A
BRIEF
REFUTATION
OF
THE
ERRORS
OF
Tolleration
,
Erastianism
,
Indepéndency
AND
Separation
.
Delivered
in
some
SERMONS
From
1
Joh.
4.
1.
Preach'd
in
the
Year
1652.
To
which
are
Added
Four
Sermons
Preach'd
on
several
Occasions
.
By
Mr:
James
Fergusson
,
Late
Minister
of
the
Gospel
at
Kilwinning
.
EDINBVRGH
.
Printed
by
George
Mosman
,
and
are
to
be
Sold
at
his
Shop
in
the
Parliament-Close
,
Anno
Domini
MDCXCII
.
TO
THE
HONOURABLE
M
r.
Francis
Montgomery
OF
GIFFINE
.
HONOURED
SIR
,
SO
soon
as
I
resolved
upon
the
Publication
of
the
following
Papers
,
I
fixed
on
You
as
the
only
Person
to
whom
they
should
be
Addrest
:
And
indeed
,
whether
I
look
on
the
Author
,
or
on
my Self
,
I
conceive
I
was
many
wayes
Obliged
so
to
do
.
For
as
to
the
Author
:
You
are
a
Worthy
Branch
of
the
Noble
and
Ancient
FAMILY
of
EGLINTOUN
,
whereof
God
had
given
Him
the
peculiar
Charge
and
Oversight
in
the
Ordinary
Course
of
his
Ministry
:
A
Family
which
(
as
Himself
somewhere
testifies
)
were
his
great
Encouragers
in
going
about
all
the
parts
of
his
Function
,
with
Joy
and
not
with
Grief
;
and
for
which
he
had
sent
up
many
Fervent
Prayers
to
the
Throne
of
Grace
,
of
the
Effects
whereof
You
your
Self
me
(
Blessed
be
God
)
yet
a
living
Instance
.
It
was
to
that
Noble
Patriot
and
Zealous
Instrument
of
Our
late
Reformation
,
Your
Grand-Father
,
and
to
the
Noble
Earl
Your
Father
(
then
Lord
Montgomery
)
and
to
Your
most
Examplarly
Pious
and
Religious
Mother
,
That
the
Author
did
Dedicate
his
Exposition
of
the
Epistles
to
the
Galatians
and
Ephesians
;
And
as
all
who
have
the
Honour
to
know
You
,
are
glad
to
see
You
so
Naturally
trace
the
Religious
Example
of
Your
Honourable
Predecessors
,
in
Your
firm
Adhering
to
Your
Principles
,
and
Purity
of
Religion
,
Your
Encouraging
of
Piety
and
Persons
Pious
,
Your
Streight
,
Sincere
and
Vpright
Deportment
towards
All
(
a
Quality
as
Eminent
in
that
Noble
Earl
Your
Grandfather
,
as
rare
in
this
Generation
)
so
I
nothing
doubt
,
but
that
if
it
had
pleased
God
to
have
spared
the
Author
,
to
Publish
any
other
of
his
Works
,
He
would
have
looked
upon
Your self
,
as
the
most
Proper
person
,
to
whom
he
should
Present
them
.
As
for
my self
:
Your
Respect
to
the
Author's
Memory
with
your
undeserved
kindness
to
all
his
Relations
,
and
to
my Self
in
particular
,
Do
strongly
oblige
me
to
take
all
Occasions
for
testifying
my
Thankful
Acknowledgements
.
And
I
presume
I
can
scarce
give
You
a
more
Acceptable
Testimony
of
my
Gratitude
,
than
the
presenting
You
with
the
ensuing
Papers
,
which
tho
the
Publication
be
posthumous
,
yet
I
hope
a
serious
perusal
of
them
,
will
be
sufficient
to
supersede
any
further
Commendation
:
And
indeed
my
near
Relation
to
the
Author
,
will
not
allow
me
to
speak
either
of
Him
or
his
Works
,
what
perhaps
others
might
:
And
therefore
without
giving
You
any
further
trouble
,
but
Commending
You
and
Your
Vertuous
Lady
to
the
Protection
of
the
Almighty
;
And
Wishing
,
That
as
God
has
blessed
You
with
an
Hopeful
off-spring
,
who
are
as
so
many
Living
Images
of
your selves
,
in
whom
you
see
your
own
Lives
renewed
,
&
who
by
Their
Good
Enclinations
,
do
already
give
us
cause
to
expect
the
best
of
Them
;
So
You
and
They
may
live
together
till
You
see
Them
prove
a
Comfort
unto
You
;
And
that
after
You
are
gone
,
They
may
be
no
less
Vseful
in
Their
Generation
,
than
now
You
are
;
I
shall
humbly
crave
leave
to
subscribe
my self
in
all
duty
,
Honoured
Sir
,
Your
most
obliged
,
and
most
humble
Servant
JAMES
FERGVSSON
.
TO
THE
READER
.
THere
are
divers
years
past
,
since
the
Reverend
,
Learned
,
and
Pious
Author
of
the
following
Discourses
,
fell
a
sleep
in
the
Lord
,
and
is
gone
to
receive
the
fruit
of
his
Labours
,
from
the
chief
Shepherd
of
the
Sheep
:
Yet
we
have
in
his
Memory
a
lasting
proof
of
the
Truth
of
that
Word
,
Pro.
10.
7.
The
memory
of
the
Just
is
Blessed
And
that
of
Psalm
112
6
—
The
Righteous
shall
be
in
everlasting
Remembrance
:
Their
memory
is
Precious
and
Honourable
:
For
I
can
truly
say
,
though
I
have
heard
many
,
of
high
and
low
Degree
speak
of
Master
Fergusson
,
I
never
heard
any
make
mention
of
him
but
with
Honour
and
Respect
,
As
a
Man
of
great
Piety
and
Learning
,
and
Eminent
for
Prudence
and
Moderation
.
And
I
am
confident
,
there
will
be
no
need
of
Epistles
of
Recommendation
,
for
any
of
his
Works
,
to
any
who
either
knew
Himself
,
or
have
perused
his
Judicious
and
Pious
Treatises
,
published
already
,
on
the
Epistles
to
the
Galatians
,
Ephesians
,
Philippians
,
Colossians
and
Thes●alonians
.
Nor
am
I
so
presumptuous
,
as
to
imagine
my
Testimony
could
raise
the
Esteem
of
any
thing
done
by
so
Famous
and
Worthy
a
Man
:
But
being
his
Mediate
Successor
to
the
Parish
of
Kilwinning
,
where
he
did
for
many
years
Labour
in
the
Work
of
the
Gospel
;
and
being
desired
by
his
Son
of
the
same
Name
,
I
could
not
deny
to
express
the
esteem
I
have
for
his
Memory
,
Though
I
had
not
the
Advantage
of
knowing
him
while
he
lived
.
I
am
informed
the
following
Discourses
,
were
the
subject
of
Divers
Sermons
,
delivered
to
that
People
,
in
a
time
when
there
was
much
need
of
Warning
;
It
was
after
that
through
a
Boundless
Tolleration
,
a
deludge
of
Errors
had
broken
in
upon
England
,
and
the
Sectarian
Army
having
Subdued
Scotland
,
and
dispersed
themselves
in
all
the
Parts
of
it
,
Corrupt
Men
and
Seducers
among
Them
,
did
endeavour
to
pervert
the
People
from
the
Truth
:
Then
it
was
(
anno
1652.
)
When
this
worthy
Author
,
as
a
Faithful
Watchman
,
gave
to
his
Flock
Warning
of
the
Danger
;
And
that
they
might
be
rooted
and
grounded
in
the
Truth
,
did
represent
to
them
the
necessity
of
a
sound
and
well-informed
Judgement
,
in
order
to
Holiness
and
Salvation
;
and
for
that
end
did
excite
and
direct
them
to
Try
the
Spirits
;
and
afterw●rd
▪
for
their
further
Instruction
and
establishment
in
the
Truth
,
took
notice
of
some
particular
Errors
,
by
which
they
seem'd
to
be
in
greatest
hazard
at
that
time
;
and
did
in
a
plain
and
convincing
way
,
Refute
the
Errors
,
and
Confirm
the
Truth
,
making
alwayes
some
Practical
Improvement
of
what
he
had
delivered
.
Although
the
Reverend
Author
was
known
to
be
a
great
Master
of
School-learning
,
and
was
invited
to
be
Professor
of
Divinity
in
the
Famous
University
of
Glasgow
(
which
yet
he
humbly
refused
)
yet
he
did
not
calculate
these
Discourses
for
the
School
or
Court
;
But
being
to
speak
to
a
Countrey
Congregation
,
wherein
were
many
Common
People
(
for
whom
they
seem
to
have
been
intirely
designed
,
since
the
Author
could
never
be
induced
to
Publish
them
in
his
own
time
)
He
had
such
a
sense
of
the
holy
Apostles
example
1
Cor.
14.
18
,
19.
that
he
choosed
to
speak
to
the
edification
of
the
meanest
;
and
he
had
a
peculiar
faculty
of
making
things
intricate
,
plain
and
easie
to
be
understood
.
And
I
am
confident
that
those
who
are
not
for
pleasing
their
fancy
with
fine
notions
,
or
their
ear
with
jingling-words
,
but
desire
to
have
their
judgement
informed
,
and
their
conscience
satisfied
,
will
find
here
that
which
will
be
very
edifying
:
For
his
endeavour
is
,
That
Controversies
be
clearly
stated
;
And
with
great
perspicuity
and
solidity
doth
he
confirm
the
Truth
by
Scripture
and
Reason
,
and
confute
the
contrary
Error
;
and
all
this
without
bitterness
or
wrath
,
but
with
such
calmness
and
moderation
of
Spirit
,
wherein
he
did
excell
;
So
that
(
as
I
am
informed
)
divers
of
the
English
Army
,
though
of
a
contrary
Judgement
,
did
resort
to
hear
him
;
I
know
not
what
effects
his
Teaching
of
these
Truths
had
on
Them
,
but
by
the
Blessing
of
God
,
these
of
his
own
Flock
were
so
established
in
the
Truth
,
that
not
one
of
them
was
seduced
from
it
.
And
I
cannot
but
record
it
to
the
praise
of
God
and
commendation
of
that
Congregation
,
and
for
the
encouragement
of
any
who
may
be
invited
to
be
their
Pastor
,
when
I
,
to
their
and
my
grief
,
am
to
be
separated
from
them
,
to
a
more
difficult
Post
;
I
say
,
I
cannot
but
record
it
,
that
as
that
Congregation
of
Kilwinning
,
hath
since
the
Reformation
,
been
blest
with
eminent
learned
and
pious
Men
,
Mr
Glasford
.
Mr
Bailie
,
Mr
Fergusson
and
Mr
Rogirs
;
So
they
have
by
the
Blessing
of
God
on
their
labours
,
been
kept
not
only
Sound
in
the
Faith
,
but
United
among
themselves
,
when
others
have
been
wofully
Divided
:
And
they
have
alwayes
shewed
a
great
love
to
the
Gospel
,
and
all
the
Ordinances
of
the
Lord
Jesus
,
and
the
Ministers
thereof
:
And
I
pray
That
their
fruit
may
abound
more
and
more
.
If
some
Expressions
Concerning
the
Opinion
of
Independents
,
or
Congregational
Men
,
seem
severe
;
It
would
be
remembred
,
that
the
Author
doth
not
speak
against
Persons
,
but
against
Things
;
And
in
a
time
when
many
Errors
followed
that
Division
about
Church
Government
;
and
the
Debate
was
hot
about
it
,
and
fear
that
it
should
have
taken
place
in
Scotland
:
But
considering
the
Zeal
these
of
New-England
have
discovered
against
Error
,
and
their
United
way
of
acting
in
Association
and
Synods
,
when
they
think
there
is
need
,
and
the
love
that
hath
been
in
time
of
Common
Tryal
,
and
the
Late
Essay
which
hath
been
made
for
an
Accomodation
,
betwixt
Presbyterians
and
Them
in
England
;
I
suppose
if
our
Reverend
Author
had
lived
until
this
time
,
he
would
have
concluded
,
the
Difference
may
be
so
lessened
,
that
it
need
not
hinder
their
walking
together
,
in
that
wherein
they
are
agreed
,
nor
their
Endeavours
to
keep
the
Vnity
of
the
Spirit
in
the
bond
of
Peace
.
I
do
not
know
of
any
particular
design
of
publishing
these
Discourses
now
,
when
they
have
been
kept
hid
for
fourty
years
,
but
that
the
Author's
Son
having
long
delay'd
and
declin'd
to
Publish
them
,
though
frequently
and
seriously
advis'd
to
do
it
by
many
,
he
was
advertised
that
some
would
publish
the
Imperfect
Notes
received
from
His
mouth
,
in
the
time
of
Hearing
,
which
being
incorrect
,
might
not
only
prejudge
the
Authors
name
,
but
the
Truth
,
and
others
Edification
.
If
these
(
as
is
hoped
they
will
)
be
acceptable
and
useful
,
what
yet
remains
unprinted
of
these
Discourses
,
may
see
the
Light
in
due
time
.
There
are
here
subjoyned
Four
Sermons
of
the
Reverend
Author
,
which
the
Publisher
and
others
hope
may
be
found
of
good
use
,
and
may
make
way
for
the
communicating
more
of
his
Pious
and
Judicious
Sermons
,
which
are
longed
for
by
them
who
knew
Him
,
or
his
other
Works
.
It
had
surely
been
of
great
advantage
to
the
Church
,
had
it
pleased
God
to
have
spared
this
judicious
and
pious
Author
till
now
,
and
that
he
had
published
more
of
his
Works
in
his
own
time
:
But
seing
our
infinitely
wise
and
good
God
hath
disposed
otherwise
,
it
becometh
us
to
submit
:
But
if
by
this
,
or
any
other
of
his
Works
,
God
get
Glory
,
and
the
Church
be
edified
;
The
Publisher
will
rejoice
and
bless
God
,
as
having
attained
his
end
.
And
if
the
Reader
peruse
his
Works
with
the
same
Spirit
wherewith
they
seem
to
be
spoken
and
written
,
I
am
confident
he
will
not
fail
of
profit
.
Now
that
the
Spirit
of
Truth
and
Holiness
,
would
lead
Thee
and
all
His
people
,
into
all
Truth
,
and
help
them
to
edify
one
another
in
love
,
and
that
He
would
bless
His
Churches
with
Truth
and
Peace
,
and
send
out
many
Faithful
Labourers
into
His
Harvest
with
a
double
measure
of
the
Spirit
that
was
in
Mr.
Fergusson
and
other
eminently
holy
Men
who
then
lived
,
shall
be
the
Prayer
of
,
Christian
Reader
,
Thy
Souls
cordial
Well-wisher
.
George
Meldrum
.
Edinburgh
,
June
1692.
The
Contents
.
SECT.
I.
-
OF
Doctrine
in
general
,
and
the
Tryal
thereof
:
Being
some
Doctrines
raised
from
the
Text
,
Introductorie
to
the
main
purpose
.
Pag.
1
:
ad
26.
-
Doctr.
I.
Error
is
to
be
Eschewed
.
pag.
3.
-
Doctr.
II.
Orthodoxy
,
or
a
Right
opinion
in
the
matters
of
Truth
,
is
as
much
to
be
stu●●ed
as
Holiness
of
Life
.
pag.
5.
-
Doctr.
III.
As
at
all
times
,
so
chiefly
when
there
is
danger
of
spreading
of
Error
,
there
is
most
need
that
Love
should
be
intertain'd
betwixt
Pastor
and
People
:
Where
are
some
directions
for
a
Ministers
carriage
,
in
order
to
the
keeping
of
the
affections
of
his
People
,
while
he
is
Refuting
their
Errors
.
pag.
12.
-
Doctr.
IV.
The
Spirit
of
Error
began
very
early
to
trouble
the
Church
.
Where
are
some
Reasons
for
which
the
Lord
suffers
Errors
to
spread
,
pag.
16.
-
Doctr.
V.
The
foulest
Errors
go
out
oftentimes
under
fairest
Names
,
and
are
backed
with
most
specious
Pretences
.
pag.
19.
-
Doctr.
VI.
When
foul
Error
is
holden
out
under
fair
names
,
and
backed
with
fair
pretences
,
there
is
a
danger
lest
People
drink
them
in
and
believe
them
.
Where
are
5
things
that
speak
this
hazard
.
pag.
23.
-
Doctr.
VII
.
Ministers
the
Servants
of
God
are
not
to
clap
Peoples
heads
,
or
to
indulge
them
in
this
inclination
of
Theirs
to
Error
,
but
on
all
hazards
they
are
to
testify
against
it
:
Where
are
3
Reasons
for
which
People
ought
to
reverence
much
what
warnings
of
this
kind
are
given
by
Ministers
.
pag.
28.
-
Doct.
VIII
.
It
is
not
Gods
Way
That
People
,
because
there
are
differences
about
Religion
,
should
therefore
believe
no
Religion
:
Where
are
5
Directions
for
the
unlearned
to
walk
by
,
in
order
to
difference
of
opinions
among
the
Learned
pag.
31.
-
Doctr.
IX
.
How
fair
soever
the
pretence
is
that
a
Doctrine
is
colloured
with
,
It
should
not
be
taken
upon
Trust
,
but
must
be
brought
to
a
Tryal
.
Where
are
some
Directions
how
to
walk
betwixt
Popish
Tyranny
,
and
Sectarian
Confusion
.
pag.
34.
-
Doctr.
X.
The
right
Tryal
to
be
taken
of
Doctrines
preached
,
or
any
otherwise
vented
is
,
To
try
whether
they
be
of
God
or
not
.
Where
is
shown
what
is
requisite
to
a
Doctrines
that
it
may
be
said
to
be
Of
God
.
pag.
38.
-
Doct.
XI
.
There
are
many
Doctrines
pretending
to
the
Spirit
,
which
yet
being
brought
to
the
Touchstone
will
be
found
Not
to
be
of
God
.
p.
44
SECT.
II.
-
The
Doctrine
of
Toleration
Try'd
,
and
foundnot
to
be
Of
God
.
Wherein
,
as
in
all
the
Errors
following
,
First
,
The
Question
is
stated
.
2.
Arguments
are
brought
for
Confirming
the
Truth
,
and
vindicated
from
the
Opposites
Exceptions
.
3.
The
Opposites
Objections
are
Answered
,
and
Refuted
from
Scripture
and
Reason
.
4.
The
Truth
being
vindicated
,
is
applyed
to
a
Practical
Vse
.
pag.
47.
SECT.
III.
-
The
Doctrine
of
Errastianism
Try'd
,
and
found
not
to
be
Of
God
.
pag.
86.
-
Head
l.
There
is
a
Church
Government
〈◊〉
forth
in
Scripture
.
ibid.
-
Head
II.
The
power
of
Church
Government
belongeth
not
to
the
Civil
Magistrate
.
pag.
103
SECT.
IV.
-
The
Doctrine
of
Independency
Try'd
,
and
found
not
to
be
Of
God
.
pag.
123.
-
Head
I.
The
power
of
Church
Government
is
in
the
Church
Officers
,
and
not
in
the
Body
of
Church
Members
.
ibid.
-
Head
.
II.
The
highest
power
of
Church
Government
is
not
in
Church
Sessions
,
or
Congregational
Elderships
.
pag.
150.
-
Paragr.
I.
There
is
a
Plate-form
of
the
Government
of
many
Congregations
,
by
One
Common
Presbytry
holden
out
in
Scripture
,
pag.
152.
-
Paragr.
II.
There
is
a
Plate-form
of
Government
by
Synods
over
many
particular
Presbytries
held
forth
in
Scripture
.
pag.
167.
-
Paragr.
III.
Infertor
Church
Judicatories
are
subject
Superior
.
pag.
173
▪
SECT.
V.
-
The
Doctrine
of
Separation
Try'd
,
and
sound
Not
to
be
of
God
.
pag.
191
-
Head
I.
Shewing
what
is
required
for
making
one
a
Member
of
the
Visible
Church
.
ibid
-
Head
II.
No
Separation
from
a
true
Church
,
or
Gods
Worship
in
the
Church
,
because
of
the
Sins
of
Fellow-worshipers
.
pag.
214
-
A
Sermon
Preach'd
before
the
Synod
at
Glasgow
,
April
5.
1653.
From
1
Cor:
1.
10.
pag.
235.
-
Sermon
Second
Preach'd
at
Irving
,
foom
Psalm
51
:
6.
Immediatly
before
the
Giving
of
the
Communion
,
Being
a
Preparation
Sermon
in
order
thereto
.
pag.
287
-
Sermon
Third
Preach'd
at
Kilwinning
11
May
1663
From
Luke
7.
23.
Vpon
the
Munday
,
Immediatly
after
the
Giving
of
the
Communion
.
pag.
313.
-
Sermon
Fourth
,
Preach'd
at
Kilwinning
,
From
Acts
11
:
23.
Vpon
the
Munday
Immediatly
after
the
Giving
of
the
Communion
.
pag.
340.
A
BRIEF
REFUTATION
OF
THE
ERRORS
OF
Tolleration
,
&c.
SECT.
I.
Of
Doctrine
in
General
,
and
the
Tryal
thereof
.
1
John
ch.
4.
ver.
1.
Beloved
,
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
.
THE
Body
of
this
Epistle
,
as
we
shew'd
when
first
we
entred
upon
the
handling
of
it
,
runs
upon
three
Heads
:
The
first
is
upon
Marks
whereby
to
discern
real
Grace
,
to
wit
,
who
had
it
,
and
who
not
.
The
second
runs
upon
Exhortations
to
several
Duties
of
Sanctification
;
chiefly
,
Love
to
the
Brethren
,
that
Christians
would
Love
them
that
Love
God
,
Love
Grace
wherever
they
saw
it
.
The
third
Head
whereon
it
runs
is
,
Exhortations
to
Constancy
,
in
avowing
Truth
against
Error
.
In
this
fourth
Chapter
there
are
two
of
these
Heads
,
according
to
which
we
may
take
up
the
Chapter
in
two
parts
.
In
the
First
,
There
is
an
Exhortation
to
stand
by
Truth
,
and
to
beware
of
those
who
would
seduce
People
from
it
:
And
that
to
ver.
7.
In
the
second
part
,
There
is
a
renewing
of
the
former
Exhortations
,
To
Love
the
Brethren
:
And
a
Confirmation
of
it
,
by
a
number
of
new
Arguments
,
to
the
end
:
Both
which
have
been
handled
already
,
and
yet
the
Apostle
returns
again
to
them
,
because
Exhortations
against
Error
cannot
be
enough
inculcate
,
and
therefore
he
reiterats
them
again
and
again
.
In
the
first
part
of
this
Chapter
,
There
is
,
1.
An
Exhortation
.
2.
There
are
Arguments
to
enforce
the
Exhortation
.
The
Exhortation
is
set
down
in
the
former
part
of
the
first
verse
,
Believe
not
every
Spirit
,
that
is
,
lend
not
an
Ear
to
every
point
of
Doctrine
covered
over
with
a
fair
Name
,
but
bring
every
Doctrine
to
the
Touch-stone
.
There
are
two
Things
considerable
in
this
Exhortation
:
First
,
There
is
the
compellation
he
gives
them
,
a
warm
and
kindly
Stile
,
Beloved
;
And
then
Secondly
,
There
is
the
Exhortation
it self
:
And
in
it
there
are
two
Things
.
1.
What
they
should
not
do
.
And
2.
What
they
should
do
.
For
the
First
,
What
they
should
not
do
.
Believe
not
every
Spirit
.
Some
take
the
Spirit
here
for
Preacher
,
Believe
not
every
Preacher
.
And
some
for
Doctrine
,
Believe
not
every
Doctrine
:
But
both
may
well
be
joyned
together
thus
,
Believe
not
every
Preacher
who
pretends
the
Spirit
for
his
Doctrine
.
For
the
second
,
What
they
should
do
;
It
is
to
Try
the
Spirits
whether
they
are
of
God
.
He
bids
them
not
cast
at
all
Doctrines
,
because
there
are
some
Errors
vented
for
Truths
,
as
the
natural
Heart
is
ready
to
do
:
But
,
he
Exhorts
,
that
they
would
bring
every
Spirit
to
the
right
Touch
stone
.
Thus
much
for
opening
up
the
words
.
We
intend
(
if
the
Lord
give
us
liberty
)
to
speak
somewhat
largely
on
this
Verse
of
those
Doctrines
or
Errors
which
are
most
like
to
trouble
our
Church
;
therefore
we
shall
raise
some
Doctrines
before
hand
,
which
may
make
way
for
what
we
intend
.
Doct.
I.
The
First
is
,
from
the
Apostles
dehorting
Believers
from
false
Doctrine
,
by
many
Arguments
.
Hence
observe
,
That
Christians
would
by
all
means
eschew
any
thing
that
may
tend
to
seduce
them
from
the
pure
Truths
of
Jesus
Christ
:
Particularly
,
that
they
would
beware
of
Error
,
Heresy
,
and
any
thing
of
that
sort
:
Hence
there
are
so
many
Exhortations
in
Scripture
,
to
stand
by
the
Truth
,
to
be
rooted
in
the
Faith
,
and
to
eschew
contrary
Error
:
So
it
is
a
Duty
lying
on
Christians
,
to
be
guarding
and
watching
against
Error
,
or
what
is
contrary
to
Truth
.
Reas:
The
Reason
is
,
because
Errour
is
a
Sin
,
and
a
very
dangerous
one
.
We
shall
shew
the
danger
of
it
in
three
Things
:
I.
It
is
dangerous
,
because
of
the
desert
of
it
;
It
is
Damnable
.
2
Peter
2.
1.
False
Prophets
are
spoken
of
there
as
those
who
bring
in
damnable
Heresies
,
that
is
highly
,
condemnable
:
We
shall
afterwads
show
in
what
respect
Heresies
are
Damnable
.
2.
Errours
are
dangerous
Sins
,
because
they
steal
subtily
in
upon
People
,
and
people
do
too
readily
relish
them
:
So
there
are
many
whose
nature
abhorres
gross
Sins
against
the
second
Table
,
as
Fornication
and
such
like
;
and
yet
the
Devil
gets
them
hooked
,
by
this
sin
of
Error
:
Nature
is
born
with
a
cry
against
gross
Sins
committed
against
the
second
Table
,
and
so
naturally
there
is
some
kind
of
loathing
in
People
at
them
;
but
it
is
not
so
in
the
sins
of
Error
:
Sathan
can
transform
himself
into
an
Angel
of
Light
,
and
plead
Conscience
,
whereas
he
intends
to
bear
down
Truth
:
So
the
sins
of
Error
are
dangerous
,
because
subtile
.
3.
They
are
dangerous
in
this
respect
,
that
as
they
creep
easily
in
;
So
when
once
they
are
in
,
it
's
hard
to
get
them
shut
to
the
door
again
:
And
that
because
deluded
Conscience
pleads
for
them
.
People
tainted
with
Error
think
themselves
right
,
and
therefore
whatever
is
brought
against
them
,
Conscience
casts
at
all
as
wrong
.
Now
in
other
Sins
,
to
wit
,
such
as
are
against
the
Second
Table
,
altho
Affection
plead
for
them
,
yet
usually
Peoples
Light
does
witness
against
them
:
And
so
in
this
respect
,
it
is
more
hard
to
get
a
sin
of
Error
thrust
out
,
where
it
is
once
rooted
,
than
the
sin
of
Prophanity
it self
.
Vse
.
This
Doctrine
may
serve
to
fit
you
for
receiving
the
following
Doctrines
(
which
if
the
Lord
will
,
we
are
to
speak
of
)
tending
to
the
Refutation
of
divers
Errors
.
Error
in
Doctrine
is
a
subtile
temtation
,
the
temtation
of
the
time
,
a
dangerous
temptation
;
because
it
hath
now
many
advantages
to
plead
for
it
.
Now
if
the
Lord
shall
bless
the
following
Discourses
,
they
may
prove
an
Antidote
against
it
:
And
what
we
have
now
said
,
shew's
how
great
need
ye
have
to
guard
against
it
:
It
is
a
dangerous
Sin
,
and
so
ye
had
need
to
be
armed
against
it
.
Doct.
II.
Again
,
a
general
Doctrine
arriseth
from
the
connexion
of
this
Chapter
with
the
preceeding
;
In
the
preceeding
,
the
Apostle
hath
been
all
alongs
stirring
up
Christians
to
Sanctification
of
Life
,
to
eschew
Prophanity
,
here
he
subjoyns
an
Exhortation
to
cleave
to
the
Truth
.
Which
gives
us
this
Obeservation
,
That
an
Orthodox
Judgement
,
or
a
right
Opinion
in
the
matters
of
Truth
is
as
much
to
be
studied
as
Sanctification
of
Life
,
and
the
contrary
of
them
both
is
equally
to
be
eschewed
:
That
is
to
say
,
a
Child
of
God
is
bound
to
guard
himself
,
and
to
watch
as
much
against
Heresy
and
Error
,
in
the
matter
of
Opinion
,
as
against
Prophanity
and
gross
Sins
in
the
matter
of
Practise
.
We
had
need
to
clear
this
,
because
there
is
a
conceit
in
People
,
whereby
they
are
ready
to
think
,
that
for
the
matter
of
Opinion
,
it
makes
not
much
what
men
be
,
many
that
have
Error
may
have
Grace
,
Grace
and
Error
,
say
they
,
are
consistent
:
And
so
if
men
live
well
it
matters
not
much
what
be
their
Opinion
.
We
grant
indeed
every
Error
does
not
destroy
Grace
,
and
Grace
is
consistent
with
some
Errors
,
yet
every
Error
does
in
so
much
weaken
the
work
of
Grace
within
a
man
.
And
secondly
,
Error
is
consistent
with
Grace
as
other
dam-Sins
are
;
as
David's
Adultery
was
consistent
with
Grace
.
And
that
is
the
point
to
be
proven
,
That
Error
in
the
matter
of
Doctrine
is
as
much
to
be
abhorred
by
the
Child
of
God
,
as
gross
Sins
in
the
matter
of
their
Practice
.
Reas.
We
shall
bring
several
things
to
clear
this
Truth
to
you
,
and
the
first
is
this
;
Scripture
doth
equally
discharge
both
:
It
is
as
much
in
guarding
against
Error
as
Prophanity
.
So
in
Hebr.
13
,
9.
Be
not
carried
about
with
divers
and
strange
Doctrines
:
For
it
is
a
good
thing
that
the
Heart
be
established
with
Grace
:
and
in
Coloss.
2.
8.
Bewar
lest
any
man
spoil
you
through
Philosophy
—
We
need
not
insist
to
multiply
Scriptures
to
this
purpose
;
any
that
are
acquaint
with
Scripture
(
especially
the
Epistles
of
the
new
Testament
)
will
find
Exhortations
against
Error
to
be
as
pressing
as
against
any
sin
else
.
Secondly
,
as
Scripture
discharges
both
alike
,
so
it
aggravates
the
sin
of
Error
as
much
as
the
sin
of
Prophanity
.
There
is
nothing
almost
that
Scripture
brings
to
aggravate
gross
sins
against
the
second
Table
,
but
it
uses
the
same
to
aggravate
Error
:
In
the
Epistle
to
the
Gallat.
5.
19.
Adultery
,
Fornication
Lasciviousness
,
&c
▪
are
called
the
works
of
the
Flesh
:
An
odious
name
:
But
in
ver.
20.
Heresy
gets
the
same
name
also
,
and
is
rekoned
up
amongst
the
works
of
the
Flesh.
So
in
the
Epistle
to
the
Coloss.
2
,
18.
a
superstitious
mind
is
called
,
a
fleshly
mind
.
Let
no
man
beguile
you
of
your
reward
,
in
a
voluntary
humility
.
And
worshiping
of
Angels
,
intruding
into
those
things
which
he
hath
not
seen
,
vainly
puft
up
by
his
fleshly
mind
.
And
both
get
one
name
.
Thus
in
1
Peter
.
2
,
11.
If
fleshly
lusts
be
aggravated
from
this
that
they
fight
against
the
Soul
,
they
are
soul
destroying
sins
:
So
Heresy
and
Error
are
branded
with
a
worse
name
in
the
2
Peter
2.
1
—
who
privily
bring
in
damnable
Heresies
.
Heresy
is
damnable
a
soul
destroying
sin
,
not
for
this
respect
only
that
they
deserve
Damnation
;
For
the
meanest
sin
of
Infirmity
is
damnable
that
way
,
in
it self
it
merits
damnation
:
therefore
this
Scripture
must
mean
somewhat
more
when
it
calls
Heresy
damnable
,
than
to
rank
it
amongst
our
ordinary
infirmities
:
Neither
are
they
called
damnable
in
that
sense
as
if
the
Soul
guilty
of
Heresy
could
not
be
saved
;
For
many
Hereticks
have
repented
unto
Salvation
:
But
they
are
called
damnable
sins
,
as
other
gross
sins
are
called
damnable
;
that
is
to
say
justly
and
highly
Condemnable
.
They
are
damnable
because
they
marr
the
work
of
Grace
,
they
marr
the
thriving
of
Grace
,
the
lively
acts
of
Grace
;
even
as
Davids
Adultery
,
(
so
long
as
he
lay
under
it
)
did
.
Reas:
3
There
is
a
third
Reason
to
prove
this
point
and
it
is
this
;
Stability
of
the
heart
in
Grace
,
and
stability
of
the
mind
in
Truth
,
stand
and
fall
together
:
So
that
upon
the
mind
's
wavering
in
the
matters
of
Truth
,
the
heart
will
begin
to
waver
in
the
matter
of
Grace
also
:
Prophanity
followeth
upon
Error
,
Error
received
and
imbraced
oftentimes
endeth
in
Prophanity
at
the
last
:
And
therefore
it
should
equally
be
watched
against
with
Prophanity
it self
.
Now
to
make
what
we
have
said
appear
viz.
That
Error
in
the
matter
of
Truth
,
and
Prophanity
against
Holiness
of
Life
,
usually
go
along
together
:
Ye
would
first
look
to
Experience
,
Experience
makes
this
good
,
that
Error
for
the
most
part
ends
in
a
prophane
Godless
Life
;
Scripture
experience
clears
it
,
So
the
Apostle
Jude
descrives
these
Hereticks
he
speaks
of
to
be
vile
Livers
:
And
later
than
Scripture
Experience
makes
this
good
also
,
That
Error
and
Prophanity
,
for
the
most
part
,
follow
hard
upon
the
heels
one
of
another
:
It
's
true
Sathan
ensnares
People
at
the
first
to
Error
,
by
a
pretence
of
leading
them
to
a
more
strick
way
than
others
:
But
the
thing
he
is
aiming
at
is
still
more
loosness
.
Ye
need
not
seek
a
more
clear
proof
than
what
ye
see
before
your
Eyes
:
Did
ever
ye
see
a
more
Godless
company
of
men
than
divers
of
those
Hereticks
amongst
us
,
who
were
first
drawn
on
to
Error
,
by
a
pretence
of
walking
after
a
more
strict
way
of
Holiness
than
others
?
They
could
not
joyn
in
worship
with
the
Presbyterians
(
many
in
their
Churches
were
so
prophane
as
they
pretended
)
but
would
gather
Churches
of
their
own
,
and
would
Joyn
with
none
but
those
that
had
evident
signs
of
Grace
;
and
so
came
of
it
.
They
would
be
stricter
than
God
would
have
them
,
and
therefore
many
of
them
have
turn'd
so
abominably
loose
And
so
Experience
aboundantly
clears
that
Error
and
Prophanity
do
follow
hard
one
upon
another
;
But
we
shall
clear
it
also
from
Scripture
:
And
our
first
proof
is
from
those
Scriptures
holding
forth
That
Error
in
the
matter
of
Doctrine
hath
usually
its
rise
from
some
unmortifyed
Lust
within
which
makes
way
for
such
an
Error
So
Rom:
16
,
17.
18.
—
I
beseech
yo●
,
Brethren
,
mark
them
which
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
ye
have
learned
;
and
avoid
them
.
Now
from
whence
come
these
divisions
contrary
to
the
right
Doctrine
?
v.
18
For
they
that
are
such
serve
not
our
Lord
Jesus
Christ
,
but
their
own
Belly
:
and
by
good
words
and
fair
Speaches
deceive
the
hearts
of
the
simple
.
Unmortified
corruptions
within
bloweth
wind
in
their
sails
,
so
the
root
of
Korah
Dathan
and
Abiram's
Error
whereby
they
laboured
to
bear
down
Magistracy
and
Ministry
was
an
unmortified
root
of
pride
within
them
;
They
had
a
fair
pretext
for
it
,
a
pretext
of
Liberty
;
Are
not
all
the
Lords
People
Holy
?
And
may
they
not
rule
as
well
as
yee
?
A
fair
pretext
indeed
!
but
the
root
was
pride
:
They
could
not
endure
to
be
ruled
over
,
and
so
they
will
rule
themselves
:
Thus
when
Jeroboam
makes
separation
from
the
Church
of
Jerusalem
he
hath
a
fair
pretext
for
this
1
King
.
12
,
28
—
It
is
too
much
(
saith
he
)
for
you
to
go
up
to
Jerusalem
.
There
is
the
pretext
;
but
the
root
of
the
matter
was
a
lust
within
,
stirring
him
up
to
secure
to
himself
the
enjoyment
of
that
which
was
not
his
own
;
and
this
Ambition
breeds
fear
,
that
if
they
go
up
to
Jerusalem
,
to
worship
,
his
power
would
quickly
turn
to
nothing
.
So
ver.
27.
If
this
People
go
up
to
do
Sacrifice
in
the
house
of
the
Lord
at
Jerusalem
,
then
shall
the
heart
of
this
People
turn
again
unto
to
their
Lord
,
even
unto
Rehoboam
King
of
Judah
,
and
they
shall
kill
me
.
There
is
the
matter
,
a
desire
of
Reigning
was
the
cause
of
his
Idolatry
and
Schism
,
an
unmortified
lust
within
was
the
root
and
rise
of
his
Error
.
And
secondly
Scripture
holds
out
,
That
as
Error
is
the
Daughter
of
Prophanity
,
so
it
is
the
Mother
of
prophanity
;
as
it
rises
from
Prophanity
,
so
it
tends
to
more
Prophanity
,
Christs
words
import
this
John
8.
31.
Then
said
Jesus
to
those
Jews
which
believed
on
him
;
if
ye
continue
in
my
word
then
are
ye
my
Disciples
indeed
,
If
ye
adhere
and
keep
closs
to
the
Truth
,
then
shall
ye
attain
to
walk
as
my
Disciples
.
And
it
imports
on
the
other
hand
,
That
if
ye
drink
in
Error
,
ye
shall
not
be
my
Disciples
indeed
.
And
so
,
as
Prophanity
is
the
Mother
of
Error
;
So
it
is
also
the
Daughter
of
Error
,
This
serves
to
clear
the
point
.
That
a
Child
of
God
should
as
much
watch
and
guard
against
Error
,
as
he
should
do
against
other
gross
Sins
or
prophanity
of
Life
.
For
Use
,
This
Doctrine
serves
for
reproof
first
to
those
who
would
have
Tolleration
of
all
Opinions
in
the
Matter
of
Religion
,
and
no
coercive
mean
to
curb
Error
:
And
that
because
,
say
they
,
it
may
curb
Piety
.
Which
followes
no
more
than
that
the
suppressing
of
Fornication
will
curb
Piety
,
the
one
is
as
dangerous
as
the
other
,
and
God's
People
may
fall
in
the
one
as
well
as
the
other
;
and
therefore
the
one
should
be
as
well
curbed
as
the
other
▪
Nay
I
may
say
that
that
which
is
called
Liberty
of
Conscience
is
the
most
capital
Sin
in
a
Kingdom
:
It
is
all
one
as
if
a
King
would
proclaim
liberty
,
to
Drink
,
to
Swear
,
to
Whore
,
and
to
Steal
;
for
both
are
alike
evil
,
and
where
the
one
is
,
commonly
the
other
is
also
:
and
therefore
to
proclaim
liberty
to
the
one
is
to
proclaim
liberty
to
the
other
.
We
think
there
is
no
heart
zealous
of
Gods
Glory
,
but
should
abhorre
such
a
thought
as
this
.
Vse
2.
Secondly
,
the
Doctrine
reproves
those
who
think
Opinions
are
free
;
Many
reason
thus
,
If
ye
lead
an
Holy
Life
it
matters
not
what
be
your
Opinion
,
whether
for
Presbytery
,
Independency
,
Arminianism
,
Prelacy
,
or
Popery
,
your
Soul
is
in
no
hazard
,
if
ye
be
kept
from
gross
Out
breakings
;
but
this
Doctrine
showes
,
this
sort
of
Reasoning
to
be
a
gross
mistake
:
For
,
besides
that
Error
speaks
an
unmortified
root
in
the
Heart
.
Heresie
and
Error
in
themselves
are
damnable
,
and
are
reckoned
up
among
those
Sins
which
debar
from
the
Kingdom
of
Heaven
,
Galat.
5.
verse
21.
Hereticks
as
well
as
Murderers
are
excluded
,
and
therefore
Folks
would
not
jest
and
play
with
matters
of
Religion
,
so
as
not
to
care
what
side
they
be
on
.
Thirdly
,
this
Doctrine
gives
another
use
,
as
ye
would
eschew
Prophanity
of
Life
;
so
beware
of
Errors
against
the
Truth
:
For
the
one
of
those
,
ends
in
the
other
.
Grant
the
Error
pretend
to
much
of
strictness
,
the
upshot
or
Issue
of
it
is
still
to
Prophanity
;
and
therefore
ye
would
advise
well
when
tentations
to
Error
are
presented
,
before
ye
drink
in
any
thing
contrary
to
Truths
received
,
if
ye
would
not
have
it
read
in
the
looseness
of
your
Life
afterward
.
Many
whose
Lives
were
very
strict
,
when
they
began
first
to
change
their
Way
,
were
in
a
short
time
led
by
their
new
Light
to
a
Prophane
Godless
Life
.
Vse
4.
Fourthly
,
Seeing
Errors
have
their
rise
from
some
unmortified
root
within
;
therefore
as
ye
would
be
keeped
free
from
Error
,
subdue
Corruptions
within
.
We
are
ready
to
think
that
Godless
Men
,
will
stand
out
best
against
Error
;
But
it
will
prove
otherwise
;
unmortified
Lusts
,
of
any
other
thing
,
will
prove
the
greatest
Friends
to
Error
,
such
as
a
Lust
of
Pride
to
be
Eminent
;
of
Covetousness
,
to
get
your
Arms
full
of
the
World
run
as
it
will
,
a
Lust
of
Laziness
in
Duties
that
will
make
you
drink
in
that
Error
that
casts
at
all
Duties
as
needless
:
So
,
for
an
Antidote
against
the
works
of
the
Flesh
,
(
whereof
Heresie
is
one
,
Galat.
5.
verse
21.
)
The
Crucifying
of
the
Lusts
of
the
Flesh
is
brought
as
one
.
Doct.
III.
We
come
to
the
words
themselves
,
and
and
therein
is
to
be
considered
,
first
,
the
Stile
,
Beloved
,
A
warm
and
kindly
compellation
.
The
point
we
are
to
raise
is
,
from
comparing
the
Stile
with
the
Matter
which
the
Apostle
is
about
:
He
is
to
warn
them
to
beware
of
Error
,
and
yet
he
gives
them
a
loving
Stile
,
Beloved
believe
,
&c.
And
it
gives
us
this
Doctrine
,
That
as
at
all
times
,
so
chiefly
when
there
is
danger
of
spreading
of
Error
,
there
is
most
need
that
Love
should
be
entertained
betwixt
Pastor
and
People
.
So
we
find
Paul
labours
to
bear
in
himself
on
Peoples
Affections
,
especially
in
Galat.
4.
ver
10.
and
11.
Ye
observe
Dayes
and
Months
,
&c.
I
am
afraid
of
you
,
lest
I
have
bestowed
on
you
Labour
in
vain
.
There
he
reproves
them
for
their
Error
,
And
in
the
12
verse
he
bears
in
on
their
Affection
,
Brethren
,
I
beseech
you
be
as
I
am
,
for
I
am
as
ye
are
,
ye
have
not
injured
me
at
all
.
And
so
in
the
2
Corinth.
12.
v.
16.
Through
the
whole
Epistle
he
hath
been
speaking
against
their
Error
,
and
all
along
he
bears
in
on
their
Affection
,
especially
in
the
place
cited
.
And
I
will
very
gladly
spend
,
and
be
spent
for
you
,
though
the
more
abundantly
I
loved
you
,
the
less
I
be
loved
,
&c.
Abundance
of
places
shew
his
practice
to
have
been
this
way
.
The
Reason
is
,
First
,
because
when
People
begin
to
differ
,
they
are
ready
to
cast
at
these
who
differ
from
them
,
chiefly
,
those
who
would
curb
them
:
For
there
is
still
a
Spirit
of
Pride
with
Error
,
it
cannot
endure
to
be
contradicted
,
or
,
the
least
thing
to
be
spoken
to
its
own
prejudice
if
not
all
the
more
warily
,
it
will
foam
and
rage
,
and
if
it
cannot
bear
down
the
contrary
Truth
,
yet
it
will
labour
to
bear
down
him
that
speaks
it
.
So
Hereticks
are
called
Murmurers
,
Complainers
,
Jude
verse
16.
So
a
Minister
in
reproving
Error
.
would
guard
against
this
danger
,
lest
he
do
more
hurt
than
profit
,
and
all
the
Issue
of
his
pains
be
to
work
a
prejudice
against
himself
.
And
Secondly
,
This
Argument
will
be
the
more
strong
,
considering
the
evil
that
comes
by
prejudice
.
There
is
nothing
that
makes
people
run
faster
headlong
into
Error
,
than
prejudice
against
Faithful
Pastors
.
Therefore
this
hath
been
the
Devil's
Method
,
First
,
To
bear
down
the
Ministry
,
by
making
the
people
first
cast
at
one
,
then
at
another
,
and
so
at
all
;
that
their
Ears
being
once
stoped
with
prejudice
at
what
Ministers
say
,
their
Ear
may
be
boared
to
let
in
any
Error
that
the
Devil
or
his
Instruments
pleaseth
to
vent
:
Therefore
a
Minister
would
make
it
his
Study
so
to
behave
himself
,
that
there
be
no
ground
of
prejudice
given
by
him
,
but
that
all
his
Carriage
may
savour
of
a
Resolution
to
entertain
Love
.
Now
because
our
fear
is
that
Error
may
spread
,
and
that
(
if
the
Lord
give
us
leave
)
we
intend
from
this
Verse
to
speak
to
the
most
infecting
Errors
:
We
shall
solve
this
Question
,
What
a
Minister
is
to
do
for
entertaining
Love
:
For
clearing
of
this
,
we
shall
first
shew
what
he
is
not
to
do
,
He
is
not
to
be
silent
at
Error
,
for
fear
of
Irritating
and
losing
Affection
;
That
were
not
Love
,
considering
what
is
said
of
the
nature
of
Error
:
It
is
all
one
as
if
we
would
not
reprove
a
loose
Liver
for
fear
of
angring
him
.
Secondly
,
Neither
is
he
to
speak
against
them
in
a
Cold-rife
manner
,
as
if
it
were
a
thing
indifferent
,
whether
they
return
to
a
right
Judgement
or
not
:
No
,
He
must
(
as
he
would
be
faithful
to
God
)
aggravate
the
evil
of
Error
to
the
utmost
,
declare
its
hazard
,
denounce
what
Scripture
pronounceth
against
it
,
whether
it
anger
them
or
not
;
Better
anger
and
loose
them
,
than
anger
God
.
What
then
must
he
do
?
Answer
,
As
in
other
sins
he
must
first
reprove
them
,
Levit.
19.
ver.
17.
And
secondly
so
reprove
,
as
it
may
argue
Love
to
the
person
reproved
,
Jude
ver.
23.
Only
there
would
be
this
difference
betwixt
reproving
of
Error
and
other
sins
,
Other
sins
may
be
inveighed
against
without
pains
to
convince
the
person
reproved
that
such
are
sins
,
Nature
is
born
with
a
cry
against
such
;
But
Error
hath
an
erring
Conscience
to
stand
up
in
its
behalf
;
therefore
the
most
of
a
Ministers
work
would
be
in
convincing
from
the
Word
,
that
the
thing
he
holdeth
is
Error
:
Otherwise
,
to
inveigh
against
what
he
holdeth
,
without
this
,
will
harden
him
more
,
he
will
look
on
it
as
the
Man's
passion
,
and
that
he
hath
nothing
to
say
from
Scripture
or
Reason
against
what
he
holdeth
.
2.
In
dealing
with
erring
persons
,
there
would
be
a
difference
put
betwixt
Seducers
,
and
those
who
are
seduced
:
Those
who
are
rooted
in
Error
,
and
those
who
are
only
Doubters
,
so
Jude
verse
23.
For
Use
,
Ye
may
see
from
this
what
a
great
Task
Ministers
have
,
and
how
great
need
of
help
there
is
from
people
to
Ministers
in
Erring
times
.
In
some
respect
it
is
harder
to
deal
with
one
Man
tainted
with
Error
,
than
with
twice
so
many
Prophane
Livers
:
A
prophane
Mans
Conscience
must
readily
say
the
same
that
we
say
,
and
so
,
keep
us
at
Reverence
:
But
an
erring
Mans
Conscience
speaks
against
us
,
takes
us
to
Err
,
and
so
readily
cannot
endure
us
,
and
yet
we
must
speak
,
venturing
in
Gods
strength
:
But
there
is
need
so
to
speak
,
least
in
speaking
we
loose
more
then
we
gain
.
The
next
thing
that
followes
is
,
the
Exhortation
,
Believe
not
every
Spirit
:
That
is
,
do
not
credit
every
Doctrine
that
hath
a
fair
pretence
,
Or
every
Preacher
that
pretends
the
Name
of
the
Spirit
:
From
this
we
learn
,
That
the
Spirit
of
Error
began
very
early
to
trouble
the
Church
,
in
the
primitive
times
when
the
Apostles
were
yet
living
,
there
were
even
then
some
who
contradicted
them
to
their
very
face
;
so
the
averrers
of
Circumcision
,
Justification
by
workes
,
denyers
of
the
resurrection
.
&c.
Reas:
1.
The
Reason
is
first
,
because
the
Spirit
of
Error
is
shameless
,
it
will
affront
the
most
convincing
evidences
;
for
it
is
natures
Brood
,
and
credit
is
so
engaged
in
it
,
that
it
trampleth
upon
all
that
would
bear
it
under
,
if
an
Apostle
were
speaking
a
Sectarian
Spirit
would
out-dare
him
:
It
is
an
affronted
and
malapert
Spirit
.
Secondly
,
The
Lord
saw
it
fitting
,
that
in
the
latter
ages
of
the
Church
his
People
should
be
tryed
by
erring
Spirits
,
and
therefore
,
he
would
have
the
primitive
times
troubled
with
them
also
,
that
we
might
be
the
less
troubled
;
seeing
that
even
the
Apostles
themselves
were
not
fre'd
from
such
like
perplexity
,
as
to
have
to
doe
with
Spirits
of
Error
.
But
there
is
an
other
Reason
why
the
Lord
suffers
his
Church
,
both
in
former
times
,
and
in
latter
times
,
to
be
troubled
with
the
Spirit
of
Error
,
set
down
in
the
1
Corinth
:
11.
verse
19.
For
there
must
be
also
Heresies
amongst
you
,
that
they
which
are
approved
,
may
be
made
manifest
among
you
.
There
must
be
Heresies
,
there
is
a
must
be
put
upon
it
:
Now
this
is
not
an
absolute
necessity
,
but
a
necessity
or
a
must
be
upon
the
supposition
of
Gods
most
wise
decree
,
to
permit
wise
decree
,
to
permit
and
suffer
those
things
for
most
wise
ends
;
and
the
end
for
which
he
permitts
them
to
be
,
is
First
,
for
the
tryal
of
Persons
,
and
secondly
,
for
the
tryal
of
Truth
.
First
,
for
the
tryal
of
Persons
,
this
End
is
set
down
in
the
verse
cited
Heresies
and
Hereticks
must
be
,
that
they
which
are
aproved
may
be
made
manifest
among
you
.
The
Spirit
of
Heresie
let
loose
,
hath
a
discovering
efficacy
with
it
,
it
discovers
who
are
of
a
humble
frame
of
Spirit
,
and
who
are
Proud
,
Lofty
,
Conceity
,
and
of
a
Selfish
spirit
:
It
discovers
who
are
light
,
weak
,
and
easily
carried
away
with
any
thing
,
unstable
minds
,
as
the
Apostle
speaks
;
and
who
are
more
solid
,
and
Ballanced
with
the
Spirit
of
Sobriety
,
and
solid
Wisdom
,
that
is
from
above
.
It
discovers
these
who
have
put
a
price
on
Truth
,
that
they
will
buy
it
,
but
will
on
no
termes
sell
it
,
and
also
discovers
those
who
have
put
no
price
upon
it
,
or
that
will
suffer
little
for
it
.
That
is
the
first
end
why
Hereticks
must
be
,
to
discover
Persons
and
try
them
.
And
secondly
,
Hereticks
,
in
the
Lords
wise
Providence
,
tend
to
the
tryal
of
Truths
,
and
the
making
of
them
brighter
and
clearer
,
they
scoure
Truths
,
(
so
to
speak
)
so
that
the
disputs
of
Hereticks
,
and
venting
of
Error
,
make
Truth
the
brighter
.
The
more
debating
there
is
betwixt
these
two
,
Error
grows
the
blacker
,
and
Truth
the
clearer
.
When
the
Lord
hath
a
mind
to
have
a
Truth
cleared
and
rooted
in
his
Peoples
Spirits
,
He
does
in
his
Infinite
Wisdom
take
this
way
,
a
strange
way
indeed
and
yet
making
much
for
the
purpose
:
He
will
let
some
Error
arise
to
oppose
the
Truth
,
through
occasion
whereof
more
light
breaks
out
to
the
clearing
of
the
Truth
.
These
are
Reasons
why
Hereticks
must
be
.
Vse
.
The
use
is
,
seeing
the
Spirit
of
Error
began
so
early
to
trouble
the
Church
in
the
Apostles
time
,
that
were
guided
with
an
infallible
Spirit
,
then
ye
are
not
to
wonder
that
Error
should
trouble
the
Church
now
when
there
are
not
such
infallible
lights
as
these
:
The
Spirit
of
Error
is
a
bold
darring
Spirit
it
will
dare
to
contradict
God
Himself
,
and
find
out
some
shift
,
to
cast
at
that
which
God
Himself
sayeth
:
As
may
be
seen
Gen:
3.
The
Lord
said
The
day
thou
eatest
thereof
thou
shalt
die
:
And
Sathan
contradicts
it
,
thou
shalt
not
surely
die
.
And
so
no
wonder
there
be
such
impudence
seen
in
the
Spirit
of
Error
now
,
as
to
cast
at
any
thing
which
Gods
Servants
say
,
seeing
Satan
still
Acts
the
Instruments
of
Error
.
Vse
.
2
But
secondly
,
from
this
Doctrine
learn
not
to
quarrell
with
Gods
most
Holy
and
wise
Providence
,
in
that
he
suffers
so
many
Errors
to
be
.
We
are
ready
to
think
that
if
God
had
that
care
of
his
Church
,
Covenant
and
Cause
,
as
men
would
think
he
had
,
he
would
not
suffer
such
Effronted
Spirits
,
and
such
Blasphemous
Hereticks
to
prevail
,
and
to
outdare
his
Truth
:
But
that
is
to
quarrel
the
Lords
providence
and
without
a
ground
:
He
whose
furnace
is
in
Zion
can
make
all
the
tryals
of
the
time
that
arise
from
Error
to
contribute
much
for
the
clearing
of
Truth
;
by
this
means
he
will
rouse
up
his
People
to
study
Truth
,
to
understand
it
better
,
to
search
out
grounds
for
it
,
and
that
is
one
advantage
;
only
ye
would
know
also
,
that
these
times
will
be
discovering
times
,
they
will
discover
many
a
corrupt
heart
,
many
unstable
hearts
and
light
heads
,
many
proud
Spirits
,
and
many
that
have
Lusts
lurking
within
them
:
So
that
many
will
choose
that
Religion
that
will
gratify
their
Lusts
most
;
For
,
there
is
not
an
Error
that
Sathan
hatches
,
but
there
is
one
Lust
or
other
within
People
that
speaks
for
it
;
and
there
is
nothing
more
ready
to
make
People
take
in
Error
,
than
their
harbouring
of
unmortified
Lusts.
So
in
.
2
Timoth:
Cap
:
3.
The
Apostle
speaking
of
those
who
should
be
caried
away
with
false
Teachers
says
in
the
6.
v.
For
of
this
sort
are
they
which
creep
into
houses
,
and
lead
captive
silly
women
laden
with
sins
led
away
with
diverse
Lusts
:
Unmortified
Lusts
are
as
fuel
to
make
the
fire
of
Zeal
for
Error
to
burn
very
hot
in
Peoples
bosom
,
and
so
Error
will
try
People
this
way
.
Doct:
V.
Next
observe
he
sayes
Believe
not
every
Spirit
,
that
is
,
believe
not
every
Doctrine
that
hath
the
name
of
the
Spirit
,
and
fair
pretences
put
upon
it
,
as
if
they
were
the
Doctrines
of
the
Spirit
of
God
,
believe
them
not
.
From
this
we
learn
.
That
the
foulest
Errors
go
out
oftentimes
under
fairest
names
,
and
are
backed
with
most
specious
pretences
,
what
Fouler
Errors
than
these
spoken
of
here
,
The
denying
of
the
Son
of
God
:
And
yet
what
fairer
Names
than
the
Spirit
?
What
fairer
pretences
than
that
they
are
Doctrines
taught
by
the
Spirit
of
God
?
We
will
find
this
of
all
Errors
spoken
of
in
Scripture
,
for
the
most
part
,
Cora●
,
Dathan
,
and
Abiram's
Error
whereby
they
rose
up
against
the
Magistracy
of
Moses
,
and
Preist-hood
of
Aaron
,
hath
a
fair
pretence
for
it
.
Ye
take
too
much
upon
you
Moses
and
Aaron
,
are
not
all
the
Lords
People
Holy
.
And
Jeroboams
Error
,
his
Idolatry
in
setting
up
the
Calf
at
Dan
and
Bethel
,
hath
a
fair
pretence
1
Kings
12.
It
is
too
fair
for
you
&c.
The
Peoples
ease
,
and
the
publick
good
is
the
thing
he
pretends
though
his
design
was
far
otherwise
:
And
so
these
that
urged
Justification
by
works
,
and
opposed
the
way
of
free
Grace
,
and
being
justified
by
Faith
,
they
had
their
fair
pretences
:
O!
say
they
,
to
cast
off
Workes
from
Justification
,
will
make
People
secure
wee
may
sin
that
Grace
may
abound
;
very
taking
pretences
all
of
them
,
and
as
taking
as
any
that
Error
is
now
covered
over
with
.
The
Reason
of
the
Doctrine
is
from
the
cause
for
which
the
Tempter
presents
Error
under
fair
colours
,
and
specious
pretences
,
which
is
this
;
That
he
may
make
the
Error
the
more
taking
:
For
these
are
the
baits
he
puts
on
the
hook
that
he
may
deceive
and
catch
the
simple
.
Therefore
for
use
of
this
Doctrine
,
ye
would
not
be
deceived
with
fair
pretences
,
or
ravishinglike
expressions
,
that
Error
may
be
fairded
over
with
:
See
what
the
Apostle
Paul
sayes
to
this
purpose
2
Thess:
cap.
2
,
v.
2.
Where
speaking
against
an
Error
,
he
beseeches
them
by
the
coming
of
the
Lord
Jesus
Christ
,
That
they
be
not
soon
shaken
in
mind
,
or
troubled
,
neither
by
Spirit
,
nor
by
word
,
nor
by
letter
as
from
us
,
as
that
the
day
of
Christ
is
at
hand
.
It
supposes
that
the
spreaders
of
that
Error
had
all
these
three
pretences
.
First●
they
pretended
the
Spirit
,
that
it
was
a
Doctrine
taught
them
by
the
Spirit
of
God
,
accompanied
by
his
presence
in
their
Spirits
with
more
than
ordinary
flashes
,
and
raptures
,
and
In-bearings
of
the
Spirit
of
Light
.
And
Secondly
,
that
they
had
the
word
or
Scripture
to
alledge
for
it
.
And
Thirdly
,
they
picked
somewhat
out
of
Pauls
Letters
for
them
,
so
would
they
say
:
In
speaking
against
us
he
contradicts
himself
:
These
are
fair
pretences
;
and
yet
,
sayes
Paul
,
be
not
shaken
in
mind
with
them
.
So
,
say
I
,
ye
would
guard
your self
against
the
fair
pretences
which
Error
may
have
,
and
look
not
only
to
the
out
side
,
but
to
the
inside
of
them
,
and
then
ye
will
find
most
bitter
Serpents
Lurking
under
fairest
flowers
.
As
for
example
,
The
Mother
of
all
Error
Tolleration
hath
a
fair
pretence
for
it
,
viz.
that
good
men
may
Err
,
and
so
in
suppressing
Error
ye
may
suppress
Piety
:
A
fair
pretence
,
but
it
hath
afoul
end
.
For
by
this
meanes
Blasphemers
,
Denyers
of
God
and
Jesus
Christ
,
must
have
Liberty
to
vent
their
damnable
Errors
,
if
so
be
that
they
can
but
pretend
Conscience
,
and
so
stable
roome
must
be
given
in
Christs
Church
,
to
every
unclean
beast
that
ever
was
hatched
in
Hell
.
The
Antinomian
Errors
again
have
a
fair
pretence
,
O
say
they
,
Christ
hath
become
sin
for
us
,
and
therefore
it
is
taken
off
from
us
,
so
we
are
not
bound
to
repent
for
it
,
for
to
say
that
we
are
to
repent
were
to
take
the
burthen
off
from
Christs
Back
,
and
to
put
it
on
our
own
:
These
are
specious
words
without
solidity
,
but
they
contradict
Scripture
Truths
where
they
are
narrowly
looked
to
:
Peter
was
a
justified
Person
,
and
yet
when
Christ
looked
on
him
He
weeped
bitterly
:
Davids
sin
was
pardoned
,
and
Christ
had
taken
the
burthen
of
it
,
and
yet
David
was
to
Repent
of
it
,
and
to
be
corrected
for
it
,
and
so
the
Lord
tells
him
that
the
sword
should
not
depart
from
his
house
because
he
had
made
the
Enemies
of
the
Lord
to
Blasphem
;
and
yet
sin
was
not
laid
upon
David
to
satisfy
divine
Justice
for
it
:
Only
he
must
get
on
the
fingers
to
make
him
more
warry
,
and
to
scar
all
Justified
Persons
in
time
coming
from
doing
the
like
.
We
might
so
run
through
all
the
Errors
of
the
time
,
as
that
of
Independency
,
whereby
power
is
denyed
to
Presbytries
,
O
,
say
they
,
to
put
power
in
Presbytries
and
make
them
receive
Appeals
from
Congregations
,
it
is
to
Tyrannize
over
particular
Flocks
;
and
therefore
say
they
,
nothing
is
better
than
that
every
Congregation
have
compleat
power
within
themselves
,
and
be
left
to
their
own
guiding
,
not
being
countable
to
any
Judicatory
above
them
,
but
only
to
Christ
:
This
seems
a
specious
Bait
for
such
as
would
have
liberty
,
but
when
it
is
duly
pondered
,
it
will
be
found
most
contrary
to
Truth
:
For
by
this
means
,
if
a
particular
Flock
should
Err
,
and
if
one
should
suf●er
wrong
at
the
hands
of
a
particular
Session
,
there
is
no
remedy
to
repair
the
oppressed
man
,
and
to
bring
the
Erring
Congregation
to
a
right
mind
:
and
how
far
this
is
derogatory
to
Jes●s
Christ
who
was
perfect
in
all
his
house
,
any
man
may
judge
:
We
might
run
through
more
of
them
,
But
because
we
have
a
mind
to
refute
these
Errors
by
themselves
,
we
shall
insist
no
further
here
,
having
said
enough
to
clear
the
point
,
that
the
most
dangerous
Errors
may
be
born
in
under
the
fairest
pretences
;
and
therefore
ye
would
not
take
all
to
be
Gold
that
glisters
,
take
not
all
for
Truth
that
is
decked
up
with
a
bundle
of
brave
,
high
,
ravishing
expressions
.
Doct.
6
We
proceed
,
Believe
not
every
Spirit
,
sayes
he
;
He
speaks
not
this
in
vain
.
It
supposes
he
saw
an
inclination
in
them
to
believe
:
The
point
of
Doctrine
that
ariseth
from
it
is
,
That
when
foul
Error
is
holden
out
under
fair
Names
,
and
backed
with
fair
pretences
,
There
is
a
danger
lest
people
drink
them
in
and
believe
them
;
for
John
saw
that
hazard
,
and
therefore
gives
them
a
Watch-word
:
So
in
the
16
of
the
Rom.
ver.
18.
For
they
that
are
such
serve
not
our
Lord
Jesus
Christ
,
but
their
own
Belly
,
and
by
good
words
and
fair
Speeches
deceive
the
hearts
of
the
simple
:
Their
baits
hook'd
the
simple
,
before
they
were
aware
.
We
need
no
further
proof
of
this
,
than
the
Example
of
our
neighbour
Church
in
England
;
Errors
which
could
not
have
been
named
,
but
People
would
have
loathed
at
them
:
such
as
the
Arminian
Error
against
free
Grace
;
&c.
Yet
being
decked
with
the
name
of
new
light
they
are
greedily
drunk
in
by
too
too
many
,
Wee
shall
give
some
Reasons
to
make
you
sensible
of
this
hazard
:
How
great
danger
there
is
,
when
Error
is
in
spreading
,
that
People
be
taken
off
their
feet
with
it
:
We
shall
point
at
four
or
five
things
that
speaks
this
hazard
:
And
the
first
is
,
the
proneness
of
our
nature
to
Drink
in
Untruths
:
We
see
this
in
Eva
,
for
Error
is
natures
brood
:
And
,
as
we
said
,
Error
is
the
copy
of
some
Lust
,
and
therefore
it
soon
infects
:
Truth
again
,
it
hath
nothing
in
us
,
no
party
for
it
in
our
hearts
,
and
therefore
it
is
harder
to
make
us
take
with
it
;
there
must
be
word
upon
word
,
and
precept
upon
precept
;
we
drink
in
Truth
slowly
and
after
much
pains
taken
upon
us
,
we
are
hut
to
begin
to
learn
it
;
but
the
Spirit
of
a
man
is
quick
to
take
up
Error
:
Ye
will
find
men
more
able
in
a
short
time
to
debate
for
Error
,
than
in
a
long
time
to
debate
for
Truth
,
I
would
seek
no
greater
presumption
that
such
a
tenent
is
an
Error
than
this
,
that
as
soon
as
it
is
set
on
fire
,
it
runs
through
great
numbers
,
and
sets
their
Spirits
on
edge
for
it
,
we
are
not
so
hot
for
Truth
,
it
is
not
our
nature
to
be
so
taken
with
it
.
Reason
.
2
Then
there
is
a
Second
thing
that
speaks
this
hazard
,
and
it
is
,
the
shallowness
of
Peoples
apprehension
,
together
with
their
foolish
hast
before
they
try
;
From
the
shallowness
of
many
it
is
,
that
they
cannot
put
a
difference
betwixt
a
fair
pretence
,
and
a
foul
Error
that
is
hid
under
it
,
and
from
the
hast
of
Peoples
Spirit
it
is
that
they
ingage
suddainly
with
any
thing
having
the
colour
of
Truth
;
and
being
once
ingaged
they
are
still
the
more
and
more
involved
:
These
two
laid
together
are
another
thing
to
point
out
this
hazard
.
Reason
3.
We
may
add
a
Third
,
and
this
is
desire
of
Novelty
in
People
spoken
of
in
2
Timoth:
Chap:
4
,
v.
3
—
after
their
own
Lusts
shall
they
heap
to
themselves
teachers
,
having
itching
ears
.
And
they
shall
turn
away
,
&c.
Where
by
the
way
observe
,
that
Lust
within
is
the
cause
of
drinking
in
Error
from
without
:
But
the
thing
we
mark
,
is
,
That
they
have
an
itching
ear
lusting
after
new
things
,
and
this
comes
from
their
little
practising
of
old
Truths
.
Reas:
4
There
is
a
Fourth
Reason
,
and
it
is
the
diversity
of
baits
and
pretences
that
is
put
upon
several
Errors
,
according
to
Peoples
several
humors
:
So
subtile
is
Sathan
that
he
puts
a
bait
on
for
every
appetit
;
there
are
some
that
are
Piously
strict
and
are
enclined
so
to
be
,
both
towards
themselves
and
others
,
and
he
hath
a
bait
to
catch
those
,
to
wit
,
a
pretence
of
strickness
which
the
Error
of
Separation
is
covered
with
,
for
this
Error
alloweth
Church
fellowship
with
none
but
these
that
have
a
real
evidence
of
Grace
in
them
:
It
is
a
way
think
they
to
shame
natural
Men.
Again
there
be
some
whose
humor
is
for
looseness
,
he
puts
on
a
bait
to
gratify
this
humor
also
,
let
them
believe
in
Christ
and
let
them
live
as
they
like
,
sayes
the
Antinomian
,
and
so
according
to
Peoples
several
humors
,
there
is
a
bait
put
on
by
the
Devil
upon
Error
:
Now
when
these
baits
and
Peoples
humors
agree
,
it
is
like
powder
and
fire
,
presently
they
kindle
.
Reas.
5
There
is
a
fifth
thing
which
speaks
this
hazard
,
and
it
is
this
;
The
Lord
,
that
Error
may
be
a
tryal
,
in
his
holy
Justice
lets
out
more
than
ordinary
parts
and
abilities
,
on
spreaders
of
Error
,
and
on
the
Spirits
of
People
when
they
are
taken
with
it
:
The
Lord
for
a
Judgement
to
themselves
,
and
for
a
tryal
unto
others
,
gives
them
as
we
speak
,
a
cast
of
their
craft
,
he
elevates
them
above
their
ordinary
Sphere
,
or
what
is
their
ordinary
way
:
And
this
we
speak
not
without
Scripture
,
It
is
said
of
false
Antichristian
Teachers
they
shall
come
with
l●ing
signs
and
wonders
;
And
there
is
a
Spirit
of
Error
which
he
foretells
shall
accompany
Error
,
Be
not
soon
shaken
in
mind
neither
by
Spirit
nor
by
word
,
&c.
In
that
place
that
we
already
cited
2
Thess:
2
,
2.
When
we
look
on
all
these
things
we
hope
we
have
made
out
the
point
:
viz.
that
foulest
Errors
even
when
they
are
colloured
with
fairest
pretences
,
there
is
a
danger
,
lest
People
drink
them
in
.
The
use
of
the
point
is
,
If
there
be
this
hazard
then
ye
would
be
afraid
of
your selves
,
it
is
said
,
The
Righteous
fear
alwayes
.
I
would
seek
no
clearer
mark
of
any
person
that
is
like
to
be
taken
in
the
snare
,
than
that
they
think
themselves
so
stout
and
stedfast
that
no
Error
will
gain
upon
them
:
and
I
would
think
it
an
evidence
very
good
,
when
people
are
afraid
of
themselves
,
and
do
humble
themselves
,
in
the
sense
of
their
own
weakness
,
and
are
employing
Christ
daily
to
bear
them
through
,
For
Blessed
is
he
that
feareth
alwayes
.
Only
remember
that
this
fear
would
be
of
the
right
Stamp
:
And
for
clearing
this
,
we
shall
point
at
three
or
four
things
,
wherein
this
holy
fear
does
consist
,
specially
with
Reference
to
Error
.
First
where
●his
fear
is
,
There
will
be
a
labouring
to
root
Truth
in
the
heart
:
Ye
know
,
when
People
are
affraid
of
losing
any
thing
,
that
they
will
labour
by
all
meanes
to
be
sure
of
it
:
A
man
that
hath
this
Holy
fear
over
himself
,
lest
he
be
ensnared
with
Error
will
study
to
gett
Truth
rooted
in
the
heart
.
Prov:
2.
16.
The
Spirit
of
God
speaketh
of
hiding
of
understanding
,
putting
it
in
the
secret
place
of
the
heart
.
A
second
thing
accompanying
this
fear
,
is
a
forecasting
what
Truth
may
cost
you
;
there
would
be
a
fore-casting
of
this
,
and
a
taking
an
Essay
of
the
Cross
before
hand
,
and
this
for
fear
lest
that
to
eschew
suffering
ye
quite
the
Truth
,
if
the
tryall
come
on
you
unexpectedly
;
Paul
while
he
is
exhorting
the
Disciples
to
stedfastness
,
informs
them
That
through
much
tribulation
we
must
enter
into
the
Kingdome
of
Heaven
,
Acts
14.
22.
Then
there
is
a
third
thing
accompanying
this
Holy
fear
,
and
that
is
,
a
fear
to
venture
on
Temptations
to
Error
,
except
there
be
a
Providence
putting
to
it
,
of
necessity
;
and
this
fear
rises
from
the
Sense
of
our
own
weakness
to
engage
with
,
or
stand
the
shock
against
Temptations
,
this
is
implyed
in
that
direction
which
the
Apostle
Paul
gives
2
Timoth:
3
,
5.
At
the
end
of
the
verse
—
From
such
turn
away
v
,
6.
For
of
this
sort
are
they
which
creep
into
houses
—
:
When
a
man
is
sensible
of
his
own
weakness
,
the
fear
of
his
being
ensnared
will
keep
him
from
walking
among
snares
.
A
fourth
thing
accompanying
this
Holy
fear
is
,
that
tho
ye
find
these
Truths
ye
have
had
once
sealed
to
your
Spirits
begin
to
be
questioned
,
and
that
ye
are
not
able
to
answer
what
is
brought
against
them
,
and
so
perchance
your
Judgment
may
incline
to
think
,
that
what
ye
thought
once
to
be
Truth
is
now
Error
;
Yet
where
this
Holy
fear
is
,
ye
will
rather
suspect
your
own
want
of
knowledge
to
discern
,
than
any
way
suspect
the
Truth
to
be
untruth
;
and
it
will
make
you
at
least
abstain
from
venturing
even
on
that
which
your
light
points
out
for
the
time
.
Now
by
these
ye
may
know
what
is
the
Fearlessness
that
makes
People
to
be
in
danger
,
and
it
is
this
,
when
it
makes
thee
so
inconcerned
that
thou
never
Labours
to
get
Truth
brought
lower
than
thy
head
:
when
thou
never
casts
an
account
what
Truth
may
stand
thee
;
when
thou
art
so
confident
of
thy
own
wit
and
knowledge
,
that
thou
will
venture
uncalled
to
dispute
with
Sectarian
Spirits
;
or
when
any
thing
is
born
in
as
Truth
contrary
to
what
thou
hast
maintained
,
as
a
Truth
before
,
and
contrary
to
thy
Covenant
engagment
,
thou
grippes
presently
to
it
without
once
suspecting
that
thy
own
shallow
understanding
may
be
deceived
.
This
,
I
say●
speaks
a
fearlesness
that
borders
neigh
unto
Error
,
Doct:
VII
.
The
Doctrine
that
followeth
next
from
these
words
Believe
not
every
Spirit
,
is
,
that
Ministers
the
Servants
of
God
are
not
to
clap
Peoples
heads
,
or
indulge
them
in
this
inclination
of
theirs
to
Error
,
they
are
not
to
humor
them
in
it
;
but
on
all
hazards
they
are
to
testify
against
it
:
Therefore
,
sayes
John
,
Believe
not
every
Spirit
,
So
also
the
Apostle
Paul
does
very
sharply
inveigh
against
People
,
when
they
are
beginning
to
tamper
with
Error
:
And
lest
People
should
say
Paul
and
John
were
Apostles
,
and
knew
what
was
Error
and
what
was
Truth
,
being
guided
by
an
infallible
Spirit
,
and
that
therefore
they
might
stoutly
testify
against
Error
;
but
for
other
ordinary
Ministers
,
they
may
err
as
well
as
other
People
,
and
so
it
is
ill
reasoned
from
what
the
Apostles
did
to
what
Ministers
may
now
do
:
Therefore
to
clear
this
we
shall
give
a
place
where
Paul
bindes
it
as
Duty
on
every
ordinary
Minister
to
to
testify
against
Error
.
In
the
Acts
ch:
20.
v.
28.
Therefore
take
heed
unto
your selves
,
and
to
all
the
flock
,
over
the
which
the
Holy
Ghost
,
hath
made
you
overseers
,
&c.
And
in
the
29.
Verse
he
gives
an
instance
wherein
they
were
to
take
heed
to
the
flock
,
For
I
know
this
,
that
after
my
departing
shall
grievous
wolves
enter
in
among
you
,
not
sparing
the
Flock
.
verse
30.
Also
of
your
own
selves
shall
men
arise
,
&c.
So
it
is
a
duty
lying
on
all
ordinary
Preachers
,
to
watch
over
their
People
,
lest
they
be
seduced
with
Error
,
and
that
because
First
of
that
which
we
spoke
of
before
,
that
Error
in
the
point
of
Truth
should
be
as
much
eschewed
by
People
as
other
particular
sins
;
and
therefore
Ministers
are
bound
to
guard
People
against
it
.
And
secondly
,
Truth
is
a
precious
Jewel
and
therefore
in
a
special
manner
,
they
ought
to
contend
for
it
.
And
Thirdly
the
Souls
of
People
ought
to
be
pretious
to
Ministers
,
and
therefore
Ministers
ought
to
watch
over
them
,
they
ought
to
guard
them
against
Error
;
because
,
as
other
sins
,
so
Error
is
a
damnable
Soul-destroying
sin
.
And
therefore
as
Ministers
love
Truth
and
Souls
committed
to
them
,
so
they
must
watch
over
the
People
,
and
guard
them
against
Error
.
Vse
I.
This
show's
the
great
task
lying
upon
Ministers
at
every
time
,
but
chiefly
in
an
Erring
time
:
we
spoke
somewhat
of
this
before
how
difficult
it
is
for
a
man
to
meddle
with
reproving
of
Error
,
more
difficile
than
to
reprove
Prophanity
;
because
a
prophane
Man's
Conscience
is
convinced
of
the
evil
of
his
way
;
and
therefore
however
he
may
be
displeased
with
free
Preaching
against
his
sin
,
yet
his
Conscience
clears
the
Minister
;
and
thus
he
keeps
him
,
at
least
,
at
some
reverence
:
But
it
is
not
so
in
a
Soul
taken
with
Error
,
the
misinformed
Conscience
speaks
for
it
,
and
ther●fore
whatever
is
spoken
against
him
,
he
casts
at
it
as
Error
and
untruth
;
and
readily
the
man
that
speaketh
it
may
lose
respect
for
his
pains
,
and
yet
we
see
the
Word
of
God
binds
it
on
Ministers
to
speak
against
it
.
Vse
2.
But
Secondly
,
If
it
be
so
that
Ministers
be
bound
to
reprove
Error
and
testify
against
it
;
then
the
People
are
bound
to
take
the
word
of
reproof
from
them
:
we
mean
not
that
they
should
be
so
bound
as
what
Ministers
say
should
be
the
Bible
,
but
this
much
we
say
,
That
People
should
presume
as
much
on
them
as
another
,
to
ask
Councel
from
them
as
much
as
from
another
;
and
to
respect
them
as
much
as
any
other
:
And
that
for
these
Reasons
,
First
,
because
the
publick
Minister
hath
a
promise
which
private
men
have
not
,
at
least
not
such
an
ample
grant
,
as
it
is
Matth:
28.
19.
Goe
ye
therefore
and
teach
all
nations
,
&c
—
and
lo
,
I
am
with
you
alway
▪
even
unto
the
end
of
the
World
.
It
doth
not
exeem
them
indeed
from
Erring
themselves
;
but
the
promise
,
is
there
more
largly
given
to
them
than
to
others
.
And
Secondly
Ministers
as
called
watch
men
have
the
charge
of
Peoples
Souls
:
God
hath
charged
them
with
them
,
which
he
hath
not
charged
others
with
:
there
is
not
a
charge
of
Peoples
Souls
,
laid
on
private
men
by
way
of
office
;
every
one
is
bound
indeed
by
way
of
Charity
,
to
take
a
care
of
the
Souls
of
others
,
contrair
to
that
of
Cain
,
am
I
my
brothers
keeper
.
But
beside
this
tye
of
Charity
lying
on
sent
Ministers
,
there
is
a
tye
by
vertue
of
a
particular
charge
;
So
that
place
Act:
20.
Take
heed
to
the
flock
over
which
the
Holy
Ghost
,
hath
made
you
overseers
.
He
hath
given
them
a
special
Charge
,
and
so
they
are
charged
in
a
special
way
with
Peoples
Souls
.
Then
there
is
a
Third
Reason
,
it
is
Sathan's
Method
to
bring
in
Error
on
People
by
casting
in
prejudices
betwixt
them
and
sent
Ministers
,
which
we
have
cleared
sometimes
from
Scripture
,
and
so
it
should
be
watched
against
,
lest
Sathans
subtility
prevail
so
far
as
to
bring
People
to
dis-respect
their
Ministers
,
for
if
that
be
once
gained
he
hath
prevailed
very
much
.
Doct:
VIII
.
Now
further
,
he
sayes
,
Believe
no●
every
Spirit
.
But
bring
them
to
the
tryal
.
Doe
not
cast
at
all
but
try
the
Spirits
,
Hence
take
this
Doctrine
:
It
is
not
Gods
way
,
that
People
because
,
there
are
differences
about
Religion
,
should
therefore
believe
no
Religion
,
that
is
not
Gods
way
.
So
Matth:
16.
we
see
the
Apostles
practise
,
Christ
sayes
unto
them
,
whom
say
they
that
I
am
?
Say
they
,
some
say
tha●
thou
art
John
the
Baptist
,
some
Elias
,
others
Jeremiah
,
or
one
of
the
Prophets
.
But
whom
say
ye
that
I
am
?
They
do
not
Answer
,
we
know
not
what
to
say
,
there
are
so
many
different
sayings
about
thee
,
but
say
they
,
Thou
art
Christ
the
son
of
the
living
God
.
Reas:
So
People
are
not
to
cast
at
all
Religion
because
there
are
differences
about
it
;
and
that
because
,
First
,
that
were
to
give
way
to
the
Devils
plot
;
His
design
in
raising
up
Error
about
Religion
is
,
to
make
People
Atheists
,
so
as
not
to
care
for
any
Religion
;
and
so
when
the
use
which
thou
makest
of
different
Opinions
,
is
that
thou
wilt
believe
none
,
Thou
fulfillest
the
Devils
design
.
Secondly
,
thou
makes
use
of
Gods
Providence
to
thy
destruction
.
The
Lords
Providence
in
raising
up
Error
is
,
to
make
men
seek
more
after
the
knowledge
of
the
Truth
:
And
when
thou
makest
that
use
of
it
,
to
cast
at
all
Religion
,
thou
mockest
the
Holy
Counsel
of
God
to
thy
own
ruin
.
The
Use
then
of
the
Doctrine
is
,
to
reprove
those
of
this
stamp
;
to
wit
,
Prophane
Atheistical
men
that
make
no
differences
about
Religion
but
this
:
Let
Church-men
once
agree
among
themselves
what
's
right
,
and
what
's
wrong
;
untill
then
,
the
back
of
our
hand
to
altogether
;
that
is
a
wofull
way
.
Indeed
there
may
be
a
doubt
proposed
here
viz.
What
else
shall
poor
ignorant
People
do
about
differences
in
Religion
,
but
to
lay
aside
the
care
of
all
,
when
they
see
every
party
have
their
own
Reasons
stronger
than
these
poor
People
can
Answer
;
I
Answer
,
there
are
some
directions
grounded
on
Scripture
,
which
if
we
walk
by
,
may
bring
us
to
a
safe
shore
,
amidst
these
rocks
of
contrary
Opinions
;
And
the
first
is
this
,
that
for
Differences
that
concern
not
Peoples
practice
,
I
would
not
have
People
trouble
themselves
much
with
them
;
as
for
example
,
Our
late
unhappy
Differences
about
the
publick
Resolutions
;
the
Lord
hath
taken
the
occasion
of
them
away
;
so
I
would
not
have
any
troubling
themselves
much
about
them
:
Whatever
Differences
in
matters
of
practice
fall
in
,
it
seems
to
be
a
safe
rule
,
that
when
the
occasion
of
such
Practices
are
removed
,
all
Contention
about
them
should
be
laid
aside
.
Secondly
,
As
to
the
Differences
wherein
Peoples
practice
is
concerned
,
take
these
Rules
:
First
,
For
these
that
are
uncontraverted
Truths
make
Conscience
of
the
practice
of
them
,
which
will
help
to
the
knowledge
of
other
things
;
this
rule
Christ
prescrives
,
John
7.
17.
sayes
he
,
If
any
man
do
his
will
,
he
shall
know
of
the
Doctrine
whether
it
be
of
God
,
&c.
There
is
something
that
thy
Conscience
is
clear
of
to
be
Duty
,
and
although
the
Differences
of
Opinion
might
be
some
excuse
to
make
thee
keep
off
from
these
things
about
which
there
is
difference
,
yet
how
art
thou
excused
for
neglect
of
these
things
which
thou
art
convinced
to
be
Duty
,
as
Prayer
,
Reading
the
Word
,
&c.
Secondly
,
We
would
know
,
whatever
be
the
contrary
Opinions
about
matters
of
Religion
,
yet
there
is
but
one
true
way
;
and
the
knowledge
of
this
one
way
may
be
attained
to
,
by
those
who
seek
humbly
after
it
:
At
least
,
if
thou
be
judging
thy self
,
and
as
a
damned
Bankrupt
or
D●vour
by
Nature
,
be
closing
with
Christ
,
and
drawing
Grace
from
him
to
make
thee
Holy
▪
Thou
wilt
attain
to
the
knowledge
of
as
much
of
these
things
debated
,
as
will
take
thee
home
to
Heaven
.
A
Third
Direction
is
,
That
ye
should
beware
of
calling
in
question
any
of
these
Truths
that
once
have
been
Sealed
into
your
Spirits
by
the
Spirit
from
the
Word
of
God
,
2
John
ver
8.
Look
to
your selves
that
we
lose
not
those
things
which
we
have
wrought
,
The
point
of
Truth
that
People
have
got
thus
Sealed
to
their
Conscience
,
should
not
readily
be
called
in
question
.
A
Fourth
Direction
is
this
,
That
in
seeking
out
Truth
under
Differences
,
we
should
beware
of
Loftyness
of
Spirit
,
1
Cor.
14.
32
it
is
said
The
Spirits
of
the
Prophets
are
subject
to
the
Prophets
,
How
much
more
ought
the
Spirits
of
private
persons
to
be
subject
to
the
voice
of
Christs
Ambassadors
speaking
in
his
Courts
.
This
is
not
as
if
we
would
make
Ministers
Sayings
the
Peoples
Rule
to
walk
by
:
But
this
much
will
follow
that
in
a
constitute
Church
where
Discipline
is
Exercised
,
there
should
be
that
Humility
in
People
,
that
wh●n
doubts
arise
concerning
any
point
of
received
Truth
within
the
Church
,
they
should
offer
their
Judgement
,
and
the
Reason
of
it
to
the
Prophets
and
Christs
Courts
to
be
tryed
,
before
they
lay
down
any
new
Opinion
as
a
solid
Truth
:
That
much
is
contained
under
this
,
The
Spirits
of
the
Prophets
are
subject
to
the
Prophets
,
if
it
mean
any
thing
at
all
.
Doct:
IX
.
Now
we
proceed
.
The
next
thing
that
we
come
to
,
is
,
what
People
should
do
,
Try
the
Spirits
,
and
the
Rule
of
Tryal
is
,
whether
they
are
of
God
.
The
first
point
we
learn
is
,
that
how
fair
soever
the
pretence
be
,
that
our
Doctrine
is
colloured
with
,
it
should
not
be
taken
upon
Trust
:
but
the
Spirits
must
be
Tryed
.
Such
we
see
was
the
practice
of
the
B●reans
,
and
they
are
commended
for
it
,
they
would
not
take
the
Apostles
Doctrine
on
trust
.
Act:
17.
11.
These
were
more
noble
than
those
in
Thessalonica
,
in
that
they
received
the
word
with
all
readiness
of
mind
and
searched
the
Scriptures
dayly
whither
those
things
were
so
.
They
would
not
take
the
Apostles
Doctrine
on
trust
:
and
this
is
a
command
given
by
Paul
writing
to
the
Thess:
1
Epistle
ch:
5.
v.
21.
