A
TREATISE
OF
Miscellany
Questions
:
WHEREIN
Many
usefull
Questions
and
Cases
of
Conscience
are
discussed
and
resolved
:
For
the
satisfaction
of
those
,
who
desire
nothing
more
,
then
to
search
for
and
finde
out
precious
Truths
,
in
the
Controversies
of
these
Times
.
By
Mr.
GEORGE
GILLESPIE
,
late
Minister
at
EDINBURGH
.
Published
by
Mr.
PATRIK
GILLESPIE
,
Minister
at
GLASGOW
.
EDINBURGH
,
Printed
by
GEDEON
LITHGOW
,
Printer
to
the
University
of
EDINBURGH
,
For
GEORGE
SWINTOUN
,
and
are
to
be
sold
at
his
Shop
at
the
Kirk
style
,
at
the
signe
of
the
Angel
.
1649.
The
Publisher
to
the
Reader
.
IT
hath
been
a
grand
designe
of
the
Devil
and
Instruments
acted
by
him
,
with
much
controversie
to
darken
the
light
in
the
very
breaking
up
of
this
present
Reformation
,
and
to
hide
the
precious
Truth
that
the
simple
should
not
finde
it
,
such
pure
malice
doth
he
carry
against
the
high
way
of
the
Lord
,
and
so
afraid
he
I
am
Thy
Servant
,
PAT
▪
GILLESPIE
.
The
Contents
.
CAP.
I.
-
THat
the
Ministery
is
a
perpetuall
Ordinance
in
the
Church
,
and
that
Ministers
are
to
be
received
as
the
Ambassadours
of
Christ
,
now
as
well
as
in
the
Primitive
times
.
pag.
1.
-
An
Erastian
lately
published
the
Negative
,
which
also
the
Sect
of
the
Seekers
hold
.
pag.
1.
-
The
Affirmative
is
proven
from
Scripture
by
eight
Arguments
.
pag.
2.
3.
-
Three
Objections
answered
.
pag.
4
,
5
,
6.
-
How
Believers
are
an
holy
Priest-hood
.
Ibid
-
Its
proved
against
that
Erastian
,
that
the
ordinary
Ministry
have
an
Embassy
▪
from
Christ
,
as
well
as
the
Apostles
had
.
pag.
7.
CAP.
II.
-
Of
the
Election
of
Pastors
with
the
Congregations
consent
.
pag.
8.
.
-
The
question
is
stated
.
ibid.
-
The
Affirmative
is
proven
from
Scripture
by
three
Arguments
pag.
9
,
10
,
11
,
12.
13.
14
,
15.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Acts
14
▪
23.
is
exponed
.
ibid.
-
It
s
proven
also
from
Antiquity
.
pag.
16
,
17.
-
It
s
also
the
judgement
of
sound
Protestant
Churches
and
writters
.
pag.
18
,
19
,
20
,
21.
-
It
s
confirmed
by
five
reasons
,
pag.
21.
22.
-
The
confession
of
Adversaries
proves
it
.
pag.
23.
-
Seven
Objections
answered
,
pag.
24.
25.
26.
27.
28.
29.
30.
31.
-
How
we
differ
from
the
Independents
in
this
point
.
pag.
24.
25.
-
What
is
due
to
the
People
,
and
what
to
the
Magistrat
,
and
what
to
the
Eldership
in
this
point
.
ibid.
-
The
Elderships
votes
,
and
the
Peoples
consent
or
dissent
are
free
,
and
there
needs
not
be
given
a
reason
for
them
.
pag
,
26.
27
-
A
Schismaticall
Church
hath
not
just
right
to
the
Liberty
of
a
sound
Church
.
pag.
28.
-
How
the
Congregation
is
to
judge
if
a
man
be
qualified
and
fit
for
the
Ministry
pag.
29.
-
Incommodities
may
be
on
both
hands
,
but
fewer
on
this
.
pag.
28.
30.
CAP.
III.
-
Whether
Ordination
bee
Essentiall
to
the
Calling
of
a
Minister
.
pag.
32.
-
Four
Distinctions
are
premised
for
the
right
stating
of
the
Question
.
pag.
33.
34.
35.
-
The
Affirmative
is
asserted
and
confirmed
by
ten
Arguments
from
Nature
and
Scripture
to
the
end
.
-
There
should
be
as
much
order
in
the
Church
,
as
in
any
politick
Republick
.
pag
35.
36.
-
That
place
Rom:
10.
15.
exponed
and
the
Socinian
exceptions
discussed
.
pag.
37
,
38.
39.
40
:
41.
42.
43.
-
How
the
Office
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
belongs
to
ordinary
Pastors
.
pag.
38
:
39.
-
How
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
an
office
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
differ
.
pag.
40.
-
What
a
Mission
Expectants
,
and
Probationers
have
.
pag.
43.
-
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
Church
officers
cleared
.
pag.
43
44.
45.
-
Ordination
of
Ministers
was
a
Catecheticall
head
in
the
Primitive
times
.
pag.
47.
-
The
diverse
names
the
Ministers
of
the
Gospell
gets
in
Scripture
.
pag.
51.
-
The
place
2
Tim:
2.
2.
opened
up
.
pag.
52.
53.
-
What
lawfull
ordination
contributes
for
the
Peoples
good
.
pag.
54.
CAP.
IV.
-
Objections
against
the
necessity
of
Ordination
answered
.
pag.
55.
-
How
the
Peoples
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
consistent
with
the
Elders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
both
necessary
.
pag.
57.
-
How
Election
and
Ordination
differ
.
pag.
58.
-
The
Prophets
mentioned
1
Cor:
14.
26.
were
extraordinarly
inspyred
,
and
so
no
ordinary
rule
.
pag.
59.
-
How
the
Ordination
of
our
Reformers
by
the
Church
of
Rome
is
lawfull
,
and
how
not
.
pag
61
,
62.
63
-
These
who
reject
their
Ordination
,
must
all
unchurch
themselves
and
turn
Seekers
.
pag.
62.
-
What
may
be
done
in
extraordinary
cases
,
and
what
must
be
done
in
ordinary
in
a
constitured
Church
pag.
63.
-
When
the
Church
of
Rome
was
most
corrupt
,
there
was
alwayes
a
true
Church
in
it
.
CAP.
V.
-
Whether
these
Prophets
and
prophesyings
in
the
Primitive
Church
1
Cor:
14.
and
1
Cor.
12.
18.
Eph:
4.
11.
were
extraordinary
,
and
so
not
to
continue
:
Or
whether
they
are
Presidents
for
the
preaching
and
prophesying
of
such
as
are
neither
ordained
Ministers
,
nor
Probationers
for
the
Ministry
.
pag:
64.
