
way
,
and
if
so
,
then
the
simple
Anabaptists
,
and
that
sort
of
simple
Anabaptists
called
Dippers
will
come
in
too
,
saying
,
that
Baptisme
at
such
an
age
,
and
baptizing
in
rivers
by
dipping
,
are
but
matters
of
order
and
time
,
and
what
if
yet
a
new
forme
of
Church
Government
,
and
way
of
externall
order
in
the
Administration
of
Gods
Ordinances
be
set
up
by
some
,
a
way
which
hath
never
yet
beene
practised
by
any
,
must
that
be
tolerated
also
?
consider
with
your selves
whether
there
may
not
be
a
safer
allowance
of
difference
in
some
doctrines
and
opinions
,
then
of
different
governments
,
as
also
what
you
have
expressed
of
the
consequence
of
Church
Government
and
order
,
and
then
resolve
me
whether
you
will
have
all
formes
of
Church-Government
allowed
,
and
in
my
Rejoynder
I
will
apply
my selfe
particularly
to
show
you
the
danger
of
that
,
and
how
much
hazard
there
is
even
of
the
Doctrine
from
the
Discipline
and
Order
,
if
that
be
not
right
.
Or
secondly
,
would
you
have
a
Toleration
in
points
of
Doctrine
too
,
namely
in
lesser
differences
,
I
desire
to
know
what
you
will
make
the
rule
and
measure
of
those
lesser
differences
?
whether
whatever
may
stand
with
saving
grace
,
and
is
not
against
the
fundamentals
of
Doctrine
and
civill
Government
,
or
what
else
?
Now
if
you
meane
so
,
who
shall
determine
and
judge
what
may
stand
with
saving
grace
,
&c.
every
Heretick
,
Socinian
,
&c.
will
plead
his
opinion
may
,
and
I
aske
of
you
,
whether
many
points
and
practises
very
bad
and
pernitious
may
not
stand
with
saving
grace
in
some
men
,
at
least
for
a
time
,
what
say
you
to
Polygamie
that
hath
stood
with
saving
grace
,
may
that
be
tolerated
?
what
think
you
of
many
Arminian
Tenets
,
some
Lutheran
opinions
,
Antinomian
Doctrines
,
and
other
dangerous
points
held
by
great
Schollars
,
as
by
Brentius
,
Osiander
,
Flaccius
,
Illyricus
,
may
not
some
of
these
opinions
stand
with
grace
,
and
might
not
some
of
these
have
grace
,
and
must
these
now
be
allowed
to
be
preached
in
a
Kingdome
that
hath
established
Articles
of
Religion
and
a
Confession
of
Faith
?
and
shall
such
preachers
gather
people
into
Churches
?
if
all
points
may
be
preached
,
and
Churches
allowed
for
all
Doctrines
that
are
not
against
fundamentals
,
and
that
may
stand
with
saving
grace
,
there
will
be
a
strange
face
of
Protestant
Reformed
Churches
,
infinite
novelties
may
be
broached
,
and
great
stirs
caused
in
a
Kingdome
,
I
desire
you
in
your
Reply
to
state
your
lesser
differences
,
and
to
set
downe
your
Boundaries
,
what
,
and
what
not
,
and
accordingly
I
shall
answer
;
In
the
meane
time
from
these
few
hints
,
you
and
the
Reader
may
see
,
besides
the
unlawfulnesse
,
there
's
difficultie
where
to
fasten
a
Toleration
.
Now
in
the
close
of
my
discourse
against
Toleration
,
I
take
the
humble
boldnesse
to
represent
to
the
Honourable
Houses
of
Parliament
,
that
t
is
the
Magistrates
dutie
not
to
suffer
schismes
,
heresies
,
and
other
errours
to
grow
and
increase
in
the
Church
;
for
as
they
are
Magistrates
they
truly
serve
God
,
whose
Ministers
they
are
,
and
kisse
the
Son
,
in
revenging
the
injuries
wantonly
committed
against
God
and
his
truth
,
and
in
preserving
the
externall
politie
of
Doctrine
and
manners
:
one
of
the
great
services
Princes
and
Parliament
performe
to
Christ
in
reference
to
their
great
and
high
calling
,
consists
in
making
Lawes
for
the
observing
the
Worship
and
Government
of
his
House
,
and
by
Lawes
prohibiting
all
other
worships
and
governments
.
And
I
humbly
beseech
the
Parliament
seriously
to
consider
the
depths
of
Satan
in
this
designe
of
a
Toleration
,
how
this
is
now
his
last
plot
and
designe
,
and
by
it
would
undermine
and
frustrate
the
whole
work
of
Reformation
intended
,
't
is
his
Master-piece
for
England
,
and
for
the
effecting
of
it
,
he
comes
and
moves
not
in
Prelates
and
Bishops
,
not
in
furious
Anabaptists
,
&c.
but
in
holy
men
,
excellent
Preachers
,
moderate
and
faire
men
,
not
for
a
toleration
of
heresies
and
grosse
opinions
,
but
an
allowance
of
a
latitude
to
some
lesser
differences
with
peaceablenesse
,
this
is
candidus
ille
Diabolus
,
as
[
*
](A38090-e35900-b)
*
〈…〉
.