Prove
all
things
after
he
had
said
,
despise
not
Prophecyings
,
So
that
Doctrines
should
be
brought
to
a
Tryal
,
whatever
be
their
fair
pretences
.
Reas:
The
Reasons
are
first
:
because
foulest
Errors
may
be
coloured
over
with
fairest
pretences
.
And
Secondly
the
Scripture
sayes
,
all
men
are
Lyars
;
that
is
to
say
,
all
men
may
Err
,
and
therefore
words
cannot
be
the
Ground
of
Divine
Faith
;
for
Faith
must
have
an
infallible
ground
as
Ephes:
2.
20.
And
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
&c.
i.
e.
the
word
Preached
by
them
,
and
dictated
by
the
Spirit
of
God
.
Vse
.
This
Doctrine
reproves
first
,
the
Papists
that
will
have
nothing
Tryed
,
that
comes
from
the
Church
;
but
all
taken
upon
trust
,
hence
is
it
that
many
swallow
such
Monsters
of
Absurdities
,
as
the
Errors
of
Transubstantiation
,
Purgatory
,
Merite
,
Mals
,
and
such
like
,
for
which
they
have
no
other
ground
,
but
because
their
Church
sayes
so
;
But
this
Doctrine
holdeth
out
another
duty
that
who
ever
heareth
any
Doctrine
proponed
by
one
or
other
,
they
are
bound
to
pass
their
Judgment
on
it
,
Try
the
Spirits
.
Now
that
we
may
walk
betwixt
extreams
,
the
Papists
on
the
one
hand
,
who
set
up
Tyranny
,
and
these
Sectaries
on
the
other
hand
,
who
set
up
Confusion
;
we
would
know
there
is
a
twofold
Judgement
to
be
passed
on
Doctrine
:
Publick
Judgement
,
and
Private
Judgement
:
Publick
Judgement
again
,
is
either
,
peremptorily
absolute
,
or
limited
.
A
publick
peremptory
Judgement
is
,
That
which
binds
the
Conscience
to
obey
simply
that
which
is
spoken
,
and
none
have
this
Judgement
,
but
God
himself
.
Secondly
,
There
is
a
publick
Judgement
which
is
limited
,
and
this
is
a
publick
declaring
and
holding
out
that
which
is
found
to
be
God's
mind
in
his
word
,
which
does
not
bind
absolutely
,
but
in
so
far
as
it
agrees
with
the
Word
;
and
this
Judgement
belongs
to
publick
Church
Judicatories
met
together
in
Christs
Name
:
They
are
like
the
Lyon-Herauld
set
forth
to
proclaim
the
Royal
Acts
,
if
he
proclaim
that
which
is
contained
in
the
principal
Acts
,
it
binds
;
but
if
he
add
any
thing
of
his
own
,
it
binds
not
.
Next
,
there
is
a
private
Judgement
of
Discretion
,
and
this
belongs
to
every
Christian
:
every
man
in
relation
to
his
own
practice
,
is
bound
to
pass
Sentence
on
what
is
held
out
to
him
by
others
,
that
if
it
be
right
,
he
may
embrace
it
,
but
if
wrong
,
he
may
reject
it
;
but
his
private
Judgement
is
not
binding
to
others
.
Now
this
private
Judgement
,
or
this
Judgement
of
Discretion
is
necessary
,
because
all
men
may
Err
;
Councils
may
Err
,
Synods
,
&c.
And
Secondly
,
Their
Error
will
not
excuse
private
Christians
to
follow
them
in
their
Error
:
sayes
Christ
,
When
the
Blind
leads
the
Blind
both
falls
into
the
Ditch
.
And
therefore
there
must
be
a
Judgement
of
Discretion
in
private
persons
to
try
what
they
hear
.
And
this
much
for
guarding
against
the
Popish
Tyranny
;
but
least
this
Doctrine
be
abused
to
cast
at
all
publick
Church
Judicatories
,
we
shall
next
speak
somewhat
to
guard
against
Sectarian
Confusion
:
First
,
Although
publick
Church
Judicatories
have
not
Power
to
bind
Consciences
;
yet
when
men
are
in
a
doubt
concerning
a
point
of
Truth
,
their
Judgement
ought
to
have
more
weight
than
the
Judgement
of
private
Men
:
And
that
not
only
because
there
are
more
Gifts
exercised
together
,
but
mainly
because
there
is
a
promise
annexed
to
the
Commission
given
by
Christ
to
publick
Church
Judicatories
,
Matth.
18.
20.
Where
two
or
three
are
gathered
together
in
my
Name
,
there
am
I
in
the
midst
of
them
.
And
Secondly
,
From
this
it
followes
,
that
there
would
be
a
kind
of
loathness
to
differ
from
publick
Church
Judicatories
;
a
man's
grounds
would
be
well
examined
,
l●st
if
differing
from
these
Judicatories
,
they
also
differ
from
Truth
.
And
Thirdly
,
when
they
differ
they
are
to
bear
them
at
Reverence
,
although
in
such
a
point
they
should
Err
,
yet
for
their
Authority
,
they
are
to
be
Reverenced
:
This
much
is
granted
by
us
to
Church
Judicatories
,
but
no
further
,
They
are
not
to
be
made
the
Rule
of
our
Faith
.
Vse
2.
It
reproves
those
who
are
Lazie
,
and
cannot
endure
the
trouble
of
trying
what
they
hear
,
but
take
things
on
trust
,
and
have
no
more
but
such
a
mans
Authority
,
he
is
of
that
Way
and
Opinion
,
and
therefore
they
are
Fire
and
Flint
,
Tooth
and
Nail
for
it
,
as
much
as
if
they
had
the
Word
of
God
for
it
:
We
have
seen
much
of
this
in
the
unhappy
Differences
that
have
fallen
out
in
our
time
,
which
I
have
no
pleasure
to
speak
much
of
,
and
therefore
we
proceed
to
another
Doctrine
.
Doct.
X.
The
next
thing
then
that
we
observe
is
from
what
he
sayes
,
Try
,
&c.
whether
they
be
of
God
;
that
is
the
Tryal
:
The
Doctrine
is
this
,
That
the
right
tryal
of
Doctrine
is
,
To
try
whether
they
be
of
God
or
not
,
and
this
point
puts
us
to
give
Marks
whereby
it
shall
be
known
what
Doctrine
is
of
God
,
and
what
Doctrine
is
not
of
God
;
and
here
we
shall
speak
to
two
things
.
First
,
We
shall
show
what
are
the
marks
that
necessarly
infer
a
Doctrine
to
be
of
God
.
And
secondly
we
shall
speak
of
other
things
that
do
not
infer
necessarly
a
Doctrine
to
be
of
God
,
but
for
the
most
part
follow
upon
such
a
Doctrine
.
For
the
First
,
That
which
makes
Doctrine
necessarily
to
be
of
God
,
is
,
if
it
be
according
to
the
rule
of
the
Word
.
So
when
the
Bereans
are
commended
Acts
17.
The
rule
they
went
by
in
the
tryal
of
Paul's
Doctrine
,
is
the
Scripture
:
And
this
is
Isa●a's
rule
,
chap.
8.
ver.
20.
To
the
Law
and
to
the
Testimony
,
&c.
He
would
have
all
Doctrines
tryed
by
the
Word
of
God
:
So
the
Word
is
the
rule
,
and
that
Doctrine
which
has
the
Word
for
it
,
is
of
God
;
and
whatever
Doctrine
has
not
the
Word
for
it
,
is
not
of
God
:
All
Spirits
,
even
the
Spirit
of
God
himself
,
must
be
tryed
that
way
:
And
that
because
the
Word
is
a
perfect
rule
:
I
give
only
two
places
of
Scripture
to
clear
the
perfection
of
this
rule
.
First
,
The
heavy
Plagues
pronounced
against
those
who
add
to
this
rule
:
The
Word
is
so
perfect
,
that
if
an
Angel
should
come
and
pretend
a
purer
Rule
,
Let
him
be
(
sayes
Paul
)
Anathema
,
Gal.
1.
8.
There
is
another
place
which
proves
the
perfection
of
this
rule
according
to
this
point
in
hand
,
2
Timoth.
3.
16
,
17.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
Instruction
in
righteousness
.
That
the
Man
of
God
may
be
perfect
,
&c.
So
there
is
as
much
in
the
word
of
God
,
as
may
make
the
man
of
God
perfect
:
And
this
in
relation
to
Doctrine
and
Instruction
,
It
is
profitable
for
Doctrine
and
Instruction
,
It
will
make
a
man
perfect
in
that
,
as
well
as
in
reproof
.
Vse
,
This
reproves
,
First
the
Papists
,
they
cast
by
the
rule
of
the
Word
,
and
will
have
their
Traditions
,
and
their
Po●es
Decrees
to
be
the
rule
.
But
of
this
enough
already
in
the
preceeding
Doctrine
.
In
the
second
place
,
it
reproves
the
Sectaries
,
some
whereof
reprove
the
Word
,
they
will
have
a
higher
tryal
and
rule
to
examine
by
;
and
it
is
the
inbearing
of
Gods
Spirit
,
say
they
,
He
is
the
Spirit
of
Truth
,
and
can
he
bear
in
a
Lye
:
But
,
say
we
,
how
know
they
the
Spirit
of
the
Devil
by
the
Spirit
of
God
,
except
they
bring
it
to
the
Word
.
So
the
Word
is
the
Rule
,
yea
and
the
last
Rule
.
But
here
is
a
doubt
which
we
shall
speak
to
.
This
is
a
very
hard
task
,
may
some
say
,
for
poor
ignorant
People
to
try
Doctrines
by
the
Word
;
the
Word
it self
is
obscure
,
and
every
one
pretends
the
Word
,
all
Parties
will
say
that
they
have
the
Word
,
and
so
it
is
hard
for
us
to
know
what
is
of
God
,
and
what
not
,
if
we
have
no
other
rule
but
the
Word
:
I
answer
it
is
very
true
,
there
are
very
few
Sectaries
who
will
not
pretend
the
Word
:
And
yet
it
does
not
follow
that
ye
may
cast
by
the
Word
.
But
Secondly
,
we
say
,
although
the
Word
be
in
some
places
obscure
,
and
although
Men
of
Opinions
as
contrary
to
the
Word
as
Light
is
to
Darkness
,
may
every
one
of
them
wrest
the
Word
,
yet
there
is
as
much
of
the
Word
clear
,
if
it
be
rightly
studied
,
as
will
make
a
man
know
what
is
right
,
and
what
is
wrong
.
Hence
that
Epithet
given
to
the
Word
,
The
word
of
the
Lora
is
a
Lamp
to
direct
thy
Paths
.
The
Word
of
the
Lord
is
not
unfitly
compared
to
a
Sea
,
wherein
Elephants
,
i.
e.
men
of
greatest
parts
and
Learning
may
swime
,
and
readily
lose
their
feet
,
how
great
soever
their
parts
be
,
if
they
rely
upon
them
.
And
yet
it
may
be
compared
to
a
shallow
calm
running
Stream
,
wherein
Lambs
,
that
is
,
men
of
mean
Gifts
,
may
wade
,
and
find
out
Gods
mind
in
it
,
if
they
be
humble
and
take
Gods
way
for
searching
of
it
.
But
say
ye
,
what
is
that
way
of
God
wherein
people
may
hope
,
so
as
not
to
miscarry
in
the
searching
out
of
Gods
mind
in
his
Word
.
In
answer
to
this
,
we
shall
give
several
Directions
.
First
,
A
man
that
would
not
mistake
Gods
mind
in
his
Word
,
should
be
a
diligent
Reader
of
it
,
Acts
17.
11.
—
and
searched
the
Scriptures
daily
,
&c.
it
was
their
daily
task
.
And
Secondly
,
Reading
of
the
Word
should
have
Prayer
going
alongs
with
it
,
Prov:
2.
3.
Yea
if
thou
cryest
after
knowledge
,
and
liftest
up
thy
voice
for
understanding
,
ver.
4.
If
thou
seekest
her
as
silver
,
and
searchest
for
her
as
for
hid
treasures
:
Then
,
&c.
this
crying
and
seeking
is
certainly
in
Prayer
,
as
well
as
in
other
means
.
When
people
joyn
Prayer
with
the
Reading
of
the
Word
,
they
will
more
readily
attain
to
the
knowledge
of
Gods
mind
,
Than
a
man
that
takes
no
more
with
him
but
his
own
natural
parts
.
Thirdly
,
The
word
should
be
read
with
Meditation
,
Psal:
1.
2.
—
in
his
Law
doth
he
meditate
day
and
night
.
And
Fourthly
,
with
Self-denial
.
Prov.
3.
5.
Trust
in
the
Lord
with
all
thine
heart
,
and
lean
not
to
thine
own
understanding
.
We
should
go
to
the
Word
with
a
deep
sense
on
us
of
our
own
Ignorance
to
seek
Light
from
it
.
There
are
several
other
directions
how
People
may
be
led
to
get
the
meaning
of
the
word
;
we
shall
speak
of
some
.
First
,
Obscure
places
being
compared
with
these
that
are
more
clear
,
will
be
clear
also
:
There
are
some
places
obscure
,
but
the
Lord
hath
been
so
Graciously
condescending
in
contriving
the
Scriptures
that
there
are
other
places
to
make
them
clear
:
So
there
is
an
obscure
place
:
we
are
not
under
the
Law
but
under
Grace
which
at
first
seems
to
sound
as
if
People
needed
not
to
take
heed
to
the
Law
;
But
there
is
another
place
,
that
clearly
shows
how
we
are
not
under
the
Law
There
is
no
condemnation
to
them
that
are
in
Christ
.
They
are
freed
from
the
condemning
power
of
the
Law
,
but
not
from
the
directions
of
it
.
Secondly
,
in
obscure
and
dark
places
of
Scripture
on
which
men
according
to
their
several
Conceptions
,
would
Father
several
senses
,
the
meaning
that
agrees
most
with
the
●nalogy
of
Faith
should
be
taken
:
this
is
that
which
Paul
calls
the
forme
of
wholsom
words
.
So
there
is
a
place
controverted
he
laid
on
him
the
iniquit●
of
us
all
,
Says
the
Antinomians
all
our
sins
were
laid
on
Christ
,
and
so
do
what
we
will
,
we
are
not
bound
to
seek
pardon
or
mourn
for
t●em
;
for
our
sins
are
laid
on
him
,
and
so
we
have
none
:
Now
this
gloss
is
contrary
to
the
whole
current
of
Scripture
,
which
holds
out
that
believers
have
sin
in
them
,
a
body
of
Death
.
1
John
1
,
8.
If
we
say
we
have
no
sin
we
deceive
our selves
and
the
Truth
is
not
in
us
.
It
holdeth
out
believers
at
their
best
condition
as
Mourning
for
sin
,
and
praying
for
the
pardon
of
sin
Rom.
7.
Psalm
25.
11.
So
that
this
Antinomian
sense
cannot
be
right
,
because
it
is
contrar
to
the
whole
current
of
Scripture
;
and
therefore
the
laying
of
our
iniquities
on
him
,
must
be
the
guilt
and
punishment
of
our
iniquity
,
and
not
the
being
of
sin
it self
,
which
was
bound
upon
Christ
:
So
another
place
the
promoters
of
Tolleration
pleads
from
,
is
that
in
Phil.
3
,
15.
that
Counsel
that
Paul
gives
Let
us
therefore
,
as
many
as
be
perfect
,
be
thus
minded
,
And
if
in
any
thing
ye
be
otherwise
minded
God
shall
reveal
even
this
unto
you
:
say
they
,
there
is
Tolleration
whatever
be
Peoples
differences
,
let
them
walk
according
to
their
Light
;
we
say
again
,
that
what
Paul
sayes
of
mutual
forbearance
must
not
be
extended
to
all
Errors
;
but
it
must
only
be
applyed
to
these
that
were
Errors
of
infirmitie
;
As
Rom:
15.
1.
we
then
that
are
strong
,
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
And
that
the
opposite
meaning
cannot
be
right
,
because
it
is
contrair
to
the
current
of
many
other
Scriptures
,
which
command
Hereticks
to
be
Excommunicat
.
An
Heretick
after
the
first
and
second
admonition
reject
.
and
not
so
much
as
bid
them
God
speed
:
So
this
is
another
way
to
know
the
meaning
of
the
Scripture
.
And
this
much
now
for
directions
to
help
you
in
the
study
of
Gods
word
,
that
you
may
attain
to
know
Gods
mind
in
it
;
and
so
to
know
whether
a
Doctrine
be
of
God
or
not
.
We
thought
to
have
spoken
of
these
other
marks
which
do
not
infer
necessarly
a
Doctrine
to
be
of
God
,
but
for
the
most
part
do
follow
on
such
a
Doctrine
;
but
the
time
being
now
ended
,
I
shall
only
name
them
:
First
,
That
Doctrine
which
is
of
God
will
have
Holiness
following
upon
it
:
And
so
that
Doctrine
of
the
Antinomians
that
tends
to
prophanity
of
life
cannot
be
of
God
.
Secondly
,
that
Doctrine
that
is
of
God
tends
to
exalt
Christ
.
John
16.
15.
Speaking
of
the
Spirit
of
Truth
,
he
sayeth
,
—
he
shall
take
of
mine
and
shall
shew
it
unto
you
.
And
so
that
Doctrine
of
the
Papists
,
I
mean
their
Doctrine
of
Merit
,
is
not
of
God
.
Thirdly
,
That
Doctrine
which
is
of
God
humbles
men
,
as
Error
doth
fill
men
with
pride
:
Thus
those
Sectaries
that
are
spoken
of
in
Jude
are
called
Lofty
;
and
so
the
Doctrine
of
Separation
is
not
of
God
,
because
whatever
be
the
pretence
of
strickness
that
it
caries
along
with
it
,
there
is
an
over-weaning
conceit
of
the
Man's
self
and
undervaluing
of
others
,
that
cleaves
to
this
Error
And
Secondly
,
it
maketh
People
orderly
in
standing
for
it
:
So
is
it
said
of
Christ
His
voice
is
not
heard
in
the
streets
.
Now
these
marks
as
we
have
said
do
but
usually
follow
,
for
because
of
the
corruptions
of
men
even
the
Doctrines
that
are
of
God
may
want
these
properties
,
and
the
Doctrines
that
are
not
of
God
may
have
a
shew
of
them
;
and
therefore
the
first
mark
to
wit
,
the
word
,
is
the
adequate
Rule
,
So
that
all
Doctrines
ought
to
be
brought
to
it
.
Whatever
be
the
shew
any
Doctrine
hath
,
whether
of
Holiness
,
exalting
Christ
and
free
Grace
,
whatever
shew
it
have
of
Humility
and
orderly
carriage
,
in
those
who
profess
it
in
their
avowing
of
it
:
Yet
if
it
be
not
according
to
this
Rule
,
(
viz.
the
word
of
God
)
it
is
not
of
God
.
Doct:
XI
.
We
come
now
to
our
main
design
,
to
wit
the
Refutation
of
some
of
the
most
dangerous
Errors
of
the
Times
.
The
ground
of
what
we
are
to
speak
to
this
purpose
is
taken
from
the
following
Doctrine
,
which
is
evidently
imported
in
the
words
;
to
wit
,
That
there
are
many
Doctrines
pretending
to
the
Spirit
,
which
yet
being
brought
to
the
Touchstone
will
be
found
not
to
be
of
God
.
For
while
he
bids
us
try
the
Spirits
whither
they
be
of
God
,
He
evidently
insinuates
that
there
are
some
Spirits
which
being
brought
to
the
tryal
will
be
sound
faulty
,
and
not
to
be
of
God
.
I
shall
,
God
willing
,
give
instances
of
this
,
and
accordingly
make
it
out
upon
the
most
taking
,
dangerous
,
and
most
Erronious
Doctrines
of
the
Times
,
particularly
upon
those
following
:
First
,
the
Doctrine
of
Tolleration
.
Secondly
,
the
Doctrine
of
Erastianism
.
Thirdly
the
Doctrine
of
Independency
.
Fourthly
,
the
Doctrine
of
Separation
.
Fifthly
,
the
Doctrine
of
the
ordinary
Preaching
by
unsent
men
.
Sixthly
,
the
Doctrine
of
Antinomianism
.
And
Lastly
the
Doctrine
of
Anabaptism
:
In
all
which
we
shall
with
the
Lords
assistance
make
it
appear
here
,
that
however
they
pretend
to
be
Doctrines
warranted
by
the
Spirit
of
God
in
his
word
,
yet
they
are
not
so
warranted
,
in
a
word
we
shall
show
they
are
not
of
God
.
SECT:
II.
A
BRIEF
REFUTATION
OF
THE
ERROR
OF
Tolleration
.
WE
shall
begin
with
the
Error
of
Tolleration
;
of
all
Opinions
in
the
matter
of
Religion
,
a
Doctrine
that
is
much
cryed
up
among
Sectaries
,
and
a
Doctrine
that
is
very
taking
;
what
(
thinks
People
)
if
they
get
leave
to
serve
God
according
to
their
own
Conscience
,
they
need
not
trouble
themselves
what
others
do
.
Our
purpose
is
to
show
that
this
Doctrine
,
though
it
pretend
to
the
Spirit
,
is
not
of
God
:
and
for
this
end
we
have
read
these
places
of
Scripture
whereupon
we
are
to
ground
the
most
of
what
is
to
be
said
against
this
Error
.
[
*
](A41202-e8200-b)
*
The
Author
did
in
the
beginning
of
his
Sermon
read
several
Texts
of
Scripture
.
I
begin
to
refute
this
Error
of
Tolleration
First
,
because
it
is
the
Sectaries
main
refuge
,
it
is
their
Holy
of
Holys
wherein
they
shelter
themselves
in
their
grossest
Errors
:
what
,
say
they
,
it
is
our
Conscience
and
who
dare
meddle
with
Conscience
but
the
God
of
Conscience
.
Secondly
,
we
think
it
needfull
to
begin
with
it
;
First
,
because
of
all
other
Errors
it
is
the
most
dangerous
and
damnable
,
in
so
far
as
other
Errors
do
only
evert
these
particular
Truths
of
Scripture
to
which
they
are
contrary
;
but
by
this
one
Error
(
this
Monster
of
Tolleration
)
way
is
made
to
evert
all
the
Truths
contained
in
Scripture
,
and
to
the
setting
up
all
Errors
contrary
to
every
Jote
of
Truth
:
and
in
the
mean
time
there
shall
be
no
power
on
earth
to
hinder
it
,
or
take
order
with
it
,
In
prosecuting
of
this
,
we
shall
follow
this
Method
First
,
we
shall
clear
the
state
of
the
question
Secondly
,
we
shall
bring
our
Arguments
for
confirming
the
Truth
,
and
vindicate
them
from
the
Adversaries
exceptions
.
Thirdly
,
We
shall
bring
forth
their
Arguments
,
and
shall
refute
them
from
Scripture
and
Reason
.
And
Fourthly
,
We
shall
apply
the
whole
to
some
practical
use
.
First
,
For
the
state
of
the
question
,
what
a
thing
this
Tolleration
is
that
we
Labour
to
refute
:
There
is
a
two-fold
Tolleration
of
Error
:
There
is
a
Church
Tolleration
and
a
State
Tolleration
.
A
Church
Tolleration
is
,
That
whereby
it
is
pleaded
that
Error
and
Heresy
should
have
liberty
to
be
vented
and
go
free
even
from
Church
Censure
;
such
as
suspension
from
the
Sacraments
or
Excommunication
.
There
are
but
few
Sectaries
of
any
note
that
plead
for
Tolleration
in
this
Latitude
,
and
that
because
the
Scripture
is
so
plain
against
it
.
Paul
sayes
,
An
Heretick
after
the
first
and
second
Admonition
reject
.
Therefore
they
are
content
that
Church-censures
such
as
Excommunication
be
inflicted
on
Hereticks
,
providing
,
First
,
that
they
be
free
from
Civil
censure
.
Secondly
,
That
Excommunication
be
inflicted
for
no
Error
,
but
for
these
that
are
contrary
to
fundamental
points
of
Truth
,
or
as
some
say
contrary
to
the
very
light
of
Nature
:
Upon
these
and
no
other
will
they
have
Excommunication
to
strike
.
Though
this
be
not
the
main
question
which
we
are
to
insist
upon
:
Yet
we
shall
lay
down
some
assertions
contrary
to
their
Doctrine
,
even
in
this
point
.
And
First
,
we
do
not
see
what
reason
can
be
brought
to
exeem
Hereticks
from
civil
Censure
;
but
the
same
may
be
brought
to
exeem
them
from
Church
Censures
also
;
If
Conscience
,
as
they
say
,
be
free
from
the
one
,
what
reason
but
it
should
be
free
from
the
other
also
?
And
if
fear
of
civil
Censure
against
those
who
Err
do
as
they
say
enforce
the
Conscience
,
and
make
People
Hypocrites
;
we
see
not
but
the
fear
of
Church
Censures
may
do
the
same
:
Or
if
,
notwithstanding
of
Church
Censures
,
the
Conscience
is
not
forced
,
the
Service
not
constrained
,
which
they
grant
,
then
notwithstanding
of
Civil
Censure
it
is
not
forced
,
or
the
Service
constrained
either
:
And
so
from
their
own
grounds
this
vast
Tolleration
of
Error
falls
to
the
ground
.
Secondly
,
We
cannot
assent
to
that
which
they
affirm
,
that
Excommunication
is
not
to
be
inflicted
for
any
Error
;
but
these
which
are
contrary
to
fundamental
points
of
Religion
;
and
that
because
Christ
gives
us
a
rule
upon
what
faults
Excommunication
should
strick
;
to
wit
,
on
every
scandalous
Fault
done
against
a
Brother
,
or
the
Church
wherein
the
Offender
persists
obstinate
,
and
will
not
be
reclaimed
:
So
Matth.
18.
17.
And
if
he
shall
neglect
to
hear
them
,
tell
it
unto
the
Church
,
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
heathen
man
and
a
Pubican
.
That
is
,
Excommunicate
him
.
Now
,
for
what
faults
he
is
to
be
Excommunicate
,
they
are
set
down
v.
15.
Moreover
,
if
thy
brother
shall
trespass
against
thee
&c.
So
it
is
a
scandalous
Trespass
wherein
the
offender
does
persist
and
remain
obstinate
,
on
which
according
to
Christ's
Rule
,
Excommunication
should
strick
:
Now
sure
it
is
,
there
are
many
Errors
not
contrary
to
fundamental
Truths
:
such
as
many
points
of
Arminianism
,
Antinomianism
&c.
which
yet
persisted
in
are
Scandalous
both
to
particular
Christians
and
the
Church
;
and
therefore
according
to
Christs
Rule
,
Excommunication
should
strick
upon
other
Errors
than
those
contrary
to
the
fundamental
Points
of
Religion
,
which
is
contrary
to
their
assertion
.
Thirdly
,
Neither
can
we
assent
that
Excommunication
should
strick
on
no
other
Errors
but
those
contrary
to
the
light
of
Nature
,
and
that
not
only
because
of
what
is
presently
said
,
that
Excommunication
should
strick
against
every
scandalous
Sin
done
against
a
Brother
,
or
the
Church
wherein
the
offender
does
persist
and
remain
obstinate
;
but
also
according
to
that
Rule
whereby
they
maintain
that
Excommunication
should
strick
on
no
other
Error
,
but
these
that
are
contrary
to
the
very
Light
of
Nature
;
it
would
follow
that
the
publisher
of
these
Errors
following
(
or
the
like
against
fundamental
Truths
)
should
not
be
censured
:
to
wit
,
That
the
Scriptures
are
not
the
word
of
God
.
That
Jesus
Christ
was
an
Impostor
,
a
Deceiver
:
That
we
are
not
justified
by
free
Grace
;
say
according
to
that
rule
,
such
Hereticks
should
not
be
censured
,
no
not
Ecclesiastically
;
because
these
Errors
are
not
against
Natures
Light
,
but
Scripture
Light
only
;
for
Natures
Light
teacheth
not
the
Truths
which
are
contrary
to
these
Errors
.
This
much
for
Church
Tolleration
,
but
,
as
said
is
,
concerning
this
is
not
the
present
Contraversy
.
The
main
question
then
is
,
concerning
State
Tolleration
.
Concerning
which
some
do
affirm
.
That
whatever
the
Church
may
do
in
Inflicting
Church
Censures
on
Hereticks
,
Maintainers
of
Heterodox
Opinions
:
Yet
,
say
they
,
no
civil
Punishment
,
such
as
Death
,
Imprisonment
,
Mulcts
,
or
Fines
,
should
be
inflicted
on
any
Error
or
Blasphem
whatsoever
;
providing
the
Maintainers
of
them
carry
themselves
peaceably
,
do
not
trouble
the
State
,
or
do
evil
against
the
Commonwealth
in
civil
Things
:
We
again
on
the
contrary
do
hold
,
That
it
is
the
Duty
of
the
Civil
Magistrate
to
suppress
Error
,
Heresie
,
and
every
sin
against
the
First
Table
,
as
well
as
it
is
his
Duty
to
suppress
Adultery
,
Fornication
,
Sedition
,
and
other
sins
against
the
second
Table
:
And
that
he
is
not
only
bound
to
suppress
Errors
and
Blasphemies
,
that
are
contrary
to
fundamental
Truths
,
or
the
Light
of
Nature
;
but
all
Error
contrary
to
other
points
of
Truth
.
Now
for
clearing
the
State
of
this
Question
,
and
freeing
it
from
some
odious
Imputations
that
may
be
cast
upon
it
:
Before
we
come
to
Arguments
we
shall
lay
down
these
Assertions
:
First
,
We
do
not
say
that
the
Magistrate
is
bound
to
punish
Hereticks
at
the
first
step
;
Pains
should
first
be
taken
to
inform
them
,
the
Judgement
of
the
Church
is
Antecedent
,
and
their
Labour
is
to
convince
Gainsayers
:
So
this
must
go
before
the
Magistrates
Duty
,
they
must
be
found
Obstinate
before
the
Magistrate
medle
with
them
,
or
punish
them
Civilly
;
Especially
if
their
Errors
be
not
horrid
Blasphemies
against
God
and
Natures
Light
,
in
such
the
Magistrate
is
not
bound
to
give
so
much
Forbearance
.
Secondly
,
We
do
not
say
that
all
Errors
and
Heresies
are
to
get
alike
punishment
;
but
according
to
the
degrees
of
the
guilt
that
is
in
them
,
even
as
it
is
in
sins
committed
against
the
Second
Table
:
Murder
is
a
more
hainous
Fault
than
Fornication
,
and
therefore
the
Magistrate
is
bound
to
punish
it
more
highly
.
Even
so
is
it
in
Sins
done
against
the
First
Table
;
Blasphemies
done
against
God
,
or
a
denying
of
the
true
God
,
is
a
higher
Sin
than
Worshiping
of
the
true
God
after
a
false
manner
;
and
therefore
the
Magistrate
is
bound
to
punish
it
more
severely
.
Thirdly
,
As
we
do
not
say
,
that
every
Error
and
Heresie
is
to
receive
the
like
punishment
;
so
neither
do
we
say
that
every
one
that
maintains
the
same
Error
is
to
be
alike
punished
,
for
there
are
some
that
are
Seducers
,
or
Drawers
on
of
others
to
Error
,
Disturbers
of
the
Peace
of
the
Church
,
Ring-leaders
;
there
are
others
again
that
are
only
seduced
and
drawn
away
to
Error
;
and
these
last
,
although
they
should
not
be
Tollerate
,
yet
the
power
of
the
Magistrate
is
to
be
exercised
more
sparingly
towards
them
.
So
Secondly
,
There
are
some
rooted
in
Error
,
confirmed
in
it
,
who
will
not
hear
Instruction
:
There
are
others
that
are
but
weak
,
and
are
seeking
Light
,
whose
way
evidenceth
them
to
be
Conscientious
,
only
for
the
time
they
are
Ignorant
,
and
in
Humility
seeking
after
Light
;
and
these
last
,
the
Magistrate
,
as
all
other
Christians
,
is
to
bear
much
with
,
according
to
Rom.
15.
1.
We
then
that
are
strong
,
ought
to
bear
the
Infirmities
of
the
weak
,
&c.
Now
this
being
said
to
clear
the
question
,
we
come
to
Arguments
to
make
out
this
Truth
,
to
wit
,
That
the
Magistrate
is
bound
to
suppress
and
punish
Error
,
Heresie
,
and
other
sins
against
the
First
Table
,
as
well
as
he
is
bound
to
punish
Adultery
,
Theft
,
and
other
sins
against
the
Second
Table
.
The
First
Argument
we
bring
is
,
from
the
approven
practice
of
Kings
and
Magistrates
under
the
Old
Testament
,
from
which
we
form
an
Argument
thus
:
If
it
was
the
approven
practice
of
Kings
and
and
Magistrates
under
the
Old
Testament
to
suppress
Error
,
Heresie
and
Blasphemy
,
then
Magistrates
under
the
New
Testament
are
bound
to
do
the
like
:
But
,
so
it
is
that
it
was
the
approven
practice
of
Kings
and
Magistrates
under
the
Old
Testament
to
suppress
Error
,
Heresie
and
Blasphemy
and
other
sins
against
the
first
Table
:
Therefore
,
Magistrates
under
the
New
Testament
are
bound
to
do
the
like
:
For
confirming
of
this
Argument
there
are
two
things
to
be
made
out
:
First
,
That
it
was
the
practice
of
the
Magistrate
under
the
Old
Testament
to
suppress
Error
and
Heresie
.
Secondly
,
As
it
was
their
practice
,
so
their
practice
herein
is
approven
of
God
,
otherwise
it
were
not
binding
unto
others
;
for
Kings
and
Magistrates
did
several
things
wherein
they
were
not
approven
,
and
so
not
binding
unto
us
now
:
The
first
thing
then
we
are
to
clear
is
,
that
this
was
the
practice
of
Magistrates
under
the
Old
Testament
:
And
we
shall
begin
First
with
Abraham's
practice
,
Genes.
18.
19.
For
I
know
him
,
that
he
will
command
his
Children
,
and
his
Houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
Iustice
and
Iudgement
,
&c.
Secondly
,
with
Jacob
who
was
a
Magistrate
in
his
own
Family
:
And
we
shall
see
him
employing
his
Power
to
suppress
false
Religion
.
In
the
35
of
Gen.
vers.
2.
Then
Jacob
said
unto
his
Houshold
,
and
to
all
that
were
with
him
,
put
away
the
strange
Gods
that
are
among
you
,
and
be
clean
,
and
change
your
Garments
.
And
in
the
4
verse
,
And
they
gave
unto
Jacob
all
the
strange
Gods
which
were
in
their
Hands
,
and
all
their
Ear-rings
which
were
in
their
Ears
,
and
Jacob
hid
them
under
the
Oak
which
was
by
Scechem
.
The
Third
practice
which
we
shall
observe
,
is
that
of
Asa
in
the
2
Chron.
14.
vers.
2.
And
Asa
did
that
which
was
good
and
Right
in
the
Eyes
of
the
Lord
his
God
.
verse
3.
For
he
took
away
the
Altars
of
the
strange
Gods
,
and
the
high
places
,
and
broke
down
the
Images
,
and
cut
down
the
Groves
.
Verse
4.
And
commanded
Judah
to
seek
the
Lord
God
of
their
Fathers
,
and
to
do
the
Law
and
the
Commandment
.
And
in
the
5
Verse
Also
he
took
away
out
of
the
Cities
of
Judah
,
the
High-places
and
the
Images
,
&c.
And
we
shall
find
it
in
chap.
15.
vers.
12
,
13.
And
they
entred
into
a
Covenant
to
seek
the
Lord
God
,
&c.
That
whosoever
would
not
seek
the
Lord
God
of
Israel
,
should
be
put
to
death
,
whether
small
or
great
,
whether
man
or
woman
.
And
in
the
16.
v.
he
employes
his
power
in
this
point
against
his
own
Mother
Maachah
.
And
also
concerning
Maachah
the
Mother
of
Asa
the
King
,
he
removed
her
from
being
Queen
,
because
she
had
made
an
Idol
,
in
a
Grove
:
and
Asa
cut
down
her
Idol
,
and
stamped
it
,
and
burnt
it
at
the
brook
Kidron
.
The
Fourth
practice
shall
be
of
King
Manasseth
.
2
Chron:
33
,
15.
(
ye
would
mark
such
places
for
ye
may
have
need
of
them
)
And
he
took
away
the
strange
Gods
,
and
the
Idol
out
of
the
house
of
the
Lord
,
and
all
the
altars
that
he
had
built
in
the
mount
of
the
house
of
the
Lord
,
and
in
Jerusalem
,
and
cast
them
out
of
the
City
.
v.
16
—
And
commanded
Judah
to
serve
the
Lord
God
of
Israel
.
The
last
practice
that
we
shall
name
is
,
that
of
Josiah
2
Chron:
34.
v.
31
,
32
,
33.
And
the
King
stood
in
his
place
,
and
made
a
Covenant
before
the
Lord
,
to
walk
after
the
Lord
.
&c.
And
he
caused
all
that
were
present
in
Jerusalem
and
Benjamen
,
to
stand
to
it
.
&c.
And
Josiah
took
away
all
the
Abominations
out
of
all
the
countries
,
that
pertained
to
the
Children
of
Israel
,
and
made
all
that
were
present
in
Israel
to
serve
,
even
to
serve
the
Lord
their
God
;
Let
this
suffice
to
make
out
the
first
point
,
That
such
were
the
practices
of
Kings
and
Magistrates
under
the
Old
Testament
.
The
Second
thing
to
be
cleared
is
,
That
as
these
were
their
practices
;
so
they
were
approven
practices
:
And
this
is
clear
;
First
from
Gods
approbation
given
to
them
in
that
place
before
cited
,
2
Chron.
14.
23.
Asa
gets
a
Testimony
,
That
He
did
that
which
was
good
and
right
in
the
eyes
of
the
Lord
his
God
.
And
wherefore
?
For
he
took
away
the
Altars
of
the
strange
Gods
,
and
the
high
Places
,
and
broke
down
the
Images
,
&c.
And
Secondly
,
We
find
that
Jehu
,
although
he
was
Hypocritical
,
was
rewarded
of
God
,
for
suppressing
of
False
Worship
:
In
2
Kings
10.
30.
And
the
Lord
said
unto
Jehu
,
because
thou
hast
done
well
in
executing
that
which
is
right
in
mine
eyes
,
and
hast
done
unto
the
House
of
Ahab
,
according
to
all
that
was
in
mine
heart
,
thy
Children
of
the
fourth
Generation
,
shall
sit
on
the
throne
of
Israel
.
We
might
bring
several
other
evidences
,
that
these
their
practices
were
approven
of
God
,
but
what
is
already
said
may
suffice
.
The
patrons
of
Tolleration
bring
several
exceptions
to
weaken
the
strengh
of
this
Argument
,
which
we
shall
propone
in
as
full
strength
as
they
come
to
our
hand
;
and
take
them
off
:
And
the
First
exception
is
this
,
say
they
,
The
practice
of
Judah
and
Israel
under
the
Old
Testament
cannot
be
binding
to
Magistrats
under
the
New
,
because
they
were
Typical
Kings
,
and
the
actions
they
did
were
Typical
of
somewhat
to
be
done
by
Christ
,
and
so
not
binding
to
us
.
To
this
we
reply
.
First
,
That
however
this
our
hold
concerning
the
practices
of
the
Kings
of
Judah
and
Israel
after
they
entered
Canaan
who
were
Typical
Kings
(
as
they
say
)
of
this
Typical
Land
,
that
they
could
not
be
binding
to
Magistrats
now
;
yet
we
find
it
was
the
practice
of
Jacob
before
the
the
Kingdom
of
Israel
was
erected
,
and
so
what
he
did
was
not
done
by
him
as
a
Type
of
Christ
,
but
a
moral
duty
;
and
he
was
approven
in
it
;
we
find
also
when
heathen
Kings
came
to
the
Knowledge
of
God
,
they
employed
their
power
this
way
and
were
approven
in
so
doing
;
and
surely
they
will
not
call
Heathen
Kings
Types
of
Christ
:
We
shall
give
one
instance
of
this
in
the
seventh
chap
:
of
Ezra
v.
26.
There
a
decree
comes
out
from
Atraxerxes
a
heathen
King
.
Whosoever
will
not
do
the
Law
of
thy
God
,
and
the
Law
of
the
King
,
let
Judgment
be
executed
speedily
upon
him
,
whither
it
be
unto
Death
,
or
to
Banishment
or
to
confiscation
of
Goods
,
&c.
Now
lest
it
should
be
said
this
was
a
rash
Act
,
and
so
not
binding
:
therefore
there
is
something
in
the
Text
equivalent
to
God's
Approbation
of
it
;
to
wit
,
Ezra's
Blessing
the
Lord
that
he
had
made
such
an
Act
Verse
27.
But
we
give
a
Second
Answer
,
to
the
Objection
:
Although
it
were
granted
that
all
the
King
's
of
Israel
were
Types
of
Christ
,
as
we
do
not
grant
it
in
all
,
especially
in
those
who
were
wicked
and
Godless
men
,
it
does
not
follow
that
what
they
did
in
punishing
false
Doctrine
,
they
Acted
therein
as
Types
of
Christ
:
And
if
so
,
then
it
does
not
follow
,
that
it
is
not
binding
now
;
except
they
will
say
that
whatever
was
done
by
any
who
were
Types
of
Christ
in
no
wayes
binding
unto
others
;
and
if
so
they
may
as
well
argue
,
that
what
Magistrates
under
the
Old
Testament
did
in
punishing
sins
against
the
second
Table
,
such
as
Adultery
,
Murder
,
were
done
by
them
as
they
were
Types
of
Christ
;
and
so
not
binding
to
Magistrates
now
:
Yea
,
upon
the
same
ground
they
may
infer
that
Davids
Prayers
and
Tears
for
sin
were
no
copy
for
us
to
follow
;
why
these
were
Acts
of
one
who
was
a
Type
of
Christ
.
Yea
by
the
same
Reason
,
they
may
reject
the
whole
Scripture
of
the
Old
Testament
,
as
not
binding
unto
us
,
because
forsooth
,
it
was
written
by
the
Prophets
,
and
such
as
were
Types
of
Christ
,
and
so
not
binding
to
us
.
Thus
we
see
what
absurdity
the
giving
way
to
such
an
exception
will
draw
unto
,
and
therefore
it
is
to
be
rejected
.
But
their
Second
Exception
seems
more
plausible
and
it
is
this
,
say
they
,
The
practice
of
the
Kings
of
Israel
doth
not
argue
up
fully
to
that
which
we
do
hold
,
because
their
practice
did
not
strike
on
every
Error
against
Truth
,
but
only
Idolatry
;
and
not
all
Idolaters
,
but
those
that
made
Apostacy
and
served
false
Gods
;
and
not
all
of
those
,
but
these
only
that
seduced
and
drew
away
others
to
serve
the
false
God
.
Now
it
does
not
follow
from
their
punishing
of
Idolaters
,
who
worshiped
a
false
God
;
that
therefore
Magistrates
are
bound
to
punish
Hereticks
worshipping
the
true
God
though
in
a
false
way
,
This
is
the
strength
of
their
exception
;
to
which
we
reply
.
First
,
That
though
it
were
true
which
they
say
that
the
practice
of
the
Kings
of
Israel
did
extend
but
to
Idolaters
,
and
those
that
seduced
and
drew
away
others
to
serve
false
Gods
,
yet
it
does
not
follow
but
it
may
be
binding
to
Magistrates
now
to
punish
Hereticks
worshipping
a
true
God
in
a
false
way
,
and
that
because
of
this
rule
necessarly
to
be
admitted
in
expounding
of
Scripture
,
that
when
the
command
of
God
does
strick
against
any
one
sin
most
usual
in
the
time
,
by
rule
of
proportion
,
it
stricks
against
all
sins
of
that
kind
,
As
in
the
second
Command
there
is
nothing
expresly
forbidden
but
the
Worshipping
of
God
by
graven
Images
;
and
that
because
the
worshipping
of
God
by
Images
was
the
sin
most
in
use
at
that
time
;
yet
under
graven
is
forbidden
all
wayes
of
worshipping
of
God
invented
by
men
;
and
so
although
it
were
true
that
the
practice
of
Godly
Kings
did
strick
but
against
Idolatry
,
yet
by
rule
of
proportion
all
sins
of
that
kind
should
be
suppressed
:
To
which
add
,
that
when
the
high
degree
of
any
sins
by
divine
Law
is
to
be
punished
by
death
,
common
equity
will
infer
,
that
lesser
degrees
of
sin
are
to
be
punished
by
a
lesser
punishment
at
least
.
Secondly
,
to
what
they
say
,
that
the
Magistrate
did
only
punish
Idolatry
under
the
Old
Testament
.
We
Answer
that
it
is
false
,
they
did
punish
other
Errors
also
,
and
such
as
would
be
thought
light
of
now
;
and
this
we
shall
instance
in
several
particulars
.
First
,
They
punished
will
worship
in
serving
the
true
God
,
and
this
we
see
by
comparing
two
places
of
Scripture
:
The
first
is
the
2
Kings
23
,
8
,
9.
Speaking
of
Josiah
,
And
he
brought
all
the
Priests
out
of
the
Cities
of
Judah
,
and
defiled
the
high
places
,
where
the
Priests
had
burnt
incense
:
So
he
employes
his
Power
against
the
high
places
,
for
the
removal
of
their
way
of
worship
.
The
other
place
of
Scripture
to
be
compared
with
,
is
the
2
Chrov
:
33.
17.
(
Which
tells
us
the
nature
of
their
high
places
)
Nevertheless
,
the
People
did
sacrifice
still
in
the
high
places
,
yet
unto
the
Lord
their
God
only
.
So
that
this
worshipping
on
the
high
places
,
was
not
that
kind
of
Idolatry
whereby
a
false
God
was
worshipped
;
but
a
way
of
their
own
,
whereby
they
worshipped
the
true
God
,
and
yet
Josiah
suppresseth
even
this
kind
of
false
worship
.
Secondly
,
we
find
that
Magistrates
did
employ
their
power
for
suppressing
of
the
breakers
of
the
Sabbath
day
,
and
and
punishing
those
that
Married
strange
wives
,
which
yet
were
not
Idolaters
and
Apostats
from
the
true
God
;
a
noble
example
whereof
is
in
Nehemiah
13.
from
verse
15
,
to
21.
There
is
a
large
History
what
pains
he
took
to
reform
the
People
to
keep
the
Sabbath
day
,
therefore
in
the
21.
v.
Then
I
testified
against
them
,
and
said
unto
them
,
why
lodged
ye
about
the
wall
?
If
ye
do
so
again
I
will
lay
hands
on
you
.
He
threatens
to
employ
the
Civil
power
for
suppressing
of
that
Error
,
and
this
is
not
Idolatry
.
And
Secondly
,
we
find
that
the
Magistrates
employed
their
power
generally
,
for
suppressing
any
Error
that
was
contrary
to
any
Article
of
the
Covenant
:
So
where
we
read
in
the
2
Chron:
34.
31
,
32.
And
the
King
stood
in
his
place
,
and
made
a
covenant
before
the
Lord
—
&c.
And
he
caused
all
that
were
present
in
Jerusalem
and
Benjamin
to
stand
to
it
.
And
the
heads
of
the
Covenant
are
not
only
against
those
who
were
Seducers
,
but
also
against
those
that
were
seduced
:
So
we
find
it
in
Exodus
32
,
v.
20.
In
that
Idolatry
of
worshipping
the
Golden
Calf
,
when
Moses
came
down
from
the
mount
in
his
zeal
to
the
Glory
of
God
,
he
not
only
punished
Aaron
,
but
also
the
People
:
and
more
than
this
,
he
Armes
the
Levits
,
as
the
avengers
of
God's
Justice
,
and
proclaims
that
every
man
should
avenge
the
Lord
upon
his
very
Brother
:
Thus
we
have
made
out
in
the
first
Argument
taken
from
the
practice
of
the
Kings
of
Israel
and
Judah
,
and
have
vindicated
it
by
Scripture
from
their
exceptions
brought
against
it
.
The
Second
Argument
shall
yet
be
grounded
on
the
Old
Testament
,
and
it
is
taken
from
the
many
commands
and
precepts
,
that
are
given
in
Scripture
to
Godly
Kings
and
Magistrates
and
others
to
punish
Blasphemers
,
False
Prophets
and
Idolaters
,
Hereticks
,
Sabbath
Breakers
,
and
Seducers
,
from
whence
we
form
this
Argument
:
That
whatever
was
commanded
to
be
done
by
Magistrates
under
the
Old
Testament
as
a
part
of
their
duty
,
this
Magistrates
under
the
New
Testament
are
oblidged
to
as
a
part
of
their
duty
also
:
But
Magistrates
were
commanded
under
the
Old
Testament
to
suppress
Idolatry
,
Blasphemy
,
and
Heresy
and
that
they
were
to
do
as
a
part
of
their
duty
as
Magistrates
:
And
therefore
it
is
a
duty
lying
on
Magistrates
under
the
New
.
The
thing
we
have
to
prove
is
,
that
this
was
a
command
given
to
Magistrates
under
the
Old
Testament
and
that
as
a
part
of
their
duty
as
Magistrates
.
And
for
this
look
over
these
places
of
Scripture
Exod.
22.
20.
He
that
sacrificeth
unto
any
God
,
save
unto
the
Lord
only
,
he
shall
be
utterly
destroyed
.
There
is
a
command
given
to
the
Magistrates
.
And
so
in
Levit.
24
,
15.
And
thou
shalt
speak
unto
the
Children
of
Israel
,
saying
,
Whosoever
curseth
his
God
,
shall
bear
his
sin
.
v.
16.
And
he
that
Blasphemeth
the
name
of
the
Lord
,
he
shall
surely
be
put
to
death
.
So
in
the
13.
of
Deut:
1.
If
there
arise
among
you
a
Prophet
,
or
dreamer
of
dreams
,
and
giveth
thee
a
sign
or
a
wonder
.
&c.
Through
the
whole
Chapter
there
are
Commands
given
to
the
Magistrate
to
punish
false
worship
.
We
shall
only
add
another
,
and
that
is
taken
from
the
fourth
Command
,
where
a
charge
is
laid
on
the
Magistrate
as
well
as
the
Master
of
a
Family
to
make
use
of
his
power
for
keeping
of
the
Sabbath
,
and
to
see
to
the
keeping
of
it
by
others
also
.
Thou
shalt
do
no
manner
of
work
,
thou
,
nor
they
son
,
nor
they
daughter
—
This
Command
is
given
to
the
Magistrate
as
well
as
to
the
Master
of
the
Family
,
as
appears
from
those
things
.
First
,
By
vertue
of
this
Command
Nehemiah
the
Magistrate
of
God's
People
,
did
make
use
of
his
power
to
punish
Sabbath
Breakers
in
that
place
we
cited
in
Nehemiah
13.
21.
Secondly
,
It
appears
from
this
that
the
Gates
spoken
of
their
,
Nor
any
thing
that
is
within
thy
Gates
,
is
a
term
which
aggreeth
not
to
a
single
Family
,
but
a
whole
City
,
even
to
the
circuit
of
a
whole
Kingdom
:
of
the
word
[
Gates
]
is
taken
in
Scripture
Gene●
:
22.
17
—
and
thy
seed
shall
possess
the
Gate
of
his
enemies
:
It
followeth
as
in
that
respect
,
therefore
he
speaks
to
the
Magistrate
,
no
Master
of
a
Family
having
such
large
power
.
And
Thirdly
,
The
power
there
spoken
of
,
is
to
be
extended
to
Strangers
:
now
the
chief
care
of
Stangers
did
belong
to
the
Magistrate
,
and
not
to
the
Master
of
a
Family
,
therefore
Nehemiah
the
Magistrate
extends
this
power
of
his
to
the
Strangers
that
came
to
buy
and
sell
on
the
Sabbath
day
,
Nehem:
13
,
20
The
Adversary
brings
several
exceptions
against
this
Argument
which
we
shall
propone
and
take
off
.
The
First
Exception
is
,
say
they
,
Those
were
Judicial
Laws
,
and
so
now
are
expired
with
their
Common-wealth
:
Answer
,
This
is
a
common
refuge
to
Sectaries
where
any
practice
is
brought
from
the
Old
Testament
against
them
,
presently
they
cast
at
it
upon
this
account
as
not
binding
to
us
under
the
New
:
Therefore
we
shall
speak
so
much
the
more
unto
this
point
:
By
a
judicial
Law
is
meaned
a
Civil
Law
,
so
the
force
of
their
Argument
is
this
:
The
Civil
Law
of
one
Kingdom
is
not
binding
to
another
,
but
these
were
Civil
Lawes
belonging
to
that
Kingdom
;
Therefore
,
they
are
not
binding
to
us
.
To
this
we
Answer
,
First
,
That
they
cannot
say
this
of
all
the
Laws
instanced
,
particularly
of
that
Law
of
the
fourth
Command
:
It
is
a
Moral
Law
binding
to
all
,
Secondly
,
we
Answer
,
the
rest
of
these
Laws
are
Moral
and
binding
to
all
Magistrates
,
yea
and
that
for
these
Reasons
:
Because
First
,
Abraham
,
and
Jacob
,
and
other
Magistrates
that
were
among
the
Jews
did
practice
these
Laws
even
before
the
Judicial
Law
was
given
out
by
Moses
;
and
so
they
behooved
to
be
Moral
.
Yea
Heathen
Kings
that
were
not
under
the
Judicial
Law
of
Moses
,
as
not
being
Members
of
their
Commonwealth
,
when
they
came
to
the
knowledge
of
God
,
they
made
use
of
their
Power
to
suppress
Idolatry
,
which
certainly
was
through
vertue
of
the
Moral
Law
,
commanding
them
so
to
do
:
Not
the
Judicial
Law
,
that
they
were
not
under
.
A
Third
Answer
we
give
,
that
though
what
is
said
were
true
.
viz.
That
these
Laws
were
Judicial
:
Yet
it
does
not
follow
that
they
are
not
now
binding
to
Magistrates
.
To
understand
this
,
there
were
two
things
in
their
Judicial
Laws
,
as
in
our
Civil
Laws
.
Yet
,
there
was
somewhat
that
concerned
the
Kingdom
in
particular
as
that
Law
,
that
Servants
should
be
freed
from
their
service
at
the
seven
years
end
.
And
the
Law
of
inheritance
to
be
keept
within
the
Tribe
,
and
this
part
of
the
Law
did
fall
with
their
Common-wealth
.
But
their
was
another
thing
in
their
Judicial
Laws
,
and
that
is
somewhat
of
Common
Equity
belonging
unto
all
,
such
as
Laws
for
punishing
sins
done
against
the
Moral
Law
;
and
in
this
far
the
Judicial
Law
is
binding
to
us
:
because
there
is
not
a
syllable
in
the
New
Testament
for
abrogating
of
it
,
and
so
must
bind
,
being
given
by
God
.
And
Jesus
Christ
and
his
Apostles
Reason
from
this
Judicial
Law
;
as
in
1
Corinth
:
9.
9.
It
is
written
in
the
Law
of
Moses
,
Thou
shalt
not
muzzle
the
mouth
of
the
Ox
that
treade
thou
t
the
corn
:
And
in
several
other
places
:
so
is
it
in
the
Civil
Laws
in
other
Kingdoms
:
as
for
example
,
That
Witches
should
be
punished
by
death
,
and
burnt
to
Ashes
,
is
a
Civil
Law
in
Scotland
:
Now
there
is
somewhat
there
of
Common
Equity
,
to
wit
,
that
they
should
be
punished
by
death
;
but
the
particular
way
of
putting
them
to
death
,
to
wit
,
whither
by
strangling
drowning
&c.
or
the
burning
of
their
Bodies
to
Ashes
,
is
not
of
Common
Equity
:
Other
Kingdoms
may
use
another
way
of
Execution
,
as
pleaseth
them
best
.
There
is
a
Second
Exception
they
bring
against
this
Argument
,
say
they
:
If
their
Laws
were
binding
to
us
,
then
they
would
be
binding
according
to
all
their
circumstances
:
and
if
so
,
then
all
persons
,
whole
Cities
,
yea
beasts
behoved
to
be
stoned
to
death
:
For
so
is
the
Command
Deutro:
13.
Now
say
they
,
what
Massacring
would
this
be
.
To
take
off
this
exception
,
we
Answer
:
There
are
two
things
in
a
Law
,
there
is
first
,
The
substance
of
the
Law
,
Secondly
,
The
Circumstances
of
it
:
Now
a
Law
may
hold
according
to
the
main
substance
,
and
yet
not
according
to
these
circumstances
:
We
shall
clear
it
in
an
Example
,
The
Law
of
Hospitality
binds
all
nations
as
to
the
substance
of
the
things
commanded
by
it
,
but
there
were
some
circumstances
joyned
with
this
Law
,
according
to
the
nature
of
the
people
to
whom
it
was
given
;
such
as
the
washing
of
feet
,
and
kisses
of
Charity
;
and
according
to
these
it
is
not
binding
;
And
so
that
command
,
That
false
worship
should
be
punished
,
is
substantial
and
binding
unto
all
;
but
that
it
should
so
be
punished
as
to
put
Children
,
Women
,
Beasts
,
young
and
old
to
death
,
was
suited
according
unto
the
temper
of
that
People
unto
whom
it
was
given
,
being
so
naturally
prone
to
Idolatry
,
and
therefore
were
by
more
fearful
punishments
to
be
scarred
from
it
,
and
so
in
that
respect
is
not
binding
unto
others
.
We
may
add
where
this
Law
is
repeated
,
as
Exod:
22.
18.
Deutr
:
17.
2.
5.
and
Cap:
18.
20.
It
is
only
repeated
in
the
substance
of
it
,
and
the
way
and
manner
is
not
mentioned
.
Secondly
,
we
find
that
Jacob
and
other
Magistrates
who
were
before
the
Law
did
not
Execute
it
according
to
thir
Circumstances
;
Yea
and
the
Jewish
Magistrates
as
Moses
and
Josiah
Ezod
:
31.
and
2
King
23
,
Did
not
tye
themselves
precisely
to
Execute
the
Law
according
to
all
these
Circumstances
;
And
so
it
remaines
that
though
these
Circumstances
do
not
bind
the
Magistrate
yet
the
Law
according
to
its
substance
is
yet
binding
.
There
is
a
Third
Exception
they
bring
,
say
they
,
the
Magistrate
under
the
Old
Testament
had
an
infallible
Rule
whereby
he
might
know
what
was
Heresy
and
what
not
,
to
wit
his
consulting
the
Lord
by
Vrim
and
Thummim
.
But
the
Magistrates
under
the
New
Testament
have
not
this
infallible
Rule
,
and
so
it
does
not
follow
from
the
duty
of
Magistrates
under
the
Old
Testament
,
that
the
same
should
be
done
by
the
Magistrates
under
the
New
.
To
which
we
Answer
,
This
exception
suppones
First
,
That
Magistrates
under
the
New
Testament
may
punish
those
whom
they
know
certainly
to
be
Hereticks
,
and
surely
there
are
sundry
Hereticks
of
this
kind
,
which
he
may
know
as
well
as
if
he
had
consulted
with
Vrim
and
Thummim
.
Secondly
,
this
exception
of
theirs
doth
suppone
,
that
the
Magistrate
under
the
New
Testament
hath
no
way
left
him
how
to
come
to
know
infallibly
what
is
Heresy
,
what
not
,
which
is
false
;
he
hath
the
word
of
God
,
his
Spirit
speaking
by
it
,
which
is
more
infallible
than
that
of
the
Priests
getting
their
Answer
from
Vrim
and
Tummim
:
For
it
might
be
doubted
whither
the
Priest
had
taken
up
the
Answer
right
or
not
;
or
if
he
was
Faithful
in
giving
it
,
according
as
he
had
received
it
.
Yea
Peter
sayes
the
word
is
more
sure
than
any
voice
from
Heaven
,
2
Peter
1.
Thirdly
,
This
exception
does
suppone
that
the
Magistrate
under
the
Old
Testament
took
this
course
of
consulting
with
Vrim
and
Thummim
,
for
knowing
who
was
Hereticks
,
Idolaters
,
and
who
not
:
But
this
is
false
▪
it
was
only
the
written
Word
which
they
consulted
with
,
for
knowing
what
was
Heresy
,
what
not
Is●
:
8.
20.
To
the
Law
,
and
to
the
Testimony
,
&c.
And
for
the
application
of
the
rule
to
persons
,
that
they
might
know
who
were
the
Hereticks
,
we
never
read
that
they
consulted
Vrim
and
Thummim
,
but
used
a
judicial
Process
against
the
person
challenged
,
and
proved
the
Fact
by
Witnesses
:
So
Deut.
17.
4.
There
must
be
a
scandal
of
Idolatry
upon
the
man
challenged
,
And
if
it
be
told
thee
,
and
thou
hast
heard
of
it
,
and
enquired
diligently
,
&c.
And
it
must
be
proved
on
him
by
Witnesses
,
verse
6.
As
the
mouth
of
two
Witnesses
,
or
three
Witnesses
,
shall
he
that
is
worthy
of
Death
,
he
put
to
death
.
They
except
Fourthly
,
That
in
the
Infancy
and
Nonage
of
the
Church
God
Typed
out
things
Spiritual
by
things
Earthly
,
and
so
those
Punishments
were
Types
of
Spiritual
Censures
,
Excommunication
and
Hell
,
and
therefore
are
not
now
to
be
put
in
practice
:
We
answer
First
,
Excommunication
and
Damnation
were
things
present
to
the
Jewish
Church
,
and
so
they
had
no
Types
of
them
.
Secondly
,
This
is
to
turn
Scripture
to
Allegories
,
and
by
this
same
reason
we
may
cast
at
punishments
of
Sins
against
the
Second
Table
,
as
being
Types
of
Spiritual
Censures
,
Hell
and
Damnation
,
and
there
is
as
much
ground
for
affirming
the
one
as
the
other
.
This
much
for
Arguments
from
the
Old
Testament
.
We
shall
next
hint
at
some
Arguments
from
the
New
Testament
.
First
,
If
so
be
that
it
were
unusual
for
Magistrates
to
meddle
with
men
in
matters
of
Religion
,
then
certainly
Jesus
Christ
and
his
Apostles
should
have
used
this
legal
Defence
,
when
the
Magistrate
called
them
before
him
to
answer
about
their
Doctrine
,
They
would
have
said
,
ye
have
no
place
to
challenge
us
for
our
profession
,
for
matters
of
Opinion
are
free
;
but
we
do
not
hear
that
they
declined
the
Judge
,
or
used
any
such
Defence
,
for
sure
Christ
and
his
Apostles
would
have
left
no
lawful
mean
unessayed
.
There
is
a
second
Argument
taken
from
Rom.
13.
4.
Where
speaking
of
the
Civil
Magistrate
the
Apostle
sayeth
,
For
he
is
the
Minister
of
God
to
thee
far
good
,
but
if
thou
do
that
which
is
evil
be
afraid
,
There
is
set
down
the
object
of
the
Magistrates
Power
and
the
extent
of
it
,
and
it
is
set
down
indefinitly
,
upon
him
that
doth
evil
.
And
therefore
if
Hereticks
,
Maintainers
of
falle
Worship
,
be
doers
of
evil
,
they
fall
under
the
Magistrates
Power
.
Now
that
spreaders
of
Heresie
are
doers
of
evil
,
we
did
prove
in
the
second
Doctrine
raised
from
this
Verse
,
where
we
shew
that
Heresy
and
Error
was
as
much
to
be
eschewed
,
as
Adultery
and
other
Sins
against
the
Second
Table
;
and
the
Magistrate
as
Magistrate
should
put
forth
his
zeal
against
them
as
much
;
and
all
the
places
commanding
zeal
against
Error
(
which
are
not
few
)
in
the
New
Testament
proves
this
,
for
they
bind
every
one
according
to
his
place
;
the
Minister
according
to
his
place
,
and
the
Magistrate
according
to
his
.
There
is
one
Exception
they
make
much
of
against
this
Argument
,
and
it
is
this
;
say
they
,
By
doers
of
evil
,
cannot
be
meaned
these
that
are
taken
with
Error
and
Heresy
,
and
other
Sins
against
the
First
Table
:
And
that
because
the
evil
that
is
here
spoken
of
,
is
the
evil
that
is
mentioned
in
the
beginning
of
the
Verse
,
But
if
thou
do
that
which
is
evil
be
afraid
,
It
is
an
evil
,
say
they
,
that
any
that
were
guilty
of
it
had
need
to
be
afraid
of
the
Magistrate
because
of
it
,
and
so
it
is
not
meaned
the
evil
of
Error
and
Heresy
against
Christian
Truths
:
For
the
Magistrate
here
spoken
of
,
is
the
Roman
Emperor
and
Senate
,
who
themselves
were
Enemies
to
Christian
Religion
,
and
so
none
needed
to
be
afraid
of
them
for
spreading
Errors
,
but
rather
for
mantaining
Truths
;
and
therefore
the
doers
of
evil
here
meaned
,
must
be
the
controveeners
of
the
Emperors
Civil
Laws
,
and
not
Hereticks
and
such
like
.
For
Answer
,
This
exception
is
grounded
on
a
wrong
supposition
;
for
by
the
Magistrate
is
here
meaned
,
not
only
the
Roman
Magistrate
,
but
all
Magistrates
in
general
doing
their
Duty
as
they
ought
.
Paul
indeed
takes
occasion
from
the
Roman
Magistrate
to
speak
here
what
is
the
Duty
of
all
Magistrates
;
and
it
is
clear
from
several
Circumstances
of
the
Text
:
We
shall
mark
one
of
them
from
the
first
words
of
the
Text
,
For
he
is
the
Minister
of
God
to
thee
,
Now
sure
it
is
,
this
must
be
meaned
of
Magistrates
in
general
,
and
not
astricted
only
to
the
Roman
Magistrate
;
he
not
being
the
Minister
of
God
unto
every
one
who
was
to
make
use
of
this
Scripture
.
There
is
another
Circumstance
of
the
Text
,
proving
this
in
the
3
V●rse
,
For
Rulers
are
not
a
Terror
to
good
Works
.
Now
sure
this
must
be
expounded
of
the
Office
of
Magistracy
in
general
,
and
of
that
which
Magistrates
should
be
,
and
not
of
the
Roman
Magistrate
,
who
then
was
well
known
to
be
a
Terror
unto
many
good
Works
,
not
only
unto
Christian
,
but
also
unto
Moral
Vertues
.
We
shall
give
you
only
another
Argument
shortly
taken
from
that
Prophecy
,
Revel:
17.
16.
A
Prophecy
t●at
the
Civil
Magistrate
shall
bring
down
the
Antichrist
,
and
that
Error
of
the
Roman
Religion
,
as
a
most
acceptable
work
to
God
:
And
so
the
Magistrates
Hand
is
not
bound
up
from
punishing
Error
and
Heresy
against
the
First
Table
,
no
more
than
from
punishing
other
Sins
done
against
the
Second
Table
.
And
this
much
for
our
Arguments
brought
in
defence
of
the
Truth
.
In
the
Third
place
,
we
promised
to
bring
forth
some
of
their
Arguments
and
solve
them
;
Herein
we
need
not
spend
much
time
for
this
being
Truth
,
there
can
be
nothing
said
against
it
,
which
is
Truth
:
Yet
there
being
some
nimble
Spirits
to
propone
Arguments
which
every
one
cannot
answer
;
we
shall
stay
a
little
on
this
Third
point
also
.
The
First
thing
they
object
is
this
:
If
so
be
that
it
were
the
Magistrates
Duty
to
punish
Error
and
Heresy
then
Jesus
Christ
would
have
reproved
the
Jews
for
Tollerating
the
Pharisees
and
Saduces
:
But
so
it
is
he
never
reproves
the
Jews
for
so
doing
:
Nothing
of
that
kind
is
recorded
by
any
of
the
Evangelists
.
To
this
we
Answer
,
First
,
That
it
does
not
follow
that
Christ
did
not
reprove
the
Jews
,
because
it
is
not
written
:
For
John
sayes
Chap.
20.
30.
He
did
speak
many
things
which
are
not
written
;
so
it
follows
not
.
But
Secondly
,
we
say
,
although
it
be
granted
that
Christ
did
not
reprove
them
,
yet
it
follows
not
that
their
neglect
was
not
a
Sin
.
For
First
,
by
that
reason
we
might
say
that
the
Mgistrate
should
not
punish
Theft
,
because
Christ
speaks
nothing
of
the
punishment
of
it
in
the
New
Testament
:
Neither
,
Secondly
,
reproveth
he
the
Church
for
not
Censuring
them
,
and
yet
it
followeth
not
but
that
they
ought
to
be
Censured
that
way
.
And
Thirdly
,
God
had
revealed
his
Will
before
.
And
Fourthly
,
It
would
have
been
for
no
purpose
to
have
stired
up
the
Magistrate
to
this
Duty
then
,
for
the
Sectarie●
themselves
had
the
Power
that
was
of
it
.
And
Lastly
,
the
Jews
at
this
time
had
not
the
Power
of
Civil
Punishment
in
their
Hands
,
but
the
Romans
,
and
so
it
was
not
in
their
Power
to
punish
.
There
is
a
Second
Objection
which
they
bring
from
the
Apostle
Paul's
words
in
the
Epistle
to
the
Philipp
:
3.
15.
where
speaking
of
Differences
among
Christians
,
he
sayes
,
Let
us
therefore
as
many
as
be
perfect
,
●e
thus
minded
:
and
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveal
even
this
unto
you
.
Say
they
,
we
see
what
was
Paul's
Judgement
,
That
notwithstanding
of
Differences
,
there
should
be
Heart
Waling
or
Uniting
;
and
therefore
the
Magistrate
should
not
be
stired
up
to
Censure
those
who
Err.
To
this
we
Answer
,
Paul
speaks
nothing
there
of
State
Toll●ration
;
for
then
the
Civil
Powers
were
not
for
Christ
,
but
of
Church
Toll●ration
in
respect
of
that
meekness
and
tenderness
which
Christs
Servants
should
have
in
inflicting
of
Church
Censures
,
for
fear
of
breaking
Love
:
Secondly
,
He
commandeth
not
all
Errors
to
be
thus
Tollerated
;
for
so
he
should
contradict
himself
in
another
place
,
where
he
sayes
,
An
Heretick
after
the
first
and
second
admonition
reject
.
And
Thirdly
,
Paul
limits
that
Tolleration
that
he
would
have
here
;
and
that
in
two
things
.
First
,
As
to
the
time
,
how
long
,
God
shall
reveal
even
this
unto
you
.
And
Secondly
,
He
supposes
the
persons
differing
from
them
should
walk
with
them
in
things
wherein
they
differ
not
,
according
to
the
same
rule
,
and
so
make
no
separation
.
Now
it
does
not
follow
that
those
who
remained
Obstinate
in
their
Error
should
be
still
Tollerated
,
and
that
the
Censure
of
the
Church
should
not
strick
on
them
at
all
;
chiefly
if
it
be
such
an
Error
as
causes
Rents
and
Schisms
,
for
he
sayes
,
Take
heed
to
those
that
cause
Divisions
and
Offences
,
and
avoid
them
,
Rom.
16.
17.
Their
Third
Objection
is
,
That
this
is
contrary
to
the
way
the
Apostles
took
with
those
that
Erred
,
their
way
was
to
watch
against
them
that
Erred
,
Acts
20.
29.
For
I
know
this
,
that
after
my
departing
shall
grievous
Wolves
enter
in
among
you
,
not
sparing
the
Flock
.
Verse
31.
Therefore
watch
—
That
which
the
Apostle
commands
is
,
to
watch
against
them
.
And
in
Rom.
16.
17.
Now
I
beseech
you
,
Brethren
,
mark
them
which
cause
Divisions
and
Offences
—
and
avoid
them
.
And
in
the
2
Timoth:
2.
24.
it
is
said
,
And
the
Servant
of
the
Lord
must
not
strive
;
but
be
gentle
unto
all
men
,
apt
to
teach
,
patient
.
Now
,
say
they
,
this
is
a
far
other
way
than
to
stir
up
the
Civil
Magistrate
against
those
who
differ
from
us
,
This
Savors
not
of
the
meek
Spirit
of
Christ
.
I
answer
,
It
is
the
Duty
of
Ministers
to
watch
against
Error
,
and
that
is
one
mean
for
suppressing
of
Error
and
Heresy
;
but
one
mean
destroyes
not
another
:
it
does
not
follow
that
this
which
is
in
controversy
is
not
another
mean
also
,
neither
is
it
contrary
to
that
meekness
commanded
to
wait
on
them
,
more
than
to
deliver
to
Satan
,
or
to
Curse
,
and
Excommunicate
Apostates
,
with
that
great
Curse
called
,
Anathema
Maranatha
,
1
Cor.
16.
22.
They
may
as
well
say
,
It
is
contrary
to
Christs
meek
Spirit
to
establish
the
Sword
in
the
Hands
of
the
Christian
Magistrate
,
according
to
Rom:
13.
4.
For
punishing
Sins
against
the
Second
Table
,
and
so
under
this
pretence
,
Adulteters
,
Murderers
,
Seducers
,
Thieves
,
and
all
should
go
free
unpunished
.
But
they
do
far
mistake
the
Meekness
of
Jesus
Christ
,
Christs
Meekness
is
not
to
let
people
live
in
their
Sin
,
to
let
vile
Hereticks
trample
on
Truth
,
destroying
Souls
:
And
in
the
mean
time
binding
up
the
Hand
of
the
Magistrate
,
that
he
dare
not
hinder
it
;
this
were
a
disrespect
to
Truth
,
and
cruelty
to
poor
Souls
in
danger
to
be
carried
away
;
which
our
Lord
was
very
tender
of
.
There
is
a
Fourth
Objection
from
Matth.
13.
24.
Taken
from
the
Parable
of
the
Tares
;
where
the
Kingdom
of
Heaven
is
compared
to
a
man
that
sowed
Wheat
,
and
the
wicked
one
comes
and
sowes
his
Tares
among
it
,
and
both
is
bidden
let
grow
till
the
Harvest
.
Now
,
say
they
,
by
these
Tares
is
meaned
Hereticks
;
therefore
they
should
not
be
plucked
up
by
the
Sword
of
the
Civil
Magistrate
.
We
Answer
,
If
they
astrict
the
Word
Tares
to
Hereticks
,
in
this
sense
,
That
the
Sword
of
the
Civil
Magistrate
should
not
be
used
against
them
;
by
the
same
reason
they
may
say
,
that
they
should
not
be
disputed
against
,
for
that
is
a
plucking
up
of
them
also
.
Secondly
,
We
answer
,
That
by
the
Tares
that
are
commanded
here
to
be
suffered
let
grow
up
to
the
Harvest
,
is
no
more
meaned
Hereticks
than
other
Scandalous
Livers
:
And
this
we
shall
make
out
from
Christs
exponding
the
Parable
,
Verse
41
—
And
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
▪
Now
Hereticks
are
not
all
things
that
offend
,
other
scandalous
Livers
offend
also
.
Thirdly
,
By
the
Tares
is
meaned
,
Them
that
do
Iniquity
,
vers.
41.
Now
others
besides
Hereticks
are
such
.
And
Fourthly
,
If
by
the
Tares
were
here
meaned
Hereticks
,
then
by
the
[
Wheat
]
are
meaned
only
the
Orthodox
,
and
so
every
man
that
is
Orthodox
should
—
Shine
forth
as
the
Sun
in
the
Kingdom
of
Heaven
,
vers.
43
But
there
are
many
who
are
Orthodox
▪
who
yet
are
evil
Livers
,
and
so
will
never
go
to
Heaven
.
And
therefore
by
the
[
Wheat
]
must
only
be
meaned
the
truly
Regenerate
;
and
so
by
the
[
Tares
▪
]
must
not
only
be
meaned
Hereticks
,
but
all
other
Evil-doers
.
And
further
,
By
this
it
would
follow
that
Hereticks
should
not
be
Excommunicate
,
for
that
is
a
rooting
out
.
But
what
can
be
meaned
by
the
Tares
then
:
for
whatever
be
meaned
by
them
,
it
will
follow
that
by
this
Parable
Verse
30
▪
they
should
be
tollerated
;
and
to
say
that
all
vile
scandalous
Persons
should
be
tollerated
,
is
more
absurd
than
that
only
Hereticks
should
be
tollerated
.
Answer
,
If
we
narrowly
observe
Christs
exposition
of
the
Parable
,
we
will
find
that
part
where
he
bids
,
Let
both
grow
together
until
the
Harvest
,
is
not
exponed
,
although
he
expone
the
rest
,
which
doubtless
he
would
not
have
omitted
,
if
it
had
been
his
mind
that
we
should
have
built
any
Doctrine
of
this
kind
on
it
;
therefore
we
say
this
is
not
Christs
meaning
,
that
he
would
have
all
men
(
how
Godless
and
Scandalous
soever
)
let
alone
;
for
that
were
contrary
to
other
places
of
Scripture
:
But
that
Christ
is
to
show
that
when
all
pains
are
taken
by
Christs
Officers
for
purging
the
Church
,
yet
there
will
be
alwayes
some
Hypocrites
in
it
,
and
it
is
Christs
mind
,
though
he
hath
given
order
to
Censure
scandalous
Offenders
,
yet
that
his
Servants
should
not
press
after
such
a
separation
of
the
precious
from
the
vile
,
as
to
have
all
the
Weeds
and
wicked
in
heart
to
be
cast
out
;
lest
when
they
gather
out
the
Graceless
Tares
,
they
should
root
out
also
the
Gracious
[
Wheat
]
with
them
.
Object
.
5.
There
is
a
Fifth
Objection
from
Luk:
9.
54
:
Where
Christ
reproves
James
and
John
for
seeking
fire
to
come
down
from
Heaven
to
consume
the
Samaritans
;
and
from
this
they
argue
:
That
when
People
refuse
Christ
in
his
Person
,
much
less
when
they
oppose
him
in
his
Doctrine
,
it
is
not
his
mind
that
they
should
be
punished
,
but
admonished
and
waited
on
:
But
before
we
Answer
they
must
prove
the
Quarrel
was
for
Religion
.
Now
this
cannot
be
made
out
for
the
Reason
why
James
would
have
●ire
coming
down
from
Heaven
,
was
,
because
of
an
Act
of
Inhumanity
in
denying
lodging
to
Christ
;
and
that
because
of
the
great
envy
and
hatred
betwixt
these
two
people
the
Jews
and
Samaritans
.
The
Second
Answer
we
give
is
,
although
the
Quarrel
had
been
for
Religion
,
yet
it
makes
not
against
this
Doctrine
;
because
they
were
wholly
Idolaters
,
utterly
ignorant
of
the
Gospel
;
and
our
Doctrine
is
not
that
when
a
Nation
is
lying
in
Idolatry
,
that
the
first
thing
that
should
be
done
is
the
Magistrates
sword
to
slay
them
,
or
to
seek
fire
from
Heaven
to
consume
them
:
We
say
it
is
utterly
unlawful
to
goe
with
fire
and
sword
to
force
the
Indians
to
embrace
the
Christian
Faith
;
only
they
should
be
taught
,
instructed
and
restrained
from
spreading
Blasphemies
,
reproaching
the
Son
of
God
&c.
Our
Question
is
whether
or
not
a
People
that
are
Members
of
the
visible
Church
,
that
have
bound
themselves
by
Covenant
to
adhere
to
the
Christian
Truths
,
whether
or
not
when
they
fall
away
from
Truth
to
damnable
Error
,
the
Magistrate
may
make
them
stand
to
their
Covenant
,
as
Josiah
did
2
Chron:
34.
31.
And
he
caused
all
that
were
present
,
to
stand
to
it
.
Object
.
6.
The
Sixth
Objection
is
this
;
say
they
,
If
Magistrates
may
punish
Error
and
Heresy
,
then
he
may
force
the
Conscience
;
for
what
they
hold
,
is
as
they
profess
,
according
to
the
light
of
their
Conscience
:
Now
to
force
the
Conscience
is
a
fearful
sin
,
who
dare
meddle
with
Conscience
but
the
God
of
Conscience
.
Answer
:
This
Argument
seems
plausible
;
but
for
Answer
to
it
we
say
,
Conscience
cannot
be
forced
properly
,
Only
we
say
that
the
Magistrate
may
punish
for
,
or
restrain
sin
in
such
outward
motions
as
come
from
an
evil
informed
Conscience
,
and
if
this
be
a
sinful
forcing
of
the
Conscience
then
it
were
a
sin
to
punish
those
who
from
Conscience
killed
the
Apostles
John
16
,
2.
—
the
time
cometh
,
that
whosoever
Killeth
you
,
will
think
that
he
doeth
God
Service
.
Yet
we
hope
none
will
say
the
punishment
of
such
would
be
a
sinful
forcing
of
the
Conscience
;
so
it
were
a
sinful
thing
to
punish
those
who
made
their
Children
to
pass
through
the
fire
unto
Molech
,
under
the
name
of
Conscience●
These
and
many
other
absurdities
would
follow
on
this
Tenet
of
theirs
,
that
none
ought
to
be
punished
for
any
thing
they
do
following
the
indytments
of
a
deluded
Conscience
.
What
have
there
not
been
,
and
yet
are
,
Hereticks
who
pretend
Conscience
for
the
vilest
villanies
of
the
World
?
The
Jesuits
pretend
Conscience
for
stobbing
Kings
and
Magistrates
.
The
G●ost●cks
to
have
Wives
common
.
And
ancient
Hereticks
hath
made
it
a
point
of
Conscience
to
practice
Adultery
,
and
some
present
Hereticks
to
Marry
their
Sisters
,
so
that
the
●igher
in
Blood
the
Persons
Married
are
,
the
Marriage
is
to
them
the
more
spiritual
,
and
a
number
of
such
like
villanies
.
Now
will
any
think
it
a
sinful
forcing
of
Conscience
to
punish
such
,
whatever
they
tatle
of
Conscience
.
But
Secondly
,
To
what
they
say
,
for
the
Magistrate
to
punish
men
for
Error
,
is
a
persecuting
of
men
for
Conscience
.
To
this
we
Answer
:
Then
it
should
follow
that
God
commanded
sin
to
the
Godly
Magistrates
under
the
Old
Testament
,
for
it
is
clear
they
had
a
command
to
punish
men
for
Idolatry
.
Thirdly
,
if
this
be
a
persecuting
of
Conscience
then
it
is
a
persecuting
of
Conscience
to
Preach
against
Error
,
to
refute
it
by
good
Reason
.
To
make
this
Consequence
clear
,
know
as
there
is
a
Persecution
with
the
hand
,
so
with
the
Tongue
,
and
it
is
the
bitterest
Persecution
that
is
,
called
job
5.
21
▪
The
scourge
of
the
Tongue
.
And
the
mocking
of
Christ
was
one
of
the
fearfullest
Persecutions
he
met
with
he
trusted
in
God
&c.
And
so
according
to
this
Doctrine
it
were
unlawful
to
Preach
against
them
&c.
Why
?
For
it
is
a
sin
to
persecute
them
for
Concience
.
But
Fourthly
,
our
Answer
is
;
It
is
not
the
hurt
inferred
that
makes
sinful
Persecution
,
but
it
is
the
cause
for
which
the
punishment
is
inflicted
.
There
is
a
Seventh
Objection
they
bring
against
this
Truth
,
and
it
is
this
,
say
they
,
If
Magistrates
were
bound
to
punish
Error
and
Heresy
,
it
would
lay
a
tye
on
Magistrate
;
to
know
what
is
Truth
,
and
what
is
Error
;
Now
,
say
they
,
there
are
many
intricate
Questions
about
the
nature
of
Error
and
Truth
,
which
the
Generality
of
Magistrates
are
ignorant
of
,
and
therefore
say
they
according
to
this
Doctrine
,
we
put
power
in
the
hand
of
the
Magistrate
whereby
he
may
punish
those
that
profess
the
Truth
,
if
the
Magistrate
mistake
,
and
take
Truth
for
Error
.
A
dangerous
Doctrine
,
If
Magistrates
turn
ignorant
or
corrupt
.
This
seemeth
plausible
:
But
we
shall
Answer
to
it
.
If
this
Argument
hold
strong
then
it
would
follow
that
the
Civil
Magistrate
hath
no
power
to
punish
sins
against
the
second
Table
;
for
there
are
a
number
of
difficult
Questions
even
about
these
,
as
in
some
cases
of
Murther
,
Incest
,
matters
of
false
Witness
:
And
the
Lord
sayeth
Deut.
17.
8.
If
there
arise
a
matter
too
hard
for
thee
in
Judgement
,
between
blood
and
blood
,
between
plea
and
plea
,
and
between
stroke
and
stroke
,
&c.
Which
suppones
there
are
many
doubtful
questions
even
about
things
Civil
which
the
generality
are
ignorant
of
:
and
so
it
may
fall
out
they
may
punish
the
honest
man
for
the
knave
;
and
yet
this
doth
not
evert
the
ordinance
of
Magistracy
,
neither
doth
it
follow
that
he
hath
no
power
to
punish
for
Civil
crimes
▪
Secondly
,
they
may
argue
as
well
against
what
is
commanded
to
Masters
of
Families
,
That
he
receive
not
an
Heretick
within
his
house
2
John
v.
10.
and
2
Timoth:
3
,
6.
For
of
this
sort
are
they
which
creep
into
houses
,
&c.
Rom:
16.
17
,
18.
Now
I
beseech
you
Brethren
mark
them
which
cause
divisions
—
and
avoid
them
.
&c.
By
all
which
he
supposeth
certainly
they
have
some
knowledge
to
judge
who
are
Hereticks
and
who
not
;
else
how
could
they
elchew
them
;
and
so
they
may
argue
as
well
against
these
commands
,
as
against
this
Doctrine
:
For
may
they
say
,
this
is
to
put
it
on
Masters
of
Families
to
know
who
are
Hereticks
,
who
not
,
to
know
what
is
Truth
and
what
not
,
and
this
the
generality
of
Masters
of
Families
are
ignorant
of
;
and
so
a
power
put
on
them
to
barr
the
door
on
honest
men
,
in
stead
of
an
Heretick
:
Now
when
they
free
these
Commands
from
these
consequences
we
shall
free
this
Doctrine
from
them
also
.
Thirdly
,
Neither
the
word
nor
this
Doctrine
putteth
a
power
on
Magistrates
to
punish
Truth
,
their
power
is
only
to
punish
Error
:
They
may
indeed
so
abuse
their
power
,
but
it
followeth
not
that
therefore
they
have
no
power
to
punish
Error
:
no
more
than
because
that
a
Godless
Magistrate
as
Nero
was
,
may
abuse
his
power
to
oppress
,
Murther
honest
Citizens
,
and
do
other
Acts
of
Injustice
against
the
second
Table
;
that
therefore
the
Magistrate
hath
no
power
to
punish
Theeves
,
Robbers
,
Murderers
,
because
either
through
mistake
or
wickedness
,
he
may
abuse
it
to
punish
innocent
Men
;
whatever
remedy
is
left
for
the
Magistrates
abusing
of
his
power
under
the
one
,
the
same
is
left
under
the
other
,
as
insome
cases
suffering
,
in
others
resisting
.
There
is
an
Eighth
Objection
they
have
against
this
Truth
,
say
they
,
we
make
the
mean
unproportionate
to
the
end
,
no
outward
force
can
convert
a
man
and
br●ng
him
to
Christ
,
it
makes
men
but
Hypocrites
,
the
blast
of
the
Kings
horn
or
outlawry
can
make
no
man
a
member
of
Christs
body
,
that
must
be
done
willingly
,
not
by
compulsion
,
and
this
were
to
cudgell
People
out
of
their
opinions
.
To
this
we
Answer
,
That
our
Doctrine
doth
not
hold
forth
that
the
power
of
the
Magistrate
is
any
mean
to
convert
Souls
:
Only
this
it
doth
hold
forth
that
the
power
of
the
Magistrate
is
a
mean
to
restrain
men
from
doing
sinful
Acts
against
Christ
;
as
Asa
made
use
of
his
Civil
Power
to
keep
down
Idolatry
,
it
puts
People
indeed
on
the
profession
of
outward
Obedience
,
and
to
this
it
is
very
proportioned
.
And
therefore
Secondly
,
Though
the
blast
of
the
Kings
horn
cannot
make
a
Member
of
Christs
invisible
Body
,
by
working
Grace
;
Yet
it
may
be
a
mean
in
its
own
kind
for
making
a
Member
of
the
Church
visible
,
by
with-holding
from
sinful
Acts
,
and
putting
them
on
Acts
of
outward
Obedience
.
A
Third
Answer
we
give
,
That
the
power
of
the
Magistrate
doth
not
make
men
Hypocrites
of
it self
,
but
through
the
corruption
of
Man's
heart
,
who
makes
himself
an
Hypocrite
.
The
end
of
this
ordinance
,
what
it
is
in
it self
is
set
down
in
Deut:
13.