-
There
are
three
opinions
concerning
these
Prophets
,
the
last
whereof
is
that
they
were
extraordinary
Prophets
,
which
is
holden
for
true
,
and
proven
by
13.
Reasons
.
pag.
65.
ad
75.
-
Prophets
in
the
Apostles
enumeration
,
are
preferred
to
Pastors
and
Teachers
,
yea
to
evangelists
pag.
66.
-
The
difference
between
Prophets
and
Pastors
and
Teachers
is
set
down
.
pag.
68.
69.
-
Three
senses
only
of
the
word
Propbesying
in
the
new
Testament
.
pag:
70.
71
-
Prophesie
is
distinct
both
from
the
word
of
knowledge
and
the
word
of
wisedome
.
pag.
71.
-
In
the
Prophet
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pag.
72.
-
How
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
often
used
for
the
new
Testament
.
pag.
72.
-
Prophesie
is
a
speciall
gift
of
an
Apostle
.
pag.
73.
-
Prophesie
and
the
gift
of
tongues
of
the
same
kinde
.
ibid.
-
Even
Prophetesses
were
not
allowed
to
speak
in
the
Church
pag.
75
,
76.
-
That
place
1
Cor.
14.
26.
exponed
and
vindicated
.
pag.
77
,
78
,
79.
-
How
Prophesie
might
be
desired
.
pag
81.
-
How
Prophets
were
subject
to
tryall
.
pag
82.
-
How
the
word
Bretbren
is
sometimes
taken
.
pag.
84.
CAP.
VI.
-
Whether
any
but
a
Minister
,
lawfully
called
and
ordained
,
may
administer
the
Sacraments
,
Baptisme
,
and
the
Lords
Supper
.
p.
86.
-
The
Negative
is
justly
held
by
reformed
Churches
against
Erastians
and
Socinians
,
and
is
proven
by
eight
arguments
.
Much
of
the
feeding
of
the
flock
confists
in
the
dispensation
of
the
Sacraments
.
pag.
87
-
What
Ezekiels
vision
concerning
the
new
Temple
means
.
pag.
88.
-
None
without
a
calling
should
make
bold
with
Christs
broad
Seals
.
pag
89.
-
Whom
the
commission
to
Teach
and
Baptize
is
given
to
.
ibid.
-
Christ
hath
distinguished
between
Magistracy
and
Ministery
,
between
Sacred
and
Civile
vocations
.
ibid.
-
What
comfort
it
is
for
Minister
and
People
if
the
Minister
be
lawfully
ordained
.
pag.
90.
-
That
one
Text
Eph.
4.
11
,
12
,
13.
is
enough
to
put
to
silence
these
gainsayers
.
pag.
90.
91.
CAP.
VII
.
-
Of
Prophets
and
Evangelists
in
what
sense
their
work
and
vocation
might
be
called
extraordinary
.
and
in
what
sense
ordinary
.
p.
91
-
Their
work
and
Vocation
is
mixed
.
pag
92
-
The
higher
degrees
Eph:
4.
11.
are
comprehensive
of
the
lower
,
not
contrarywise
.
ibid.
-
What
is
the
proper
work
of
a
Prophet
,
ibid.
-
What
is
the
proper
and
distinguishing
work
of
an
Evangelist
.
pag.
93.
-
How
the
word
Evangelist
is
taken
,
ibid.
-
Their
works
how
,
and
in
what
sense
extraordinary
,
pag.
94.
-
What
kinde
of
Vocation
and
Mission
they
had
,
pag.
95.
96.
-
Timothie
had
a
vocation
partly
Ordinary
,
partly
extraordinary
.
ibid.
CAP.
VIII
.
-
That
the
Primitive
Apostolicall
Pattern
holds
foorth
unto
us
for
our
imitation
,
a
Presbyterie
,
i.
e.
an
Assembly
of
Elders
having
power
of
Ordination
,
with
laying
on
of
hands
.
pag
97.
-
How
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
1
Tim:
4.
14.
is
to
be
taken
,
and
that
place
vindicated
from
false
glosses
.
pag.
97
,
98
,
99
,
100.
-
The
change
of
the
Phrase
in
that
place
is
observeable
:
pag.
101.
-
Imposition
of
hands
is
in
Scripture
an
authoritative
act
:
pag.
102.
-
How
Timothie
might
be
ordained
both
Presbyter
and
Evangelist
at
one
time
,
in
one
action
.
pag.
103.
-
How
Timothie
might
be
ordained
Evangelist
by
the
Presbyterie
.
ibid.
-
In
what
sense
Peter
calls
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet:
5.
1
,
2.
pag.
104
,
105
,
106
,
107.
-
How
imposition
of
hands
is
necessary
for
Ordination
,
and
what
kinde
of
rite
it
is
.
pag.
108.
109.
CAP.
IX
.
-
What
is
meant
in
Scripture
by
the
word
Heresies
,
and
how
we
are
to
understand
,
that
there
must
be
Heresies
for
making
manifest
the
Godly
partie
,
or
those
that
are
approved
,
1
Cor.
11.
19.
p.
110
-
Heresie
is
more
nor
Divisions
and
Schismes
pag.
111.
-
What
Heresie
is
not
,
answered
in
two
things
pag.
111
,
112
,
113
-
Six
things
do
concurre
to
make
a
Heresie
,
pag.
113
,
114
,
115.
-
A
description
of
Heresie
.
pag.
115.
-
Why
Heresie
must
bee
,
and
how
.
ibid.
-
Who
are
the
approved
,
1
Cor
,
11.
19.
and
who
not
.
pag.
117.
118.
-
How
we
should
look
upon
Gods
suffering
Heresies
in
the
Church
.
p.
119
-
How
a
Child
of
God
may
be
drawn
over
to
Heresie
.
pag:
120.
121.
-
How
Heresies
makes
manifest
them
,
who
are
approved
,
pag.
122.
CHAP.
X.
-
Of
New
Lights
,
and
how
to
keep
off
from
splitting
either
upon
the
Charybdis
of
pertinacy
and
tenaciousnesse
,
or
upon
the
Scylla
of
Levity
,
Wavering
,
and
Scepticisme
.
pag.
123.
-
Five
Concessions
for
clearing
the
Question
.
pag.
124.
125.
-
The
greatest
deceits
of
Satan
have
come
under
the
name
of
new
Light
.
pag.
125
-
Many
things
cried
up
as
new
Lights
,
which
are
neither
Lights
nor
New
.
pag
,
126.
-
It
s
a
false
new
Light
that
expelleth
much
good
old
Light
.
pag.
127
,
128.
-
Balaam
seeks
a
new
Light
and
gets
it
in
wrath
.
pag.
128.
-
Many
of
our
New
lights
bring
in
Egyptian
darknesse
.
pag.
129.