Luther
speakes
,
and
m●…ridianus
Di●…bolus
,
as
Iohannes
Gersonius
,
an●…
B●…
expresse
it
,
comming
under
the
merits
of
much
suffering
,
and
well
deserving
,
clad
in
the
white
garments
of
Innocencie
and
Holinesse
:
In
a
word
,
could
the
devill
effect
a
Toleration
,
he
would
think
he
had
gained
well
by
the
Reformation
,
and
made
a
good
exchange
of
the
Hierarchie
to
have
a
Toleration
for
it
:
I
am
con●…ident
of
it
upon
serious
thoughts
and
long
searching
into
this
point
of
the
evils
and
mischiefe
of
a
Toleration
,
that
if
the
devill
had
his
choice
,
whether
the
Hierarchie
,
Ceremonies
and
Lyturgie
should
be
established
in
this
Kingdome
,
or
a
Toleration
granted
,
he
would
chuse
and
preferre
a
Toleration
before
them
,
and
would
willingly
part
with
,
and
give
up
all
those
for
a
Toleration
of
divers
Sects
and
different
Churches
.
To
conclude
,
if
the
way
of
Independencie
be
of
God
,
and
the
Apologists
can
make
that
good
,
let
it
be
established
by
the
Parliament
,
and
let
's
all
come
to
that
;
if
it
be
not
,
why
then
should
it
be
tolerated
?
and
why
did
the
Apologists
move
for
a
Toleration
before
that
ever
it
came
to
be
debated
and
argued
in
the
Assembly
.
And
now
for
a
conclusion
and
closing
up
this
Answer
to
the
Apologeticall
Narration
,
I
might
as
some
Authors
doe
in
answering
Bookes
gather
together
,
and
draw
up
into
one
all
the
maine
particulars
of
the
Apologie
animadverted
upon
,
and
put
them
under
certaine
heads
,
and
ranke
them
in
their
severall
formes
,
and
so
present
a
Synopsis
of
them
to
both
Houses
and
the
Reader
,
whereby
they
might
have
all
in
their
eye
at
once
,
see
much
in
a
little
:
As
1.
all
the
expressions
of
the
high
praises
of
themselves
and
their
owne
partie
scattered
up
and
downe
in
the
Apologie
.
2.
The
Aspersions
,
Depressions
,
Insinuations
both
open
and
more
secret
of
the
Reformed
Churches
,
and
of
the
Assembly
.
3.
The
crossings
and
interfearings
of
some
passages
in
the
book
with
others
.
4.
The
plaine
and
manifest
untruths
expressed
in
many
pages
.
5.
All
the
Reservations
and
Concealments
of
matters
both
of
opinions
and
practises
in
the
Church-way
.
6.
The
double
doubtfull
expressions
both
in
words
and
matter
.
7.
The
mistating
of
the
questions
in
difference
both
on
their
owne
side
,
and
the
Presbyterians
,
stating
their
owne
differences
with
the
lowest
,
and
the
Reformed
Churches
at
the
highest
.
8.
The
generall
expressions
without
comming
down
to
〈◊〉
〈◊〉
which
being
deducted
and
extracted
from
the
Ap●…ie
,
what
remain●…
behind
(
saving
some
few
argumen●…s
hinted
)
but
a
just
testimo●…
of
the
Parliament
and
Assembly
,
with
a
〈◊〉
character
of
the
people
and
multitude
,
and
a
brand
upon
the
old
separation
,
which
pa●…
▪
also
of
the
Parliament
,
Assembly
;
People
and
Separation
〈◊〉
brought
in
,
both
the
praise
of
〈◊〉
,
and
the
dispraise
of
the
other
,
in
reference
to
the
magnifying
and
commending
the
more
the
〈◊〉
and
patience
,
&c.
of
the
Apologists
,
but
I
spare
;
the
wise
Reader
may
observe
the
passages
,
and
I
have
animadverted
upon
them
all
along
in
my
Answer
.
I
could
have
▪
made
one
part
of
my
Answer
to
this
Apologie
〈◊〉
strange
(
though
●…ue
)
paraphrase
upon
it
▪
and
andin●…
〈◊〉
have
〈◊〉
the
Narration
of
themselves
for
the
most
part
contrary
:
But
I
shall
reserve
that
,
with
some
other
things
I
have
yet
to
say
i●…
matter
of
fact
,
till
I
put
out
my
Rejoynder
to
their
Reply
:
In
〈◊〉
meane
〈◊〉
I
shall
conclude
this
Antapologie
with
●…rning
my
〈…〉
by
dissolving
your
Churches
,
and
comming
in
to
us
,
and
that
you
may
repent
and
recall
this
Apologie
,
I
will
represent
to
you
the
greatnesse
of
your
sin
and
folly
in
making
the
Apologie
,
and
it
stands
in
these
particulars
:
1.
It
was
an
unseasonable
disorderly
work
for
the
time
and
way
of
it
.
2.