11.
And
all
Israel
shall
hear
,
and
fear
,
and
shall
do
no
more
any
such
wickedness
as
this
is
,
among
you
.
That
is
the
end
,
that
they
being
moved
by
their
Example
,
should
abstain
from
such
like
worke
:
but
that
they
do
this
Hypocritically
,
is
from
their
corrupt
nature
,
who
fears
him
more
who
can
kill
the
Body
,
than
him
who
after
he
hath
killed
the
Body
can
cast
both
Soul
and
Body
into
Hell
.
We
Answer
lastly
if
this
were
a
good
Argument
why
a
Magistrate
should
not
make
use
of
his
power
to
punish
for
false
Doctrine
because
throw
occasion
thereof
many
turn
Hypocrites
:
then
say
we
,
It
should
follow
that
the
Magistrate
should
not
make
use
of
his
power
to
punish
Incests
,
Adulteries
,
Murders
,
Thefts
&c.
because
it
is
the
occasion
of
many
Hypocrites
,
who
abstain
more
from
such
,
for
the
fear
of
punishment
,
than
for
the
fear
of
God
;
yea
according
to
this
Doctrine
it
should
follow
,
That
the
Preaching
of
the
word
should
be
unlawful
,
because
through
the
occasion
of
it
many
turn
Hypocrites
under
it
.
There
is
a
Ninth
Objection
they
have
against
this
Truth
,
and
it
is
this
,
say
they
,
By
this
power
we
give
to
the
Magistrate
to
punish
Error
and
Heresy
,
we
give
him
the
Power
of
Church
Judicatories
,
to
judge
of
Doctrines
,
Error
and
Heresy
.
In
Answer
to
this
we
shall
speak
more
fully
in
the
〈◊〉
Doctrine
,
only
for
the
present
this
giving
Power
to
the
Magistrate
to
punish
Error
and
Heresy
,
gives
him
not
a
publick
Judgement
to
discern
,
what
is
Error
,
and
what
not
,
as
a
Judge
in
Church
matters
;
but
only
a
Judgement
of
Discretion
in
relation
to
his
own
Act
:
As
for
Example
,
when
the
Lord
gives
Power
to
Masters
of
Families
,
not
to
let
Hereticks
come
into
their
House
,
it
is
not
a
putting
the
Power
of
Church
Judicatories
in
their
Hands
.
IV.
The
last
thing
we
promised
to
speak
to
you
of
,
was
to
give
you
some
use
of
this
:
And
the
First
is
,
to
reprove
those
who
think
Opinions
are
free
,
and
that
none
ought
to
be
punished
for
such
,
We
grant
as
we
said
that
there
would
be
a
difference
amongst
Errors
,
some
more
damnable
,
some
less
;
and
so
to
be
less
punished
:
and
there
is
a
difference
to
be
put
amongst
persons
,
some
are
seduced
,
some
whose
Conscience
is
Seared
,
some
venting
their
Darkness
,
some
seeking
Light
:
In
such
there
should
be
a
difference
observed
.
Again
the
Magistrate
is
to
deal
one
way
with
a
Community
,
another
way
with
some
persons
,
before
it
come
to
such
an
hight
.
And
Lastly
,
He
is
to
deal
otherwise
with
Errors
that
cannot
be
mantained
without
troubling
the
Peace
of
the
Church
and
State
,
and
those
that
break
not
Love
,
nor
strike
not
at
any
material
point
of
Truth
;
the
last
happily
may
be
Tollerate
,
if
the
Maintaine●s
of
them
do
not
evidence
contempt
:
But
not
so
the
first
.
These
and
such
like
Distinctions
may
be
to
qualify
this
Power
;
but
to
deny
it
altogether
,
is
the
most
damnable
Doctrine
that
ever
was
vented
,
the
Devil
cannot
take
a
shorter
course
to
undoe
Religion
,
and
there
can
be
no
heart
zealous
for
God
but
he
must
loath
it
;
and
therefore
look
so
on
it
:
Think
not
,
what
is
that
to
you
what
others
do
,
if
ye
get
leave
to
serve
God
your self
:
Is
that
all
your
zeal
for
God
,
that
if
ye
get
leave
to
serve
him
,
ye
care
not
that
all
beside
you
Spit
on
his
Face
,
and
serve
the
Devil
.
Vse
2.
Hence
see
what
an
Account
those
Magistrates
have
to
make
,
who
make
no
use
of
their
Power
this
way
for
God
,
if
they
get
their
own
Houses
built
,
cares
not
for
his
,
if
Rebellion
against
themselves
be
curbed
,
cares
not
for
the
curbing
of
Rebellion
against
God
.
This
was
the
Sin
of
the
Parliament
of
England
,
though
they
entred
into
a
Covenant
with
the
most
high
God
,
That
they
would
suppress
Error
and
Heresy
,
they
never
employed
their
Power
that
way
;
and
that
because
they
durst
not
for
angring
of
their
Army
,
and
therefore
God
hath
suffered
their
Army
to
overturn
them
,
and
set
themselves
and
whom
they
please
in
their
place
;
And
now
they
by
their
practice
give
Tollerat●on
to
all
;
and
this
is
the
way
to
strengthen
them
.
I
say
in
the
Name
of
the
Lord
,
if
they
repent
not
,
it
shall
be
the
way
to
ruine
them
,
A
people
Swearing
in
their
low
condition
to
root
out
Heresy
,
&c.
And
God
blessing
them
from
that
day
;
and
within
a
few
years
carrying
themselves
as
if
they
had
Sworn
to
do
the
contrary
,
to
suffer
all
,
encourage
all
,
invite
all
the
Devils
in
Hell
to
vent
what
Blasphemies
they
please
;
and
for
their
encouragement
to
give
them
Surety
that
no
Power
in
Brittain
shall
hinder
them
,
Was
there
ever
such
an
affront
done
to
God
?
Think
ye
that
he
will
sit
with
it
?
No
,
if
he
should
make
the
one
half
avengers
of
a
broken
Covenant
against
the
other
,
He
will
not
.
It
is
noted
of
Asa
,
2
Chron.
14.
5.
Gods
way
,
to
keep
Magistrates
sure
,
and
their
Kingdoms
quiet
,
is
to
be
zealous
against
false
Worship
:
No
,
but
(
say
they
the
way
is
not
to
anger
Hereticks
,
they
are
the
surest
Pillars
of
our
Commonwealth
,
but
woe
to
,
and
will
be
to
,
that
Common-wealth
that
is
builded
on
such
Pillars
.
And
if
Scotland
,
or
any
party
in
it
,
joyn
with
them
on
these
terms
,
our
woe
is
but
coming
.
He
is
a
jealous
God
chiefly
in
the
matter
of
his
Service
,
as
is
clear
from
the
Second
Command
.
The
Third
use
is
,
If
this
be
an
Ordinance
of
God
to
put
Power
in
the
Magistrates
hand
to
punish
Error
,
it
should
make
you
scar
at
Error
and
labour
to
be
grounded
in
the
Truth
:
For
we
see
Error
is
a
sin
that
God
hates
,
and
it
is
a
sin
that
God
will
have
the
Magistrate
to
punish
,
and
so
a
sin
that
he
himself
will
punish
if
the
Magistrate
do
neglect
it
.
It
is
natural
to
men
to
think
,
If
they
can
live
a
good
Life
,
it
is
the
less
matter
what
be
their
Opinion
;
but
the
Lord
Judges
not
so
;
for
as
he
will
have
other
sins
punished
by
the
Magistrate
,
so
he
will
have
these
punished
also
.
And
such
as
he
usually
punisheth
himself
,
by
fearful
Plagues
,
when
the
Magistrate
neglecteth
his
Duty
,
in
punishing
other
sins
,
so
doth
he
in
those
.
We
might
speak
much
from
History
of
fearful
Judgements
sent
immediatly
by
God
upon
Hereticks
,
but
we
shall
here
close
.
SECT:
III.
A
BRIEF
REFUTATION
OF
THE
DOCTRINE
OF
Erastianism
.
Head
I.
That
there
is
a
Church
Government
held
forth
in
Scripture
.
HAving
thus
show'n
that
the
Doctrine
of
Tolleration
is
not
of
God
,
I
proceed
to
Demonstrate
this
also
in
some
other
of
the
most
Dangerous
Errors
of
the
Times
;
We
shall
begin
first
with
these
Errors
which
are
about
the
Government
of
the
Church
;
and
that
because
the
Government
of
the
Church
is
the
hedge
of
the
Doctrine
;
for
if
once
the
Government
be
brangled
or
shaken
the
wild
Boar
of
the
Wilderness
cometh
in
easily
and
corrupteth
the
Doctrine
:
therefore
it
is
that
the
Devils
main
design
hath
been
against
the
Government
of
the
Church
to
blast
and
storm
this
Wall
on
all
Hands
.
The
summe
of
what
we
have
to
say
in
this
is
,
to
make
out
these
four
points
:
First
,
That
there
is
a
Government
appointed
by
Christ
in
his
Church
distinct
from
the
Civil
Government
.
Secondly
,
We
shall
show
that
this
Government
is
not
in
the
hands
of
the
Civil
Magistrate
,
but
in
the
hands
of
Christs
own
officers
,
which
he
hath
appointed
for
Governing
his
house
,
By
inflicting
of
Church
Censures
,
enacting
of
Church
canons
,
so
as
they
are
not
to
act
by
derived
power
from
the
Magistrate
,
and
Appeals
are
not
to
be
made
from
them
to
the
Magistrate
.
Thirdly
,
we
shall
endeavour
to
prove
,
That
this
power
of
Church
Government
is
not
in
the
hands
of
private
Christians
,
or
the
community
of
the
Faithful
:
but
in
the
hand
of
Christs
own
Officers
,
Ministers
and
Elders
.
And
Lastly
,
We
shall
endeavour
to
prove
that
this
Authority
and
Government
is
not
in
the
hand
of
particular
Congregations
or
particular
Elderships
,
Independently
from
other
Judicatories
above
them
:
but
that
this
power
is
given
to
them
,
so
as
they
must
be
subject
to
Superior
Judicatories
.
In
which
propositions
we
will
meet
with
these
Errors
that
are
most
dangerously
opposite
to
Church
Government
at
this
time
.
The
First
two
propositions
are
contrary
to
the
Doctrine
of
Erastians
,
and
the
last
two
are
contrary
to
the
Doctrine
of
Independents
(
as
they
are
commonly
designed
)
First
,
we
shall
engage
with
Erastianism
and
our
Scope
in
this
shall
be
as
in
the
former
,
to
show
that
however
it
pretend
to
the
Spirit
,
yet
when
it
is
brought
to
the
tryal
it
will
be
found
not
to
be
of
God
.
This
Doctrine
or
Error
hath
its
name
from
the
prime
Author
of
it
called
Erastus
,
a
Doctor
of
Medicine
who
upon
some
discontent
did
first
vent
it
:
to
wit
,
That
Ministers
should
only
meddle
with
Preaching
;
but
should
have
no
power
to
meet
in
Church
Judicatories
,
Sessions
,
Presbyteries
,
or
such
like
,
nor
should
they
punish
Scandalous
sins
with
Church
Censures
,
Such
as
Suspension
or
Excommunication
;
But
that
all
power
whatsoever
in
a
Nation
,
both
in
Church
and
State
,
should
be
in
the
hand
of
the
Civil
Magistrate
.
This
Doctrine
so
soon
as
it
was
vented
,
did
get
,
and
does
yet
get
many
followers
,
chiefly
among
state
Divines
,
and
Christians
that
know
more
of
wordly
policy
than
Christian
simplicity
,
so
that
in
a
short
time
if
God
prevent
it
not
,
it
is
like
to
swallow
up
all
other
Controversies
about
Church
Government
,
so
plausible
and
pleasing
it
is
to
the
powers
of
the
World
,
who
cannot
well
endure
to
have
Christ
Reigning
besides
them
.
Psalm
:
2.
3.
Let
us
break
their
bands
assunder
,
and
cast
away
their
cords
from
us
.
Both
Sectaries
and
Malignants
do
aggree
in
this
Error
,
to
take
the
power
of
Discipline
out
of
the
Churches
hand
's
.
The
spiritual
power
of
Church
Censures
in
the
hands
of
Christs
officers
,
is
an
eye
sore
to
both
of
them
.
But
to
come
nearer
to
the
point
,
There
are
two
heads
of
this
Erastian
Doctrine
which
we
shall
labour
to
refute
.
The
First
,
is
most
gross
,
whereby
they
affirm
,
That
there
is
no
particular
Church
Government
set
down
in
Scripture
;
In
a
word
,
that
there
is
no
Government
in
the
Church
by
divine
right
;
but
that
this
Government
is
left
in
the
hands
of
the
Civil
Magistrate
,
whether
to
erect
any
Government
at
all
in
the
Church
,
or
not
:
or
if
he
please
to
erect
one
,
That
he
may
establish
That
Government
which
suits
best
the
well-being
of
the
Civil
state
:
So
that
according
to
this
Doctrine
the
Civil
Magistrate
may
establish
Episcopacy
this
year
,
the
next
year
he
may
establish
Presbytry
,
and
the
third
year
he
may
cast
both
and
establish
Independency
;
And
if
he
like
,
He
may
find
out
a
Government
different
from
any
of
these
,
and
establish
it
.
The
Second
Erastian
Error
is
this
,
whereby
they
affirm
whatever
Government
be
in
the
Church
(
whether
grounded
in
Scripture
or
not
)
that
according
to
Scripture
it
is
in
the
hands
of
the
Civil
Magistrate
and
that
he
is
the
chief
fountain
of
Church
Government
.
In
opposition
to
the
first
Error
we
lay
down
this
Conclusion
,
which
(
God
willing
)
we
shall
make
good
,
That
Jesus
Christ
the
King
and
head
of
his
Church
hath
established
a
particular
form
of
Church
Government
in
his
word
,
which
to
alter
is
not
in
the
power
of
any
State
whatsoever
.
He
hath
set
down
a
way
for
punishing
Scandals
,
for
inflicting
Church
Censures
,
Enacting
Church
canons
;
And
hath
not
left
this
in
the
Arbitriment
of
Kings
or
Parliaments
to
set
down
any
Government
they
please
.
In
prosecuting
which
point
we
shall
follow
that
Method
we
keeped
in
refuting
the
Doctrine
of
Tolleration
.
We
shall
First
clear
the
State
of
the
Question
.
Secondly
,
We
shall
bring
Arguments
to
confirm
the
Truth
.
Thirdly
,
We
shall
Answer
these
Arguments
the
Adversary
brings
against
the
Truth
:
And
so
we
shall
apply
all
to
Use.
I.
And
First
,
for
clearing
the
State
of
the
Question
,
take
thir
two
assertions
:
First
,
we
do
not
affirm
that
all
the
Circumstantials
of
Church
Government
is
set
down
expresly
in
the
word
;
But
only
first
,
That
all
the
substantial
parts
of
Church
Government
have
a
warrand
in
the
word
and
are
therein
so
fixed
and
established
,
as
they
are
unalterable
by
any
State
whatsoever
.
And
Secondly
,
As
to
the
Circumstantials
that
relate
to
this
Government
;
we
say
,
they
are
set
down
under
general
Rules
,
sufficient
for
the
ordering
of
them
:
such
as
,
let
all
things
be
done
in
order
and
to
edification
.
Our
Second
Assertion
is
,
we
are
not
to
enter
here
to
show
,
what
is
the
particular
kind
of
Government
that
is
appointed
in
the
word
,
and
what
things
falls
under
the
power
of
Church
Governours
,
and
in
what
relation
they
are
to
handle
them
,
what
are
the
nature
of
these
Censures
,
and
how
in
all
these
things
they
differ
from
the
Civil
power
:
It
would
take
long
time
to
clear
these
.
The
thing
we
aim
at
is
only
,
this
general
:
That
Jesus
Christ
the
King
of
his
Church
and
Lord
of
his
House
hath
set
down
in
his
word
a
particular
way
for
Governing
of
his
house
distinct
from
the
Civil
,
which
is
not
in
the
power
of
any
State
to
alter
.
We
proceed
now
to
Arguments
for
comfirming
this
Truth
.
II.
The
first
Argument
is
this
,
If
so
be
that
under
the
Old
Testament
,
there
was
a
particular
form
of
Church
Government
different
from
the
Civil
,
set
down
in
the
word
;
then
there
must
be
also
the
like
set
down
under
the
New
;
but
▪
so
it
is
that
there
was
a
particular
way
set
down
under
the
Old
Testament
for
Governing
the
Church
:
Therefore
,
there
must
be
the
like
set
down
under
the
new
.
For
making
out
this
Argument
,
there
are
two
things
we
have
to
clear
.
The
First
is
,
That
there
was
such
a
Government
as
this
under
the
Old
Testament
warranted
by
the
word
.
The
Second
thing
to
be
cleared
,
is
,
that
therefore
and
upon
the
same
Reason
there
must
be
also
the
like
under
the
New
.
For
proving
of
the
First
,
that
there
was
a
particular
Government
of
the
Church
different
from
the
Gvernment
of
the
state
under
the
Old
Testament
,
We
shall
clear
two
things
.
First
,
That
they
had
Church
Judicatories
different
from
the
Civil
Judicatories
;
And
to
prove
this
we
shall
cite
two
places
of
Scripture
:
The
First
is
,
in
2
Chron:
19.
8
,
9
,
10.
Ye
may
read
the
place
at
leasure
;
but
there
are
these
things
in
it
proving
that
there
was
a
Church
Judicatory
distinct
from
the
Civil
.
First
,
We
see
that
there
is
a
Judicatory
made
up
of
the
Church-men
of
the
Levits
and
Priests
,
in
verse
8.
Secondly
,
We
see
that
the
things
they
judged
of
were
spiritual
matters
distinguished
from
Civil
things
by
calling
the
the
first
sort
,
The
matters
of
the
Lord
,
And
the
Second
,
Matters
of
the
King
,
v.
11.
Thirdly
,
We
see
that
in
this
Judicatory
a
Church-man
was
Moderator
,
in
the
11
verse
And
behold
Amariah
the
chief
Priest
is
over
you
.
And
Fourthly
,
We
see
that
the
sentence
of
the
Court
was
Execute
by
Church-men
in
the
end
of
the
11
vers
—
Also
the
Levits
shall
be
officers
before
you
.
All
which
being
laid
together
,
makes
out
clearly
that
under
the
Old
Testament
●●●re
was
a
Church
Judicatory
different
from
the
Civil
.
The
Second
place
is
in
Jeremiah
.
26.
8.
9.
10
Where
we
have
these
things
to
make
out
the
present
point
.
First
,
We
see
that
there
were
two
Judicatories
in
the
8
v.
There
is
a
Judicatory
of
the
Priests
and
Prophets
condemning
Jeremiah
as
a
false
Prophet
:
again
in
the
10.
and
1●
.
v.
We
see
there
is
a
Civil
Judicatory
made
up
of
States-men
When
the
Princes
of
Judah
hard
these
things
,
then
they
came
up
from
the
Kings
house
—
&c.
So
it
is
plain
they
had
a
Church
Judicatory
for
Church
matters
,
as
well
as
a
Civil
Judicatory
for
Civil
matters
.
The
Second
thing
that
we
are
to
speak
to
in
order
to
the
proving
of
the
first
point
,
to
wit
,
That
there
was
a
Government
of
the
Church
different
from
that
of
the
State
among
the
Jews
,
is
this
,
that
as
they
had
Church
Judicatories
different
from
the
Civil
,
so
they
had
also
Church
Censures
different
from
Civil
punishments
,
as
we
have
amongst
us
.
And
First
,
publick
confession
of
Scandalous
sins
was
in
use
among
them
,
we
shall
clear
it
from
one
place
of
Scripture
Ezra
10.
10.
11.
And
Ezra
the
Priest
stood
up
,
and
said
unto
them
,
Ye
have
transgressed
—
Now
therefore
make
confession
unto
the
Lord
God
of
your
Fathers
,
&c.
There
is
confession
of
sin
appointed
for
a
fault
that
was
Scandalous
to
wit
,
their
Marrying
with
strange
Wives
.
Now
this
confession
was
not
only
private
to
God
,
nor
on
a
Fast
day
,
but
a
personal
publick
acknowledgment
,
after
particular
Examination
of
all
one
by
one
.
And
we
gather
this
from
the
13.
v.
where
it
is
said
—
Neither
is
this
a
work
of
one
day
or
two
—
&c.
And
in
the
16.
v.
Three
moneths
was
spent
on
the
business
,
so
that
this
was
a
personal
acknowledgment
given
by
every
one
of
them
,
after
the
Examination
of
their
guilt
,
as
we
do
in
our
Church
Judicatories
.
Secondly
,
Besides
this
publick
Confession
they
had
the
Censure
of
suspending
Scandalous
men
from
the
Ordinances
,
as
we
do
suspend
from
the
Sacrament
of
the
Lords
Supper
;
we
will
find
this
in
David
his
appointing
of
the
offices
of
the
Priests
.
Among
the
rest
it
is
recorded
of
Jehoiadah
2
Chron.
23.
v
,
19.
And
he
set
the
porters
at
the
gates
of
the
house
of
the
Lord
,
that
none
which
was
unclean
in
any
thing
should
enter
in
.
They
were
suspended
from
the
Ordinances
because
of
their
uncleaness
,
And
for
the
neglect
of
this
the
Priest's
are
reproved
in
Ezek.
22
v
,
26.
Her
Priests
have
violated
my
Law
,
and
have
prophaned
my
Holy
things
:
they
have
put
no
difference
between
the
unclean
and
clean
neither
between
the
Holy
and
prophane
.
They
let
all
come
rushing
together
to
the
Ordinances
:
And
for
this
they
are
reproved
.
Thirdly
,
They
had
among
them
the
sentence
of
Excommunication
,
which
is
set
down
under
the
name
of
Cutting
off
from
among
the
People
.
And
in
the
new
Testament
it
is
expressed
by
the
name
of
casting
out
of
the
Synagogue
,
which
certainly
was
Excommunication
.
It
is
a
Ridiculous
alledgence
that
they
say
,
by
cutting
off
,
was
meaned
the
inflicting
of
Temporal
death
by
the
sword
of
the
Magistrate
;
for
the
uncircumcised
Man-child
,
he
that
had
touched
a
dead
Body
and
did
not
wash
after
it
,
were
to
be
cut
off
;
now
who
would
think
that
such
were
to
be
put
to
death
.
The
Second
thing
to
be
made
out
is
,
That
therefore
there
must
be
a
Church
Government
under
the
New
Testament
,
seing
it
was
so
under
the
Old
;
and
the
Reason
is
,
because
no
necessity
can
be
alleadged
for
a
●hurch
Government
then
,
but
the
same
necessity
is
now
.
Is
not
the
Church
a
mixed
multitude
now
,
as
well
as
then
?
is
there
not
as
great
need
to
separate
betwixt
the
precious
and
the
vile
now
,
as
then
?
Is
not
the
Church
now
a
feild
of
Wheat
and
Tares
as
well
as
then
?
Is
there
not
need
to
keep
the
Ordinances
pure
now
,
as
then
,
by
the
fence
of
Government
?
Is
there
not
need
now
to
suppress
sin
as
well
as
then
?
Is
not
Christ
perfect
in
all
his
House
as
well
as
Moses
?
Yea
,
in
a
word
there
can
nothing
be
alleadged
for
a
necessity
to
have
a
Church
Government
under
the
Old
Testament
,
but
the
same
may
be
brought
to
prove
the
necessity
of
it
under
the
New
.
The
Second
Argument
we
bring
to
prove
this
point
is
taken
from
the
native
end
of
Church
Government
which
is
spiritual
,
to
wit
—
For
the
edifying
of
the
Body
of
Christ
:
Ephes:
4.
12.
To
gain
the
Soul
of
our
offended
Brother
to
Repentence
Matth:
18.
15.
It
is
—
that
the
Spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
1
Corinth
.
5
,
5.
So
the
end
of
the
Church
Government
is
a
spiritual
end
,
and
therefore
it
must
have
a
Divine
Original
:
Church
Government
whose
end
is
spiritual
can
be
no
humane
Ordinance
,
for
such
produceth
no
supernatural
effects
;
therefore
it
must
have
a
higher
warrand
for
it
than
that
of
the
Magistrate
.
Our
Third
Argument
is
taken
from
this
,
that
all
the
substantials
of
Church
Government
are
set
down
expresly
in
Scripture
,
from
which
we
make
this
Argument
:
That
Government
whose
substantial
parts
are
all
set
down
expresly
in
Scripture
,
the
Magistrate
hath
no
power
to
alter
it
,
or
put
an
other
in
its
place
;
but
so
it
is
that
all
the
substantial
parts
of
Church
Government
are
set
down
expresly
in
Scripture
:
Therefore
,
the
Magistrate
hath
no
power
to
alter
it
.
The
thing
we
have
to
make
out
in
this
Argument
is
this
,
That
all
the
substantials
of
Church
Government
are
set
down
in
Scripture
;
And
to
clear
this
we
shall
reckon
up
five
things
.
First
That
Church
officers
have
their
warrand
from
Scripture
Thess:
5
12.
1
Tim:
5.
17.
Let
the
Elders
that
rule
well
,
be
counted
worthy
of
double
honour
,
especially
they
who
labour
in
the
word
and
Doctrine
.
There
is
a
Ruler
,
or
an
officer
with
power
to
rule
,
established
in
Gods
house
.
What
they
say
,
That
by
Ruling
there
is
meaned
Preaching
,
because
Ministers
guide
People
by
Preaching
,
is
a
frivolous
Exception
:
and
that
because
of
what
is
in
the
end
of
the
Verse
—
especially
they
who
labour
in
the
word
and
Doctrine
.
So
labouring
,
in
the
word
and
Doctrine
,
is
one
thing
,
and
Ruling
is
another
thing
,
and
not
one
and
the
same
,
as
their
Exception
affirmeth
.
But
we
shall
find
a
more
clear
place
for
it
in
Heb.
13.
17.
Obey
them
that
have
the
Rule
over
you
,
and
submit
your selves
There
are
Officers
established
with
power
to
Rule
,
and
the
People
are
commanded
to
submit
and
give
Obedience
to
them
,
and
so
there
are
Rulers
,
Officers
established
in
Gods
Church
.
Secondly
,
The
Courts
and
Judicatories
of
the
Church
have
a
warrand
in
Gods
word
;
and
for
this
see
Matth:
18.
17
,
18.
And
if
he
shall
neglect
to
hear
them
,
tell
it
unto
the
Church
—
Verily
I
say
unto
you
,
whatsoever
ye
shall
bind
on
Earth
shall
be
bound
in
Heaven
—
The
Adversaries
are
so
shamless
that
they
say
,
by
the
Church
is
here
meaned
,
the
Civil
Magistrate
,
and
that
the
complaint
should
be
made
to
them
:
But
it
is
sure
the
Civil
Magistrate
is
not
here
meaned
.
And
to
prove
it
,
The
Judicatory
here
meaned
is
that
whereof
the
Apostles
should
be
Members
,
and
therefore
in
v
,
16.
It
is
said
whatever
ye
[
to
wit
the
Apostles
]
shall
bind
on
earth
—
&c.
Now
sure
it
is
Jesus
Christ
gives
no
power
to
his
Ministers
to
sit
in
Civil
Courts
,
and
to
judge
of
Civil
business
.
The
third
substantial
of
Church
Government
that
hath
warrand
in
the
word
is
,
the
subordination
of
lesser
Judicatories
to
greater
;
and
this
is
warranted
in
Act:
15
,
2.
Where
Paul
and
Barnabas
come
up
from
Antioch
,
to
a
General
Council
at
Jerusalem
(
because
the
controversie
in
hand
could
not
be
ended
at
Antioch
)
where
there
is
a
Court
with
power
,
They
determine
the
Question
,
Censure
the
Schismaticks
,
giving
them
the
name
of
Lyars
v.
24.
The
Fourth
substantial
of
this
Government
set
down
in
Scripture
is
,
the
order
of
proceeding
in
relation
to
Censure
.
1.
By
private
Admonition
,
Then
more
pub●ick
Matth:
18.
15.
The
fifth
thing
is
,
The
nature
and
kind
of
thir
Censures
,
which
are
not
bodily
,
as
taking●
way
the
life
;
but
spiritual
,
to
wit
,
Admonitions
,
reproofs
,
Casting
out
of
the
Church
,
Matth:
18
17
—
Let
him
he
unto
thee
as
an
Heathen
and
a
Publican
.
Now
from
all
this
,
It
evidently
appears
that
Christ
hath
set
down
all
the
Substantials
of
Church
Government
in
his
word
:
And
seeing
he
hath
done
so
,
what
man
dare
alter
it
,
taking
any
prudential
way
for
the
good
of
the
Church
at
his
pleasure
:
Yea
there
is
a
charge
given
to
preserve
all
these
inviolable
till
Christs
coming
;
1
Tim:
5.
21.
I
charge
thee
before
God
,
and
the
Lord
Jesus
Christ
,
and
the
elect
Angels
,
that
thou
observe
these
things
,
without
preferring
one
before
another
,
doing
nothing
by
partiality
.
So
that
which
Christ
hath
set
down
concerning
the
Government
of
his
house
is
unalterable
by
any
person
whatsomever
,
till
the
coming
of
Jesus
Christ
.
So
much
for
the
third
Argument
.
There
is
a
Fourth
and
it
shall
be
our
last
,
which
is
this
,
If
so
be
that
Christ
hath
left
his
House
without
any
particular
Government
,
only
referring
it
to
the
Civil
State
,
to
appoint
what
Government
they
please
▪
it
would
reflect
much
on
the
wisdome
of
Jesus
Christ
;
For
the
Church
visible
is
his
Kingdom
,
his
House
,
his
Vinyard
▪
his
Garden
;
And
shall
we
say
that
he
hath
appointed
no
Laws
to
Govern
no
Courts
to
guide
this
Kingdom
,
but
left
it
to
the
Civil
Magistrate
,
to
appoint
by
whom
and
how
it
pleaseth
him
best
:
A
King
of
Clay
would
not
do
so
with
his
Kingdom
,
much
less
he
who
is
the
King
of
Glory
.
This
for
the
Arguments
to
confirm
the
Truth
,
we
shall
in
the
next
place
Answer
their
Objections
.
III.
The
First
is
(
say
they
)
from
2
Tim:
3
,
16.
The
word
of
God
is
able
to
make
a
man
perfect
;
and
therefore
there
is
no
need
of
Government
.
We
Answer
,
This
same
Argument
may
as
well
strick
against
Magistracy
.
But
Secondly
,
We
say
(
which
we
made
already
appear
)
That
the
Government
of
the
Church
is
grounded
on
the
Word
;
Hence
their
Argument
proveth
not
,
because
the
Government
of
the
Church
is
a
part
of
the
Word
,
and
is
commanded
by
it
;
and
so
it
is
not
an
adding
to
it
:
But
if
they
say
the
bare
Preaching
of
the
word
is
enough
;
We
Answer
,
Not
to
detract
any
thing
from
the
word
Preached
,
which
is
the
mean
appointed
by
God
to
save
Souls
,
yet
the
Exercise
of
Dicipline
is
necessary
also
.
It
is
necessary
(
we
say
)
for
Three
Reasons
.
1.
To
keep
the
Ordinances
of
God
from
being
polluted
by
the
rushing
foreward
of
Dogs
,
and
Scandalous
Persons
.
All
the
Preaching
that
can
be
,
to
bid
Scandalous
men
keep
back
,
will
not
do
.
Then
2.
It
is
necessary
for
keeping
the
Church
from
being
infected
by
the
contagion
of
Scandalous
men
.
Hence
sayeth
the
Apostle
Paul
,
a
little
leaven
leaveneth
the
whole
lump
:
Therefore
put
the
incestous
man
from
among
you
.
3.
It
is
necessary
for
the
good
of
the
Soul
that
is
censured
:
So
in
the
2
Thess:
3.
14
—
note
that
man
,
and
have
no
company
with
him
,
that
he
may
be
ashamed
.
And
1
Cor:
5.
5.
Excommunication
serveth
for
the
Destruction
of
the
Flesh
,
that
is
,
To
tame
and
mortify
its
Lusts
:
And
so
although
the
word
be
only
the
necessary
mean
for
the
converting
of
Souls
,
yet
it
doth
not
follow
that
the
Government
of
the
Church
should
not
be
exercised
,
to
wit
,
that
the
word
may
work
the
better
.
The
Second
Objection
is
this
,
That
all
the
Arguments
we
have
to
establish
a
Church
Government
by
Divine
right
are
taken
from
the
Churches
practice
in
the
Apostles
time
,
and
commands
given
them
;
but
it
does
not
follow
that
what
was
then
,
should
be
a
rule
now
;
and
they
give
this
as
the
Reason
of
the
difference
;
because
the
Magistrate
was
then
a
Pagan
,
and
so
would
not
meddle
with
these
things
;
but
the
case
is
now
otherwise
when
the
Magistrate
is
turned
Christian.
We
Answer
First
,
By
this
it
is
granted
,
that
Church
Government
was
an
institution
of
Christ
,
at
least
in
the
primitive
times
,
Now
sure
it
is
that
every
thing
instituted
by
Christ
layeth
on
a
perpetual
obligation
,
except
Christ
in
his
word
hath
set
a
period
,
that
it
should
be
only
so
long
:
So
if
this
Argument
of
theirs
have
any
force
,
they
must
show
from
Scripture
that
Christ
hath
appointed
this
period
for
Church
Government
,
so
as
it
should
be
only
in
force
under
an
Idolatrous
Pagan
Magistrate
:
And
that
the
Power
of
it
should
cease
under
the
Christian
Magistrate
:
But
no
place
of
Gods
word
can
be
given
for
the
proof
of
t●is
;
But
on
the
contrary
a
Command
is
given
,
That
which
Christ
delivered
to
the
Apostles
,
1
Timoth.
6.
14
Should
be
keeped
to
his
second
coming
,
And
therefore
it
remains
a
perpetual
Ordinance
.
Secondly
,
We
Answer
,
That
if
this
were
true
,
then
the
Case
of
the
Church
should
be
worse
under
the
Christian
than
the
Pagan
Magistrate
;
If
so
be
that
under
the
one
,
they
have
an
Intrinsecal
Power
to
purge
and
keep
his
Church
free
from
Scandals
,
but
not
under
the
other
,
would
not
this
be
hard
.
Thirdly
,
We
Answer
,
That
the
reasons
for
which
the
Church
did
exercise
Government
,
in
the
primitive
times
,
were
taken
from
common
Equity
,
and
so
are
binding
to
the
Church
at
all
times
.
We
find
this
1
Cor.
5.
5.
Where
a
command
is
given
to
exercise
Discipline
by
Excommunicating
of
the
Incestuous
person
:
The
reasons
given
are
,
First
,
The
good
of
the
Mans
Soul
verse
5.
Secondly
,
The
good
of
the
Church
to
be
keeped
from
Infection
,
vers.
6.
Now
the
Church
is
bound
to
see
to
these
at
all
times
.
We
come
to
the
Fourth
thing
,
which
is
a
word
of
Vse
:
And
it
serves
1.
To
reprove
those
who
think
debates
about
the
Government
of
the
Church
useless
and
of
no
value
:
To
what
purpose
is
it
(
say
they
)
what
be
the
Government
,
and
who
governs
,
if
sin
be
punished
,
and
the
Word
Preached
.
I
answer
'
it
is
of
much
moment
:
For
,
from
what
is
said
it
appears
that
Church
Government
is
an
Ordinance
of
God
,
a
part
of
his
word
,
and
they
who
evert
it
,
or
gives
way
to
the
everting
of
it
,
give
way
to
evert
a
part
of
the
Word
of
God
;
yea
to
the
bringing
down
of
the
Government
of
Christs
own
House
.
It
is
a
point
of
Truth
that
concerns
no
less
than
the
Royal
Diadem
of
Christ
,
and
all
who
have
got
good
of
Truth
are
bound
to
stand
for
it
;
yea
it
is
more
than
an
ordinary
Truth
:
The
question
is
concerning
Ch●ists
Kingdom
,
if
he
have
a
Kingdom
of
his
own
distinct
from
the
Kingdoms
of
the
World
;
If
he
shall
have
●is
own
Laws
,
Office-bearers
,
Courts
,
Censures
,
according
to
his
will
in
his
Word
;
or
if
all
he
hath
left
to
that
purpose
be
to
scra●ched
out
,
and
the
Civil
Magistrate
to
appoint
what
Laws
,
Rules
,
Courts
,
he
pleaseth
in
Christs
House
:
So
it
is
a
point
relating
to
his
Kingdom
,
a
Doctrine
to
be
avowed
,
and
a
point
of
Truth
worth
the
Sustering
for
,
and
which
some
have
suffered
for
and
boasted
in
it
,
yea
it
is
a
point
of
Truth
that
hath
this
advantage
beyond
other
Truths
,
That
Christ
hath
suffered
for
it
himself
in
his
own
person
,
for
it
's
clear
that
this
was
the
only
point
he
was
accused
on
by
P●late
,
and
he
avowed
it
Luke
23.
3.
That
he
had
a
Kingdom
,
though
not
of
the
World
,
yet
in
the
World
.
We
shall
find
,
that
this
point
was
chiefly
laid
to
Christs
charge
in
John
18.
33.
34
,
35
,
36
,
37.
And
this
was
the
p●int
that
was
driven
home
by
the
Jews
〈◊〉
Christ
,
John
.
19.
It
was
his
〈◊〉
on
the
Cross
,
Jesus
Christ
of
Nazareth
King
of
the
Iews
.
And
this
was
the
point
that
straitned
Pilate
most
,
and
put
him
to
it
to
make
Christ
suffer
,
Joh.
19.
So
this
point
hath
this
advantage
,
that
in
a
special
manner
Christ
s●ffered
as
a
Martyr
for
it
:
Should
any
then
think
it
a
little
thing
to
suffer
for
?
God
forbid
.
Yea
we
may
think
it
an
Honour
.
The
Second
Use
,
If
so
be
that
Church
Government
is
an
Ordinance
of
God
,
then
those
intrusted
with
it
,
such
as
Ministers
and
Elders
,
would
discharge
it
as
Service
to
God
,
so
as
to
be
countable
to
him
;
t●ere
should
be
an
other
frame
of
Spirit
,
when
Men
are
in
Church
Judicatories
,
than
when
they
are
in
Civil
Judicatories
:
These
are
Ordinances
of
Men
,
thir
of
God
,
and
require
more
than
a
common
frame
of
Spirit
.
Alas
(
we
may
say
)
for
the
Unministerial
like
Carriage
of
Ministers
and
Elders
,
may
justly
provoke
God
to
thro
us
out
altog●ther
.
A
Third
Vse
of
this
point
is
,
That
seeing
Church
Government
is
an
Ordinance
of
Jesus
Christ
,
then
ye
that
are
people
should
obey
and
submit
to
those
that
are
over
you
in
the
Lord
,
otherwise
if
it
be
not
t●us
looked
on
it
may
provoke
the
Lord
to
remove
the
Hedge
from
us
;
and
if
this
were
,
God
knoweth
what
we
would
be
:
we
are
evil
now
,
but
if
people
got
leave
to
do
every
thing
that
seemeth
good
in
their
own
eyes
,
we
could
not
but
be
much
worse
:
Ye
see
what
ye
are
with
it
but
know
not
what
ye
will
be
without
it
.
And
so
much
for
the
first
Head
of
Erastian
Doctrine
.
Head
II.
The
Power
of
Church
Government
belongeth
not
to
the
Civil
Magistrate
.
THe
Second
Head
of
Erastian
Doctrine
,
which
we
are
to
prove
not
to
be
of
God
,
is
,
That
whereby
they
affirm
,
That
all
the
Power
of
Church
Government
is
in
the
Hands
of
the
Civil
Magistrate
.
And
here
there
are
some
differences
among
themselves
:
some
giving
him
all
Power
to
dispence
all
Church
Ordinances
,
and
this
as
a
Magistrate
,
without
a
Call
from
the
Church
;
and
so
to
Preach
and
to
Administrate
the
Sacraments
:
Others
again
content
themselves
to
ascribe
to
him
only
a
Power
of
Jurisdiction
to
make
Church
Laws
,
to
inflict
Church
Censures
.
And
herein
they
also
differ
,
some
puting
this
Power
wholly
in
the
Hand
of
the
Magistrate
:
Others
conjunctly
with
the
Ministers
;
a
third
placeth
it
in
him
as
the
fountain
,
and
in
Church-men
but
as
his
Deputes
;
so
that
they
are
to
act
by
vertue
of
a
Commission
from
him
,
and
meddle
only
with
these
things
that
he
gives
them
Warrand
for
,
and
so
to
meddle
with
them
as
to
be
lyable
to
an
Appeal
to
him
as
the
supream
Judge
in
all
Church
matters
.
We
contrary
to
all
these
shall
make
out
this
following
Assertion
:
To
wit
,
That
the
Civil
Magistrate
as
a
Magistrate
hath
no
Power
either
to
Preach
,
or
Administrate
the
Sacraments
,
nor
yet
to
make
Church
Laws
,
or
inflict
Church
Censures
,
either
by
himself
or
others
as
his
Deputes
;
but
all
this
power
doth
belong
wholly
to
Church
Officers
,
Ministers
,
and
Elders
:
Which
power
they
are
to
execute
without
Dependency
on
the
Civil
Magistrate
;
so
that
they
are
not
lyable
to
Appeals
to
his
Court
▪
neither
hath
he
Power
to
rescind
the
Sentence
pronounced
by
them
.
In
following
out
of
this
point
,
we
shall
go
on
as
in
the
former
,
we
shall
First
clear
the
state
of
the
question
.
Secondly
,
We
shall
bring
Arguments
for
the
Truth
,
Thirdly
,
We
shall
bring
their
Arguments
against
the
Truth
,
and
refute
them
.
Fourthly
,
We
shall
apply
the
whole
to
some
use
.
1.
First
,
For
clearing
the
State
of
the
Question
take
this
assertion
;
that
however
we
do
not
give
the
Civil
Magistrate
Power
of
Church
Discipline
,
or
the
power
of
governing
the
Church
,
yet
we
give
him
much
Power
about
Church
matters
.
Our
Divines
following
the
word
of
God
,
give
the
Christian
Magistrate
a
threefold
Power
about
Church
matters
.
1.
A
defensive
protecting
Power
.
2
,
A
ruling
Power
.
And
3.
a
Punishing
Power
.
First
,
They
give
him
a
Defending
Power
,
and
that
is
grounded
on
that
Promise
made
to
the
Church
in
Isa.
49.
23.
And
Kings
shall
be
thy
Nursing
Fathers
,
&c.
By
this
Power
the
Christian
Magistrate
is
to
do
three
things
.
1.
By
his
Power
he
is
to
encourage
,
countenance
,
and
advance
by
his
Authority
and
example
the
publick
exercise
of
all
Gods
Ordinances
;
and
so
defend
the
Church
in
her
Liberties
that
are
given
to
her
by
Christ
:
This
was
the
practice
of
those
Godly
Kings
under
the
Old
Testament
:
So
did
Asa
,
2
Chron.
15.
to
verse
●8
.
and
Jehoshaphat
.
2
Chron.
1.
8
,
9.
10
,
11.
And
other
Godly
Kings
.
They
encouraged
others
in
the
Service
of
God
;
they
countenanced
them
,
and
by
their
Authority
and
example
allured
others
to
the
practice
of
Godliness
;
which
I
ower
Christian
Magistrates
have
yet
.
2.
By
this
Power
they
are
to
provide
the
Church
with
all
external
Necessaries
;
as
publick
convenient
P●aces
of
meeting
for
Gods
Worship
,
and
publick
Mantainance
for
the
Church
Officers
,
&c
This
we
see
was
Hezekiah's
practice
2
Chron.
31.
4.
Moreover
,
he
commanded
the
People
that
dwelt
in
Jerusalem
,
to
give
the
portion
of
the
Priests
,
and
the
Levites
,
that
they
might
be
encouraged
in
the
Law
of
the
Lord
.
And
it
was
Jo●●ah's
practice
2
Chron.
34.
He
repaired
the
House
of
the
Lord
,
The
publick
place
of
Gods
Worship
.
3.
By
this
defending
Power
of
the
Christian
Magistrate
,
he
is
to
remove
all
outward
Impediments
lying
in
the
way
of
God's
Worship
,
such
as
Prophanity
,
Idolatry
,
Heresy
,
and
Blaspemy
,
as
we
did
prove
at
length
in
the
former
Controversy
.
Secondly
,
We
give
to
the
Christian
Magistrate
a
Ruling
Power
about
Church
matters
:
By
this
Power
1.
He
may
convocate
Church
Judicatories
,
command
them
to
meet
,
and
to
enact
Canons
,
and
to
make
rules
for
Governing
the
Church
;
although
he
cannot
make
Church
Laws
himself
:
So
pious
Magistrates
under
the
Old
Testament
did
call
Synods
,
as
David
1
Chron.
23
2.
And
he
gathered
together
all
the
Princes
of
Israel
,
with
the
Priests
and
Levites
.
2.
By
this
Power
the
Christian
Magistrate
is
to
confirm
the
acts
of
the
Church
Judicatories
,
and
to
give
the
force
of
a
Civil
Law
:
Only
herein
we
differ
from
the
Papists
,
They
say
the
Magistrate
should
do
this
blindly
,
he
is
only
(
say
they
)
the
Churches
Echo
to
●ay
Amen
to
what
they
conclude
:
But
we
say
the
Magistrate
is
not
to
do
this
blindly
,
we
allow
to
him
a
judgement
of
Discretion
to
try
whether
what
they
conclude
be
right
or
not
,
and
accordingly
he
is
to
add
his
Authority
or
not
;
and
yet
this
makes
him
not
a
Judge
in
Church
matters
,
but
only
a
Judge
of
his
own
Actions
.
3.
By
this
Power
the
Magistrate
is
to
take
Inspection
of
the
Carriage
of
Church
Judicatories
,
so
that
all
things
be
rightly
managed
by
them
;
so
as
if
they
should
conclude
a
point
of
Injustice
,
though
he
may
not
rescind
their
Act
himself
;
yet
he
may
command
them
to
resume
the
the
matter
,
take
it
to
their
second
Thoughts
,
give
Reasons
to
the
contrair
,
exhort
them
to
their
Duties
from
time
to
time
,
until
the
matter
be
rightly
concluded
:
Only
it
is
still
the
Church
Judicatory
that
must
rescind
their
own
Act.
By
this
ruling
Power
the
Magistrate
may
do
much
:
When
the
Church
is
corrupt
he
may
reform
it
:
That
is
,
when
Church
Judicatories
are
all
wrong
,
that
they
will
do
nothing
for
his
upstirring
,
In
this
case
the
Magistrate
may
lay
the
Church
Judicatory
aside
,
and
do
that
himself
which
they
should
do
:
His
Power
in
this
case
is
extraordinary
,
he
may
reform
by
his
own
Power
,
as
Godly
Josiah
did
2
King
23.
And
as
Asa
and
Jehoshaphat
.
At
such
a
time
Magistrates
may
do
much
this
way
:
But
extraordinary
Cases
are
not
to
be
made
ordinary
Rules
.
Thirdly
,
We
give
to
the
Magistrate
a
Coactive
punishing
power
about
Church-matters
,
and
by
this
power
we
affirm
that
all
the
persons
of
Church-men
,
and
their
goods
are
lyable
to
the
Civil
Magistrate
in
things
Civil
:
According
to
that
,
Let
every
soul
be
subject
to
the
higher
powers
(
contrary
to
what
the
Papists
teach
)
so
that
if
a
Church-man
should
commit
a
Civil
crime
,
the
Magistrate
by
his
own
power
may
punish
him
;
as
Solomon
did
Abiathar
.
2.
By
this
coactive
punishing
power
he
may
see
to
the
Observation
of
Divine
and
Church
Laws
,
and
punish
those
that
are
contemners
of
them
by
Civil
punishments
.
There
are
several
examples
of
this
;
as
that
of
Josiah
He
made
all
the
People
stand
to
the
Covenant
.
Now
,
by
all
that
is
said
ye
may
easily
perceive
,
that
We
give
to
Caesar
that
which
is
Caesars
;
although
we
give
him
not
what
is
Gods
:
We
give
him
much
power
about
the
Church
,
but
not
the
power
of
Governing
the
Church
.
We
shall
clear
this
by
a
simile
,
how
the
Magistrate
may
have
much
power
about
Church-matters
;
although
not
power
of
Governing
the
Church
:
Ye
know
the
Civil
Magistrate
,
or
Church
Sessions
,
have
much
power
about
matters
belonging
to
husband
and
wife
,
Parents
and
Children
,
so
as
to
censure
and
punish
them
for
their
unnatural
carriage
towards
each
other
,
and
to
see
every
one
do
duty
to
another
;
and
yet
neither
the
Civil
Magistrate
nor
Church
Session
hath
Marital
or
Husbandly
power
over
the
Wife
,
or
Parental
power
over
the
Children
so
as
they
might
challenge
the
same
duties
from
them
,
to
be
done
to
themselves
,
which
the
Wife
oweth
to
her
Husband
,
or
the
Children
to
the
Parents
;
the
Husband
and
Parents
only
have
that
power
:
So
it
is
here
,
The
Magistrate
hath
much
power
about
Church
matters
,
but
he
hath
no
Church-power
properly
so
called
;
that
belongeth
only
to
Christs
own
officers
.
Secondly
,
For
clearing
of
the
question
take
this
Assertion
,
what
we
deny
to
the
Christian
Magistrate
in
the
power
of
Governing
the
Church
,
we
deny
it
to
him
only
as
a
Magistrate
;
for
so
we
laid
it
down
in
the
conclusion
to
be
proved
,
A
Magistrate
as
a
Magistrate
hath
no
power
in
Governing
the
Church
,
otherwise
if
a
Christian
Magistrate
be
chosen
an
Elder
,
he
hath
power
of
Church
Government
,
being
joyned
with
the
rest
:
Only
we
say
as
a
Magistrate
he
hath
no
power
to
Govern
the
Church
.
II.
We
come
to
the
Second
thing
which
is
our
Arguments
to
confirm
the
Truth
,
And
the
first
Argument
is
this
That
Jesus
Christ
hath
given
no
warrand
to
the
Civil
Magistrate
for
the
Government
of
his
Church
,
and
therefore
he
hath
no
right
to
it
.
1
,
We
say
,
that
Christ
in
his
word
hath
given
no
warrand
to
the
Magistrate
for
Governing
his
Church
:
And
this
will
appear
from
all
these
places
where
mention
is
made
of
any
warrand
given
to
any
,
of
Church
Government
;
There
is
no
word
of
the
Christian
Magistrate
in
any
of
them
,
only
mention
is
made
of
Apostles
,
Ministers
and
Elders
:
so
in
Matth:
16.
19.
The
power
of
Governing
the
Church
to
bind
and
loose
is
given
to
Peter
in
the
name
of
the
rest
of
the
Apostles
,
but
no
word
of
the
Civil
Magistrate
.
And
Matth:
18.
17.
the
power
of
Excommunication
is
given
to
the
Church
and
if
he
shall
neglect
to
hear
them
〈…〉
be
—
&c.
The
Church
of
Ministers
and
Elders
hath
the
power
,
but
no
word
of
the
Civil
Magistrate
And
so
in
Timoth:
and
Titus
the
scope
of
which
Epistles
is
to
instruct
Ministers
concerning
the
right
way
of
Governing
the
Church
,
what
is
spoken
there
,
is
spoken
to
them
and
to
Ministers
succeeding
to
them
,
but
there
is
no
mention
of
the
Civil
Magistrate
.
And
therefore
we
may
conclude
he
hath
no
right
from
Jesus
Christ
for
Governing
the
Church
:
And
what
he
would
challenge
of
that
kind
is
but
an
usurpation
and
intruding
unto
that
,
to
which
he
hath
no
right
.
Our
second
Argument
is
,
If
the
power
of
the
Church
Government
belong
to
a
Magistrate
as
a
Magistrate
,
then
it
belongeth
to
every
Magistrate
but
this
were
absurd
.
We
say
,
if
the
power
of
Governing
the
Church
did
belong
to
a
Magistrate
as
a
Magistrate
▪
then
it
should
belong
to
every
Magistrate
,
for
whatever
belongs
to
one
as
such
,
belongs
to
all
such
.
Now
this
hath
many
absurdities
following
on
it
;
For
by
this
Rule
Heathen
Magistrates
might
have
power
of
Church
Government
,
and
be
Church
Governours
,
which
were
absurd
;
For
they
are
not
Church
Members
.
Then
Secondly
,
Women
might
be
Church
Governours
,
for
they
may
be
Magistrates
in
some
cases
,
and
yet
they
may
not
speak
in
the
Church
.
Yea
Thirdly
,
By
this
it
should
follow
that
Children
not
come
to
age
might
have
the
power
of
Church
Government
,
for
they
may
be
Magistrates
,
when
Magistracy
goeth
by
succession
;
Now
Children
cannot
have
the
power
of
Church
Government
for
that
power
is
not
to
be
Exercised
by
deputies
,
but
by
the
persons
themselves
who
are
intrusted
with
it
.
A
Third
Argument
to
confirm
the
Truth
is
this
,
That
Magistrates
as
Magistrates
are
not
Church
Officers
;
And
therefore
they
have
no
power
to
Govern
the
Church
.
The
consequence
is
clear
,
for
if
Magistrates
have
power
to
Govern
the
Church
,
then
they
must
be
Church
Officers
,
if
any
thing
make
a
man
a
Church
Officer
,
then
power
to
Govern
the
Church
will
do
it
,
for
State
Government
and
State
Officers
are
Relata
,
and
have
a
mutual
Relation
one
to
another
,
and
so
must
Church
Government
and
Church
Officers
have
a
mutual
Relation
one
to
another
:
But
in
the
next
place
it
is
evident
,
That
a
Magistrate
as
a
Magistrate
is
no
Church
Officer
,
and
that
because
among
all
that
roll
,
set
down
in
the
word
of
God
,
wherein
Christ
reckons
up
his
Officers
,
there
is
no
mention
made
of
the
Civil
Magistrate
.
Ephes:
4.
There
is
a
roll
verse
11.
And
he
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
and
some
Pastors
,
and
teachers
.
But
no
word
of
the
Civil
Magistrate
:
and
in
Rom:
12
,
6
,
7.
There
is
an
other
roll
of
Church
officers
,
but
no
word
of
of
the
Civil
Magistrate
—
whether
prophecy
,
let
us
prophecy
according
to
the
proportion
of
Faith
:
Or
Ministery
,
let
us
wait
on
our
Ministering
:
or
he
that
teacheth
,
on
teaching
:
&c.
But
neither
in
this
place
or
any
other
is
there
any
mention
of
the
Civil
Magistrate
:
Only
some
of
our
Adversaries
mutter
somewhat
of
1
Cor:
12.
28.
That
by
Governments
there
mentioned
is
meaned
the
Christian
Magistrate
,
but
it
is
easily
refuted
,
for
the
text
speaketh
evidently
of
such
Governours
,
as
the
Church
had
at
that
time
;
And
God
hath
set
some
in
the
Church
—
&c.
Now
the
Church
at
that
time
had
no
Christian
Magistrate
,
nor
for
above
200
years
after
.
So
by
Governments
cannot
be
meaned
the
Christian
Magistrate
but
the
Ruling
Elder
,
who
is
often
spoken
of
in
other
places
.
Our
Fourth
Argument
to
prove
this
point
is
,
That
the
Church
did
enjoy
full
power
of
Government
within
her self
,
and
accordingly
did
exercise
it
,
near
300
years
,
before
any
Magistrate
was
a
Christian
,
and
so
the
Church
hath
this
power
within
her self
yet
.
For
the
first
part
of
the
Argument
,
it
is
evident
if
we
consider
:
First
,
That
which
is
not
controverted
,
to
wit
,
that
in
the
space
of
300
years
after
Christ
,
there
was
not
a
Magistrate
a
Christian
:
If
we
consider
,
Secondly
,
That
all
this
time
the
Church
had
full
power
of
Church
Government
within
her self
;
and
therefore
Paul
sayes
to
Timothy
1
Tim:
4.
14.
Neglect
not
the
gift
that
is
in
thee
,
which
was
given
thee
by
prophecy
,
with
the
laying
on
of
the
hands
of
the
Presbytery
.
So
they
had
power
of
Ordination
,
Power
also
to
dispence
Censures
,
as
Excommunication
.
1
Cor:
5.
4
,
5
—
When
ye
are
gathered
together
—
To
deliver
such
a
one
unto
Satan
,
for
the
destruction
of
the
Flesh
,
&c.
And
they
had
power
to
relax
from
Excommunication
:
So
2
Cor:
2
,
6.
Where
Paul
commands
to
relax
the
Excommunicate
man
from
that
Sentence
,
Sufficient
to
such
a
man
is
this
punishment
,
which
was
inflicted
of
many
.
v.
7.
So
that
contrariwise
,
ye
ought
rather
to
forgive
him
,
&c.
Fourthly
,
They
had
Synods
meeting
together
,
making
binding
Canons
to
guide
the
Church
.
Act:
15.
The
Synod
of
Apostles
,
Elders
,
and
Brethren
meet
together
,
determine
a
controversie
,
and
Censure
those
who
had
troubled
the
Church
.
Thus
the
first
part
of
the
Argument
is
made
out
,
to
wit
,
That
the
Church
did
enjoy
full
power
of
Discipline
within
her self
long
before
any
Magistrate
became
Christian
,
And
therefore
it
followes
that
this
power
is
yet
in
the
Churches
hand
,
and
not
in
the
Magistrates
.
And
that
because
if
the
Church
at
that
time
had
right
to
dispence
this
power
,
as
undoubtedly
she
had
,
then
they
must
make
it
appear
how
Christ
took
this
right
from
her
and
transferred
it
to
the
Civil
Magistrate
,
which
they
cannot
do
.
Our
fifth
Argument
is
to
obviate
that
which
they
say
,
That
Ministers
are
but
the
Magistrates
deputes
:
From
which
we
argue
thus
:
If
Church
Officers
in
inflicting
Censures
be
the
Magistrates
deputs
,
then
whatever
the
Church
Judicatory
does
the
Magistrate
may
do
it
also
,
for
none
can
delegate
more
right
to
ther
than
what
he
hath
himself
:
And
so
by
this
it
should
follow
that
the
Magistrate
might
ordain
Misters
himself
by
imposition
of
hands
,
he
might
Excommunicate
;
And
if
he
may
do
this
,
by
consequence
he
might
also
Preach
,
Administrate
the
Sacraments
&c.
For
what
right
can
be
pretended
to
the
one
,
which
may
not
be
extended
to
the
other
;
and
so
there
should
be
no
need
of
Pastors
and
Teachers
,
but
the
Magistrate
might
do
all
.
Our
last
Argument
is
taken
from
the
distinction
which
the
Scripture
holdeth
out
betwixt
Ecclesiastick
and
Civil
power
,
Scripture
condemneth
Church-mens
usurping
the
Civil
power
,
and
States-mens
usurping
the
Church
power
:
Church
men
are
forbidden
to
judge
or
meddle
with
Civil
things
by
Christ
himself
Luk:
12.
13
,
14.
22
25.
And
so
the
Civil
Magistrate
may
not
meddle
with
Church
power
either
:
There
are
two
Kings
we
read
of
to
be
heavily
punished
for
their
Transgression
in
this
kind
;
Saul
,
for
offering
a
Burnt-offering
1
Sam:
13.
13.
And
Vzziah
,
for
burning
Incense
2
Chorn.
26.
19.
He
would
go
in
and
burn
Incense
;
And
therefore
the
Lord
smites
him
with
leprosie
.
And
surely
Reason
would
say
,
if
it
be
a
sin
for
Church
Officers
to
Exercise
the
Civil
Government
,
then
it
is
a
sin
for
the
Civil
Magistrate
to
take
to
himself
the
only
supream
power
of
Church
Government
,
and
ingross
it
wholy
to
himself
.
III.
We
come
to
the
Third
thing
we
promised
to
speak
to
,
And
that
was
the
answering
of
the
Opposites
Arguments
.
The
first
Argument
they
bring
against
this
Truth
is
,
That
Godly
Magistrates
under
the
Old
Testament
had
the
power
of
Church
Government
:
And
therefore
so
should
Christian
Magistrates
have
it
under
the
New
.
Wee
Answer
,
That
their
Argument
proves
nothing
,
except
they
also
prove
,
that
what
power
of
Church
Government
Magistrates
had
then
,
they
had
it
as
Magistrates
:
For
we
grant
indeed
what
did
belong
to
Magistrates
as
Magistrates
under
the
Old
Testament
,
does
belong
to
Magistrates
under
the
New
;
But
it
may
not
be
granted
,
that
that
which
belonged
to
Magistrates
then
under
other
respects
,
doth
belong
to
Magistrates
yet
.
For
clearing
of
this
,
It
is
to
be
observed
that
there
were
many
Magistrates
extraordinary
men
under
the
Old
Testament
.
So
Moses
gives
out
Laws
and
Ordinances
for
ordering
the
Church
;
But
we
find
in
Deut:
18.
15.
Moses
was
a
great
Prophet
and
a
Type
of
Christ
.
The
Lord
thy
God
will
raise
up
unto
thee
a
prophet
from
the
midst
of
thee
,
of
thy
Brethren
,
like
unto
me
;
unto
him
ye
shall
hearken
.
So
David
appointed
the
office
of
the
Levites
that
divided
their
courses
;
But
David
was
a
Prophet
2.
Chron:
8
,
14.
And
he
appointed
according
to
the
order
of
David
his
father
,
the
courses
of
the
Priests
to
their
service
:
Thus
in
another
place
it
is
shown
how
David
did
this
at
the
direction
of
other
Prophets
,
2
Chron.
29.
25.
And
he
set
the
Levites
in
the
House
of
the
Lord
with
Cymbals
,
with
Psalters
,
and
with
Harps
,
according
to
the
Commandment
of
David
,
and
of
Gad
the
Kings
seer
,
and
Nathan
the
Prophet
:
For
so
was
the
Commandment
of
the
Lord
by
his
Prophets
.
And
so
from
these
and
such
like
practices
they
can
no
more
infer
the
Power
of
the
Magistrate
now
in
Church
matters
,
than
we
may
infer
the
Power
of
Church-men
in
Civil-matters
from
the
example
of
Church-men
under
the
Old-Testament
:
For
Church-men
did
meddle
with
Civil-Matters
in
extraordinary
Cases
:
As
Eli
the
Priest
,
He
governed
the
State
:
And
Samuel
,
in
cutting
Agag
in
pieces
.
Elisha
in
Anointing
Jehu
to
be
King
:
And
Jeho●ada
the
Priest
,
in
causing
kill
Attaliah
the
Usurper
,
and
making
Joash
King
.
All
which
we
grant
were
extraordinary
Acts
,
and
so
cannot
be
an
ordinary
rule
for
Church-men
to
have
such
Power
in
Civil
things
now
:
And
so
must
they
grant
concerning
these
extraordinary
practices
of
Civil
Judges
,
in
medling
sometimes
with
Church
matters
.
The
Second
Argument
they
use
is
this
,
If
so
be
that
Magistrates
were
set
over
Church
Officers
to
receive
Appeals
from
them
,
it
would
make
them
afraid
to
go
beyond
their
Duty
:
But
if
they
have
none
above
them
,
there
is
danger
of
their
Ambition
and
abusing
of
Discipline
.
To
which
we
answer
,
First
,
Ministers
are
Men
indeed
,
and
as
other
men
,
are
ready
to
abuse
their
Power
;
But
if
the
danger
of
abusing
Power
be
a
good
Argument
to
take
Power
from
them
,
then
there
should
be
no
Power
in
the
Hands
of
any
:
For
what
kind
of
Men
are
there
to
be
found
,
who
are
not
in
danger
to
abuse
their
Power
,
and
so
all
must
be
left
in
Confusion
.
We
give
a
second
answer
,
That
the
same
Argument
may
be
used
against
the
abuse
of
Preaching
the
Word
,
and
administrating
the
Sacraments
,
For
the
danger
is
as
great
;
and
yet
the
Erasitans
(
the
most
part
of
them
at
least
)
will
not
say
that
the
Magistrate
,
for
preventing
of
this
abuse
,
may
step
into
the
Pulpit
himself
and
Preach
better
,
and
Administer
the
Sacraments
better
,
There
is
another
way
to
curb
that
abuse
;
and
so
is
it
in
the
matter
of
Governing
the
Church
,
there
is
danger
indeed
of
abusing
that
Power
:
but
we
say
in
like
manner
,
that
for
that
the
Magistrate
may
not
sit
down
and
take
the
Power
of
Church
Government
himself
:
There
are
other
means
left
to
prevent
this
danger
:
Which
shall
be
our
Third
Answer
,
Wherein
we
shall
show
some
of
these
means
appointed
by
God
for
preventing
the
abuse
of
Power
in
the
hands
of
the
Church-Officers
:
First
,
There
are
some
Remedies
in
the
Church
Power
it self
,
to
wit
,
The
Subordination
of
Judicatories
:
So
that
although
a
Congregational
Eldership
should
wrest
Justice
;
yet
there
are
above
them
Presbyteries
,
and
above
them
Synods
,
and
above
them
General
Assemblies
.
Now
it
may
be
conceived
that
an
Act
of
Injustice
will
hardly
get
through
all
those
,
before
it
be
branded
with
some
deserved
mark
:
But
Secondly
,
Though
all
Church
Officers
should
connive
one
at
another
,
and
so
the
Faults
of
Ministers
go
through
unpunished
,
yet
there
is
some
remedy
left
even
in
the
Civil
Power
:
For
although
,
for
the
reasons
foresaid
,
he
may
not
take
upon
him
the
Power
of
the
Church
Judicatory
under
pretence
of
Righting
their
Abuses
,
no
more
than
he
may
take
upon
him
to
Preach
,
for
preventing
their
abuse
of
Preaching
:
Yet
he
may
do
several
things
.
1.
If
Church
Officers
commit
a
civil
Crime
,
he
may
curb
them
by
his
own
Authority
.
2.
If
Church
Judicatories
meddle
to
judge
in
Civil
things
which
concern
a
mans
Life
or
Estate
,
the
Magistrate
may
make
null
what
they
conclude
and
punish
them
for
abuse
of
Power
;
for
therein
they
medled
with
what
belonged
not
unto
them
.
3.
Grant
the
matter
be
meerly
Ecclesiastick
wherein
they
abuse
their
Power
,
yet
the
Magistrate
may
do
somewhat
here
also
:
He
may
command
them
to
resume
the
matter
,
he
may
compear
in
person
and
reason
the
matter
,
and
bid
them
see
to
it
in
the
Name
of
the
Lord
,
and
stir
them
up
to
judge
it
better
,
and
he
may
go
from
one
Judicatory
to
another
till
he
get
this
done
:
As
for
example
,
If
it
be
a
censure
wrongously
inflicted
;
But
yet
it
is
still
the
Church
Judicatory
that
must
ranverse
their
own
Censure
.
The
Third
Argument
they
use
against
this
Truth
is
,
If
the
Power
were
put
in
the
Hands
of
the
Civil
Magistrate
,
it
would
be
a
mean
to
decide
all
the
whole
Controversies
about
Church
Government
,
which
are
managed
with
so
much
Animosity
on
all
hands
:
Prelates
plead
that
They
should
have
the
Power
of
it
:
Independents
That
particular
Congregations
:
Presbyterians
,
That
Sessions
,
Presbyteries
,
Synods
,
General
Assemblies
,
should
have
the
Power
of
it
,
the
former
being
Subordinate
to
the
latter
,
Sessions
to
Presbyteries
,
&c.
Hence
ariseth
all
our
Debates
:
Now
were
not
this
good
to
take
it
from
all
,
and
give
it
to
the
Magistrate
.
We
answer
.
It
is
a
way
to
end
the
Difference
,
such
as
Solomon
did
to
the
two
Women
striving
about
the
living
Child
,
It
shall
be
none
of
yours
,
A
way
that
relished
not
with
the
kindly
Mother
of
the
Child
,
1
Kings
3.
25.
Secondly
,
We
answer
,
This
Argument
may
take
with
natural
Hearts
who
would
buy
Peace
at
any
rate
;
but
not
with
those
who
are
taught
of
God
To
buy
the
Truth
and
not
to
sell
it
;
For
it
holdeth
out
a
way
to
end
Controversies
,
which
is
not
God's
:
His
way
is
to
establish
what
is
right
,
and
to
quite
what
is
wrong
:
But
this
way
tends
to
suppress
both
right
and
wrong
,
such
Peace-makers
will
not
be
Blessed
.
Thirdly
,
The
Presbyterians
may
borrow
this
Argument
against
Prelates
,
Independents
,
Erastians
,
and
have
better
right
to
it
,
and
so
it
will
run
thus
:
If
Church
Government
were
put
in
the
hands
of
the
Presbytery
,
It
would
establish
and
settle
all
Differences
in
the
matter
of
Church
Government
betwixt
Prelates
,
Independents
,
and
Erastians
:
Now
if
this
Arment
be
good
when
they
use
it
for
them
,
it
must
be
also
good
when
it
is
used
for
us
:
But
I
doubt
if
they
will
admit
of
such
like
reasoning
,
and
so
neither
can
we
.
There
is
a
Fourth
Argument
they
use
,
say
they
,
Jeremiah
appealed
to
the
Civil
Magistrate
Jerem:
26.
and
so
Paul
Act
:
25.
He
appeals
to
Caesar.
We
answer
,
let
that
place
of
Jeremiah
cap.
26.
be
read
,
and
nothing
will
be
found
to
prove
that
Jeremiah
makes
any
appeal
to
the
Civil
Judicatories
:
But
Secondly
,
Though
he
had
appealed
,
yet
it
does
not
prove
that
it
is
Lawful
to
appeal
to
the
Magistrate
in
a
Church
business
;
for
the
Sentence
which
the
Priests
had
past
on
Jeremiah
was
Civil
,
Thou
shalt
surely
die
,
v.
8.
Now
it
was
the
Princes
Duty
to
see
to
it
.
That
Innocent
Jeremiah
should
not
be
put
to
Death
,
especially
by
those
who
had
no
Powet
to
inflict
such
a
punishment
.
As
for
that
instance
Acts
25.
10
,
11.
about
Paul's
appealing
to
Caesar
,
it
makes
nothing
to
these
purposes
;
He
appeals
only
from
Festus
,
an
Inferior
Civil
Magistrate
to
the
Superior
;
And
this
we
are
not
against
.
But
Secondly
;
Though
Paul
had
appealed
from
a
Church
Judicatory
,
yet
this
makes
nothing
to
confirm
their
Doctrine
:
For
the
cause
here
whereabout
Paul
was
to
be
judged
,
was
a
Civil
cause
,
to
wit
,
Treason
against
Caesar
,
And
a
thing
worthy
of
Death
.
Now
we
do
Teach
,
that
a
Church-man
may
appeal
to
a
Civil
Magistrate
,
when
he
is
questioned
about
his
Life
▪
and
for
a
Civil
crime
;
But
hence
it
followeth
not
,
That
we
may
appeal
from
a
Church
Judicatory
,
when
the
cause
is
Ecclesiastick
and
no
wayes
civil
.
Their
last
Objection
is
taken
from
1
King
.
2.
27.
Whereof
they
make
much
,
The
words
are
,
So
Solomon
thrust
out
Abiathar
,
from
being
Priest
unto
the
Lord
:
From
which
they
argue
thus
:
Here
is
a
civil
Magistrate
inflicting
a
Church
Censure
,
to
wit
,
Deposition
of
a
Church-man
,
to
wit
,
of
Abiathar
the
Priest
,
Solomon
thrust
out
Abiathar
from
being
Priest
unto
the
Lord
:
Therefore
,
Christian
Magistrates
have
Power
to
Dispence
Church
Censures
:
Yet
we
answer
,
Solomon
did
nothing
here
but
what
we
yeild
to
any
Magistrate
,
for
a
civil
Magistrate
may
inflict
a
civil
Punishment
on
any
person
whatsomever
for
a
civil
Crime
;
and
so
was
the
present
case
:
Abiathar's
Fault
was
Treason
,
in
assisting
Adonijah
to
the
Crown
against
Solomon
,
appointed
by
God
to
it
.
Secondly
,
The
Censure
inflicted
by
Solomon
was
not
a
Church
Censure
,
but
civil
,
to
wit
,
Banishment
to
Anathoth
,
as
appears
from
verse
26.
And
therefore
what
is
mentioned
in
verse
27.
He
thrust
out
Abiathar
from
being
Priest
unto
the
Lord
,
Is
not
the
Censure
directly
intended
by
Solomon
,
but
that
which
followed
upon
his
Banishment
from
Jerusalem
,
ipso
facto
;
because
the
Office
of
the
Priests
could
not
be
exercised
but
at
Jerusalem
.
IV.
In
the
last
place
it
follows
,
That
we
give
a
word
of
use
from
all
we
have
said
.
The
First
use
,
If
so
be
that
Jesus
Christ
hath
appointed
a
Government
in
his
House
,
as
is
proven
,
to
be
exercised
by
his
own
Officers
,
Then
know
that
those
Magistrates
that
would
ingross
this
Power
to
themselves
,
so
as
to
have
his
Courts
and
Censures
depending
on
them
,
or
rather
taken
away
,
and
others
put
in
their
place
,
do
highly
incroach
on
the
Regal
Power
of
our
King
Jesus
Christ
.
And
this
seemeth
to
be
the
great
sin
of
the
Times
,
Atheists
,
prophane
Men
,
plead
for
it
;
as
looking
for
more
forbearance
to
their
Lusts
from
civil
Powers
,
than
from
Christs
own
Courts
.
Civil
Powers
plead
for
it
;
They
are
not
content
that
Christ
let
Them
reign
,
and
that
they
let
Christ
reign
besides
them
;
But
they
must
have
him
thrust
out
of
his
Throne
,
and
made
to
plead
at
their
bar
;
And
so
no
wonder
Christ
overturn
Kingdoms
and
Governments
:
It
was
the
Parliament
of
England's
fault
,
They
feared
lest
Christs
Courts
should
have
wronged
their
Priviledges
;
Hence
they
would
not
allow
him
his
Priviledges
:
They
set
up
indeed
a
Government
in
Christ's
House
,
but
it
was
a
Lame
one
;
They
durst
not
give
Christs
Courts
their
full
Power
,
but
so
as
to
be
their
Deputes
:
And
therefore
they
have
dashed
themselves
against
that
corner-stone
Christ
Jesus
,
until
they
are
struck
in
pieces
,
Their
Fear
is
come
upon
them
.
What
they
feared
from
Christs
Courts
,
they
have
met
with
at
the
Hands
of
their
own
Servants
:
Our
Kings
have
still
been
afraid
of
this
,
and
Malignants
also
going
under
the
Name
of
Royalists
;
They
thought
they
could
not
get
Their
Throne
secure
if
so
be
Christ
got
leave
to
reign
besides
them
;
And
this
among
many
others
hath
made
their
Throne
shake
.
O
that
Kings
would
be
wise
and
kiss
the
Son
,
It
would
be
their
Wisdom
to
be
faithful
in
what
is
committed
unto
them
;
But
for
the
Government
of
his
House
it
is
not
in
their
Charter
,
and
so
a
thing
that
will
not
thrive
in
their
hands
,
their
prudential
Laws
and
Rules
will
do
no
good
.
Secondly
,
Yee
would
ground
your self
in
this
Truth
;
It
may
cost
you
much
,
and
though
it
should
stand
you
never
so
much
,
it
is
worth
the
avowing
.
Christ
himself
suffered
on
this
account
(
as
we
have
already
shown
)
and
others
of
his
servants
have
thought
it
their
Glory
to
be
called
unto
suffering
for
it
.
Who
am
I
(
saith
Master
Welsh
)
That
he
hath
not
only
called
me
to
be
a
Preacher
of
glad
things
,
but
also
to
be
a
sufferer
for
his
cause
and
Kingdom
;
To
wittness
that
good
confession
,
That
Jesus
Christ
is
the
King
of
Saints
,
and
that
his
Church
is
a
most
free
Kingdom
;
Yea
as
free
as
any
Kingdom
under
Heaven
:
That
she
is
free
in
her
Government
from
all
other
Jurisdiction
on
Earth
except
only
Christs
:
We
are
waiting
(
saith
he
)
with
joyfulness
to
leave
the
last
Testimony
of
our
blood
for
the
confirmation
of
this
Truth
;
If
it
would
please
our
God
to
be
so
favourable
,
as
to
honour
us
with
that
dignity
.
Thus
He.
And
who
knowes
how
soon
he
may
honour
some
of
us
with
that
dignity
:
A
dignity
indeed
to
suffer
for
the
Royal
Crown
and
Diadem
of
Our
Lord
Jesus
.
SECT:
IV.
A
BRIEF
REFUTATION
OF
THE
DOCTRINE
OF
Independency
.
Head
I.
The
Power
of
Church
Government
is
in
the
Church
Officers
,
and
not
in
the
Body
of
Church-Members
.
THE
dayes
by-past
we
spake
against
the
Doctrine
of
Erastianism
,
And
shew
you
,
that
however
it
had
many
fair
pretences
,
yet
it
is
to
be
reckoned
among
those
Doctrines
which
are
not
of
God
.
We
are
now
,
with
the
Lords
assistance
,
to
speak
against
the
Doctrine
of
Independency
,
Ye
Remember
when
we
entered
on
these
controversies
about
Church
Government
,
We
shew
you
there
were
Four
points
of
Truth
which
we
should
Labour
to
make
good
:
The
first
was
,
That
Jesus
Christ
the
head
of
his
Church
,
had
appointed
in
his
word
a
way
for
the
Governing
and
Ruling
of
his
Church
,
and
that
he
had
not
left
it
to
the
power
of
the
Civil
Magistrate
,
King
or
Parliament
,
To
establish
what
way
of
Government
they
please
.
The
second
point
was
,
That
this
Government
of
the
Church
which
Christ
established
in
his
word
was
not
in
the
hands
of
the
Civil
Magistrate
,
to
be
Executed
by
him
.
Thir
two
points
we
have
made
good
in
our
former
Disputs
against
Erastianism
.
The
third
point
of
Truth
is
this
;
That
Jesus
Christ
the
head
of
the
Church
hath
not
committed
the
power
of
Governing
his
Church
unto
the
Body
of
Believers
,
To
the
community
of
Church
Members
:
but
hath
established
it
in
the
hands
of
his
own
officers
,
Ministers
,
and
Elders
.
The
Fourth
point
of
Truth
which
we
promised
to
prove
was
this
,
That
Jesus
Christ
the
head
of
the
Church
hath
not
given
particular
Elderships
and
Church
Sessions
,
the
Supream
power
of
Church
Government
in
their
hands
,
so
as
that
there
should
be
none
above
them
to
call
them
to
an
account
;
But
that
they
are
subject
in
the
Lord
to
Superior
Church
Judicatories
;
such
as
Presbytries
,
Synods
,
and
General
Assemblies
.
These
two
last
points
we
are
to
make
out
in
Refuting
this
Doctrine
of
Independency
.
This
Error
of
Independency
above
all
other
we
may
call
a
fountain
Error
:
It
is
the
Sluce
,
whereby
an
entrance
is
made
to
all
other
Errors
of
what
sort
soever
.
This
is
the
Error
whereby
the
most
part
of
those
that
hath
fallen
from
the
way
of
Truth
these
years
by
past
,
have
been
first
hooked
;
They
first
turned
Independents
,
yet
rested
not
long
there
,
but
proceeded
from
evil
to
worse
.
Our
scope
shall
be
in
this
as
in
the
former
points
to
show
,
That
however
it
hath
many
fair
pretences
,
yet
when
it
is
brought
to
the
Tryal
,
it
will
be
found
not
to
be
of
God
.
There
are
two
main
heads
of
this
Error
of
Independency
opposit
to
the
two
last
points
of
Truth
,
which
we
promised
to
make
out
.
The
first
is
,
That
whereby
they
affirm
,
That
Jesus
Christ
has
given
the
power
of
Governing
the
Church
unto
all
those
that
are
Members
of
the
Church
,
Although
they
be
not
Ministers
or
Elders
:
To
the
community
of
believers
as
they
call
it
.
The
second
Head
of
their
Error
is
this
,
They
do
affirm
that
Jesus
Christ
hath
intrusted
particular
Congregations
,
Elderships
,
or
Church
Sessions
with
the
highest
power
of
Church
Government
on
earth
;
so
that
there
is
no
Judicatory
above
them
to
call
them
to
an
account
.
As
for
the
first
Head
of
their
Error
which
we
are
to
speak
against
at
this
time
.
Therein
they
have
different
Opinions
among
themselves
;
some
affirming
that
the
power
of
Governing
the
Church
is
given
to
the
Body
of
Church
Members
,
the
community
of
Believers
,
without
the
Minister
and
Elders
;
yea
a
power
over
them
to
ordain
them
,
Censure
,
depose
them
,
and
inflict
all
other
Church
Censures
:
Others
give
them
this
power
conjunctly
with
the
Church
Officers
,
Ministers
,
and
Elders
.
Secondly
,
Some
give
only
the
power
and
Authority
to
Govern
,
to
the
Church
Members
;
But
for
the
Exercise
of
that
power
,
they
allow
it
to
the
Elders
:
Yet
so
as
to
the
Peoples
deputs
,
to
whom
they
must
give
an
account
:
Others
give
the
People
not
only
the
power
and
Authority
,
but
also
the
Exercise
of
this
Government
;
So
that
the
People
may
sit
down
in
Church
Judicatories
themselves
,
enact
Church
Canons
,
inflict
Church
Censures
&c.
Thirdly
,
Some
give
them
the
Exercise
of
this
power
only
in
some
things
;
as
the
Excercise
of
the
power
of
Jurisdiction
,
to
make
Church
Canons
,
and
inflict
Church
Censures
;
But
not
to
Preach
.
Others
give
them
a
full
Exercise
of
Authority
to
do
all
.
We
in
opposition
to
all
these
,
lay
down
this
conclusion
,
which
we
shall
Labour
to
make
good
from
the
word
of
God
,
and
solid
Reason
;
to
wit
,
That
Jesus
Christ
hath
not
given
to
the
Body
of
Church
Members
,
or
to
private
Christians
either
the
power
or
Exercise
of
Church
Government
,
neither
in
whole
nor
in
part
,
but
hath
intrusted
it
wholly
to
his
own
Officers
,
Ministers
,
and
Elders
.
I
prosecuting
this
point
we
shall
follow
forth
the
former
Method
.
First
,
We
shall
clear
the
State
of
the
Question
.
Secondly
,
Bring
Arguments
for
the
Truth
.
And
Thirdly
,
We
shall
propone
and
answer
their
Arguments
brought
against
the
Truth
.
And
Fourthly
,
We
shall
shall
apply
the
whole
to
some
use
.
I.
For
clearing
the
state
of
the
Question
,
Th●a
it
may
be
known
what
we
do
grant
to
private
Christians
,
and
what
we
deny
,
several
distinctions
would
be
given
.
First
,
There
is
difference
betwixt
Church
power
or
Authority
,
and
Christian
priviledges
:
We
do
grant
several
Christian
priviledges
to
private
Christians
,
but
these
do
not
infer
any
Church
power
,
or
Authority
of
Governing
the
Church
.
As
for
Example
,
We
do
grant
to
the
People
a
Power
of
Electing
their
own
Officers
,
Ministers
,
or
Elders
,
we
grant
to
them
a
power
to
try
the
Spirits
whether
they
be
of
God
.
i
:
e
:
They
are
not
to
believe
blindly
what
Ministers
say
,
but
have
a
power
to
Try
what
they
say
in
Relation
to
their
practice
,
To
pass
a
Judgment
of
discretion
upon
it
,
whether
it
be
according
to
the
word
or
not
.
We
grant
these
priviledges
to
the
People
but
none
of
them
doth
infer
any
Church
power
,
which
we
clear
in
both
.
First
,
The
Peoples
power
in
Electing
their
Minister
,
doth
not
infer
any
power
of
Church
Government
in
them
,
and
that
because
it
is
not
the
Peoples
Election
or
their
choise
that
makes
the
Minister
to
be
a
Minister
,
or
gives
him
Authority
to
Exercise
the
Ministerial
calling
;
but
it
is
the
Act
of
Ordination
,
by
imposition
of
the
hands
of
those
who
are
Church
Officers
,
that
makes
the
man
the
Minister
,
and
gives
him
Authority
.
We
shall
find
this
,
Acts
6
,
3.
where
the
Peoples
Election
and
Ordination
by
Church
Officers
is
clearly
distinguished
.
Wherefore
Brethren
,
(
say
the
Apostles
)
look
ye
out
among
you
seven
men
of
honest
report
,
full
of
the
Holy
Ghost
,
and
wisdom
(
there
is
the
Peoples
Election
)
whom
we
may
appoint
over
this
busines
,
There
is
the
Church
Officers
part
:
Though
the
People
look
them
out
and
choise
them
,
that
gives
them
not
the
power
of
their
calling
untill
the
Church
Officers
appoint
and
ordain
them
.
Secondly
,
The
power
of
trying
the
Spirits
doth
not
infer
any
such
power
or
Authority
of
Government
in
the
People
,
otherwise
it
should
follow
that
the
People
of
Berea
,
who
did
try
Pauls
Doctrine
,
Act.
17.
11.
And
compared
it
with
the
word
whetber
those
things
were
so
,
had
Authority
over
Paul
,
which
none
will
affirm
.
A
Second
distinction
to
clear
the
state
of
the
Question
is
this
,
There
is
a
great
difference
betwixt
those
to
whom
the
Authority
of
Governing
the
Church
is
given
,
and
those
for
whom
,
or
for
whose
good
it
is
given
:
although
we
deny
that
the
power
of
Governing
the
Church
is
given
to
private
Believers
,
yet
we
grant
it
is
given
for
them
.
So
all
Ordinances
are
given
for
the
good
of
Believers
:
As
it
is
Ephes:
4.
11.
And
he
gave
some
Apostles
,
and
some
Prophets
,
aud
some
Evangilists
,
and
some
Pastors
,
and
Teachers
:
For
the
perfecting
of
the
Saints
,
&c.
and
in
this
respect
1
Cor:
3.
21
,
22.
all
is
said
to
be
theirs
—
For
all
things
are
yours
,
whether
Paul
or
Apollos
or
Cephas
,
or
the
World
,
or
Life
,
or
Death
,
or
things
present
,
or
things
to
come
,
all
are
yours
,
i.
e.
given
for
their
good
:
But
hence
it
will
not
follow
,
that
because
Church
Discipline
is
given
for
them
,
that
therefore
they
have
the
power
of
it
;
for
in
this
respect
Paul
is
given
to
every
particular
believing
Woman
,
and
yet
it
does
not
follow
that
Women
have
Pauls
Authority
.
And
so
the
Body
of
the
particular
Church
hath
not
this
power
in
their
hands
although
the
power
be
given
for
their
good
.
A
Third
thing
for
understanding
the
State
of
the
Question
;
We
do
willingly
grant
to
private
Christians
power
to
admonish
,
exhort
in
the
Lord
,
out
of
Charity
:
and
this
they
may
extend
even
to
Ministers
,
say
to
Archippus
take
heed
to
thy
Ministry
.
But
this
Liberty
to
admonish
by
way
of
Charity
,
doth
not
import
any
Church
power
in
them
over
those
whom
they
rebuke
,
no
more
than
Pauls
rebuking
of
Peter
Gal
:
2.
14.
doth
infer
a
power
in
Paul
above
Peter
.
So
ye
see
what
we
do
grant
to
private
Christians
;
and
what
we
deny
:
The
sum
whereof
is
this
.
That
Jesus
Christ
hath
not
given
them
any
power
of
Church
Government
,
or
the
Exercise
of
it
,
either
in
whole
or
in
part
,
but
has
intrusted
it
wholly
to
his
own
Officers
,
Ministers
,
and
Elders
.
This
for
clearing
the
state
of
the
Question
.
II.
We
come
now
to
Arguments
for
clearing
the
Truth
,
And
the
First
is
this
,
That
Jesus
Christ
hath
given
no
warrand
to
private
Christians
for
Governing
his
House
,
or
for
the
Exercise
of
this
Government
;
and
therefore
they
have
no
right
to
it
.
The
consequence
must
be
clear
:
For
none
has
right
to
play
the
part
of
a
Governour
in
Christs
Church
,
except
those
who
have
a
warrand
in
his
word
for
it
.
Now
that
private
Christians
have
no
warrand
in
his
word
for
Governing
the
Church
,
either
expresly
,
or
by
good
consequence
,
either
by
precept
or
promise
,
or
any
thing
else
,
it
is
clear
from
this
that
in
several
places
of
the
Word
this
power
is
denyed
unto
them
:
So
Rom:
10.
they
must
not
exercise
the
Power
of
Preaching
for
how
shall
they
Preach
except
they
●e
sent
.
v.