-
It
s
not
good
Light
that
makes
certain
truths
uncertain
.
ibid.
-
Scepticisme
is
no
good
New
light
.
pag.
130.
-
Beware
of
New
Lights
which
come
not
from
the
Sun
of
righteousnesse
pag.
131.
-
The
Weigelians
wilde
fancy
.
ibid.
-
Take
heed
of
proud
and
self-conceited
New
lights
.
ibid.
-
Beware
of
separating
new
Lights
pag.
132.
-
Beware
of
New
lights
that
dare
not
be
seen
.
ibid.
-
Refuse
such
Lights
as
have
fellowship
with
the
works
of
darknes
.
p
▪
133.
-
They
are
no
new
Lights
which
bring
no
edification
.
pag.
134.
-
Take
good
heed
of
New
Lights
which
follow
new
interests
ibid.
CAP.
XI
.
-
Of
Stability
and
firmnesse
in
the
Truth
.
pag.
134
-
Scepticisme
is
a
sin
,
and
stability
in
the
truth
a
dutie
proved
from
Natures
light
and
Scripture
.
pag.
134.
135
-
Seven
reasons
confirmed
with
Scripture
proved
.
pag.
136.
137.
-
Some
Errours
in
their
own
nature
damnable
.
pag.
138.
-
Nine
Preservatives
against
wavering
,
and
Helps
to
stability
in
the
truth
.
pag:
138.
139.
140.
-
Pertinacy
and
levitie
both
to
be
shunned
.
pag.
141.
-
The
Sectaries
word
is
yea
and
nay
,
ibid.
-
Seekers
should
be
called
Atheists
,
because
Nullifidians
ibid.
CAP.
XII
.
-
Whether
a
sound
heart
and
an
unsound
head
can
consist
together
,
&
vice
versa
?
or
whether
Truth
and
Holines
be
not
inseparable
Companions
.
pag.
142.
-
Every
Error
is
not
inconsistent
with
holynesse
,
yet
pro
tanto
it
retards
and
hinders
it
.
ibid.
-
Dangerous
errours
can
no
other
wayes
consist
with
true
Grace
,
no●…
dangerous
sins
.
ibid.
-
What
are
the
roots
of
Heresies
and
Errors
in
the
hearts
of
corrupt
men
.
pag.
143.
144.
-
All
opinions
and
practises
in
the
world
are
reduced
to
three
heads
,
1
John
2.
16.
ibid.
-
There
is
a
Reciprocall
influence
of
the
will
and
understanding
,
and
how
it
is
.
pag.
145
-
As
the
Infection
of
sin
is
universall
,
so
is
the
work
of
Gods
spirit
in
the
soule
.
pag.
146.
-
Soule
and
Spirit
,
Reasons
and
affections
compared
together
,
ibid.
-
Both
Doctrinals
and
Practicalls
make
up
a
perfect
Christian
,
pag.
147
▪
-
To
be
led
in
all
Truth
,
is
a
work
of
the
Spirit
of
Truth
.
ibid.
-
Truth
and
Grace
compared
.
ibid.
-
How
Erroneous
men
are
distinguished
from
the
Elect
,
pag:
148.
-
A
holy
Heretick
is
a
Chymaera
,
and
a
prophane
believer
is
another
.
pag.
149.
-
An
ungodly
mans
knowledge
,
is
but
a
forme
of
knowledge
.
ibid.
-
No
sin
in
the
will
without
some
Error
in
the
understanding
.
pag
150.
-
All
professed
and
mantained
Errors
are
but
manifestos
of
the
corrupt
principles
secretly
lurking
in
the
judgements
of
all
unrenewed
men
.
pag.
150
,
151.
-
Many
hold
fast
the
Truth
,
because
not
yet
tempted
,
ibid.
-
Eleven
practicall
conclusions
drawn
from
the
former
Principles
,
pag.
152
,
153
,
154
,
155
,
156
,
157.
158.
-
Every
Religion
and
Faith
will
not
save
men
.
pag.
152.
-
How
Heresies
are
damnable
.
pag.
153.
154.
-
Church
censures
should
strike
both
against
Hereticks
and
profane
men
.
pag.
155.
-
There
is
cause
to
fast
and
pray
when
Heresies
abound
,
ibid.
-
We
must
not
converse
with
false
Teachers
.
pag.
156.
-
Opinions
are
not
free
more
then
practises
.
pag.
157.
-
Hee
who
would
keep
his
head
,
let
him
keep
his
heart
.
ibid.
-
The
approved
in
triall
are
these
only
who
have
both
true
piety
and
a
sound
judgement
.
pag.
158.
CAP.
XIII
.
-
Whether
Conscionable
Christians
and
such
as
love
the
power
and
practice
of
piety
,
can
without
defileing
their
own
conscience
,
or
without
a
destructive
wounding
of
the
power
of
godlinesse
,
imbrace
and
hold
the
principles
of
these
who
call
themselves
the
godly
partie
?
Or
whether
they
ought
not
rather
to
avoid
these
who
do
now
Pharisaically
and
Donatistically
appropriat
to
themselves
the
name
of
the
Godly
partie
,
as
being
indeed
such
,
who
under
the
pretence
of
zeall
for
the
power
of
godlines
,
hold
diverse
ungodly
principles
.
pag.
159.
-
Diverse
who
now
pretend
to
be
the
godly
party
hold
many
ungodly
principles
.
-
1
That
none
ought
to
be
punished
for
preaching
or
publishing
an
error
in
faith
,
except
it
be
contrary
to
the
light
of
nature
.
ibid.
-
There
is
need
of
some
Oedipus
to
loose
this
,
how
these
who
decline
natures
light
in
lesser
things
,
should
appeal
to
it
in
sublimer
things
.
pag.
160.
-
2
That
in
questions
of
Religion
we
must
only
argue
from
the
new
testament
.
ibid.
-
This
is
shortly
refuted
.
pag
,
161.
162.
-
3
That
Sectaries
and
Hereticks
peaceable
in
the
state
ought
to
be
tolerated
and
foreborn
.
pag.
162.
-
Toleration
is
the
Sectaries
holy
of
holies
.
ibid.
-
It
s
shortly
refuted
.
pag.
163.
-
4
That
none
should
believe
more
nor
by
reason
he
can
comprehend
,
this
is
not
good
Divinity
.
pag.
164.
165.
-
5
The
only
Gospell
Reformation
,
is
the
destroying
of
sin
out
of
the
-
Elect
,
and
that
this
work
belongs
to
Christ
alone
.
ibid.
-
This
is
a
destructive
and
injurious
Doctrine
.
pag.
165.
166.
-
6
Diverse
Arminian
and
Antinomian
Tenents
are
maintained
by
them
,
which
strengthen
the
hands
of
the
wicked
.
pag.