'T
is
a
Narration
full
of
mentall
Reservations
,
high
praises
of
your selves
,
but
censuring
and
scandalizing
the
Reformed
Churches
of
Christ
.
3.
There
are
many
untruths
in
it
,
and
that
not
only
where
you
make
naked
▪
relations
o●…
things
,
but
where
you
make
professions
before
God
and
the
world
;
yea
,
●…here
you
make
serious
Invocations
of
God
to
a●…est
them
,
and
men
also
,
and
all
this
is
done
publikely
by
printing
,
and
deliberately
,
and
upon
a
designe
to
take
the
more
with
the
people
,
and
to
make
way
the
better
for
a
●…oleration
.
4.
There
is
a
breach
of
the
solemne
Covenant
subscribed
by
you
,
especially
in
that
clause
of
the
first
branch
,
we
shall
endeavour
to
bring
the
Churches
of
God
in
the
three
Kingdomes
to
the
neerest
Conjunction
and
Uniformitie
in
Relegion
,
Confission
of
Faith
,
and
Forme
of
Church-Government
,
in
stead
of
which
before
ever
you
●…o
much
as
tried
and
endeavoured
it
,
by
debating
▪
those
matters
of
difference
in
the
Assembly
,
whereby
it
might
be
brought
to
an
Uniformitie
;
you
endeavour
by
this
Apologie
a
Toleration
,
and
sue
for
an
exemption
of
Conjunction
and
Uniformitie
in
Church
▪
Government
,
which
is
strange
you
should
desire
,
especially
having
cove●…anted
to
the
contrary
,
which
breach
of
covenant
is
aggravated
also
,
that
you
do
not
onely
do
it
your selves
,
but
you
labour
to
bring
the
Houses
into
it
by
moving
them
to
grant
you
a
Toleration
:
Now
if
a
simple
and
single
untruth
need
repentance
,
what
repent●…nce
ought
there
to
be
for
such
a
compounded
aggravated
evill
as
yours
●…s
:
And
as
I
have
represented
it
to
your
own
consciences
that
you
may
smite
upon
the
thigh
,
so
I
turne
you
over
to
your
Churches
,
whereof
you
are
Ministers
,
that
they
deale
with
you
for
your
great
sin
,
and
either
bring
you
to
Con●…ion
and
Repentance
,
or
else
proceed
to
censure
,
did
I
know
where
your
Churches
dwelt
and
where
they
meet
,
I
might
then
come
and
complain
to
them
of
your
great
sin
,
but
in
stead
of
comming
,
I
send
them
this
Answer
,
and
hereby
give
them
notice
,
and
〈◊〉
ready
to
satisfie
any
that
shall
desire
further
proofe
,
and
in
stead
of
declaring
by
letters
the
offence
,
I
doe
by
printing
declare
it
,
and
require
of
the
Churches
,
especially
Mr
Sympsons
Church
,
as
they
will
not
be
guilty
of
suffering
known
sinne
in
the
Church
,
as
they
would
not
suffer
sinne
to
lye
upon
a
brother
,
and
as
they
would
vindicate
the
glory
and
honour
of
Christ
,
that
they
call
Mr
Sympson
to
an
account
and
admonish
him
,
and
bring
him
to
publike
repentance
for
his
publike
sin
,
or
else
upon
impenitencie
and
obstinacie
that
they
cast
him
out
of
the
Church
;
and
I
beleeve
the
sin
he
is
charged
with
will
fall
under
the
subject
of
that
dreadfull
sentence
according
to
what
sins
your selves
judge
that
sentence
is
to
be
put
in
execution
for
,
Apol.
pag.
9.
But
if
Mr
Sympsons
Church
neglect
,
and
will
not
question
this
sin
,
then
I
desire
the
rest
of
the
Churches
of
that
Communion
to
send
to
the
Churches
of
the
Apologists
,
and
to
charge
them
with
their
countenancing
of
sin
,
and
if
the
Churches
will
still
beare
and
wink
at
sin
,
and
continue
impenitent
,
that
then
the
rest
of
the
Churches
,
namely
,
Mr
Lockiers
,
Mr
Carters
,
Dr
Holmes
,
&c.
doe
pronounce
the
heavy
sentence
of
Non-communion
against
the
Apologists
Churches
,
and
further
to
dèclare
and
protest
this
with
the
causes
thereof
to
all
other
Churches
of
Christ
,
that
they
may
doe
the
like
,
to
send
also
to
New-England
,
and
give
notice
to
all
the
Churches
of
the
Separation
,
that
they
may
Non-communion
the
Apologists
Churches
.
But
if
the
particular
Churches
of
the
Apologists
,
and
all
the
Churches
of
their
owne
Communion
will
all
hold
to
favour
sin
,
neither
question
the
Apologists
,
nor
their
Churches
,
then
we
shall
have
a
cleare
instance
of
the
partialitie
of
those
Churches
,
and
of
their
allowing
of
sin
among
themselves
,
and
of
the
insu●…ticiencie
of
those
Remedies
of
Submission
,
Non-Communion
,
Declaration
and
Protestation
.
FINIS
.