15.
Now
the
whole
communi●y
of
Believers
cannot
be
sent
,
besides
they
have
no
ability
to
discharge
this
Office
,
there
is
but
one
of
a
Thousand
that
can
convince
gainsayers
:
Is
apt
to
teach
,
that
is
;
able
to
cut
and
divide
the
word
aright
;
and
so
they
have
no
power
to
Preach
.
And
Secondly
,
From
this
it
will
follow
that
they
have
no
power
to
Administrate
the
Sacraments
,
for
Christ
Jesus
hath
joyned
both
these
powers
in
one
Commission
,
He
gives
no
power
to
any
to
Aministrate
the
Sacraments
,
but
those
to
whom
he
gives
power
also
to
Preach
them-&c
.
Power
of
Preaching
,
and
Administrating
the
Sacraments
go
together
.
And
so
seeing
the
one
power
is
denyed
to
them
,
the
other
must
be
denyed
also
.
Thirdly
,
They
have
no
power
to
ordain
Ministers
,
or
to
execute
any
other
act
of
Church
Jurisdiction
,
for
they
have
no
ability
to
try
Ministers
gifts
,
there
is
no
precept
commanding
them
to
do
it
,
there
is
no
practice
in
the
New
Testament
proving
that
ever
they
did
it
,
as
shall
be
more
fully
cleared
in
answering
the
Arguments
they
bring
for
it
;
And
so
they
have
no
right
to
Govern
the
Church
.
The
Second
Argument
for
the
Truth
is
this
,
That
this
Doctrine
of
theirs
,
whereby
they
give
the
power
of
Governing
the
Church
to
private
Christians
,
doth
overturn
the
order
established
by
Jesus
Christ
in
his
House
;
And
therefore
they
have
no
right
to
it
:
The
consequence
none
may
doubt
of
;
For
nothing
appointed
by
God
doth
evert
the
order
established
by
himself
.
Now
that
this
Doctrine
of
theirs
,
whereby
they
put
the
power
of
Governing
the
Church
in
the
hands
of
the
People
,
doth
evert
the
order
appointed
by
Christ
is
clear
;
Because
his
order
is
,
That
some
be
watchmen
,
some
watched
over
,
some
Rulers
,
some
to
submit
:
some
Governours
,
some
to
be
Governed
:
some
Sheepherds
,
some
the
flock
:
But
if
so
be
that
all
the
Members
of
the
Church
had
the
power
of
Governing
in
their
hand
,
then
all
should
be
overseers
,
watchmen
,
Rulers
,
Governours
;
and
none
more
than
another
,
If
so
be
that
power
to
Govern
should
flow
from
this
,
That
they
are
Church
Members
;
For
all
are
so
alike
.
The
Third
Argument
we
bring
for
the
Truth
is
this
,
That
to
whomsoever
Christ
Jesus
hath
given
warrand
for
Governing
the
Church
,
to
those
he
gives
promises
of
sutable
abilities
for
discharging
of
that
great
Trust
;
But
so
it
is
,
that
Jesus
Christ
hath
not
gifted
,
neither
promise
to
gift
every
Christian
,
nor
yet
requireth
He
answerable
gifts
for
Government
from
them
:
And
therefore
he
hath
given
them
no
warrand
for
Governing
the
Church
.
For
the
first
part
of
the
Argument
,
that
those
to
whom
he
gives
the
power
of
Church
Government
he
doth
also
promise
them
sufficient
abilities
for
their
Trust
,
is
clear
,
For
how
could
it
stand
with
the
wisdom
of
God
to
commit
the
great
affairs
of
his
House
to
those
whom
he
hath
not
qualified
to
that
purpose
;
Besides
no
instance
can
be
given
that
ever
he
trusted
any
with
those
things
,
but
he
promised
them
furniture
,
and
in
some
measure
enabled
them
accordingly
:
So
when
he
sendeth
forth
Moses
,
Jeremiah
,
Isay
,
&c.
he
giveth
them
furniture
;
and
when
he
sendeth
out
the
Apostles
he
furnishes
them
for
that
End
;
So
John
20.
21
,
Then
said
Jesus
to
them
again
peace
be
unto
you
as
my
Father
sent
me
,
even
so
send
I
you
.
There
is
the
commission
given
them
:
and
upon
the
back
of
this
in
v.
22.
And
when
he
had
said
this
,
he
breathed
on
them
;
&c.
There
is
the
Furniture
:
And
so
does
he
to
Ministers
whom
he
entrusts
with
this
power
,
He
promises
them
Furniture
,
Matth
;
28
,
20
—
and
lo
,
I
am
with
you
alway
,
even
unto
the
end
of
the
World
.
There
a
promise
made
to
the
Apostles
,
and
in
them
to
the
Ministers
,
as
appears
from
these
following
words
even
unto
the
end
of
the
World
.
And
so
these
promises
could
not
be
fully
verified
in
the
Apostles
,
who
were
to
die
within
a
little
,
but
in
Ministers
their
successors
,
to
the
Worlds
end
.
Now
it
is
very
evident
he
hath
neither
made
such
promises
to
every
particular
believer
,
for
Governing
the
Church
;
neither
doth
he
perform
them
unto
them
What
?
Is
every
believer
furnished
with
that
measure
of
knowledge
,
prudence
,
and
wisdom
,
that
is
required
for
the
right
managing
of
the
affaires
of
Church
Government
?
Yea
,
God
doth
not
require
it
of
them
:
And
so
certainly
it
stands
not
with
his
wisdom
to
have
committed
the
power
of
Church
Government
to
all
and
every
one
of
believers
.
This
for
ou●
third
Argument
.
Our
Fourth
Argument
for
the
Truth
is
,
If
so
be
that
the
power
of
Governing
the
Church
belongeth
to
Church
Members
,
Then
it
belongeth
to
them
either
as
they
are
gifted
for
it
,
and
chosen
out
for
that
purpose
:
And
if
so
,
then
we
have
our
intent
;
For
then
all
are
not
Church
Governours
,
but
only
those
who
are
gifted
and
chosen
,
And
so
,
Church
Officers
:
Or
it
belongs
to
them
as
believers
,
or
Church
Members
,
and
if
so
,
then
it
Belongs
to
all
,
for
every
one
is
a
Church
Member
as
well
as
another
,
and
every
one
that
hath
Faith
,
is
a
believer
as
well
as
another
,
and
whatever
priviledge
floweth
from
Faith
,
belongs
to
every
believer
,
the
meanest
as
well
as
the
greatest
.
So
if
the
right
of
Church
Government
be
grounded
on
Faith
and
Grace
,
then
every
believer
,
and
none
but
believers
,
should
have
the
right
of
it
,
from
whence
shall
follow
many
absurdities
;
as
that
Children
as
well
as
Parents
,
the
simple
as
well
as
the
wise
;
Women
as
well
as
Men
,
may
Preach
,
Administrate
the
Sacraments
,
lay
on
hands
in
Ordaining
the
Ministers
,
sit
in
Sessions
,
inflict
Censures
,
Excommunicate
,
and
what
not
.
Secondly
,
Then
none
but
believers
should
have
right
to
Church
Government
.
So
none
hath
power
to
Baptise
,
Censure
&c.
But
they
that
have
Grace
.
And
upon
this
People
should
have
Reason
to
doubt
whether
they
be
rightly
Baptised
or
not
,
because
they
know
not
if
the
Minister
who
Baptised
them
had
Grace
or
not
;
and
if
he
wanted
Grace
,
he
had
no
power
of
Church
Government
by
this
Doctrine
;
And
so
no
power
to
Baptise
.
We
bring
a
Fifth
Argument
for
the
Truth
,
and
it
is
this
,
private
Christians
are
in
no
place
of
Scripture
acknowledged
to
be
Church
Governours
,
There
are
no
names
nor
titles
given
to
them
,
importing
this
power
to
be
in
them
,
as
is
given
to
Church
Officers
1
Tim:
5.
17.
Let
the
Elders
that
rule
well
,
be
counted
worthy
of
double
honour
And
1
Corinth.
12.
28.
And
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondly
Prophets
,
thirdly
Teachers
,
&c.
But
no
title
of
that
kind
is
given
to
private
Christians
;
Yea
they
are
set
down
plainly
under
names
in
opposition
to
Governours
:
As
the
flock
to
Overseers
.
Acts
20.
28.
Take
heed
tberefore
unto
your selves
and
to
all
the
flock
over
the
which
the
Holy
Ghost
hath
made
you
overseers
.
&c.
Yea
and
are
commanded
to
honour
,
obey
,
submit
to
their
Governours
set
over
them
,
and
distinct
from
them
,
Hebr:
13.
17.
Obey
them
that
have
the
rule
over
you
and
submit
your selves
.
&c.
Now
it
is
strange
to
imagine
,
That
Christ
should
have
intrusted
them
with
highest
power
of
Government
;
And
yet
in
all
the
stiles
he
gives
them
,
there
is
nothing
imported
of
that
power
,
but
much
of
their
Subjection
;
Surely
he
hath
not
done
so
with
Officers
,
as
we
have
shown
;
And
let
any
discover
the
Reason
of
the
difference
.
A
Sixth
Argument
for
the
Truth
is
this
,
If
so
be
that
the
power
of
Governing
the
Church
be
given
but
only
to
some
,
then
it
does
not
belong
to
all
;
but
,
so
it
is
that
the
power
of
Governing
the
Church
is
only
given
to
some
;
therefore
,
not
to
all
Church
Members
.
The
first
part
of
the
Argument
cannot
be
denyed
;
For
the
second
,
That
it
is
only
given
to
some
,
see
those
proofs
that
limit
this
power
only
to
some
as
Ephes:
4.
11.
And
he
gave
some
Apostles
and
some
Prophets
,
&c.
Some
and
therefore
not
all
1
Cor:
12.
28.
(
which
we
cited
before
)
and
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondly
,
Prophets
,
thirdly
teachers
,
There
are
but
some
that
he
hath
set
for
Governing
his
house
and
therefore
not
all
and
Heb:
13
,
17.
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
&c.
Tim:
5.
17.
(
as
is
likewise
before
cited
)
There
are
some
then
that
rule
,
to
whom
the
rest
ought
to
submit
;
And
so
all
are
not
Rulers
.
There
is
a
Seventh
Argument
for
clearing
the
Truth
.
And
it
is
this
,
That
power
which
Jesus
Christ
hath
not
set
down
rules
and
limits
to
order
it
by
in
his
word
,
is
not
of
God
;
but
he
hath
set
down
no
Rules
how
to
direct
the
managing
of
Church
Power
in
the
hand
of
Church-Members
;
therefore
it
is
not
of
God
.
The
first
part
of
our
Argument
,
That
whatever
Power
is
appointed
of
God
,
he
hath
set
down
Rules
how
to
order
it
,
is
very
clear
;
As
we
may
prove
by
the
Enumeration
of
lawful
Powers
:
He
hath
set
down
Rules
how
to
Regulate
the
Power
of
a
King
,
that
he
play
not
the
Tyrant
;
He
hath
set
down
Rules
to
Regulate
the
Power
of
Masters
,
Parents
by
:
So
the
Power
in
the
Hand
of
the
Church
Officers
is
regulated
,
that
they
Rule
with
Diligence
,
Rom.
12.
8.
And
so
through
the
Epistles
to
Timothy
and
Titus
:
But
so
it
is
that
he
hath
set
down
no
Rules
to
order
Church
Government
by
,
in
the
Hands
particular
Believers
.
For
in
no
place
of
the
word
will
such
Rules
be
found
,
Ye
that
are
the
flock
govern
the
Pastors
and
feed
them
,
watch
over
the
People
of
God
,
lay
hands
suddenly
on
no
man
.
I
say
there
are
no
such
directions
given
to
private
Christians
;
and
therefore
this
pretended
Power
is
not
of
God
.
Our
last
Argument
for
the
Truth
is
,
If
so
be
the
Power
of
governing
the
Church
doth
belong
to
every
Church-member
;
then
every
Church-member
is
bound
in
Conscience
to
attend
all
Church
Judicatories
,
to
wait
on
the
deciding
of
all
Ecclesiastical
questions
:
But
what
inevitable
confusion
would
follow
on
this
?
How
long
time
would
it
take
to
inform
People
about
the
Circumstances
of
things
?
How
tedious
would
it
be
to
hear
every
mans
judgment
to
the
point
?
And
what
distractions
would
it
be
to
Peoples
Callings
?
This
certainly
would
bring
great
confusion
;
And
so
such
a
Power
as
this
cannot
be
from
God
,
who
is
the
God
of
Order
.
These
are
now
the
Arguments
for
the
Truth
.
III.
In
the
next
place
we
shall
answer
their
Arguments
brought
against
the
Truth
.
The
first
they
use
is
grounded
on
Coloss.
4.
17.
A
command
There
is
given
to
the
Body
of
Believers
in
reference
to
the
Minister
,
Say
to
Archippus
,
Take
heed
to
the
Ministry
which
thou
hast
received
in
the
Lord
.
From
this
they
infer
,
That
People
have
Power
to
Censure
their
Minister
;
And
so
have
Church
Authority
.
We
answer
,
They
make
much
of
this
Argument
,
and
yet
it
is
little
worth
:
For
they
build
their
Power
to
Censure
upon
this
that
they
have
Power
(
to
Say
)
A
poor
reason
.
So
Matth.
18.
17.
Say
to
the
Church
,
or
tell
the
Church
:
It
is
the
same
word
that
is
here
used
;
But
to
infer
from
this
that
one
man
had
Authority
over
the
Church
,
were
very
ridiculous
.
Surely
if
he
had
commanded
a
judicial
act
of
Authority
,
he
would
have
said
Command
and
Charge
Archippus
with
all
Authority
,
as
in
the
like
case
he
speaks
to
Timothy
;
But
as
we
shew
in
the
state
of
the
question
,
private
Christians
have
Power
to
exhort
and
admonish
one
another
,
yea
their
Pastors
;
But
this
doth
not
import
any
Power
of
Church-Government
over
others
,
else
women
who
are
not
permitted
to
speak
in
the
Church
,
should
have
Power
of
Church-Government
,
to
make
Church
Canons
,
Censure
and
Ordain
their
Ministers
;
For
they
are
bound
to
exhort
and
admonish
as
occasion
offers
.
Obj.
2.
A
second
Argument
they
bring
from
Act.
11.
1.
When
Peter
comes
up
to
Jerusalem
,
verse
3.
the
people
Challenge
him
saying
,
Thou
wentest
in
to
men
uncircumcised
,
and
didst
eat
with
them
,
and
verse
4
,
He
begins
to
clear
himself
to
them
,
and
rehearsed
the
matter
from
the
beginning
,
&c.
And
from
this
they
reason
thus
:
That
the
Church
hath
Power
to
call
Peter
to
an
account
;
And
therefore
they
have
Power
to
Censure
for
Scandals
.
It
s
answered
first
.
Besides
the
People
,
there
were
Apostles
and
Brethren
There
verse
1.
Secondly
,
We
answer
,
It
doth
not
follow
because
Peter
purgeth
himself
of
a
Scandal
unjustly
laid
upon
him
,
That
therefore
they
had
Power
to
Censure
him
;
For
every
Christian
is
bound
to
clear
himself
to
another
Christian
of
that
which
he
is
stumbled
within
his
carriage
;
yet
one
private
Christian
hath
not
Church
Power
over
another
to
Censure
:
So
Peter
was
bound
to
clear
himself
before
any
one
of
them
,
and
if
he
had
done
wrong
,
to
take
with
it
,
but
that
That
one
could
not
be
a
Church
Judicatory
having
Power
to
inflict
Censure
on
Peter
,
our
Opposits
themselves
will
grant
.
Obj.
3.
A
Third
Argument
they
bring
against
the
Truth
,
is
from
Revel.
2.
14.
I
have
a
few
things
against
thee
,
because
thou
hast
there
them
that
hold
the
Doctrine
of
Balaam
.
The
Spirit
of
God
here
is
wri●ing
to
the
Church
of
Pergamus
,
And
after
he
hath
commended
them
for
their
Doctrine
,
he
reproves
them
for
not
exercising
Discipline
against
these
Hereticks
,
to
wit
,
Balaam
,
Iesabel
and
the
Nicolattans
.
Now
from
this
they
argue
,
The
whole
Church
is
reproved
here
for
not
executing
Discipline
against
these
Hereticks
;
and
therefore
they
had
power
to
do
it
,
Otherwise
they
would
not
have
been
reproved
for
the
neglect
of
it
:
But
that
all
were
reproved
,
they
prove
from
vers.
13.
and
its
connection
with
the
14.
say
they
,
these
who
are
commended
in
the
13.
are
rebuked
in
the
14
verse
,
I
know
thy
Works
,
and
where
thou
dwellest
,
even
where
Sathan's
seat
is
,
&c.
But
so
it
is
,
that
not
only
the
Ministers
and
Elders
,
but
all
the
People
,
dwelt
where
Sathan's
Seat
was
:
Therefore
they
all
are
reproved
Answer
,
It
followeth
well
that
they
are
all
reproved
for
one
fault
:
But
not
that
they
were
accessory
to
it
after
one
and
the
same
way
.
It
was
the
Rulers
part
judicially
to
cast
out
these
vile
Hereticks
:
It
was
the
Peoples
part
to
have
stirred
up
the
Rulers
to
it
:
Now
because
these
were
neglected
on
both
hands
,
both
have
their
own
guilt
;
and
so
both
reproved
for
their
respective
guilt
:
The
People
are
reproved
for
not
Mourning
to
God
for
the
tollerating
such
like
abominations
;
and
their
not
stirring
up
the
Rulers
to
take
course
with
them
:
But
it
will
not
follow
that
they
were
reproved
for
not
sitting
down
in
the
Judicatory
and
inflicting
Censures
themselves
,
That
was
the
Rulers
fault
:
And
therefore
we
deny
that
they
are
all
rebuked
for
their
accession
to
that
guilt
in
the
same
way
;
And
we
clear
it
thus
,
Doubtless
the
Teachers
did
not
teach
against
these
vile
Hereticks
;
Now
there
were
Women
there
,
and
yet
surely
they
are
not
rebuked
for
not
Preaching
against
them
,
for
They
ought
to
be
silent
in
the
Church
:
So
their
fault
,
as
of
all
other
Church
Members
,
was
of
another
kind
,
to
wit
,
Their
not
Mourning
nor
stirring
up
the
Officers
:
And
so
it
followes
that
it
was
their
Duty
to
Mourn
,
stir
others
up
to
their
Duty
,
which
we
grant
.
But
not
to
exercise
the
Power
themselves
,
for
that
is
not
the
thing
they
are
reproved
for
.
Obj.
4.
The
Fourth
Objection
is
grounded
on
Mat
:
18
,
17
,
If
he
shall
neglect
to
hear
them
,
tell
it
unto
the
Church
:
but
if
he
neglect
to
hear
the
Church
,
let
him
be
unto
thee
as
an
heathen
man
and
a
Publican
.
Whence
(
say
they
)
the
power
of
Church
Censure
is
in
the
hand
of
the
Church
;
but
so
it
is
Church
Officers
are
never
called
the
Church
;
Neither
can
they
be
so
called
without
the
Body
of
the
People
:
Therefore
the
power
of
the
Church
Censures
is
in
the
hand
of
the
Body
of
the
People
.
Wee
Answer
,
This
Argument
will
make
more
against
them
than
us
,
and
that
because
they
grant
that
neither
Women
nor
Children
have
hand
in
Church
Government
,
but
only
professing
Men
:
Now
they
shall
get
no
place
in
Scripture
wherein
the
name
of
the
Church
is
given
to
the
Body
of
the
Men
Assembled
without
Women
and
Children
.
Secondly
,
We
grant
that
the
name
of
the
Church
is
very
sparingly
given
to
Officers
without
the
People
:
Yet
we
say
.
1.
't
is
given
them
in
some
places
;
As
for
Example
Acts
18.
22.
It
is
said
of
Paul
.
When
he
had
landed
at
Caesarea
,
and
gone
up
,
and
saluted
the
Church
,
&c.
Now
by
the
Church
here
certainly
cannot
be
meaned
the
body
of
profess●rs
which
did
amount
to
many
thousands
of
People
as
shall
appear
from
Acts
21.
20.
In
its
own
time
:
So
by
the
Church
must
be
meaned
the
Chief
men
and
Rulers
of
the
Church
.
For
Paul
having
so
short
time
to
stay
,
he
seeing
them
but
at
the
by
,
could
not
have
saluted
every
one
,
man
by
man
;
and
therefore
certainly
,
it
must
be
the
prime
men
of
the
Church
.
But
Secondly
,
The
name
of
the
Church
is
very
usualy
given
to
Rulers
and
Judges
whether
Ecclesiastick
or
Civil
,
without
the
People
in
the
Old
Testament
,
So
Psalm
82
,
1.
God
standeth
in
the
congation
of
the
mighty
:
The
same
word
rendred
there
Congregation
is
rendred
the
Church
elsewhere
;
And
by
the
Congregation
there
,
is
meaned
the
Judges
,
and
not
the
People
:
so
we
find
it
taken
for
the
Rulers
by
comparing
Exod:
20.
18.
19.
with
Deut:
5.
23.
2
Chron:
1.
3.
Where
Solomon
takes
up
the
whole
Congregation
with
him
:
And
yet
that
Congregation
is
exponed
v.
2.
to
have
been
Chief-men
and
Rulers
,
so
that
usualy
in
the
Old
Testament
,
the
word
(
Church
)
is
taken
from
Rulers
.
And
Thirdly
,
it
must
be
so
taken
in
this
place
also
,
for
in
the
verse
following
he
telleth
what
a
Church
he
meaned
by
,
v
,
18
,
Verily
I
say
unto
you
,
whatsoever
yee
shall
bind
on
earth
,
shall
be
bound
in
Heaven
:
&c.
Speaking
to
the
Apostles
:
So
it
must
be
the
Church
of
Rulers
who
are
so
called
,
because
they
represent
the
Church
,
doing
her
business
wherein
she
is
concerned
.
Objection
Fifth
,
This
were
(
say
they
)
to
establish
a
yoke
of
Tyranny
over
Church
Members
,
if
power
be
put
in
the
hands
of
Officers
to
make
Acts
binding
to
them
,
and
they
to
have
no
hand
in
making
these
Acts
themselves
.
We
Answer
it
is
no
yoke
of
Tyranny
to
instruct
Officers
with
power
to
be
over
the
People
in
the
Lord
:
To
Rule
them
according
to
his
will
;
to
make
use
of
their
power
not
for
destruction
but
for
edification
.
And
this
is
all
we
do
teach
.
It
s
true
,
Church
Officers
may
abuse
their
power
,
but
there
is
no
power
were
it
never
so
good
but
coming
in
mans
hand
may
be
wrongly
used
.
But
secondly
,
There
is
as
great
danger
of
Tyranny
in
the
Independent
way
,
and
more
also
,
than
in
this
;
For
if
the
major
part
of
the
Congregation
should
enact
what
is
wrong
,
and
press
it
on
the
fewer
and
better
part
;
would
not
that
be
Tyranny
?
And
surely
there
is
as
great
liklyhood
of
this
,
as
of
what
they
say
,
that
the
Eldership
may
press
unjust
Acts
upon
the
Congregation
:
And
as
it
is
as
likly
,
so
it
is
more
remeedless
,
for
though
a
Congregation
or
any
in
it
be
wronged
by
the
Elerdership
,
they
have
a
Superior
Judicatory
to
complean
to
,
according
to
our
Doctrine
:
But
if
the
lesser
part
of
the
Congregation
be
wronged
and
Tyrannized
over
by
the
greater
,
according
to
their
Doctrine
,
there
is
no
power
under
Heaven
to
right
the
wrong
,
to
call
the
oppressing
party
to
an
account
:
So
of
all
Governments
under
Heaven
Independency
is
the
most
Tyrannical
.
Obj.
VI.
The
Sixth
Objection
they
bring
against
the
Truth
is
from
Matth:
16.
19.
Where
Christ
sayes
I
will
give
unto
thee
the
keyes
of
the
Kingdom
of
Heaven
:
and
whatsoever
shall
be
bound
on
earth
—
&c.
It
is
agreed
on
by
both
sides
,
that
by
the
Keys
there
is
meaned
,
the
power
of
Governing
the
Church
.
Now
from
this
place
they
would
infer
that
the
Keys
are
given
to
the
Body
of
the
People
:
we
shall
propone
and
Answer
Three
of
their
Objections
,
whereby
they
labour
to
prove
this
consequence
:
The
first
is
this
,
The
Keys
are
given
to
the
Church
built
on
the
Rock
whereof
Christ
spake
in
the
preceeding
18
,
v.
But
sure
it
is
,
all
that
are
believers
are
built
on
this
Rock
;
Therefore
the
power
of
the
Keys
are
given
unto
them
.
We
Answer
,
What
they
say
that
the
power
of
the
Keyes
are
given
to
the
Church
built
on
the
Rock
,
Is
said
without
a
ground
;
For
he
doth
not
say
Vnto
this
Church
built
on
a
rock
do
I
give
the
keys
of
the
Kingdom
of
Heaven
;
But
I
give
it
to
thee
Peter
:
Sure
none
needs
to
learn
our
Lord
to
speak
;
and
this
change
of
Person
is
not
without
a
Reason
,
in
the
preceeding
verse
,
he
says
—
upon
this
rock
I
will
build
my
Church
.
Now
if
Christ
had
meaned
to
have
established
the
Government
in
the
hands
of
the
body
of
the
Church
,
he
might
have
as
easily
said
unto
this
Church
will
I
give
the
keys
&c.
But
he
says
not
so
,
but
changes
the
person
,
unto
thee
to
wit
,
Peter
will
I
give
the
keyes
Besides
this
also
every
believing
woman
is
a
part
of
this
Church
built
on
the
rock
;
And
yet
according
to
their
own
grant
,
the
power
of
the
Keys
is
not
given
unto
them
.
The
Second
Argument
they
bring
from
this
place
is
this
:
The
power
of
the
Keys
is
given
to
those
whom
Peter
did
represent
:
But
,
Peter
did
represent
all
believers
,
the
body
of
the
Church
:
therefore
,
the
power
of
the
Keys
is
given
unto
them
.
For
answer
to
this
,
we
deny
what
is
affirmed
,
that
Peter
in
this
place
doth
represent
all
believers
,
he
doth
but
represent
the
rest
of
the
Apostles
,
and
those
who
were
to
succeed
to
the
Apostes
in
Preaching
the
word
and
Administrating
the
Sacraments
:
And
this
we
shall
make
good
from
other
places
of
Scripture
wherein
the
grant
of
this
power
is
renewed
and
confirmed
:
The
first
place
is
John
20.
21.
Then
said
Iesus
to
them
again
,
Peace
be
unto
you
:
as
my
father
hath
sent
me
,
even
so
send
I
you
,
and
v
,
23
;
Whosoevers
sins
ye
remit
,
they
are
remitted
unto
them
,
&c.
Where
it
is
clear
the
above
mentioned
grant
is
renewed
,
and
renewed
to
the
Apostles
.
Secondly
,
He
did
not
only
represent
the
Apostles
,
but
all
Ministers
who
succeed
to
the
Apostles
in
Preaching
the
word
and
Administrating
the
Sacraments
;
As
in
plain
also
from
Matth:
28.
19
,
20.
Where
ye
will
find
these
things
clear
.
1.
That
there
is
a
grant
of
power
by
Jesus
Christ
unto
the
Apostles
.
2
That
this
grant
is
made
there
not
only
to
the
Apostles
but
to
these
who
should
succeed
to
them
in
Preaching
and
Baptizing
to
the
end
of
the
World
:
For
it
is
said
—
lo
I
am
with
you
alway
;
even
unto
the
end
of
the
World
.
And
so
from
this
we
retort
the
Argument
on
themselves
,
That
the
power
of
the
Keys
is
given
to
these
whom
Peter
did
represent
:
But
,
so
it
is
,
Peter
did
represent
the
Apostles
,
and
Ministers
who
were
to
succeed
to
them
in
Preaching
the
word
&c.
And
therefore
,
the
power
of
the
Keys
is
given
unto
them
.
They
argue
Thirdly
from
this
place
that
the
grant
of
the
Keys
is
of
as
large
extent
as
Peters
confession
v.
16
,
Thou
art
Christ
the
son
of
the
living
God
.
Now
this
Confession
belongs
to
all
believers
,
and
so
also
must
the
power
of
the
Keys
,
We
Answer
,
1.
That
the
grant
of
the
power
of
the
Keys
doth
belong
to
all
who
hold
out
Peters
Confession
,
hath
no
ground
but
their
own
Assertion
.
And
2.
We
say
it
is
false
,
For
this
Confession
belongs
to
all
faithful
Women
and
Children
as
well
as
men
,
who
yet
by
our
Opposits
own
concession
have
not
the
Power
of
the
Keys
.
Their
last
Objection
is
taken
from
1
Cor:
5.
5.
Where
the
Apostle
commands
the
Church
of
Corinth
to
Excommunicate
the
Incestous
Person
To
deliver
such
a
one
unto
Sathan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
Now
,
say
they
,
this
command
is
given
unto
all
the
Church
,
because
there
is
no
exception
,
and
therefore
not
to
Elders
only
;
As
also
the
command
is
as
large
as
the
reproof
in
v.
2.
And
ye
are
puffed
up
,
and
have
not
rather
mourned
,
&c.
Now
sure
it
is
there
were
moe
reproved
than
the
Church
Officers
;
And
therefore
the
command
belongs
to
others
than
these
.
In
Answering
this
Argument
,
we
shall
first
retort
it
on
themselves
,
For
if
so
be
the
Argument
hold
good
it
would
follow
that
Women
and
Children
had
power
of
Excommunication
;
for
if
the
command
be
to
all
without
exception
,
then
they
are
not
excepted
;
and
if
the
command
be
given
to
all
to
whom
the
reproof
is
given
,
then
it
is
to
them
,
for
doubtless
Women
and
Children
mourned
no
more
than
the
men
:
And
so
they
should
have
power
to
Excommunicate
also
:
Now
this
were
absurd
and
against
themselves
;
And
so
the
two
main
pillars
whereon
they
build
their
Argument
,
fall
to
the
ground
;
to
wit
,
That
the
command
is
given
to
all
without
exception
;
And
that
it
is
of
a
like
latitude
with
the
reproof
.
But
Secondly
,
We
Answer
to
the
point
,
That
all
who
are
acquaint
with
Scripture
know
that
God
useth
to
give
commands
indefinitly
to
the
whole
Church
,
which
he
will
not
have
applyed
to
every
one
in
the
Church
but
only
to
those
persons
to
whom
,
according
to
their
respective
callings
,
interest
,
or
relations
,
the
command
doth
belong
:
We
shall
make
this
clear
from
1
Cor:
14.
31.
Where
Paul
speaketh
generally
to
the
Saints
at
Corinth
:
ye
may
all
Prophecy
one
by
one
,
&c.
The
command
is
given
indefinitly
to
all
,
and
yet
sure
it
is
not
the
Apostles
mind
that
all
to
whom
he
writs
should
do
this
,
but
only
they
who
had
abilities
and
a
Call
to
it
;
and
therefore
he
sayes
in
the
preceeding
12
,
chap.
29.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
&c.
So
in
1
Thess:
5.
13.
And
to
esteem
them
very
highly
in
love
for
their
works
sake
,
&c.
Now
if
this
be
a
duty
lying
on
all
to
whom
the
Epistle
is
directed
,
then
the
Ministers
had
been
to
esteem
highly
to
themselves
for
their
own
works
sake
;
For
the
Epistle
is
written
to
them
among
the
rest
;
now
this
were
absurd
and
so
it
must
be
intended
for
the
People
.
So
is
it
here
the
command
is
given
indefinitly
to
all
,
yet
the
matter
is
not
to
be
done
by
all
,
but
only
by
some
,
to
wit
,
the
Church
officers
,
and
this
appeareth
evidently
from
2
Cor.
2.
6.
He
was
speaking
to
them
concerning
the
same
case
in
hand
,
to
wit
,
the
relaxing
of
the
incestous
man
from
Excommunication
,
and
sayes
he
,
Sufficient
to
such
a
man
is
this
punishment
which
was
inflicted
of
many
.
Now
he
doth
not
say
Inflicted
of
all
(
as
they
would
make
the
words
bear
)
but
inflicted
of
many
:
Yea
(
as
the
learned
observe
)
the
word
(
many
)
signifieth
,
The
chief
ones
;
It
is
the
same
word
that
is
Matth:
12.
41
—
a
greater
than
Jonas
.
So
Paul
explaines
himself
,
That
it
was
not
all
but
the
chief
Ones
,
to
wit
,
the
Rulers
,
by
whom
the
Censure
was
to
be
inflicted
.
And
this
now
for
Answering
their
Objections
.
IV.
In
the
nixt
place
we
shall
come
,
and
apply
the
whole
purpose
to
a
threefold
Use.
And
the
first
is
:
Seeing
this
Error
,
as
we
have
now
made
evident
,
it
is
not
of
God
:
I
would
have
you
suspecting
fair
pretences
that
a
Doctrine
may
be
coloured
over
with
;
There
is
no
Error
that
hath
a
fairer
pretence
than
This
hath
:
it
is
the
liberty
of
the
Saints
,
say
they
,
should
not
they
judge
others
;
A
fair
pretence
;
And
yet
it
is
but
the
same
that
Korah
Dathan
,
and
Abiram
had
,
and
so
we
need
to
stumble
the
less
at
it
—
Ye
take
too
much
upon
you
(
said
they
)
seing
all
the
Congregation
are
Holy
every
one
of
them
,
&c.
Numb-16
.
3.
The
Second
Vse
is
to
private
Christians
,
that
ye
would
do
your
duty
:
And
Secondly
,
Content
your selves
with
your
duty
.
And
first
do
your
duty
,
whereof
many
come
short
.
Doubtless
many
at
the
hearing
of
this
Doctrine
will
cast
off
all
care
,
seeing
the
care
of
the
Church
is
laid
on
the
Officers
thereof
Ministers
and
Elders
;
Nay
but
as
we
shew
in
the
clearing
of
the
State
of
the
Question
,
although
power
of
Governing
the
Church
be
not
in
the
hands
of
all
believers
,
yet
there
is
a
duty
lying
on
them
to
admonish
and
exhort
,
even
their
Ministers
,
say
to
Archippus
take
heed
to
thy
Ministry
.
Yea
it
is
a
duty
lying
on
private
Christians
,
that
when
your
private
Admonition
doth
not
the
business
,
ye
are
bound
to
delate
it
to
the
Church
:
We
see
this
Matth:
16.
Where
Christs
institutes
this
order
v
,
16.
1.
To
tell
thy
Brother
privatly
,
and
if
that
will
not
do
,
bring
two
or
three
moe
Witnesses
with
thee
:
then
if
that
do
it
not
,
tell
it
to
the
Church
:
so
it
is
a
duty
lying
on
every
Church
member
to
admonish
and
rebuke
,
even
their
Ministers
and
Elders
;
to
stir
them
up
when
slack
,
and
when
that
will
not
do
,
to
tell
it
to
others
.
And
we
would
charge
you
to
make
more
conscience
of
this
duty
than
usually
ye
do
.
A
second
part
of
your
duty
we
told
you
was
to
try
the
spirits
in
reference
to
your
practice
,
ye
are
not
bound
to
take
a
Doctrine
on
trust
from
Ministers
,
tho
Apostles
,
Nay
not
from
Angels
—
Though
we
,
or
an
Angel
from
Heaven
Preach
any
other
Gospel
unto
you
,
than
that
which
we
have
Preached
unto
you
,
let
him
be
accursed
.
Galat.
1.
8.
And
private
Christians
come
short
of
this
part
of
their
duty
also
;
many
seeking
no
other
Reason
of
their
Faith
than
what
Ministers
Preach
,
it
is
a
loose
ground
;
For
ye
are
commanded
to
Try
the
Spirits
.
But
Secondly
,
As
ye
would
make
Conscience
of
your
duty
,
so
ye
would
content
your selves
with
your
duty
,
ye
would
look
on
Church
Officers
and
reverence
them
;
ye
are
not
to
say
,
what
is
more
in
them
than
in
our selves
,
may
we
not
be
as
fit
as
they
,
they
may
erre
as
well
as
we
:
Grant
it
be
so
,
yet
they
are
Gods
Ordinance
,
appointed
by
the
God
of
order
,
and
he
who
reproacheth
them
,
reproacheth
his
ordinance
,
and
breaketh
down
the
hedge
appointed
by
God
.
The
Third
Vse
is
directed
to
Church
Officers
,
Those
whom
the
Lord
hath
instructed
with
this
power
,
Ye
would
make
use
of
it
for
Edification
and
not
for
destruction
,
ye
should
so
carry
your selves
in
your
places
as
not
to
tempt
the
People
of
God
to
despise
your
Office
.
When
the
Lords
People
hear
of
an
Elder
to
be
a
Tipler
,
or
a
Swearer
,
it
is
a
temptation
to
them
to
despise
both
that
Elder
and
his
Office
:
Many
surely
in
this
are
stumbling
blocks
to
People
,
As
Eli's
Sons
made
the
People
abhorr
the
offering
of
the
Lord
.
The
Truth
is
,
it
is
no
great
wonder
that
the
Government
of
the
Church
be
losing
weight
in
the
minds
of
many
,
if
it
were
but
for
this
one
Reason
,
that
they
who
are
intrusted
with
it
do
not
Labour
to
beautify
it
;
It
is
looked
on
by
many
as
a
place
of
respect
and
not
of
Office
;
If
a
man
be
Richer
than
his
neighbour
,
he
thinks
he
is
not
respected
if
he
be
not
an
Elder
;
and
having
goten
the
name
he
cares
for
no
more
:
Now
,
is
that
the
way
either
to
make
People
respect
thy
Person
or
thy
Office
.
Let
me
obtest
and
charge
all
of
you
who
have
taken
on
this
Heavenly
Calling
,
as
ye
will
Answer
on
your
hazard
to
Jesus
Christ
the
chief
sheepherd
that
ye
would
study
by
all
means
so
to
walk
in
it
,
as
to
beautify
it
,
and
that
so
much
the
more
,
as
the
Devil
is
Labouring
to
disgrace
it
.
And
this
now
for
the
First
Head
of
Independency
.
Head
II.
The
highest
Power
of
Church
Government
is
not
in
Church-Sessions
,
or
Congregational
Elderships
.
WE
come
now
to
the
Second
Head
,
And
it
is
,
That
,
for
which
mainly
they
are
called
Independents
:
The
point
they
affirm
is
this
,
That
every
particular
Church
Session
or
Congregational
Eldership
is
instructed
with
the
highest
power
of
Church
Government
on
Earth
,
so
that
there
is
no
power
in
the
Church
above
them
to
call
them
to
an
account
,
when
they
go
wrong
,
to
rescind
any
Act
once
concluded
,
though
it
were
never
so
unjust
:
They
grant
that
a
Synod
of
Ministers
and
Elders
may
meet
to
consult
about
matters
,
but
withall
affirm
,
that
they
have
no
Ecclesiasticall
power
to
command
in
the
Lord
any
Congregation
whatsoever
:
So
that
if
a
man
be
wronged
by
a
Session
:
As
for
instance
,
if
he
be
unjustly
censured
(
as
it
may
very
readily
fall
out
)
he
must
sit
with
his
wrong
,
there
is
no
power
to
right
it
till
Christ
come
in
the
Clouds
:
Or
if
a
particular
Congregation
divide
,
turn
Hereticks
,
run
wrong
(
as
many
of
the
Independent
Congregations
doe
)
there
is
no
Church
power
to
heal
the
breach
,
unless
it
be
by
giving
an
advice
,
which
they
may
either
follow
,
or
not
follow
,
as
likes
them
best
.
We
again
grant
,
That
particular
Elderships
have
a
power
from
Jesus
Christ
to
Exercise
Discipline
in
these
things
which
concern
the
Congregation
in
particular
;
But
as
for
other
things
of
more
publick
concernment
,
that
is
to
say
,
Things
that
concern
other
Congregations
as
well
as
them
,
these
ought
to
be
handled
by
a
Superior
Judicatory
;
And
that
even
in
those
things
of
particular
concernment
,
They
are
lyable
to
Appeals
,
and
the
inspection
of
the
Superior
Judicatory
;
So
that
wherein
they
shall
be
found
wrong
,
partial
,
or
Erronious
,
They
may
be
called
to
an
account
.
For
shewing
the
fashood
of
this
Error
▪
as
also
for
the
vindicating
of
the
Government
of
the
Church
of
Scotland
,
that
is
now
so
much
spoken
against
,
we
shall
labour
to
make
out
,
with
the
Lords
assistance
these
Three
Truths
from
the
word
of
God
.
The
first
it
this
:
That
,
besides
the
power
of
Church
Government
that
Christ
hath
given
to
particular
Elderships
,
There
is
also
holden
forth
in
his
word
,
A
plat-form
or
a
Copy
of
the
Government
of
many
Congregations
by
one
Presbytry
over
them
all
in
common
.
The
Second
Truth
that
we
shall
make
out
is
this
:
That
besides
the
Church
Government
that
Christ
hath
established
by
Presbytries
,
there
is
also
holden
out
in
the
word
greater
Church
Judicatories
,
to
wit
,
Synods
made
up
of
Commissioners
from
several
Presbytries
instructed
with
power
of
Church
Government
from
Christ
also
.
And
Thirdly
,
We
shall
labour
to
make
out
this
Truth
,
That
the
inferior
Judicatories
are
to
be
Subject
to
the
Superior
;
as
Sessions
to
Presbytries
,
Presbytries
to
Synods
,
Synods
to
General
Assemblies
:
So
that
the
Superior
judicatories
have
power
over
the
Inferior
in
the
Lord
,
to
receive
Appeals
from
them
,
and
complaints
〈◊〉
them
,
to
Censure
them
for
Miscarying
in
the
matter
of
Discipline
,
and
to
enact
Church
Canons
or
conclusions
binding
to
them
,
which
Inferior
Judicatories
are
bound
to
obey
in
the
Lord
.
¶
I.
There
is
a
Platform
of
the
Government
of
many
Congregations
,
by
one
common
Presbytery
holden
out
in
Scripture
.
COncerning
the
State
of
this
Question
I
only
premit
this
,
That
however
we
have
the
very
name
of
this
Presbytry
whereabout
we
dispute
holden
out
in
1
Tim:
4.
14.
Whereby
I
might
easily
show
is
meaned
the
Presbytry
we
plead
for
▪
yet
we
shall
not
dispute
about
names
;
Though
the
Name
were
not
,
yet
it
is
sufficient
that
the
Thing
be
in
it
,
And
this
we
shall
make
good
,
to
wit
,
That
in
Scripture
is
holden
out
a
pattern
of
the
Government
of
many
Congregations
by
one
common
Presbytry
.
The
proof
of
this
point
we
might
instance
almost
in
all
the
Churches
that
were
planted
in
the
Apostles
time
:
As
in
the
Church
of
Jerusalem
,
The
Church
of
Antioch
,
Ephesus
,
Thessalonica
,
Corinth
,
and
of
Rome
:
We
might
easily
make
it
appear
that
those
Churches
were
not
single
Congregations
,
but
Presbyterial
Churches
,
under
one
common
Government
:
But
in
stead
of
spending
of
time
in
pointing
out
this
in
all
these
Churches
,
we
shall
instance
it
only
in
the
Church
of
Ierusalem
;
That
by
this
One
ye
may
know
what
to
judge
of
the
rest
.
And
first
concerning
the
Church
of
Jerusalem
planted
by
the
Apostles
,
we
shall
labour
to
make
out
thir
two
things
.
1.
That
in
that
one
Church
there
were
many
particular
Congregations
.
And
2.
That
all
these
particular
Congregations
made
up
but
one
Church
,
and
was
guided
by
one
common
Presbytry
,
and
Judicatory
,
set
over
them
all
in
common
.
Which
two
being
made
out
,
the
point
we
intend
will
appear
evidently
,
to
wit
,
That
there
was
here
a
Government
set
over
many
Congregations
in
one
common
Judicatory
;
such
as
our
Presbytry
is
over
all
the
particular
Church-Sessions
in
the
bounds
.
The
first
thing
we
shall
make
out
is
this
,
That
there
were
moe
Congregations
in
the
Church
of
Jerusalem
than
one
,
and
this
from
four
grounds
.
First
,
From
the
multitude
of
Church
Members
that
were
in
Jerusalem
.
Secondly
,
From
the
multitude
of
Pastors
,
Teachers
,
and
Elders
,
that
were
there
,
moe
than
could
get
work
in
one
single
Congregation
.
Thirdly
,
From
the
diversities
of
Languages
that
were
among
the
People
of
that
Church
.
And
Fourthly
,
From
the
way
of
their
meeting
and
the
place
they
resorted
to
for
Gods
service
.
And
first
,
For
the
multitude
of
Church
Members
that
was
at
Jerusalem
,
If
we
compare
place
with
place
,
we
will
find
that
they
amounted
to
many
thousands
,
and
so
behooved
to
be
moe
than
one
single
Congregation
.
Take
a
view
of
some
of
these
places
Acts
1.
15.
they
are
numbred
to
be
about
ane
hundred
and
twenty
.
And
Act.
2.
41.
there
are
added
unto
them
about
three
thousand
Souls
:
and
then
in
v.
47.
There
is
daily
Addition
of
moe
and
moe
—
the
Lord
added
unto
the
Church
daily
such
as
should
be
saved
.
Act.
4.
4.
We
see
yet
a
greater
increase
;
There
are
about
five
thousand
—
and
the
nu●ber
of
the
men
was
about
five
thousand
,
concerning
which
five
thousand
it
is
necessarly
to
be
understood
that
they
were
added
presently
,
excluding
the
rest
of
the
numbers
before
spoken
of
,
For
the
last
part
of
the
verse
must
be
exponed
according
to
the
first
part
:
Howbeit
,
many
of
them
which
heard
the
word
believed
,
Now
certainly
that
is
meaned
of
others
besides
those
that
were
before
added
;
and
so
this
five
thousand
must
be
a
new
number
,
Fiftly
,
In
Acts
5.
14.
Besides
all
these
it
is
said
And
believers
were
the
more
added
to
the
Lord
,
multitudes
both
of
men
and
Women
.
And
Sixtly
,
In
Act.
6.
7.
And
the
word
of
the
Lord
increased
,
and
the
number
of
the
Disciples
multiplied
in
Jerusalem
greatly
,
and
a
great
company
of
the
Priests
were
obedient
to
the
Faith
.
They
multiplied
,
and
multiplyed
greatly
;
And
these
were
not
only
the
common
People
,
but
the
leaders
and
Priests
also
,
who
doubtless
would
bring
multitudes
with
them
by
their
example
:
Now
all
these
being
considered
,
any
understanding
man
may
easily
conceive
,
that
so
many
thousands
,
as
these
would
amount
to
,
behooved
to
be
cast
in
moe
Congregations
than
one
,
and
could
not
be
one
single
Congregation
.
Before
we
proceed
to
the
Second
ground
of
our
proof
,
we
shall
shew
you
first
what
they
say
against
this
:
There
are
three
things
mainly
they
object
:
And
the
first
is
,
That
the
most
part
of
those
who
were
converted
by
the
Apostles
were
strangers
,
who
had
not
their
dwelling
at
Jerusalem
;
and
so
did
not
remain
Members
of
that
Church
:
And
for
this
they
cite
Act:
2.
8
,
9.
Where
it
is
reckoned
that
among
the
number
of
the
hearers
,
there
were
Parthians
,
and
Medes
,
and
Elamits
,
and
the
dwellers
in
Mesopotamia
,
&c.
To
this
we
Answer
that
though
those
men
came
out
of
those
far
Countries
being
Godly
men
,
who
come
in
Expectation
of
the
Messias
his
coming
,
who
was
then
expected
;
yet
they
were
dwellers
in
Jerusalem
for
that
time
,
and
for
this
see
Act:
2.
5.
And
there
were
dwelling
at
Jerusalem
Jews
,
devout
men
,
out
of
every
nation
under
Heaven
.
So
they
had
taken
up
house
and
were
dwelling
there
:
And
in
v
,
14.
Where
Peter
began
his
Preaching
he
sayes
—
Ye
men
of
Judea
,
and
all
ye
that
dwell
at
Jerusalem
,
be
this
known
unto
you
,
&c.
Secondly
,
We
answer
,
dwell
where
they
please
,
They
were
Members
of
this
Church
at
Jerusalem
;
And
this
appears
from
several
things
that
are
ascribed
to
them
by
the
Holy
Ghost
,
which
cannot
be
spoken
of
any
but
Members
of
that
Church
:
So
in
verse
47.
it
is
said
—
And
the
Lord
added
them
unto
the
Church
daily
.
Secondly
,
In
verse
46.
They
continued
daily
with
one
accord
in
the
Temple
,
and
breaking
Bread
from
house
to
house
,
&c.
Thirdly
,
In
verse
45.
They
sold
their
possessions
,
and
gave
their
Goods
into
the
Church
Treasury
,
for
the
help
of
the
poor
.
And
Fourthly
,
We
find
in
Act.
6.
5.
That
they
all
joyned
in
choosing
the
Deacons
and
Officers
of
the
Church
.
Now
sure
these
are
Actions
that
belong
to
none
but
Church-Members
.
This
for
their
First
Objection
.
Their
second
Objection
is
this
,
say
they
,
The
Holy
Ghost
sayeth
expresly
,
that
they
did
meet
all
at
one
place
,
as
if
it
were
on
purpose
to
evince
our
Argument
,
and
that
the
whole
multitude
did
come
together
,
As
for
instance
Act.
2.
1.
it
is
said
,
They
were
all
with
one
accord
in
one
place
,
and
in
the
same
Chapter
verse
46.
They
continuing
daily
with
one
accord
in
the
Temple
,
&c.
And
it
is
also
said
,
Act.
6.
2.
Then
the
twelve
called
the
multitude
of
the
Disciples
unto
them
,
&c.
And
verse
5.
And
the
saying
pleased
the
whole
multitude
.
Now
to
take
off
this
exception
which
seems
to
be
the
most
plausible
of
their
Objections
:
First
,
Consider
what
we
spoke
from
the
Scripture
of
their
number
,
and
what
thousands
were
in
this
Church
:
And
let
any
reasonable
man
conceive
how
it
could
be
possible
that
all
those
should
meet
in
one
place
;
And
therefore
that
meeting
in
one
place
must
be
taken
in
another
sense
:
It
's
observed
by
the
Learned
,
That
the
word
here
turned
,
meeting
together
in
one
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
always
signify
a
meeting
together
in
one
room
,
but
the
agreeing
of
the
Affection
and
Judgement
in
one
thing
:
And
for
the
clearing
of
this
they
cite
,
Act.
4.
25
,
26
—
Why
did
the
Heathen
rage
,
and
the
People
imagine
vain
things
?
The
Kings
of
the
earth
stood
up
,
and
the
Rulers
were
gathered
together
against
the
Lord
,
&c.
Now
it
is
the
same
word
that
is
there
turned
(
in
one
place
)
which
is
here
turned
(
gathered
together
)
and
certainly
no
place
of
Scripture
will
prove
that
Herod
,
Pontius
Pilate
,
Jew
and
Gentile
did
all
meet
in
one
place
to
consult
about
the
Death
of
Christ
:
But
only
they
agreed
in
one
Judgement
,
and
hearty
Affection
about
it
:
And
so
the
meaning
may
well
be
taken
thus
,
in
t●is
other
place
.
But
yet
to
speak
to
these
places
further
:
For
Act.
2.
1.
That
they
were
all
with
one
accord
in
one
place
,
It
makes
nothing
against
our
Argument
:
For
the
number
was
not
then
so
great
,
as
we
shew
it
grew
afterwards
,
and
so
they
might
well
meet
in
one
place
.
The
same
answer
we
give
to
that
in
verse
46.
They
continuing
daily
with
one
accord
in
the
Temple
.
They
were
not
then
come
to
the
full
number
that
afterward
they
came
to
:
So
that
although
they
might
all
have
continued
in
the
Temple
at
that
time
,
yet
afterwards
they
could
not
.
And
Secondly
,
We
answer
;
It
doth
not
prove
the
point
they
bring
it
for
,
It
is
only
mentioned
They
came
to
the
Temple
to
hear
the
Word
,
but
not
that
they
were
all
of
one
Congregation
,
partaking
of
all
Ordinances
in
one
place
;
For
it
is
said
afterwards
,
They
brake
Bread
from
House
to
House
,
meaning
the
Sacrament
of
the
Lords
Supper
,
which
they
did
partake
of
from
House
to
House
in
their
particular
Congregations
:
So
that
place
makes
more
against
our
Opposits
than
against
us
:
For
the
other
place
in
Act.
6.
5.
When
the
Apostles
and
Believers
were
come
to
a
greater
extent
,
yet
the
Apostles
call
the
whole
multitude
to
them
,
and
it
is
said
,
The
saying
pleased
the
whole
multitude
.
To
this
we
answer
,
by
the
whole
multitude
cannot
be
meaned
all
before
spoken
of
:
And
therefore
we
say
,
by
the
whole
Multitude
,
is
meaned
a
great
Multitude
:
as
in
that
of
Luke
8.
37.
Where
it
is
said
,
That
the
whole
multitude
of
the
Countrey
of
the
Gadarens
round
about
,
&c.
It
is
not
to
be
imagined
that
Man
and
Mother-Son
,
or
every
Individual
Person
came
out
to
meet
Christ
,
but
only
a
great
Multitude
;
or
otherwise
the
whole
multitude
may
be
taken
,
for
the
whole
multitude
of
those
that
were
present
,
as
Luke
1.
10.
And
the
whole
multitude
of
the
people
were
praying
without
,
when
Zacharias
was
offering
Incense
.
Now
this
must
not
be
understood
that
all
the
multitude
of
the
People
of
Jerusalem
was
there
,
but
only
of
the
whole
multitude
that
was
present
.
This
for
their
second
Objection
.
Their
third
Objection
is
this
:
Though
it
be
granted
that
the
number
of
Believers
was
such
before
the
persecution
that
fell
out
,
Act.
8
,
1.
Yet
when
that
Persecution
came
,
there
were
no
more
left
than
might
meet
in
a
single
Congregation
,
for
the
Text
faith
,
They
were
all
scattered
abroad
throughout
the
region
of
Judea
and
Samaria
,
except
the
Apostles
,
To
this
we
answer
,
That
if
it
be
granted
that
there
were
moe
Congregations
before
this
Persecution
;
then
it
makes
out
the
point
we
are
to
prove
.
But
Secondly
,
Neither
do
we
yeild
that
which
they
affirm
,
That
by
the
persecution
mentioned
Act.
8.
1.
The
multitude
was
brought
to
such
a
few
number
,
as
they
could
make
up
but
one
Congregation
;
It
is
said
indeed
,
They
were
all
scattered
except
the
Apostles
:
But
by
this
(
all
)
is
not
meaned
all
the
Professors
,
but
all
the
Preachers
,
and
there
are
several
reasons
to
prove
it
;
For
it
is
said
,
Saul
made
havock
of
the
Church
,
verse
3.
Now
if
he
had
meaned
that
all
the
Professors
were
scattered
,
where
should
Saul
have
gotten
Men
and
Women
to
hail
to
Prison
;
and
that
this
was
done
in
Jerusalem
,
Paul
himself
acknowledges
,
Act.
26.
10.
A
second
thing
to
prove
that
this
(
all
)
that
was
scattered
,
was
the
(
all
)
of
the
Preachers
and
not
of
the
Professors
,
is
that
in
verse
4.
where
it
is
said
,
They
were
scatered
abroad
,
every
where
Preaching
the
Word
,
So
that
it
astricts
the
scattering
mainly
to
those
who
were
Preachers
:
For
certainly
the
whole
multitude
could
not
have
gone
to
Preach
the
Word
.
And
Thirdly
,
The
Apostles
remain
still
at
Jerusalem
,
as
appears
from
the
first
verse
,
Now
to
what
end
and
purpose
should
the
Apostles
have
stayed
there
behind
the
rest
,
except
there
had
been
several
Flocks
there
,
with
whom
they
stayed
with
the
hazard
of
their
Lives
to
confort
them
against
the
Persecution
,
which
had
driven
their
Preachers
from
them
.
But
a
second
answer
is
,
That
however
they
had
been
so
scattered
in
the
beginning
of
the
Persecution
,
that
there
was
no
more
of
them
than
made
up
a
single
Congregation
;
yet
in
process
of
time
they
so
multiplyed
,
that
they
behooved
to
make
up
many
Congregations
:
And
for
this
ye
may
find
out
several
places
,
as
Act.
9.
31.
They
were
multiplied
,
and
Act.
12.
24.
speaking
of
Jerusalem
,
The
word
of
God
grew
and
multiplied
.
But
we
shall
take
one
place
for
all
,
In
Act.
21.
20.
where
the
Elders
relate
to
Paul
the
exception
that
the
People
had
taken
at
him
for
his
going
to
the
Gentiles
—
Thou
seest
,
Brother
,
how
many
thousands
of
Jews
there
are
which
believe
,
&c.
Now
the
word
rendered
thousands
in
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
Ten
Thousands
;
so
there
were
not
only
Thousands
,
but
Ten
Thousands
;
yea
,
and
many
ten
thousands
there
;
And
so
moe
than
could
be
Edified
in
one
single
Congregation
.
And
that
these
were
of
Jerusalem
,
is
clear
from
verse
21.
They
are
informed
of
thee
,
&c.
And
from
verse
22.
—
the
multitude
must
needs
come
together
,
&c.
Now
this
is
from
the
first
ground
of
our
Proof
.
2.
The
second
ground
from
whence
we
are
to
prove
,
That
there
were
moe
Congregations
in
the
Church
of
Jerusalem
than
one
,
is
taken
from
the
multitude
of
Christs
Officers
;
That
there
were
so
many
that
it
had
been
a
shame
for
them
all
to
wait
upon
one
flock
:
We
find
the
Apostles
were
there
,
as
in
Act.
6.
15.
about
the
choosing
of
the
Deacons
:
We
find
they
were
also
there
in
Acts
15.
v.
6.
Now
besides
the
Apostles
we
find
there
were
other
Church-Officers
in
Jerusalem
,
as
in
Acts
11.
verse
last
.
There
were
Elders
there
,
where
he
is
speaking
of
Jerusalem
,
as
it
appears
in
verse
27.
Besides
there
were
Prophets
in
it
,
as
in
verse
27.
of
the
same
Chapter
,
And
in
these
aayes
came
Prophets
from
Jerusalem
unto
Antioch
.
And
it
is
the
Judgement
of
several
Interpreters
,
that
the
seventy
Disciples
whom
Christ
sent
out
to
Preach
,
were
still
at
Jerusalem
;
And
that
they
were
of
the
number
of
these
hundred
and
twenty
mentioned
Act.
1.
15.
Now
let
any
man
consider
if
it
was
likely
,
especially
when
the
Harvest
was
so
great
,
That
so
many
of
the
Apostles
should
be
ordinary
Hearers
of
the
Word
,
and
only
one
but
to
speak
;
especially
when
we
consider
,
That
when
Christ
sent
out
the
twelve
Disciples
only
,
he
sent
them
not
out
all
together
,
but
two
by
two
;
and
so
certainly
a
wise
man
may
well
conclude
,
That
there
behooved
to
be
moe
Congregations
there
than
one
,
yea
many
Congregations
.
This
is
for
the
second
ground
of
our
proof
.
The
third
ground
is
taken
from
the
multitude
of
Languages
that
were
in
Jerusalem
,
Act.
2.
5
,
8
,
9.
10.
11.
and
Act.
6.
Which
diversity
did
necessitate
them
to
enjoy
the
Ordinances
in
divers
distinct
Congregations
in
their
own
Language
;
And
that
it
might
be
so
,
the
Spirit
furnished
the
Apostles
with
diversity
of
Languages
.
The
fourth
ground
to
prove
this
point
is
taken
from
the
way
of
their
Meeting
,
which
was
not
in
void
capacious
Rooms
built
for
the
purpose
,
as
we
now
have
;
for
they
had
not
then
the
Civil
Magistrate
for
them
,
to
allow
places
of
meeting
for
the
purpose
;
but
only
in
private
Houses
,
upper
Chambers
,
Houses
allowed
to
them
by
private
Christians
;
as
Act:
2.
46.
And
surely
it
cannot
be
conceived
that
their
Houses
could
contain
so
many
thousands
;
and
therefore
of
necessity
they
could
not
meet
all
in
one
Congregation
.
Thus
we
have
made
out
the
first
point
,
That
there
were
moe
Congregations
than
one
in
Jerusalem
.
We
might
prove
the
like
in
the
other
Churches
of
Ephesus
,
Antioch
,
Corinth
,
Rome
,
Thessalonica
,
that
there
were
moe
Congregations
than
one
there
also
:
And
that
from
the
multitude
of
Believers
the
Scripture
speaks
of
,
the
multitude
of
Preachers
,
diversities
of
Languages
;
But
for
brevities
cause
we
pass
to
the
other
point
,
which
is
the
second
thing
we
have
to
make
out
,
and
it
is
this
.
II.
That
all
these
Congregations
in
Jerusalem
were
under
one
Government
,
there
was
one
common
Judicatory
that
Ruled
them
all
in
common
,
As
our
Presbytry
is
over
all
the
Congregations
within
its
bounds
:
And
for
clearing
of
this
we
lay
down
three
things
.
The
First
is
that
although
there
were
many
particular
Congregations
at
Jerusalem
,
yet
they
are
called
but
one
Church
:
so
in
several
places
they
are
called
the
Church
,
Act
:
8.
1.
15.
4.
&c.
And
by
the
way
this
refutes
one
of
the
Independent
tenets
,
whereby
they
affirm
:
That
the
name
of
Church
is
never
given
under
the
New
Testament
,
but
to
those
who
meet
ordinarly
in
one
place
,
for
the
discharging
of
all
parts
of
Gods
Worship
.
But
to
the
Argument
,
For
what
reason
could
they
be
called
one
Church
?
Not
because
they
met
together
in
one
place
for
the
Ministration
of
the
word
,
Sacraments
and
Prayer
;
For
those
were
dispensed
to
them
in
their
singular
Congregations
severally
,
and
so
certainly
they
are
called
one
Church
;
because
they
were
under
one
Government
,
one
Eldership
above
them
to
Govern
them
:
As
the
Church
of
Scotland
is
called
one
Church
,
because
all
her
Congregations
are
Governed
by
one
General
Assembly
.
Secondly
,
We
add
to
the
former
,
In
this
one
Church
,
made
up
of
many
Churches
we
find
there
are
Ruling
Elders
;
so
we
find
in
Act:
15.
4.
and
Act:
21.
15
,
18.
And
when
they
were
come
to
Jerusalem
,
they
were
received
of
the
Church
,
and
of
the
Apostles
and
Elders
,
&c.
Now
they
are
not
called
the
Elders
of
a
particular
flock
at
Jerusalem
;
but
the
Elders
of
the
Church
;
and
therefore
did
meet
in
one
Common
Judicatory
.
The
force
of
this
Argument
cannot
be
spoken
against
by
our
Opposits
,
who
prove
their
particular
Elderships
from
the
same
ground
as
in
Act:
20.
28.
mentioning
of
the
Elders
of
the
Church
of
Ephesus
;
From
whence
they
Reason
thus
:
Ephesus
was
a
particular
Congregation
,
we
read
there
were
Elders
in
this
Church
,
therefore
there
was
an
Eldership
who
met
together
for
Governing
that
Church
in
common
.
They
must
give
us
liberty
to
Reason
that
same
way
thus
,
We
find
at
Jerusalem
was
a
Church
made
up
of
many
particular
Churches
,
we
find
Elders
in
this
Church
;
Therefore
there
was
an
Eldership
who
met
together
for
Governing
of
this
Church
or
these
Churches
in
common
.
But
Thirdly
,
to
make
this
Argument
yet
stronger
,
not
only
there
are
Elders
in
this
Church
,
but
we
find
they
meet
together
for
Acts
of
Jurisdiction
,
belonging
to
the
whole
Church
in
Common
.
For
proof
of
this
see
Act:
11
,
30.
The
contribution
that
is
gathered
for
supply
of
the
Saints
is
sent
to
the
Elders
:
Now
what
the
Elders
should
do
with
it
,
may
be
gathered
from
a
place
like
it
Act:
4.
35.
37.
where
it
is
said
:
They
sold
their
possessions
and
laid
down
the
price
at
the
Apostles
feet
.
And
distribution
was
made
unto
every
man
,
according
as
he
had
need
.
So
doubtless
the
contribution
was
given
to
the
Elders
,
for
this
end
that
they
might
have
distributed
the
same
to
the
poor
in
the
whole
Church
;
And
so
it
was
an
Act
of
Government
tending
to
the
good
of
the
Church
.
Further
we
find
this
more
clear
Act:
21.
18.
They
meet
together
,
and
Judicially
set
down
a
way
to
Paul
for
removing
of
a
Church
Scandal
,
by
satisfying
the
offended
,
and
purifying
himself
after
the
manner
of
the
Jews
,
In
v
,
23.
Do
therefore
this
,
&c.
So
we
see
their
Elderships
meeting
together
for
removing
a
Scandal
.
We
find
a
Third
place
to
confirm
this
;
Act.
15.
2.
4
,
We
shall
afterward
make
use
of
the
whole
Chapter
to
prove
the
power
of
Synods
;
only
this
much
at
present
to
the
purpose
in
hand
.
We
find
the
Elders
met
,
and
make
binding
Acts
to
the
Churches
under
them
.
So
we
have
made
out
the
first
point
,
That
there
is
a
Government
of
many
Congregations
under
one
Presbytry
holden
out
in
the
Word
.
The
main
thing
our
Opposits
flee
to
at
the
last
is
this
;
That
granting
it
to
be
true
,
That
there
were
many
Congregations
in
Jerusalem
before
the
Persecution
in
Act:
8.
And
that
they
had
one
Government
above
them
;
yet
that
doth
not
infer
a
Government
by
Presbytry
;
For
they
were
Governed
by
the
Apostles
;
We
read
not
of
any
Elders
in
that
Church
before
the
Dispersion
,
at
which
time
they
were
brought
to
so
few
a
number
,
that
they
might
all
meet
in
one
place
:
So
that
though
there
was
one
common
Government
then
,
by
Elders
;
It
inferrs
not
a
Presbytry
but
a
Congregational
Eldership
only
.
This
is
the
sum
of
all
that
is
said
to
this
.
For
Answer
,
They
grant
to
us
,
That
after
the
Persecution
there
was
a
common
Eldership
over
the
Church
of
Jerusalem
.
And
Secondly
,
We
have
proved
that
there
were
moe
Congregations
than
One
there
,
even
after
the
Dispersion
:
And
we
have
also
proved
that
they
had
Elders
over
them
in
common
;
so
that
whatever
was
before
the
Dispersion
,
yet
even
from
their
own
concession
it
followeth
,
That
there
was
a
Presbyterial
Government
in
Jerusalem
after
the
Dispersion
.
Secondly
we
answer
,
They
can
hardly
prove
that
there
were
no
Elders
in
Jerusalem
before
the
Dispersion
:
It
s
true
we
read
not
of
Elders
until
Act.
11.
But
when
they
were
first
instituted
,
we
read
not
.
Thirdly
,
We
answer
,
That
though
there
were
not
Elders
to
govern
them
in
common
,
yet
it
is
enough
for
us
that
the
Apostles
did
govern
them
in
common
;
for
they
were
also
Elders
:
So
they
call
themselves
,
2
John
ver.
1.
1
Peter
5.
1.
But
Secondly
,
As
they
were
Elders
,
so
what
they
did
in
these
Acts
of
Government
,
they
did
it
as
Elders
:
For
what
they
did
as
Apostles
is
not
imitable
now
,
but
what
they
did
in
Governing
the
Church
is
imitable
,
such
as
Ordaining
of
Officers
,
Distributing
of
Alms.
Again
,
What
they
did
as
Apostles
,
one
of
them
might
do
it
alone
;
But
here
they
do
it
in
Collegio
,
Act.
6.
And
reserve
the
Peoples
part
of
Election
to
them
.
Now
they
never
met
together
to
write
Scripture
;
nor
sought
the
Peoples
concurrence
for
any
Act
meerly
Apostolick
;
so
it
is
clear
the
Church
was
governed
by
them
as
Elders
;
And
so
the
Churches
even
then
were
under
one
common
Eldership
.
And
this
now
for
the
first
thing
we
promised
to
make
out
,
to
wit
,
That
the
Scripture
holdeth
out
a
pattern
of
the
Government
of
many
Congregations
by
one
common
Presbytery
.
¶
II.
There
is
a
Plat-form
of
Government
by
Synods
over
many
particular
Presbyteries
holden
forth
in
Scripture
.
THe
Second
thing
we
promised
to
make
out
is
this
,
That
as
the
Scripture
holdeth
forth
the
Power
of
Presbyteries
,
so
also
the
Power
of
a
Synod
;
by
which
we
mean
Church
Judicatories
above
Presbyteries
,
as
they
are
above
Sessions
,
or
Congregational
Elderships
.
I.
For
understanding
the
Question
,
These
Synods
or
greater
Meetings
of
Church
Officers
,
are
of
three
sorts
:
Some
made
up
of
several
Presbyteries
,
and
these
are
Provincial
Synods
,
(
such
as
commonly
we
have
twice
a
year
)
Or
they
are
made
up
of
several
Synods
within
a
Nation
;
and
these
are
General
Assemblies
.
Or
Thirdly
,
They
are
made
up
of
several
Churches
of
several
Nations
,
or
Commissioners
from
them
;
and
these
are
called
Universal
Councils
,
or
General
Synods
of
the
Christian
World
.
Now
all
these
differ
from
Presbyteries
,
not
only
in
this
.
That
they
are
more
ample
;
but
also
in
this
,
That
the
Government
by
Presbyteries
is
the
common
ordinary
way
of
Government
held
out
in
Scripture
:
But
Synods
for
the
most
part
are
more
rare
,
and
upon
particular
emergent
;
as
Act.
15.
That
Synod
was
called
upon
an
occasion
of
Division
in
the
Church
of
Antioch
,
which
troubled
other
Churches
about
.
Secondly
,
All
these
kinds
of
greater
Synods
,
The
Provincial
Synod
,
and
the
Synod
of
a
Nation
,
and
the
Universal
Councils
,
do
not
differ
in
Nature
and
kind
,
but
only
in
less
and
more
;
Wherefore
it
is
not
needful
that
we
hold
out
every
one
of
them
from
Scripture
,
It
is
sufficient
that
we
hold
out
the
Power
of
Synods
in
the
general
,
which
is
to
be
applyed
to
every
kind
in
particular
:
For
so
we
find
it
in
Scripture
in
other
things
.
Particulars
are
infinite
;
and
therefore
in
things
of
one
and
the
same
kind
General
Rules
are
sufficient
;
Or
a
Rule
for
one
particular
,
which
keeping
the
just
proportion
,
is
to
be
applyed
to
other
particulars
of
the
same
kind
,
As
Matth:
18.
Christ
sets
down
the
way
of
walking
in
private
Scandals
,
speaking
nothing
of
publick
Scandals
:
Not
as
if
Jesus
Christ
did
mean
that
publick
Scandals
should
be
passed
over
,
but
that
the
same
Rule
may
serve
for
these
,
keeping
the
just
proportion
:
Even
so
is
it
here
;
If
the
nature
of
Synods
be
held
out
in
the
Word
,
that
is
enough
,
though
it
speak
nothing
of
the
bounds
to
which
they
should
extend
,
whether
of
One
Province
,
or
of
All
the
Provinces
of
a
Nation
;
no
more
than
it
is
particularly
set
down
in
Scripture
,
what
should
be
the
number
and
bounds
of
a
particular
Congregation
.
There
is
a
Third
thing
for
clearing
of
this
Question
:
The
Independents
and
we
agree
in
this
,
That
the
word
gives
ground
for
meeting
of
Synods
;
only
we
differ
about
their
Power
:
They
grant
that
in
case
of
Division
or
Scandal
,
Synods
may
meet
and
give
their
Advice
in
Matters
doubtful
;
only
they
say
,
that
Synods
have
no
Power
of
Jurisdiction
to
command
others
in
the
Lord
to
embrace
their
determinations
,
We
on
the
other
hand
maintain
that
they
have
this
Power
,
and
that
the
Scripture
holdeth
out
such
a
Power
belonging
to
them
.
II.
We
might
instance
this
in
Act:
1
,
In
the
choice
of
Matthias
,
which
was
done
by
no
particular
Church
;
For
here
were
the
Apostles
,
whose
Paroch-Church
was
the
whole
world
:
Here
were
the
Brethren
of
Christ
from
Galilie
v
,
14.
Some
from
Jerusalem
v.
15.
This
meeting
did
a
Church
business
of
common
concernment
to
the
whole
Christian
World
,
and
so
behooved
to
be
done
by
those
who
did
represent
them
,
And
therefore
this
behooved
to
be
a
General
Council
.
But
to
clear
the
point
more
fully
,
we
shall
take
Act:
15.
Where
this
Synod
we
plead
for
is
held
forth
clearly
:
The
History
is
plain
:
A
difference
ariseth
in
Antioch
about
Circumcision
,
This
cannot
be
composed
in
Antioch
it self
;
so
they
send
up
Commissioners
to
Jerusalem
to
determine
this
matter
,
where
there
is
a
Synod
of
Apostles
and
Elders
,
and
they
determine
the
Question
.
Now
that
it
may
appear
the
Synod
we
plead
for
is
here
;
consider
first
,
That
there
was
a
Church
meeting
or
Judicatory
here
;
None
may
doubt
of
this
,
as
is
clear
v
,
6.
Secondly
,
Consider
,
That
this
Judicatory
is
made
up
of
Commissioners
from
the
several
Presbyteries
,
we
see
that
Commissioners
from
the
Presbytry
of
Jerusalem
was
there
v
,
6.
And
Commissioners
from
the
Presbytry
of
Antioch
Act:
15.
2
Paul
and
Barnabas
and
others
.
Now
that
these
were
Commissioners
,
and
had
voice
appears
from
Act:
16.
4.
where
the
decree
that
was
then
made
was
ascrived
to
all
the
Elders
who
were
present
.
It
is
very
likely
that
there
were
other
Commissioners
there
also
from
Syria
and
Cilicia
;
For
they
are
joyned
with
Antioch
in
the
Letter
v.
23.
For
what
other
Reason
cannot
be
imagined
,
except
that
as
they
were
alike
troubled
with
the
Heresy
as
Antioch
was
,
so
they
had
their
Commissioners
there
as
Antioch
had
,
And
therefore
these
Acts
are
binding
to
them
in
a
special
manner
,
However
it
is
clear
that
there
were
Commissioners
from
the
Presbytry
of
Jerusalem
and
of
Antioch
,
so
the
meeting
was
made
up
of
two
Presbytries
;
And
by
the
same
rule
it
may
be
made
up
of
moe
.
Thirdly
,
We
would
consider
that
this
meeting
made
up
of
Commissioners
from
several
Presbytries
makes
binding
Acts
unto
other
absent
Churches
,
who
were
present
only
in
their
Commissioners
;
And
there
are
several
things
to
clear
this
:
First
,
They
determine
the
Question
in
v
,
19.
20
Secondly
,
They
impose
Their
determination
on
the
Churches
to
be
keeped
by
them
:
So
in
the
Letters
They
wrote
to
the
Church
of
Syria
and
Cilicia
v
,
28.
The
word
that
is
turned
there
a
Burthen
,
signifies
a
Law
or
a
Decree
,
and
so
we
find
it
in
Act:
16.
4.
There
their
Conclusions
are
called
Decrees
which
were
ordained
of
the
Apostles
and
El●ers
at
Jerusalem
,
And
which
were
to
be
keeped
:
From
all
which
it
is
clear
They
did
make
Acts
binding
other
Congregations
.
Thirdly
,
We
find
they
put
forth
an
Act
of
Censure
on
the
false
Prophets
v
,
24.
They
called
them
Lyars
,
A
brand
of
Infamy
.
It
's
true
They
Censured
them
not
with
Excommunication
,
For
it
was
time
enough
to
doe
That
,
when
they
knew
they
were
become
incorrigibly
obstinate
,
according
to
the
common
Rule
,
An
Heretick
after
the
first
and
second
Admonition
reject
.
By
this
I
hope
,
ye
perceive
clearly
a
pattern
for
greater
Synods
,
a
Judicatory
made
up
of
Commissioners
from
several
Presbytries
;
and
these
making
binding
Laws
to
other
Churches
,
who
were
absent
in
their
Persons
,
and
only
present
in
their
Commissioners
III.
Their
main
Objection
against
this
is
,
That
the
Apostles
were
here
,
who
were
guided
with
an
infallible
Spirit
to
determine
;
and
so
this
can
be
no
Rule
for
our
Synods
,
made
up
of
men
wanting
that
assistance
.
To
this
we
Answer
,
that
this
if
it
prove
any
thing
will
make
against
our
Opposits
themselves
as
well
as
against
us
;
For
they
hold
that
here
is
a
pattern
of
a
Synod
for
advice
,
so
if
their
Argument
hold
against
Us
in
the
One
,
It
must
hold
also
against
Them
in
the
Other
.
Secondly
,
We
shew
before
that
the
Apostles
were
also
Elders
,
and
sometimes
Acted
as
Elders
;
Now
if
it
can
be
proven
that
they
Acted
as
Elders
here
,
it
breaks
the
strength
of
their
Objection
.
But
this
is
clear
,
First
,
Paul
and
Barnabas
are
sent
by
the
Church
of
Antioch
,
They
willingly
submit
Act:
15.
4
Now
in
their
Apostolick
Office
they
were
not
directed
by
me●
,
And
so
surely
here
they
acted
not
as
Apostles
.
Secondly
,
The
Apostles
all
along
go
not
on
that
way
,
as
when
guided
by
an
infallible
Apostolick
Spirit
;
For
they
state
the
Question
,
and
debate
it
in
v
,
7.
Now
when
they
write
Scripture
,
they
do
not
use
advice
,
nor
do
they
debate
what
they
shall
conclude
,
but
speake
all
as
immediatly
inspired
;
But
here
they
debate
.
And
●aving
found
Truth
,
By
force
of
Reason
they
conclude
,
as
any
other
Assembly
,
upon
like
assurance
of
Scripture
warrand
,
may
do
,
It
seemeth
good
unto
Vs
being
Assembled
with
one
accord
,
&c.
In
v
,
25.
Thirdly
,
When
the
Apostles
did
determine
any
thing
as
Apostles
,
and
were
guided
by
the
immediatly
inspiring
Spirit
of
God
,
then
they
did
determine
the
Question
fully
that
nothing
needed
to
be
added
:
But
so
it
was
not
here
,
For
Peter
v
,
6th
gives
his
Judgment
,
That
Believers
were
freed
from
the
Ceremonial
Law
:
What
he
saith
is
true
indeed
;
Yet
it
speaketh
not
fully
to
the
point
,
untill
James
addeth
somewhat
,
to
wit
,
That
however
the
Gentils
were
freed
from
the
Ceremonial
Law
,
yet
to
eschew
the
Scandal
of
the
weak
Jews
,
They
were
to
abstain
from
things
strangled
&c
▪
v
,
20.
And
therefore
,
They
Acted
not
as
Apostles
,
except
we
would
say
,
that
Peter
as
an
Apostle
intending
to
determine
a
Controversie
,
yet
did
not
speak
fully
to
the
point
,
which
were
an
injury
to
that
immediately
inspiring
Spirit
,
by
which
they
were
acted
in
penning
Scripture
,
Fourthly
,
Because
the
decrees
of
the
Synod
are
put
forth
in
the
name
and
by
the
Authority
not
only
of
the
Apostles
,
but
Elders
also
,
Act:
15.
22.
23.
Act.
16.
4.
Act.
21.
25.
Now
surely
ordinary
Elders
did
never
concurr
with
the
Apostles
in
Acts
of
their
Apostolick
office
;
As
penning
Scripture
,
&c.
From
all
that
is
said
,
it
is
most
clear
,
that
the
Apostles
here
acted
as
Elders
,
leaving
a
Pattern
for
such
like
Judicatories
upon
the
like
occasions
,
to
the
end
of
the
World
:
Which
is
the
Second
Point
.
¶
III.
Inferior
Church
Judicatories
are
Subject
to
Superiour
.
THE
Third
point
we
have
to
make
out
is
this
:
That
Inferior
Church
Judicatories
are
subordinate
to
the
Superior
,
as
Sessions
or
Congregational
Elderships
to
Presbytries
,
Presbytries
to
Synods
,
&c.
So
that
the
greater
have
power
of
Government
over
the
lesser
:
For
receiving
Appeals
from
them
,
Complaints
of
them
,
Enacting
of
Church
Canons
;
unto
which
the
Inferior
ought
to
be
subject
in
the
Lord
.
The
point
in
short
is
,
That
particular
Elderships
are
not
Independent
,
so
as
to
do
what
they
please
,
without
being
accountable
to
any
Judicatory
above
them
;
But
Presbyteries
are
over
them
in
the
Lord
.
We
shall
follow
the
former
Order
:
First
,
To
clear
the
Question
.
Secondly
,
To
bring
Arguments
for
the
Truth
.
Thirdly
,
To
answer
Arguments
against
the
Truth
.
Fourthly
,
To
apply
it
to
Use.
I.
For
the
First
,
We
allow
unto
particular
Congregations
an
Eldership
and
Power
of
Discipline
within
themselves
,
to
judge
of
these
things
that
are
of
their
particular
concernment
:
But
as
for
things
wherein
other
Congregations
are
concerned
with
them
,
We
hold
that
such
do
belong
to
Superiour
Judicatories
according
to
the
Rule
,
What
belongs
unto
all
should
be
handled
by
all
.
Secondly
,
We
do
not
give
Power
to
any
one
single
Congregation
above
another
:
We
say
,
That
all
Congregations
(
the
least
as
well
as
the
greatest
is
equal
in
Power
;
This
way
was
the
Bishops
Tyranny
,
that
made
all
the
Congregations
of
the
Diocess
subject
to
the
Cathedral
Church
,
the
Parish
where
the
Bishop
lived
:
So
that
all
others
were
to
subject
themselves
to
it
,
and
the
great
Lord
Bishops
Laws
which
he
gave
out
in
it
.
We
do
only
say
,
That
all
particular
Congregations
should
be
subject
to
a
Presbytery
,
made
up
of
Elders
taken
from
among
themselves
,
wherein
no
Congregation
can
challenge
Power
more
than
another
:
The
meanest
hath
as
great
Power
in
them
as
the
greatest
.
Thirdly
,
We
do
not
say
that
the
Power
of
Presbyteries
or
Synods
are
absolute
,
so
that
whatever
they
conclude
should
stand
for
a
Law
;
or
that
they
ought
to
be
obeyed
in
every
thing
.
We
affirme
Their
Power
is
a
limited
and
Ministerial
Power
,
It
is
a
Power
in
the
Lord
;
So
that
put
the
case
,
If
a
Presbytery
or
Synod
should
conclude
a
thing
that
is
wrong
,
They
are
not
to
be
followed
blindly
.
We
allow
to
every
particular
Christian
a
Judgement
of
Discretion
,
whereby
they
should
compare
the
Acts
of
Church
Judicatories
,
with
the
Rule
of
the
Word
,
and
accordingly
either
to
choice
or
refuse
:
Only
herein
we
say
,
First
,
That
particular
Christians
should
have
a
kind
of
loathness
to
differ
from
the
Judicatories
of
the
Church
,
arising
from
a
secret
kind
of
diffidence
and
distrust
of
their
own
Light
and
understanding
;
so
that
although
they
are
not
to
follow
others
blindly
,
yet
they
are
to
suspect
themselves
rather
than
them
;
we
mean
when
the
matter
is
dubious
.
Secondly
,
We
say
,
That
when
the
case
comes
that
it
is
evidently
seen
that
Superiour
Judicatories
have
gone
wrong
,
private
Christians
are
to
differ
from
them
indeed
,
yet
so
as
to
give
great
Reverence
and
Respect
to
the
Judicatory
,
even
when
they
are
necessitate
to
dissent
from
their
Acts
,
least
by
their
furious
zeal
they
cast
all
loose
and
into
confusion
.
But
to
come
to
the
point
,
The
Question
is
,
Whether
all
the
Power
of
Church
Government
be
in
the
Hands
of
particular
Elderships
;
And
so
if
particular
Elderships
be
Independent
:
Or
if
Jesus
Christ
hath
warranted
Presbyteries
to
be
above
them
in
the
Lord
.
We
maintain
the
last
:
And
we
clear
our
part
the
Controversy
from
several
Arguments
.
II.
The
First
Argument
is
taken
from
the
many
defects
that
are
in
this
way
of
Independency
,
where
the
whole
Power
is
put
in
one
Congregation
;
so
as
to
be
countable
to
none
:
We
shall
reckon
four
or
five
of
these
Defects
;
and
indeed
very
great
Defects
.
First
,
According
to
this
way
of
Theirs
,
there
is
no
Authoritative
way
in
Christs
Church
to
right
a
man
that
is
wronged
by
a
particular
Congregation
;
As
put
the
Case
that
an
Eldership
should
wrong
a
man
by
Censuring
him
unjustly
:
According
to
Their
way
,
He
must
sit
with
the
wrong
,
there
is
no
remedy
to
him
till
Christ
come
in
the
Clouds
.
There
is
a
second
defect
according
to
this
Independent
way
of
Theirs
:
There
is
no
Authority
in
the
Church
to
heal
Breaches
in
a
Congregation
:
Put
the
case
that
a
People
should
divide
from
the
Elders
,
or
the
Elders
among
themselves
,
or
that
one
Congregation
may
have
a
contest
with
another
:
Now
in
these
cases
,
suppose
both
these
Parties
to
be
wilful
,
as
too
usually
it
falls
out
,
so
as
They
will
not
yeild
to
any
Advice
,
without
Authority
to
back
it
:
Now
what
remedy
is
left
in
such
Cases
without
the
assistance
of
a
Presbytery
,
that
hath
Power
over
both
Parties
,
to
command
them
in
the
Lord
to
do
what
is
right
:
And
can
we
think
that
Christ
hath
left
no
remedy
in
his
House
for
such
evils
,
as
may
so
frequently
fall
out
.
Thirdly
,
The
Independent
way
leaveth
no
Authoritative
mean
for
holding
down
Pluralities
of
Religion
;
For
if
so
,
then
let
a
particular
Congregation
set
up
what
Religion
they
please
;
suppose
it
be
Popery
:
There
is
no
Authoritative
mean
to
hinder
it
:
But
in
the
Way
of
Presbytery
it
is
otherwise
:
Presbytery
is
Christs
Weeding-hook
to
weed
out
Heresies
;
so
we
observe
wherever
it
is
set
up
it
bears
Heresy
down
;
And
no
wonder
;
For
Judicatories
are
so
subordinate
,
one
to
another
,
that
what
is
overseen
in
the
one
,
is
taken
notice
of
in
the
other
.
Fourthly
;
By
this
way
of
theirs
,
there
is
no
Authoritative
mean
for
unity
and
uniformity
in
the
publick
service
of
God
among
Congregations
;
But
every
one
being
left
to
themselves
,
will
take
a
way
of
Their
Own
;
This
Congregation
one
way
,
and
that
Congregation
another
way
;
which
doubtless
would
prove
a
great
stumbling
block
to
the
weak
,
not
knowing
unto
what
Congregation
to
joyn
,
because
of
the
great
diversity
among
all
.
Put
the
case
(
to
clear
it
in
some
things
whereby
ye
may
guess
at
others
)
that
in
one
Congregation
they
would
both
read
and
expound
,
In
another
,
they
would
only
Read
:
In
others
the
line
were
not
read
for
singing
;
And
in
another
,
it
were
read
:
In
some
Congregations
Children
were
not
Baptized
but
in
time
of
Sermon
,
In
others
,
That
Baptism
were
Administrate
at
other
times
also
:
In
some
Congregations
Two
Prayers
before
a
Sermon
,
In
another
but
one
:
In
another
the
Conclusion
Sung
,
In
another
not
.
Now
though
the
Strong
would
not
stumble
at
these
things
,
knowing
that
such
in
their
own
nature
are
,
for
the
most
part
at
least
,
indifferent
;
Yet
to
the
weak
Christian
they
might
prove
a
ground
of
stumbling
;
For
usually
such
presently
stamp
Conscience
on
that
part
of
the
difference
which
they
like
best
,
and
hence
arise
contests
,
Janglings
,
and
matter
of
renting
the
Church
.
Now
there
is
no
way
in
Independency
left
for
preventing
of
this
.