167
-
7
Other
Tenents
are
current
among
them
which
are
apt
to
weaken
the
hearts
and
hands
of
the
Godly
.
pag.
168.
CAP.
XIV
.
-
Another
most
usefull
Case
of
Conscience
discussed
and
resolved
,
concerning
associations
and
confederacies
with
Idolaters
,
Infidels
,
Hereticks
,
or
any
other
known
enemies
of
truth
and
godlinesse
.
pag.
169
-
Three
kind
of
Covenants
distinguished
,
Civil
,
sacred
,
and
mixed
,
the
last
two
are
unlawfull
to
be
made
with
wicked
men
,
and
these
who
differ
in
Religion
.
ibid:
-
Civil
Covenants
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
peace
or
commerce
are
lawful
.
ibid.
-
Civil
Covenants
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
joyne
in
Military
expeditions
together
,
is
unlawfull
ibid.
-
This
is
proved
from
Scripture
.
pag.
170.
171
-
Three
objections
from
Abraams
,
and
the
Maccabees
Covenants
,
and
Davids
associating
with
broken
men
,
answered
.
pag
171
,
172
,
173.
-
Five
particulars
which
God
hath
forbidden
his
people
in
reference
to
Heathen
or
wicked
Persons
.
pag.
174.
175.
176.
-
Religious
Covenants
and
familiar
conversation
is
forbidden
pag.
174.
-
Conjugall
Covenants
is
forbidden
,
pag.
175
-
Faedus
deditionis
,
or
,
pactum
Liberatorium
forbidden
,
176.
-
David
did
not
right
in
sparing
Ioab
and
Shimei
,
ibid.
-
Civil
Covenants
of
War
was
forbidden
,
ibid.
-
This
is
confirmed
more
.
pag.
177
,
178.
-
The
Objection
taken
from
Jehosaphats
joyning
with
Ahab
,
proves
nothing
.
pag.
179
,
-
Two
other
Objections
answered
by
Scripture
.
pag.
181.
-
Five
Distinctions
to
take
off
all
other
Objections
,
pag.
182.
-
Three
uses
of
this
point
pag.
183.
-
Six
Motives
and
reasons
to
drive
home
this
naill
to
the
head
.
pag.
184.
185
-
Another
objection
from
Davids
confederacy
with
Abner
and
Amasa
answered
fully
.
pag.
186
,
187.
188.
-
What
can
be
drawn
from
the
example
of
Christian
States
and
Common-wealths
.
pag.
189.
-
An
Objection
of
Malignants
answered
.
pag:
190.
-
How
men
may
be
forced
into
the
Covenant
.
pag.
191.
-
How
Neglect
and
contempt
of
a
Dutie
may
be
censured
,
and
wihall
wickednesse
in
the
person
who
hath
taken
up
the
practise
of
the
dutie
.
pag.
192
-
Another
Objection
removed
.
ibid
-
Wee
may
no
more
associat
with
the
wicked
of
the
same
Kingdome
,
then
of
another
Kingdome
.
pag.
193.
CAP.
XV.
-
Of
Uniformity
in
Religion
,
Worship
of
God
,
and
Church
Government
.
194
-
Why
Luther
declined
a
generall
Synod
for
unity
in
ceremonies
,
ibid.
-
There
is
great
difference
betwen
the
Prelatical
conformity
and
the
Presbyteriall
uniformitie
ibid.
-
This
is
branched
out
in
seven
particulars
.
pag.
195.
196.
197
-
Both
nature
and
Scriptures
gives
presidents
for
uniformity
p.
198.
199.
-
The
Church
in
the
old
testament
was
very
uniforme
both
in
the
substantials
and
rituals
of
their
worship
.
ibid.
-
It
was
also
prophecied
to
be
under
the
New
testament
,
and
commended
and
commanded
in
it
.
pag.
ibid.
200
-
The
Church
in
the
ancient
times
had
a
great
uniformity
pag.
200.
CAP.
XVI
.
-
Whether
it
be
lawfull
,
just
and
expedient
that
the
taking
of
the
Solemne
League
and
Covenant
be
injoyned
by
the
Parliament
upon
all
Persons
in
the
Kingdome
under
a
considerable
penalty
.
pag.
201
-
Nine
particulars
to
be
remembred
for
the
right
deducing
and
stating
the
matter
of
fact
.
pag.
201.
202.
-
The
grounds
and
reasons
of
such
an
ordinance
and
appointment
may
be
eleven
.
pag.
203.
204.
205.
206.
-
Four
Objections
answered
.
pag.
207.
-
How
this
ordinance
would
not
bee
tyrranny
over
mens
consciences
.
ibid
-
The
covenant
is
no
temporary
obligation
.
pag.
208.
-
If
such
an
ordinance
to
the
Army
be
scandalum
acceptum
,
then
the
not
making
of
it
is
scandalum
datum
.
pag.
209.
CAP.
XVII
.
-
Of
Infant-baptisme
.
pag.
210
-
Baptisme
hath
succeeded
in
the
roome
of
Circumcision
against
Mr.
Tombs
opinion
ibid.
-
Baptizing
with
water
is
a
divine
institution
proved
from
Scripture
.
p.
211
-
Both
Hebrews
and
Heathens
,
had
a
custome
of
washing
infants
soone
after
their
birth
ibid
-
Unto
what
the
institution
of
Baptisme
by
water
related
.
pag.
212.
-
The
Manna
and
water
out
of
the
Rock
,
was
the
same
in
substance
with
the
Lords
supper
;
and
the
cloud
in
the
red
sea
,
was
the
same
with
our
baptisme
in
eight
respects
p.
ibid
&
213.
-
This
infant-baptisme
of
theirs
is
a
good
warrant
for
us
.
p.
214
,
215.
-
The
originall
of
Baptisme
is
not
derived
from
the
baptisme
used
in
the
admission
of
Proselyts
.
p.
216.
-
Another
text
,
Ephes:
5.
26.
proves
that
baptisme
belongs
to
infants
.
p.
217
CAP.
XVIII
.
-
Of
the
use
of
a
Table
in
the
Lords
supper
,
and
of
the
communicants
there
comming
to
,
and
receiving
at
the
Table
.
pag.
218.
-
The
first
guests
our
Saviour
intertained
,
received
at
the
Table
.
ibid.
-
This
sitting
was
not
occasionall
only
,
but
had
a
standing
reason
for
it
▪
p.
219.
-
Successive
tables
and
repeating
the
words
is
no
deviation
from
the
rule
:
p.
221.
222.
-
Another
argument
taken
from
the
generall
notion
and
nature
of
the
-
Lords
Supper
,
as
it
is
a
banquet
and
feast
p.
ibid.
223.
224.