Fifthly
,
The
way
of
Independency
leaves
no
remedy
to
a
Congregation
wanting
a
Minister
,
for
Tryal
of
the
next
that
comes
▪
Whose
tryal
is
left
wholly
to
the
People
by
this
way
of
Theirs
:
How
slight
that
tryal
would
be
,
any
may
judge
;
How
few
Parishes
can
try
a
Minister
in
his
Abilities
,
If
he
be
apt
to
Preach
,
convince
gainsayers
,
watch
against
ravening
wolves
&c.
Now
this
is
remeeded
in
the
way
of
Presbytery
,
according
to
Pauls
Rule
1
Tim:
4.
14.
That
Ministers
be
ordained
—
with
the
laying
on
of
the
hands
of
the
Presbytery
.
This
for
the
first
Argument
,
from
Five
great
defects
in
the
Independent
way
;
Other
defects
also
might
be
instanced
,
but
these
may
suffice
.
Our
Second
Argument
is
taken
from
Matth.
18.
16.
17.
18.
where
Jesus
Christ
layes
down
a
way
for
the
removing
of
private
Scandals
,
or
dealing
with
an
offending
brother
;
From
whence
we
argue
thus
,
If
Christ
hath
laid
down
a
way
for
gaining
an
offending
brother
,
how
much
more
for
gaining
an
offending
Church
:
It
s
above
all
doubt
that
a
Church
may
offend
,
walk
inoderly
,
wrest
Justice
.
Now
surely
Gods
care
must
be
no
less
of
the
whole
Church
than
of
One
Member
:
So
that
our
consequence
holds
:
but
we
assume
,
There
is
no
way
to
heal
the
Scandal
of
an
offending
Congregation
or
particular
Church
,
but
by
compleaning
to
a
Presbyterial
Church
above
them
:
This
is
evident
,
For
1.
our
Opposites
themselves
will
not
censure
them-themselves
:
They
cannot
be
both
judge
and
party
.
2.
It
appears
from
the
rule
of
proportion
,
For
by
that
same
rule
that
private
Christians
are
to
be
compleaned
of
to
that
Eldership
whereof
they
are
parts
;
so
the
Eldership
is
to
be
compleaned
of
to
that
Presbytry
whereof
it
is
a
part
:
and
if
the
Christian
liberty
of
the
private
Christian
be
not
taken
away
by
the
one
,
so
neither
is
the
just
power
of
the
Eldership
taken
away
by
the
other
.
Our
Third
Argument
is
from
that
which
we
handled
before
,
That
in
Scripture
is
holden
forth
Government
by
Presbytries
over
single
Congregations
,
and
by
Synods
over
Presbytries
,
From
whence
we
argue
thus
,
That
the
way
of
Governing
the
Church
in
the
Apostles
times
was
by
Presbyteries
and
Synods
;
And
therefore
the
Church
should
still
be
so
Governed
.
For
the
first
part
of
our
Argument
That
the
way
Then
of
Governing
the
Church
was
by
Presbytries
and
Synods
,
it
was
proved
before
:
So
we
have
only
to
speak
to
the
Second
part
of
our
Argument
,
that
therefore
the
Church
should
be
Governed
so
now
:
And
to
clear
this
consequence
,
consider
these
things
.
1.
That
whatever
is
recorded
of
the
practice
of
the
Churches
in
the
matter
of
Government
in
the
Apostles
times
,
can
be
for
no
other
end
but
to
be
a
Pattern
for
imitation
to
the
Churches
in
after
times
,
For
whatsoever
things
were
written
afore
times
was
for
our
learning
and
instruction
Rom:
15.
4.
2.
Those
primitive
Churches
were
planted
by
the
Apostles
;
Now
who
can
imagine
but
what
the
Apostles
did
of
that
kind
,
was
according
to
the
directions
given
them
by
Christ
;
A
promise
of
whose
presence
they
had
with
them
in
their
Ministry
,
and
if
so
,
then
their
practice
must
be
a
Rule
to
Generations
following
1
Cor:
11.
1.
Be
ye
followers
of
me
,
&c.
3.
We
make
the
practice
of
the
Apostles
then
,
to
be
a
Rule
for
us
in
other
things
;
As
from
their
practice
in
giving
the
People
liberty
in
choising
their
own
Deacons
Act.
7.
We
argue
,
That
the
People
may
choise
their
own
officers
yet
:
And
from
their
practice
in
having
Ruling
Elders
in
the
Church
1
Tim:
5.
15.
We
argue
,
That
we
should
have
Ruling
Elders
yet
:
So
from
their
practice
in
having
the
office
of
Deacons
we
argue
,
That
we
should
have
them
yet
:
And
from
their
practice
in
Celebrating
the
Lords
Supper
on
the
Lord's
day
Act:
27.
We
argue
,
Therefore
we
should
celebrate
it
on
that
day
yet
.
Now
if
so
be
that
Their
practice
should
be
a
Rule
to
us
in
other
things
,
why
not
also
in
Church
Government
by
Presbytries
and
Synods
;
especially
seeing
that
we
have
made
out
,
that
Their
practice
is
as
clear
in
this
as
in
other
matters
.
A
Fourth
consideration
to
strengthen
this
Argument
is
this
,
That
the
Churches
now
have
these
same
Reasons
to
move
them
to
submit
to
that
Government
,
which
the
Church
in
the
Apostles
times
had
;
and
a
Law
or
Practice
is
still
binding
,
so
long
as
the
Reason
of
the
Law
remains
:
Now
the
Reasons
that
moved
the
Church
in
the
Apostles
time
to
submit
to
Presbyterial
Government
,
was
first
,
Because
there
were
many
things
of
common
concernment
to
all
the
Congregations
in
Jerusalem
,
and
therefore
they
were
Governed
by
one
Presbytry
as
said
is
:
so
there
are
many
businesses
of
common
concernment
to
many
particular
Congregations
now
,
and
therefore
it
should
be
so
yet
.
Secondly
,
In
Act:
15.
There
ariseth
a
controversie
in
Antioch
,
and
because
the
controversie
cannot
be
composed
in
the
Presbyterial
Church
of
Antioch
,
therefore
it
is
referred
unto
a
Synod
made
up
of
many
Presbytries
,
all
concerned
in
it
:
So
there
are
businesses
of
common
concernment
to
many
Presbytries
yet
,
and
some
that
cannot
be
ended
in
one
Presbytry
,
and
therefore
there
should
be
Synods
for
composing
of
these
things
yet
.
And
seeing
the
Apostles
extraordinarly
assisted
,
(
one
whereof
might
have
composed
the
Controversie
)
would
nevertheless
have
a
Synodical
Convention
for
ending
Controversies
;
Much
more
ought
we
to
do
it
whose
Gifts
are
far
Inferior
to
Theirs
.
By
all
which
it
remains
clear
that
the
practice
of
the
Church
then
in
that
point
,
is
binding
to
us
now
.
Argument
Fourth
,
There
is
no
Pattern
of
such
an
Independent
Congregation
,
by
precept
or
Practice
in
the
whole
Scripture
,
where
one
particular
Congregation
,
with
one
Pastor
,
and
Their
Eldership
,
did
Exercise
or
may
Exercise
all
Church
Government
,
in
all
its
Acts
,
and
that
Independently
:
therefore
&c.
The
Antecedent
is
true
.
First
,
An
instance
cannot
be
given
of
Ordination
of
Ministers
by
One
Congregation
.
Secondly
,
By
precept
and
Practice
Ordination
is
to
be
by
moe
Pastors
than
one
;
as
Act:
1.
13.
Act.
6.
2.
Act:
13.
13.
1
Tim:
4.
14.
So
it
is
clear
,
That
it
is
by
Pastors
,
and
many
Pastors
,
and
so
cannot
be
by
a
single
Congregation
,
where
there
is
required
,
and
should
be
(
say
they
)
but
one
Pastor
.
As
to
what
they
say
of
the
Church
of
Corinths
Excommunicating
the
Incestous
man
.
We
Answer
,
Corinth
was
a
Presbyterial
Church
.
And
Secondly
,
It
proves
not
that
they
might
Excommunicate
Independently
,
For
if
a
Controversie
had
arisen
about
it
,
which
they
could
not
have
ended
among
themselves
,
they
were
to
have
their
recourse
to
a
Synod
,
By
the
same
Reason
for
which
the
Church
of
Antioch
had
,
Acts
15.
Argument
Fifth
,
If
so
be
that
Congregations
be
Independent
,
And
no
benefit
of
Appeals
allowed
to
the
party
grieved
,
Then
the
state
of
the
Christian
Churches
were
in
greater
Slavery
than
the
Jewish
;
But
this
is
absurd
;
For
Christians
are
in
an
estate
of
greater
liberty
;
As
appears
from
Galat.
4.
1.
Therefore
&c.
For
clearing
the
first
proposition
▪
We
lay
down
these
things
;
First
,
There
was
a
Subordination
of
Judicatories
in
the
Jewish
Church
;
As
might
be
made
out
from
several
places
,
We
take
one
2
Chron:
19.
8.
where
there
is
a
Supream
Ecclesiastical
Judicatory
v
,
10.
The
matters
they
handle
come
to
them
from
other
Judicatories
:
And
Deut:
17.
8.
Sheweth
the
matters
to
be
handled
by
the
supream
Judicatory
are
such
as
had
been
before
the
Inferior
Court
,
but
found
too
hard
to
be
judged
there
;
So
that
here
was
a
Refuge
for
the
party
wronged
by
the
Inferiour
Court
:
Now
if
there
be
no
such
Refuge
left
to
Christians
,
we
may
certainly
say
,
The
state
of
Christiansis
most
hard
,
being
left
under
the
Tyrannical
sentence
of
the
unjust
Eldership
,
And
no
power
to
right
them
;
When
the
oppressed
Jew
might
appeal
to
the
Superior
Judicatory
.
We
might
further
argue
from
this
,
Whatever
was
in
the
Jewish
Government
that
was
neither
Ceremonial
,
nor
Judicial
;
but
Moral
;
That
is
binding
to
us
;
For
the
Moral
Law
bindeth
all
alike
,
and
is
not
abrogate
:
But
this
,
That
there
was
subordination
of
Judicatories
for
the
relief
of
the
grieved
party
among
the
Jews
,
was
Moral
,
not
Ceremonial
,
nor
Judicial
.
It
is
true
that
all
things
were
determined
by
an
high
Priest
,
among
the
Jews
,
who
was
typical
of
Christ
,
and
of
his
supremacy
in
Judgment
:
So
the
Papists
argue
ill
from
the
high
Priest
to
the
Pope
:
But
it
is
as
true
,
That
the
Subordination
of
Judicatories
for
things
of
harder
knowledge
,
and
relief
of
the
oppressed
party
,
was
Typical
of
nothing
;
But
Moral
and
of
the
Law
of
Nature
,
which
forbids
party
to
be
judge
;
which
will
naturally
follow
if
there
be
not
Subordination
of
Courts
.
Yea
further
we
shall
not
find
that
this
Law
is
given
to
Moses
in
the
pattern
upon
the
mount
,
but
was
taught
by
the
light
of
nature
to
Jethro
,
and
by
him
given
to
Moses
Exod.
18.
22.
It
shall
be
that
every
great
matter
they
shall
bring
unto
thee
,
&c
:
III.
We
come
now
to
Answer
Their
Objections
many
whereof
we
have
taken
off
in
the
first
two
Heads
▪
As
for
the
rest
we
shall
not
trouble
you
with
those
that
are
frivolous
,
as
indeed
the
most
part
are
,
we
shall
only
pitch
on
these
that
●eem
to
carry
some
shew
of
Reason
,
and
whereof
they
boast
most
.
Their
first
Objection
is
from
Matth:
18.
17.
This
Church
,
say
they
,
is
a
Parochial
Church
,
and
Christs
mind
is
that
the
business
should
be
here
ended
,
without
any
Appeal
from
it
.
Answer
Christ
means
not
only
a
particular
singular
Congregation
,
but
also
,
if
not
mainly
,
A
Presbyterial
Church
:
For
first
,
The
particular
Church
cannot
sometimes
heal
the
distemper
,
as
when
it
is
divided
,
or
when
the
Church
it self
is
Scandalous
,
as
oft
may
fall
out
by
giving
a
wrong
sentence
;
So
that
if
Christ
had
meaned
only
a
particular
Church
should
be
compleaned
to
,
and
in
no
case
a
Judicatory
above
them
,
then
his
Remedy
should
have
come
short
in
curing
the
desease
for
which
he
intends
it
,
which
to
say
were
no
small
imputation
to
Jesus
Christ
.
Secondly
,
Christ
here
alludes
to
the
Government
of
the
Jewish
Church
,
as
appears
from
the
Censure
of
the
Obstinate
to
be
reputed
as
an
Heathen
,
the
same
which
was
among
the
Jews
:
And
from
the
plainness
of
the
speach
,
Tell
the
Church
;
Which
could
not
be
otherwise
understood
,
if
he
had
not
alluded
to
the
Jewish
Judicatory
,
besides
which
,
They
knew
no
Judicatory
,
for
such
offences
as
Christ
spoke
of
to
them
,
There
being
as
yet
no
particular
Church
which
had
given
its
name
to
Christ
.
Now
(
as
we
cleared
before
)
the
Judicatories
among
the
Jews
which
were
to
be
complained
to
for
Scandals
,
were
not
only
these
who
were
in
their
single
Synagogues
or
Congregations
;
But
also
Superior
Courts
,
to
which
it
was
Lawful
to
Appeal
from
the
lesser
Courts
.
Thirdly
,
Christ
meaneth
here
of
such
a
Church
,
as
were
the
Churches
of
Jerusalem
,
Antioch
,
&c.
But
these
(
as
we
have
already
cleared
)
were
Presbyterial
Churches
or
Judicatories
,
having
the
oversight
of
many
Congregations
:
Now
sure
these
being
the
first
Churches
instituted
by
the
Apostles
,
must
not
be
excluded
from
the
power
of
Government
given
by
Christ
to
his
Church
in
that
place
.
Their
Second
Objection
is
this
,
That
the
Dependency
of
Churches
upon
Presbytries
layeth
on
a
yoke
of
Tyranny
and
Subjection
upon
particular
Congregations
,
equal
to
the
Tyranny
of
Bishops
:
And
if
the
Church
must
be
in
bondage
,
it
is
better
to
be
subject
to
one
Lord
Bishop
,
than
under
a
number
of
Ministers
and
Elders
in
Presbytry
or
Synod
.
For
Answer
,
We
make
no
other
Subjection
here
than
what
the
Independents
themselves
make
;
For
they
make
Ten
in
a
Congregation
subject
to
Five
hundred
,
and
the
Lawes
of
the
Five
hundred
to
be
binding
to
the
Ten
:
So
make
we
many
Churches
to
be
subject
in
the
Lord
to
all
their
own
Pastors
and
Elders
,
conveened
in
a
Presbytry
;
What
more
Subjection
is
there
in
the
one
than
in
the
other
?
Secondly
,
It
is
an
unjust
comparison
to
compare
Bishops
Tyranny
with
Presbytries
.
For
1.
The
Government
by
Bishops
was
Humane
,
This
is
Divine
.
2.
The
Bishop
being
but
One
Man
did
by
himself
alone
Govern
,
and
that
ad
Arbitratum
,
Nor
had
he
Any
to
Answer
to
;
But
here
moe
Pastors
and
Elders
are
joyned
together
,
who
are
by
mutual
advice
to
Rule
Gods
People
,
according
to
the
Word
of
God
.
3.
The
Government
by
the
Bishop
was
altogether
extrinsecal
to
,
or
without
the
Particular
Churches
:
For
the
Bishop
was
none
of
their
Members
,
nor
yet
chosen
by
them
;
But
Presbyteries
and
Synods
are
not
so
,
They
are
wholly
made
up
of
Members
and
Commissioners
from
those
same
very
Churches
,
where
They
govern
,
and
so
it
is
wholly
intrinsecal
.
4.
We
say
Government
by
Presbyteries
is
so
far
from
being
in
its
own
nature
Tyrannical
,
as
that
it
is
the
greatest
remedy
against
Church
Tyranny
;
because
it
is
a
City
of
Refuge
,
for
all
these
who
are
oppressed
in
their
particular
Congregations
;
For
if
in
the
Independent
Government
one
be
wronged
,
he
must
sit
with
it
,
till
Christ
come
and
right
him
:
Neighbour
Churches
may
advise
and
request
,
but
the
Cong●egation
advised
,
is
not
bound
to
follow
it
;
But
h●●e
when
the
Eldership
doth
wrong
,
there
is
a
refuge
to
a
Presbytery
,
and
above
them
to
a
Synod
,
&c.
Object
:
3.
Government
by
Presbytery
layeth
upon
Ministers
and
Elders
the
Charge
of
other
Flocks
than
these
of
whom
the
Lord
made
them
Overse●rs
,
to
wit
,
The
Charge
of
all
the
Churches
in
the
bounds
of
the
Presbytery
:
They
are
Elders
to
all
these
Churches
;
because
they
govern
them
.
Answer
,
It
followeth
not
that
they
have
the
Charge
of
all
these
Congregations
in
particular
,
and
in
every
thing
that
concerns
the
Duty
of
an
Elder
;
so
that
they
are
bound
particularly
to
Catechize
,
to
Visit
,
&c.
Only
They
are
Elders
to
them
in
things
common
to
all
,
And
as
they
are
joyned
in
the
Court
with
others
:
And
this
is
not
absurd
,
for
in
our
Parliament
,
Commissioners
from
Shires
are
Judges
to
the
whole
Kingdom
:
But
how
?
It
is
as
they
are
joyned
in
Parliament
,
not
by
themselves
alone
;
It
is
in
matters
common
to
the
Shire
,
not
in
other
petty
particular
Affairs
;
And
so
it
is
here
,
They
are
Elders
to
all
the
Congregations
indeed
,
as
they
are
joyned
together
in
the
Presbytery
;
But
not
by
themselves
alone
:
In
things
of
common
concernment
to
the
whole
particular
Congregation
,
not
in
these
Duties
belonging
to
every
Congregation
in
particular
.
Object
:
4.
If
this
Subordination
,
and
Judicatory
above
Judicatory
were
of
Divine
Institution
,
It
s
like
Scripture
would
have
spoken
more
plainly
of
it
;
not
leaving
it
to
be
drawn
out
by
so
many
far
fetch'd
Consequences
.
Answer
,
We
have
already
given
sufficient
Warrand
for
this
Government
by
clear
Consequences
from
Scripture
;
And
Consequences
from
Scripture
are
Scripture
,
else
we
must
cast
at
many
points
of
Divine
Truth
which
have
no
other
ground
but
Scripture
Consequence
:
As
the
Trinity
;
and
Change
of
the
Sabbath
;
yea
we
see
Christ
himself
grounding
a
material
point
,
to
wit
,
The
Resurrection
,
upon
Scripture
Consequence
,
Mark
12.
26.
2.
We
must
not
teach
God
how
to
set
down
his
mind
in
Scripture
;
We
perchance
think
,
It
had
been
a
plainer
way
to
have
cast
matters
of
Religion
to
so
many
Heads
;
By
which
means
many
Controversies
should
have
been
shunned
,
But
He
hath
thought
otherwise
:
The
Lord
in
Wisdom
hath
scattered
the
parcels
of
every
Truth
through
his
Book
,
intermixing
it
with
other
Subjects
,
as
the
Gold
is
in
the
Mine
,
and
this
to
exercise
his
people
in
searching
out
his
mind
from
Scripture
.
IV.
In
the
last
place
,
We
come
to
make
some
Vse
of
what
is
said
.
And
the
first
Vse
is
this
,
If
it
be
so
that
this
Government
by
Presbytery
is
grounded
on
the
word
of
God
,
Then
ye
would
know
it
is
not
a
thing
of
nought
we
are
contesting
for
,
It
's
a
part
of
that
Truth
once
delivered
to
the
Saints
,
and
a
Truth
of
no
small
concernment
:
What
would
become
(
think
ye
)
of
Particular
Congregations
,
If
they
had
none
above
them
to
call
them
to
an
account
?
What
Divisions
,
Strifes
,
Heresies
,
Schisms
would
ensue
;
if
people
were
informed
of
these
Contests
that
have
fallen
out
among
our
Opposits
themselves
,
where
this
way
of
Independency
was
followed
;
The
one
half
renting
from
the
other
,
Excommunicating
one
another
?
It
might
make
moderate
Men
scar
at
it
:
But
we
need
se●k
no
other
evidence
of
this
,
than
by
looking
on
Scotland
and
England
these
years
by
past
.
In
the
Church
of
England
,
Presbytery
could
not
be
set
up
,
Independency
was
pleaded
for
,
and
practised
;
And
what
is
become
of
it
,
Sathan
hath
vomited
out
a
floud
of
Errors
,
that
there
were
never
more
,
nor
more
gross
in
any
time
of
the
Christian
World
;
Yea
all
the
rotten
Graves
of
old
Heresie
are
digged
up
,
and
now
avowed
:
Socinianism
,
In
denying
Christs
Righteousness
in
the
matter
of
Justification
:
Anabaptism
,
In
denying
the
Baptizing
of
Infants
:
Arianism
,
In
denying
the
Trinity
:
And
many
other
such
like
.
Yea
there
are
some
Errors
there
that
were
never
before
heard
of
:
Some
affirming
,
There
is
no
Church
they
can
joyn
with
:
And
therefore
,
They
turn
Seekers
.
Some
are
above
all
Preaching
,
Prayer
and
all
Ordinances
:
And
all
these
are
the
Fruits
of
Independency
.
Again
,
look
on
the
Fruits
of
the
Presbyterial
Government
in
Scotland
where
it
hath
been
in
Vigour
,
God
hath
made
it
an
Hammer
for
battering
down
the
beginnings
of
Error
:
So
that
these
twelve
years
bypast
not
any
one
Error
hath
come
to
any
Strength
:
And
this
all
under
God
from
Presbyterial
Government
,
being
His
Institution
:
Our
Judicatories
were
indeed
terrible
,
as
an
Army
with
Banners
,
though
indeed
we
are
now
like
to
turn
contemptible
.
God
himself
heal
our
Breaches
.
Secondly
,
Guard
against
the
Errors
that
would
draw
you
from
this
Truth
;
If
ye
cannot
carry
the
grounds
we
have
been
speaking
of
with
you
,
yet
ye
may
remember
ye
once
heard
this
Truth
confirmed
from
Scripture
and
Reason
;
That
so
when
ye
meet
with
temptations
to
quite
it
,
ye
may
advise
well
before
ye
yeild
.
I
would
press
this
▪
so
much
the
more
,
As
that
this
Doctrine
of
Presbyterial
Government
is
the
Butt
of
Sathan's
Envy
,
the
thing
he
would
have
most
gladly
overthrown
,
As
that
which
stands
most
in
his
way
;
For
so
long
as
it
stood
in
its
integrity
,
We
might
in
the
Lords
strength
have
defied
the
Devil
to
have
brought
Error
into
Scotland
.
And
indeed
it
is
the
thing
he
sets
himself
to
brangle
,
To
get
the
hedge
once
plukt
up
,
that
so
the
wild
Boar
of
the
wilderness
may
come
in
.
And
(
believe
me
)
there
is
nothing
makes
me
more
affraid
,
than
that
through
Gods
permission
,
the
Devil
shall
get
a
deludge
of
Error
brought
in
on
Scotland
;
Because
those
who
have
been
intrusted
with
this
Government
have
weakned
the
power
of
it
,
by
Divisions
among
our selves
;
A
copy
is
casten
How
that
Erronious
Spirits
need
not
stand
much
on
the
Authority
of
Assemblies
,
when
they
would
cross
their
Designs
:
We
are
affraid
,
yea
we
may
be
past
●ear
and
conclude
.
That
Presbyteries
,
Synods
,
&c.
have
lost
much
of
the
weight
They
had
lately
in
mens
consciences
.
Only
let
me
intreat
you
in
the
bowels
of
Christ
,
That
ye
would
put
a
difference
betwixt
the
Government
it self
,
and
the
Persons
who
are
intrusted
with
it
;
Doe
not
charge
the
faults
of
the
one
upon
the
other
:
The
best
things
that
are
may
be
abused
;
And
it
is
Peoples
Tryal
to
put
difference
between
the
good
of
a
thing
,
and
the
Abuse
of
it
.
The
Government
is
good
,
and
of
God
;
and
the
abuse
of
it
is
evil
and
of
men
:
What
is
of
God
,
cleave
to
it
,
and
stick
fast
by
it
;
what
is
from
mens
corruptions
,
mourn
for
it
:
Pray
themselves
may
get
a
sight
of
it
:
And
thus
ye
shall
walk
in
an
eaven
way
.
Ye
had
need
to
deal
with
God
to
ground
you
in
the
knowledge
of
these
things
;
For
we
know
not
how
soon
we
may
be
put
to
it
,
to
quite
them
:
Only
remember
They
are
Truths
ye
have
sworn
to
maintain
with
your
hands
lifted
up
on
high
.
SECT:
V.
A
SHORT
REFUTATION
OF
THE
ERROR
OF
Separation
.
Head
I.
Shewing
what
is
required
for
making
one
a
Member
of
the
Visible
Church
.
WE
have
gone
through
these
Controversies
,
which
are
about
the
Government
of
the
Church
:
We
are
now
to
refute
some
dangerous
Errors
of
Doctrine
.
And
first
,
We
shall
begin
with
the
Error
of
Separation
.
The
Errors
of
Separatists
are
many
,
but
we
shall
only
engage
with
two
Heads
of
them
,
which
are
the
main
.
The
first
is
That
which
they
teach
concerning
the
Constitution
of
the
Visible
Church
;
Or
who
it
is
that
should
be
received
Members
of
Christs
visible
Body
.
The
second
is
That
which
they
hold
to
be
the
duty
of
every
sincere
Christian
,
viz.
That
when
they
spy
any
corruption
in
a
Church
wherein
they
are
Members
,
as
if
Persons
Scandalous
be
admitted
to
the
Lords
Supper
(
seeing
they
ought
all
to
be
Gracious
who
come
there
)
Then
(
say
they
)
It
is
their
duty
to
keep
back
from
the
Communion
;
and
not
only
so
,
but
to
quite
That
Church
,
and
set
up
a
new
Church
of
Their
own
.
We
shall
begin
first
with
that
Doctrine
that
concerns
the
Constitution
of
Visible
Churches
.
And
therein
we
shall
follow
our
usual
Order
:
First
,
Clear
the
Question
.
Secondly
,
Bring
Arguments
for
the
Truth
.
Thirdly
,
Answer
those
they
bring
against
the
Truth
.
And
Fourthly
,
Apply
the
whole
to
some
Use.
I.
First
,
For
clearing
of
the
Question
,
ye
would
know
what
Church
it
is
concerning
which
the
Controversy
is
.
First
,
It
is
not
that
place
where
Gods
people
meet
to
go
about
Gods
publick
Worship
,
(
such
as
this
House
we
now
are
in
,
which
is
called
the
Church
by
a
Figure
,
improperly
)
But
it
is
the
People
gathered
together
in
it
;
which
People
are
really
and
properly
the
Church
;
although
the
House
be
so
called
,
because
it
contains
them
,
by
an
usual
Figure
.
The
Church
that
we
are
to
dispute
of
,
is
made
up
of
Men
and
Women
:
And
not
that
which
is
built
of
Timber
and
Stone
.
Secondly
,
The
Controversy
betwixt
Us
and
Them
is
not
concerning
the
Invisible
Church
,
that
is
called
the
Church
of
the
First-born
,
Those
who
by
vertue
of
their
Effectual
Calling
are
united
to
Jesus
Christ
the
Head
,
are
living
Members
of
His
Mystical
Body
,
and
draw
Spiritual
Influence
from
him
.
Concerning
the
Church
taken
in
this
Sense
,
There
is
no
Controversy
betwixt
Us
and
the
Separatists
,
but
that
the
Members
of
this
Church
are
only
made
up
of
Believers
,
are
all
gracious
,
because
this
Church
is
Christs
Mystical
Body
,
a
Royal
Priest-hood
,
the
Lambs
Wife
,
all
fair
,
undefiled
▪
&c.
Thirdly
,
The
Question
Then
is
concerning
the
Church
Visible
,
which
is
,
a
Company
of
Men
and
Women
,
who
have
according
to
the
Tenor
of
Gods
Covenant
with
the
Visible
Church
an
Outward
Ecclesiastical
(
which
is
in
its
kind
a
real
)
Right
to
enjoy
the
Outward
Priviledges
of
the
Children
of
God
.
This
being
the
Church
about
which
the
Controversy
betwixt
Us
and
the
Separatists
is
,
We
shall
speak
a
litle
to
clear
what
is
meaned
by
it
;
And
First
,
The
Church
is
called
Visible
,
not
because
the
Members
of
it
may
be
seen
:
For
in
that
respect
the
Church
Invisible
,
the
Church
of
Believers
,
may
be
called
Visible
;
For
the
Members
of
it
being
believing
Men
and
Women
,
may
be
seen
also
:
But
the
difference
betwixt
the
Churches
in
those
two
Senses
,
is
taken
from
that
which
makes
one
to
be
a
Member
of
the
one
Church
,
as
it
differs
from
that
which
makes
one
a
Member
of
the
other
.
That
which
makes
One
man
a
Member
of
the
Invisible
Church
,
is
True
Grace
,
sincere
Faith
,
inward
Marks
thereof
:
Now
Grace
is
a
thing
that
cannot
be
seen
by
another
certainly
:
It
s
true
there
are
outward
effects
of
it
;
but
they
are
such
,
that
a
Hypocrite
may
have
the
counterfeit
of
them
,
so
as
the
one
cannot
be
discerned
from
the
other
by
a
Beholder
.
The
nature
of
Grace
is
only
known
Infallibly
and
certainly
to
God
;
And
therefore
This
Church
is
called
Invisible
.
Again
that
which
makes
a
Man
or
Woman
a
Member
of
the
Visible
Church
is
something
that
may
be
seen
▪
something
that
may
be
judged
of
,
by
those
who
have
Power
to
receive
Members
into
the
Church
,
and
cast
them
out
from
it
.
Secondly
,
We
said
that
this
Visible
Church
is
a
Company
or
Society
of
Men
and
Women
,
that
have
an
Ecclesiastical
Right
to
enjoy
the
Outward
Priviledges
of
the
Sons
of
God
.
For
understanding
what
is
meaned
by
enjoying
of
Outward
Priviledges
,
we
shall
show
you
That
there
are
Outward
Priviledges
,
and
Inward
Priviledges
of
those
who
are
the
Sons
of
God
.
Inward
Priviledges
are
Jesus
Christ
himself
;
a
Right
to
him
,
a
saving
Right
to
the
Covenant
of
Grace
,
and
Life
Eternal
;
These
are
the
Inward
Priviledges
of
the
Sons
of
God
:
And
only
Believers
have
right
to
those
:
Painted
Hypocrites
have
no
right
to
them
.
But
Secondly
,
There
are
Outward
Priviledges
of
the
Sons
of
God
;
such
as
these
,
To
be
ordinary
Hearers
of
the
Word
Preached
:
To
be
taken
a
care
of
by
Jesus
Christ
his
Servants
:
To
have
liberty
to
come
to
the
Sacraments
:
These
are
Outward
Priviledges
,
And
these
are
Priviledges
that
a
Member
of
the
Visible
Church
hath
a
right
to
.
We
said
they
had
an
Ecclesiastical
Right
or
a
Church
Right
to
them
:
That
is
,
such
a
Right
as
gives
Warrand
to
the
Church
for
receiving
them
to
enjoy
these
Priviledges
,
and
yet
possibly
they
have
not
a
Right
to
them
before
God
:
As
for
Example
,
when
there
is
a
painted
Hypocrite
in
a
Congregation
,
who
makes
Conscience
seemingly
to
use
the
Means
:
That
man
hath
an
Ecclesiastical
Right
to
come
to
a
Communion
;
such
a
Right
as
may
Warrand
the
Minister
for
admitting
of
him
,
although
he
have
not
a
Right
to
come
before
God
;
God
will
challenge
the
Hypocrite
for
coming
,
and
not
the
Minister
for
suffering
him
to
come
.
Yet
we
are
still
to
consider
that
tho'
this
Ecclesiestical
Right
be
not
Saving
,
yet
it
is
Real
in
its
kind
,
being
founded
upon
Gods
Covenant
with
the
Visible
Church
,
and
his
Ordinance
of
admitting
such
therein
.
Now
ye
may
know
somewhat
by
this
,
what
we
mean
by
an
Ecclesiastical
Right
,
it
's
That
which
gives
warrand
to
Church
Officers
to
admit
a
man
to
enjoy
these
Outward
Priviledges
:
And
so
ye
may
know
what
we
mean
by
the
Visible
Church
whereof
we
Dispute
.
There
are
several
differences
betwixt
Us
and
the
Separatists
,
Concerning
the
Visible
Church
.
First
,
They
affirm
That
there
is
no
Visible
Church
on
Earth
;
But
a
single
Congregation
;
As
many
as
may
meet
in
one
place
.
This
we
refuted
in
the
former
Controversie
;
by
shewing
That
in
the
Church
of
Jerusalem
there
were
far
moe
than
could
meet
in
one
single
Congregation
;
yea
many
particular
Congregations
;
And
yet
are
called
but
One
Church
.
Secondly
,
They
differ
much
from
us
,
as
also
from
the
Truth
,
concerning
the
power
They
give
to
this
Visible
Church
,
They
give
them
the
full
power
of
Church
Government
,
and
that
Independently
from
any
Chuch
power
on
earth
:
This
difference
also
we
spoke
of
in
the
preceeding
Debate
;
And
so
we
shall
stand
now
no
longer
upon
it
.
Thirdly
,
We
differ
concerning
That
which
gives
a
Being
to
the
Church
Visible
;
They
say
,
To
make
a
Society
of
People
a
Visible
Church
,
so
as
to
have
right
to
partake
of
the
Priviledges
there
of
,
It
is
requisite
that
all
the
Members
of
that
Society
Swear
a
Covenant
one
to
another
,
wherein
they
bind
themselves
to
submit
one
to
another
in
the
Lord
,
to
walk
in
all
the
Ordinances
of
God
,
and
not
to
leave
that
Society
till
liberty
be
given
them
by
the
rest
:
So
that
tho
a
man
should
be
never
so
truely
Godly
and
Gracious
,
yet
if
he
take
not
such
a
Covenant
,
and
if
he
Swear
not
such
an
Oath
,
He
is
without
the
Visible
Church
,
He
is
in
the
state
of
a
●agan
,
to
live
and
to
die
without
any
Church
Ordinance
.
The
Judgement
of
our
Church
,
and
that
of
Truth
herein
is
this
,
That
wherever
a
man
comes
out
of
one
Particular
Congregation
(
which
we
call
a
Paroch
)
to
another
,
By
his
so
doing
he
comes
under
a
duty
and
Obligation
,
which
he
is
bound
to
before
God
,
and
the
Congregation
also
,
to
discharge
himself
in
;
Namely
all
the
Duties
pertaining
to
a
Member
of
that
Particular
Congregation
or
Paroch
to
which
he
comes
,
Although
he
Swear
not
such
an
Oath
.
We
say
,
Secondly
,
he
may
also
Swear
to
do
these
Duties
.
But
Thirdly
,
To
bind
this
on
all
the
Consciences
of
the
Members
of
the
Church
,
to
take
such
an
Oath
,
so
as
if
they
take
it
not
They
are
not
Church
Members
;
We
say
,
It
is
Will
Worship
not
commanded
by
God
,
either
by
Practice
or
Precept
,
in
Old
or
New
Testament
.
We
might
easily
prove
that
Jesus
Christ
never
took
This
way
to
gather
a
Visible
Church
.
But
the
main
difference
is
the
Fourth
,
and
that
is
Concerning
those
who
are
to
be
kept
or
received
Members
of
the
Church
Visible
;
Or
who
they
are
that
have
right
to
these
Outward
Priviledges
we
spoke
of
:
That
which
they
hold
in
this
Point
is
,
That
they
would
have
all
Visible
Churches
disolved
,
and
then
Churches
gathered
out
of
these
,
wherein
none
are
to
be
received
or
admitted
to
partake
of
Church
Priviledges
,
so
as
to
be
under
the
care
of
Ministers
,
Admitted
to
the
Sacraments
&c.
but
those
who
have
evident
positive
signes
of
Grace
,
and
these
not
only
evident
to
the
Minister
and
a
few
moe
,
but
to
all
the
Members
of
the
Congregation
,
so
that
every
one
in
the
Congregation
must
be
convinced
,
so
far
as
men
can
attain
unto
,
that
he
hath
Grace
,
or
else
he
is
no
Member
of
the
Visible
Church
;
by
which
Rule
they
model
Congregations
;
But
there
was
never
a
Congregation
since
Christ
was
on
the
earth
so
constitute
,
except
Their
Own
;
For
according
to
this
Rule
they
will
cast
out
the
Two
Part
,
and
of
some
Congregations
,
leave
Ten
Parts
and
take
but
the
Eleventh
,
leaving
all
the
rest
as
Pagans
,
without
Baptising
their
Children
,
or
admitting
themselves
to
any
Church
Priviledge
:
This
is
what
They
hold
.
As
for
the
Judgment
of
our
Church
,
and
that
which
is
according
to
the
Word
,
take
those
Assertions
.
First
,
We
hold
that
every
man
indeed
that
is
a
Member
of
the
Visible
Church
ought
to
have
Grace
;
so
that
he
sins
against
God
and
his
own
Soul
if
he
have
it
not
;
And
all
the
priviledges
he
enjoyes
will
do
him
no
good
without
it
.
We
say
in
this
respect
,
all
the
Members
of
the
Church
ought
to
have
Grace
;
But
to
say
,
That
they
so
ought
to
have
Grace
,
that
none
of
them
must
be
admitted
to
be
a
Member
of
the
Church
Visible
without
it
,
This
we
deny
:
It
is
ill
reasoning
from
unanswerableness
to
an
obligation
to
a
forfaulture
of
Priviledges
:
For
every
man
that
is
a
Magistrate
ought
to
have
Grace
;
so
as
he
sins
against
God
if
he
have
it
not
;
yet
a
man
may
be
a
lawful
Magistrate
,
and
have
the
Priviledges
of
a
Magistrate
,
although
he
have
not
Grace
.
Secondly
,
We
do
willingly
grant
that
in
the
Constitution
of
our
Church
,
and
admitting
of
People
to
the
Lords
Table
:
Our
Practice
comes
far
short
of
the
Rule
;
There
is
not
that
care
taken
to
purge
out
scandalous
persons
as
should
be
,
Our
practice
is
indeed
short
of
the
Rule
;
But
Our
Rule
which
we
shall
hold
out
(
as
we
shall
prove
)
is
Good
.
To
know
then
what
is
the
Rule
according
to
which
we
should
admit
men
to
be
Members
of
the
Church
.
First
,
There
are
some
who
are
admitted
to
some
Priviledges
only
,
and
not
to
all
;
as
to
Baptism
:
And
these
are
Members
of
the
Church
Incompleatly
,
They
are
Members
,
but
not
so
fully
;
And
those
are
,
Infants
that
are
born
within
the
Church
Visible
;
They
are
Members
,
although
not
to
be
admitted
to
the
Lords
Supper
.
Now
betwixt
Us
and
the
Separatists
herein
,
to
wit
,
whether
Infants
should
be
Baptized
,
there
is
no
difference
.
Secondly
,
There
are
some
who
are
admitted
to
all
Priviledges
of
the
Visible
Church
;
And
those
are
Members
Compleatly
and
fully
:
And
concerning
those
the
dispute
is
:
Who
are
those
that
ought
to
be
admitted
to
all
the
common
Priviledges
of
the
Visible
Church
?
They
mantain
(
as
we
heard
)
that
none
should
be
admitted
but
those
that
can
give
evident
Signs
of
Grace
to
the
satisfaction
of
the
Consciences
of
all
within
the
Church
.
We
hold
First
,
that
if
it
be
known
that
Men
be
Baptized
.
And
Secondly
,
If
they
be
free
of
Scandal
.
And
Thirdly
,
If
they
submit
themselves
to
the
Doctrine
of
the
Gospel
,
and
have
some
competent
knowledge
of
the
Grounds
of
the
Christian
Religion
,
If
these
things
I
say
be
in
a
man
,
We
hold
that
he
is
to
be
received
,
although
he
cannot
give
evident
signes
of
the
reality
of
the
Grace
of
God
in
him
to
All.
And
this
is
the
Controversie
.
II.
Now
we
come
to
prove
that
which
we
hold
by
Arguments
.
The
first
is
John
the
Baptist
did
not
follow
this
Rule
of
Theirs
in
receiving
Members
to
the
Church
,
and
therefore
it
is
not
the
right
Rule
:
That
John
the
Baptist
did
not
follow
this
Rule
will
appear
,
if
we
consider
Luke
3.
Wherein
consider
,
Who
it
was
whom
John
Baptized
v
,
21.
Now
when
all
the
People
were
Baptized
,
&c.
It
was
all
the
People
.
Consider
Secondly
,
What
he
requires
of
this
People
before
he
Baptize
them
,
We
shall
find
in
the
preceeding
words
that
he
seeks
no
more
than
that
they
would
be
convinced
that
they
were
wrong
before
.
And
Secondly
,
Profess
an
earnest
desire
to
amend
.
So
we
find
in
v
,
10.
And
the
People
asked
him
,
saying
,
what
shall
we
do
?
And
the
publicans
in
the
12.
v
,
do
the
same
,
who
yet
were
but
Course
Men.
And
in
the
14
v
,
The
souldiers
likewise
demanded
of
him
,
saying
,
what
shall
we
do
?
Now
these
Questions
import
this
much
,
That
they
were
convinced
they
were
wrong
,
and
professed
at
least
a
desire
to
become
better
;
And
accordingly
John
instructs
them
,
thus
and
thus
ye
shall
do
;
And
without
more
ado
in
v
,
21.
He
Baptizes
them
.
Now
it
is
not
possible
that
John
could
have
got
positive
signes
from
every
one
of
them
to
convince
him
that
they
had
real
Grace
;
Far
less
That
every
one
of
the
multitude
could
have
been
perswaded
in
Conscience
of
the
reality
of
Grace
in
each
other
;
And
therefore
the
Rule
of
admiting
men
to
be
Members
of
the
Visible
Church
cannot
be
this
,
That
every
one
to
be
admitted
should
have
evident
signes
of
Grace
,
satisfactory
to
the
Consciences
of
all
:
John
sought
not
this
of
those
whom
he
received
,
It
's
true
he
fals
very
sharply
on
the
Scribes
Matth.
3
,
v
,
7
—
O
generations
of
vipers
,
who
hath
warned
you
to
flee
from
the
wrath
to
come
.
But
it
is
as
true
,
when
he
hath
rebuked
them
,
as
ill
as
they
were
before
,
seing
now
they
professed
a
desire
to
amend
,
he
Baptizes
them
in
v
,
11.
I
indeed
Baptise
you
with
water
&c
The
same
(
You
)
whom
he
spoke
to
in
v.
7.
As
is
clear
from
the
Connexion
of
every
Verse
.
If
it
be
Objected
that
they
were
not
received
to
be
Members
of
the
Church
,
although
they
were
Baptized
.
We
shall
once
for
all
clear
that
Baptism
sealeth
up
a
mans
right
of
Membership
in
the
Church
Visible
.
We
find
this
from
the
Apostles
Practice
Act:
2.
41.
Where
the
Way
is
how
they
received
men
to
be
Church
Members
,
it
is
said
They
were
Baptized
&c.
And
those
who
were
Baptized
are
said
to
be
added
to
them
and
added
to
the
Church
v
,
last
,
So
in
Act.
8
,
38.
The
Eunuch
was
received
by
Baptism
to
be
a
Member
of
the
Visible
Church
.
So
Saul
Act
:
9.
18.
And
Lydia
Act.
16
,
15.
Secondly
,
Circumcision
was
a
seal
of
the
Jews
right
of
Membership
in
the
Visible
Church
under
the
Old
Testament
,
And
therefore
Baptism
is
a
seal
of
our
right
to
be
Members
of
the
Visible
Church
under
the
New
;
For
Baptism
in
the
New
Testament
is
come
in
the
same
place
with
Circumcision
in
the
Old
Testament
.
This
is
for
our
first
Argument
.
The
second
Argument
is
taken
from
the
practice
of
the
Apostles
,
And
it
is
this
,
The
Apostles
went
not
by
that
method
of
our
Opposits
in
admitting
Members
of
the
Visible
Church
,
This
was
not
the
Rule
They
followed
:
Therefore
it
is
not
the
right
one
.
We
clear
this
was
not
the
Rule
which
they
followed
from
Act.
2.
41.
Where
in
one
day
there
are
three
thousand
added
to
the
Church
.
Now
surely
none
can
imagine
that
it
was
possible
that
every
one
of
these
Three
thousand
could
be
perswaded
in
conscience
of
the
regeneration
of
one
another
.
It
is
true
Peter
binds
on
them
to
Repent
;
But
it
is
as
true
that
on
their
desire
to
be
admitted
to
be
Members
of
the
Visible
Church
,
and
some
evidence
of
their
conviction
,
he
receives
them
;
Although
there
were
many
of
them
did
not
even
this
much
in
sincerity
.
For
Anamas
and
Saphira
were
but
Hypocrits
;
So
no
more
is
required
of
Simon
Magus
Act.
8.
13.
And
so
of
Demas
,
who
afterwards
forsook
Paul
.
Yea
if
we
look
to
the
Rule
which
Christ
walked
by
,
He
sought
no
more
but
a
profession
to
follow
him
,
and
He
sought
no
more
of
Judas
,
to
make
him
not
only
a
Member
of
His
Society
,
but
an
Apostle
and
Minister
;
Christ
knew
him
well
enough
to
be
a
Hypocrite
:
And
yet
upon
his
professed
desire
to
follow
him
,
admits
him
to
his
Company
,
yea
makes
him
a
Minister
:
So
that
this
Rule
which
Separatists
so
much
cry
up
,
was
neither
followed
by
Jesus
Christ
nor
his
Apostles
.
The
Third
Argument
we
bring
is
this
,
There
was
never
a
Church
before
or
since
Christs
dayes
whose
Members
,
All
of
them
,
could
give
evident
signes
of
Grace
to
each
other
;
And
therefore
it
cannot
be
a
Rule
of
Gods
appointing
,
That
the
Church
Visible
must
be
made
up
of
only
such
.
We
prove
the
Antecedent
;
Sure
the
Church
of
Israel
in
Moses
time
was
not
such
,
every
Member
was
not
such
a
Visible
Saint
,
so
as
he
was
known
to
be
Gracious
;
For
sayeth
Moses
Deut.
29.
4.
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
&c.
and
oftimes
they
are
upbraided
as
stiff-necked
.
Secondly
,
We
must
suppose
the
purest
Churches
comming
nearest
the
Rule
,
to
have
been
in
the
Apostles
dayes
,
and
yet
the
Members
of
those
Churches
were
not
of
this
kind
.
So
the
Church
of
Corinth
was
a
Church
that
the
Apostles
themselves
planted
and
Preached
to
,
and
yet
we
shall
find
many
in
this
Church
who
were
so
far
from
giving
evident
signes
of
Grace
one
to
another
,
That
there
were
many
there
Scismaticks
1
Cor
:
6.
Many
there
Fornicators
that
Paul
writes
against
:
There
were
many
there
Drunkards
,
yea
and
drunk
about
the
time
of
the
Lords
Supper
.
And
those
he
reproves
1
Cor:
11.
Yea
there
were
some
there
who
denyed
some
of
the
fundamental
Points
of
the
Christian
Religion
as
the
Resurrection
:
As
appears
from
Chap:
15.
So
this
Church
of
Corinth
,
was
not
such
.
Secondly
,
The
seven
Churches
of
Asia
spoken
of
Revel:
2.
3.
were
Churches
that
had
the
Candlestick
among
them
,
Churches
that
were
in
Christs
hand
,
that
he
took
a
care
of
,
and
yet
they
were
not
such
,
as
every
Member
of
those
Churches
had
real
signes
of
Grace
,
otherwise
the
Spirit
of
God
would
not
have
said
so
often
,
If
any
man
have
ears
to
hear
&c.
If
he
had
not
supposed
that
there
had
been
in
them
blind
,
obdurate
,
carnal
hearers
.
Thirdly
,
The
same
may
be
said
of
the
Churches
of
Rome
,
Galatia
,
Thessalonica
,
and
of
all
the
Churches
that
ever
we
hear
or
read
of
since
Christs
days
,
never
one
of
them
was
such
:
And
therefore
we
may
safely
conclude
that
this
Rule
of
Theirs
cannot
be
Right
,
seing
neither
Christ
nor
his
Apostles
nor
the
Church
in
any
Age
did
follow
it
.
We
bring
a
Fourth
Argument
and
it
is
this
:
That
cannot
be
a
right
Rule
of
gathering
Churches
,
that
would
hold
out
a
number
of
Gracious
Souls
from
being
Members
:
But
,
this
Rule
of
Theirs
would
do
so
:
Therefore
,
it
cannot
be
the
right
Rule
.
For
the
first
part
of
our
Argument
none
will
doubt
of
it
.
And
Secondly
,
That
this
Rule
of
Theirs
would
hold
out
many
truly
Gracious
,
we
prove
it
:
For
first
there
are
many
that
have
Grace
,
that
for
want
of
parts
they
cannot
express
the
thing
they
have
,
they
are
so
far
from
giving
evidences
of
Grace
to
others
,
that
they
cannot
satisfy
themselves
;
Some
so
Proud
,
some
so
Passionate
,
so
Worldly
,
so
Talkative
,
so
Imprudent
,
that
it
will
be
hard
for
any
to
satisfy
themselves
that
there
is
Grace
in
them
.
Thirdly
,
The
way
of
some
is
so
hid
,
or
rather
Gods
way
in
them
so
hid
,
that
for
any
thing
People
can
see
in
them
,
they
are
nothing
different
from
Natural
Civilians
,
and
yet
many
of
such
will
make
clear
and
satisfying
discoverys
of
Gods
Grace
in
them
at
their
death
:
The
work
of
Grace
then
appearing
that
was
long
under
ground
.
And
now
according
to
this
Rule
of
Theirs
,
these
are
all
to
be
holden
out
of
the
Visible
Church
,
and
put
in
the
place
of
Pagans
;
And
so
That
cannot
be
Christs
Rule
.
Our
fifth
Argument
to
prove
the
point
is
this
,
That
cannot
be
a
Rule
of
admitting
Members
to
the
Church
Visible
,
which
puts
the
Church
in
perpetual
danger
of
Renting
:
But
,
this
Rule
of
Theirs
puts
the
Church
in
a
perpetual
danger
of
being
Rent
:
Therefore
,
it
cannot
be
the
right
Rule
.
We
shall
clear
that
this
Rule
of
Theirs
puts
the
Church
in
a
perpetual
hazard
of
being
Rent
:
For
there
are
some
more
easy
to
be
satisfied
of
the
signes
of
Grace
than
others
,
so
That
which
will
be
a
lawful
Church
to
one
,
will
not
be
so
to
others
.
Secondly
,
There
are
some
that
in
progress
of
time
will
grow
more
strick
in
searching
:
Hence
that
which
was
a
true
Church
to
him
the
last
year
,
will
be
no
Church
to
him
this
:
And
so
this
Rule
of
Theirs
keeps
the
Church
in
a
continual
hazard
of
being
Rent
,
of
Separating
after
Separating
,
while
they
cast
off
all
.
This
hath
made
the
most
part
of
all
Their
Churches
rent
,
and
one
part
to
Excommunicate
another
.
Yea
hence
many
of
that
Way
cast
off
all
Churches
at
last
,
and
turn
Seekers
;
Cast
off
all
Serving
God
with
others
,
all
use
of
publick
means
,
only
serving
God
apart
and
by
themselves
alone
;
Because
they
cannot
be
sure
enough
that
any
others
have
Grace
but
only
themselves
.
There
is
a
Sixth
Argument
taken
from
the
similitudes
and
comparisons
under
which
the
Church
Visible
is
holden
forth
in
Scripture
;
which
similitudes
do
shew
there
is
not
That
strictness
required
in
admitting
Members
to
the
Visible
Church
as
the
Separatists
judge
;
It
's
compared
to
a
Draught
net
cast
into
the
Sea
,
that
gathereth
fishes
good
and
bad
Matth:
13.
Secondly
,
To
a
Field
wherein
is
Wheat
and
Tares
,
ibid.
Thirdly
,
It
is
compared
Matth:
22.
to
a
Table
of
Guests
,
where
there
are
some
with
,
and
some
without
a
Wedding
Garment
.
Fourthly
,
It
is
compared
to
a
House
wherein
are
Vessels
of
Honour
and
Dishonour
;
and
to
a
Fold
of
Sheep
,
and
Goats
;
And
in
every
Church
there
are
many
Called
but
few
Chosen
:
Now
how
shall
Tares
,
chaff
,
Goats
,
&c.
give
convincing
signes
of
that
which
they
have
not
:
Certainly
these
Similitudes
seem
to
speak
,
That
there
needs
not
so
much
Waling
or
Picking
out
,
in
admitting
Members
to
the
Visible
Church
,
providing
they
be
free
of
Scandals
;
Once
take
them
in
,
and
and
then
let
the
Word
work
on
them
;
This
great
Waleing
and
Separation
will
be
when
the
Net
comes
to
the
shoar
,
when
the
great
Harvest
comes
,
when
the
Sheep
and
Goats
are
severed
.
This
much
for
Arguments
for
the
Truth
.
III.
We
shall
in
the
next
answer
Their
Objections
,
whereby
they
labor
to
prove
,
that
the
Church
Visible
should
only
be
made
up
of
such
Church
members
as
can
give
satisfactory
Signs
of
Grace
to
each
other
.
Obj.
1.
Their
first
Objection
(
which
is
the
most
specious
)
is
taken
from
these
Glorious
s●●ies
given
to
the
Church
in
Scripture
.
They
are
called
Saints
;
a
chaste
●●rgine
spoused
to
Christ
;
Sons
and
Daughters
of
the
Lord
Almighty
;
and
Christs
mystical
Body
,
whose
Members
are
all
Gracious
:
Now
,
say
they
,
seing
the
Church
hath
these
Stiles
in
Scripture
,
Should
any
be
joyned
to
the
Church
,
but
such
,
who
to
the
uttermost
of
our
discerning
have
Grace
?
For
answer
,
If
this
Argument
conclude
any
thing
,
it
will
conclude
that
none
should
be
Members
of
the
Visible
Church
,
but
those
who
have
Real
Grace
;
for
none
is
a
partaker
of
Christs●
Mystical
Body
,
the
Lambs
Wife
&c.
But
such
only
Now
this
,
our
Opposites
themselves
will
not
affirm
,
They
grant
there
may
be
painted
Hypocrites
in
the
Church
,
and
the
Scripture
saith
the
same
;
for
Ananias
and
Saphira
,
Judas
,
and
Simon
Magus
,
were
such
;
and
so
these
places
of
Scripture
,
if
they
prove
any
thing
,
will
prove
more
than
They
will
grant
.
But
to
answer
directly
,
ye
would
know
that
in
the
Church
Visible
there
is
a
Company
of
Good
and
Bad
,
sincere
Christians
,
and
painted
Hypocrites
:
Now
the
Scripture
speaks
of
them
sometimes
according
to
the
Better
Part
,
and
sometimes
according
to
the
Worse
Part
;
where
it
speaks
of
them
according
to
the
Better
Part
,
it
speaks
so
of
them
as
if
there
were
not
One
Evil
Man
among
them
all
,
hence
are
these
Stiles
,
The
Lambs
Wise
,
Sons
and
Daughters
of
the
Almighty
,
Called
to
be
Saints
,
&c.
They
are
so
according
to
the
Better
Part.
Again
when
it
speaks
of
the
Visible
Church
according
to
the
Worse
Part
,
it
gives
such
names
as
if
there
were
not
One
Good
Man
among
them
all
;
it
calls
them
Stif-necked
,
a
Rebelious
house
,
Children
that
are
Corrupters
;
Now
,
As
it
were
ill
Argued
,
to
conclude
from
these
places
where
such
stiles
are
given
to
the
Church
,
that
every
one
within
the
Church
were
Corrupters
,
Stif-necked
,
&c.
and
not
one
seeking
God
:
For
there
he
gives
them
those
Stiles
from
the
Evil
Part
among
them
:
So
it
is
also
ill
argued
from
these
places
where
the
Scripture
calls
them
the
Lambs
Wife
,
Sons
and
Daughters
of
the
Almighty
,
&c.
That
they
were
All
of
them
so
;
And
we
shall
clear
it
more
fully
from
the
Church
of
Corinth
,
2
Cor
,
6
,
18.
They
get
many
Glorious
stiles
,
They
are
called
The
Sons
and
Daughters
of
the
Almighty
,
they
are
called
A
chast
Virgin
,
&c.
2
Cor
,
11
,
2.
Now
there
were
many
Schismaticks
among
them
,
some
denying
the
Resurrection
,
some
Vilifying
Pauls
Doctrine
,
Many
who
were
Contentious
,
Drunkards
,
Fornicators
;
so
that
these
Stiles
cannot
be
Verified
of
the
Members
of
the
whole
Church
,
but
only
of
the
Better
Part
that
was
among
them
:
even
as
men
speaking
of
an
Heap
of
Chaff
and
Corn
,
will
call
it
An
Heap
of
Corn
;
Not
that
there
is
nothing
but
Corn
in
it
,
but
because
the
Corn
is
the
Best
Part
:
And
so
the
Church
Visible
(
wherein
is
a
mixed
Company
)
is
denominated
from
the
Better
Part
sometimes
in
Scripture
,
and
called
Sons
and
Daughters
of
the
Lord
Almighty
;
and
sometimes
from
the
Worse
Part
,
and
called
Stiff-necked
,
&c.
Obj.
II
Their
second
Objection
is
taken
from
Act
,
2.
47.
Where
it
is
said
—
And
the
Lord
added
unto
the
Church
daily
such
as
should
be
saved
.
Say
they
,
God
added
no
other
to
the
Church
but
such
as
would
be
saved
,
therefore
we
should
adde
no
others
.
For
Answer
,
If
any
thing
follow
from
this
,
it
would
follow
that
none
should
be
added
to
the
Church
but
these
who
are
Believers
really
,
for
no
other
will
be
saved
:
But
this
is
against
themselves
:
And
therefore
our
second
Answer
is
this
,
That
the
meaning
of
the
words
must
be
,
That
He
had
a
chief
care
of
adding
those
to
the
Church
who
were
to
be
Saved
:
But
it
is
not
said
that
He
added
no
other
;
for
the
same
Chapter
sayes
,
He
added
moe
;
v
,
41
,
whole
three
Thousand
were
added
,
and
yet
all
those
were
not
to
be
saved
;
For
there
were
Ananias
and
Saphira
,
and
doubtless
many
other
Hypocrites
among
them
.
Obj.
III.
The
third
Objection
is
taken
from
Matth
,
22.
12.
In
the
Parable
concerning
the
Kings
Banquet
,
where
he
bids
his
Servants
go
and
invite
to
the
Marriage
,
and
finding
One
wanting
the
Wedding
Garment
(
says
he
)
—
Friend
,
how
camest
thou
in
hither
,
not
having
a
Wedding
Garment
?
Now
(
say
They
)
this
is
a
reproof
to
those
who
admitted
him
to
this
Priviledge
.
We
Answer
,
This
is
quite
contrair
to
the
scope
of
the
Parable
,
if
we
look
to
the
command
v
,
9
,
Goe
ye
therefore
into
the
high-ways
,
&c.
They
are
commanded
to
invite
all
,
and
to
hold
out
none
for
want
of
the
Wedding-Garment
;
For
that
being
Inward
is
only
discernable
by
God
.
Indeed
this
Parable
will
shew
this
much
,
That
Ministers
may
admit
People
to
Communions
,
and
yet
Christ
will
come
with
an
after
search
,
and
find
many
there
whom
he
will
cast
,
that
Ministers
have
admitted
:
Ye
ought
not
to
think
that
every
man
that
comes
through
a
Ministers
Tryal
is
in
a
good
state
;
The
place
says
,
That
Christ
found
One
wanting
the
Wedding
Garment
;
But
it
sayes
not
That
Ministers
should
let
none
come
but
those
that
had
the
Wedding
Garment
;
And
to
shew
that
this
is
the
scope
of
the
Parable
,
see
v
,
14.
There
it
is
said
,
For
many
are
called
,
but
few
are
chosen
.
Ob.
IV
:
Their
fourth
Objection
is
taken
from
Rev.
2.
4
,
5.
The
Lord
speaking
there
to
the
Church
of
Ephesus
,
sayeth
,
Nevertheless
,
I
have
somewhat
against
thee
,
because
thou
hast
left
thy
first
love
Remember
therefore
from
whence
thou
art
fallen
,
and
repent
,
and
and
do
the
first
works
,
or
else
I
will
come
vnto
thee
quickly
,
and
will
remove
thy
Candelstick
out
of
his
place
,
&c.
From
whence
They
argue
thus
:
None
are
to
be
admitted
to
the
Church
who
will
ruin
the
Church
But
,
all
those
who
cannot
convincingly
prove
their
Regeneration
,
will
ruin
the
Church
:
Therefore
they
ought
not
to
be
admitted
.
We
Answer
,
That
the
last
part
of
their
Argument
is
false
:
For
there
are
many
Gracious
Persons
keeping
their
first
love
,
who
yet
can
neither
satisfy
themselves
nor
others
in
the
Truth
of
their
Regeneration
,
and
that
will
not
ruin
the
Church
.
Secondly
,
We
Answer
,
To
the
first
part
of
their
Argument
,
where
they
say
that
every
one
who
hath
not
real
Grace
will
ruin
the
Church
:
It
is
not
universally
true
,
for
then
there
should
be
no
Hypocrites
in
the
Church
at
all
,
neither
known
nor
unknown
,
for
Hypocrites
can
do
no
other
thing
but
that
which
is
tending
to
the
ruin
of
the
Church
;
Now
themselves
will
not
say
That
all
Hypocrites
are
debarred
;
For
they
admit
some
such
;
and
Scripture
saith
the
contrair
in
the
admission
of
Annanias
and
Saphira
:
And
so
some
must
be
admitted
,
who
,
If
God
look
not
more
to
his
own
mercy
than
to
their
me●●t
,
and
more
to
the
respect
he
hath
to
others
than
to
them
,
can
do
nothing
but
ruin
the
Church
.
Obj.
V.
Their
last
Objection
is
taken
from
2
Tim:
3.
5.
Having
a
forme
of
Go●liness
,
but
denying
the
power
thereof
:
from
such
turn
away
.
Therefore
none
are
to
be
admitted
but
those
who
can
give
satisfactory
signes
of
their
Regeneration
.
For
Answer
:
It
is
a
gross
mistake
;
For
if
we
look
to
the
place
,
Those
who
have
only
a
forme
of
Godliness
,
he
tells
what
they
are
,
High-minded
&c.
v
,
4.
And
in
the
6
v
,
Subtile
Hereticks
who
lead
away
the
simple
.
Now
we
say
none
such
ought
to
be
admitted
,
for
those
are
Scandalous
:
But
what
they
say
doth
not
follow
;
For
many
cannot
give
satisfactory
Signes
of
their
Regeneration
,
who
yet
are
not
Gross
Livers
,
nor
Scandalous
,
nor
seduceing
Hereticks
;
And
so
not
of
the
number
of
those
from
whom
Paul
bids
Turn
away
.
And
thus
we
have
Answered
the
strongest
of
their
Objections
.
IV.
Use.
I.
This
Doctrine
being
thus
cleared
,
ye
ought
not
to
look
on
what
our
Opposites
hold
in
this
Point
as
a
matter
of
small
moment
,
neither
ought
ye
to
suffer
your selves
to
be
deceived
with
the
pretence
of
strictness
with
which
they
cover
it
.
It
is
a
Doctrine
that
hath
fearful
Consequences
:
For
by
this
,
the
third
part
of
the
best
Churches
that
ever
were
,
shall
be
put
in
no
better
case
than
Pagans
themselves
,
to
live
without
all
ordinances
,
their
Children
without
Baptism
:
And
this
will
hold
off
many
who
have
true
Grace
;
for
how
many
are
there
(
even
of
those
)
who
cannot
give
convincing
signs
of
Grace
,
either
to
themselves
or
others
.
By
this
Rule
mens
Consciences
shall
still
be
held
in
an
Uncertainty
,
whether
they
may
stay
members
of
such
a
Church
or
not
;
because
they
can
hardly
be
satisfied
,
whether
all
in
it
have
convincing
signs
of
Grace
or
not
.
Now
the
Judgment
of
our
Opposits
is
,
that
if
the
Rule
be
not
keeped
Conscientiously
,
Christians
ought
to
Separate
.
By
this
Rule
an
insupportable
Burthen
is
put
on
Christians
,
not
only
to
examine
themselves
,
but
also
the
inward
state
of
others
:
By
this
Rule
,
all
the
Churches
that
ever
were
in
the
dayes
of
the
Prophets
,
Christs
,
Apostles
,
or
in
the
Primitive
Times
,
have
been
in
the
mist
;
all
living
and
dying
without
the
Visible
Church
,
and
so
without
Baptism
,
and
so
as
Pagans
.
As
also
this
shew
of
strictness
beyond
whatever
God
hath
commanded
,
doth
ever
end
in
looseness
,
as
appears
by
the
Separatists
present
practise
;
for
,
what
ever
they
speak
against
the
looseness
of
other
Churches
,
that
we
are
but
a
mixture
of
Drunkards
and
loose
prophane
Livers
;
yet
there
is
as
great
looseness
in
their
own
Churches
as
in
any
other
,
for
they
make
no
scruple
to
admit
Hereticks
,
Covetous
Vain
,
Proud
Boasters
,
almost
of
all
sorts
,
if
so
be
they
agree
with
them
in
Principles
against
Presbyterians
.
This
Rule
puts
men
in
an
overweening
conceit
of
themselves
;
others
are
nothing
to
them
,
all
are
unclean
or
at
best
but
civil
,
natural
,
moral
Men
;
but
they
are
the
Godly
,
Saints
,
and
what
not
?
Now
that
Doctrine
which
in
its
natural
Consequence
puts
People
to
overvalue
themseves
and
undervalue
others
,
is
certainly
not
of
God
.
This
rule
of
theirs
makes
way
for
infinite
Janglings
,
and
carrying
on
of
self
interests
,
under
pretence
of
Holiness
;
for
when
the
Rule
is
,
That
which
every
particular
man
thinks
Signs
of
Grace
,
Such
is
the
Corruption
of
the
best
,
that
it
will
not
be
applyed
to
all
alike
;
To
some
they
will
be
too
strict
,
to
others
more
lax
,
as
affection
caries
;
Untill
at
last
they
think
all
good
enough
,
who
are
for
Their
Way
;
And
all
others
,
but
Natural
,
Worldly
,
and
Carnal
,
who
are
not
so
.
I
may
say
that
this
hath
been
one
of
the
most
unhappy
Doctrines
that
ever
the
Devil
hatched
;
For
it
is
that
whereby
Sathan
hath
carried
on
his
design
mainly
these
years
by
past
;
Many
such
Deceivers
crying
up
strictness
,
whereby
they
have
made
themselves
to
be
respected
by
some
,
and
terrible
to
others
,
while
under
this
pretence
,
they
have
born
down
Christ
,
Truth
,
and
Holiness
.
I
speak
not
this
to
countenance
Looseness
nor
to
give
a
dash
to
holy
Strictness
;
It
is
our
sin
(
and
we
are
plagued
for
it
)
that
we
have
not
walked
according
to
our
Rule
?
Yet
I
love
no
further
Strictness
than
what
Christ
Commands
,
Let
us
stretch
out
our
Arms
to
invite
sinners
,
to
give
Outward
Obedience
;
and
then
when
they
are
in
,
let
us
Hew
them
with
the
Word
and
Discipline
▪
This
was
Christs
way
,
And
his
Apostles
way
,
as
we
have
proved
:
So
when
Separatists
say
to
you
,
That
there
are
such
sinful
mixtures
in
your
Churches
,
that
an
honest
man
is
polluted
to
come
among
them
;
And
so
it
is
better
to
stay
in
your
Chambers
with
a
few
of
a
gracious
temper
,
and
let
the
rest
run
to
the
Devil
;
Tell
them
,
Christ
and
his
Apostles
made
no
such
separation
;
And
ye
desire
to
be
no
stricter
than
They
were
:
Only
this
is
not
to
plead
for
our
coming
short
of
Christs
Rule
in
our
practise
;
That
Scandals
are
too
easily
past
;
That
so
many
Ignorants
are
admitted
to
the
Lords
Table
,
is
our
sin
,
and
so
not
to
be
pleaded
for
.
This
for
the
first
Head
of
Separation
.
Head
II.
No
Separation
from
a
True
Church
,
or
Gods
worship
in
the
Church
,
because
of
the
sins
of
Fellow-worshipers
.
WE
are
now
to
speak
of
the
Second
Head
,
Concerning
Separation
from
true
Churches
,
and
the
true
worship
of
God
in
them
,
because
of
the
sins
of
Fellow-worshipers
.
I.
That
which
our
Adversaries
hold
concerning
this
,
is
,
That
the
presence
of
wicked
men
at
Ordinances
do
defile
the
Ordinances
to
the
Godly
:
Therefore
,
say
they
,
where
ever
there
is
any
corruption
in
a
Church
,
or
where
prophane
or
wicked
men
are
suffered
to
be
in
it
,
The
Godly
are
bound
to
abstain
from
the
Lords
Table
,
and
not
to
communicate
with
the
mixed
multitude
;
And
because
they
hold
it
is
not
Lawful
for
any
to
live
in
any
Church
,
where
they
cannot
enjoy
the
whole
Ordinances
of
God
:
Therefore
they
maintain
that
the
Godly
are
bound
to
Separate
from
That
Church
,
and
to
make
up
a
Church
of
their
Own
,
by
gathering
out
so
many
of
the
Godly
that
are
in
it
,
as
they
can
get
,
and
make
a
little
Congregation
of
their
own
,
choosing
any
of
them
to
be
a
Minister
,
and
some
one
or
two
to
be
Elders
,
And
so
they
set
up
a
Church
against
a
Church
,
a
Church
in
the
Bosome
of
a
Church
.
This
is
not
a
new
Error
,
It
troubled
the
Church
of
Christ
long
since
,
in
the
Fourth
Century
or
somthing
more
than
Three
hundred
years
after
Christ
:
The
Donatists
,
a
kind
of
Hereticks
arose
and
troubled
the
Church
for
a
long
time
,
and
did
teach
the
same
very
thing
;
Against
whom
the
Godly
Fathers
of
the
Church
in
that
time
did
write
:
Yet
because
this
Error
was
carried
on
with
a
shew
of
Holiness
and
Strictness
more
than
ordinary
,
It
took
such
deep
rooting
in
the
mindes
of
some
well
minding
People
(
some
of
them
at
least
)
that
it
could
not
be
driven
out
by
force
of
Argument
,
till
the
Lord
did
leave
the
mantainers
of
this
Error
to
fall
into
other
vile
abominations
,
for
all
their
pretence
of
Strictness
;
Which
made
all
others
to
loath
them
:
And
before
it
could
be
gotten
rooted
out
of
the
minds
of
men
,
It
troubled
the
Church
almost
100.
years
together
.
The
same
is
the
Errour
which
we
have
now
to
Refute
.
That
ye
may
know
what
is
the
Doctrine
of
Our
Church
,
that
we
are
sworn
to
,
And
which
is
grounded
on
the
Word
,
in
this
particular
,
Take
it
up
thus
;
First
,
We
hold
that
the
Church
should
be
reformed
from
all
corruptions
,
And
that
wicked
Scandalous
men
should
be
casten
out
of
the
Church
,
at
least
debarred
from
the
Lords
Table
:
This
we
hold
,
and
herein
there
is
no
difference
betwixt
Us
and
the
Separatists
:
But
the
Question
is
,
When
the
Church
Officers
do
not
their
duty
(
as
often
it
falls
out
)
what
through
negligence
,
and
what
through
other
corruptions
,
and
what
through
a
base
want
of
courage
;
so
that
sometimes
the
Rule
is
not
put
in
practice
;
By
which
means
all
wicked
men
are
not
kept
back
from
the
Ordinance
of
the
Lords
Table
;
And
some
corruptions
are
tollerated
:
The
Question
(
I
say
)
is
,
what
the
Godly
should
do
in
that
Case
?
And
concerning
this
we
hold
,
First
,
That
in
such
a
Case
,
it
is
lawful
for
a
Godly
Person
to
remove
his
dwelling
,
and
go
dwell
in
another
Congregation
,
where
he
may
have
the
Ordinances
more
purely
Administrated
;
There
is
no
tye
laid
on
him
,
for
binding
him
to
remain
constantly
where
he
is
,
if
he
may
conveniently
remove
.
Secondly
,
We
hold
that
if
he
cannot
conveniently
remove
from
that
Congregation
;
he
may
remain
a
Member
of
it
without
sin
,
although
he
know
there
be
several
things
which
God
is
angry
with
in
it
,
providing
he
keep
his
own
hands
clean
of
these
.
Thirdly
,
We
hold
that
as
long
as
the
Godly
man
stayeth
in
that
Congregation
where
there
are
abuses
of
that
kind
tollerated
,
he
is
bound
according
to
his
place
to
endeavour
the
remedy
of
them
,
he
is
bound
,
according
to
Christs
Rule
to
admonish
these
who
are
Wicked
and
Scandalous
;
and
if
his
admonition
do
no
good
,
he
is
bound
to
delate
them
to
the
Eldership
that
they
may
be
Censured
:
If
they
be
Censured
,
It
is
well
,
he
hath
gained
his
point
:
But
if
they
be
not
Censured
,
Or
not
so
fully
as
he
would
,
he
is
to
regrate
the
matter
to
God
and
mourn
for
it
.
But
Fourthly
,
We
hold
,
that
so
long
as
he
stayes
in
that
Congregation
,
he
is
not
bound
to
keep
back
from
Gods
Worship
,
As
from
the
Lords
Table
,
or
from
any
part
of
service
in
it self
lawful
,
because
there
are
wicked
men
joyning
with
him
in
it
:
Far
less
is
he
to
make
a
Rent
in
the
Congregation
or
to
draw
away
a
number
with
him
,
to
set
up
a
little
Church
for
themselves
.
And
this
is
now
the
Question
we
are
to
debate
about
.
The
Separatists
say
,
He
is
bound
to
keep
back
from
the
Communion
;
If
any
be
admitted
to
it
who
is
prophane
or
wicked
;
And
that
lest
he
be
defiled
with
them
.
We
say
,
if
the
Worship
and
service
be
lawful
and
pure
in
it self
,
He
sins
in
keeping
back
from
it
,
notwithstanding
that
others
joyn
with
him
in
it
,
whom
the
Church
Officers
should
keep
back
.
We
grant
indeed
,
when
the
service
is
not
pure
and
lawful
in
its
self
;
As
for
example
,
when
Communion
cannot
be
had
except
the
People
Kneel
,
And
so
worship
the
Bread
:
In
that
case
,
every
man
is
bound
to
keep
back
,
that
would
keep
himself
free
of
sin
;
Not
because
there
are
wicked
men
going
to
the
Table
;
But
because
the
Ordinance
is
gone
about
in
a
sinful
way
.
But
our
Question
is
Concerning
Worship
in
it self
lawful
;
That
is
to
say
,
when
a
Communion
is
Administrated
by
a
Minister
Lawfully
Called
;
When
that
Table
Gesture
,
which
Christ
himself
used
,
is
keeped
at
it
;
When
in
all
other
things
done
according
to
his
command
;
What
Godly
Persons
should
do
in
that
case
,
when
Scandalous
Persons
one
or
moe
are
suffered
to
come
to
the
Table
:
We
hold
,
That
notwithstanding
of
their
being
there
,
he
is
bound
to
come
foreward
;
And
the
wicked
man's
being
there
defiles
only
the
Worship
to
himself
,
and
not
to
those
,
who
come
in
honesty
.
This
much
for
the
state
of
the
Question
.
II.
Having
cleared
the
Question
,
we
come
to
Our
Arguments
for
the
Truth
;
viz.
That
the
presence
of
wicked
men
does
not
defile
the
Worship
of
those
that
are
Godly
:
And
that
the
Godly
should
not
keep
back
from
lawful
Commanded
Duties
,
because
wicked
men
have
their
hands
at
them
.
Arg
I.
Our
First
,
Argument
is
taken
from
the
Church
of
the
Jews
in
Christs
time
;
Any
who
know
the
History
of
the
Gospel
,
know
that
it
was
a
very
corrupt
Church
,
in
Christ
time
,
in
Doctrine
and
manners
;
Their
Preachers
the
Scribes
and
Pharisees
were
debauched
Persons
;
They
perverted
the
Law
,
the
blind
led
the
blind
:
And
when
the
Preachers
were
such
,
ye
may
judge
what
the
People
were
;
And
yet
we
find
that
Christ
and
his
Apostles
did
joyn
with
them
in
the
lawful
Worship
,
For
First
,
Christ
himself
came
yearly
up
to
the
Feast
at
Jerusalem
.
Secondly
,
He
is
so
far
from
commanding
his
Apostles
,
and
those
who
believed
in
him
,
to
keep
back
from
the
Ordinary
Worship
,
because
of
wicked
men
among
them
,
That
upon
the
contrair
he
forbids
them
to
stumble
at
any
thing
of
that
kind
;
And
commands
them
to
come
to
the
lawful
Worship
:
as
Matth:
23.
1.
2.
Then
spake
Jesus
to
the
multitude
,
and
to
his
disciples
,
Saying
,
The
scribes
&c.
Which
is
as
if
he
had
said
do
not
keep
back
from
the
lawful
Worship
,
because
they
are
but
Godless
men
that
go
about
it
;
What
they
Preach
according
to
the
word
,
do
that
,
and
for
Their
wicked
life
follow
them
not
in
it
.
Arg:
II.
Our
Second
Argument
is
taken
from
the
Church
in
the
Old
Testament
:
We
find
,
for
the
most
part
,
many
Corrupters
and
Graceless
men
that
were
Members
of
that
Church
;
Both
of
the
Preachers
,
and
People
;
And
yet
we
never
find
that
the
Godly
did
loath
the
Lawful
Worship
or
keep
back
from
it
because
of
that
:
Yea
we
find
,
The
Lord
commands
them
to
joyn
in
the
lawful
Worship
;
And
when
they
would
Separate
,
He
reproves
them
for
it
.
We
shall
make
this
appear
from
Three
or
Four
Times
of
the
Church
of
the
Old
Testament
.
The
First
is
,
Moses
Time
;
There
was
a
great
mixture
of
prophane
men
in
the
Church
at
that
Time
;
As
ye
will
find
Deut:
32.
(
only
remember
this
all
along
that
the
Point
we
are
speaking
to
,
is
not
to
plead
for
keeping
prophane
men
in
the
Church
;
We
shew
those
should
be
removed
;
But
the
Question
is
,
when
they
are
keeped
in
,
what
the
Godly
should
do
in
that
Case
;
If
they
should
turn
back
and
leave
that
Church
)
I
say
we
find
,
Deut:
32.
the
Church
at
that
time
,
for
the
most
part
,
was
not
very
sound
,
They
corrupted
themselves
,
Their
spots
were
not
the
spots
of
Children
;
yet
we
never
read
that
Moses
and
the
Godly
did
withdraw
from
the
Commanded
Worship
,
because
such
were
at
it
;
yea
,
on
the
contrair
,
we
find
them
joyning
with
them
,
Deut:
29.
Moses
enters
into
a
Covenant
with
them
,
Preaches
to
them
,
Prayes
for
them
:
Yea
Deut:
1●
.
6.
7.
8.
The
Lord
commands
the
People
to
come
up
to
the
Publick
Worship
,
in
the
place
where
he
should
choose
to
place
his
name
,
and
go
about
the
lawful
Commanded
Duties
:
Tho
(
doubtles
)
there
would
be
many
wicked
men
among
them
.
The
Second
Time
of
the
Church
in
the
Old
Testament
,
which
we
take
to
prove
the
Point
is
,
in
Joshua's
time
;
there
were
then
great
mixtures
of
wicked
men
among
them
;
As
appears
from
Joshua
24.
14.
23.
He
bids
them
put
away
the
Strange
Gods
,
So
there
were
numbers
of
them
corrupt
in
the
way
of
Worship
,
and
yet
we
find
in
the
same
Chapter
v
,
23.
That
Joshua
conveens
them
altogether
to
a
Solemn
piece
of
Worship
,
and
enters
into
a
Covenant
with
God
,
and
Preaches
to
them
on
that
Subject
:
Now
surely
Joshua
would
not
have
done
this
,
if
so
be
the
presence
of
wicked
men
did
defile
the
Worship
to
the
Godly
:
And
if
it
had
been
a
sin
in
the
Godly
to
stay
with
the
wicked
when
about
Worship
.
The
Third
Time
is
in
Elijah's
time
,
1
Kings
18.
We
find
at
that
time
there
were
some
Godly
,
Seven
Thousand
that
had
not
bowed
their
Knee
to
Baal
;
We
find
also
an
Atheistical
Multitude
in
verse
29.
The
Body
of
the
People
Halting
betwixt
God
and
Baal
;
They
would
neither
say
that
God
was
their
God
,
nor
that
Baal
was
their
God
;
and
yet
Elijah
called
All
together
to
a
solemn
Worship
,
a
solemn
Sacrifice
;
That
is
gone
about
verse
36.
And
there
was
Preaching
and
Praying
to
that
purpose
.
Now
surely
,
If
so
be
the
presence
of
that
Godless
Multitude
,
which
Elijah
could
not
get
reformed
in
a
hast
,
had
prophaned
the
Worship
to
the
seven
thousand
Godly
,
Elijah
would
never
have
been
accessory
to
that
sin
:
A
Fourth
Time
is
from
Solomons
time
to
Hezekiah's
:
There
was
great
Corruption
tollerated
in
the
Church
then
;
As
Worshipping
God
in
the
High-places
,
as
is
clear
through
the
whole
Tract
of
the
History
of
that
time
;
And
there
was
much
Prophanity
of
Life
in
that
time
;
which
also
appears
from
the
frequent
Sermons
of
the
Prophets
to
that
purpose
;
And
yet
we
never
read
that
the
Prophets
did
separate
from
the
lawful
Worship
,
because
of
that
mixture
in
the
Church
:
Yea
on
the
contrary
we
read
they
did
joyn
with
them
in
every
Lawful
Duty
,
2
Chron.
15.
Asa
gathers
all
together
,
and
enters
into
a
Covenant
with
them
:
Isaias
,
Jeremiah
,
and
the
rest
Preaches
to
them
,
Prayes
with
them
.
Now
if
the
presence
of
Wicked
Men
had
polluted
the
Service
to
them
,
then
Isaias
his
Preaching
and
Praying
,
and
joyning
with
the
People
in
Worship
should
have
been
defiled
to
Him
.
A
Fifth
Instance
is
taken
from
1
Samuel
2.
16.
Eli's
Sons
the
Priests
were
Prophane
men
:
whereupon
the
Godly
began
to
abhor
the
Worship
;
And
so
it
is
said
in
verse
17.
Wherefore
the
sin
of
the
young
Men
was
very
great
before
the
Lord
,
for
Men
abhorred
the
Offering
of
the
Lord
.
And
to
speak
the
Truth
,
It
was
little
wonder
they
did
so
:
For
in
verse
22.
We
find
the
Priests
were
so
Godless
that
they
did
ly
with
Women
that
Assembled
at
the
doors
of
the
Tabernacle
of
the
Congregation
:
Little
wonder
then
that
the
Godly
did
loath
and
withdraw
:
But
does
the
Lord
approve
of
Their
withdrawing
,
notwithstanding
of
that
reason
?
No
,
We
see
in
verse
24.
Where
Eli
the
Prophet
speaks
to
his
Sons
,
sayes
he
,
Nay
my
Sons
:
For
it
is
no
good
report
that
I
hear
;
ye
make
the
Lords
People
to
transgress
:
Their
abhoring
the
offering
of
the
Lord
because
of
wicked
men
that
had
their
hands
at
it
,
is
called
(
a
transgressing
)
ye
make
the
Lords
people
to
transgress
.
From
all
which
it
is
clear
.
That
the
presence
of
wicked
men
doth
not
defile
the
Worship
to
the
Godly
,
providing
they
come
honestly
themselves
:
And
that
therefore
the
wickeds
presence
should
not
keep
them
away
.
There
is
an
Exception
which
our
Opposits
have
against
this
Argument
:
And
it
is
taken
from
the
State
of
the
Church
in
the
Old
Testament
;
They
say
,
That
to
separate
from
the
Church
in
the
Old
Testament
was
impossible
,
there
being
no
other
Church
to
joyn
with
;
The
Service
was
then
annexed
to
the
Temple
;
And
so
the
Case
of
the
Church
under
the
Old
Testament
,
was
far
different
from
the
Case
under
the
New
.
We
might
answer
several
things
unto
this
:
As
First
,
If
so
be
that
the
presence
of
wicked
men
doth
defile
the
Worship
to
the
Godly
,
then
the
Godly
had
been
bound
to
withdraw
from
the
Church
,
even
under
the
Old
Testament
,
although
there
had
been
no
other
Church
to
joyn
with
:
Better
to
be
out
of
the
Church
Visible
than
to
be
in
it
,
if
we
must
sin
by
abiding
in
it
.
But
to
answer
more
briefly
,
we
shall
find
Instances
in
the
New
Testament
that
make
Separation
unlawful
,
as
well
as
in
the
Old
,
which
Instances
shall
make
up
our
Third
Argument
.
Arg
,
III.
Our
Third
Argument
.
In
the
Church
of
Corinth
there
was
a
Prophane
Multitude
,
1
Cor
,
3
,
4.
We
find
there
were
Schismaticks
in
it
.
Chap
,
v.
v
,
1.
We
find
Incests
were
Tollerated
,
Chap.
6
v
,
1.
We
find
there
were
men
of
Contentious
Spirits
,
going
to
Law
before
Infidels
.
Yea
in
that
Chapter
,
We
find
there
were
some
pleading
the
Lawfulness
of
Fornicatio●
;
And
Chap
,
11.
We
find
there
were
Drunkards
among
them
;
And
such
Drunkenness
as
was
most
abominable
;
For
some
came
Drunk
to
the
Lords
Table
,
v
,
21.
And
Chap
,
15.
We
find
there
were
some
infected
with
a
dangerous
Heresy
The
denying
of
the
Resurrection
.
And
so
a
number
of
very
offensive
things
were
among
them
,
But
after
all
,
the
Apostle
.
Tho
he
reproves
them
very
sharply
yet
he
no
where
sayes
,
Ye
that
are
Godly
stay
away
from
joyning
in
Worship
,
because
of
such
mens
joyning
;
But
on
the
contrair
he
approves
their
coming
together
to
go
about
the
Ordinances
,
Only
reproving
the
wrong
way
they
came
in
.
So
Chap
,
11.
v
,
18.
First
of
all
when
ye
come
together
in
the
Church
I
hear
there
be
divisions
among
you
.
And
v
,
20.
When
you
come
together
therefore
unto
one
place
,
&c.
He
doth
not
reprove
their
coming
together
,
but
suppones
it
as
a
thing
Lawful
,
only
he
reproves
them
for
their
Divisions
.
So
in
the
Church
of
Galatia
,
There
was
much
corruption
among
them
,
they
were
Bewitched
with
Heretical
Doctrine
O
Foolish
Galatians
who
hath
Bewitched
you
,
&c.
Cap
,
3.
v
,
1
,
They
had
begun
in
the
Spirit
but
were
like
to
end
in
the
Flesh
,
v
,
3.
In
the
Church
of
Ephesus
were
many
who
had
fallen
away
from
their
first
Love
,
Revel
,
2
,
1.
The
Church
of
Sardis
,
Revel
:
3
,
1.
Did
Tollerate
prophane
persons
such
as
defiled
their
Garments
;
And
yet
we
never
read
the
Spirit
of
God
commanding
to
Separat
from
worship
because
of
them
:
Indeed
he
reproves
them
sharply
for
their
Corruption
;
For
their
falling
away
from
their
first
love
,
For
Their
Tollerating
Prophane
wicked
men
;
But
he
sayes
not
All
ye
that
are
Godly
turn
your
backs
upon
that
Church
;
Make
up
a
new
Church
of
your
Own
;
But
directly
approves
their
joyning
together
in
what
was
right
.
So
it
is
clear
that
Separation
from
the
Ordinances
is
no
more
to
be
Tollerated
under
the
New
Testament
than
it
was
under
the
Old
.
Arg:
IV.
Our
Fourth
Argument
to
prove
the
point
is
this
:
The
Sins
of
wicked
Men
only
defile
the
Worship
to
themselves
:
Therefore
,
not
to
others
.
We
shall
find
for
this
two
places
of
Scripture
:
Matth.
22.
In
the
Parable
of
the
Guests
coming
into
the
Kings
Supper
,
there
is
one
that
wants
a
Wedding
Garmant
verse
12.
The
Master
of
the
Feast
finds
him
out
,
and
sayes
,
Friend
,
How
comest
Thou
hither
,
And
he
was
found
Speechless
.
The
Master
of
the
Feast
sayes
not
All
ye
Guests
are
defiled
because
this
man
sits
with
you
;
As
should
have
been
said
If
his
presence
had
defiled
the
Worship
to
them
:
But
only
he
reproves
the
Man
himself
;
The
sin
is
thine
,
and
thou
shall
bear
the
blame
of
it
.
The
Second
place
is
,
1
Cor.
11.
29.
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
:
He
sayes
not
,
He
eateth
and
drinketh
Damnation
to
all
,
but
to
himself
.
It
would
necessarily
follow
according
to
this
Doctrine
,
that
he
did
eat
Judgment
to
all
,
If
so
be
the
presence
of
the
wicked
Man
did
defile
the
Ordinance
,
or
make
it
sinful
to
the
rest
that
Communicate
with
him
:
And
therefore
in
the
preceeeding
words
it
is
said
,
Let
a
man
examine
himself
,
&c.
He
sayes
not
when
ye
are
coming
to
the
Table
,
Let
everyone
of
you
examine
your
Neighbour
,
Which
would
necessarily
follow
,
If
the
presence
of
the
Wicked
Man
did
defile
the
Ordinance
to
the
rest
,
but
all
he
sayes
is
,
Let
every
one
examine
himself
,
&c.
It
's
true
the
permitting
of
a
wicked
person
to
come
to
the
Communion
is
the
sin
of
the
Church
Guides
,
but
it
is
not
the
sin
of
Fellow
Communicants
,
seeing
he
is
admitted
to
Communicate
with
them
:
For
He
only
defiles
the
Worship
to
Himself
.
Arg.
V.
Our
last
Argument
to
prove
this
Point
is
,
That
from
this
Doctrine
of
our
Opposits
,
it
would
follow
;
That
the
Dignity
and
Worth
of
Ordinances
did
depend
on
Instruments
,
or
upon
those
that
are
partakers
of
the
Ordinance
,
If
so
be
that
the
sins
of
the
Instruments
,
or
of
Fellow-Worshipers
did
defile
the
Worship
:
Now
this
is
most
absurd
;
The
Dignity
of
Ordinances
depends
on
him
whose
they
are
:
The
Word
of
God
,
however
Preached
,
Is
His
Word
;
It
s
true
we
are
ready
to
cast
at
the
Word
because
of
Instruments
:
But
whoever
he
be
that
Preaches
,
The
Word
is
the
Word
of
God
,
and
worthy
to
be
received
:
And
so
the
Sacraments
,
Whoever
they
be
that
joyn
with
Me
in
them
,
lose
not
their
worth
and
efficacy
to
Me
,
who
am
seeking
Christ
in
them
,
though
worthless
men
have
their
hand
at
them
:
And
the
reason
is
,
I
do
not
Communicate
with
them
in
what
they
do
wrong
,
Let
God
and
Them
reckon
for
that
;
The
root
of
my
Communion
is
Christ
;
In
so
far
as
They
lay
hold
on
Christ
,
I
Communicate
with
them
;
In
so
far
as
they
do
otherwise
,
I
do
not
.
The
wicked
man
professes
Communion
with
Christ
,
and
Seals
up
an
Outward
Fellowship
with
the
Visible
Church
:
I
Communicate
with
him
in
That
:
But
in
so
far
as
he
doth
this
Hypocritically
,
I
do
in
as
far
separate
from
him
.
And
this
much
for
the
Arguments
Confirming
the
Truth
.
That
the
presence
of
Wicked
men
doth
desile
the
Ordinances
to
none
but
to
Themselves
.
III.
In
the
next
place
we
come
to
bring
to
the
touch-stone
the
Arguments
they
use
against
the
Truth
,
we
shall
shortly
propound
the
most
plausible
of
them
and
take
them
off
.
Obj:
1
:
The
First
Objection
is
grounded
on
the
2
Cor.
6
17.
Wherefore
come
out
from
among
them
,
and
be
ye
separate
&c.
This
is
the
stongest
of
their
Arguments
:
The
Lord
commands
the
Corinthians
to
come
from
among
them
and
Separate
;
And
therefore
(
say
they
)
when
there
are
wicked
men
coming
together
with
the
Godly
,
the
Godly
ought
to
separate
from
them
.
But
to
shew
you
the
vanity
of
the
Argument
we
shall
Answer
it
by
reading
out
the
rest
of
the
verse
;
For
it
is
clear
what
the
Apostle
aims
at
—
Be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
&c.
He
bids
them
only
Separate
from
Sinful
Actions
,
and
not
from
Lawful
Duties
.
That
ye
may
see
yet
further
the
vanity
of
this
Reason
,
Know
,
It
was
the
custom
in
the
Church
of
Corinth
1
Cor.
10.
When
Idolaters
would
invite
some
of
their
Christian
neighbours
,
they
would
go
with
them
,
and
eat
with
them
at
their
Idol
Feasts
,
and
they
thought
they
might
lawfully
do
it
,
because
they
knew
their
Idols
were
not
true
Gods
,
and
so
by
their
eating
they
intended
no
worship
to
the
Idol
,
as
these
Idolaters
did
who
did
eat
with
them
,
but
did
it
only
to
satisfy
their
hunger
and
keep
up
common
Friendship
:
Now
Paul
discharges
them
from
this
kind
of
Communion
,
and
this
is
it
he
points
at
here
,
Be
separate
,
Do
not
meddle
with
their
Idol
Feasts
because
it
was
indeed
Communion
with
them
in
their
Idolatry
:
And
so
it
doth
not
follow
,
because
Paul
bids
the
Corinthians
be
separate
from
Heathens
,
in
doing
a
thing
sinful
,
That
therefore
he
forbids
Christians
to
joyn
in
a
lawful
Worship
with
the
Church
of
Christ
.
Obj.
II.
Their
Second
Objection
is
taken
from
Rev:
18
,
4.
And
I
heard
another
voice
from
heaven
,
saying
,
come
out
of
her
,
my
People
,
that
ye
be
not
partakers
of
her
sins
,
and
that
ye
receive
not
of
her
Plagues
.
But
this
place
is
pitifully
misapplyed
to
the
purpose
;
For
its
evident
that
the
Apostle
John
is
there
speaking
of
whoorish
Rome
,
and
is
commanding
all
Gods
People
to
Separate
from
the
Antichristian
Church
;
Now
let
any
judge
if
that
be
not
loose
Reasoning
,
We
are
commanded
to
Separate
from
Rome
,
who
hath
overturned
the
foundation
of
Religion
,
Worships
the
Creature
instead
of
the
Creator
,
therefore
we
are
to
Separate
from
Christs
true
and
Purest
Churches
and
Gods
Worship
in
them
,
If
so
be
prophane
men
be
keeped
in
them
:
It
is
a
senseless
Consequence
.
Obj.
III.
Their
Third
Objection
against
the
Truth
is
taken
from
1
Cor:
●
.
11.
But
now
I
have
written
unto
you
not
to
keep
company
&c.
Say
they
,
We
are
forbidden
to
eat
our
ordinary
meat
with
wicked
men
,
and
far
more
we
are
forbidden
to
eat
at
the
Lords
Table
with
them
.
To
this
we
Answer
,
That
indeed
it
is
the
shame
of
Christian
Churches
,
and
our
sin
,
that
Scandalous
and
Ignorant
Persons
are
admitted
to
the
Lords
Table
;
But
when
they
are
admitted
partly
through
the
neglect
of
Ministers
,
and
partly
through
abounding
corruptions
,
It
doth
not
follow
that
every
private
Christian
is
to
cast
himself
out
of
the
Church
,
because
wicked
men
are
admitted
.
As
to
this
place
here
spoken
of
,
It
s
true
every
tender
Christian
is
forbidden
to
use
Familiar
Society
with
Fornicators
,
But
it
is
not
simply
forbidden
,
as
if
it
were
unlawful
at
all
times
to
eat
with
them
;
For
even
Paul
himself
eats
with
Heathens
Act:
27.
35.
So
the
thing
here
forbidden
is
,
That
the
Lords
People
should
not
use
intimat
Society
with
wicked
men
;
yet
so
as
when
they
cannot
get
it
eschewed
,
It
is
lawful
both
to
eat
and
drink
with
them
;
As
put
the
case
we
could
not
get
it
otherwise
,
it
were
lawfu●
for
us
to
eat
with
them
following
Pauls
practice
And
so
it
follows
in
the
matter
of
the
Lords
Table
,
If
it
be
in
Ministers
power
to
hold
them
back
,
if
they
do
it
,
it
is
well
;
If
not
,
it
doth
not
follow
,
that
private
Christians
who
have
no
power
to
debarr
them
,
and
so
cannot
get
eating
with
them
eschewed
,
without
neglecting
of
a
duty
,
are
bound
to
Separate
.
Obj.
IV.
Their
Fourth
Objection
is
from
1
Cor:
5.
6
—
Know
ye
not
that
a
litle
leaven
leaveneth
the
whole
lump
?
Scandalous
men
infect
the
Church
;
And
the
Church
being
infected
,
infects
the
Worship
;
and
so
if
I
come
to
the
Worship
it
is
infected
to
me
,
and
I
do
sin
.
Now
this
is
a
Consequence
far
from
Pauls
words
,
a
litle
leaven
,
sayes
he
,
leaveneth
&c.
Therefore
cast
out
the
Incestous
man
.
But
he
doth
not
say
,
If
he
be
not
put
out
;
cast
out
your selves
.
As
for
that
they
say
that
prophane
men
infect
the
Worship
,
It
is
without
ground
:
It
s
true
prophane
men
oftimes
infect
these
among
whom
they
live
;
But
they
do
not
infect
the
worship
:
For
the
way
that
prophane
men
infect
these
among
whom
they
live
,
is
not
Physical
,
As
the
Pest
infects
every
thing
it
toucheth
;
but
they
infect
by
their
evil
example
:
And
so
a
prophane
man
may
infect
another
man
,
but
by
his
evil
example
cannot
infect
the
Worship
,
because
the
Worship
is
not
carried
away
with
evil
example
,
as
a
man
is
:
And
so
if
I
can
keep
my self
from
following
their
example
,
the
worship
is
pure
and
clean
to
me
.
Obj.
V.
Their
last
Objection
is
(
say
they
My
coming
to
the
Table
with
them
is
a
countenancing
of
them
in
their
profanation
of
the
holy
things
:
So
I
partake
with
them
in
their
sins
,
&
say
Amen
to
what
they
do
:
And
therefore
better
for
me
to
withdraw
.
We
Answer
,
this
is
a
plausible
Argument
to
deter
People
that
are
tender
,
but
when
tryed
,
it
will
be
found
weak
;
For
if
so
be
this
Argument
do
hold
for
Separating
from
the
Lords
Table
,
it
will
conclude
also
that
we
should
not
hear
Preaching
with
them
for
our
hearing
Preaching
with
them
is
a
countenancing
of
them
,
as
well
as
our
coming
to
the
Sacrament
with
them
;
And
the
wicked
man
profaneth
the
holy
things
in
the
one
,
as
well
as
in
the
other
?
And
by
this
it
should
follow
that
Jesus
Christ
should
have
been
polluted
;
which
were
Blasphemy
to
speak
,
by
His
Preaching
to
Prophane
multitudes
;
For
in
That
He
countenanced
them
.
Therefore
Secondly
,
For
a
more
full
Answer
we
say
,
Worshipping
with
them
is
not
a
consenting
to
their
sin
,
except
it
were
in
our
power
to
hold
them
out
,
but
not
otherwise
;
Thou
doest
say
Amen
to
what
they
do
profess
,
that
They
are
serving
God
,
doing
the
commanded
Duty
;
But
not
to
Their
Hypocritical
Way
in
doing
of
It
:
Did
Christ
say
Amen
to
the
Pharisees
way
of
Hearing
although
He
Preached
to
Them
:
So
neither
doest
thou
:
But
as
is
already
said
Thou
approves
of
Them
in
so
far
as
They
do
the
Commanded
Duty
;
But
that
it
is
done
Impenitently
,
Thou
by
Thy
joyning
in
the
Worship
approves
it
not
.
This
for
their
Objections
.
IV.
For
Use
,
Our
first
is
this
:
To
regrate
that
there
is
so
much
occasion
given
to
this
Error
in
the
Churches
of
Christ
,
We
may
regrate
that
there
are
so
many
of
the
Members
of
the
Church
Prophane
and
Wicked
;
And
that
People
walk
not
like
Their
Holy
Calling
;
We
may
regrate
that
the
Officers
of
the
Church
,
Ministers
,
and
Elders
,
do
not
Purge
out
Scandalous
Persons
,
Do
not
Labour
to
find
Them
and
Censure
Them
,
and
debarr
Them
from
Communions
;
But
most
of
all
it
is
to
be
regrated
,
That
many
of
those
,
who
should
Purge
out
others
,
Their
Life
is
such
that
They
deserve
to
be
Purged
out
as
Scandalous
Themselves
:
For
this
cause
it
is
that
the
Lord
threatens
to
Rent
the
Church
;
And
if
He
should
let
men
arise
among
our selves
,
under
pretence
of
Pious
strictness
,
to
cast
at
Our
Worship
,
We
behoved
to
say
,
Just
is
the
Lord
:
Although
on
the
other
hand
it
is
no
excuse
,
but
a
fearful
sin
to
Them
,
who
by
Their
carriage
Rent
and
undoe
the
Church
,
because
of
some
Corruptions
that
are
in
it
.
Use
II.
The
Second
Use
is
,
That
ye
would
,
not
think
all
alike
Guilty
that
may
encline
to
this
Error
of
Separating
from
Lawful
Worship
,
because
of
wicked
Men's
being
admitted
to
it
.
It
's
true
there
may
be
some
Piously
strict
,
that
upon
the
one
hand
,
loath
at
that
which
is
Good
,
when
they
cannot
get
it
but
in
wicked
Mens
company
,
And
upon
the
other
hand
,
because
they
cannot
live
without
the
Ordinances
,
therefore
They
encline
to
make
up
a
Litle
Church
of
Good
Men
of
Their
Own
choise
:
By
which
means
the
Devil
takes
advantage
of
Their
zeal
to
make
them
dishonour
God
by
runing
to
the
other
extreme
:
Now
although
the
Humour
of
such
should
not
be
given
way
to
,
yet
those
who
encline
this
way
from
a
desire
of
strictness
are
much
to
be
Pitied
.
But
on
the
other
hand
,
we
are
not
to
think
so
of
the
Ring-leaders
of
this
Error
;
It
hath
been
found
by
experience
that
such
have
been
more
carried
on
by
a
conceit
of
their
Own
Holiness
,
than
any
true
Love
to
Holiness
it self
;
It
hath
been
usually
found
in
Heady
men
who
had
a
mind
to
make
a
Rupture
in
t●e
Church
,
that
this
has
been
the
Method
they
used
to
walke
in
,
To
cry
up
Holiness
in
themselves
,
and
to
cry
down
all
who
differed
from
them
,
as
untender
:
That
so
they
might
carry
all
with
them
at
last
;
At
least
to
Rent
and
divide
the
Church
:
To
such
we
will
say
nothing
,
but
Christs
Curse
,
and
the
Churches
for
Renting
her
bowels
,
will
fall
on
Them
.
But
unto
the
other
we
will
speak
something
,
that
is
,
To
those
who
are
piously
Strict
and
really
loath
at
the
good
Service
of
God
,
because
such
Persons
are
at
it
who
should
not
be
there
.
To
those
I
shall
say
;
First
,
Know
what
it
your
Duty
.
And
Secondly
,
What
is
not
your
Duty
in
reference
to
Prophane
Men
;
Oft-times
we
mistake
our
Duty
and
leap
over
it
,
to
what
is
not
our
Duty
:
Now
your
Duty
in
reference
to
prophane
Men
,
Is
not
to
take
your
hands
from
the
Ordinance
,
because
Their
hands
are
at
it
;
To
turn
your
backs
on
your
Duty
because
Prophane
Men
join
with
you
in
it
;
It
will
be
but
a
small
excuse
to
pretend
when
God
reckons
with
you
,
when
the
Lord
will
say
,
What
made
you
neglect
such
a
Duty
?
to
say
.
Lord
I
grant
it
was
my
Duty
,
but
I
could
not
,
because
such
Men
were
at
it
:
Therefore
ye
should
know
your
Duty
in
reference
to
those
,
and
it
is
this
,
In
the
place
where
ye
live
,
when
ye
see
a
fault
committed
,
ye
should
tell
the
guilty
persons
of
it
;
If
the
Fault
be
open
,
and
a
Fault
ye
can
get
proven
,
ye
ought
to
delate
it
to
those
who
have
power
to
Censure
them
,
If
so
be
they
may
be
gained
by
this
mean
;
Or
if
not
,
ye
have
done
your
Duty
:
Or
if
the
Church
do
their
Duty
in
casting
out
the
Obstinate
,
then
ye
have
your
intent
:
But
if
so
be
that
notwithstanding
ye
have
done
your
Duty
,
yet
the
Church
do
not
Theirs
,
in
purging
the
House
of
God
:
In
this
case
,
ye
are
to
regrate
the
matter
to
God
,
to
mourn
for
it
,
ye
are
to
testify
that
ye
do
not
approve
their
way
,
and
in
so
doing
ye
have
done
your
Duty
,
and
may
have
peace
:
For
the
presence
of
the
wicked
Man
makes
not
the
work
sinful
in
it self
to
you
,
He
eats
and
drinks
Damnation
to
himself
,
And
not
to
you
;
His
presence
doth
not
make
the
Worship
sinful
to
thee
;
And
so
it
looses
thee
not
from
they
obligation
to
join
in
the
Worship
:
For
if
that
were
true
,
That
the
presence
of
wicked
Men
did
defile
the
Worship
to
Thee
,
then
Christians
would
be
in
a
very
hard
condition
:
For
there
was
never
a
Church
so
pure
,
but
there
were
some
admitted
to
it
,
whom
a
Man
truly
tender
would
think
should
not
be
there
;
There
was
never
a
Church
so
pure
but
a
tender
Man
zealously
strict
would
find
some
to
challenge
;
And
so
according
to
that
Doctrine
there
should
be
no
Church
that
a
tender
Christian
could
joyn
with
;
And
so
he
should
be
forced
to
serve
God
apart
and
by
himself
alone
:
And
this
hath
been
the
Separatists
way
,
They
have
Separated
from
one
Church
to
another
,
till
at
last
they
could
get
none
to
join
with
;
And
so
turned
Seekers
,
that
is
,
A
Sect
who
think
there
are
None
they
can
join
with
;
And
therefore
,
they
cast
off
all
Publick
Duties
,
and
serve
God
by
themselves
alone
;
Because
they
can
see
none
so
Holy
as
themselves
.
And
therefore
ye
would
suspect
Zeal
when
joyned
with
Error
;
And
fear
Error
most
when
it
is
covered
over
with
Zeal
:
For
Error
is
never
so
dangerous
,
as
when
it
gets
on
the
mask
of
Zeal
,
It
being
then
most
cruel
and
most
impudent
:
People
then
have
no
will
to
medle
with
it
,
lest
they
should
seem
to
be
Enemies
to
True
Piety
;
And
therefore
because
it
is
suffered
and
born
with
,
it
turns
impudent
until
it
undo
all
.
I
only
give
One
word
to
guard
this
,
and
so
I
shall
end
.
There
is
not
one
Error
that
we
refute
,
but
if
not
guarded
,
Prophane
Men
may
abuse
it
,
and
so
may
they
This
,
to
cast
at
those
who
are
piously
strict
,
though
in
an
orderly
way
:
And
therefore
,
We
say
it
is
every
Christians
Duty
to
walk
tenderly
,
and
to
be
so
strict
towards
others
,
as
God
requires
of
him
.
The
thing
we
have
Refuted
as
an
Error
is
only
this
,
That
because
a
Man
cannot
get
all
Duties
gone
about
by
All
,
so
strictly
as
God
commands
;
That
therefore
he
will
Separate
from
altogether
:
But
withal
we
did
show
,
That
not
only
a
Man
should
be
strict
on
himself
(
where
right
strictness
will
alwayes
begin
)
but
also
do
what
in
him
lyes
,
according
to
his
Duty
and
Calling
,
That
the
Ordinances
of
God
may
be
keeped
pure
by
others
.
FINIS
.
A
SERMON
Preached
before
the
SYNOD
AT
GLASGOW
.
APRIL
,
5th
.
1653.
The
first
SERMON
.
1
Corinth.
1.
10.
Now
I
beseech
you
,
Brethren
,
by
the
Name
of
our
Lord
Jesus
Christ
,
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
Divisions
among
you
:
but
that
ye
be
perfectly
join'd
together
in
the
same
Mind
,
and
in
the
same
Judgement
.
THIS
Text
begins
a
new
Purpose
,
so
it
is
not
necessary
to
speak
much
for
clearing
of
the
Dependance
and
Cohesion
:
Only
ye
would
know
somewhat
of
the
State
of
this
Church
at
the
time
when
this
Epistle
was
written
,
which
will
help
us
not
a
little
to
take
up
the
Occasion
and
Scope
of
the
Words
read
.
Paul
having
planted
a
Church
at
Corinth
,
was
after
driven
from
thence
by
the
sury
of
the
Jews
,
as
appears
from
Acts
18.
12.
In
whose
absence
,
partly
through
the
malice
of
Satan
,
partly
through
the
subtilty
of
false
Apostles
,
the
Church
was
rent
in
Factions
;
some
taking
part
with
one
Pastor
and
some
with
another
,
according
to
the
diverse
estimation
they
held
them
in
,
for
their
Humane
Eloquence
,
great
Knowledge
,
and
other
parts
.
The
Church
being
thus
rent
,
the
Apostle
addresseth
himself
timously
to
the
Cure
of
this
so
Great
an
Evil
:
But
because
he
was
almost
out
of
request
with
the
most
part
of
that
People
;
tho
as
he
himself
,
Chap.
4.
v.
15.
declares
,
he
had
begotten
them
in
Christ
Jesus
through
the
Gospel
;
Therefore
as
a
skill'd
Physician
being
to
administer
a
bitter
Potion
,
he
suggereth
the
brim
of
the
Cup
,
by
shewing
,
That
whatever
was
Their
respect
to
him
,
yet
his
Affection
did
remain
the
same
towards
them
;
And
this
he
insisteth
on
from
the
beginning
to
the
tenth
Verse
,
wherein
he
falls
upon
the
Sore
he
intends
to
Cure
,
to
wit
,
Their
Factions
and
Schism's
,
Obtesting
them
gravly
in
the
Name
of
Jesus
Christ
,
That
they
would
set
about
the
Healing
of
these
woeful
Rents
,
before
they
should
turn
to
worse
.
In
the
Words
there
are
two
things
,
1
,
A
Duty
to
which
they
are
exhorted
.
2.
Some
Arguments
moving
them
to
set
about
this
Duty
.
The
Duty
is
last
in
order
of
the
Words
,
and
propounded
in
three
Sentences
:
1.
That
ye
all
speak
the
same
thing
.
2.
That
there
be
no
Divisions
among
you
.
3.
That
ye
be
perfectly
joined
together
in
the
same
Mind
,
and
in
the
same
Judgement
.
The
Duty
pressed
in
all
these
may
be
taken
up
in
two
.
1.
An
Evil
they
were
to
Eschew
.
2.
A
Good
which
they
were
to
Follow
.
The
Evil
to
be
Eschewed
is
in
the
second
Sentence
,
to
wit
,
That
there
be
no
Divisions
or
(
as
it
is
in
the
Original
)
Schism's
among
you
.
I
shall
not
enter
to
speak
of
the
nature
of
Schism
,
or
how
it
differeth
from
Heresy
;
It
is
sufficient
for
the
opening
up
of
the
Text
,
to
know
what
Divisions
or
Schisms
the
Apostle
meaneth
by
here
:
And
that
is
know'n
from
the
following
Verse
,
to
wit
,
Their
Factious
sidings
in
extolling
One
Minister
,
and
debasing
Another
,
with
many
fruitless
Janglings
and
other
bad
consequences
following
thereupon
,
whereof
doubtless
this
was
One
,
The
engaging
of
the
Ministers
themselves
in
Parties
for
upholding
their
Dependants
,
So
Verse
12.
—
Every
one
of
you
saith
I
am
of
Paul
,
and
I
of
Apollos
,
and
I
of
Cephas
—
One
saith
Paul
is
best
,
let
us
follow
him
:
Another
sayeth
,
Nay
,
but
Apollos
is
best
,
we
'll
follow
him
:
A
third
saith
,
Cephas
is
better
than
them
both
,
I
'le
follow
none
of
them
:
Now
away
with
these
fruitless
Contests
saith
he
.
In
the
next
place
.
There
is
the
Good
to
be
Followed
,
and
that
is
threefold
,
in
opposition
to
three
sorts
of
Evils
which
usually
accompany
Schism
in
a
Church
.
The
first
Evil
accompanying
Schism
,
is
,
Flat
Contradiction
,
first
among
Ministers
,
and
next
among
People
;
when
not
only
their
Opinions
do
differ
,
but
they
are
so
hot
upon
the
Business
,
that
at
all
occasions
they
proclaim
their
Differences
▪
In
opposition
to
this
,
he
exhorts
them
To
speak
the
same
thing
,
that
is
,
They
would
beware
of
Contradictions
in
a
matter
of
so
small
importance
;
Wherein
they
agreed
,
they
would
speak
to
that
;
Wherein
they
differ'd
,
they
would
forbear
others
,
spending
their
time
and
parts
upon
more
edifying
purpose
.
The
second
Evil
accompanying
Schism
in
a
Church
,
is
,
Renting
of
Affections
,
When
the
Members
of
one
Body
turn
cold-rife
one
towards
another
and
their
Affection
dyeth
:
In
opoosition
to
this
Evil
he
exhorts
them
to
be
Joined
together
in
the
same
Mind
,
or
the
same
Affection
.
It
's
true
,
the
Word
here
rendred
Mind
,
is
used
indifferently
for
the
whole
Faculties
of
the
Soul
,
as
the
Understanding
,
Will
,
and
Affections
;
But
the
Understanding
being
spoken
to
under
the
Word
Judgement
,
which
followeth
;
We
think
with
some
of
the
best
Interpreters
,
That
by
the
Mind
here
is
meaned
the
Affections
:
So
the
thing
he
presseth
in
the
second
Place
,
is
,
That
not
only
they
would
forbear
others
in
the
matter
of
their
Publick
Expressions
,
but
also
would
labour
to
blow
at
the
Coal
of
their
almost
dying
Affections
The
third
Evil
accompanying
a
Schism
,
is
,
Difference
of
Judgement
;
And
in
opposition
to
this
,
he
exhorts
them
to
be
Perfectly
joined
in
the
same
Judgement
.
The
meaning
is
,
They
would
labour
to
remove
the
Root
of
the
Difference
by
coming
to
One
Judgement
:
Not
as
if
the
Apostle
had
been
careless
what
Judgement
they
had
been
of
,
providing
they
had
been
One
;
No
,
the
one
part
of
every
Contradiction
is
Truth
,
and
there
is
no
Truth
which
the
Apostle
would
have
denied
for
Peace
.
This
for
the
Duty
pressed
:
Next
there
are
some
Arguments
perswading
to
this
Duty
.
As
1.
There
is
the
Apostles
Insinuation
,
partly
in
his
Affectionate
Exhortation
,
I
beseech
you
,
partly
in
his
lovely
Compellation
,
Brethren
.
2.
There
is
his
Grave
Obtestation
—
By
the
Name
of
our
Lord
Jesus
Christ
—
That
is
to
say
,
as
the
Name
of
Christ
is
dear
to
you
,
which
ye
profess
so
much
respect
unto
,
so
set
about
the
Cure
of
these
Factions
and
Fractious
Sidings
and
Schisms
,
by
which
His
Name
suffereth
so
much
.
There
is
a
third
Argument
to
enforce
this
Duty
,
in
the
words
perfectly
joined
,
whereby
the
Apostle
hints
at
the
great
Evil
the
Church
was
under
by
the
present
Schism
,
and
the
great
good
they
should
attain
to
by
the
removal
of
it
.
The
word
in
the
Original
is
borrowed
from
the
Office
of
Chirurgeons
,
and
that
part
of
it
which
consists
in
the
mending
of
broken
Bones
,
and
setting
in
joynt
of
Dislocated
Members
:
So
it
imports
1.
That
through
occasion
of
the
Schism
they
were
put
all
out
of
joynt
:
All
the
Members
of
the
Church
were
Dislocated
,
and
therefore
unfit
,
so
long
as
they
remained
in
that
case
,
for
doing
of
any
good
Office
to
the
Body
.
2.
It
imports
,
that
their
following
of
his
Advice
for
removing
of
the
Schism
,
would
set
every
Member
of
the
Body
in
it's
own
place
,
and
so
enable
the
Body
for
going
about
actions
profitable
unto
it self
,
which
now
(
the
whole
Members
being
out
of
joynt
)
it
could
not
do
.
This
This
much
for
opening
up
the
meaning
of
the
Words
.
Divers
points
of
Truth
,
arising
from
the
several
branches
of
the
Text
,
might
here
be
handled
;
but
I
intend
to
insist
upon
One
arising
from
the
scope
which
will
comprehended
the
most
part
of
the
rest
;
It
is
this
,
Vnity
in
the
Church
,
is
a
thing
much
to
be
laboured
for
and
sought
after
;
and
Division
and
Schism
in
a
Church
,
is
much
to
be
eschewed
.
In
prosecuting
this
Doctrine
I
shall
first
distinguish
Vnion
,
That
we
may
know
what
Vnion
is
meaned
.
2.
I
shall
confirm
the
point
.
1.
By
Scripture
.
2.
By
Reason
,
3.
I
shall
apply
the
Doctrine
for
our
Vse
.
First
then
,
To
know
what
Vnion
the
Text
and
Doctrine
speaks
of
:
It
's
fit
you
know
,
That
there
are
several
sorts
of
Union
.
1.
There
is
an
Union
of
the
Church
Invisible
,
the
tye
and
bond
whereof
is
Inward
Graces
:
All
the
Members
of
the
Church
Invisible
are
United
to
Christ
the
Head
by
Faith
,
and
one
to
another
by
Love
.
This
is
not
the
Union
here
meaned
,
The
Text
speaks
of
a
Visible
Union
of
the
Church
Visible
,
In
Opposition
to
a
Visible
Rent
and
Schism
.
Secondly
,
There
is
an
Union
of
the
Church
Visible
,
and
of
it's
Members
among
themselves
.
This
again
is
twofold
;
The
first
is
That
Vnion
,
which
is
necessary
to
the
Being
of
a
Church
,
and
the
Being
of
a
Member
:
So
that
a
Church
cannot
be
a
Church
,
nor
a
Man
a
Member
of
the
Visible
Church
without
it
:
Wherein
this
Vnion
consists
,
is
Controverted
betwixt
Us
and
the
Independants
.
But
the
Doctrine
meaneth
not
of
This
Vnion
either
;
So
we
insist
not
on
it
.
The
Vnion
pressed
in
the
Text
,
is
such
,
that
the
Church
at
Corinth
for
the
time
did
want
,
and
yet
remained
a
Church
.
The
Union
therefore
here
meaned
is
,
A
second
sort
of
Union
belonging
to
the
Visible
Church
:
To
wit
,
That
which
is
necessary
to
the
Well-being
of
a
Church
;
without
the
which
tho
a
Church
remain
a
Church
,
yet
she
losseth
much
of
her
outward
Beauty
,
her
Authority
is
much
weakned
,
her
great
work
,
which
is
the
edification
of
her self
in
Love
(
Eph.
4.
13.
)
is
much
retarded
:
She
remains
a
Church
,
but
not
such
a
Church
as
is
described
,
Cant.
6.
10.
Who
is
she
that
looketh
forth
as
the
Morning
,
fair
as
the
Moon
,
clear
as
the
Sun
,
and
terrible
as
an
Army
with
Banners
?
A
divided
Church
is
not
such
a
Church
.
But
for
further
understanding
of
the
Vnion
here
pressed
,
ye
would
know
that
this
Union
which
is
necessary
to
the
Well-being
of
a
Church
is
Threefold
.
1.
There
is
an
Union
in
Judgement
,
when
there
is
no
considerable
Difference
among
the
Members
of
the
Church
,
in
the
matter
of
Opinion
;
When
all
Think
the
same
thing
.
And
this
is
here
pressed
,
Be
prefectly
joined
in
one
Judgement
.
2.
There
is
an
Union
in
Heart
and
Affections
spoken
of
Act.
4.
32.
The
multitude
of
them
that
believed
were
of
one
Heart
,
and
of
one
Soul
.
And
this
Union
is
also
here
pressed
,
—
Be
perfectly
join'd
together
in
the
same
Mind
,
or
in
Love
and
Affection
,
as
we
shew'd
in
the
opening
up
of
the
Words
.
3.
There
is
an
Union
in
Practice
,
and
that
is
,
when
whatever
Difference
there
is
in
Judgement
,
yet
it
's
not
openly
proclaim'd
:
Publick
Contradictions
and
Eristick
Debates
are
eschewed
,
and
an
unanimous
joint
practice
in
these
things
,
wherein
there
is
Agreement
,
is
followed
.
And
this
Union
is
also
pressed
in
the
Text
,
I
beseech
you
—
that
ye
all
speak
the
same
thing
.
So
it
's
clear
the
Text
means
all
these
three
sorts
of
Union
,
the
Doctrine
intends
them
All
,
and
as
might
be
made
evident
,
other
Scriptures
press
them
All.
Only
this
,
we
would
know
,
the
Order
wherein
they
are
pressed
,
to
wit
,
So
as
every
Breach
in
the
Former
,
is
not
to
make
a
Breach
in
the
Latter
;
Every
Difference
in
Judgement
,
is
not
to
make
a
Rent
in
Heart
or
Affection
;
Nor
,
tho
a
Rent
be
in
both
,
doth
it
infer
necessarly
a
Divided
Practice
,
at
least
in
these
things
wherein
there
is
Agreement
:
And
for
that
,
the
Scripture
is
clear
,
especially
Philipp.
3.
15
,
16
where
v.
15
the
Apostle
supposeth
difference
of
Judgement
among
the
Philippians
,
as
to
the
point
he
is
there
speaking
of
▪
and
subjoineth
for
matter
of
Practice
,
v.
16.
Nevertheless
,
whereunto
we
have
already
attained
,
let
us
walk
by
the
same
Rule
,
That
is
to
say
,
Tho
we
cannot
agree
in
all
things
,
yet
let
us
eschew
the
prolaiming
of
Our
Differences
,
by
Our
contrary
Practices
.
This
much
for
the
first
thing
,
to
wit
,
What
Union
the
Doctrine
presseth
.
It
is
an
Union
necessary
to
the
Well-being
of
the
Visible
Church
,
particularly
,
an
Union
in
Judgement
,
an
Union
in
Affection
,
an
Union
in
Practice
:
An
Union
all
these
wayes
is
to
be
sought
for
and
laboured
after
,
yet
so
as
,
if
we
cannot
attain
to
Union
in
the
Former
,
we
are
yet
still
to
endeavour
it
in
the
Latter
.
For
Confirmation
of
this
Truth
we
might
cite
several
Scriptures
.
1.
These
wherein
this
Union
is
promised
to
the
Church
,
and
that
as
a
rich
Covenant
Blessing
,
such
as
Jer.
32.
39.
—
I
will
give
them
one
Heart
,
and
one
way
that
they
may
fear
Me
for
ever
—
The
like
is
in
Ezek.
37.
22.
2.
These
Scriptures
wherein
this
Vnion
is
highly
commended
:
Especially
Ps.
133.
1.
Behold
how
good
and
how
pleasant
it
is
,
for
Brethren
to
dwell
together
in
Vnity
—
and
so
through
the
whole
.
3.
These
Scriptures
which
hold
out
the
Mediator's
Prayer
to
the
Father
for
this
Union
,
Joh.
17.
21.
That
they
all
may
be
one
,
as
Thou
Father
art
in
Me
,
and
I
in
Thee
,
that
they
also
may
be
one
in
Vs
—
and
so
v.
23.
4.
Those
Scriptures
where
this
Union
is
expresly
enjoyned
and
pressed
whereof
there
are
many
;
Such
as
Philipp.
2.
1
,
2
,
3.
If
there
be
—
any
consolation
in
Christ
,
if
any
comfort
of
Love
,
if
any
fellowship
of
the
Spirit
,
if
any
Bowels
and
Mercies
;
Fulfil
ye
My
Joy
,
that
ye
be
like
minded
,
having
the
same
Love
,
being
of
one
accord
,
of
one
mind
.
And
2
Cor.
13.
11.
Finally
Brethren
,
farewel
—
be
of
one
mind
,
live
in
peace
—
.
And
lastly
,
these
Scriptures
where
Division
contrary
to
Unity
is
condemned
,
as
Rom.
16.
17.
—
I
beseech
you
,
Brethren
,
mark
them
which
cause
Divisions
and
Offences
,
and
avoid
them
.
But
for
further
Confirmation
of
this
Truth
,
we
shall
in
the
next
place
,
bring
foreward
some
Reasons
,
concluding
the
equity
and
necessity
,
of
seeking
after
,
and
entertaining
of
Unity
in
the
Church
,
which
shall
also
serve
as
motives
to
the
Duty
.
Reason
1.
Union
furthers
Edification
:
So
Eph.
4.
3.
Union
is
pressed
;
And
One
Fruit
among
many
to
be
reaped
hereby
,
is
(
v.
12.
)
the
edifying
of
the
Body
of
Christ
.
And
as
Unity
furthers
Edification
,
so
Division
marreth
it
;
Divisions
in
a
Church
,
tho
about
small
things
,
yet
if
stiffly
mantain'd
,
prove
a
great
stumbling
Block
to
the
Weak
;
they
are
put
to
doubt
all
Truths
,
because
Men
gracious
and
learned
doubt
of
some
:
So
Division
not
only
marreth
progress
in
the
building
,
but
striketh
at
the
very
foundation
of
what
is
already
built
.
Reas.
2.
Divisions
in
a
Church
make
the
Ministers
contemptible
:
Of
all
Men
Ministers
suffer
most
this
way
,
because
usually
they
are
most
active
in
beginning
and
upholding
the
Division
;
and
usually
even
these
who
have
Truth
for
them
,
suffer
much
(
if
not
most
)
this
way
:
Paul
,
tho
an
Apostle
,
and
a
Man
for
Truth
,
yet
he
lost
much
of
the
former
esteem
he
had
amongst
the
Corinthians
,
though
once
they
would
have
pluck'd
out
their
Eyes
for
him
,
yet
through
the
Division
,
their
Distemper
grew
to
such
an
hight
,
that
he
was
look'd
on
as
Contemptible
—
rude
in
speech
—
yea
A
Fool
,
and
what
not
?
as
appears
from
2
Cor:
10.
10.
Ch.
11.
6
,
16.
Reas.
3.
The
Essential
Unity
of
the
Church
,
and
the
many
things
wherein
a
Church
agreeth
that
way
,
should
enforce
this
Union
.
The
Apostle
Paul
,
Eph.
4.
draweth
a
strong
Argument
for
Unity
and
Peace
in
the
Church
,
from
this
Ground
.
The
Duty
is
propounded
v.
3.
Endeavouring
to
keep
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
.
And
v.
4
,
5
,
6.
it
is
pressed
by
this
Argument
,
There
is
on
Body
,
and
one
Spirit
,
—
One
Lord
,
one
Faith
,
one
Baptism
;
One
God
and
Father
of
all
▪
—
Here
are
many
Ones
together
in
two
or
three
lines
,
as
if
he
had
said
,
What
a
shame
is
it
for
you
who
are
so
many
wayes
One
,
to
rent
in
pieces
for
a
thing
of
so
small
moment
.
Reas.
4.
Divisions
in
a
Church
turn
away
every
Man's
Eye
from
his
main
Task
;
I
mean
from
the
joint
opposing
of
Satan's
main
Design
,
to
be
wrangling
one
with
another
:
It
's
Satans
Policy
when
he
intends
to
bear
down
Truth
in
a
Church
,
to
set
those
who
should
oppose
him
most
,
by
the
Ears
about
smaller
things
,
that
so
he
may
carry
his
point
with
less
difficulty
;
herein
making
use
of
Matchiavils
(
or
rather
his
own
)
Principle
divide
&
impera
,
Divide
and
Carry
.
It
's
often
seen
that
the
nearer
those
who
differ
come
to
one
another
,
they
drive
on
their
point
against
others
with
the
greater
Animosity
and
Eagerness
;
the
Jews
and
Samaritans
were
at
greater
variance
than
Jews
and
Heathens
:
And
the
Reason
is
this
,
The
less
the
Difference
is
,
they
have
the
more
hopes
to
bring
others
to
their
mind
,
hence
their
mutual
On-setts
are
more
furious
,
and
their
Disappointments
the
more
bitter
,
the
higher
they
were
in
their
hopes
;
and
in
the
mean
time
while
they
mind
nothing
so
much
as
to
bear
down
one
another
,
Satan
cometh
good
speed
in
bearing
down
of
Truth
and
Them
and
All.
Reas.
5.
Union
when
once
lost
in
a
Church
,
is
hardly
ever
again
attained
:
We
read
Act.
15.
39.
that
Paul
and
Barnabas
parted
,
but
we
hear
nothing
of
their
meeting
again
.
And
Church
History
sheweth
us
,
That
Schisms
in
a
Church
for
almost
just
nothing
have
continued
incureable
for
some
Generations
,
until
not
only
the
Authors
and
Ring-leaders
of
the
Schism
,
but
also
their
Disciples
were
removed
by
Death
.
Osiand
.
Gent.
4.
Reas.
6.
When
a
Rent
is
made
in
a
Church
,
as
it
is
hardly
curable
,
so
it
still
groweth
wider
:
It
is
easier
to
know
whereabout
a
Rent
begins
,
than
whereat
it
will
end
.
The
greatest
of
Church
Divisions
(
some
of
them
at
least
)
have
been
observed
to
have
had
but
small
Beginnings
,
hence
is
that
commonly
received
Maxim
Omne
Schisma
desinit
in
haresin
.
The
Faction
of
the
Donatists
at
first
made
but
a
Schism
separating
from
the
Communion
of
the
Church
,
upon
pretence
of
some
faulty
Officers
and
mixed
Communions
,
but
it
was
not
long
until
they
fell
into
several
Heresies
.
The
Doctrine
being
thus
Explained
and
Confirmed
,
from
Scripture
▪
and
Reason
,
I
shall
now
apply
it
to
Use.
Our
first
Use
is
for
Refutation
.
The
Doctrine
refutes
,
at
least
layeth
a
just
odium
upon
;
the
Doctrine
of
Separation
,
and
that
Way
which
is
called
Independant
or
Congregational
,
in
so
far
as
it
is
made
up
of
such
Principles
,
as
lay
a
Foundation
for
the
perpetual
Renting
of
the
Church
:
Of
which
Principles
I
shall
reckon
Four
.
The
First
is
,
That
Principle
,
whereby
They
maintain
the
Lawfulness
of
gathering
Churches
,
out
of
Churches
,
acknowledged
by
themselves
to
be
True
Churches
.
A
most
dividing
Principle
,
in
so
far
as
it
gives
way
for
every
Man
to
Separate
from
his
Own
,
and
to
join
himself
with
another
Church
supposed
Purer
,
with
contempt
of
the
former
Congregation
.
To
gather
Churches
out
of
Churches
,
is
the
way
to
destroy
,
but
not
to
heal
diseased
Churches
;
It
is
to
destroy
many
Churches
for
making
up
of
One
,
as
if
one
going
about
the
Cure
of
a
Natural
Body
should
cut
off
and
take
out
all
the
sound
Members
,
and
leave
the
rotten
and
diseased
Members
,
either
to
Cure
one
another
or
to
perish
.
A
strange
and
desperate
way
of
Cure
.
A
Second
Dividing
Principle
in
that
Way
,
is
,
The
Rule
according
to
which
they
will
have
Ecclesiastick
Judgement
pass'd
upon
their
Church
Members
,
to
wit
,
Conviction
of
their
Inward
good
Estate
,
which
Rule
being
variable
and
uncertain
,
some
will
judge
one
way
,
some
another
,
according
as
they
are
more
or
less
enclined
to
Charity
;
yea
the
same
Man
at
several
times
,
will
have
a
various
Judgement
of
the
Inward
State
of
another
,
according
as
the
Presumptions
and
Probabilities
,
(
by
which
only
he
is
led
to
judge
of
what
is
within
,
)
are
more
fully
or
sparingly
represented
:
Hence
there
is
a
Seed
of
Breach
upon
Breach
:
But
God
hath
not
left
his
Church
in
the
matter
of
Authoritative
judging
to
walk
by
such
uncertain
Rules
.
A
Third
Dividing
Principle
in
the
Independant
Way
is
this
,
That
all
Church
Power
is
solely
in
a
Particular
Congregation
.
Hence
if
a
Particular
Congregation
go
wrong
,
tho
but
made
up
of
seven
Persons
(
which
is
a
competent
number
with
them
)
there
is
no
Authoritative
Mean
in
all
the
Churches
of
the
World
to
reclaim
them
.
This
must
needs
open
a
Door
to
as
many
Divisions
as
there
are
Churches
.
A
Fourth
Dividing
Principle
is
,
That
there
is
not
a
Catholick
Visible
Church
,
yea
no
Church
Visible
,
but
a
Particular
Congregation
;
and
another
Principle
they
hold
which
followeth
upon
this
,
to
wit
,
That
a
Minister
can
exerce
no
Acts
as
a
Minister
,
to
any
but
those
of
his
own
Flock
.
Hence
1.
There
can
be
no
Communion
of
Churches
as
Churches
,
there
remaine●h
only
a
Communion
of
Members
:
There
can
be
no
Church
Act
from
one
Church
,
or
many
towards
another
.
The
Results
and
Determinations
of
the
most
Famous
Synods
,
made
up
of
never
so
many
Churches
,
are
to
be
look'd
upon
but
as
the
Actings
of
so
many
private
Christians
.
Yea
,
2.
Hence
it
will
follow
that
there
can
be
no
Communion
amongst
Members
of
several
Congregations
,
in
publick
Church
Ordinances
,
as
in
hearing
the
Word
jointly
from
a
sent
Minister
,
in
Receiving
the
Seals
together
;
For
according
to
this
Principle
a
Minister
cannot
Authoritatively
Preach
,
nor
in
any
respect
Administer
Baptism
or
the
Lords
Supper
unto
any
,
though
never
so
Gracious
,
except
to
those
of
his
own
Flock
;
no
not
tho
they
be
occasionally
present
when
he
is
dispensing
these
Ordinances
unto
his
Own
:
Which
Consequence
is
expresly
granted
by
some
of
the
chief
of
that
Perswasion
.
So
it
is
a
Principle
which
destroyeth
all
Communion
of
Churches
and
Members
;
and
therefore
inconsistent
with
Union
.
Several
such
like
Principles
in
That
Way
might
be
reckoned
out
,
Concerning
which
the
Doctrine
warrandeth
us
to
say
this
much
;
If
Unity
be
so
necessary
,
and
so
much
to
be
sought
after
,
then
such
Dividing
Principles
cannot
be
of
God
.
Our
Second
Use
is
for
Direction
:
If
Unity
be
so
necessary
,
and
so
much
to
be
laboured
for
,
then
we
are
to
bewail
that
we
our selves
are
so
far
,
and
every
day
a
step
further
from
it
:
Our
Divisions
grow
I
fear
all
the
three
wayes
,
and
in
all
ranks
;
Our
Heads
are
divided
,
our
Tongues
divided
,
yea
and
our
Hearts
divided
,
Synods
are
divided
,
Presbyteries
are
divided
,
Congregations
divided
:
Ministers
divided
,
People
divided
;
yea
,
and
in
some
places
Families
divided
:
Husband
and
Wife
,
Father
and
Son
,
Mother
and
Daughter
,
Master
and
Servant
,
yea
and
all
divided
.
We
are
as
Mad-men
,
every
one
eating
the
flesh
of
his
own
Arm.
Manasseh
,
Ephraim
;
and
Ephraim
Manasseh
:
And
they
together
against
Judah
—
An
Evil
never
enough
lamented
,
and
the
more
to
be
lamented
that
there
is
no
appearance
how
it
shall
be
helped
.
There
are
many
things
may
make
us
look
upon
the
present
Division
as
our
saddest
Affliction
and
greatest
Weight
:
I
shall
reckon
Six
things
.
1.
The
many
particular
Evils
which
upon
an
exact
search
,
it
will
be
found
Our
Divisions
have
brought
upon
Peoples
own
Spirits
.
How
much
of
our
precious
time
is
spent
in
vain
jangling
,
by
which
our
Heart
cannot
but
●e
made
worse
?
Many
,
I
fear
too
too
many
so
taken
up
with
their
Heads
that
they
forget
their
Hearts
;
the
sweetness
and
profit
of
mutual
converse
and
fellowship
is
much
marred
;
Our
mutual
freedom
and
benefit
that
way
much
impaired
:
Our
Peace
with
God
by
our
hot
Debates
▪
untender
Expressions
,
and
bitter
and
unnecessary
Reflections
of
times
brangled
and
shaken
.
A
Second
Thing
that
may
make
Us
look
on
our
Present
Divisions
as
our
great
Weight
,
is
,
The
name
of
Praise
which
this
Church
hath
had
for
Unity
in
times
by-past
amongst
the
Reformed
Churches
.
In
the
Harmony
of
Confessions
,
the
Preface
to
the
Confession
of
Faith
of
the
Church
of
Scotland
,
makes
mention
of
this
as
a
rare
Priviledge
of
This
Church
beyond
many
,
and
that
which
makes
Her
very
Name
Famous
among
Churches
abroad
,
That
for
the
space
almost
of
Sixty
Years
She
had
keep'd
Unity
with
Purity
without
either
Schism
or
Heresy
.
Now
if
Unity
hath
been
formerly
this
Church's
Praise
,
how
sad
and
weighty
is
it
,
and
how
woeful
men
are
we
,
that
this
Breach
should
be
under
our
Hand
?
A
Third
Thing
to
make
our
present
Division
weighty
is
,
That
it
is
the
greatest
Weight
which
Gods
People
up
and
down
the
Land
lyeth
under
,
it
's
a
Weight
beyond
all
other
Weights
and
Sufferings
:
And
if
it
be
their
Weight
,
it
ought
for
many
Reasons
to
be
much
more
ours
.
Fourthly
,
Our
Divisions
,
and
Courses
taken
for
carrying
them
on
,
hath
given
a
deeper
Inward
Wound
,
to
the
Government
of
Christ's
House
than
all
the
Outward
Power
of
the
World
could
have
done
The
leading
of
us
by
pairs
to
a
Stake
for
our
adhering
to
the
Government
and
Constitution
of
our
Mother
Church
,
our
Imprisonment
,
Banishment
,
the
laying
of
Congregations
desolate
for
that
Cause
,
could
not
have
shaken
the
minds
of
many
,
in
relation
to
these
Truths
,
so
much
as
our
own
Divisions
and
Practices
following
thereupon
have
done
.
An
Inward
Disease
is
more
dangerous
,
and
weakeneth
more
than
Outward
Blows
.
Fifthly
,
Our
Division
may
and
ought
to
be
the
more
weighty
,
the
more
of
Judgement
is
in
it
:
And
certainly
there
is
much
of
Wrath
and
Judgement
in
it
.
It
is
a
judicial
stroak
;
For
all
see
it's
Evil
,
the
most
part
are
weary
of
it
,
and
yet
cannot
fall
upon
the
right
way
for
putting
an
end
to
it
:
Yea
,
no
course
hitherto
essayed
for
Union
,
but
it
hath
proved
an
hightning
of
our
Division
;
And
so
it
will
until
it
come
to
that
hight
which
God
in
His
just
Judgement
will
have
it
at
;
However
it
's
clear
that
Wrath
is
in
it
,
much
of
Judgement
is
in
it
,
and
that
should
make
it
weighty
:
We
side
one
against
another
,
and
God
is
siding
against
us
both
.
Sixthly
,
This
should
make
our
Division
have
a
particular
Weight
with
us
in
this
Synod
,
That
we
drink
most
of
its
bitter
Fruits
:
We
are
the
Stage
whereon
this
cruel
Dividing
Spirit
acts
its
Game
most
:
None
in
time
past
so
United
as
We
,
but
none
now
so
Divided
;
And
even
this
may
give
Us
sad
thoughts
of
our
Accession
to
the
beginning
and
Fomenting
of
this
woeful
Rent
.
Our
Third
Use
is
of
Direction
also
following
upon
the
former
,
If
Union
be
such
a
good
;
if
Division
such
an
evil
;
And
if
our
Divisions
be
so
much
to
be
bewailed
;
Then
we
ought
to
have
some
thoughts
towards
the
making
up
of
our
breach
▪
there
ought
to
be
some
guardings
against
these
evils
which
may
follow
upon
it
,
until
it
be
made
up
.
The
Prosecuting
of
this
Use
,
as
it
is
the
most
part
of
our
Work
,
so
it
is
the
most
difficult
;
and
I
fear
also
,
considering
our
present
Distempers
,
and
deep
Engagements
lying
on
every
one
almost
to
his
Own
Way
,
that
for
the
time
it
shall
be
but
Fruitless
:
Yet
being
led
to
it
by
the
word
of
Truth
,
and
not
knowing
when
the
Lord
may
make
it
have
it
's
own
Fruits
,
whether
now
or
afterwards
,
I
shall
with
the
Lords
help
adventure
on
it
.
And
therefore
in
pressing
this
Use
,
I
shall
speak
to
three
things
.
1.
I
shall
show
what
things
I
conceive
as
necessary
to
be
eyed
by
us
while
we
aim
at
Union
,
if
so
we
would
have
Our
aim's
effectual
.
2.
Because
a
Compleat
Union
is
not
soon
to
be
expected
,
I
shall
give
some
Directions
for
the
Management
of
Our
Differences
,
so
as
the
Church
of
Christ
may
have
the
less
hurt
by
them
at
least
.
Lastly
,
I
shall
propound
some
Considerations
to
People
,
for
preventing
of
stumbling
,
and
making
Shipwrack
upon
our
Divisions
.
As
to
the
First
,
I
shall
mention
Six
things
we
should
carry
alongs
with
us
while
we
aim
at
Union
.
Unto
all
which
I
premit
One
General
,
as
tending
to
give
Life
to
all
the
rest
,
without
which
all
our
Endeavours
for
Union
,
though
otherwise
never
so
regular
,
though
guided
with
never
so
much
Prudence
,
though
prosecuted
with
never
so
much
zeal
,
will
prove
ineffectual
;
and
it
's
this
:
That
both
Ministers
and
People
should
be
more
in
seeking
after
God's
Face
:
So
long
as
we
remain
at
a
distance
from
him
,
no
wonder
we
grope
as
Blind-men
in
the
dark
,
and
cannot
come
nigh
one
to
another
:
It
's
granted
by
all
,
That
Jesus
Christ
hath
much
withdrawn
from
the
Spirits
of
his
People
:
There
is
not
so
much
of
Life
conveyed
by
Preaching
,
not
such
access
granted
in
Prayer
;
no
such
delight
in
Means
;
no
such
joy
in
his
presence
;
This
is
granted
by
all
and
in
a
manner
regrated
by
all
,
but
lamented
by
few
;
And
fewer
yet
make
it
their
work
to
have
the
Lord
returning
and
shewing
himself
as
sometimes
he
hath
done
:
And
until
this
be
,
we
can
look
for
the
less
success
of
any
attempts
made
for
the
removal
of
this
our
sore
stroak
:
But
if
God
would
return
,
It
were
then
easy
work
:
One
glimpse
of
him
,
filling
the
House
with
his
Glory
,
would
scatter
the
Clouds
of
mutual
Jealousies
,
make
us
,
as
men
ashamed
,
steal
from
all
our
Dividing
Principles
;
would
put
to
silence
all
our
turbulent
Distempers
;
and
make
us
blush
at
our
proud
and
selfish
Animosities
:
O!
for
more
of
God
,
then
would
all
be
well
.
But
I
come
to
the
particulars
to
be
eyed
by
us
while
we
aim
at
Union
.
First
,
It
is
not
to
be
expected
that
Our
Union
will
begin
at
our
Uniting
in
Judgment
,
In
that
Question
about
which
our
unhappy
Differences
began
.
It
was
the
Judgment
of
some
from
the
beginning
,
that
the
standing
at
a
distance
in
other
things
,
until
we
should
be
united
in
That
,
should
put
Us
at
a
further
distance
,
even
in
That
.
Our
Union
in
Practice
first
,
will
be
the
shortest
cut
to
bring
us
unto
Union
of
Judgement
about
that
Question
,
if
ever
we
shall
come
to
it
at
all
.
Hence
publick
Debatings
before
the
People
,
and
such
as
tend
to
make
others
odious
who
are
not
of
our
Way
,
is
not
the
way
for
Union
.
Such
work
irritateth
,
but
convinceth
not
.
It
's
true
no
Truth
may
be
quit
for
Union
,
No
,
not
the
least
,
Quisquil●a
veritat●●
praetiosissima
,
The
very
refuse
of
Truth
is
most
precious
:
Yet
that
the
positive
asserting
of
some
Truths
may
be
forborn
for
Peace's
sake
,
I
believe
is
granted
by
All
,
and
there
is
good
reason
for
it
:
Only
there
is
one
exception
here
necessary
,
to
wit
,
when
Truth
is
impugned
,
then
there
is
a
necessity
to
speak
for
it
,
at
least
till
there
be
such
a
Testimony
given
to
that
Opposed
Truth
,
as
may
●e
rested
upon
.
And
in
this
Case
some
may
be
made
unwillingly
to
speak
,
as
the
Apostle
Paul
was
once
in
defence
of
his
own
Estimation
,
2
Cor.
12.
11.
I
am
become
a
fool
in
glorying
,
ye
have
compelled
me
:
for
I
ought
to
have
been
commended
of
you
:
—
As
if
he
should
say
,
God
knows
,
I
have
no
more
delight
to
speak
of
this
subject
,
than
ye
have
to
hear
me
,
but
your
Indiscretion
forceth
me
to
it
.
A
Second
thing
to
be
carried
along
with
us
,
while
we
aim
at
Union
,
is
,
no
union
of
this
kind
of
which
the
Doctrine
speaks
,
can
be
expected
in
the
Church
,
except
there
be
an
Union
in
one
Supreme
Representative
;
land
that
such
an
one
whose
Authority
we
may
stand
under
for
the
present
.
As
it
is
in
the
Civil
State
,
so
is
it
in
the
Church
as
to
this
purpose
,
No
Union
can
be
there
,
as
of
one
actually
incorporate
Body
,
except
it
be
under
one
and
the
same
Supreme
Rulers
:
So
is
it
in
the
Church
,
So
long
as
there
is
no
agreement
about
One
and
the
same
Supreme
Representative
,
under
whose
Authority
we
may
stand
for
the
present
,
But
one
part
standeth
for
it's
Authority
,
another
is
contrary
unto
it
,
or
setting
up
another
against
it
,
In
this
case
the
matter
is
clear
,
there
is
no
compleat
Union
but
a
fixed
Schism
,
or
at
the
best
a
strong
tendency
unto
it
.
A
Third
thing
to
be
eyed
is
,
If
so
Our
Union
must
be
under
one
Supreme
Representative
,
then
such
ways
of
Union
will
do
no
good
as
carry
not
alongs
the
Body
:
An
Union
if
not
with
the
Body
,
instead
of
healing
,
doth
widen
the
Rent
.
A
resolution
or
desire
to
unite
with
a
few
not
caring
for
the
rest
,
will
not
produce
an
union
,
I
mean
of
the
Church
,
altho
it
may
be
of
a
stronger
Party
in
the
Church
.
These
few
would
possibly
as
gladly
unite
as
others
would
have
them
,
if
it
were
not
evidently
a
strengthening
of
the
Breach
.
Fourthly
,
Yet
a
Part
ought
to
labour
with
the
Body
for
condescending
,
as
low
as
warrantably
can
be
,
for
Peace's
sake
:
Only
a
Caveat
must
be
here
,
They
are
so
to
deal
with
the
Body
to
condescend
for
Vnion
,
as
to
beware
of
making
a
new
Rupture
in
the
Body
upon
their
not
granting
:
For
that
were
in
a
desperate
way
to
make
a
new
Rent
,
because
others
will
not
take
Our
way
for
removing
of
the
Old
.
Fifthly
,
If
we
desire
an
hearty
cordial
Vnion
,
it
would
be
endeavoured
without
rubbing
upon
the
Credit
.
1.
Of
Persons
.
2.
Of
Parties
.
3.
Of
Ordinances
.
If
the
Credit
of
all
can
be
held
up
,
it
's
well
.
He
is
no
friend
to
Vnion
that
would
endeavour
the
contrair
:
But
if
some
must
suffer
,
Love
to
the
Publick
and
Zeal
for
God
,
will
teach
That
the
former
is
to
yeild
to
the
latter
,
viz.
Persons
to
Parties
,
and
the
Credit
both
of
Persons
and
Parties
,
yea
,
and
of
both
Parties
themselves
,
if
need
be
,
are
to
stoop
for
upholding
the
Authority
of
Divine
Ordinances
.
A
litle
of
this
Self-denial
would
do
much
good
:
But
how
litle
of
it
is
there
to
be
found
?
Sixthly
,
Dividing
Principles
and
such
as
tend
of
their
own
nature
to
obstruct
Union
,
should
be
abandoned
:
There
is
One
Principle
often
spoken
of
by
some
,
and
now
made
more
publick
,
which
if
maintained
,
in
Our
judgment
will
close
the
door
upon
Union
in
hast
,
to
wit
,
That
it
is
unlawful
to
sit
in
an
Assembly
with
those
,
who
have
enacted
persecution
against
the
Godly
.
And
this
in
the
sence
of
the
Propounders
,
&
as
it
is
expresly
,
tho
injuriously
,
applyed
by
them
,
is
as
much
as
to
say
,
It
is
unlawful
to
joyn
in
any
Assembly
made
up
for
the
most
part
of
those
who
acted
in
and
approved
of
Our
late
Controverted
Assemblies
:
Now
if
it
be
unlawful
to
joyn
in
an
Assembly
made
up
for
the
most
part
of
such
,
why
not
also
unlawful
to
join
in
a
Synod
or
in
a
Presbytry
likewise
made
up
of
such
,
yea
and
to
join
at
a
Communion
Table
where
the
most
part
are
such
.
And
indeed
some
(
of
the
People
chiefly
)
draw
out
their
Principle
to
this
full
length
.
A
Principle
which
(
to
say
no
worse
of
it
)
striketh
at
the
very
throat
of
Peace
;
and
,
if
stood
to
,
makes
it
desperat
;
and
so
I
hope
is
,
and
will
be
disowned
by
all
who
cordially
pretend
to
Peace
and
Union
in
the
Church
.
These
I
conceive
and
many
moe
should
be
eyed
by
Us
in
Our
aiming
at
Union
,
if
we
would
have
Our
endeavours
effectual
:
But
because
a
Compleat
Union
in
an
ordinary
way
is
not
to
be
so
soon
expected
,
I
shall
in
the
next
place
give
Two
Directions
for
managing
our
Differences
;
So
as
the
Church
of
Christ
may
have
less
hurt
by
them
at
least
.
The
first
Direction
is
,
That
we
ought
to
guard
against
these
Tentations
,
which
Our
Standing
Division
may
readily
make
way
for
,
Whereof
I
shall
mention
Three
.
The
First
Tentation
is
this
,
An
oversight
of
every
other
fault
almost
,
whether
in
Ministers
or
Professors
,
providing
they
be
true
to
the
Party
.
A
Party
is
a
dangerous
thing
,
and
in
nothing
more
dangerous
than
in
this
,
That
it
driveth
men
,
if
not
all
the
more
tender
,
to
take
fidelity
unto
the
Party
to
be
the
prime
,
if
not
the
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
badge
of
honesty
,
and
enclines
them
to
look
on
all
other
things
,
whether
Corrupt
Principles
,
or
loose
Practices
,
as
excusable
Infirmities
.
A
woeful
Tentation
!
and
destructive
both
to
Truth
and
Piety
;
And
therefore
ought
so
much
the
more
to
be
guarded
against
on
both
hands
,
A
Second
Tentation
is
,
The
secret
wishing
after
,
and
rejoycing
in
the
Slips
one
of
another
.
An
Evil
so
woeful
that
David
complains
to
God
of
it
even
in
his
avowed
Enemies
,
Ps.
38.
16.
—
When
my
Foot
slippeth
,
they
magnify
themselves
against
me
.
And
Jeremiah
complaineth
of
it
in
his
false
Friends
,
Ch.
20.
v.
10.
They
—
watched
for
my
halting
.
And
yet
an
Evil
that
even
Good
men
,
if
once
engaged
in
Parties
,
will
have
a
Battel
with
,
A
Third
Tentation
upon
Our
standing
Divided
,
and
which
is
also
to
be
guarded
against
,
is
,
A
bending
of
Our selves
to
the
outmost
of
Light
,
and
possibly
beyond
it
,
for
strengthning
of
our selves
,
to
the
doing
of
these
things
,
in
relation
to
these
who
now
Rule
,
which
not
long
since
we
would
have
abhorred
both
in
our selves
and
others
.
It
is
very
possible
that
as
Gifts
blind
the
Eyes
of
the
Wise
,
Exod.
23.
So
the
seeming
advantage
unto
that
which
we
conceive
Truth
,
may
draw
out
somewhat
like
an
Approbation
to
such
like
Work
,
from
those
of
our
own
Judgement
,
and
if
these
do
approve
,
it
is
the
less
matter
(
think
we
)
that
others
do
disapprove
:
But
we
ought
to
remember
there
are
others
to
sift
our
Actions
:
Forreign
Churches
abroad
,
our
own
Conscience
,
being
sober
and
settled
,
and
above
all
God
the
Judge
of
All.
A
Second
Direction
for
managing
our
Differences
,
is
,
That
we
ought
not
to
be
so
taken
up
with
others
as
to
take
our
Eye
off
from
guarding
against
that
which
is
Satan's
main
design
against
the
Church
of
Christ
at
this
time
.
Satan
does
as
a
subtile
Warriour
labour
to
raise
a
Mutiny
among
the
Forces
which
should
oppose
him
,
that
while
they
are
wrangling
one
with
another
,
he
may
carry
his
Point
,
without
stroke
of
Sword
.
Being
to
insist
a
little
on
this
Direction
,
I
shall
first
speak
to
what
I
conceive
to
be
Satan's
main
design
against
the
Church
at
this
time
.
2
,
I
shall
give
some
Directions
to
manage
our
Differences
,
So
,
as
not
to
further
this
his
main
design
,
nor
yet
to
be
short-coming
in
our
Duty
against
it
.
And
First
,
For
taking
up
what
is
Satan's
great
Design
,
we
shall
in
a
word
or
two
lay
before
you
a
wonderful
Contexture
,
as
it
were
of
God's
Wisdom
and
Satan's
Malice
,
since
the
first
beginnings
of
the
Christian
Church
even
untill
now
.
There
is
no
Truth
almost
but
Satan's
Malice
hath
set
it self
in
some
one
Age
of
the
Church
or
other
,
to
bear
it
down
;
And
God's
Wisdom
hath
still
overshot
Satan
,
making
use
of
his
Malice
in
opposing
Truth
,
for
the
further
clearing
of
that
Truth
,
which
he
intendeth
most
to
obscure
and
darken
.
Satan's
first
design
in
the
first
Ages
of
the
Christian
Church
was
to
beat
down
that
great
Fundamental
Truth
of
Christs
Divinity
:
But
after
long
debate
this
Truth
was
fully
cleared
by
the
means
of
several
Worthies
,
whose
Spirits
the
Lord
stirred
up
in
these
Ages
to
mantain
That
so
much
opposed
Truth
:
Satan
therefore
being
beat
off
this
strong
Fort
of
Christianity
retired
a
little
,
and
laboured
next
to
bear
down
the
Truth
of
Christs
Humanity
:
But
the
Tru●h
hereof
,
the
more
it
was
opposed
,
growing
the
brighter
,
The
Lord
making
Light
break
up
convincingly
in
the
midst
of
Hot
Debates
;
Satan
retired
a
little
further
yet
,
and
bent
his
whole
force
in
the
following
Ages
against
the
Vnity
of
Christs
Person
:
And
next
against
the
Distinction
of
his
Natures
.
But
Satan
not
prevailing
this
Way
either
,
he
set
himself
to
undermine
Christ
Jesus
in
all
His
Offices
.
1.
By
setting
up
the
Infallibility
of
Popes
and
Councils
against
His
Prophetical
Office
.
2.
The
Doctrine
of
Merit
in
the
matter
of
Justification
against
His
Priestly
Office
.
3.
The
Doctrine
of
Free-will
and
power
of
it
in
Man's
Conversion
to
God
,
against
the
Inward
part
of
His
Kingly
Office
.
And
for
the
Outward
part
of
it
,
he
set
himself
to
wrest
the
Scepter
of
Christ's
Government
from
His
own
Office-bearers
,
and
put
it
in
the
Hands
of
Popes
,
Cardinals
,
Arch-bishops
and
Bishops
.
But
after
long
Contest
,
Truth
is
now
aboundantly
cleared
and
confirmed
in
all
these
.
Thus
,
as
One
saith
,
the
Lord
Jesus
hath
been
content
to
dispute
His
Ground
by
Inches
with
the
Devil
,
until
almost
He
hath
beat
him
out
of
all
;
only
Satan
hath
no
will
to
quit
it
so
,
it
seems
to
us
he
is
now
giving
his
last
and
sorest
On-set
;
on
which
in
a
desperate
way
he
is
to
venture
all
;
wherein
his
design
is
evident
,
to
cast
all
in
a
Confusion
.
First
,
By
trampling
under
foot
the
Outward
Court
of
God's
House
,
I
mean
the
Constitution
of
His
Church
Visible
,
by
the
Doctrine
of
Renting
and
Separation
;
And
next
to
deprive
the
Catholick
Church
Visible
,
and
all
Her
considerable
Members
,
of
all
Government
,
by
the
Doctrine
of
Independancy
,
which
confineth
the
whole
Power
of
the
Keys
within
the
narrow
circuit
of
a
Particular
Congregation
;
whereby
all
the
Particular
Churches
are
left
as
so
many
small
Boats
in
a
storm
,
to
dash
one
against
another
,
having
no
Intrinsical
authoritative
Mean
to
make
them
steer
an
even
Course
without
rushing
one
upon
another
.
Thus
Satan
aimeth
to
cast
all
in
confusion
,
that
he
may
undo
all
.
What
in
former
Ages
he
could
not
do
in
destroying
Gospel
Truths
by
Piece-meal
and
one
by
one
,
he
intends
now
to
do
it
by
whole
sale
,
and
all
at
once
;
For
if
once
the
bottom
of
the
Ship
be
split
,
and
the
Rudder
broken
,
the
precious
Ware
contain'd
in
it
,
can
hardly
be
preserved
.
Now
that
Satan's
main
design
is
to
deface
these
Truths
which
are
about
the
Constitution
and
Government
of
the
Visible
Church
,
that
thereby
all
may
be
covered
with
Confusion
,
appeareth
,
In
that
not
only
the
method
God
hath
hitherto
keeped
,
doth
point
at
it
;
There
being
few
other
Points
of
Truth
to
clear
,
but
also
the
thing
speaketh
for
it self
,
the
main
speat
of
the
Errors
of
the
time
running
directly
contrary
to
these
;
So
that
certainly
,
as
God
intends
to
clear
Truth
in
these
,
so
it
's
not
the
least
part
of
Satan's
main
design
against
the
Church
of
Christ
at
this
time
to
obscure
Truth
in
these
.
This
then
being
Satan's
design
,
I
shall
in
the
next
place
give
some
Directions
how
to
manage
our
Differences
so
,
as
not
to
further
this
main
design
,
nor
yet
be
short
coming
in
our
Duty
against
it
;
Of
which
Directions
I
shall
reckon
Three
.
First
,
We
ought
to
examine
Opinions
and
Practices
,
even
tho
by
us
conceived
just
and
lawful
,
How
far
they
may
contribute
for
furtherance
of
that
Design
;
and
in
that
respect
should
be
more
circumspect
and
sparing
at
least
in
medling
with
them
.
Thus
the
Apostle
Paul
Gal.
2.
3.
would
not
Circumcise
Titus
,
tho
Circumcision
at
that
time
was
a
thing
Lawful
,
as
appears
from
his
Circumcising
of
Timothy
,
Act.
16.
3.
much
about
the
same
time
,
and
yet
he
would
not
Circumcise
Titus
:
The
reason
is
v.
4.
There
were
False
Brethren
present
;
who
would
have
taken
advantage
of
That
his
Practice
,
to
confirm
themselves
in
their
opposition
to
that
Truth
,
which
Satan
intended
most
to
bear
down
at
that
time
;
to
wit
,
The
freedom
of
the
Christian
Church
from
the
yoke
of
Mosaical
Ceremonies
:
therefore
he
thinks
himself
bound
to
abstain
from
that
practice
,
tho
in
it self
Lawful
,
and
which
in
some
other
cases
would
have
been
necessary
:
And
that
lest
by
That
his
Practice
he
should
have
been
advantageous
to
Satan's
main
design
against
the
Church
of
Christ
at
that
time
.
It
's
true
Truth
remains
still
Truth
,
however
Satan
abuse
it
,
yet
seing
all
grant
that
the
venting
of
some
Truths
at
sometimes
is
unseasonable
,
and
so
for
that
time
may
be
forborn
;
And
seing
it
would
seem
that
nothing
makes
a
Truth
more
unseasonable
,
than
when
it
is
known
that
Satan
will
make
bad
use
of
it
,
for
bearing
down
that
Truth
which
God
intends
mainly
to
clear
;
It
will
follow
that
the
venting
of
such
a
Truth
ought
to
be
at
least
with
great
modesty
,
and
much
holy
Circumspection
,
if
not
altogether
forborn
for
that
time
.
For
Application
of
this
Direction
,
I
will
not
say
much
:
Only
I
shall
propose
it
to
your
serious
thoughts
,
Whether
or
not
the
late
Proceedings
in
opposition
to
the
Supreme
Judicatories
of
the
Church
,
together
with
the
Tenets
whereupon
they
are
grounded
(
which
for
Peace's
cause
,
and
from
unwillingness
to
give
the
least
occasion
of
Irritation
,
I
forbear
to
name
)
whether
or
not
,
I
say
,
These
(
even
supposing
the
Lawfulness
of
the
Practices
,
and
Truth
of
the
Opinions
)
seem
not
to
have
been
unseasonable
for
the
time
;
as
being
apt
to
be
abused
for
leading
People
upon
the
Errors
of
the
time
:
Such
as
the
Contempt
of
Ecclesiastical
Judicatories
;
Quarrelling
the
Constitution
,
and
Separating
from
the
Fellowship
of
our
Church
.
I
fear
much
it
will
be
hard
for
People
(
not
acquainted
with
subtile
Distinctions
)
to
conceive
,
that
any
Corruption
amongst
those
with
whom
we
converse
,
can
make
Civil
Fellowship
with
them
Unlawful
,
but
it
must
make
Church
Fellowship
,
especially
Communion-table
Fellowship
,
with
the
same
Persons
,
to
be
as
much
,
if
not
much
more
,
Unlawful
.
But
I
forbear
,
not
being
without
hopes
but
that
Brethren
Gracious
and
Wise
will
ponder
what
they
hold
,
and
what
they
practise
,
when
they
see
bad
use
made
of
it
,
beyond
their
own
Intention
and
Purpose
.
There
is
one
thing
further
I
shall
say
for
application
chiefly
upon
the
other
hand
,
and
it
is
this
,
Such
Practices
ought
to
be
eschewed
,
as
may
prove
unjust
,
and
unnecessary
Irritations
unto
People
,
to
cast
themselves
head-long
upon
the
Errors
of
the
time
.
I
do
not
love
that
any
thing
should
be
done
of
purpose
,
to
make
People
(
as
we
say
)
kyth
or
appear
in
their
colours
,
I
mean
,
to
bring
out
these
Practices
,
the
Seed
whereof
thou
conceives
to
be
already
within
;
which
at
the
best
is
to
cast
a
stumbling
Block
before
the
Blind
.
I
might
reckon
several
Practices
which
are
not
only
Irritating
,
but
also
in
themselves
Sinful
;
such
as
,
Promiscuous
admissions
of
Clean
and
Unclean
to
the
Lord's
Table
;
Little
pains
taking
by
Ministers
to
Instruct
People
with
Knowledge
;
Shewing
much
of
Passion
,
but
little
of
Reason
,
against
Errors
.
There
be
many
whose
Zeal
is
honestly
fervent
against
Error
and
Confusion
,
who
yet
by
these
,
and
such
as
these
,
are
not
a
little
indirectly
instrumental
to
the
furtherance
of
it
.
Our
Second
Direction
how
to
manage
our
Differences
so
as
not
to
further
Satan's
main
design
,
is
,
That
all
,
especially
Ministers
,
would
beware
of
such
things
as
of
their
own
Nature
do
prove
,
and
by
constant
observation
have
proven
,
Fore-runners
of
Error
and
Confusion
:
Of
which
I
shall
reckon
Three
.
The
First
thing
to
be
eschewed
,
is
,
Unscriptural
Expressions
while
speaking
of
things
Religious
,
as
,
Cases
of
Conscience
,
Exercises
of
Mind
,
and
Scripture
Truths
:
An
affected
way
of
bringing
forth
old
Truths
in
new
and
uncouth
Phrases
,
high
soaring
Notions
,
serving
more
to
astonish
than
inform
the
Hearers
,
Paul
2
Tim.
1.
13.
bids
,
Hold
fast
the
form
of
sound
words
,
and
not
only
of
sound
Doctrine
:
It
was
Calvin's
Observation
in
his
time
,
and
severalls
since
,
that
those
who
coin
new
Words
and
strange
Expressions
,
tending
only
to
amuse
the
Hearers
,
are
in
hazard
to
be
carried
away
themselves
,
and
to
carry
others
with
them
,
unto
some
New
and
Dangerous
Opinions
.
2.
Ye
must
beware
lest
a
disgust
of
old
Truths
spread
amongst
the
People
,
together
with
an
itching
after
new
Things
,
new
Opinions
,
new
Cases
,
new
Fellowships
,
new
Teachers
.
Ye
'll
find
2
Tim.
4.
3
,
4.
That
itching
Ears
in
People
go
before
the
turning
the
Ear
from
the
Truth
.
For
preventing
whereof
Ministers
should
be
much
in
the
inculcating
of
old
Soul-saving
and
Soul-humbling
Truths
;
And
for
keeping
these
still
fresh
and
savory
,
much
of
the
need
of
Christ
should
be
pressed
;
to
a
Soul-hungring
for
Christ
,
every
bitter
thing
is
sweet
,
but
a
Soul
full
of
Conceit
loatheth
the
Hony-comb
.
A
Third
Thing
predisposing
to
Error
,
and
so
to
be
guarded
against
,
is
,
The
undervaluing
of
the
Ministry
.
It
hath
been
Satan's
method
in
drawing
on
People
towards
Error
at
all
times
,
and
in
no
time
more
than
these
of
late
.
First
,
To
make
them
despise
their
Faithful
Ministers
;
that
once
getting
the
Ear
stopped
by
prejudice
against
thes●
he
might
get
the
more
ready
access
for
his
Emissaries
to
infect
them
with
Damnable
Errors
.
It
is
the
Observation
of
a
Reverend
Writer
of
late
,
speaking
to
the
same
purpose
,
That
the
Galatians
were
easily
seduced
,
so
soon
as
they
were
made
to
disgust
Paul
their
Faithful
Teacher
.
This
much
for
the
Second
Direction
for
managing
of
our
Differences
so
,
as
not
to
come
short
in
defence
of
these
Truths
,
which
Satan
is
labouring
most
to
deface
.
Our
Third
Direction
,
is
,
To
be
watchful
over
the
first
Buddings
of
Error
That
way
:
There
are
some
lesser
Errors
whereby
Satan
scoureth
the
Field
,
and
maketh
way
for
these
great
Ones
which
he
mainly
intends
:
Whereof
as
to
the
present
case
I
shall
mention
some
.
Concerning
which
,
whatever
we
might
speak
from
our
own
knowledge
of
the
propensity
of
severals
towards
some
of
them
;
yet
I
shall
rather
choise
to
speak
of
them
in
the
abstract
,
as
such
,
That
if
People
should
be
taken
with
them
,
will
make
way
for
that
Confusion
which
Satan
mainly
aimeth
at
.
Error
1.
The
first
whereof
is
,
That
no
Man
truly
Godly
,
ought
to
be
Censured
for
Opinion
or
Practice
,
which
we
conceive
he
owneth
or
practiseth
from
grounds
of
Conscience
,
tho
his
Opinion
or
Practice
tend
never
so
evidently
to
the
Renting
of
the
Church
.
Error
2.
Secondly
,
That
the
presence
of
Scandalous
Persons
at
the
Lords
Table
,
defileth
the
Ordinance
unto
all
who
Communicate
,
knowing
such
to
be
there
.
Error
3.
Thirdly
,
That
a
Minister
Scandalous
,
tho
not
Judicially
proved
such
,
ceaseth
to
be
a
Minister
,
so
that
it
is
unlawful
to
receive
either
Word
or
Sacrament
at
his
hand
,
or
to
join
in
Discipline
with
him
.
Error
4.
Fourthly
,
That
there
is
no
special
tye
upon
People
to
countenance
the
Ordinance
,
in
that
Congregation
whereof
they
are
Members
:
But
a
liberty
left
to
go
constantly
where
they
may
be
most
edified
,
tho
with
the
discouragement
of
those
whose
hands
they
are
bound
to
strengthen
.
I
have
only
mentioned
these
Tenets
without
Refutation
,
being
confident
that
none
of
Christs
Ministers
,
to
whom
herein
I
mainly
speak
,
will
own
them
:
Only
I
shall
point
at
three
things
Ministers
should
make
conscience
of
as
their
Duty
,
in
relation
to
these
or
such
like
.
First
,
As
it
is
our
Duty
to
watch
against
prophanity
and
Scandal
upon
the
one
hand
,
so
to
be
learning
where
any
thing
of
this
kind
vents
it self
either
in
Practice
or
Contentious
Reasoning
.
Secondly
,
We
should
not
think
lightly
of
such
,
when
they
do
appear
;
and
that
Because
,
1.
They
do
evidently
make
way
for
Satans
great
design
in
these
times
,
which
is
to
cover
the
Church
of
Christ
with
Confusion
.
2.
Because
that
however
possibly
such
do
not
reflect
so
much
upon
our
own
Ministry
as
upon
others
,
who
we
may
conceive
have
justly
procured
their
own
grief
,
yet
a
year
or
two
may
lay
them
down
at
the
door
of
him
who
thinks
himself
for
the
time
at
greatest
distance
from
them
,
and
that
with
so
much
the
more
weight
,
as
that
he
did
not
resent
these
evils
sooner
.
3.
Such
would
not
be
thought
of
lightly
,
Because
Experience
sheweth
,
That
the
simple
overseeing
of
such
,
is
not
the
way
to
root
them
out
,
but
rather
to
make
them
take
strength
.
And
therefore
the
Third
thing
that
Ministers
should
make
Conscience
of
in
relation
to
such
,
is
,
To
set
about
the
Curing
of
them
,
wherein
ye
are
to
eye
two
Caveats
.
1.
As
ye
would
thrive
so
set
about
the
Cure
of
One
evil
as
not
to
neglect
Another
;
They
are
not
to
be
approven
,
if
any
such
be
,
who
in
their
Reproofs
bend
themselves
wholly
against
Error
,
but
little
against
Prophanity
and
Vice
;
neither
are
they
to
be
approven
,
if
there
be
any
such
,
who
pass
over
the
reproof
of
Error
wholly
,
because
the
Person
to
be
reproved
will
hardly
take
with
it
;
or
that
prophane
men
will
take
occasion
to
mock
at
Piety
because
of
it
:
These
things
require
indeed
that
the
Duty
be
wisely
and
tenderly
done
,
but
not
that
it
be
left
altogether
undone
.
A
second
Caveat
to
be
eyed
is
,
your
Cure
should
be
more
in
Convincing
Arguments
,
than
in
Bitter
Reproofs
:
Else
it
will
be
taken
but
for
the
venting
of
Passion
,
and
that
ye
have
nothing
to
say
in
Reason
;
which
will
make
the
Disease
worse
.
This
much
for
the
second
branch
of
our
last
Use.
The
Third
shall
be
some
Considerations
to
the
People
,
especially
,
for
preventing
their
stumbling
and
making
Shipwrack
upon
the
present
Divisions
.
The
First
Consideration
is
this
:
The
Church
in
all
Ages
hath
been
afflicted
with
Divisions
from
the
Apostles
time
even
till
now
:
yea
,
in
the
very
time
when
the
Apostles
were
alive
themselves
,
We
read
Act.
15.
39.
That
two
great
Apostles
Paul
and
Barnabas
were
so
divided
,
that
they
parted
one
from
another
:
The
Word
made
use
of
in
the
Original
,
to
express
their
Contention
,
signifieth
,
The
high
fit
of
a
Fever
(
a
Paroxism
)
It
is
the
very
word
;
The
Spirit
of
the
Lord
thereby
insinuating
,
That
their
Contention
cast
them
,
as
it
were
,
in
the
rage
of
a
Fever
;
and
yet
the
matter
whereabout
the
contest
fell
out
was
not
very
great
:
Much
like
That
,
which
was
the
Fountain
of
our
woful
Rent
,
to
wit
,
whether
Mark
who
had
before
deserted
the
Work
,
should
be
again
employed
in
it
,
The
one
would
have
him
,
the
other
would
not
;
hence
they
part
Company
.
And
what
Divisions
fell
out
amongst
the
primitive
Churches
almost
presently
after
they
were
planted
by
the
Apostles
,
The
Epistles
of
Paul
to
the
Romans
,
Corinthians
,
Galatians
,
&c.
make
it
very
clear
.
And
for
the
times
following
the
History
of
the
Church
doth
abundantly
testify
,
That
from
the
Apostles
Death
to
this
very
Age
,
the
Church
hath
still
been
shaken
with
Rents
and
Schisms
,
in
some
one
place
or
other
;
and
these
sometimes
even
amongst
the
most
Gracious
Men
of
those
times
,
as
Augustine
,
Hierom
,
Zuinglius
,
Luther
,
and
Calvin
,
Together
with
several
others
,
whose
Names
,
if
it
were
pertinent
I
might
recite
.
So
that
ye
are
not
to
stumble
at
the
present
Divisions
:
There
is
no
new
or
strange
thing
befallen
Us
:
The
Church
of
Christ
in
all
Ages
hath
been
tryed
with
the
like
.
A
Second
Consideration
to
prevent
stumbling
at
our
present
Divisions
is
,
That
God
hath
foretold
Church
Divisions
should
be
,
1
Cor.
11.
19.
There
must
be
also
Heresies
among
you
—
And
he
hath
not
only
foretold
that
simply
they
must
be
,
but
so
a●
he
should
have
an
holy
hand
in
them
,
Matth.
10.
35.
I
am
come
to
set
a
man
at
variance
against
his
Father
,
and
the
Daughter
against
her
Mother
—
So
that
he
hath
an
Holy
hand
in
Church
Divisions
,
he
permits
them
to
be
,
and
for
wise
Reasons
,
whereof
I
shall
reckon
Three
.
1.
He
permits
Divisions
to
be
,
That
Men's
Spirits
may
be
thereby
tryed
.
So
1
Cor.
11.
19.
There
must
be
Heresies
among
you
,
And
wherefore
?
—
That
they
which
are
approved
may
be
made
manifest
.
There
is
a
great
deal
of
evil
lurking
in
Peoples
Spirits
,
Unsound
Principles
in
some
,
Seeds
of
loose
practices
in
others
,
Pride
,
Conceit
,
and
other
unmortified
Distempers
,
in
a
third
sort
;
and
Divisions
in
a
Church
decipher
those
.
2.
Divisions
are
sent
for
the
clearing
of
Truths
:
This
,
as
we
shewed
before
,
has
been
Gods
method
from
the
beginning
,
when
he
had
a
point
of
Truth
to
clear
,
he
hath
suffered
men
to
contradict
it
,
and
the
more
it
hath
been
contradicted
,
it
hath
still
grown
the
brighter
.