-
A
third
reason
taken
from
the
name
Table
which
the
Apostle
uses
,
p.
225.
226.
227.
-
The
sitting
at
table
together
,
sets
foorth
the
communion
of
saints
with
-
Christ
and
among
themselves
.
p.
228
229.
-
The
words
of
distribution
proves
there
must
be
a
table
,
all
must
sit
at
.
p.
ibid:
&
▪
230.
-
Antiquitie
proves
it
.
ibid.
CAP.
XIX
.
-
That
there
was
among
the
Iews
a
jurisdiction
and
government
Ecclesiasticall
distinct
from
the
civill
pag.
231.
-
The
Jews
had
Ecclesiasticall
Elders
or
Church
governours
which
proves
the
point
.
ibid.
-
Even
under
the
Roman
Emperour
they
had
their
Presbyteri
and
Arcbisynagogi
.
-
It
s
proved
out
of
Mr.
Selden
,
that
their
Elders
received
a
judiciall
degree
,
and
were
not
civil
Magistrats
.
ibid.
232.
-
The
Jewish
ordination
of
Elders
with
imposition
of
hands
proves
it
also
.
pag.
233.
234.
-
A
third
argument
is
taken
f●…om
the
Synag●…ga
Magna
,
pag.
235.
-
The
Hebrews
triple
Crown
proves
it
.
ibid.
-
The
Jews
exercised
Ecclesiastical
discipline
,
since
their
dispersion
which
is
a
fifth
reason
.
pag.
236.
237.
CAP.
XX.
-
That
necessary
consequences
from
the
written
word
of
God
do
sufficiently
and
strongly
prove
the
consequent
or
conclusion
,
if
Hereticall
,
to
be
a
certain
divine
Truth
which
ought
to
be
believed
;
and
if
practicall
,
to
be
a
necessary
dutie
which
we
are
obliged
unto
jure
divino
.
pag
▪
238
-
The
assertion
is
cleared
by
some
premisses
.
ibid
-
Humane
reason
drawing
the
consequence
,
is
not
the
ground
of
our
beliefe
▪
pa.
239.
-
There
is
a
difference
between
corrupt
and
renewed
Reason
,
ibid.
-
Two
sorts
of
consequences
distinguished
.
pag.
240
-
The
Assertion
is
proved
,
First
by
the
example
of
Christ
and
his
Apostles
.
ibid.
-
In
the
old
Testament
as
well
as
in
the
new
,
some
necessary
things
were
left
to
be
drawn
by
necessary
consequence
from
the
Law
of
Moses
.
pag.
241.
-
Two
sorts
of
necessary
consequences
from
the
Law
,
a
sortiori
and
a
pari
pag.
ibid
&
242
:
-
A
third
reason
from
the
infinite
wisedome
of
God
,
who
must
foresee
all
things
that
followes
upon
his
words
pag.
243.
-
Diverse
absurdities
will
follow
,
if
this
truth
be
not
admitted
.
pag.
244.
-
These
who
most
cry
down
this
assertion
,
yet
themselves
can
bring
no
other
,
but
consequentiall
proffes
to
proove
their
tenents
pag.
245.
-
If
this
be
denied
,
we
deny
to
the
great
God
what
is
granted
to
the
litle
Gods
or
Magistrats
.
ibid.
CAP.
XXI
.
-
Of
an
assurance
of
an
interest
in
Christ
by
the
marks
or
fruits
of
sanctification
,
and
namely
by
love
to
the
Brethren
.
Also
how
this
agreeth
with
,
or
differeth
from
assurance
by
the
Testimony
of
the
spirit
?
and
whether
there
can
be
any
wel
grounded
assurance
without
marks
of
grace
.
pag.
246.
-
Three
Cautions
for
right
understanding
the
question
,
that
is
,
Marks
are
not
to
be
separated
,
either
from
the
free
grace
,
or
from
Christ
,
or
from
the
spirit
.
ibid.
-
It
s
a
sure
way
to
seek
after
assurance
of
our
interest
in
Jesus
by
the
marks
of
Sanctification
proved
by
five
reasons
.
p.
247.
248
-
A
twofold
certainty
of
the
mind
distinguished
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
a
twofold
uncertainty
opposed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pag.
249.
250
-
The
evidence
of
marks
gives
the
first
kinde
of
certainty
,
the
testimony
of
the
spirit
,
gives
the
second
.
ibid.
-
This
is
illustrat
by
a
simile
of
believing
the
Scriptures
.
p.
ibid.
&
251.
-
And
by
another
of
the
disciples
going
to
Emma●…s
.
ibid.
-
The
assurance
of
Justification
is
virtually
done
in
a
Syllogistical
way
.
252
-
The
spirit
works
the
firme
belief
of
the
proposition
,
a
twofold
testimony
concurre
to
the
assumption
.
pag.
252.
-
None
should
divide
these
testimonies
,
they
are
joyned
in
three
Texts
of
scripture
pag.
253.
-
D.
Crisps
objection
against
assurance
from
the
love
of
the
Brethren
,
propounded
.
pag.
254
-
For
answer
three
things
are
demonstrat
.
ibid.
-
This
objection
militateth
as
much
against
their
own
interpretation
.
p.
255.
-
The
Antinomian
way
of
setling
assurance
,
is
an
inextricable
labyrinth
.
pag.
256.
-
The
testimony
of
the
spirit
must
be
an
evidence
according
to
the
word
of
God
.
pag.
257.
258.
-
Wee
say
the
evidence
of
marks
is
privative
,
they
say
,
it
is
at
most
cumulative
.
pag
;
259.
-
The
spirit
of
God
is
a
spirit
of
Revelation
,
but
not
beside
or
contrary
to
the
Word
.
ibid.
-
Another
objection
of
Crispe
removed
.
pag.
260.
261.
-
How
the
spirit
and
word
concurre
to
this
assurance
.
ibid.
-
The
word
is
more
sure
nor
any
voice
within
or
without
.
pag.
262.
-
Crispe
his
way
of
assurance
by
the
testimony
of
the
spirit
received
by
faith
resuted
.
pag.
263
:
264.
-
He
grosly
mistakes
faith
.
ibid.
-
Mr.
Eton
brought
against
him
.
pag.
265.
-
A
sad
lamentation
of
a
poor
soul
holding
foorth
what
miserable
comforters
these
antinomians
are
.
pag.
266
,
267
,
268.
-
The
love
of
the
Brethren
is
a
sure
and
clear
mark
of
one
being
past
from
death
to
life
.
ibid
,
-
Four
things
observed
touching
the
Brethren
pag.
269.
-
It
s
not
necessar
to
have
a
infallible
knowledge
of
their
regeneration
270
-
How
far
particular
saints
may
be
known
by
their
fruits
.
pag.
271.