3.
He
permits
Divisions
to
be
,
that
in
his
Holy
Justice
they
may
be
a
stumbling
block
to
the
wicked
;
If
thou
think
there
are
so
many
Opinions
,
and
so
many
Religions
,
that
thou
'l
care
for
no
Religion
,
until
wiser
People
than
thou
agree
among
themselves
;
Then
Church
Divisions
and
difference
of
Opinions
in
Gods
just
judgment
are
thy
Destruction
.
A
third
Consideration
to
prevent
stumbling
at
our
present
Divisions
is
,
That
some
good
use
may
be
made
of
them
in
the
mean
time
;
I
shall
first
speak
to
some
Bad
Uses
of
them
which
ye
are
to
eschew
:
And
then
to
speak
to
some
Good
Uses
of
them
which
ye
are
to
seek
after
.
1.
The
First
bad
Use
of
the
present
Divisions
is
,
From
them
to
take
occasion
of
Rejoycing
,
that
Ministers
are
set
together
by
the
Ears
:
A
woeful
Use
!
Thou
rejoycest
in
that
which
is
the
Gospels
shame
,
the
Godly's
weight
,
and
God's
dishonour
;
and
God
shall
rejoyce
in
thy
shame
and
ruin
another
day
for
it
.
2.
Another
bad
Use
is
,
Because
of
them
to
wish
That
the
work
of
Reformation
had
never
been
begun
;
as
having
such
ills
following
upon
it
:
An
use
which
the
carnal
Israelites
did
often
make
of
their
present
strait
,
Would
God
(
say
they
)
we
had
never
come
out
of
Egypt
.
An
Use
which
speaks
,
That
for
all
thy
professed
adherence
to
the
work
of
God
and
Covenant
,
yet
thou
hast
never
thought
upon
it
as
His
work
;
else
a
blast
of
Affliction
could
not
have
put
thee
so
soon
out
of
love
with
it
.
3.
The
giving
over
of
your selves
to
a
Spirit
of
Loosness
,
it
being
a
lawless
time
:
Some
Ministers
may
possibly
make
this
Use
of
the
present
Division
,
but
it
is
a
woeful
Use
,
and
such
as
will
deceive
:
God
may
of
purpose
have
sent
such
a
time
that
thou
may
without
fear
fill
up
thy
Cup
,
and
so
be
taken
course
with
afterwards
for
all
together
.
4.
It
is
a
bad
Use
of
them
,
to
observe
only
which
of
the
wayes
do
afford
most
advantage
,
where
the
Sun
of
Prosperity
is
most
like
to
shine
,
that
ye
may
strike
in
there
,
but
with
a
resolution
,
if
the
Wind
change
ye
will
change
also
:
A
bad
Use
and
unworthy
of
a
Man
,
much
more
of
a
Christian
Man
,
whose
Profession
is
to
be
ruled
by
Conscience
,
Scripture
and
Reason
;
and
not
by
self-interest
and
advantage
.
5.
The
last
bad
Use
of
the
present
Division
is
,
To
blow
at
the
Coal
;
making
it
your
work
what
ye
can
search
out
and
scrape
together
,
from
the
carriage
of
these
who
differ
,
that
ye
may
vent
it
,
and
make
them
odious
by
it
.
A
base
uncharitable
and
unchristian
Use.
A
thing
so
woeful
that
David
complains
of
it
in
his
very
Enemies
.
Ps.
56.
5
,
6.
Every
day
they
wrest
my
words
;
all
their
thoughts
are
against
me
for
evil
.
They
gather
themselves
together
,
they
hide
themselves
,
they
mark
my
steps
when
they
wait
for
my
Soul
.
This
is
a
thing
I
may
say
,
which
hath
had
it's
own
hand
in
the
hightning
and
continuance
of
our
Differences
,
if
that
which
Solomon
saith
,
Prov.
26.
20.
be
true
,
as
it
is
most
true
,
—
Where
there
is
no
tale-bearer
the
strife
ceaseth
.
These
now
are
bad
Uses
which
ye
are
to
eschew
,
but
out
of
the
Eater
cometh
meat
,
there
is
some
good
Use
may
be
made
of
our
present
Divisions
,
and
that
ye
should
seek
after
.
The
first
good
Use
is
,
That
from
these
separating
stirs
ye
would
labour
to
be
convinced
of
abused
Vnion
.
Our
Division
speaketh
that
Union
hath
not
been
improven
aright
,
neither
amongst
Ministers
nor
Professors
,
there
hath
been
much
of
carnal
Joy
,
triffling
over
of
time
,
but
little
and
too
too
little
of
God
in
our
Fellowship
:
And
therefore
in
His
just
Judgement
He
hath
given
us
some
other
thing
to
set
our
Teeth
on
edge
with
,
ye
should
be
convinced
of
this
,
and
be
humbled
for
it
.
A
Second
good
use
of
our
present
Division
is
,
Ye
should
press
so
much
the
more
after
Peace
with
God
,
If
strife
with
men
be
so
wasting
and
wearisome
,
what
will
Gods
feud
be
?
If
peace
with
men
be
so
hard
to
get
,
seek
the
more
of
peace
with
God
:
Seek
the
more
of
his
smileings
,
the
more
thou
meets
with
of
men's
frownings
:
seek
the
more
warmness
in
him
,
the
more
of
Coldness
thou
meets
with
from
men
;
seek
the
more
of
Counsel
and
Direction
from
God
,
the
more
Reservedness
thou
finds
in
others
from
whom
thou
was
wont
to
get
sweet
Counsel
.
This
were
a
sweet
use
of
our
present
Divisions
;
An
Exposition
of
Sampsons
Riddle
indeed
;
For
thus
Out
of
the
eater
should
come
meat
,
and
out
of
the
bitter
should
come
sweet
.
Thirdly
,
By
these
Divisions
ye
may
discover
much
evil
in
your
spirit
that
was
before
undiscovered
,
what
a
deal
of
Pride
,
not
enduring
to
be
opposed
?
What
Carnal
Emulation
at
the
good
of
others
?
What
rejoying
at
their
slips
?
What
eagerness
of
spirit
in
the
pursuit
of
things
of
little
worth
,
when
more
excellent
are
neglected
?
What
violent
Eruptions
of
unmortified
nature
,
bending
after
courses
unwarrantable
for
making
of
our
Point
good
,
except
Grace
did
bear
them
down
?
Ye
find
such
a
discovery
of
some
things
,
such
as
may
make
you
abase
your selves
before
God
.
Fourthly
,
Our
present
Divisions
may
confirm
us
in
the
Main
,
and
settle
us
more
than
ever
in
the
belief
of
those
so
much
opposed
Truths
concerning
the
Government
of
Christ's
House
,
and
Constitution
of
Visible
Churches
:
and
that
because
those
who
are
divivided
and
oppose
one
another
much
,
yet
for
the
most
part
do
agree
in
these
.
If
a
mans
house
stand
after
the
shaking
of
many
strong
winds
,
he
concluds
the
foundation
is
good
,
This
is
a
strong
Argument
for
Truth
,
that
our
Divisions
Factions
and
oppositions
,
one
against
another
,
do
not
shake
our
minds
in
relation
to
it
.
Fifthly
,
Our
present
Divisions
may
be
a
spur
to
more
diligence
in
dealing
with
God
for
helping
foreward
of
his
so
much
retarded
Work
.
He
is
an
unhappy
man
who
,
when
the
Ship
of
the
Church
is
at
the
point
of
shipwrak
,
will
not
use
violence
against
his
own
Laziness
,
and
improve
his
interest
with
God
,
that
he
would
help
his
tossed
Church
at
a
dead
lift
.
Oh!
that
there
were
more
of
this
Use
;
The
Generation
of
those
that
seek
God
are
fallen
asleep
:
many
are
the
means
that
God
hath
used
to
rouze
us
up
;
We
have
had
the
Calm
Voice
of
the
Word
;
and
that
hath
not
done
it
;
We
have
had
the
Thunder-claps
of
Sad
sufferings
from
without
,
and
that
hath
not
done
it
:
And
now
the
Earth-quakes
of
heart
Divisions
within
,
have
shaken
All
:
And
,
if
God
prevent
not
,
will
overturn
All.
And
if
this
awake
us
not
,
Oh!
Lord
what
will
thou
do
next
!
I
shall
now
shut
up
all
with
the
words
of
my
Text
,
Now
I
beseech
you
,
brethren
,
by
the
name
of
Our
Lord
Iesus
Christ
,
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
divisions
among
you
;
but
that
ye
be
perfectly
joyned
together
in
the
same
mind
,
and
in
the
same
Iudgment
.
I
know
,
as
matters
now
stand
,
This
,
and
all
we
have
spoken
from
it
,
may
prove
but
threshing
on
the
water
,
as
to
the
thing
by
us
intended
:
Yea
,
and
very
like
it
may
be
made
use
of
for
the
hightning
of
prejudices
,
and
further
increase
of
Our
strife
;
and
if
so
be
,
I
am
at
a
point
what
to
Answer
:
That
even
this
will
confirm
unto
me
the
Truth
of
what
I
have
said
,
to
wit
,
That
Our
Divisions
are
an
Evil
much
to
be
lamented
;
It
is
a
Judicial
stroak
,
in
so
far
as
nothing
can
be
said
for
the
removal
of
it
,
but
thereby
one
way
or
other
it
taketh
strength
;
It
is
a
strong
fire
,
that
when
water
is
poured
upon
it
,
blazeth
up
the
higher
;
It
is
a
dangerous
Disease
in
the
natural
body
,
which
is
so
prev●lent
,
as
to
turn
the
very
medicine
applyed
,
unto
the
nature
of
that
vicious
Humour
,
whereby
the
disease
is
further
fed
and
nourished
.
And
yet
tho
all
this
should
be
(
which
God
avert
)
I
have
another
thing
to
say
,
and
it
is
the
ground
of
my
comfort
as
to
Our
present
sad
stroke
;
That
Jesus
Christ
who
hath
found
out
the
way
to
make
God
and
man
One
,
when
they
were
at
variance
,
hath
ways
enough
to
reconcile
us
one
to
another
,
tho
Our
Divisions
were
at
a
greater
hight
than
yet
they
're
come
to
:
And
if
he
hath
pleasure
in
us
he
will
make
us
One
,
tho
it
should
be
on
our
own
Expenses
:
He
may
possibly
do
it
by
sending
us
to
one
Common
Goal
,
or
some
such
like
thing
;
For
our
adhering
to
the
Cause
of
God
,
Covenant
and
precious
Liberties
of
the
Kingdom
of
our
Lord
Jesus
Christ
,
That
precious
Trust
committed
unto
us
by
him
,
and
transmitted
unto
us
by
our
Zealous
and
Faithful
Predecessors
,
who
in
the
obtaining
and
preservation
of
them
,
loved
not
their
lives
unto
the
death
.
If
He
have
pleasure
in
us
he
will
make
us
unite
,
and
if
no
other
thing
will
do
it
,
he
will
make
such
like
work
as
this
do
it
:
And
it
's
very
like
such
like
work
may
be
ere
long
:
For
shall
we
look
on
our
mother
Church
oppressed
and
bereaved
of
these
Priviledges
which
are
left
unto
her
by
her
Lord
and
husband
,
in
his
Latter
Will
and
Testament
,
and
shall
we
not
so
much
as
in
ways
competent
for
us
,
upon
all
hazards
resent
it
?
Shall
stronger
Powers
usurp
upon
the
Church's
Right
and
in
the
mean
time
,
shall
we
by
our
mutual
janglings
,
encourage
them
to
go
on
in
this
woful
Work
?
Or
shall
we
resent
these
wrongs
the
less
,
or
secretly
approve
of
them
,
becasue
possibly
that
which
is
our
own
design
for
weakning
one
another
is
thereby
promoved
?
God
forbid
.
Now
the
God
of
Peace
establish
our
Peace
with
himself
,
and
give
us
Peace
one
with
another
in
himself
.
A
SERMON
PREACHED
AT
KILWINNING
,
Immediatly
before
the
giving
of
the
COMMUNION
.
Being
a
Preparation
Sermon
in
order
thereunto
.
The
second
SERMON
.
PSALM
51.
6.
Behold
,
thou
desirest
Truth
in
the
inward
Parts
:
And
in
the
hidden
part
thou
shalt
make
me
to
know
Wisdom
.
THIS
Psalm
is
one
of
Davids
Penitential
Psalms
,
wherein
his
Conscience
being
first
awakned
,
and
made
sensible
of
his
Sin
,
He
pleadeth
hard
for
God's
Mercy
&
Grace
,
and
especially
for
the
Pardon
of
his
Sin
;
which
Petition
He
insists
upon
most
,
and
doth
again
and
again
inculcate
it
.
The
Words
read
in
the
First
Part
of
this
Verse
,
hold
out
somewhat
which
God
mainly
called
for
,
and
David
aimed
at
,
as
a
necessary
Ingredient
in
his
Penitential
Address
unto
God
;
Without
which
nothing
he
could
do
in
any
Duty
of
God's
Service
,
or
particularly
in
This
which
He
is
presently
about
,
would
have
been
acceptable
to
God
,
and
which
being
obtain'd
and
in
exercise
,
all
He
did
was
the
more
savoury
;
and
therefore
He
maketh
mention
of
it
in
the
midst
of
His
Prayer
and
present
Exercise
,
that
thereby
He
may
both
mind
His
Heart
,
of
the
great
necessity
there
was
to
have
it
,
and
also
may
chear
up
his
weighted
Spirit
somewhat
,
in
confidence
that
He
would
be
accepted
of
God
in
His
present
Address
,
seing
He
had
something
of
that
necessary
Ingredient
,
which
God
doth
so
much
require
,
desire
,
and
accept
of
.
The
thing
it self
is
expressed
by
the
Word
(
Truth
)
Behold
thou
desirest
Truth
in
the
inward
parts
,
&c.
Whereby
is
not
meaned
Truth
in
the
Judgement
,
opposed
to
Error
;
nor
Truth
in
People's
Words
,
opposed
to
the
Sin
of
Lying
,
and
speaking
Untruth
;
But
it
is
Truth
in
the
Heart
and
Affections
,
called
here
Truth
in
the
inward
parts
;
In
a
word
,
it
is
the
Grace
of
Sincerity
and
Singleness
of
Heart
;
For
so
is
this
Grace
often
expressed
in
Scripture
,
Isai.
38.
3.
I
have
walked
before
thee
in
Truth
,
saith
Hezekiah
)
and
with
a
perfect
,
upright
,
or
sincere
Heart
.
And
Ephes.
6.
14
Having
their
loins
girt
about
with
Truth
,
&c.
That
is
,
with
Sincerity
and
Single-heartedness
.
This
then
is
That
Truth
which
God
requires
as
a
necessary
seasoning
Ingredient
in
all
Duties
,
and
especially
in
all
Religious
Performances
;
And
which
David
here
holds
out
with
a
Behold
,
as
the
thing
which
above
any
other
thing
he
had
aimed
at
,
and
yet
would
aim
more
at
,
in
his
Penitential
Address
unto
God
.
We
have
then
in
the
Words
,
1.
A
Note
of
Attention
(
Behold
)
which
David
prefixeth
to
that
which
he
is
to
say
;
I
call
it
a
Note
of
Attention
,
for
that
is
the
use
it
serveth
for
in
this
place
,
as
I
shall
clear
afterwards
.
2.
There
is
That
which
he
subjoineth
to
this
(
Behold
)
The
Lords
Complacency
and
Delight
in
the
Grace
of
Sincerity
,
and
the
Exercise
of
it
,
as
that
without
which
his
Present
Address
could
not
be
savory
or
acceptable
to
God
:
Thou
desirest
Truth
in
the
inward
parts
.
I
shall
observe
Two
things
in
General
before
I
come
to
the
Particulars
of
the
Text.
1.
From
this
,
David
holds
out
the
Rule
he
had
walked
by
and
was
to
walk
by
for
making
his
Present
Address
to
God
,
In
confessing
of
Sin
,
and
pleading
hard
for
Pardon
,
acceptable
.
Hence
take
this
Doctrine
.
That
it
is
not
enough
that
we
do
somewhat
of
Commanded
Duties
,
but
we
must
labour
to
do
what
we
do
in
some
measure
acceptably
:
David
not
only
confesseth
Sin
,
and
pleads
for
Pardon
,
but
he
aims
to
do
it
in
Truth
,
that
so
he
may
do
it
Acceptably
;
For
while
he
saith
,
God
did
desire
Truth
in
the
inward
parts
,
it
is
evidently
implyed
that
He
aimed
to
have
it
:
There
is
reason
for
this
;
Because
,
If
the
thing
we
do
be
not
done
Acceptably
and
in
the
Right
Manner
,
though
the
thing
done
be
never
so
good
in
it self
,
the
doing
of
it
is
but
lost
labour
unto
us
:
Thus
though
it
was
a
piece
of
Commanded
Duty
under
the
Old
Testament
to
offer
up
Sacrifices
to
God
;
yet
when
People
made
not
Conscience
to
discharge
this
Duty
in
the
Right
Manner
,
all
they
did
was
to
as
little
purpose
,
as
if
they
had
done
nothing
at
all
;
Hence
Isai.
1.
11.
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
?
saith
the
Lord
:
&c.
Yea
,
the
more
excellent
any
Duty
is
in
it self
,
and
the
greater
good
is
to
be
had
by
going
about
any
Duty
in
a
Right
and
Acceptable
Manner
,
the
greater
is
the
Hurt
and
Damnage
which
we
incurr
by
it
,
when
we
advert
not
how
we
do
it
;
And
when
,
without
taking
heed
to
our
Feet
,
we
rush
foreward
to
it
,
and
carry
our selves
but
carelesly
in
the
mean
time
that
we
are
imployed
about
it
:
What
more
excellent
,
comfortable
,
and
Soul
edifying
Ordinance
is
there
than
this
of
a
Communion
,
which
through
God's
Mercy
ye
have
yet
the
liberty
of
approaching
unto
?
Is
it
not
a
Feast
of
Fat
things
?
of
Wine
on
the
Lees
well
refined
,
wherein
we
Feast
with
Christ
and
upon
Christ
,
His
broken
Body
is
Meat
indeed
,
the
most
excellent
that
Heaven
or
Earth
can
afford
:
And
yet
(
saith
Paul
)
If
ye
come
not
to
this
Ordinance
in
the
Right
Manner
,
if
ye
set
not
your selves
so
to
go
about
it
as
that
ye
may
be
accepted
in
your
work
,
if
ye
eat
or
drink
unworthily
without
previous
Examination
of
your selves
,
Ye
shall
eat
and
drink
Damnation
and
Judgement
to
your selves
;
Not
only
shall
your
Table
prove
a
snare
,
but
your
meat
be
turned
into
poyson
;
And
therefore
consider
this
in
the
entry
,
and
labour
to
have
it
imprinted
on
your
Hearts
,
That
it
is
not
enough
to
come
rushing
foreward
to
your
Work
not
considering
how
ye
come
;
Your
coming
ought
to
be
according
to
the
Direction
given
,
Eccles.
5.
1.
Keep
thy
foot
when
thou
goest
to
the
House
of
God
,
&c.
As
at
all
time
,
so
especially
when
ye
approach
unto
such
a
dreadful
Ordinance
a
this
is
,
whereof
the
advantage
is
so
great
,
if
ye
come
Right
,
and
the
hurt
and
hazard
so
unspeakably
great
,
if
ye
come
Wrong
.
But
Secondly
observe
yet
in
General
,
That
in
going
about
Commanded
Duties
in
some
measure
Acceptably
,
ye
ought
now
and
then
to
reflect
upon
the
Manner
and
Way
of
your
discharge
of
Duty
,
even
in
the
mean
time
when
ye
are
about
it
:
For
so
doth
David
Here
,
He
casts
an
eye
upon
the
Right
Manner
how
He
should
have
prayed
,
to
wit
,
In
Sincerity
and
Truth
,
even
in
the
very
midst
of
his
prayer
,
while
he
saith
unto
God
,
Behold
,
thou
desirest
Truth
in
the
inward
parts
,
And
thus
Christ
in
Luke
8.
18.
saith
unto
His
Disciples
,
in
the
very
mean
time
they
were
Hearing
.
Take
heed
therefore
how
ye
hear
:
And
surely
our
Hearts
do
oft
turn
formal
,
vain
,
wandering
and
lumpish
,
or
heavy
,
in
the
Service
of
God
,
because
we
do
not
seriously
mind
how
sinful
,
shameful
,
and
unseemly
it
is
that
it
should
be
so
:
A
check
of
this
kind
in
time
,
and
seasonably
,
to
a
vain
,
straying
and
wandering
Heart
,
would
do
much
through
God's
Blessing
to
make
it
halt
:
David
doth
this
oft
,
especially
Psal.
43.
5.
where
he
turns
his
speech
from
God
,
and
gives
himself
a
rebuke
and
check
for
the
present
unsuitable
frame
of
Heart
wherein
he
then
was
,
Why
art
thoucast
down
,
O
my
Soul
?
(
saith
he
)
And
why
art
thou
disquieted
in
me
?
hope
thou
in
God
,
&c.
So
that
this
reflecting
upon
the
Manner
and
Way
how
ye
discharge
Duty
,
even
in
the
mean
time
when
ye
are
about
it
,
is
useful
:
When
ye
find
your
Heart
out
of
frame
,
a
serious
timous
check
given
unto
it
,
will
prove
an
effectual
mean
to
reclaim
it
:
Besides
,
if
upon
your
reflecting
thus
,
ye
find
matters
tollerably
Right
,
and
your
Heart
in
such
a
frame
for
the
Main
,
as
the
Lord
requireth
,
it
will
furnish
you
with
matter
of
boldness
,
courage
,
and
confidence
:
as
here
it
doth
David
,
who
having
found
somewhat
of
this
Truth
and
this
upright
and
sincere
frame
of
Heart
,
in
his
own
Inward
parts
,
He
takes
ground
of
Confidence
from
That
,
to
expect
that
God
who
had
given
him
This
,
could
also
give
him
more
,
In
the
hidden
part
(
saith
he
)
thou
shalt
make
me
to
know
Wisdom
.
For
Vse
,
This
doth
shortly
speak
two
things
.
1.
The
Service
of
God
is
a
Work
not
of
the
Outward
Man
only
,
but
also
and
mainly
,
of
the
Inward
Man
:
The
Heart
and
Mind
of
a
Man
must
be
exercised
in
it
,
if
so
be
go
rightly
about
it
;
And
that
many
wayes
:
And
this
is
One
way
,
The
Heart
must
be
exercised
by
reflecting
now
and
then
upon
it self
,
and
observing
its
own
present
frame
and
disposition
,
how
it
comes
up
to
the
Rule
prescrived
by
God
,
for
making
what
we
do
in
the
Service
of
God
Acceptable
.
And
next
it
speaks
the
great
guilt
of
many
in
God's
Service
,
A
piece
of
the
Iniquity
of
our
Holy
Things
,
for
which
we
ought
to
be
humbled
;
That
many
times
whe●
our
Tongue
is
busie
our
Heart
is
idle
,
when
our
Outward
Man
is
present
,
the
Inward
Man
is
away
,
and
gets
liberty
to
depart
from
God
without
check
or
challenge
.
This
is
it
that
God
complains
of
,
Isai.
29.
13.
—
This
People
draw
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
.
But
now
I
come
to
the
words
in
particular
1.
David
prefixeth
a
(
Behold
)
while
he
is
to
speak
to
that
which
was
necessarly
required
for
making
his
Adress
acceptable
to
God
:
Behold
is
somtimes
a
note
of
Admiration
prefixed
to
such
things
as
are
wonderful
,
as
Isai.
7
,
14.
Behold
a
virgin
shall
conceive●
and
bear
a
Son
&c.
And
so
it
may
be
taken
here
,
it
is
indeed
a
thing
wonderful
that
God
should
desire
or
delight
in
Truth
in
the
inward
parts
,
or
that
any
thing
which
is
in
us
,
or
proceeding
from
us
should
be
lovely
to
him
;
There
is
such
a
mixture
of
unlovely
sinful
dross
in
every
thing
of
that
sort
.
But
we
think
it
doth
rather
serve
here
(
as
often
elswhere
)
For
a
note
of
Attention
;
Only
taking
it
so
,
ye
must
consider
that
David's
design
and
aim
hereby
is
not
so
much
to
stirr
up
God
as
his
own
Heart
,
and
the
Hearts
of
others
in
whose
hands
this
Piece
of
Scripture
should
come
,
to
take
heed
to
the
following
Purposes
.
We
shall
from
this
shortly
mark
Two
things
1.
The
Hearts
even
of
the
best
have
need
of
being
stirred
up
to
take
heed
unto
what
is
the
Lords
mind
concerning
the
Right
and
Acceptable
Manner
in
going
about
comman●ed
Duty
;
For
therefore
doth
David
see
it
needful
to
pluck
his
own
ear
(
as
it
were
)
for
making
himself
more
attentive
to
this
Subject
,
by
prefixing
a
Behold
a
note
of
Attention
unto
it
,
Behold
thou
desirest
Truth
in
the
inward
Parts
.
The
Truth
is
,
if
we
get
the
substance
of
Duties
gone
about
,
we
are
ordinarly
too
apt
to
think
that
it
is
but
needless
scrupulosity
,
to
be
anxious
about
the
manner
how
to
do
it
;
So
are
we
in
Prayer
,
So
are
we
in
Hearing
,
and
so
are
we
also
in
coming
to
Communions
;
when
ever
occasion
is
offered
,
and
an
outward
Call
or
invitation
given
us
to
come
,
there
is
none
almost
but
his
Conscience
will
challenge
him
if
he
stay
aback
;
But
as
to
the
qualifications
of
the
Call
,
and
what
is
required
of
you
for
coming
Acceptably
,
It
is
a
wonder
to
see
with
what
a
careless
ear
the
most
part
do
hear
any
thing
of
that
sort
;
as
if
the
Communion
were
a
Charm
to
work
upon
People
whether
they
be
fitted
to
Receive
it
or
not
;
So
that
Sermons
for
Preparation
do
serve
(
as
to
many
)
for
no
other
use
,
but
for
a
Customary
Ceremony
,
and
to
fill
up
so
much
time
.
These
necessary
Directions
which
are
given
you
to
come
in
the
right
manner
and
the
warnings
you
get
,
telling
you
how
dreadful
a
thing
it
is
to
come
Wrong
,
are
minded
no
longer
by
the
most
part
,
than
the
mean
time
they
hear
them
,
and
by
some
scarcely
so
long
:
Hence
certainly
it
is
that
the
Lord
is
not
so
Familiar
with
the
Hearts
of
People
at
his
Own
Feast
as
sometimes
he
hath
been
;
It
is
no
wonder
,
Because
we
come
not
as
Prepared
Guests
with
a
Wedding
Garment
to
meet
with
him
;
Yea
doubtless
hence
it
is
that
the
Lord
doth
threaten
so
hard
to
draw
his
Table
,
and
to
suffer
men
to
impose
upon
us
a
Dead
lifeless
formal
way
of
Worship
,
that
therein
we
may
see
the
Copy
of
our
own
Hearts
,
who
if
they
get
the
outward
form
gone
about
,
they
care
little
for
the
inward
Life
,
Power
,
and
Substance
;
and
surely
if
ever
it
come
to
this
,
(
as
God
knows
how
soon
it
may
)
that
all
our
Religion
shall
consist
in
threed-bare
Imposed
Forms
,
and
that
more
pains
be
taken
by
Ministers
to
press
upon
People
the
observance
of
these
Forms
,
than
the
very
Life
and
substance
of
Religious
Performances
,
we
must
justifie
the
Lord
in
it
,
for
that
is
the
very
Copy
of
our
formal
Hearts
.
Our
Love
to
and
resting
on
Formality
may
provoke
the
Lord
to
wreath
the
yoke
of
a
Dead
,
Lifeless
and
Formal
Service
on
our
necks
,
that
we
shall
not
be
able
to
shake
it
off
,
though
we
would
.
The
Lord
oftimes
shapes
out
Cross
Dispensations
in
the
publick
,
according
to
these
sinful
Distempers
which
are
common
and
prevalent
in
the
Hearts
of
People
,
that
therein
they
may
see
the
unlovely
Representation
and
Idea
of
their
Own
Heart
Jer:
5.
31.
He
'l
suffer
even
The
Prophets
to
Prophesy
falsly
,
and
the
Priests
to
bear
Rule
by
Their
means
,
If
his
People
love
to
have
it
so
.
But
Secondly
,
The
consideration
of
this
your
Dulness
and
Aversness
to
hear
what
is
the
Lords
mind
,
concerning
the
Right
and
Acceptable
Manner
of
going
about
Commanded
Duties
,
should
make
you
so
much
the
more
to
stir
up
your selves
,
to
give
diligent
heed
unto
any
thing
that
is
spoken
to
that
purpose
;
For
therefore
in
order
to
his
own
upstirring
doth
David
prefix
a
Note
of
Attention
(
Behold
)
to
the
purpose
in
hand
.
1.
Directions
of
that
kind
are
needful
to
be
given
;
For
(
as
ye
heard
)
though
ye
do
all
that
is
Commanded
,
as
to
the
Substance
and
Matter
,
yet
if
ye
do
it
not
in
the
Right
Manner
,
all
ye
do
is
to
no
purpose
,
as
I
cleared
from
Isaiah
1.
11.
2
If
it
be
needful
that
such
Directions
be
given
,
then
it
is
needful
that
ye
diligently
hear
them
,
else
ye
cannot
obey
them
,
y'
'l
but
leave
them
where
ye
find
them
,
as
oft-times
ye
do
;
In
which
case
your
Hearing
them
doth
but
aggravate
your
guilt
in
the
neglect
of
them
.
3.
Our
backwardness
and
aversness
to
hear
and
lay
to
Heart
what
is
spoken
to
that
purpose
;
though
it
be
great
,
yet
is
not
such
,
but
if
it
be
wrestled
against
and
manfully
opposed
it
may
be
overcome
;
It
is
only
Our
giving
way
to
it
without
resistance
,
which
makes
it
strong
,
importunate
and
shameless
,
when
our
setting
our
selves
seriously
and
in
earnest
to
wrestle
against
it
,
would
make
it
to
cede
,
according
to
that
word
,
Jam.
4.
7.
Resist
the
Devil
,
and
he
will
flee
from
you
.
I
shall
not
insist
on
this
,
only
This
serves
in
place
of
a
Preface
for
stiring
you
up
to
hear
and
lay
to
Heart
what
I
am
to
say
on
the
rest
of
the
Text
,
which
holds
out
the
Lords
mind
(
as
to
one
thing
at
least
)
concerning
the
Right
and
Acceptable
Manner
of
going
about
Commanded
Duties
,
and
especially
This
Duty
which
now
ye
are
called
to
,
of
approaching
to
the
Lords
Table
:
The
Lord
desireth
Truth
in
the
Inward
Parts
.
It
's
true
,
not
only
what
ye
heard
from
the
former
Note
,
but
your
own
experience
at
such
times
doth
shew
your
Hearts
are
woefully
backward
to
Hear
and
lay
to
Heart
any
thing
that
is
spoken
to
this
purpose
;
But
seeing
the
thing
is
needful
,
and
so
needful
as
that
all
your
other
pains
,
without
coming
up
to
what
ye
hear
to
this
purpose
,
will
be
to
no
good
purpose
:
Therefore
ye
ought
to
bestir
your selves
,
striving
in
earnest
against
your
own
Backwardness
:
And
if
ye
seriously
set
your selves
to
strive
against
it
,
I
doubt
not
but
ye
will
get
it
overcome
,
at
least
in
part
.
This
much
for
the
Note
of
Attention
(
Behold
)
I
come
next
to
that
which
is
subjoined
,
to
.
This
(
Behold
)
viz.
The
Lords
complacency
and
delight
in
the
Grace
of
Sincerity
,
and
the
exercise
of
it
,
As
that
without
which
David's
present
Address
could
not
be
Savory
or
Acceptable
to
God
:
Thou
desirest
Truth
in
the
inward
Parts
.
We
'l
find
Three
things
in
the
Words
,
For
clearing
what
it
is
which
makes
our
Performances
accepted
of
God
.
1.
In
general
,
It
is
somewhat
which
God
desires
,
approves
,
or
loves
,
Thou
desirest
,
&c.
2.
It
is
somewhat
in
the
Inward
Parts
,
not
so
much
That
which
is
External
,
and
seen
by
Men
,
as
what
is
Internal
,
and
known
only
to
God
,
and
the
Man
's
own
self
.
3.
One
main
particular
hereof
is
condescended
on
,
to
wit
,
Truth
,
the
Grace
of
Sincerity
and
the
Exercise
of
that
Grace
,
Thou
de●irest
Truth
in
the
Inward
Parts
,
Of
all
which
I
shall
endeavour
so
to
speak
,
as
that
therein
ye
may
see
both
your
bypast
failings
for
your
Humiliation
,
and
also
may
see
a
Rule
to
which
ye
ought
to
Conform
your selves
for
time
to
come
;
As
in
the
practise
of
all
Duties
,
so
especially
in
your
Address
to
God
at
this
time
.
First
then
observe
,
The
Rule
of
going
about
Commanded
Duties
Acceptably
and
in
the
Right
manner
is
God's
approbation
:
For
David
doth
not
propose
unto
himself
to
follow
That
which
would
please
his
Own
Humour
,
or
the
Humour
of
others
,
but
that
which
God
Desires
,
Loves
and
Approves
of
;
Behold
(
saith
he
)
thou
desirest
Truth
,
&c.
As
if
he
had
said
,
The
t●ing
O
Lord
which
I
aim
at
,
is
,
That
which
thou
Desires
and
Approves
:
Thus
the
Lord
saith
to
Abraham
Gen.
17.
1.
Walk
before
me
,
and
be
thou
perfect
,
He
●
have
His
Approbation
(
hinted
at
in
the
words
Before
me
)
the
Rule
of
his
walking
acceptably
:
This
was
the
Rule
which
Christ
himself
when
he
came
unto
the
World
did
walk
by
,
Psal.
40.
6
,
7
,
8
,
Sacrifice
and
Offering
thou
didst
not
desire
—
Then
said
l
:
Lo
,
I
come
—
.
I
delight
to
do
thy
will
,
O
my
God
:
And
there
is
reason
for
it
,
If
we
consider
1.
That
God
is
our
main
Party
to
whom
we
must
give
an
account
for
all
we
do
;
We
must
give
an
Account
to
others
also
,
but
he
'l
reckon
with
us
when
all
others
have
done
with
us
.
2.
He
hath
tyed
us
to
this
Rule
and
will
reckon
with
us
according
to
it
,
Deut.
5.
32.
Ye
shall
observe
to
do
therefore
as
the
Lord
your
God
hath
commanded
you
:
You
shall
not
turn
aside
to
the
Right
hand
,
or
to
the
Left
.
And
therefore
3.
Ye
must
look
mainly
to
what
He
approves
or
disapproves
,
else
all
ye
do
will
be
to
no
good
purpose
,
Matth.
6.
2.
They
do
their
Alms
,
that
they
may
have
Glory
of
Men
,
verily
I
say
unto
you
,
they
have
their
reward
.
This
ought
to
make
you
search
what
is
the
Rule
ye
walk
by
,
and
to
which
ye
labour
to
conform
your selves
most
,
in
your
walk
:
And
for
your
more
easie
search
,
I
shall
point
at
some
who
walk
not
by
this
Rule
.
1.
Those
walk
not
by
this
Rule
,
who
set
themselves
to
come
up
in
their
way
not
to
what
God
desires
,
but
to
what
the
time
,
and
any
Party
who
bears
●way
in
the
time
,
desire
:
This
is
the
Rule
which
the
Pharisees
would
have
had
all
in
their
time
to
walk
by
John
.
7.
48.
Have
any
of
the
Rulers
(
say
they
)
or
of
the
Pharisees
believed
on
him
?
And
it
is
the
Rule
that
many
walk
by
in
all
times
;
they
know
no
other
Religion
than
That
of
the
Times
,
and
which
pleaseth
Them
best
who
bear
the
greatest
sway
;
So
that
if
Such
should
change
their
way
every
year
once
,
They
will
not
scruple
much
to
change
it
as
oft
.
This
is
the
Rule
which
these
did
follow
whom
God
doth
threaten
,
Hos.
7.
3.
They
make
the
King
glad
with
their
wickedness
,
and
the
Princes
with
their
Lies
.
They
cared
not
what
they
did
if
so
they
might
please
their
King
and
Rulers
by
it
:
Such
are
Time-servers
,
Men-pleasers
,
and
so
cannot
be
God-pleasers
;
For
(
saith
Paul
)
If
I
yet
pleased
men
,
I
should
not
be
the
Servant
of
Christ
.
2.
Those
walk
not
by
this
Rule
of
God's
Approbation
and
Desire
,
whose
highest
design
in
the
point
of
Duty
is
,
To
follow
the
Example
of
others
;
And
whose
great
enquiry
is
,
not
so
much
to
know
what
God
Desires
,
as
what
others
do
;
and
rest
upon
that
as
sufficient
that
they
may
do
the
like
:
This
is
the
Rule
which
God
forbids
to
follow
,
Exod.
23.
2.
Thou
shalt
not
follow
a
multitude
to
do
evil
,
&c.
And
Broad
is
the
way
which
leadeth
to
destruction
,
and
many
there
be
that
go
therein
:
And
yet
it
is
a
Rule
which
many
follow
,
both
as
the
matter
what
,
and
the
manner
how
they
do
it
:
How
many
are
there
,
that
though
they
want
not
their
own
Convictions
and
Challenges
for
several
things
they
themselves
are
conscious
of
,
yet
if
there
be
many
who
are
under
the
Power
of
the
same
Evils
with
themselves
,
they
force
themselves
to
take
Peace
and
hold
on
,
because
there
are
many
guilty
of
the
same
fault
:
Alas
,
That
is
but
a
very
poor
ground
of
Comfort
,
To
go
to
Hell
with
Company
,
and
speaks
but
very
little
zeal
for
God's
Honour
,
else
the
more
thou
seest
it
trampled
on
by
others
,
thou
would
be
the
more
tender
of
it
;
and
consequently
the
more
Common
any
sin
is
,
thou
should
hate
it
the
more
,
because
God
gets
the
more
Dishonour
by
it
:
This
was
David's
way
,
Rivers
of
Tears
(
saith
he
)
run
down
mine
Eyes
because
of
the
wicked
who
transgress
thy
Law
.
3.
Those
walk
not
by
this
Rule
,
who
walk
only
by
that
which
their
own
Carnal
Wit
and
Natural
Reason
approves
;
How
many
are
they
,
who
though
they
cannot
but
know
that
God
in
His
Word
requires
more
exactness
in
their
Walk
,
yet
they
rest
on
that
which
they
think
their
own
Carnal
Wit
thinks
may
suffice
;
They
'll
do
what
they
can
in
Religious
Duties
,
which
indeed
is
but
to
do
what
they
please
;
But
for
further
,
God
must
forgive
them
:
Thus
they
'l
medle
with
what
is
easie
,
pleasant
,
and
profitable
,
in
Religion
;
But
for
what
is
hurtful
,
burthen
some
,
or
may
bring
loss
,
they
'l
never
owne
that
;
Because
their
Carnal
Reason
suggests
unto
them
,
that
less
than
that
may
serve
the
turn
,
Religion
is
good
,
but
People
ought
not
to
impoverish
or
destroy
themselves
for
it
:
Thus
many
do
easily
dispense
with
themselves
for
the
neglect
of
all
painful
Hazards
and
expensive
Duties
;
such
as
To
deal
their
Bread
to
the
Hungry
,
To
choose
Affliction
rather
than
to
sin
;
Not
to
recompense
evil
with
evil
,
but
evil
with
good
,
To
cleave
unto
Christ
and
Truth
when
the
wind
of
Tryal
and
Persecution
blow
hard
in
their
face
.
These
and
such
like
Duties
are
not
much
stood
on
by
the
Man
that
walks
by
this
Rule
of
Carnal
Reason
.
As
also
the
Duty
of
Mortifying
your
Predominant
,
Cutting
off
of
the
Right
Hand
,
plucking
out
of
the
Right
Eye
,
and
that
painful
Duty
of
Heart-searching
,
and
Self-judging
,
as
at
all
times
,
so
chiefly
when
ye
are
coming
to
a
Communion
,
Carnal
Wit
will
suggest
to
you
that
such
precise
strictness
is
not
needful
.
Now
this
Rule
is
flatly
contrary
to
that
which
is
here
prescribed
,
The
Rule
of
Gods
Approbation
:
For
the
Carnal
Mind
is
Enmity
to
God
,
and
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
Heaven
.
4.
Those
walk
not
by
this
Rule
whose
great
endeavour
is
to
conform
themselves
,
not
so
much
to
what
God
Desires
,
as
to
what
they
themselves
find
Peace
in
,
and
who
if
they
get
not
troublesome
challenges
from
Conscience
for
their
way
,
do
take
it
for
granted
that
their
way
is
good
enough
,
and
do
never
set
themselves
to
enquire
further
about
it
:
Now
this
is
an
unsure
Rule
:
For
1.
Many
may
have
Peace
in
that
which
is
just
opposite
to
what
God
Requires
and
Desires
.
y'
'l
see
Deut.
29.
19.
How
the
Prophane
Ruffian
cryeth
,
Peace
,
he
shall
have
Peace
,
though
he
add
Drunkenness
to
Thirst
:
As
it
were
in
despite
of
God
.
But
,
2.
Tho'
thy
Conscience
be
not
thus
fear'd
,
yet
it
may
be
sleeping
,
because
thou
takes
no
pains
to
get
it
awakened
;
And
if
thou
wouldst
but
rouze
it
up
,
and
make
it
pass
impartial
Sentence
upon
thy
Way
,
There
are
many
things
thy
Conscience
would
give
thee
little
rest
in
,
for
which
now
thou
finds
no
check
or
challenge
.
3.
It
would
be
considered
,
whether
Conscience
now
and
then
do
not
give
you
some
gentle
Checks
for
many
things
,
tho
it
wound
not
sore
,
because
ye
do
quickly
command
it
to
silence
,
so
that
it
doth
not
speak
to
purpose
,
being
overaw'd
so
that
it
dare
not
speak
.
In
either
of
which
Cases
,
Peace
of
Mind
is
not
a
safe
Rule
to
walk
by
;
For
ye
may
have
Peace
in
that
which
God
approveth
not
.
I
come
now
to
the
second
thing
here
expressed
,
for
clearing
what
That
is
,
that
makes
our
Performances
accepted
of
by
God
:
It
is
somewhat
in
the
Inward
Parts
,
not
so
much
that
which
is
External
and
obvious
to
the
Eyes
of
Man
,
as
Internal
and
only
known
to
God
,
even
the
hidden
man
of
the
Heart
.
It
's
true
the
man
who
would
walk
acceptably
,
must
also
look
to
that
which
is
External
,
to
wit
,
that
which
God
hath
Commanded
,
according
to
Philip.
4.
8.
Finally
,
Brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
;
If
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
.
So
he
is
not
to
over
look
all
things
External
,
or
look
on
them
as
things
indifferent
,
if
they
be
Honest
,
Pure
,
of
a
good
Report
,
and
any
vertue
in
them
,
he
must
set
about
them
:
Only
the
great
Work
of
such
a
man
should
ly
most
about
his
Heart
and
Inward
Parts
;
how
to
get
it
brought
up
to
Duty
and
keeped
at
Duty
:
For
John
4.
24.
God
is
a
Spirit
,
and
they
that
Worship
him
,
must
Worship
him
in
Spirit
and
in
Truth
.
The
Heart
is
the
thing
which
God
doth
mainly
seek
.
My
Son
(
saith
Solomon
)
Prov:
23.
26.
Give
me
thy
Heart
.
And
He
doth
so
seek
it
,
that
if
he
get
it
not
,
he
cares
not
for
all
the
rest
,
Isai.
29.
13.
This
People
draw
near
me
with
their
Mouth
,
and
with
their
Lips
do
Honour
Me
,
but
have
removed
their
Heart
far
from
me
,
&c.
I
might
here
run
out
in
a
sad
complaint
That
the
Religion
of
the
times
is
almost
all
Out-side-work
(
at
least
in
very
many
)
who
the
longer
they
live
make
the
less
ado
about
the
Heart
:
And
is
it
not
so
,
If
when
ye
neglect
the
external
part
of
Duty
ye
get
a
Challenge
,
but
if
that
be
discharged
ye
have
Peace
,
though
there
be
no
more
care
about
the
Heart
than
if
ye
had
none
?
But
as
to
your
accquitting
your selves
in
this
particular
of
making
your
great
work
ly
about
the
Heart
and
Inward
parts
,
Try
your selves
but
by
these
Three
things
.
1.
What
is
your
care
to
restrain
and
mortify
Heart
Sins
,
which
the
Apostle
calls
the
Filthiness
of
the
Spirit
,
As
High
conceit
of
your selves
,
and
your
envying
of
the
good
of
others
,
because
it
overshadows
you
;
The
Sin
of
Fretting
and
repining
under
cross
dispensations
;
of
not
reverencing
God
in
,
and
being
contented
with
your
Lott
.
Try
I
say
what
your
Cares
and
Endeavours
are
to
mortify
these
and
such
like
Heart
sins
;
2.
Try
what
Conscience
ye
make
to
Discharge
Inward
and
spiritual
Duties
,
which
require
only
the
Inward
man
to
be
acted
in
them
;
As
the
Duty
of
meditating
on
God
,
keeping
intercourse
and
fellowship
betwixt
your
Hearts
and
Him
,
The
Duty
of
self
judging
,
and
calling
your self
to
an
account
every
night
of
the
days
work
,
the
Duty
of
stooping
to
God
under
Cross
Dispensations
,
and
constructing
aright
of
every
thing
that
God
does
.
Try
I
say
what
Conscience
ye
make
,
to
discharge
those
and
such
like
spiritual
Duties
.
3.
Try
in
what
way
your
greatest
Care
doth
run
in
these
Duties
which
require
both
the
Outward
and
Inward
man
;
Is
your
great
Care
to
act
from
right
motives
,
and
for
right
ends
?
or
rather
do
ye
not
on
the
contrair
take
but
litle
care
what
be
the
frame
of
your
Heart
within
,
if
ye
but
get
the
outward
work
done
,
and
a
fair
out-side
which
none
can
challenge
?
Is
your
desire
not
only
to
exercise
your
Tongue
in
Praying
,
Your
voice
and
art
in
Singing
Praises
,
but
also
and
mainly
,
to
exercise
your
spiritual
Graces
,
your
Faith
,
your
Humility
,
your
Love
,
your
Repentence
for
Sin
,
and
your
joy
in
God
?
I
fear
if
ye
try
by
these
marks
,
many
of
us
shall
find
,
that
though
the
Inward
parts
be
that
which
God
Desireth
most
,
yet
it
is
that
whereof
we
do
give
him
least
,
which
makes
a
great
part
of
our
Duties
to
be
but
shadows
of
Duty
;
They
have
the
external
draughts
and
lineaments
,
shape
and
proportion
of
Duty
but
no
more
;
they
are
painted
Duties
,
like
a
painted
man
without
life
,
a
painted
fire
without
heat
,
Let
the
tryal
of
your self
in
these
,
and
judging
of
your selves
for
them
,
be
a
part
of
your
Preparation
:
And
take
this
for
a
further
part
of
it
from
the
same
Ground
,
if
ye
would
have
what
ye
do
about
your
Preparation
,
accepted
of
by
God
,
let
your
great
work
ly
about
your
Heart
,
how
to
get
it
brought
to
Duty
,
and
wrought
up
to
some
good
Frame
;
for
the
Lord
desireth
mainly
the
Inward
parts
;
and
where
your
backward
,
dead
,
and
lumpish
Hearts
will
not
move
or
drive
for
you
,
beseech
the
Lord
to
draw
them
,
and
make
them
willing
in
the
day
of
his
Power
.
But
now
lastly
,
I
come
to
the
particular
here
condescended
on
as
a
necessary
Ingredient
,
for
making
our
performances
Acceptable
and
savoury
viz.
The
Grace
of
Truth
and
sincerity
,
Behold
thou
desirest
Truth
in
the
Inward
parts
.
And
it
gives
us
this
Doctrine
That
the
Grace
of
sincerity
and
the
exercise
of
it
,
Is
abosolutely
necessary
for
making
our
Duties
acceptable
to
God
;
It
's
so
necessary
that
the
Lord
will
accept
even
very
little
where
it
is
,
when
he
I
reject
much
where
it
is
wanting
:
we
'l
see
both
these
if
we
look
to
the
Scripture
verdict
of
two
Kings
of
Judah
,
The
first
is
,
Asa
,
He
was
guilty
in
many
things
,
there
were
very
visible
defects
in
him
as
sufficient
that
they
may
do
the
like
:
This
is
the
Rule
which
God
forbids
to
follow
,
Exod.
23.
2.
Thou
shalt
not
follow
a
multitude
to
do
evil
,
&c.
And
Broad
is
the
way
which
leadeth
to
destruction
,
and
many
there
be
that
go
therein
:
And
yet
it
is
a
Rule
which
many
follow
,
both
as
the
matter
what
,
and
the
manner
how
they
do
it
:
How
many
are
there
,
that
though
they
want
not
their
own
Convictions
and
Challenges
for
several
things
they
themselves
are
conscious
of
,
yet
if
there
be
many
who
are
under
the
Power
of
the
same
Evils
with
themselves
,
they
force
themselves
to
take
Peace
and
hold
on
,
because
there
are
many
guilty
of
the
same
fault
:
Alas
,
That
is
but
a
very
poor
ground
of
Comfort
,
To
go
to
Hell
with
Company
,
and
speaks
but
very
little
zeal
for
God's
Honour
,
else
the
more
thou
seest
it
trampled
on
by
others
,
thou
would
be
the
more
tender
of
it
;
and
consequently
the
more
Common
any
sin
is
,
thou
should
hate
it
the
more
,
because
God
gets
the
more
Dishonour
by
it
:
This
was
David's
way
,
Rivers
of
Tears
(
saith
he
)
run
down
mine
Eyes
because
of
the
wicked
who
transgress
thy
Law
.
3.
Those
walk
not
by
this
Rule
,
who
walk
only
by
that
which
their
own
Carnal
Wit
and
Natural
Reason
approves
;
How
many
are
they
,
who
though
they
cannot
but
know
that
God
in
His
Word
requires
more
exactness
in
their
Walk
,
yet
they
rest
on
that
which
they
think
their
own
Carnal
Wit
thinks
may
suffice
;
They
'll
do
what
they
can
in
Religious
Duties
,
which
indeed
is
but
to
do
what
they
please
;
But
for
further
,
God
must
forgive
them
:
Thus
they
'l
medle
with
what
is
easie
,
pleasant
,
and
profitable
,
in
Religion
;
But
for
what
is
hurtful
,
burthen
some
,
or
may
bring
loss
,
they
'l
never
owne
that
;
Because
their
Carnal
Reason
suggests
unto
them
,
that
less
than
that
may
serve
the
turn
,
Religion
is
good
,
but
People
ought
not
to
impoverish
or
destroy
themselves
for
it
:
Thus
many
do
easily
dispense
with
themselves
for
the
neglect
of
all
painful
Hazards
and
expensive
Duties
;
such
as
To
deal
their
Bread
to
the
Hungry
,
To
choose
Affliction
rather
than
to
sin
;
Not
to
recompense
evil
with
evil
,
but
evil
with
good
,
To
cleave
unto
Christ
and
Truth
when
the
wind
of
Tryal
and
Persecution
blow
hard
in
their
face
.
These
and
such
like
Duties
are
not
much
stood
on
by
the
Man
that
walks
by
this
Rule
of
Carnal
Reason
.
As
also
the
Duty
of
Mortifying
your
Predominant
,
Cutting
off
of
the
Right
Hand
,
plucking
out
of
the
Right
Eye
,
and
that
painful
Duty
of
Heart-searching
,
and
Self-judging
,
as
at
all
times
,
so
chiefly
when
ye
are
coming
to
a
Communion
,
Carnal
Wit
will
suggest
to
you
that
such
precise
strictness
is
not
needful
.
Now
this
Rule
is
flatly
contrary
to
that
which
is
here
prescribed
,
The
Rule
of
Gods
Approbation
:
For
the
Carnal
Mind
is
Enmity
to
God
,
and
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
Heaven
.
4.
Those
walk
not
by
this
Rule
whose
great
endeavour
is
to
conform
themselves
,
not
so
much
to
what
God
Desires
,
as
to
what
they
themselves
find
Peace
in
,
and
who
if
they
get
not
troublesome
challenges
from
Conscience
for
their
way
,
do
take
it
for
granted
that
their
way
is
good
enough
,
and
do
never
set
themselves
to
enquire
further
about
it
:
Now
this
is
an
unsure
Rule
:
For
1.
Many
may
have
Peace
in
that
which
is
just
opposite
to
what
God
Requires
and
Desires
.
y'
'l
see
Deut.
29.
19.
How
the
Prophane
Ruffian
cryeth
,
Peace
,
he
shall
have
Peace
,
though
he
add
Drunkenness
to
Thirst
:
As
it
were
in
despite
of
God
.
But
,
2.
Tho'
thy
Conscience
be
not
thus
fear'd
,
yet
it
may
be
sleeping
,
because
thou
takes
no
pains
to
get
it
awakened
;
And
if
thou
wouldst
but
rouze
it
up
,
and
make
it
pass
impartial
Sentence
upon
thy
Way
,
There
are
many
things
thy
Conscience
would
give
thee
little
rest
in
,
for
which
now
thou
finds
no
check
or
challenge
.
3.
It
would
be
considered
,
whether
Conscience
now
and
then
do
not
give
you
some
gentle
Checks
for
many
things
,
tho
it
wound
not
sore
,
because
ye
do
quickly
command
it
to
silence
,
so
that
it
doth
not
speak
to
purpose
,
being
overaw'd
so
that
it
dare
not
speak
.
In
either
of
which
Cases
,
Peace
of
Mind
is
not
a
safe
Rule
to
walk
by
;
For
ye
may
have
Peace
in
that
which
God
approveth
not
.
I
come
now
to
the
second
thing
here
expressed
,
for
clearing
what
That
is
,
that
makes
our
Performances
accepted
of
by
God
:
It
is
somewhat
in
the
Inward
Parts
,
not
so
much
that
which
is
External
and
obvious
to
the
Eyes
of
Man
,
as
Internal
and
only
known
to
God
,
even
the
hidden
man
of
the
Heart
.
It
's
true
the
man
who
would
walk
acceptably
,
must
also
look
to
that
which
is
External
,
to
wit
,
that
which
God
hath
Commanded
,
according
to
Philip.
4.
8.
Finally
,
Brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
;
If
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
.
So
he
is
not
to
over
look
all
things
External
,
or
look
on
them
as
things
indifferent
,
if
they
be
Honest
,
Pure
,
of
a
good
Report
,
and
any
vertue
in
them
,
he
must
set
about
them
:
Only
the
great
Work
of
such
a
man
should
ly
most
about
his
Heart
and
Inward
Parts
;
how
to
get
it
brought
up
to
Duty
and
keeped
at
Duty
:
For
John
4.
24.
God
is
a
Spirit
,
and
they
that
Worship
him
,
must
Worship
him
in
Spirit
and
in
Truth
.
The
Heart
is
the
thing
which
God
doth
mainly
seek
.
My
Son
(
saith
Solomon
)
Prov:
23.
26.
Give
me
thy
Heart
.
And
He
doth
so
seek
it
,
that
if
he
get
it
not
,
he
cares
not
for
all
the
rest
,
Isai.
29.
13.
This
People
draw
near
me
with
their
Mouth
,
and
with
their
Lips
do
Honour
Me
,
but
have
removed
their
Heart
far
from
me
,
&c.
I
might
here
run
out
in
a
sad
complaint
That
the
Religion
of
the
times
is
almost
all
Out-side-work
(
at
least
in
very
many
)
who
the
longer
they
live
make
the
less
ado
about
the
Heart
:
And
is
it
not
so
,
If
when
ye
neglect
the
external
part
of
Duty
ye
get
a
Challenge
,
but
if
that
be
discharged
ye
have
Peace
,
though
there
be
no
more
care
about
the
Heart
than
if
ye
had
none
?
But
as
to
your
accquitting
your selves
in
this
particular
of
making
your
great
work
ly
about
the
Heart
and
Inward
parts
,
Try
your selves
but
by
these
Three
things
.
1.
What
is
your
care
to
restrain
and
mortify
Heart
Sins
,
which
the
Apostle
calls
the
Filthiness
of
the
Spirit
,
As
High
conceit
of
your selves
,
and
your
envying
of
the
good
of
others
,
because
it
overshadows
you
;
The
Sin
of
Fretting
and
repining
under
cross
dispensations
;
of
not
reverencing
God
in
,
and
being
contented
with
your
Lott
.
Try
I
say
what
your
Cares
and
Endeavours
are
to
mortify
these
and
such
like
Heart
sins
;
2.
Try
what
Conscience
ye
make
to
Discharge
Inward
and
spiritual
Duties
,
which
require
only
the
Inward
man
to
be
acted
in
them
;
As
the
Duty
of
meditating
on
God
,
keeping
intercourse
and
fellowship
betwixt
your
Hearts
and
Him
,
The
Duty
of
self
judging
,
and
calling
your self
to
an
account
every
night
of
the
days
work
,
the
Duty
of
stooping
to
God
under
Cross
Dispensations
,
and
constructing
aright
of
every
thing
that
God
does
.
Try
I
say
what
Conscience
ye
make
,
to
discharge
those
and
such
like
spiritual
Duties
.
3.
Try
in
what
way
your
greatest
Care
doth
run
in
these
Duties
which
require
both
the
Outward
and
Inward
man
;
Is
your
great
Care
to
act
from
right
motives
,
and
for
right
ends
?
or
rather
do
ye
not
on
the
contrair
take
but
litle
care
what
be
the
frame
of
your
Heart
within
,
if
ye
but
get
the
outward
work
done
,
and
a
fair
out-side
which
none
can
challenge
?
Is
your
desire
not
only
to
exercise
your
Tongue
in
Praying
,
Your
voice
and
art
in
Singing
Praises
,
but
also
and
mainly
,
to
exercise
your
spiritual
Graces
,
your
Faith
,
your
Humility
,
your
Love
,
your
Repentance
for
Sin
,
and
your
joy
in
God
?
I
fear
if
ye
try
by
these
marks
,
many
of
us
shall
find
,
that
though
the
Inward
parts
b●
that
which
God
Desireth
most
,
yet
it
is
that
whereof
we
do
give
him
least
,
which
makes
a
great
part
of
our
Duties
to
be
but
shadows
of
Duty
;
They
have
the
external
draughts
and
lineaments
,
shape
and
proportion
of
Duty
but
no
more
;
they
are
painted
Duties
,
like
a
painted
man
without
life
,
a
painted
fire
without
heat
,
Let
the
tryal
of
your self
in
these
,
and
judging
of
your selves
for
them
,
be
a
part
of
your
Preparation
:
And
take
this
for
a
further
part
of
it
from
the
same
Ground
,
if
ye
would
have
what
ye
do
about
your
Preparation
,
accepted
of
by
God
,
let
your
great
work
ly
about
your
Heart
,
how
to
get
it
brought
to
Duty
,
and
wrought
up
to
some
good
Frame
;
for
the
Lord
desireth
mainly
the
Inward
parts
;
and
where
your
backward
,
dead
,
and
lumpish
Hearts
will
not
move
or
drive
for
you
,
beseech
the
Lord
to
draw
them
,
and
make
them
willing
in
the
day
of
his
Power
.
But
now
lastly
,
I
come
to
the
particular
here
condescended
on
as
a
necessary
Ingredient
,
for
making
our
performances
Acceptable
and
savoury
viz.
The
Grace
of
Truth
and
sincerity
,
Behold
thou
desirest
Truth
in
the
Inward
parts
.
And
it
gives
us
this
Doctrine
That
the
Grace
of
sincerity
and
the
exercise
of
it
,
Is
absolutely
necessary
for
making
our
Duties
acceptable
to
God
;
It
's
so
necessary
that
the
Lord
will
accept
even
very
little
where
it
is
,
when
he●l
reject
much
where
it
is
wanting
:
we
'l
see
both
these
if
we
look
to
the
Scripture
verdict
of
two
Kings
of
Judah
,
The
first
is
,
Asa
,
He
was
guilty
in
many
things
,
there
were
very
visible
defects
in
him
trary
to
that
which
the
Law
of
God
required
:
as
particularly
,
he
caused
imprison
the
Prophet
who
reproved
him
2
Chron:
16
10.
He
did
not
remove
the
superstitious
High
places
,
and
yet
see
what
the
Spirit
of
God
saith
of
him
1
King
15
,
14.
The
High
places
were
not
removed
:
nevertheless
Asa
his
Heart
was
perfect
with
the
Lord
all
his
days
.
Implying
that
because
he
was
a
sincere
upright
hearted
man
,
the
Lord
overlooked
his
many
other
failings
.
So
much
is
also
implyed
in
Hezekiah's
Prayer
,
and
the
Answer
it
gets
from
God
2
Chron.
30.
18.
19.
The
good
Lord
pardon
every
one
that
prepareth
his
Heart
to
seek
God
,
the
Lord
God
of
his
Fathers
,
though
he
be
not
cleansed
according
to
the
Purification
of
the
Sanctuary
,
And
the
Lord
hearkned
to
Hezekiah
and
healed
the
People
.
The
other
is
King
Amaziah
2
Chron:
25
,
2.
He
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
Heart
.
Implying
that
though
he
did
many
things
which
in
themselves
were
Right
and
Good
,
yet
because
his
Heart
was
not
single
,
sincere
,
and
straight
,
in
what
he
did
,
the
Lord
doth
not
regard
it
;
which
cleareth
the
thing
I
said
before
,
That
the
Grace
of
Sincerity
and
exercise
of
it
is
so
necessary
,
that
the
Lord
will
accept
even
very
little
where
it
is
,
and
will
reject
much
where
it
is
wanting
.
Now
for
opening
up
this
Grace
of
Truth
and
sincerity
a
litle
,
in
order
to
the
application
of
the
Point
:
Know
1
,
Sincerity
is
a
Grace
which
looketh
mainly
to
the
Inside
,
therefore
it
is
here
called
Truth
in
the
Inward
parts
:
If
thou
be
a
Sincere
man
,
an
Israelite
indeed
in
whom
there
is
no
guile
,
Though
a
fair
outside
,
may
please
Onlookers
,
because
they
see
no
further
,
yet
it
will
not
please
thee
,
because
thou
knows
it
will
not
please
God
,
He
desireth
Truth
in
the
Inward
parts
.
But
of
this
already
.
2.
Sincerity
and
Truth
of
Heart
makes
a
man's
Tongue
and
Heart
to
go
together
in
all
his
deportment
,
whether
to
God
or
man
;
The
sincere
hearted
Man
is
not
a
double
Man
,
he
labours
to
be
that
in
effect
which
he
gives
himself
out
to
be
.
Thus
1.
John
3.
18
▪
Truth
is
opposed
to
●air
words
which
are
no
more
but
Words
;
My
litle
Children
(
saith
he
)
let
us
not
love
in
Word
,
neither
in
Tongue
,
but
in
Deed
and
in
Truth
.
Implying
where
Word
and
Deed
go
not
together
,
there
is
no
singleness
,
sincerity
,
or
Truth
there
.
3.
Sincerity
aims
at
the
right
end
,
and
works
from
right
,
approven
and
spiritual
motives
.
The
Apostle
Paul
Philip
:
1.
15
,
16.
Puts
this
difference
betwixt
the
sincere
and
unsincere
man
,
The
Sincere
Man
works
out
of
love
and
good
will
to
Christ
and
Truth
,
the
Unsincere
man
again
works
the
same
Work
,
and
as
much
of
it
,
but
he
works
out
of
envy
and
strife
,
For
some
base
and
by
ends
.
This
Grace
of
Sincerity
and
Truth
makes
a
man
look
not
only
to
the
Substance
of
his
Actions
,
that
they
be
Right
and
Commanded
,
but
also
to
the
Manner
of
them
,
and
chiefly
that
they
be
from
spiritual
motives
and
for
a
right
end
,
that
is
,
for
God's
Glory
,
Thy
own
Salvation
,
Thy
neighbours
good
and
Edification
.
Now
for
Vse
,
Ye
would
try
if
there
be
not
much
want
and
inlake
of
this
Truth
and
Sincerity
among
Us
;
It
's
true
every
inlake
and
failing
in
the
exercise
of
Sincerity
will
not
prove
a
Man
to
be
Unsincere
;
As
every
act
of
Hypocrisie
will
not
make
a
Man
an
Hypocrite
if
so
he
do
not
countenance
himself
in
it
;
If
so
he
do
bewail
it
and
flee
to
Jesus
Christ
to
get
pardon
for
it
,
and
strength
to
subdue
it
:
It
is
not
for
this
end
I
would
have
you
to
search
and
try
your
Inlakes
in
the
exercise
of
Sincerity
,
that
ye
may
give
your selves
over
for
Rotten-hearted
Hypocrites
:
But
that
you
may
bewail
it
,
take
with
it
,
judge
your selves
for
it
,
flee
to
Christ
to
get
it
pardoned
,
and
to
get
Grace
to
amend
it
;
And
your
making
this
use
of
your
foul
Failings
,
as
to
this
point
,
shall
be
a
clear
evidence
,
that
though
there
has
been
much
unsincerity
,
and
shameless
Hypocrisie
in
you
,
yet
ye
are
no
real
Hypocrites
▪
But
the
main
Use
of
the
Point
is
,
That
as
ye
desire
to
come
to
the
Lords
Table
Acceptably
,
and
in
the
Right
Manner
,
so
deal
with
God
sincerely
and
in
Truth
,
that
is
,
Let
your
great
Work
ly
about
your
Heart
and
Inward
Parts
to
get
some
right
frame
and
disposition
put
on
them
,
whereof
I
spoke
before
;
Only
an
humble
,
hungring
frame
,
thirsting
after
Communion
and
Fellowship
with
him
,
is
a
good
frame
at
such
a
time
.
Again
let
your
coming
flow
from
Spiritual
Motives
,
and
level
at
Right
and
Approven
Ends
;
But
especially
deal
Sincerely
and
in
Tr●th
with
God
,
by
labouring
to
be
That
indeed
,
which
by
your
Act
of
coming
to
the
Communion
ye
give
your selves
out
for
.
Now
ye
give
your selves
out
for
many
things
.
1.
Your
Coming
saith
,
That
ye
have
need
of
Christ
,
and
must
be
at
him
;
And
therefore
deal
sincerely
and
in
Truth
with
Christ
,
in
searching
out
and
being
affected
with
the
need
ye
have
of
Him
.
2.
Your
Coming
to
the
Lords
Table
speaks
that
ye
are
weary
of
your
old
Masters
,
and
have
a
real
mind
to
change
them
;
Now
I
beseech
you
deal
sincerely
and
in
Truth
with
God
,
and
see
it
be
so
that
ye
are
really
weary
of
your
old
Lusts
which
formerly
enslaved
you
;
And
that
ye
have
a
mind
indeed
to
quite
them
.
3.
Ye
do
hereby
give
out
that
you
have
a
mind
to
take
God
for
your
Master
,
to
enrol
your self
in
the
List
of
His
Soldiers
to
fight
against
the
Devil
,
the
World
,
your
own
Flesh
,
and
every
thing
which
is
an
Enemy
with
Him
;
Deal
in
Truth
and
dissemble
not
with
God
in
this
:
See
ye
come
not
to
give
God
a
Day
,
with
a
secret
purpose
to
give
the
Devil
an
Year
.
4.
Ye
do
hereby
give
out
,
that
you
mind
to
close
with
Christ
on
His
own
Terms
;
See
ye
deal
sincerely
with
Him
in
this
also
;
And
for
this
end
,
Ponder
well
and
think
on
the
Terms
before
hand
,
for
if
ye
close
a
Bargain
with
Him
on
his
own
terms
,
and
so
deal
sincerely
and
in
Truth
with
him
;
Ye
must
first
take
him
Freely
,
For
Come
and
buy
(
saith
he
)
without
money
and
without
price
.
Isai
55.
1.
And
therefore
ye
must
not
keep
back
from
Him
,
or
come
heartlesly
to
Him
,
because
ye
find
no
worth
in
your selves
for
which
ye
should
be
beloved
by
Him
:
If
ye
do
so
,
ye
deal
not
Sincerely
and
in
Truth
with
Him
.
2.
If
ye
take
Him
on
his
own
Terms
,
and
so
deal
Sincerely
with
Him
,
ye
must
take
him
wholly
,
not
only
as
a
Priest
to
save
you
,
but
as
a
King
to
Rule
in
you
:
If
ye
mind
to
make
no
other
use
of
Christ
but
to
get
your
by-past
Sins
pardoned
by
Him
,
that
ye
may
take
on
a
new
Score
in
time
to
come
,
ye
deal
not
Sincerely
and
in
Truth
with
Him
;
ye
pretend
to
take
Him
on
His
own
Terms
,
and
that
is
to
take
Him
wholly
;
And
yet
ye
will
not
take
Him
as
a
King
to
Rule
over
you
.
3.
Ye
must
take
him
with
all
the
hazard
that
may
follow
upon
your
taking
of
Him
,
ye
must
take
him
with
a
resolution
to
●leave
to
him
,
through
Well
and
through
Woe
,
aswell
when
the
World
frowns
upon
him
,
as
when
it
smiles
,
otherwise
ye
deal
not
Sincerely
with
him
:
For
these
are
his
own
terms
whereon
ye
pretend
to
close
with
him
;
If
any
man
(
saith
he
)
will
be
my
Disciple
,
les
him
deny
himself
,
take
up
his
Cross
and
follow
me
.
And
lastly
,
Ye
must
take
him
Irrevocably
,
for
it
is
an
everlasting
Covenant
:
So
that
if
the
next
day
when
the
sensible
Fruits
of
a
Communion
do
not
answer
your
expectation
,
ye
loose
your
grip
and
quite
the
Bargain
,
ye
do
not
deal
Sincerely
and
in
Truth
with
Him
.
I
shall
shut
up
all
I
have
said
,
by
giving
some
motives
for
making
you
deal
thus
Sincerely
and
in
Truth
with
him
.
Know
1.
He
is
dealing
Sincerely
and
in
Truth
with
you
;
He
minds
indeed
to
close
a
a
most
blessed
Bargain
with
you
,
and
with
all
of
you
who
mind
to
take
him
at
his
Word
,
and
to
give
him
Credit
;
And
if
ye
will
but
credit
him
,
ye
shall
find
from
experience
ere
long
that
he
hath
been
sincere
,
real
,
and
in
earnest
with
you
:
And
to
the
end
ye
may
trust
him
,
He
gives
the
most
speaking
evidences
of
His
Real
sincerity
towards
you
which
can
be
given
:
Before
ye
take
a
tryal
of
him
,
ye
have
His
Word
for
it
,
His
Writ
for
it
,
His
Oath
for
it
,
and
ye
shall
have
His
Seal
and
Pledge
of
it
▪
Even
,
that
He
shall
be
all
that
to
you
which
He
gives
himself
out
for
:
so
that
I
may
well
say
,
The
Lord
is
dealing
Sincerely
and
in
Truth
with
You
,
and
therefore
do
ye
so
with
Him
.
2.
Your
dealing
thus
Sincerely
and
in
Truth
with
Him
,
(
as
I
shew'd
before
)
will
make
him
overlook
your
many
other
Failings
,
which
otherwise
he
will
take
notice
of
,
and
reckon
on
your
Account
.
3.
If
ye
deal
not
Sincerely
and
in
Truth
with
Him
now
,
it
is
a
venture
when
,
or
if
ever
again
ye
get
such
another
occasion
to
do
that
which
ye
now
leave
undone
.
Many
of
us
have
often
at
such
times
dealt
deceitfully
with
God
,
our
Hearts
have
not
been
straight
before
Him
:
And
yet
for
all
this
,
he
gives
us
a
New
Offer
,
That
notwithstanding
all
that
is
come
or
gone
,
He
shall
be
our
God
,
and
we
his
People
;
And
if
ye
close
with
this
Offer
in
Truth
,
and
on
his
Own
Terms
,
ye
shall
find
him
to
be
forth-coming
according
to
his
Offer
;
But
if
ye
shall
slight
him
,
and
deal
deceitfully
with
him
,
seeming
to
close
a
Bargain
with
him
when
really
ye
do
it
not
,
It
is
a
venture
(
I
say
it
over
again
)
if
ever
ye
get
such
another
Offer
.
The
shaddows
of
the
Evening
,
in
respect
of
the
bright
Sun-shine
of
Pure
Ordinances
we
have
hitherto
enjoy'd
,
seem
to
be
stretched
out
upon
the
Land
,
and
our
Sun
drawing
towards
a
declining
;
But
though
that
should
not
be
,
yet
who
is
there
among
you
can
infallibly
promise
,
That
he
shall
ever
see
another
Communion
?
yea
or
hear
any
number
of
Sermons
after
this
.
And
therefore
while
it
is
to
day
hear
his
Voice
▪
and
harden
not
your
Hearts
:
Behold
Now
,
this
very
present
(
Now
)
is
the
Acceptable
time
and
the
day
of
Salvation
;
And
therefore
Seek
the
Lord
while
he
may
be
found
,
and
Call
upon
him
while
he
is
near
.
A
SERMON
PREACHED
AT
KILWINNING
,
MAY
11th
.
1663.
Upon
the
Munday
immediatly
after
the
Giving
of
the
COMMUNION
.
The
Third
SERMON
.
LUKE
7.
23.
And
blessed
is
he
whosoever
shall
not
be
offended
in
Me.
Beloved
in
the
Lord
,
THAT
place
1
Cor.
1.
23.
—
We
Preach
Christ
crucified
unto
the
Jews
a
stumbling
block
,
—
hath
had
its
accomplishment
in
all
Ages
,
and
in
no
Age
more
than
in
this
;
Jesus
Christ
and
His
way
of
working
,
both
with
Churches
and
Particular
Souls
,
hath
been
a
stone
of
stumbling
and
rock
of
offence
to
many
;
yea
moe
and
moe
are
stumbling
still
,
what
through
one
occasion
or
other
;
many
who
once
did
seem
to
run
well
in
the
way
to
Heaven
,
in
the
way
of
Truth
,
and
in
the
way
of
Piety
,
have
either
already
taken
up
,
or
are
in
hazard
to
take
up
,
such
an
halt
,
as
Christ
may
be
conceived
to
say
,
to
those
very
few
who
seem
resolv'd
to
follow
him
through
Better
and
Worse
,
as
once
he
said
Joh.
6.
67.
Vnto
the
twelve
(
when
many
of
his
Disciples
went
back
and
walked
no
more
with
him
)
will
ye
also
go
away
?
I
have
therefore
chosen
this
Text
to
speak
from
,
now
immediatly
after
having
engaged
your selves
to
walk
in
Christs
Way
,
that
thereby
ye
may
guard
against
that
woeful
common
evil
of
Being
offended
in
Christ
,
or
of
stumbling
and
taking
up
an
halt
in
his
Way
of
Truth
and
Piety
,
notwithstanding
all
the
stumbling
blocks
and
rocks
of
offence
ye
may
meet
with
:
For
Blessed
is
he
(
saith
Christ
)
whosoever
shall
not
be
offended
in
me
.
The
Words
are
a
Part
of
Christs
Answer
to
that
Question
propounded
to
Him
by
Two
of
John's
Disciples
at
John's
desire
,
verse
20.
—
Art
thou
he
that
should
come
,
or
look
we
for
another
?
Ye
may
wonder
that
John
who
knew
Christ
so
well
,
should
have
moved
such
a
Question
:
But
the
Answer
is
,
First
,
Tho
Souls
know
Christ
never
so
well
,
they
'l
desire
and
have
need
to
know
him
better
,
and
to
get
what
knowledge
they
have
of
him
confirmed
to
them
,
especially
in
the
day
of
Trial
;
For
John
was
now
in
Prison
▪
And
2dly
.
They
'l
desire
that
others
may
know
him
also
;
For
it
appeareth
from
what
goeth
before
,
that
John
propoundeth
this
Question
for
his
Disciples
satisfaction
,
and
to
satisfy
their
Doubts
more
than
his
own
.
Christ's
Answer
hath
two
Parts
▪
1.
He
bids
them
shew
John
what
they
saw
him
doing
,
Verse
22.
—
Tell
Iohn
(
saith
he
)
what
things
ye
have
seen
and
heard
,
how
that
the
blind
see
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
,
to
the
poor
the
Gospel
is
preached
.
If
ye
ask
what
makes
this
to
the
Answer
of
the
Question
;
I
answer
,
It
maketh
much
,
for
it
shews
he
was
doing
that
which
Scripture
foretold
the
Messias
would
do
,
Isai.
35.
5
,
6.
And
therefore
he
behoved
to
be
the
Messias
.
2.
In
thir
words
he
answereth
a
main
Objection
against
this
Truth
taken
from
Christ's
own
low
condition
and
the
practice
of
his
Followers
,
which
made
many
bear
off
him
:
For
they
expected
a
Glorious
Messias
,
a
Great
earthly
Monarch
;
And
because
Christ
was
but
obscure
and
mean
,
therefore
they
stumbled
and
were
offended
in
him
:
To
this
Christ
answereth
,
—
Blessed
is
he
whosoever
shall
not
be
offended
(
or
scandalized
)
in
me
.
The
word
rendered
here
(
offended
or
scandaliz'd
)
seems
to
be
a
Metaphor
taken
from
Travellers
,
who
having
dashed
their
Foot
or
Leg
at
some
stone
or
block
in
the
way
,
do
stumble
or
take
up
an
halt
so
as
they
can
go
no
further
,
at
least
advance
not
so
quickly
in
the
way
as
they
did
.
And
Secondly
,
while
he
sayes
Offended
in
me
,
take
this
first
Actively
;
And
so
the
meaning
is
,
They
should
not
take
occasion
of
stumbling
from
any
thing
in
Christ
or
in
His
Way
.
2.
It
may
be
taken
Passively
,
so
as
to
point
out
the
Way
that
we
should
not
stumble
nor
take
up
an
halt
in
;
For
there
are
some
wayes
,
to
wit
,
Every
sinful
course
and
way
,
that
it
were
good
for
People
to
stumble
in
,
and
turn
their
backs
upon
:
But
this
Way
wherein
we
should
not
stumble
,
is
Christ
Himself
,
and
the
Way
of
Truth
and
Piety
prescrib'd
by
him
,
Blessed
is
he
saith
Christ
)
who
shall
not
be
offended
in
me
.
As
if
he
had
said
,
Happy
is
that
Man
who
taketh
not
occasion
from
Me
,
or
any
thing
in
My
Way
,
to
stumble
or
turn
his
back
upon
Me
,
and
that
course
of
Truth
and
Piety
wherein
I
have
commanded
him
to
walk
.
The
Words
are
but
One
entire
Proposition
and
Sentence
,
I
need
not
therefore
spend
time
in
dividing
them
;
But
shall
come
to
the
Doctrines
.
First
,
The
Lord
applyeth
the
general
Prophesies
Concerning
the
Messias
in
the
Old
Testament
to
Himself
in
particular
;
shewing
they
were
verified
in
Him
;
For
the
Words
(
in
me
)
have
in
them
a
direct
Answer
to
the
Question
propounded
by
John's
Disciples
,
and
shews
the
Messias
was
come
;
and
that
He
is
That
Messias
.
Whence
we
might
mark
,
That
JESUS
CHRIST
the
Son
of
Mary
,
who
was
Born
in
Bethlehem
,
brought
up
in
Nazareth
,
and
Crucified
in
Jerusalem
,
is
that
very
same
Messias
,
who
was
to
Come
and
promised
to
the
Fathers
.
We
might
observe
2ly
,
That
before
He
gave
this
Answer
that
He
was
the
promised
Messias
whom
they
were
to
follow
,
and
not
to
stumble
at
,
He
doth
first
prove
by
Scripture
that
it
was
so
,
while
he
hids
John's
Disciples
tell
their
Master
,
he
was
doing
such
miraculous
Works
as
the
Scriptures
did
foreshew
none
but
Christ
should
do
.
Whence
we
might
learn
,
That
all
Questions
and
Debates
about
Religion
should
be
determined
from
Scripture
,
and
according
to
the
Rule
set
down
in
Scripture
:
For
here
when
a
Question
ariseth
among
John's
Disciples
,
If
JESUS
the
Son
of
Mary
was
the
promised
Messias
?
neither
John
the
Baptist
(
than
whom
there
was
not
a
Greater
Prophet
among
these
that
are
Born
of
Women
)
yea
nor
Christ
himself
who
was
Greater
than
he
,
do
take
it
upon
them
to
determine
in
it
:
But
John
sends
them
to
Christ
,
and
Christ
sends
them
to
the
Scripture
for
a
Solution
.
Thus
,
To
the
law
and
to
the
testimony
(
saith
the
Lord
,
Isai.
8.
20.
)
if
they
do
not
speak
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
The
neglect
of
this
Rule
hath
been
the
In-let
to
Humane
Traditions
,
without
,
and
contrary
to
Scripture
,
both
in
Worship
and
Government
in
the
Antichristian
Church
:
And
if
this
Rule
once
be
laid
aside
,
there
can
be
no
end
of
Humane
Ceremonies
,
untill
all
that
trash
which
is
in
the
Roman
Church
be
brought
in
upon
the
Church
of
God
:
For
if
the
Authority
of
a
Man
can
make
way
for
One
,
it
may
also
make
way
for
all
the
rest
.
But
passing
those
,
The
two
following
Doctrines
are
these
that
I
intend
most
to
insist
upon
,
And
both
of
them
are
implyed
.
1.
That
there
are
many
stumbling
Blocks
in
Christ's
way
,
whereat
People
are
apt
to
Offend
,
take
up
an
Halt
and
stumble
.
And
yet
,
Secondly
,
There
is
nothing
of
that
kind
which
ought
to
make
us
stumble
:
For
if
there
were
not
some
stumbling
Blocks
,
Christ
needed
not
so
much
guard
against
them
;
and
by
his
guarding
against
them
,
he
shews
we
should
not
stumble
at
them
.
I
shall
prosecute
both
these
Poins
joyntly
.
1.
By
condiscending
upon
some
of
these
Rocks
of
Offence
from
which
the
Jews
at
first
,
and
many
since
,
have
taken
occasion
to
stumble
at
Christ
,
to
take
up
an
Halt
in
his
Way
,
and
to
turn
their
backs
upon
it
.
And
2.
By
making
it
evident
that
there
is
no
ground
or
reason
why
ye
should
stumble
at
any
of
them
.
First
,
The
Jews
stumbled
at
the
Meanness
of
Christs
Person
.
They
could
never
take
him
,
whom
they
looked
on
as
a
Carpenters
Son
,
accompanyed
with
a
Train
of
poor
Fisher-men
,
to
be
their
long
looked-for
Glorious
Messias
.
And
there
is
a
Rock
like
to
this
which
many
yet
do
break
their
neck
upon
and
stumble
at
,
to
wit
,
the
Meanness
of
a
Ministry
;
Their
Spirits
cannot
digest
to
be
reproved
,
contradicted
,
and
(
as
they
think
)
trampled
upon
,
by
silly
Bodies
:
And
therefore
,
they
must
have
Ministers
;
some
of
them
at
least
,
advanced
to
the
highest
pitch
of
wordly
Honour
;
As
thinking
it
will
be
less
disgrace
to
be
controlled
,
reproved
,
and
made
to
stand
in
awe
by
such
;
which
is
in
effect
to
stumble
at
the
Way
which
God
thinks
meetest
for
saving
Souls
;
even
that
his
Servants
may
have
but
little
of
outward
Worldly
Dignity
,
whereby
the
Efficacy
of
their
work
on
Souls
may
not
be
imputed
to
them
but
to
Him
,
and
usually
Gods
own
Way
comes
best
speed
,
2
Cor.
17.
Paul
,
speaking
of
the
mean
and
afflicted
Condition
of
Christs
Ministers
,
saith
—
We
have
this
Treasure
in
Earthen
Vessels
,
that
the
excellency
of
the
Power
may
be
of
God
and
not
of
us
.
2.
The
Jews
stumbled
at
Christs
Doctrine
:
The
Doctrine
of
Justification
by
Faith
laying
hold
on
Christs
Righteousness
,
Rom:
10.
3.
They
could
not
submit
themselves
unto
the
Righteousness
of
God
.
And
his
condemning
of
the
very
first
Motions
of
the
Heart
to
Sin
;
as
appears
by
Christs
vindicating
the
Law
from
the
corrupt
Glosses
of
the
Scribes
and
Pharisees
,
Matth.
5.
18.
&c.
Thus
the
Doctrine
of
Christ
,
especially
the
strictness
of
it
,
and
that
acuracy
of
Holiness
enjoyned
by
it
,
is
a
stumbling
Block
unto
many
yet
:
How
many
are
they
who
would
willingly
embrace
Christ's
Doctrine
,
so
as
to
profess
themselves
Christians
;
But
to
be
so
strick
laced
in
your
practice
as
that
ye
must
dye
to
the
World
,
deny
your selves
,
pluck
out
the
Right
Eye
,
cut
off
the
Right
Hand
,
and
so
as
ye
dare
not
lye
,
no
not
for
gain
,
nor
Drink
to
Excess
with
your
Commerads
;
nor
Curse
and
Damn
your selves
,
no
not
when
ye
are
in
●assion
;
no
,
nor
avenge
your selves
with
your
own
hand
when
ye
have
gotten
a
wrong
;
This
they
think
sounds
harsh
,
and
must
either
have
Liberty
in
things
of
that
kind
,
otherwise
they
'l
altogether
quite
It.
3.
The
Jews
did
stumble
at
the
simplicity
of
the
Gospel
and
Gospel
Ordinances
:
They
could
not
endure
the
laying
aside
of
the
Levitical
Ceremonies
,
which
made
the
Worship
of
God
somewhat
glorious
to
the
Carnal
Eye
,
and
therefore
was
that
way
of
Religion
called
,
Gal:
4.
2.
3.
The
Rudiments
of
the
World
,
and
Pedagogy
of
the
Law
fitted
for
the
Church
while
she
was
in
her
Infancy
;
as
Rudiments
and
Pedagogues
are
for
Babes
and
Children
;
Now
that
the
Jew
's
did
stumble
at
the
Way
of
Christ
because
of
it's
simplicity
,
and
because
of
the
laying
aside
that
outward
dress
of
Mosaical
Ceremonies
.
Is
clear
from
the
many
Disputes
which
Paul
hath
throughout
his
Epistles
to
that
purpose
.
And
this
hath
been
frequently
a
ground
of
Offence
and
stumbling
to
many
since
,
who
could
not
,
or
cannot
think
but
God
is
better
pleased
with
his
Worship
,
when
it
s
decked
up
with
a
number
of
Humane
Ceremonies
,
that
may
breed
(
as
they
think
)
Humility
and
Devotion
in
the
Worshipers
,
than
when
it
s
gone
about
in
that
plain
simple
way
wherein
Our
Lord
Jesus
Christ
hath
enjoyned
it
.
But
this
were
to
make
People
wiser
than
God
;
For
if
he
had
thought
such
things
needful
,
or
that
they
would
prove
acceptable
to
him
,
could
he
not
easily
have
commanded
them
;
But
now
he
hath
not
only
not
commanded
,
but
also
forbidden
any
thing
of
that
kind
,
Col:
2
,
20.
Wherefore
if
ye
be
dead
with
Christ
from
the
Rudiments
of
the
World●
why
,
as
though
living
in
the
World
,
are
ye
subject
to
Ordinances
.
Touch
not
,
Taste
not
,
Handle
not
;
which
all
are
to
perish
with
the
using
after
the
Commandments
and
Doctrines
of
Men
?
Evidently
teaching
that
the
Lord
did
not
abrogate
His
own
Ceremonies
under
the
Old
Testament
,
that
men
might
appoint
Theirs
under
the
New
.
And
as
to
that
which
is
suggested
,
That
Humane
Ceremonies
added
to
Worship
are
a
means
to
quicken
Devotion
,
as
the
Papists
affirm
of
their
Images
and
Relicts
;
The
Apostle
tells
us
in
the
following
23
verse
,
Which
things
have
indeed
a
shew
of
Wisdom
in
Will-worship
and
Humility
—
They
seem
to
be
such
,
but
really
are
not
:
It
's
but
A
shew
of
Wisdom
,
Devotion
and
Humility
which
is
wrought
by
any
Mean
of
man's
Invention
.
4.
Men
are
ready
to
stumble
at
Christ
and
his
Way
,
because
of
the
sinful
Infirmities
of
Instruments
and
Ministers
:
Let
them
,
say
they
,
mend
their
own
Faults
,
and
we
will
mend
ours
;
but
as
long
as
Ministers
,
the
best
among
them
,
have
their
own
Faults
,
some
Pride
,
some
Avarice
,
some
Worse
,
Let
them
reprove
our
Faults
as
they
please
,
we
will
hold
on
and
be
doing
;
For
if
Sin
were
as
ill
as
they
say
it
is
,
would
not
they
themselves
be
more
afraid
of
it
:
But
herein
ye
must
know
that
ye
stumble
at
the
Wisdom
of
God
:
For
as
ye
heard
from
2
Cor:
4.
7.
We
have
this
Treasure
in
Earthen
Vessels
,
that
the
excellency
of
the
Power
may
be
of
God
,
and
not
of
us
.
He
might
have
Preached
to
you
by
sinless
Angels
;
But
this
makes
more
for
the
Glory
of
God
,
when
he
makes
use
of
Men
puzled
with
a
Body
of
Death
like
your selves
,
as
an
Hammer
in
his
Hand
to
beat
down
the
Body
of
Death
in
others
;
For
we
must
say
in
this
Case
,
no
Thanks
to
the
Preacher
,
but
unto
God
.
5.
Men
are
ready
to
stumble
at
the
Scandalous
Out-breakings
of
others
:
Especially
of
those
whom
Christ
hath
employed
as
Instruments
for
promoting
his
Kingdom
in
Peoples
Hearts
;
No
doubt
this
made
many
stumble
at
Christ
and
his
way
,
That
Judas
one
of
his
Own
Company
for
Covetousness
did
sell
his
Master
,
and
hang'd
himself
afterwards
.
And
indeed
such
Scandalous
slips
in
those
do
prove
dreadful
Stumbling-blocks
,
First
,
To
Profane
men
,
who
have
no
Love
to
Religion
,
but
lie
at
a
catch
to
lay
hold
on
any
thing
whereby
they
may
throw
dirt
upon
it
,
and
here
they
get
the
very
thing
they
wish
:
Hence
(
saith
Christ
)
Woe
to
the
World
because
of
Offences
,
They
think
themselves
Happy
because
of
Offences
,
For
they
have
got
that
which
makes
Religion
hateful
:
But
our
Lord
saith
,
Woe
be
to
them
because
of
Offences
,
For
they
prove
stumbling-blocks
and
break-necks
to
them
.
Again
they
prove
dreadful
stumbling
blocks
to
Godly
weak
ones
,
whose
face
is
thereby
covered
with
shame
,
so
as
they
have
not
the
courage
to
go
on
in
Christs
Way
,
and
set
their
Face
against
the
storm
of
reproach
,
and
disgrace
,
which
is
raised
up
with
such
like
work
:
But
notwithstanding
,
know
there
is
no
reason
to
stumble
at
Christ
or
his
Way
for
any
thing
of
that
kind
:
Because
1.
He
approveth
no
such
Scandalous
outbreakings
;
His
Word
condemns
them
in
all
,
and
in
none
more
than
in
his
Followers
:
Because
David
by
his
fall
made
the
Enemies
of
God
to
transgress
,
therefore
the
sword
never
departed
from
his
House
.
2.
He
permits
such
Offences
to
be
,
for
holy
wise
and
just
Reasons
,
or
that
wicked
men
may
thereby
get
occasion
,
to
vent
that
inward
Spite
they
still
carried
against
Religion
and
Godliness
;
and
so
in
Gods
holy
justice
be
permitted
to
break
their
necks
upon
them
.
And
3.
That
all
(
even
the
best
)
may
see
therein
their
own
weakness
before
a
tentation
,
and
what
unspeakable
obligations
they
are
under
to
God
,
That
they
are
not
made
examples
of
humane
frailty
unto
others
,
as
others
are
to
them
.
And
4ly
That
all
may
learn
not
to
have
the
Persons
of
men
in
admiration
,
to
love
Truth
and
cleave
unto
it
,
not
for
the
Piety
of
men
who
owne
it
,
but
from
that
worth
that
is
in
Truth
it self
:
So
as
that
tho
the
very
Ministers
themselves
who
Preach
it
should
run
away
from
it
,
or
by
their
Scandalous
outbreakings
thro
durt
upon
it
,
Yet
ye
may
still
adhere
to
it
:
In
which
case
,
that
whereon
others
stumble
and
break
their
neck
,
should
make
you
advance
the
faster
in
your
way
,
and
God
should
bring
you
meat
out
of
the
eater
.
A
6th
thing
that
proves
a
stumbling
block
unto
many
is
,
Diversity
of
Opinions
:
There
are
so
many
Religions
,
and
Opinions
about
Religion
,
they
know
not
which
to
follow
,
let
all
men
once
agree
among
themselves
and
then
thy
,
I
'l
choose
,
but
till
then
they
'l
forbear
;
and
so
in
effect
do
mock
at
all
Religion
.
But
neither
should
this
be
:
For
in
the
deep
wisdom
of
God
There
must
be
Heresies
—
that
they
which
are
approved
may
be
made
manifest
.
1
Cor:
11.
19.
Besides
It
lyeth
not
in
the
Devils
power
so
to
confound
matters
but
that
humble
seekers
of
God
will
find
out
the
right
way
,
He
that
guids
the
blind
in
a
way
they
know
not
,
will
lead
such
:
There
are
proud
conceity
People
,
even
tho
otherwise
good
,
and
there
are
also
Careless
profane
People
,
that
is
,
Such
as
look
upon
all
Religion
as
Policy
;
who
are
most
like
among
such
uncertainties
,
to
lose
their
way
.
7.
People
are
ready
to
stumble
at
Christ
and
his
way
,
Because
of
the
Quality
of
his
followers
;
It
's
the
Poor
receive
the
Gospel
:
John
7.
48.
Have
any
of
the
Rulers
or
of
the
Pharisees
believed
on
him
?
And
as
Christs
Followers
are
of
the
poorest
sort
;
So
usually
the
Cross
is
their
Livery
Through
many
tribulations
(
saith
Paul
)
they
must
enter
the
Kingdom
of
Heaven
.
And
who
is
Poor
,
sickly
,
tender
,
despised
,
mocked
at
,
afflicted
in
body
and
mind
,
if
Christs
Followers
be
not
?
But
there
is
no
Reason
for
stumbling
at
Christ
and
his
Way
for
this
;
And
if
thou
stumble
at
it
,
thou
stumbles
at
the
wisdom
of
God
,
who
1
Cor:
1.
27
—
Hath
chosen
the
foolish
things
of
the
World
,
to
confound
the
wise
;
and
—
the
weak
things
of
the
World
to
confound
the
things
which
are
mighty
;
And
base
things
of
the
World
,
and
things
which
are
despised
,
hath
God
chosen
—
And
as
to
the
Cross
they
get
noe
more
of
it
than
what
is
needful
for
them
1.
Peter
1
,
6
—
Though
for
a
season
(
if
need
be
)
ye
are
in
heaveness
—
It
is
needful
,
and
they
find
it
needful
;
so
as
many
times
they
will
be
made
to
say
,
they
could
not
want
one
dram
of
it
;
besides
that
the
bitter
Cross
makes
Christ
the
sweeter
to
them
,
and
so
sweet
,
as
to
furnish
them
with
more
contentment
in
their
Crossed
condition
,
than
a
King
hath
,
who
swayeth
a
scepter
;
Psalm
4.
6.
The
light
of
Gods
countenance
made
David
Glad
&c.
To
this
add
,
Their
Heaven
is
not
here
;
and
the
Lord
of
purpose
maketh
earth
bitter
to
his
followers
,
that
Heaven
may
be
the
sweeter
when
it
cometh
.
8.
Not
only
common
Calamities
from
God
,
but
bitter
persecutions
from
men
,
attend
the
way
of
Godliness
;
and
these
make
many
stumble
and
take
up
an
halt
.
Christ
our
Lord
Matth.
13.
21.
Speaks
of
a
sort
of
men
,
who
—
when
tribulation
or
persecution
ariseth
because
of
the
word
,
by
and
by
they
are
offended
.
And
the
experience
of
all
times
sheweth
that
many
formerly
forward
do
then
faint
:
Neither
want
they
their
pretended
Reasons
,
for
they
are
made
to
suffer
as
evil
doers
,
often
as
disloyal
or
seditious
persons
,
which
to
some
,
makes
sufferings
more
terrible
than
any
other
thing
.
Again
,
they
'l
but
faint
and
shame
the
Truth
when
they
are
put
to
it
,
and
therefore
think
it
better
to
quite
it
in
time
;
And
how
can
they
be
answerable
to
God
,
to
run
the
hazard
of
losing
all
they
have
in
the
World
,
and
to
make
themselves
and
posterity
Beggars
;
To
this
add
,
what
if
sufferings
should
run
higher
than
goods
,
even
to
their
life
?
They
are
not
ready
to
dye
,
and
so
they
may
lose
their
Souls
;
besides
they
yeild
but
in
a
little
,
but
quit
not
all
;
and
therefore
it
is
not
wisdom
(
think
they
)
to
be
too
peremptor
,
These
and
such
like
Reasons
make
many
stumble
at
Persecution
and
a
suffering
Lot
,
when
it
attends
God's
way
and
those
that
walk
in
it
;
But
there
is
as
little
cause
to
stumble
at
Christ
and
His
Way
,
at
this
,
as
for
the
rest
;
For
seeing
Christ
our
Lord
and
Master
went
to
Heaven
through
a
sea
of
many
sad
sufferings
,
why
should
it
be
look'd
upon
as
a
matter
unbeseeming
,
or
a
ground
of
stumbling
,
that
it
is
with
the
Servants
as
it
was
with
their
Lord
,
and
with
the
Disciples
as
it
was
with
their
Master
:
Christ
strives
to
prevent
his
Disciples
stumbling
by
the
same
Reason
,
John
15
,
15.
Again
,
a
Suffering
Lot
hath
still
,
when
it
followed
Christ's
Fellowers
,
made
Christs
Way
,
the
Way
of
Truth
and
Piety
,
a
gainer
:
It
hath
ever
proven
so
,
as
might
be
made
appear
both
from
Scripture
and
Ecclesiastick
History
:
As
it
was
with
the
Apostle
Paul
Phi●p
.
1.
12.
So
hath
it
been
,
and
so
it
will
be
,
with
all
Christ's
suffering
Followers
—
I
would
(
saith
he
)
Ye
should
understand
—
that
the
things
which
happened
unto
me
,
have
fallen
out
rather
to
the
furtherance
of
the
Gospel
:
This
ever
hath
,
is
,
and
will
be
,
God's
none-such
Way
,
wherein
none
can
follow
him
,
to
make
his
Truth
,
his
Work
,
his
Church
,
his
Interests
,
thrive
best
when
they
are
born
down
most
:
As
the
Children
of
Israel
Exod
:
1.
12.
Who
—
the
more
they
were
afflicted
,
the
more
they
multiplied
and
grew
and
therefore
to
stumble
at
Christ's
way
because
of
Persecution
,
and
a
suffering
Lot
which
usually
doth
attend
it
,
is
nothing
else
but
to
break
our
neck
upon
the
deep
and
infinite
wisdome
of
God
;
because
he
takes
his
own
Way
,
the
surest
and
speediest
way
,
to
make
his
Church
to
grow
;
and
will
not
take
Ours
.
Besides
all
these
pretexts
and
excuses
of
stumbling
on
this
account
may
be
easily
answered
:
For
tho
it
hath
been
the
lot
of
Gods
Servants
,
even
when
they
have
suffered
for
Righteousness
,
to
be
suffering
in
the
eye
of
the
World
as
evil
Doers
;
yet
,
in
that
case
men
must
think
it
enough
that
they
approve
themselves
unto
God
;
and
that
there
is
a
day
coming
when
their
integrity
shall
be
brought
forth
as
the
Light
.
1
,
Cor:
4
3
—
with
me
(
saith
the
Apostle
)
it
is
a
very
small
thing
that
I
should
be
judged
of
you
,
or
of
man's
Judgment
—
he
that
judgeth
me
is
the
Lord
.
Again
none
ever
suffered
that
for
him
which
he
did
suffer
for
them
;
He
takes
nothing
from
men
but
what
he
hath
first
given
unto
them
,
neither
puts
he
them
to
more
than
what
he
doth
fit
and
strengthen
them
for
:
It
holdeth
constantly
,
In
the
mount
the
Lord
will
be
seen
.
And
1
Pet:
4.
14.
If
ye
be
reproached
for
the
name
of
Christ
,
happy
are
ye
;
for
the
Spirit
of
Glory
and
of
God
resteth
on
you
—
And
when
People
are
put
to
the
outmost
of
what
can
be
expected
,
even
to
lay
down
their
Lives
;
what
is
it
but
a
paying
of
their
debt
a
little
sooner
?
For
once
die
they
must
:
And
tho
they
should
shift
the
matter
at
that
time
,
how
quickly
may
God
take
their
life
from
them
another
way
;
possibly
in
a
long
lingering
and
pineing
sickness
,
with
greater
torment
,
and
a
gnawing
worm
of
Conscience
besides
:
and
for
any
loss
of
goods
,
Lands
,
and
inheritance
,
that
either
People
themselves
,
or
others
of
their
Relations
may
sustain
,
by
cleaving
to
Christ's
Way
in
a
suffering
time
;
It
is
not
to
be
valued
to
the
loss
of
God's
favour
and
countenance
,
which
cannot
but
follow
,
if
men
do
otherwise
;
God's
peace
and
Favour
,
the
light
of
his
countenance
listed
up
,
is
that
Hundred
fold
,
more
than
houses
,
brethren
,
sisters
,
Children
,
and
Lands
,
which
a
man
who
suffereth
the
loss
of
all
these
things
for
Christ's
sake
and
the
Gospels
,
shall
receive
even
now
in
this
life
:
As
our
Saviour
teacheth
Mark
.
10.
29
,
30.
So
besides
that
God
hath
a
thousand
ways
to
make
up
to
men
any
loss
of
that
kind
:
at
least
so
far
,
as
no
man
who
sets
his
face
towards
Heaven
,
shall
want
a
competency
for
carrying
him
there
,
and
when
a
man
's
once
there
,
he
needs
no
more
:
Matth:
6.
33
—
Seek
ye
first
the
Kingdom
of
God
,
and
his
righteousness
,
and
all
these
things
shall
be
added
unto
you
.
And
many
things
may
fall
out
that
may
impoverish
you
,
in
which
ye
will
neither
have
that
honour
nor
satistisfaction
which
attends
the
Christians
loss
for
Christs
sake
.
And
tho
ceding
for
a
little
might
put
a
storm
of
trouble
by
;
yet
he
that
is
not
faithful
in
the
little
,
will
never
be
faithful
in
that
which
is
more
;
and
it
is
Satan's
Policy
at
all
times
to
draw
out
the
cause
of
sufferings
to
small
things
;
As
Moses's
Hoof
,
Mordecart's
Beck
,
and
Daniel's
opening
of
his
window
:
In
which
case
,
to
wit
,
the
case
of
Confession
,
even
small
things
become
great
.
From
all
which
It
's
aboundantly
clear
there
is
no
real
Reason
why
any
should
stumble
at
Christ
and
his
Way
,
because
of
Peresecution
,
or
a
suffering
lot
which
usually
doth
attend
it
.
But
a
Ninth
and
Last
thing
which
makes
People
,
ready
to
stumble
at
Christ
and
his
Way
,
and
not
only
at
one
piece
of
his
way
,
but
the
whole
bulk
of
Godliness
,
and
turn
perfect
Atheists
,
is
,
The
temporizing
temper
of
Ministers
▪
When
,
Alas
so
much
the
more
is
our
shame
!
it
is
usually
observed
the
generality
of
Ministers
(
almost
of
all
Countries
▪
)
are
of
that
Religion
and
Way
which
is
most
in
Credit
,
and
which
the
sway
of
the
Court
runs
most
for
:
Thus
among
Papists
,
almost
all
are
Papists
;
In
Sweden
and
Denmark
,
almost
all
are
Lutherans
:
And
here
with
Us
,
and
in
France
and
Holland
,
almost
all
are
Calvinists
:
And
that
which
increaseth
the
Scandal
and
Rock
of
Offence
is
,
When
it
is
observed
they
easily
turn
their
Tongues
to
speak
the
language
of
all
times
,
forewardly
crying
up
such
a
Way
the
one
year
,
when
the
Ruling
Power
is
for
it
,
and
not
only
crying
it
up
,
but
engaging
their
Credit
and
Conscience
by
the
most
solemn
Tyes
which
can
be
imagin'd
amongst
Men
to
promote
it
,
and
pressing
,
with
all
the
most
serious
vehemency
that
Men
can
use
,
upon
the
Lords
People
to
do
the
like
.
And
yet
when
times
change
,
and
that
they
perceive
the
promoting
of
such
a
Way
doth
not
make
for
their
Worldly
interest
,
they
will
cry
it
as
much
down
again
:
As
if
there
were
no
respect
to
be
had
,
either
to
God
,
Conscience
,
or
Credit
;
but
only
to
Peoples
Interest
and
Standing
.
Thus
in
the
dayes
of
Constantine
the
Great
a
Godly
Prince
,
all
the
Ministers
almost
were
Orthodox
:
Again
,
in
his
Son
Constantius
his
dayes
,
almost
all
of
them
(
even
the
same
Men
who
had
been
at
the
Council
of
Nice
and
condemn'd
the
Arian
Heresy
)
turned
Arians
:
Hence
it
was
then
said
,
Vnus
Athanasius
contra
totum
mundum
.
And
as
it
was
in
that
Age
,
so
hath
it
been
almost
ever
since
,
The
sway
of
the
Court
and
Ruling
Power
of
the
Times
,
hath
carried
with
it
the
generality
of
Ministers
too
great
a
length
,
to
say
and
unsay
,
as
they
did
enjoin
them
.
This
I
grant
is
indeed
a
Rock
,
which
of
any
other
hath
in
it
most
of
Offence
,
a
Rock
whereon
many
a
Soul
hath
made
Shipwrack
:
And
if
the
mighty
Power
of
God
did
not
preserve
his
own
Elect
,
It
were
a
Worlds
wonder
,
if
it
did
not
banish
all
sence
of
Religion
out
of
the
World
,
making
all
Flesh
turn
Irreligious
Atheists
:
But
notwithstanding
the
Word
of
the
Lord
doth
furnish
us
with
something
to
say
of
this
Rock
also
;
that
there
is
no
reason
why
any
should
stumble
at
Christ's
Way
for
it
.
And
1.
Because
both
Scripture
and
Humane
Histories
do
shew
,
That
though
it
hath
been
so
almost
in
all
times
;
yet
the
Lord
hath
guided
the
matter
so
,
that
he
hath
still
keep'd
a
Church
to
Himself
.
I
have
shewed
so
much
already
from
Church
History
in
Constantine's
time
:
And
for
Scripture
History
,
Ye
know
in
Elijah's
time
,
1
Kings
19.
14.
The
torrent
of
Defection
was
so
prevalent
,
that
for
any
thing
could
appear
to
such
a
sagacious
Man
as
Elijah
,
He
,
and
he
only
,
was
left
alone
.
And
Rev.
3.
4.
There
were
but
a
few
Names
left
in
Sardis
which
had
not
defiled
their
Garments
with
the
Iniquity
of
the
Times
.
2.
This
may
also
contribute
to
remove
stumbling
,
That
the
Lord
,
amongst
all
the
most
general
Defections
of
Ministers
,
hath
ever
keeped
some
streight
:
So
as
the
Way
of
Truth
and
Piety
is
not
left
without
a
Witness
,
and
some
encouragement
to
those
that
walk
in
it
.
In
Achab's
time
there
was
one
Elias
,
yea
several
others
,
tho
Elias
knew
not
of
them
:
And
in
Sardis
there
were
a
few
names
at
least
,
who
had
not
defiled
their
Garments
.
Whe●
the
Arians
so
far
prevailed
,
that
it
was
said
,
the
whole
World
groaned
and
wondred
at
it self
that
it
became
Arian
,
yet
there
was
One
Athanasius
.
And
when
Antichrist
was
to
prevail
,
it
is
shown
Rev.
11.
3.
That
notwithstanding
all
the
Tyranny
of
Antichrist
,
and
the
torrent
of
Corruption
in
these
times
,
God
should
have
His
Two
,
that
is
,
tho
not
many
,
yet
some
few
Witnesses
.
3.
The
Lord
in
His
deep
Wisdom
doth
measure
out
such
a
Dispensation
for
heightning
His
Churches
Tryal
,
And
that
these
who
keep
their
Garments
clean
may
come
forth
as
Gold
.
It
is
but
an
inconsiderable
Tryal
,
and
calls
for
little
Resolution
to
stand
it
out
,
When
all
the
Lord's
Ministers
speak
one
thing
,
lifting
up
their
Voice
as
a
Trumpet
,
and
denouncing
the
dreadful
Judgements
of
God
on
all
who
turn
their
back
on
Truth
and
Piety
;
But
when
the
generality
of
Ministers
at
any
time
do
blow
the
Trumpet
of
Defection
from
the
Lord
,
That
speaks
Loyalty
indeed
,
If
then
,
notwithstanding
such
Defection
,
People
stand
to
the
Lords
Banner
,
and
in
nothing
be
moved
from
it
:
And
that
because
the
Trumpet
gives
an
uncertain
sound
,
speaking
one
thing
one
day
and
another
thing
the
next
:
So
that
to
stumble
at
Christ's
Way
because
of
this
when
it
falleth
out
,
is
to
stumble
at
the
Wisdom
of
God
.
4.
Therefore
should
no
Man
stumble
at
Christ
nor
His
Way
for
this
,
because
the
Lord
in
all
times
hath
made
it
,
and
no
doubt
will
yet
make
it
,
tend
to
the
advantage
of
His
Way
in
the
close
;
So
as
afterwards
,
times
growing
more
favourable
,
the
Church
of
God
hath
thereby
been
freed
from
a
Fleece
of
Time-servers
,
who
would
never
otherwayes
have
discovered
themselves
:
Besides
that
others
who
through
weakness
,
had
turned
aside
in
some
degre●●
with
the
torrent
of
the
time
,
somewhat
against
their
Heart
,
have
been
made
to
acknowledge
their
weakness
to
God's
Glory
:
And
so
make
up
by
their
Repentance
,
the
breach
they
had
made
on
God's
Way
by
their
Fall
.
And
consequently
for
any
to
stumble
at
Christ's
Way
because
of
This
,
is
to
break
their
neck
on
that
,
which
in
God's
method
doth
make
His
Way
most
lovely
in
the
Close
.
There
are
other
Two
Points
yet
which
might
be
handled
jointly
as
the
former
;
The
one
Expressed
,
The
other
Implyed
,
and
both
of
them
serve
to
confirm
the
last
,
to
wit
,
That
whatever
we
meet
with
in
Christ's
Way
,
we
should
not
love
Christ
nor
His
Way
the
less
:
None
of
these
things
should
make
us
take
up
an
halt
in
His
Way
,
much
less
turn
our
back
upon
it
.
For
1.
It
is
an
happy
thing
not
to
stumble
at
Christ
or
His
Way
:
This
is
expressed
in
the
Text.
2.
The
Man
who
is
offended
in
Christ
,
who
turneth
his
back
upon
Him
because
of
Stumbling-blocks
or
Rocks
of
Offence
in
the
Way
,
That
Man
is
an
unhappy
Man
and
cursed
.
I
might
prosecute
both
these
Points
,
but
for
the
time
I
shall
forbear
,
and
only
say
something
in
Answer
to
a
needful
Question
:
I
think
one
may
readily
ask
what
I
call
Christ's
Way
whereat
we
should
not
stumble
;
For
there
are
Men
and
Parties
of
several
wayes
,
There
are
Papists
and
Protestants
,
Sectaries
,
Socinians
,
Formalists
,
Anabaptists
,
Prelatists
or
Episcop●l-men
,
Presbyterians
,
Independents
,
and
Quakers
,
every
one
whereof
,
have
their
Own
Way
about
Religion
;
And
no
doubt
all
of
them
will
call
their
Own
Way
Christ's
Way
:
And
therefore
it
is
needful
to
know
which
of
these
wayes
are
Christ's
Way
indeed
,
that
so
we
may
not
turn
our
backs
upon
it
.
In
Answer
to
which
Question
,
It
cannot
be
expected
(
if
it
were
but
for
the
time
)
I
can
enter
in
a
Debate
concerning
what
is
Right
or
Wrong
,
what
is
Christs
,
what
is
not
Christs
in
All
those
Wayes
;
I
shall
therefore
only
give
you
some
general
Directions
for
finding
out
what
is
Christ's
Way
amidst
the
tide
and
torrent
of
so
many
contrary
Opinions
:
And
these
such
,
that
upon
the
one
hand
I
think
there
is
no
Man
having
his
right
Wits
about
him
,
with
the
least
Grain
of
Piety
,
but
he
must
give
his
Assent
unto
them
;
And
yet
such
as
through
God's
Blessing
,
being
rightly
improven
,
shall
not
leave
you
without
a
Guide
what
to
choose
as
God's
Way
,
and
what
not
.
First
then
,
I
doubt
not
it
will
be
taken
for
granted
by
All.
That
the
Way
of
Christ
whereat
we
should
not
stumble
,
are
the
Essentialls
of
Piety
and
Christianity
;
I
mean
Faith
in
Jesus
Christ
,
Repentance
unto
Life
,
Holiness
and
tenderness
of
Walk
in
eschewing
all
known
Sin
,
and
coming
up
to
the
Practice
of
all
known
Duty
:
This
is
it
I
intended
mainly
all
alongs
,
to
wit
,
That
notwithstanding
all
the
forementioned
Rocks
of
Offence
,
ye
would
not
turn
Profligate
,
Profane
,
Debauch'd
,
and
Irreligious
Atheists
;
but
hold
on
in
the
Way
of
substantial
Piety
notwithstanding
of
all
,
and
over
the
belly
of
all
.
2.
But
this
is
not
all
:
It
's
but
a
loose
way
of
Religion
,
and
very
near
to
no
Religion
at
all
,
for
a
Man
to
pretend
to
no
more
but
adhere
to
the
Practice
of
substantial
Duties
,
and
the
Faith
of
Fundamental
Truths
,
while
in
other
things
he
sayes
and
unsays
,
and
rolls
about
with
the
times
:
For
hereby
they
may
suffer
the
Devil
to
do
with
the
most
part
of
Scripture
what
he
pleases
:
For
Truths
absolutely
necessary
to
Salvation
are
but
few
,
the
Lord
in
Mercy
having
so
provided
,
that
the
meanest
capacity
may
explicitly
comprehend
them
and
all
of
them
,
seing
they
cannot
be
saved
without
them
:
But
tho
there
be
some
few
Truths
only
of
absolute
necessity
for
Salvation
;
yet
there
are
others
in
their
own
kind
also
necessary
,
to
wit
,
for
Gods
Glory
and
your
own
Comfort
,
and
the
Lord
will
have
you
sticking
closs
by
these
Truths
once
knowing
them
to
be
Truths
,
as
well
as
by
others
;
and
that
because
a
great
part
of
Christ's
Way
lyeth
in
a
Mans
adherence
even
to
these
Truths
,
to
wit
,
God's
Glory
and
the
Mans
own
Comfort
:
And
a
Profane
loose
and
indifferent
Spirit
as
to
these
,
doth
both
in
the
nature
of
the
thing
and
in
God's
just
Judgement
,
beget
in
progress
of
time
,
Profane
Indifferency
and
Atheism
as
to
other
more
great
and
substantial
Truths
:
So
doth
the
Apostle
Paul
inform
the
Galatians
,
Ch.
5.
9.
A
little
leaven
leaveneth
the
whole
lump
.
Thus
then
the
great
Question
is
to
know
which
is
Christ's
Way
in
Truths
of
that
sort
,
that
so
we
may
not
stumble
at
it
:
For
which
in
the
first
place
take
Paul's
Rule
,
Philipp.
3.
16.
Nevertheless
whereto
we
have
already
attained
,
let
us
walk
by
the
same
Rule
.
And
2
John
8.
Look
to
your selves
that
we
lose
not
these
things
that
we
have
wrought
—
In
a
word
,
whatever
a
Man
is
perswaded
on
good
ground
to
be
Christ's
Way
,
let
him
stick
closly
by
That
as
his
way
,
and
whatever
he
meet
with
,
beware
of
doing
any
thing
wherein
his
own
Heart
will
condemn
him
.
I
say
this
,
because
there
are
some
Truths
of
an
inferiour
Nature
,
which
are
as
clearly
revealed
in
Scriptures
as
other
more
substantial
Truths
:
And
consequently
a
Man
may
as
much
be
perswaded
of
the
one
as
the
other
:
And
tho
another
Man
may
think
,
or
say
he
is
perswaded
of
the
contrary
Error
that
it
is
Truth
,
and
be
deceived
:
Yet
it
follows
not
that
the
Man
who
is
perswaded
of
Truth
to
be
Truth
is
deceived
likewise
;
There
is
a
Man
who
in
his
Dream
thinks
certainly
he
is
awake
and
speaking
,
that
Man
certainly
is
deceived
:
But
it
were
a
strange
thing
to
conclude
from
that
,
that
the
Man
who
is
really
awake
cannot
know
if
he
is
so
,
but
must
alwayes
suspect
he
may
be
deceived
and
in
a
Dream
.
This
much
then
for
things
out
of
Doubt
,
and
wherein
a
Man
upon
good
grounds
hath
attained
to
a
full
perswasion
of
the
Truth
that
is
in
them
.
But
the
greatest
Question
of
all
is
,
concerning
Points
of
the
Truth
whereof
we
are
not
absolutely
perswaded
without
some
scruple
and
ground
of
Doubt
to
the
contrary
,
how
we
may
know
what
is
God's
Way
in
those
.
And
for
this
I
shall
give
you
some
Marks
.
1st
.
The
Light
of
Nature
will
teach
us
in
things
Doubtful
to
encline
to
the
surest
and
safest
side
,
and
that
against
which
least
can
be
said
:
As
for
Example
,
in
that
Controversy
concerning
the
adding
of
Sacred
significant
Ceremonies
invented
by
Man
to
God's
Worship
:
As
;
Bowing
to
Altars
,
Kneeling
at
the
Communion
,
Signing
with
the
Cross
at
Baptism
,
&c.
Those
who
plead
such
Additions
to
be
superstitious
and
unlawful
,
do
bring
Deutr.
12.
32.
What
things
soever
I
command
you
,
observe
to
do
it
:
thou
shalt
not
add
thereto
,
nor
diminish
from
it
,
And
such
like
Scriptures
for
a
Proof
.
The
Patrons
of
Ceremonies
answer
▪
That
God
forbiddeth
such
Additions
only
which
are
contrary
to
the
Word
,
but
not
such
as
are
besides
the
Word
neither
forbidden
nor
commanded
by
it
.
Now
that
is
the
very
Answer
which
Papists
give
to
Our
Protestant
Divines
,
while
we
use
the
same
Scripture
for
an
Argument
against
all
their
superstitious
Ceremonies
invented
by
Men
:
And
indeed
if
that
Door
be
once
opened
,
a
Door
is
opened
not
only
for
one
or
two
,
but
all
the
Ceremonies
of
the
Church
of
Rome
,
for
on
that
ground
only
do
they
plead
for
them
:
When
we
ask
what
Warrand
have
they
from
Scripture
for
their
frequent
Crossings
,
their
use
of
Salt
,
Spitle
,
Exorcisms
in
Baptism
,
their
use
of
Holy
Water
,
Baptising
of
Bells
,
Pilgrimages
,
and
Pennances
?
They
Answer
it
is
enough
of
Warrand
for
the
Church
to
Command
them
,
that
they
are
not
expresly
condemned
in
Scripture
.
Now
seing
the
way
that
is
pleaded
for
such
Ceremonies
casts
up
so
wide
a
gap
;
It
's
sure
,
that
to
abstain
from
them
altogether
,
is
the
safest
.
2.
That
Way
in
things
Doubtful
is
most
like
to
be
Christ's
,
the
Chief
Promoters
whereof
are
not
carried
on
with
by-ends
,
self
designs
to
acquire
Worldly
Honours
or
Riches
,
or
Fa●
Benifices
to
themselves
,
but
on
the
contrary
,
the
very
thing
they
plead
for
,
and
that
part
of
the
Contradiction
which
they
mantain
,
is
,
That
nothing
of
that
kind
,
further
than
honest
Compitency
,
and
Ministerial
respect
,
should
be
bestowed
on
Christ's
Ministers
.
And
upon
the
other
hand
,
it
is
a
shrewd
Presumption
at
least
that
such
a
Way
is
not
Christ's
,
wherein
the
Chief
Promoters
do
palpably
seek
themselves
and
their
own
Worldly
Interests
:
The
Apostle
Paul
useth
to
lay
great
weight
on
this
Mark
,
especially
Rom.
16.
18.
—
Such
serve
not
our
Lord
Iesus
Christ
,
but
their
own
belly
—
So
that
if
they
seek
their
own
Bellies
they
serve
not
our
Lord
Jesus
Christ
.
And
Philipp.
3.
18
,
19
—
Many
walk
—
that
are
the
enemies
of
the
Cross
of
Christ
—
whose
God
is
their
belly
—
who
mind
earthly
things
.
If
it
be
evidently
seen
they
mind
earthly
things
,
They
are
but
Enemies
to
the
Cross
of
Christ
.
3.
When
People
doubt
about
several
Wayes
which
of
them
is
Christ's
Way
,
they
are
to
stick
by
that
unto
which
they
are
most
engaged
,
and
by
more
solemn
tyes
obliged
,
until
(
at
least
)
they
be
clearly
convinced
it
is
wrong
,
for
very
common
understanding
will
judge
That
to
be
the
surest
.
4.
That
way
which
by
the
grant
of
its
Adversaries
hath
ground
in
Scripture
for
it
;
tho
they
also
say
men
may
change
it
,
must
certainly
look
more
like
Christ's
Way
than
the
contrary
which
is
confessed
by
its
prime
Maintainers
to
have
no
ground
in
Scripture
,
but
that
the
great
Warrand
which
is
given
for
it
,
doth●ly
in
the
Authority
of
men
.
Even
an
heathen
King
Artaxerxes
did
know
so
much
,
that
every
thing
in
the
House
of
God
behooved
to
be
done
according
to
the
revealed
will
of
God
;
whence
he
issueth
forth
a
Decree
Ezra
;
7
,
23.
Whatsoever
is
commaded
by
the
God
of
Heaven
,
let
it
be
diligently
done
,
for
the
house
of
the
the
God
of
heaven
:
for
why
should
their
be
wrath
against
the
realm
of
the
King
and
his
Sons
?
Lastly
,
That
which
tends
most
to
the
promoting
of
Piety
,
and
is
attended
most
with
the
Fruits
of
a
Godly
life
,
and
tender
conversation
in
it's
most
eminent
mantainers
and
followers
,
and
this
not
for
a
little
short
flash
only
at
it's
first
beginning
and
when
it
is
as
it
were
upon
it's
Tryals
,
but
at
all
times
when
ever
there
was
any
Controversie
about
it
,
That
Way
I
say
looketh
most
like
to
Christs
Way
:
For
all
His
Way
and
every
Piece
of
it
tendeth
unto
That
to
make
People
lead
a
Godly
and
Holy
life
Titus
2.
11
—
The
Grace
of
God
that
bringeth
Salvation
,
hath
appeared
to
all
men
:
Teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
Godly
,
in
this
present
World
.
And
upon
the
contrary
,
That
way
,
whereof
the
most
zealous
mantainers
and
and
followers
,
as
to
their
generality
have
been
still
plagued
with
prophanity
and
looseness
;
That
way
I
say
looks
not
like
the
way
of
Christ
.
Wee
'l
find
Christ
himself
doth
lean
no
small
weight
on
this
Mark
Matth.
7.
15
,
16
Where
he
gives
a
general
rule
whereby
to
try
false
Prophets
and
teachers
,
to
wit
,
The
Fruits
and
Effects
which
their
Doctrine
hath
upon
their
own
Lives
and
Conversations
Ye
shall
know
them
(
saith
he
)
by
their
fruits
:
Do
men
gather
grapes
of
thorns
,
or
figs
of
thistles
.
And
verse
20.
Wherefore
by
their
fruits
ye
shall
know
them
.
Now
all
these
things
are
such
undoubted
Truths
as
none
will
get
them
deny'd
in
the
general
,
and
yet
such
as
through
Gods
Blessing
being
rightly
improven
,
may
give
People
light
in
the
former
Question
,
To
know
which
is
Christ's
Way
,
among
the
many
waye●
on
foot
in
the
Church
of
God
;
so
as
we
need
not
any
further
application
,
but
exhort
you
with
the
Apostle
Paul
2
Tim:
2.
7.
Consider
what
I
say
,
and
the
Lord
give
thee
understanding
in
all
things
.
A
SERMON
PREACHED
AT
KILWINNING
,
Upon
the
Munday
immediatly
after
the
giving
of
the
Communion
.
The
Fourth
SERMON
.
ACTS
11.
23.
Who
when
he
came
,
and
had
seen
the
Grace
of
God
,
was
glad
,
and
exhorted
them
all
that
with
purpose
of
heart
they
would
cleave
unto
the
Lord
.
THE
Scope
of
my
Sermon
yesterday
from
Jeremiah
3.
22.
was
to
bring
you
to
God
:
The
Text
in
hand
holds
out
a
main
Duty
ye
should
make
conscience
of
when
ye
are
brought
to
him
,
and
have
closed
with
him
,
as
all
of
you
by
your
approaching
to
the
Lord's
Table
profess
ye
have
done
.
Your
Duty
now
is
with
purpose
of
heart
to
cleave
unto
the
Lord
.
I
shall
not
run
far
back
for
finding
out
the
Connexion
of
this
Purpose
with
that
which
goeth
before
:
Only
ye
may
observe
that
Luke
the
Penman
of
the
Holy
Ghost
in
this
History
of
the
Acts
,
doth
shew
(
from
Verse
19
of
this
same
Chapter
)
how
that
through
occasion
of
that
Persecution
which
the
Church
at
Jerusalem
met
with
after
Steven's
Death
▪
mentioned
Chap.
8
)
the
Gospel
being
preached
by
those
who
were
forced
to
fly
for
their
lives
did
wonderfully
spread
as
far
as
Phan●ce
,
&
Cyprus
,
and
Antioch
;
And
many
in
these
Regions
and
Kingdoms
were
taken
with
it
,
for
Verse
21
,
The
hand
of
the
Lord
was
with
them
,
and
a
great
number
believed
,
and
turned
unto
the
Lord
.
Whereupon
as
is
shown
v.
22.
when
these
tidings
came
to
the
Church
at
Jerusalem
,
They
sent
forth
Barnabas
▪
A
Man
of
extraordinary
Parts
and
Calling
(
for
he
was
an
Apostle
,
as
is
clear
from
Acts
14.
14.
)
I
say
the
Church
sends
him
as
far
as
Antioch
,
for
helping
foreward
the
Work
.
And
in
this
Verse
we
have
Barnabas
his
coming
to
them
,
and
what
he
does
when
he
comes
:
Who
when
he
came
,
and
had
seen
the
Grace
of
God
,
was
glad
,
and
exhorted
them
all
,
that
with
purpose
of
heart
they
would
cleave
unto
the
Lord
.
In
which
Words
we
have
these
things
consideraable
.
1.
Barnabas
his
coming
to
Antioch
.
2.
We
have
what
he
saw
when
he
came
,
He
saw
the
Grace
of
God
,
to
wit
,
The
wonderful
effects
of
God's
Grace
,
in
bringing
so
many
to
embrace
the
Doctrine
of
the
Gospel
.
3.
We
have
what
this
sight
did
work
upon
him
.
1.
It
made
him
Glad
.
2.
It
brought
a
pithy
needful
exhortation
from
him
to
these
New
Converts
,
the
sum
whereof
is
here
set
down
—
That
with
purpose
of
heart
,
they
would
cleave
unto
the
Lord
.
What
Explication
is
needful
,
I
shall
insist
on
as
I
go
through
the
Particulars
.
First
,
It
is
mentioned
he
came
to
Antioch
.
But
we
hear
nothing
of
any
great
train
he
carried
along
with
him
,
Or
any
great
solemnity
at
his
Reception
,
tho
he
was
an
Apostle
the
highest
Office-bearer
in
the
Church
:
But
only
that
he
came
,
doubtless
in
a
sober
way
as
became
a
Minister
of
Christ
:
It
was
a
thing
then
unknown
in
the
World
for
Church-men
to
go
accompanied
with
Trains
like
Princes
,
and
that
whole
Countrey
sides
and
greatest
Personages
in
them
,
behooved
to
wait
upon
their
Grandeurs
.
It
never
was
well
with
the
Church
of
God
since
Church-men
began
to
overtop
Peers
and
Nobles
.
But
the
thing
I
mark
from
this
is
,
That
Barnabas
tho
an
extraordinary
Office-bearer
in
the
Church
and
an
Apostle
,
doth
nevertheless
obey
the
Orders
of
the
Church
at
Jerusalem
:
For
it
's
mentioned
v.
22.
That
the
Church
at
Jerusalem
sent
him
forth
,
and
here
,
That
he
did
come
accordingly
:
Now
what
this
Church
at
Jerusalem
was
,
to
whose
Directions
he
subjected
himself
,
is
clear
from
Act.
21.
18.
It
was
the
Church
of
Elders
or
Presbyters
,
even
a
Presbytry
as
hath
been
made
out
convincingly
these
years
by-past
against
the
Independants
.
To
the
direction
of
which
Elders
,
the
Apostle
Paul
did
submit
himself
there
,
as
Barnabas
doth
here
.
From
which
it
is
clear
,
that
even
the
Apostles
and
extraordinary
Office-bearers
of
the
Church
were
very
respective
and
tender
of
that
Authority
which
Jesus
Christ
hath
given
to
His
Church
and
the
Judicatories
thereof
.
This
appears
chiefly
in
Two
things
.
First
.
When
there
were
Churches
constitute
and
Church
Judicatories
erected
to
manage
the
Discipline
of
the
Church
,
the
Apostles
did
not
exercise
power
of
Jurisdiction
over
these
Churches
by
themselves
alone
,
neither
in
the
Ordination
of
Ministers
,
nor
in
the
Censuring
or
Excommunicating
of
Scandalous
Offenders
,
but
tho
they
were
without
doubt
universal
Pastors
of
the
whole
Church
,
yet
they
did
remit
the
same
to
Ordinary
Church
Judicatories
:
Thus
Paul
doth
not
Ordain
Timothy
to
be
a
Minister
alone
,
but
admits
the
Ordinary
Presbytery
to
do
it
.
1
Tim.
4.
14.
Neglect
not
the
gift
that
is
in
thee
,
which
was
given
thee
by
prophesy
,
with
the
laying
on
of
the
hands
of
the
Presbytery
.
And
1
Cor.
5.
he
clearly
speaks
of
the
power
of
Excommunication
as
residing
in
the
Church
Judicatory
at
Corinth
,
and
reproves
them
for
their
not
making
use
of
that
Power
in
Excommunicating
the
Incestuous
Person
,
and
stirrs
them
up
to
their
Duty
.
V.
4
,
5.
That
In
the
Name
of
our
Lord
Jesus
Christ
when
ye
are
gathered
together
,
and
my
Spirit
with
the
power
of
our
Lord
Jesus
Christ
.
V.
5.
To
deliver
such
an
one
unto
Satan
,
for
the
destruction
of
the
Flesh
,
that
the
Spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
A
Second
thing
wherein
the
Apostles
did
show
their
respect
to
Church
Judicatories
was
this
which
is
here
mentioned
in
the
Text
,
That
in
many
things
they
were
ordered
by
,
and
subject
to
their
directions
:
Thus
in
the
place
cited
Acts
21.
20.
The
Church
of
Elders
or
Presbyters
at
Jerusalem
give
their
Injunctions
to
Paul
that
for
removal
of
an
offence
that
many
thousands
of
Jews
had
taken
against
him
he
should
publictly
practise
some
of
the
Jewish
Ceremonies
in
purifying
himself
and
shaving
his
head
,
which
were
at
that
time
things
indifferent
:
And
accordingly
it's
mentioned
v.
26.
That
Paul
did
follow
their
direction
:
All
which
shews
that
the
Authority
of
Church
Judicatories
was
very
much
tendred
even
by
the
Apostles
themselves
.
The
Bishops
do
indeed
boast
themselves
to
be
the
Apostles
Successors
,
and
their
only
Successors
,
I
shall
not
stand
upon
this
,
It
being
made
very
clear
by
Protestant
writers
against
the
Papists
,
In
the
controversy
about
the
Pope
,
That
the
Apostles
had
no
Successors
,
as
to
what
was
extraordinary
in
their
Office
;
and
as
to
that
which
was
Ordinary
in
it
,
as
to
Preach
the
Word
,
Dispense
the
Sacraments
,
and
exercise
Church
Discipline
over
particular
Churches
,
That
they
have
in
these
all
Ministers
for
their
Successors
:
But
passing
that
,
What
I
am
now
on
is
,
That
the
Bishops
of
these
latter
times
have
encroached
more
upon
the
Power
and
priviledge
left
by
Christ
unto
his
Church
and
Church
Judicatories
,
than
ever
the
Apostles
them-themselves
(
whose
Successors
they
give
themselves
out
for
)
did
.
For
as
I
have
cleared
from
the
present
Doctrine
,
The
Apostles
did
leave
the
matters
of
Ordinary
Jurisdiction
to
be
managed
by
Ordinary
Church
Judicatories
;
but
so
do
not
they
,
The
whole
Body
of
Christ's
Ministers
within
a
Church
(
though
they
were
all
gathered
together
)
may
neither
Ordain
a
Minister
,
nor
Excommunicate
a
Scandalous
Offender
,
but
this
must
be
done
only
by
the
Bishop
,
and
such
as
●e
doth
Substitute
under
him
for
it
.
Again
the
Apostles
were
in
some
things
at
least
subject
and
ordered
by
the
Directions
of
Church
Judicatories
,
but
so
are
not
They
,
such
a
Condiscendance
could
not
stand
with
their
Honours
and
Dignities
.
Secondly
,
We
have
in
the
Text
what
Barnabas
saw
among
them
when
he
came
,
and
this
is
called
,
The
Grace
of
God
.
The
meaning
whereof
is
not
as
if
all
of
them
had
been
converted
and
indued
with
saving
Grace
,
neither
doth
Grace
here
signify
Gods
Grace
inherent
in
them
,
but
Gods
Grace
and
free
Favour
which
he
saw
in
the
effects
of
it
,
in
that
it
wrought
so
Powerfully
in
bringing
a
great
many
to
embrace
the
Doctrine
of
the
Gospel
among
whom
there
(
doubtless
)
were
many
sincere
and
real
Converts
,
though
all
of
them
were
not
so
.
However
the
thing
he
saw
was
,
The
mighty
progress
and
success
of
the
Gospel
;
and
this
occasioned
by
a
strong
and
cruel
Persecution
(
mentioned
verse
19
)
the
Ministers
are
forced
to
flee
from
their
Flocks
;
wherever
they
go
they
Preach
,
Gods
Grace
and
mighty
Hand
accompanies
their
Labour
to
the
Conversion
of
many
thousand
Souls
,
this
is
the
Grace
which
Barnabas
saw
.
Hence
take
this
Doctrine
,
That
sadest
Persecutions
for
Truth
do
frequently
prove
an
occasion
of
the
Gospels
spreading
:
Thus
it
was
Act:
8.
3.
Saul
—
made
havock
of
the
Church
,
entring
into
every
House
,
and
haling
Men
and
Women
,
committed
them
to
Prison
.
v.
4.
Therefore
they
that
were
scattered
abroad
,
went
every
where
Preaching
the
Word
,
Even
as
far
as
Ph●nice
,
Cyprus
and
Antioch
,
as
it
is
ver.
19
of
this
Chapter
The
making
havock
of
the
Church
occasioned
the
enlargement
of
the
Church
,
which
hath
frequently
fallen
out
since
,
which
gave
ground
to
that
true
and
ancient
saying
,
The
Blood
of
Martyrs
is
the
seed
of
the
Church
.
The
Reasons
why
the
Work
and
Grace
of
God
thrives
best
at
such
times
may
be
many
.
As
1.
Peoples
Ears
are
then
bored
and
readiest
to
drink
in
the
Word
with
greediness
,
because
then
they
have
little
other
comfort
left
them
:
Affliction
and
Persecution
is
a
Tasty
Sawce
to
make
the
Word
Relish
,
Psal.
141.
v.
6.
When
their
Judges
are
overthrown
in
stony
places
,
they
shall
hear
my
words
for
they
are
sweet
.
2.
At
such
times
the
Servants
of
Christ
are
more
diligent
in
their
Work
,
as
they
can
have
access
to
it
,
and
more
fervent
in
dealing
with
God
by
Prayer
for
a
Blessing
to
their
Work
,
because
the
thriving
of
their
Work
is
all
the
reward
which
they
can
then
expect
.
And
3.
The
Lord
doth
then
,
usually
countenance
the
Labours
of
his
Servants
most
,
because
they
are
most
despised
,
few
do
then
care
for
them
,
or
takes
any
notice
of
them
.
And
therefore
the
Lord
takes
this
way
,
both
to
hearten
them
and
to
put
respect
upon
them
.
And
4.
The
Couragious
,
Constant
and
Cheerful
enduring
of
Hardships
and
Sufferings
for
Truth
,
doth
commend
that
Truth
for
which
they
suffer
,
unto
others
,
even
to
indifferent
Spectators
;
and
makes
them
enquire
after
it
,
and
desirous
to
know
what
so
much
worth
there
can
be
in
it
.
I
shall
not
insist
for
Application
,
hasting
forward
to
the
latter
part
of
the
Text
,
Only
if
it
be
so
,
Then
People
are
not
to
lookupon
Persecution
and
a
suffering
time
for
Truth
,
whenever
it
comes
,
as
so
sad
,
so
dismal
,
and
dreadful
a
thing
,
For
this
at
least
may
be
expected
to
be
lovely
in
it
;
The
same
Truth
which
men
labour
to
bear
down
,
shall
spread
the
faster
and
the
further
.
And
that
this
is
so
,
the
following
Doctrine
will
shew
.
Another
Doctrine
ariseth
from
the
first
effect
this
sight
did
work
on
Barnabas
,
It
made
him
Glad
,
for
so
saith
the
Text
,
Who
when
he
came
and
had
seen
the
Grace
of
God
was
glad
.
The
Doctrine
is
this
,
That
the
Gospel
and
Truth
do
spread
,
and
gain
ground
among
People
,
is
matter
of
Joy
and
gladness
to
a
Godly
heart
,
though
the
times
were
otherwise
never
so
sad
:
For
there
were
many
things
to
make
Barnabas
sad
at
this
time
,
If
we
consider
1.
How
they
had
stoned
the
first
Martyr
Stephen
to
death
,
a
man
full
of
the
Holy
Ghost
,
and
used
him
so
as
if
he
had
been
the
most
notorious
Malefactor
that
ever
the
Earth
carried
.
And
2.
The
prosperous
state
of
the
Churches
Enemies
,
the
Scribes
,
Pharisees
,
High-Priests
,
a
company
of
degenerate
corrupt
Church-men
,
who
at
that
time
did
sit
at
Jerusalem
,
guiding
all
things
at
their
pleasure
,
That
if
any
did
but
mutter
against
their
State
and
Dignity
,
though
in
the
furthest
part
of
all
the
Realm
,
their
hand
could
easily
reach
them
;
They
needed
no
more
but
hound
out
a
Saul
with
a
Commission
if
it
were
to
Damasc●s
to
take
them
,
and
bring
them
bound
to
Jerusalem
.
As
is
clear
from
Acts
9.
1
,
2.
And
3.
if
ye
consider
his
own
poor
condition
,
and
that
of
others
the
Servants
of
Christ
at
that
time
,
who
were
hunted
from
corner
to
corner
,
yea
from
Kingdom
to
Kingdom
.
These
,
and
many
such
things
as
these
,
were
at
that
time
to
make
Barnabas
sad
,
and
yet
this
makes
him
take
all
in
the
better
part
,
and
in
a
manner
digest
all
,
That
when
he
came
he
saw
the
Grace
of
God
had
accompanied
the
Labours
of
his
despised
Servants
,
and
a
rich
Income
of
Souls
to
the
knowledge
of
Christ
and
the
Gospel
.
And
when
he
saw
this
,
he
was
glad
;
He
is
in
some
sort
so
transported
with
it
,
That
in
a
manner
he
forgets
Stephen's
death
,
he
envyeth
not
the
prosperous
state
of
the
Churches
Enemies
,
no●
doth
much
resent
his
Own
hard
lot
,
or
that
of
others
,
who
were
Christs
Faithful
Saints
and
Servants
.
All
which
cleareth
the
Doctrine
,
That
the
spreading
of
Truth
will
make
a
Godly
Heart
Glad
▪
though
the
times
otherwise
were
never
so
sad
.
Thus
was
it
with
the
Apostle
Paul
,
Philip
,
1.
12.
The
things
which
happened
unto
me
.
(
saith
he
meaning
his
Bonds
,
Imprisonment
and
other
harsh
usage
)
have
fallen
out
rather
unto
the
furtherance
of
the
Gospel
.
Whereupon
v.
18.
he
breaks
out
,
What
then
?
notwithstanding
every
way
,
whether
in
pretence
or
in
Truth
,
Christ
is
Preached
;
and
I
therein
do
rejoyce
;
yea
,
and
will
rejoyce
.
For
Vse
1.
Try
your selves
by
this
,
What
it
is
that
makes
you
Glad
,
Is
it
the
thriving
of
Gods
work
in
Souls
?
The
down-bearing
of
Sin
?
The
growth
of
Piety
?
If
so
,
It
speaks
thee
to
be
a
man
of
Barnabas
temper
:
and
upon
the
other
hand
,
If
things
of
that
kind
do
rather
make
the
sad
;
and
if
the
back-going
of
Gods
Work
,
The
destroying
what
he
hath
built
,
The
plucking
up
of
what
he
hath
planted
,
The
thriving
of
sin
and
Wickedness
▪
The
general
Loosness
of
the
times
;
If
(
I
say
)
these
things
make
thee
Glad
;
It
speaks
thee
to
be
a
man
of
a
woful
temper
,
a
very
Godless
Heart
.
But
2.
If
this
be
a
thing
that
will
make
a
Godly
Heart
Gla●
,
in
the
saddest
of
times
,
then
Pray
to
God
for
it
;
that
it
may
be
so
,
That
the
Work
of
God
may
thrive
in
Hearts
,
That
those
woful
Spiritual
Plagues
of
Security
,
Deadness
and
Hardness
of
Heart
may
be
removed
,
and
the
Gospel
may
take
many
by
the
Heart
who
never
hitherto
knew
the
Power
of
it
.
It
's
easie
for
God
to
bless
his
Truth
in
the
Mouth
of
his
despised
and
persecuted
Servants
,
and
to
make
a
gracious
Change
,
tho
Wickedness
were
at
the
greatest
hight
:
And
if
he
do
it
,
whatever
may
be
the
other
sadness
of
the
Times
,
thou
who
art
a
Godly
Heart
shall
have
reason
to
be
Glad
,
yea
and
thou
shall
be
Glad
,
tho
thou
were
lying
bound
in
a
Prison
with
Paul
,
thou
shalt
in
a
manner
forget
thy
Sorrow
,
and
in
that
thou
wilt
rejoyce
.
But
I
come
now
to
the
2d
.
Effect
which
this
sight
did
work
in
Barnabas
;
It
brought
a
pithy
needful
Exhortation
from
him
to
these
new
Converts
:
For
saith
the
Text
,
—
When
he
had
seen
the
Grace
of
God
he
was
glad
and
exhorted
them
all
,
&c.
I
observe
first
in
general
that
this
was
the
Eirand
the
Church
of
Jerusalem
had
sent
him
on
,
at
least
the
Chief
part
of
it
,
and
that
which
he
minded
most
,
therefore
his
discharging
this
part
of
his
Commission
is
only
mentioned
,
even
his
Exhorting
of
them
and
Confirming
them
,
by
Preaching
to
them
.
Hence
this
is
clear
,
That
Preaching
and
Exhortation
is
one
part
at
least
of
the
Ministerial
Office
,
yea
and
a
great
part
of
it
:
It
is
such
a
piece
of
the
Ministers
Duty
,
that
both
the
Converted
and
Unconverted
have
need
of
it
,
and
such
need
,
That
in
an
ordinary
way
they
cannot
be
saved
without
it
.
It
's
needful
to
the
Unconverted
,
For
Rom.
10.
17.
—
Faith
cometh
by
hearing
—
And
1
Cor.
1.
21.
—
It
pleased
God
by
the
foolishness
of
Preaching
to
save
them
that
believe
.
It
's
needful
also
to
the
Converted
,
as
is
clear
both
from
this
Text
(
for
after
he
had
seen
the
Grace
of
God
among
them
,
He
seeth
it
needful
to
exhort
them
)
and
from
Acts
14
▪
21
,
22.
The
Apostle
Paul
did
Confirm
the
Disciples
,
and
exhorted
them
to
continue
in
the
Faith
,
Exhortation
and
Preaching
even
to
those
that
are
already
Converted
,
is
God's
mean
to
Confirm
them
.
In
a
word
,
it
will
neither
be
good
for
the
Converted
nor
Unconverted
among
us
if
ever
it
come
to
this
(
as
the
Lord
knoweth
how
soon
it
may
come
)
that
Preaching
shall
be
looked
on
as
no
part
,
or
a
very
Inconsiderable
part
of
the
Ministers
Duty
,
or
a
thing
Indifferent
whether
he
Preach
or
not
,
providing
ye
Read
,
Sing
,
or
Say
a
Set
Service
,
which
within
a
little
cannot
but
wear
threed-bare
to
people
by
frequent
Hearing
:
Alas
!
how
little
Food
is
there
in
such
like
work
for
hungry
exercised
Souls
?
How
little
stuff
to
rouze
up
or
work
upon
the
dead
drouzie
secure
Conscience
?
We
read
in
Scripture
that
Apostles
,
Evangelists
and
Ministers
,
were
sent
out
to
preach
and
to
mind
that
as
a
great
part
of
their
Work
,
yea
and
to
mind
it
more
than
the
Administration
of
the
Sacraments
,
1
Cor.
1.
17.
—
Christ
sent
me
not
to
Baptize
but
to
preach
the
Gospel
.
—
That
is
,
not
so
much
to
Baptize
as
to
Preach
;
But
we
never
find
they
were
sent
out
to
read
,
say
,
or
sing
a
Set
Service
,
and
much
less
,
that
they
did
place
the
stress
of
Religion
on
such
a
Service
,
Caring
the
less
,
if
that
were
done
,
whether
there
had
been
Preaching
or
not
:
Alas
!
Beloved
,
when
we
consider
how
much
plain
and
powerful
Preaching
,
fervent
and
Soul-piercing
Exhortation
hath
been
in
Britain
,
and
how
little
use
,
the
Generality
have
made
of
it
,
and
how
much
they
have
undervalued
it
:
It
were
little
wonder
though
liberty
to
Preach
were
taken
from
Ministers
,
or
Preaching
Ministers
removed
from
People
,
and
such
set
over
them
as
can
do
no
more
than
what
any
School
Boy
may
do
,
even
to
read
an
Homily
or
old
printed
Preaching
,
and
to
chant
over
a
Service
Book
.
But
I
come
to
the
Exhortation
it self
,
or
rather
the
sum
of
what
Barnabas
preached
to
them
:
For
we
may
not
think
he
spoke
neither
more
or
less
than
these
very
words
:
Doubtless
he
ran
out
and
enlarged
excellently
on
these
Heads
;
but
this
was
the
sum
of
what
he
said
,
He
exhorted
them
all
that
with
purpose
of
heart
they
would
cleave
unto
the
Lord
.
Here
we
have
Two
things
.
1.
The
thing
exhorted
to
,
or
what
he
would
have
them
do
,
which
is
To
cleave
unto
the
Lord
.
2.
The
manner
wherein
he
would
have
it
done
viz.
With
purpose
or
resolution
of
heart
.
As
to
the
First
,
The
thing
exhorted
to
,
is
,
to
cleave
to
the
Lord
Jesus
Christ
,
who
usually
gets
the
Name
of
Lord
in
the
New
Testament
:
And
the
word
rendered
[
cleave
unto
him
]
signifieth
also
continue
with
him
.
Now
the
Lord
to
whom
he
exhorts
them
to
Cleave
,
or
to
continue
with
,
is
,
1
The
Lord
Christ
Himself
,
who
tho
Bodily
absent
,
yet
is
Spiritually
present
,
and
as
to
the
Merit
,
Vertue
,
and
all
the
Fruits
of
His
Death
,
is
offered
to
us
in
the
Promise
:
And
the
Way
how
we
c●eave
to
the
Lord
thus
,
is
,
By
Faith
,
and
the
continuing
in
the
exercise
of
that
Grace
:
This
is
it
which
is
called
Ab●●ing
in
him
.
1
Joh.
2.
6.
And
Dwelling
in
him
.
1.
Joh.
4.
13.
Take
this
then
for
the
first
Piece
of
this
large
and
comprehensive
Duty
to
which
ye
are
here
exhorted
,
That
ye
who
have
fled
to
Christ
by
Faith
,
Cleave
to
Christ
,
and
Continue
with
him
,
that
is
,
mantain
what
ye
have
do●●ein
closing
with
Christ
,
beware
of
loosing
these
grips
ye
have
laid
hold
on
,
but
frequently
renew
them
,
that
so
ye
may
cleave
the
nearer
to
him
.
This
is
nece●●ary
,
for
1.
Satan
will
not
fail
to
let
showers
of
Tentations
flee
at
you
,
to
drive
you
from
Him
,
and
make
you
loose
your
grips
;
And
surely
ye
shall
be
made
to
loose
them
,
unless
you
put
on
a
Resolution
thus
to
cleave
unto
Him
.
2.
This
Cleaving
to
Him
,
and
Abiding
in
Him
,
is
the
cause
of
fruitfulness
,
Joh.
15.
4
,
5.
I
am
the
Vine
(
saith
Christ
)
—
he
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
forth
much
fruit
:
It
is
little
wonder
there
be
but
few
Fruits
after
a
Communion
,
because
instead
of
Cleaving
to
the
Lord
,
and
mantaining
what
ye
have
done
in
closing
with
him
,
and
instead
of
doing
it
over
again
,
ye
do
on
the
contrary
upon
the
least
cross
Dispensation
begin
to
question
the
reality
of
what
ye
have
done
,
and
to
retire
as
Men
ashamed
,
because
ye
have
Hoped
.
Now
that
ye
may
thus
mantain
what
ye
have
done
in
Closing
with
the
Offer
of
Christ
held
forth
in
the
Promise
,
and
so
cleave
to
the
Lord
in
the
exercise
of
Faith
;
I
shall
recommend
to
you
these
Three
things
.
1.
Labour
to
be
tender
in
your
Walk
;
For
tenderness
of
Walking
is
a
Fruit
of
Faith
,
and
the
want
of
it
will
beget
a
suspition
that
ye
have
no
Faith
nor
ever
had
it
,
and
if
ye
suspect
ye
want
Faith
ye
can
have
little
heart
to
cleave
to
the
Lord
by
exercising
it
:
There
is
nothing
which
more
obstructs
our
Boldness
in
adhering
to
our
Interest
in
Christ
,
and
in
our
Cleaving
to
him
by
Faith
,
than
Untender
Walking
.
2.
Dwell
much
in
the
daily
sence
of
your
Wants
,
this
will
put
you
frequently
to
employ
Him
:
When
People
want
Water
within
doors
,
they
must
of
necessity
run
often
to
the
Well
with
the
Bucket
to
draw
,
but
when
ye
wear
out
of
acquaintance
with
your
emptiness
and
Wants
,
and
think
ye
have
a
Fountain
and
sufficient
stock
in
your selves
,
y'
'l
make
but
little
use
of
Faith
,
and
seldom
use
making
of
it
makes
it
to
decay
,
that
ye
cannot
make
use
of
it
when
ye
would
.
3.
Do
not
needlesly
and
without
a
ground
call
in
question
the
reality
of
your
former
closing
with
him
;
For
that
,
as
I
told
you
before
,
will
make
you
heartless
to
set
to
it
of
new
;
Or
however
ye
question
the
reality
of
what
ye
have
done
already
,
yet
see
that
in
no
terms
ye
question
your
Right
to
close
with
him
by
Faith
,
and
believe
in
him
for
time
to
come
:
For
whatever
thou
hast
done
formerly
,
the
Gospel
Offer
is
yet
at
thy
door
,
and
a
Command
from
God
unto
thee
to
close
with
it
,
and
if
thou
hast
not
done
it
in
earnest
before
,
thy
need
is
so
much
the
greater
to
do
it
frequently
and
in
earnest
now
.
But
now
to
proceed
,
By
(
the
Lord
to
whom
he
exhorts
them
to
Cleave
,
is
not
only
meaned
The
Lord
Himself
as
he
is
offered
in
the
Promise
,
but
generally
all
that
he
hath
recommended
to
our
care
,
as
an
evidence
of
our
respect
to
him
,
Thus
we
testify
our
respect
to
absent
Friends
by
owning
their
Concerns
and
Interests
,
and
if
ye
ask
what
these
things
are
that
the
Lord
Christ
hath
recommended
to
our
care
,
I
answer
in
two
words
,
First
,
His
Truth
,
and
next
his
Service
.
So
that
1.
ye
are
to
Cleave
unto
,
and
Continue
in
his
Truth
against
Error
;
according
to
what
the
Apostle
Jude
commands
,
V.
3
▪
—
Ye
should
earnestly
contend
for
the
Faith
,
(
to
wit
,
the
Doctrine
of
Faith
or
Truth
)
which
was
once
delivered
unto
the
Saints
2.
We
are
to
Cleave
to
and
Continue
in
his
Service
,
whether
the
Duties
of
Immediate
Worship
we
should
cleave
to
these
against
Superstition
,
voluntary
neglect
,
Will-worship
and
Idolatry
:
Or
the
Duties
of
our
Particular
Callings
and
Stations
;
All
which
should
be
gone
about
as
Service
to
him
;
So
Servants
are
to
do
their
service
with
good
will
,
as
to
the
Lord
,
and
not
to
men
,
Ephes.
6.
7.
Now
that
Cleaving
to
all
These
is
meaned
by
Cleaving
unto
the
Lord
,
appears
from
Deutr.
10.
20.
and
30.
20.
where
Cleaving
to
the
Lord
is
explained
by
fearing
the
Lord
,
by
obeying
his
voice
,
by
serving
him
and
swearing
by
his
name
.
Now
to
speak
a
little
to
each
of
these
.
1.
Ye
must
Cleave
to
and
continue
in
his
Truth
.
Gaius
is
commended
for
this
3
Joh.
3.
even
that
he
walked
in
the
Truth
;
And
Prov.
23.
23.
we
are
bidden
Buy
the
Truth
and
sell
it
not
;
And
ye
heared
from
Jude
,
—
Ye
should
contend
for
the
Truth
:
For
Error
contrary
to
Truth
is
of
a
Damning
Nature
,
2
Peter
2.
1.
They
are
called
Damnable
Heresies
;
And
Error
in
point
of
Truth
makes
way
for
Prophanity
and
loosness
of
Life
,
a
sound
Heart
and
an
unsound
Head
cannot
well
subsist
;
Therefore
doth
Peter
2
Epist.
3.
17.
call
Error
—
The
error
of
the
wicked
▪
For
helping
you
to
this
needful
Duty
of
Cleaving
to
the
Lord
,
by
Cleaving
to
His
Truth
,
I
shall
recommend
to
you
these
things
.
1.
Beware
of
Scepticism
,
or
making
all
Truths
debateable
,
or
those
Truths
especially
which
may
bring
you
in
greatest
hazard
to
confess
or
cleave
to
:
This
is
down
right
contrary
to
the
Cleaving
to
Truth
here
enjoined
.
2.
Do
not
undervalue
any
Truth
,
say
of
no
Truth
as
Lot
said
of
Zoar
,
(
is
it
not
a
little
one
?
)
and
so
I
may
skip
from
it
.
It
's
true
there
is
a
difference
among
Truths
,
some
greater
Truths
and
some
smaller
;
But
as
it
is
of
Sins
,
so
it
is
of
Errors
,
The
lesser
alwise
doth
make
way
for
the
greater
,
and
there
is
no
Truth
which
cometh
not
from
the
God
of
Truth
;
And
therefore
no
Truth
which
ye
should
look
on
as
a
thing
Indifferent
,
whether
ye
think
so
or
otherwise
of
it
:
Besides
in
times
of
Defection
from
Truth
,
it
is
the
usual
Artifice
of
Persecuters
to
extenuate
those
Truths
they
labour
to
bear
down
,
as
things
Indifferent
,
and
very
triffles
;
When
in
the
mean
time
their
own
practice
doth
give
the●r
Profession
the
lie
;
For
if
they
thought
them
things
indifferent
and
triffles
,
why
would
they
persecute
M●n
for
adhering
to
them
?
Besides
tho
some
Truths
be
not
so
absolutely
necessary
to
Salvation
,
but
a
Man
may
be
saved
tho
he
think
otherwise
,
yet
it
doth
not
follow
we
should
be
careless
of
all
such
:
Thus
tho
a
Man's
hand
be
not
so
absolutely
necessary
but
he
may
live
without
it
,
yet
he
were
a
mad
Man
who
on
that
account
would
wittingly
and
willingly
cut
it
off
:
Besides
an
Error
in
some
Truths
,
which
will
not
damn
one
,
may
condemn
another
who
knows
at
least
may
easily
know
it
to
be
an
Error
,
and
yet
will
live
and
die
in
the
Justification
of
it
without
Repentance
.
3.
Ye
ought
chiefly
to
cleave
to
those
Truths
which
ye
are
most
engaged
to
owne
,
either
by
God's
sealing
them
to
your
Spirits
,
or
by
Catechising
and
Instructing
you
from
your
very
Childhood
in
them
,
so
that
ye
are
put
out
of
all
doubt
of
the
Truth
that
is
in
them
,
or
by
bringing
you
under
most
sacred
Tyes
of
Solemn
Vows
and
Oaths
to
maintain
them
;
I
say
,
ye
ought
to
look
upon
it
as
your
Duty
chiefly
to
Cleave
unto
such
Truths
.
2
Joh.
8.
Look
to
your selves
that
we
lose
not
those
things
that
we
have
wrought
;
And
Solomon
saith
,
It
is
not
safe
after
vows
to
make
enquiry
.
If
a
Man's
Conscience
grow
once
so
wide
as
to
let
such
Truths
pass
through
either
for
Errors
or
Triffles
,
he
may
perswade
himself
there
is
not
a
Truth
in
all
the
Bible
,
if
he
be
hard
put
to
it
that
he
'l
stick
at
,
but
that
meeting
with
a
pressing
suitable
tentation
he
'l
let
it
slip
through
after
them
4.
We
are
to
Cleave
to
Truth
not
only
by
retaining
the
knowledge
of
it
,
and
by
giving
assent
to
it
in
our
Judgements
but
also
by
giving
a
modest
and
faithful
profession
and
confession
of
that
Truth
on
all
hazards
when
we
are
called
to
it
:
This
is
commanded
1
Pet:
3.
15.
Be
ready
alwise
to
give
an
answer
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meakness
and
fear
,
and
Rom:
10.
10.
—
With
the
heart
man
believeth
unto
righteousness
,
and
with
the
mouth
confession
is
made
unto
salvation
.
This
is
necessary
both
for
the
honour
of
God
,
Truth
being
a
piece
of
his
Name
which
we
are
bound
to
confess
Rev:
2.
13
—
Thou
holdest
fast
my
name
and
hast
not
denyed
my
faith
—
And
its
necessary
also
in
order
to
our
own
Salvation
For
whosoever
(
saith
our
Saviour
)
will
confess
me
before
men
,
him
will
I
also
confess
before
my
father
which
is
in
heaven
;
but
whosoever
will
deny
me
before
men
,
him
will
I
also
deny
before
my
father
which
is
in
heaven
.
This
now
as
upon
the
one
hand
it
doth
not
justify
unseasonable
Confession
contrary
to
Matth:
7.
6
—
Cast
not
your
pearls
before
swine
,
lest
they
trample
them
under
their
feet
,
and
turn
again
and
rent
you
;
So
upon
the
other
hand
it
reproves
those
who
dar
not
or
will
not
give
a
Confession
of
the
Truth
even
when
they
are
called
to
it
,
and
much
more
those
who
deny
the
Truth
either
expresly
,
or
Interpretativly
,
That
is
,
when
they
do
that
which
men
are
apt
to
take
and
have
reason
to
take
for
a
denial
of
the
Truth
,
tho
they
do
not
deny
it
in
so
many
words
.
But
Secondly
,
We
must
cleave
unto
the
Lord
by
Cleaving
to
and
continuing
in
his
Service
,
for
that
is
the
other
thing
which
he
hath
recommended
to
our
Care
,
as
an
evidence
of
our
respect
to
him
:
Joshua
bids
the
People
,
Take
diligent
heed
—
to
cleave
unto
the
Lord
and
serve
him
,
Jos:
22.
5.
Now
this
holds
first
of
the
Ordinances
he
hath
appointed
for
his
Service
and
Immediate
Worship
:
Ye
must
Cleave
to
these
.
In
order
to
which
.
1.
Beware
of
Will-worship
,
or
doing
that
in
his
Worship
which
he
hath
not
commanded
,
Colos
,
2
20.
Wherefore
if
ye
be
dead
with
Christ
from
the
Rudiments
of
the
World
:
Why
as
though
living
in
the
World
,
are
ye
subject
to
Ordinances
?
To
wit
,
Ordinances
and
Commandments
of
Men
in
Gods
Service
,
as
he
explains
verse
22.
And
he
gives
some
instances
of
them
verse
21.
Touch
not
,
taste
not
,
handle
not
.
It
is
true
men
may
appoint
the
outward
Circumstances
of
Order
and
Decency
for
going
about
these
parts
of
God's
Worship
which
he
hath
commanded
;
such
as
are
Time
and
Place
,
what
hour
of
the
day
ye
shall
meet
at
publick
Worship
,
and
in
what
Place
,
and
such
like
,
which
are
Common
both
to
Civil
and
Religious
Actions
;
but
they
may
not
under
that
pretext
,
appoint
new
practices
of
Worship
to
God
,
or
significant
engaging
Ceremonies
:
As
for
example
,
That
the
Sign
of
the
Cross
be
used
in
Baptism
,
As
a
Token
we
shall
not
hereafter
be
ashamed
to
Confess
Christ
Crucified
;
And
that
Ministers
Preach
with
a
White
Shirt
or
Surplice
above
their
Garments
,
to
signify
the
Holiness
of
their
Calling
;
or
as
the
Ancients
did
ordain
those
who
were
Baptized
to
wear
White
Garments
for
the
space
of
eight
dayes
after
Baptism
,
To
signify
their
being
washen
from
Sin
:
For
by
that
same
Rule
,
They
may
command
every
one
to
taste
Vinegar
and
Gall
at
the
Communion
,
as
a
Sign
that
they
shall
not
be
ashamed
of
Christ
who
Died
so
:
And
to
put
on
an
Helmet
,
Breast-plate
,
and
other
Armour
in
time
of
Publick
Worship
,
To
signify
our
Resolution
to
Fight
the
Battle
against
Sin
and
Satan
so
long
as
we
live
;
And
suck
or
drink
in
Milk
publickly
in
time
of
Divine
Worship
,
In
token
that
by
Faith
we
draw
in
the
sincere
Milk
of
the
Word
,
that
we
may
grow
thereby
.
Now
any
may
see
that
to
command
these
and
such
like
,
were
to
appoint
New
Work
in
Gods
Service
,
and
more
than
to
do
that
Work
he
hath
appointed
Orderly
and
Decently
.
Besides
many
things
of
Lesser
moment
and
of
the
same
nature
with
these
;
I
mean
significant
Ceremonies
are
appointed
by
God
in
his
Law
,
to
which
there
is
yet
added
that
Sanction
,
Deut.
12.
32.
What
thing
soever
I
command
you
observe
to
do
it
,
thou
shalt
not
add
thereto
,
nor
diminish
from
it
.
So
that
the
appointing
any
such
things
in
the
Worship
of
God
is
an
adding
to
Gods
Law
which
is
there
prohibited
.
I
shall
be
more
brief
in
the
following
Directions
for
Cleaving
to
the
Ordinances
of
Gods
Immediate
Worship
:
And
therefore
1.
Beware
of
Irreligious
Impiety
in
neglecting
these
Ordinances
:
Ye
are
commanded
to
wait
upon
them
,
Pray
without
ceasing
,
Despise
not
Prophesying
(
or
Preaching
)
Speak
to
your selves
in
Psalms
and
Hymns
,
Give
attendance
unto
Reading
.
Ye
cannot
cleave
to
the
Lord
in
these
Ordinances
if
ye
neglect
to
go
about
them
;
ye
must
countenance
publick
Ordinances
,
make
Conscience
of
secret
Duties
.
2.
Beware
of
Formality
in
going
about
them
,
by
resting
in
an
out-side
work
;
But
above
all
things
,
strive
to
bring
the
Heart
up
to
them
,
otherwise
ye
do
not
as
ye
ought
,
cleave
unto
them
,
God
is
a
Spirit
,
and
will
be
Worshiped
in
Spirit
and
in
Truth
,
The
Lord
will
not
rockon
you
to
cleave
unto
them
,
tho
ye
be
present
at
them
,
if
so
your
Heart
be
far
away
from
them
.
3dly
.
Beware
of
up-sitting
or
back-sliding
from
making
Conscience
of
them
,
after
ye
have
once
begun
;
That
it
be
not
said
of
you
as
the
Apostle
Paul
said
once
of
the
Galatians
,
Ye
have
run
well
,
but
who
did
hinder
you
that
ye
should
not
obey
the
Truth
.
Otherwise
ye
do
not
cleave
unto
them
.
But
further
,
This
cleaving
to
the
Lord
,
by
cleaving
to
and
Continuing
in
his
Service
doth
hold
in
the
Duties
of
our
Particular
Callings
and
Stations
.
And
in
order
to
your
Cleaving
to
these
,
or
to
the
Lord
by
making
Conscience
of
these
.
1.
Do
not
neglect
them
;
I
mean
those
Duties
which
ye
owe
,
whether
as
Servants
,
or
as
Masters
;
as
Parents
,
or
as
Children
;
as
Husbands
,
or
as
Wives
;
as
Magistrats
,
or
as
Subjects
:
Much
of
the
Life
and
Power
of
Religion
is
manifested
in
the
Conscientious
discharge
of
such
Duties
;
and
a
man
manifests
best
what
he
hath
by
making
Conscience
of
such
;
Rom:
12.
11.
Ye
are
not
to
be
Sloathful
in
Business
.
2.
What
ye
do
even
in
things
of
that
kind
,
strive
to
do
it
as
Service
to
the
Lord
.
For
(
as
I
have
shew'd
)
so
much
is
enjoyned
Servants
;
Thus
shall
ye
Cleave
to
the
Lord
,
even
by
going
about
your
Ordinary
Calling
,
when
ye
discharge
the
Duties
thereof
as
Service
to
Him
,
that
is
,
when
ye
do
them
because
He
appoints
you
so
to
do
,
and
that
ye
may
adorn
Religion
,
and
take
away
all
occasion
of
Reproach
,
by
your
Conscientious
Diligence
in
the
practice
of
them
.
3.
Let
not
the
Duties
of
your
particular
Stations
make
you
neglect
the
Duties
either
of
Publick
or
Private
Worship
,
there
is
time
for
both
,
ye
cannot
Cleave
to
the
Lord
in
the
Duties
of
the
one
sort
,
if
they
shall
justle
out
the
Duties
of
the
other
.
4
Strive
to
keep
Communion
with
God
even
in
the
practice
of
such
Duties
,
by
sending
up
secret
thoughts
and
pithy
ejaculations
to
God
among
hands
;
as
Nehemiah
did
chap.
2.
By
labouring
to
make
a
Spiritual
use
of
every
thing
that
occurs
,
or
which
ye
meet
with
.
This
much
now
for
their
cleaving
to
the
Lord
,
the
thing
He
would
have
them
to
do
.
I
shall
now
speak
a
little
only
,
to
the
manner
wherein
the
Lord
would
have
it
gone
about
;
It
s
with
a
purpose
or
resolution
,
and
a
purpose
of
Heart
.
1.
It
's
with
a
purpose
and
resolution
,
he
would
have
them
take
on
a
fixed
resolution
to
do
,
and
that
as
an
help
to
make
them
do
:
Hence
take
this
Doctrine
,
That
ye
may
cleave
to
the
Lord
and
continue
constant
and
stedfast
in
his
Truth
and
Service
,
ye
must
take
on
a
fixed
Resolution
and
Purpose
so
to
do
,
I
suppose
ye
have
taken
on
such
a
Resolution
as
this
at
your
coming
to
the
Lords
Table
,
but
tho
ye
have
done
it
,
yet
your
wisdom
will
be
every
day
to
renew
it
:
David
had
taken
on
such
a
purpose
,
Psal.
17.
3
—
I
am
purposed
that
my
Mouth
shall
not
transgress
,
yea
he
binds
himself
by
an
Oath
to
it
,
Psal.
119.
106
,
I
have
Sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
Judgments
This
is
that
piece
of
the
spiritual
armour
called
Ephes:
6.
15
—
The
preparation
of
the
Gospel
of
peace
.
Even
a
prepared
,
ready
,
resolute
purpose
in
the
Lords
strength
,
to
go
on
in
the
Way
of
Truth
and
Duty
,
notwithstanding
of
any
hazard
,
hardship
,
or
difficulty
,
I
say
it
must
be
a
Purpose
taken
on
in
the
Lords
strength
,
for
without
him
we
can
do
nothing
;
For
sayeth
David
Psal:
71.
16.
I
will
go
in
the
strength
of
the
Lord
God
.
Now
ye
must
labour
to
bring
up
your
hearts
to
such
a
Resolute
Purpose
as
this
,
to
go
on
in
the
Way
of
Truth
and
Duty
,
notwithstanding
hazard
,
hardship
and
difficulty
:
For
1.
The
want
of
such
a
Resolution
or
Purpose
will
not
keep
off
Tryal
and
trouble
,
neither
will
the
putting
of
it
on
,
hasten
Tryals
.
Job
34.
33.
Should
it
be
according
to
thy
mind
?
he
will
recompense
it
,
whether
thou
refuse
or
whether
thou
choose
.
2.
Couragious
Resolution
and
Purpose
to
fear
no
opposition
but
to
charge
through
all
difficulties
and
hazards
,
is
half
victory
Jam
:
4.
7.
Resist
the
Devil
and
he
will
fly
from
you
.
3.
When
a
Resolution
and
Purpose
is
once
laid
,
to
undergo
all
that
ye
may
meet
with
in
the
Way
of
Truth
and
Duty
,
it
is
usually
attended
with
cheerfulness
in
Duty
:
Now
God
loveth
a
chearful
giver
,
when
upon
the
contrary
if
an
unexpected
storm
of
Tryal
and
trouble
come
on
a
man
before
he
be
fully
resolved
to
endure
the
worst
of
it
,
It
doth
at
least
very
much
damp
and
weaken
him
,
if
it
do
not
wholly
make
him
quite
the
way
.
4.
The
promise
is
made
only
to
the
persevering
and
Resolved
man
;
He
that
endureth
to
the
end
shall
be
saved
,
when
The
backslider
in
heart
shall
be
filled
with
his
own
wayes
(
Prov:
14.
14.
)
That
is
,
he
shall
meet
with
some
plague
and
judgment
in
his
way
,
which
will
make
him
weary
of
it
and
be
grieved
of
his
undertaking
e're
all
be
done
,
tho
this
usually
comes
out
of
time
.
The
Vse
is
for
Reproof
to
those
who
are
like
the
Israelites
in
Elijah's
time
,
halting
betwixt
two
Opinions
,
and
can
never
suffer
themselves
to
come
to
an
even-down
Resolution
and
Purpose
on
all
hazards
to
cleave
to
the
Lord
,
to
his
Truth
and
his
Service
,
whatever
it
may
stand
them
;
but
do
either
think
to
put
the
evil
day
far
from
them
,
by
imagining
they
'l
one
way
or
other
Shift
it
:
or
if
they
see
no
probability
in
this
,
but
that
once
it
will
be
at
their
door
;
yet
they
keep
themselves
Irresolute
,
in
an
hovering
suspense
what
to
do
when
trouble
cometh
;
Whence
so
soon
as
they
meet
with
a
tentation
,
they
begin
to
Capitulate
with
it
,
when
they
should
Resolutely
repell
it
,
and
after
a
little
Capitulating
,
they
'l
find
out
some
shift
or
other
to
beguile
themselves
,
and
so
do
give
up
their
armes
and
basely
yeild
.
Lastly
,
This
Purpose
and
Resolution
to
Cleave
unto
the
Lord
must
be
a
Purpose
of
the
Heart
.
It
's
true
every
Purpose
is
a
Purpose
of
Heart
if
it
be
Real
;
But
there
are
some
Purposes
which
are
not
Real
,
but
naked
Convictions
of
the
judgement
,
that
such
and
such
things
should
be
done
,
which
some
are
apt
to
take
for
a
Purpose
of
Heart
,
when
they
are
only
of
a
Heart
and
a
Heart
,
or
of
a
double
and
deceitful
Heart
,
but
not
of
a
single
and
sincere
Heart
:
ye
should
therefore
labour
to
be
single
and
sincere
in
your
Purpose
and
Resolution
of
cleaving
unto
the
Lord
,
such
a
Purpose
as
your
Heart
may
be
engadged
in
it
.
For
which
cause
ye
must
.
1.
Forecast
what
such
a
Resolution
may
stand
you
,
otherwise
if
ye
look
over
that
,
or
look
not
unto
it
,
your
Purpose
will
not
be
sincere
,
and
ye
will
not
stick
by
it
:
and
when
the
thing
comes
ye
looked
not
for
,
y'
'l
do
the
thing
ye
thought
not
:
and
even
that
which
to
think
on
now
would
make
you
say
with
Hazae●
2
Kings
8.
13.
Is
thy
servant
a
dog
,
that
he
should
do
this
great
thing
?
2.
Beware
of
a
mixture
of
unsincere
motives
and
by-ends
:
If
ye
resolve
to
cleave
to
the
Lord
either
for
temporal
advantage
,
or
to
get
a
name
of
Constancy
or
to
eschew
the
Imputation
of
Changeableness
this
will
argue
Unsincerity
in
your
Purpose
,
and
Consequently
it
will
not
hold
out
long
:
Let
your
eye
therefore
be
single
,
in
being
acted
from
spiritual
motives
,
love
to
Christ
,
love
to
Truth
,
so
shall
your
Purpose
be
a
Purpose
of
Heart
3.
If
your
Purpose
to
cleave
to
the
Lord
be
sincere
and
a
Purpose
of
Heart
,
then
the
whole
man
,
your
soul
,
your
body
,
all
the
Faculties
of
the
one
and
Members
of
the
other
,
must
be
ready
to
follow
out
their
whole
Purpose
.
for
the
heart
commands
the
whole
man
,
your
Purposes
and
Resolutions
which
have
nothing
of
action
following
,
are
not
Purpose's
of
the
Heart
;
as
when
ye
Purpose
to
cleave
to
the
Lord
in
the
mortifying
of
such
a
sin
,
and
yet
ye
have
not
power
to
keep
from
the
occasions
which
lead
unto
it
;
ye
Purpose
to
cleave
to
such
a
Truth
,
and
yet
cannot
endure
to
be
at
the
pains
to
get
your selves
rooted
grounded
and
established
in
the
Faith
and
knowledge
of
it
.
I
say
no
more
but
remember
the
Text
,
and
be
exhorted
to
cleave
unto
the
Lord
,
His
Truth
,
His
Ordinances
,
His
Service
,
with
Purpose
of
Heart
.
FINIS
.
ERRATA
.
PAGE
17.
Line
1.
dele
Wise
decree
,
to
permit
.
p.
20.
l
:
7
,
for
,
too
fair
.
read
,
too
farr
.
p.
58.
line
7.
for
,
in
:
r.
is
.
p.
64.
l
:
18
:
dele
(
.
)
add
(
;
)
p
:
101.
l
:
16
:
r
:
is
to
be
.
p
:
113.
l
:
2
:
for
,
Misters
r
:
Ministers
.
p
:
126
:
l
:
25
:
for
I.
r
:
In.
p.
131
:
l
:
22
:
for
promise
r
:
promised
.
p.
140.
for
Congation
r.
Congregation
:
p
:
287.
In
the
Title
r.
Preached
at
Irving
.
Notes, typically marginal, from the original text
Notes for div A41202-e2770