-
Antinomians
expone
1
Cor:
13.
legally
,
pag.
272
-
5.
Marks
and
tokens
of
true
and
sincere
love
of
the
brethren
.
p.
273
,
274
-
No
marks
h●…eraway
without
some
mixture
of
contrary
corruption
:
p.
275
-
There
is
alwayes
bellum
,
though
not
alwayes
proelium
,
between
the
flesh
and
the
spirit
.
pag.
276.
CAP.
XXII
.
-
Of
the
true
real
and
safe
grounds
of
incouragement
to
believe
in
Iesus
Christ
Or
,
Upon
what
warrands
a
sinner
may
adventure
to
rest
,
and
rely
upon
Christ
for
Salvation
▪
pag
277.
-
To
say
Christ
died
for
all
men
conditionally
,
is
not
the
way
to
ease
troubled
consciences
.
pag.
ibid
▪
&
278
-
The
true
and
sa●…e
grounds
of
incouragement
to
believe
in
Christ
,
are
,
-
First
Christ
his
alsufficiency
,
pag.
279.
-
It
s
a
great
part
of
true
faith
▪
to
believe
Christ
is
able
to
save
to
the
uttermost
.
ibid.
-
2.
Christs
intention
to
die
for
all
men
,
1.
all
sorts
of
sins
or
sinners
of
any
kinde
.
pag.
280.
-
All
men
exponed
ibid.
-
To
pray
for
all
men
,
and
to
pray
in
every
place
exponed
.
pag.
281.
282.
-
Every
man
,
Heb.
9.
●…
hath
the
same
sense
.
pag:
283.
-
All
men
can
only
be
all
men
who
are
in
Christ
.
ibid:
&
284
-
The
whole
world
2
Ioh.
2
,
2.
exponed
.
ibid.
285.
-
The
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ioh.
3.
16.
is
no
larger
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ibid.
-
3
Iesus
Christ
hath
died
for
expiation
of
all
forts
,
and
all
manner
of
sins
,
pag.
286.
-
The
sin
against
the
holy
Ghost
only
excepted
,
what
it
is
.
ibid:
-
How
a
blasphemer
against
the
holy
Ghost
may
repent
.
pag
▪
287.
-
4
Christ
receives
all
who
come
unto
him
and
excluds
none
,
but
such
as
by
their
unbelief
excludes
themselves
pag.
288.
CHAP.
I.
That
the
Ministery
is
a
perpetuall
Ordinance
of
Christ
in
the
Church
,
and
that
Ministers
are
to
bee
received
as
the
Embassadours
of
▪
Christ
,
now
aswell
as
in
the
Primitive
times
.
THat
which
hath
long
lurked
in
the
hearts
of
many
Atheists
,
is
now
professed
and
argued
for
,
by
that
sierce
furious
Erastiane
,
whose
book
was
published
the
last
year
at
Franeker
.
He
cryes
out
that
the
world
is
abused
with
that
notion
of
a
pretended
sacred
ministerial
calling
,
that
though
the
Apostles
and
others
who
first
preached
the
Gospel
,
were
indeed
sent
and
set
apart
for
that
holy
calling
,
which
was
also
confirmed
by
signes
and
miracles
,
and
they
were
therefore
to
bee
received
and
submitted
unto
,
as
the
Embassadours
of
Christ
,
yet
Ministers
and
Pastours
now
are
not
to
be
acknowledged
,
as
the
Embassadours
of
Christ
,
neither
is
there
any
such
thing
now
to
be
acknowledged
,
as
a
speciall
distinct
sacred
calling
,
or
solemne
setting
apart
of
men
to
the
ministerie
of
the
Word
and
Sacraments
,
but
any
who
is
fit
and
gifted
,
though
not
called
or
ordained
,
may
both
preach
and
minister
the
Sacraments
,
Baptisme
and
the
Lords
Supper
.
The
Sect
of
Seekers
also
hold
that
there
are
not
at
this
time
,
neither
have
been
for
many
ages
past
any
true
Ministers
or
Embassadours
of
Christ
.
Now
for
confutation
of
these
Errors
,
and
for
the
confirmation
and
setlement
of
such
as
are
any
way
shaken
or
troubled
therewith
,
I
have
thought
good
here
in
the
first
place
,
to
make
sure
this
principle
that
the
Ministery
as
it
is
distinct
both
from
Magistracy
,
and
from
private
Christians
,
is
a
perpetuall
standing
Ordinance
of
Christ
in
his
Church
to
the
end
of
the
world
.
This
I
prove
first
from
,
Mat.
28.
19
,
20.
That
Commission
,
Goe
ye
and
teach
all
nations
,
baptising
them
,
&c
:
could
not
be
meant
of
the
Apostles
onely
or
other
Ministers
of
Christ
at
that
time
,
respectively
and
personally
,
but
must
needs
be
extended
to
true
Preachers
and
baptisers
in
all
ages
to
the
end
of
the
world
,
as
is
manifested
by
the
promise
added
:
and
loe
I
am
with
you
alway
even
unto
the
end
of
the
world
.
2.
From
Eph.
4.
11
,
12
,
13.
Where
the
Ordinance
of
Pastors
and
Teachers
,
for
the
work
of
the
Ministery
reacheth
as
farre
as
the
perfecting
of
the
whole
body
of
Christ
,
and
the
gathering
in
of
all
the
Elect
,
and
consequently
as
far
as
the
end
of
the
world
.
3.
From
those
evangelicall
prophesies
and
promises
of
Pastors
and
Teachers
,
Ier.
3.
15.
and
23.
4.
Isa.
30.
20.
and
62.
6.
7.
and
66.
21.
Ezekiell
44.
23.
which
are
not
restricted
to
the
Churches
of
the
primitive
times
,
but
the
true
Churches
of
Christ
in
all
ages
interested
therein
.
4.
Christ
hath
appointed
his
Gospell
to
bee
preached
to
all
nations
,
Mat.
24.
14.
Luke
24.
47.
and
all
the
world
over
,
Mat.
26.
13.
and
to
every
creature
under
heaven
,
Mark
16.
15.
The
preaching
of
the
Gospell
is
the
meane
and
way
ordained
of
God
to
save
them
that
beleeve
,
Rom.
10
▪
14.
1
Cor.
1.
23.
Now
although
there
was
a
large
spread
of
the
Gospell
in
the
Apostles
times
through
so
much
of
the
world
as
was
then
knowne
,
yet
that
universall
commission
was
not
then
so
perfectly
performed
and
fulfilled
as
it
shall
bee
before
the
end
be
.
And
however
all
the
Elect
were
not
gathered
in
at
that
time
,
but
many
of
them
to
be
yet
gathered
in
,
which
must
bee
done
by
preaching
.
And
who
can
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
who
shall
do
the
office
of
a
Herauld
,
but
he
that
is
an
Herauld
?
The
holy
Ghosts
word
used
for
preaching
,
is
borrowed
from
Herauldry
.
5.
Christ
hath
appointed
faithfull
and
wise
stewards
to
bee
rulers
over
his
houshold
,
to
give
them
their
portion
of
meat
in
due
season
,
Luke
12.
42.
which
was
not
appointed
for
the
primitive
times
onely
,
but
till
he
come
again
,
as
appeareth
by
verse
.
43.
Blessed
is
that
servaut
whom
his
Lord
when
he
commeth
shall
finde
so
doing
,
and
verse
.
45.
But
and
if
that
servant
say
in
his
heart
,
my
Lord
delayeth
his
comming
,
&c.
More
of
this
Scripture
afterwards
.
6.
From
1
Tim.
6.
14.
The
Apostles
having
in
that
Epistle
given
direction
concerning
Church
officers
,
Bishops
,
Elders
,
Deacons
,
with
many
other
particulars
belonging
to
the
Ministery
,
when
he
comes
to
the
close
of
the
Epistle
,
hee
gives
a
strict
and
solemne
charge
to
Timothie
to
keep
this
commandement
,
without
spot
,
unrebukable
,
untill
the
appearing
of
our
Lord
Iesus
Christ
,
which
cannot
be
understood
of
Timothy
personally
,
but
't
is
a
charge
given
in
his
person
to
all
the
Ministers
of
the
Gospell
,
who
shall
live
till
the
appearing
of
Christ
.
7.
From
Revel.
2.
24
,
25.
There
is
a
charge
,
that
which
ye
have
alreadie
hold
fast
till
I
come
,
and
this
charge
is
given
to
two
sorts
of
persons
.
First
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vobis
,
to
you
Bishops
or
Pastors
,
for
there
were
more
of
them
then
one
in
Thyatira
,
as
likewise
in
Philippie
,
Phil.
1.
1.
Antioch
,
Act.
13.
2.
and
15.
35.
Ephesus
,
Act.
20.
17.
28.
36.
37.
The
like
may
be
observed
of
other
primitive
Churches
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
rest
of
you
,
viz.
of
the
flock
and
body
of
the
Church
.
As
the
charge
cannot
be
restricted
to
the
Church
of
Thyatira
,
no
more
can
it
bee
restricted
to
the
Ministery
in
Thyatira
.
But
in
them
Christ
chargeth
all
both
Ministers
and
Church
Members
to
hold
fast
the
Jewell
of
the
Gospell
till
he
come
again
.
8.
It
is
the
Priviledge
of
the
new
Jerusalem
which
is
above
,
that
there
is
no
temple
therein
,
Revel.
21.
22.
no
Ministery
,
no
Preaching
,
no
Sacraments
in
heaven
,
but
God
shall
be
all
in
all
.
An
Immediate
enjoyment
of
God
in
this
world
without
ordinances
is
but
a
delusion
.
In
the
Church
triumphant
prophecies
shall
faile
,
1
Cor.
13.
8.
but
in
the
Church
militant
,
despyse
not
prophesyings
,
1
Thes.
5.
20.
If
any
object
(
as
some
fanatick
persons
have
done
)
Ier.
31.
34.
and
they
shall
teach
no
more
every
man
his
neighbour
,
&c.
1
Ioh.
2.
27.
and
ye
need
not
that
any
man
teach
you
.
I
answer
first
,
These
Scriptures
are
to
be
understood
comparatively
,
in
the
same
sence
as
God
said
,
he
would
have
mercy
and
not
sacrifice
,
Hos.
6.
6.
The
Spirit
of
illumination
and
knowledge
shall
be
so
aboundantly
powred
forth
under
the
Gospell
,
and
God
shall
so
writ
his
lawes
in
the
hearts
of
his
people
,
that
there
shall
be
almost
as
much
difference
between
those
under
the
old
Covenant
,
and
those
under
the
new
Covenant
,
as
there
is
between
those
that
need
a
Teacher
,
and
those
that
need
not
a
Teacher
.
2.
As
the
Law
is
not
made
for
a
righteous
man
,
1
Tim.
1.
9.
viz.
to
compell
him
as
with
a
bitte
and
bridle
,
for
hee
needeth
no
such
compulsion
,
but
obeyeth
filially
and
willingly
,
yet
the
Law
is
made
for
a
righteous
man
to
bee
a
rule
of
obedience
to
him
.
So
beleevers
under
the
Gospell
need
not
to
bee
taught
by
men
as
Ignorants
are
taught
,
they
are
not
without
understanding
as
the
horse
or
the
mule
;
for
they
shall
all
know
me
,
saith
the
Lord
,
Ier.
31.
32.
and
ye
know
all
things
.
1
Ioh.
2.
20.
yet
they
need
a
teaching
Ministery
for
growing
in
knowledge
;
for
their
edification
building
up
,
for
strengthning
and
confirming
them
,
and
for
putting
them
in
remembrance
and
stirring
them
up
,
Ephes.
4.
12.
2
Pet.
1.
12.
and
3.
18.
Phil.
1.
9.
There
shall
ever
bee
need
of
the
Ministery
,
both
to
convert
such
as
are
not
yet
converted
,
and
to
confirme
such
as
are
converted
.
The
Apostle
1
Thes.
3.
2.
thought
it
necessary
to
send
Timothy
to
the
Church
of
the
Thessalonians
to
establish
them
,
and
to
comfort
them
.
3.
As
long
as
we
are
in
this
world
,
that
promise
that
wee
shall
not
need
any
man
to
teach
us
,
is
not
perfectly
fulfilled
,
for
we
know
but
in
part
,
1
Cor.
13.
9.
12.
we
shall
ever
need
a
Teacher
til
we
be
in
heaven
and
see
Christ
face
to
face
.
4.
And
thus
we
must
needs
understand
these
Scriptures
objected
,
unlesse
we
will
make
them
to
contradict
other
Scriptures
,
Ier.
3.
15.
Rom.
10.
14.
1
Cor.
1.
23.
and
how
can
a
man
understand
without
a
Teacher
,
Acts
8.
31.
Object
2.
But
if
we
beleeve
the
Ministery
to
bee
a
perpetuall
ordinance
,
and
if
there
be
a
promise
that
Christ
will
bee
with
the
Ministery
to
the
end
of
the
world
,
then
wee
must
also
beleeve
a
succession
of
Ministers
since
the
Apostles
dayes
,
and
that
in
the
midst
of
Popery
it self
,
Christ
had
a
true
Ministery
.
Answer
,
If
our
beleeving
the
holy
Church
universall
,
and
that
in
all
ages
Christ
hath
had
and
shall
have
a
true
Church
,
doth
not
inferre
that
wee
must
beleeve
the
Church
either
alwayes
visible
,
or
alwayes
pure
,
so
our
beleeving
a
perpetuall
Ministery
,
doeth
not
inferre
that
therefore
wee
must
beleeve
either
a
lineall
or
visible
succession
of
Ministers
,
or
their
purity
and
preservation
from
error
.
There
is
nothing
of
this
kinde
can
bee
objected
against
our
beleeving
a
perpetuall
Ministery
,
but
it
falleth
as
heavy
upon
our
beleife
of
the
perpetuity
of
the
Church
.
Object
.
3.
The
multitude
of
beleevers
are
under
the
new
Testament
made
a
royall
Priest-hood
,
1
Pet.
2.
9.
And
Christ
hath
made
us
Kings
and
Priests
unto
God
,
Revel.
1.
6.
Answer
,
First
Peter
explaineth
himself
,
1
Pet.
2.
5.
ye
are
anholy
Priesthood
to
offer
up
spirituall
sacrifices
acceptable
to
God
by
Iesus
Christ
.
What
these
spiritual
sacrifices
are
we
may
finde
in
other
Scriptures
,
the
mortification
of
the
flesh
and
offering
up
of
our selves
to
God
,
Rom.
12.
1.
Contrition
Psal.
51.
17.
Prayer
and
supplications
,
Psal.
141.
2.
Heb.
5.
7.
Rev.
5.
8.
thanksgivings
,
Psal.
50.
14.
23.
Heb.
13.
15
▪
almes
deeds
,
Phil.
4.
18.
Heb.
13.
16.
As
to
these
all
beleevers
are
indeed
an
holy
Preist-hood
,
but
not
as
to
publick
Ministeriall
administrations
.
2.
This
objection
drives
at
the
taking
away
of
Magistracy
and
civill
government
,
aswell
as
of
the
Ministery
,
for
Christ
hath
made
beleevers
Kings
aswell
as
Priests
,
and
if
Kings
then
not
Subjects
.
3.
The
same
thing
was
said
to
the
people
of
Israel
,
Exod.
19.
6.
and
ye
shall
be
unto
me
a
kingdome
of
Priests
,
yet
God
appointed
the
sonnes
of
Aaron
onely
to
be
Priests
,
as
to
the
publick
administration
of
holy
things
▪
4.
The
same
God
who
hath
made
Christians
an
holy
Priesthood
,
hath
promised
to
the
Church
of
the
new
Testament
,
that
he
will
set
a
part
and
take
from
among
them
,
or
of
them
(
by
way
of
distinction
and
speciall
calling
)
Priests
who
shall
Minister
before
him
in
the
holy
things
,
Isa.
66.
21.
Ezek.
44.
15.
16.
&c.
Whom
hee
calleth
Priests
not
in
the
Jewish
nor
Popish
sence
,
but
for
their
offering
up
of
the
Gentiles
to
God
by
the
preaching
of
the
Gospel
,
and
sanctified
by
the
holy
Ghost
,
Rom
▪
15.
16.
Or
wee
may
conceave
they
are
called
Priests
by
the
Prophets
,
that
they
might
be
the
better
understood
,
speaking
in
the
language
of
those
times
:
even
as
for
the
same
reason
when
the
Prophets
spake
of
the
Church
of
the
new
Testament
,
They
mention
mount
Zion
,
Jerusalem
,
sacrifices
,
incense
,
the
feast
of
Tabernacles
,
&c.
But
I
must
not
forget
what
the
Erastian
Grallator
with
so
much
spite
and
derision
rejecteth
,
viz.
that
there
is
not
onely
a
perpetuall
Ministery
in
the
Church
,
but
that
Ministers
lawfully
called
,
are
to
be
receaved
as
the
Embassadours
of
Christ
,
and
as
sent
of
God
.
If
there
must
be
a
perpetuall
Ministery
yet
.
That
child
of
the
devill
and
Enemy
of
Christ
(
for
hee
can
be
no
other
who
is
an
Enemy
to
the
Ministery
of
the
word
and
Sacraments
)
ceaseth
not
to
pervert
the
right
wayes
of
the
Lord
.
He
will
by
no
meanes
acknowledge
any
Ministers
in
the
Reformed
Churches
to
be
the
Embassadours
of
Christ
,
though
the
Apostles
were
.
It
seemes
he
hates
this
name
the
more
,
because
Embassadours
by
the
law
of
Nations
are
inviolable
persons
,
how
much
more
the
Embassadours
of
Christ
?
But
let
us
now
see
whether
the
word
of
God
gives
not
as
high
a
rise
and
Authority
even
to
the
ordinary
Ministery
of
the
Gospell
,
as
an
Embassadour
from
Christ
.
When
Paul
saith
,
Wee
are
Embassadours
from
Christ
,
2
Cor:
5.
20.
he
speaks
it
not
in
reference
to
any
thing
peculiarly
apostolicall
,
or
any
thing
incompetent
to
ordinary
Ministers
,
the
contrary
is
most
plain
from
the
Text
it self
,
He
hath
committed
unto
us
the
word
of
Reconciliation
.
Now
then
wee
are
Embassadours
for
Christ
,
as
though
God
did
beseech
you
by
us
,
wee
pray
you
in
Christs
stead
,
be
yee
reconciled
to
God
.
Now
if
Paul
was
the
Embassadour
of
Christ
,
because
he
had
committed
unto
him
the
word
of
reconciliation
,
then
all
true
Ministers
of
the
Gospell
are
also
the
Embassadours
of
Christ
for
the
same
reason
.
See
the
like
Eph:
6.
20.
For
which
I
am
an
Embassadour
.
for
what
?
Not
for
working
miracles
,
casting
out
Devills
,
planting
Churches
in
severall
Kingdoms
,
or
the
like
,
but
for
opening
my
mouth
boldly
,
to
make
knowne
the
mistery
of
the
Gospell
,
vers.
19.
wherein
he
desires
to
be
helped
by
the
prayers
of
the
Saints
.
By
the
same
reason
all
faithfull
and
lawfully
called
Ministers
are
the
Embassadours
of
Christ
,
as
well
as
the
Apostles
:
Even
as
under
the
old
Testament
,
the
Priests
who
were
ordinary
Teachers
,
and
called
in
an
ordinary
mediat
way
,
were
the
Angels
or
Messengers
of
the
Lord
of
Hosts
,
Mal:
2.
7.
as
well
as
the
Prophets
.
2.
Chron
▪
36.
16
▪
So
wise
men
and
Scribes
are
said
to
be
sent
of
God
as
well
as
prophets
,
Math.
23.
34.
And
the
Ministers
of
the
seven
Churches
in
Asia
are
called
Angels
,
Revel:
2.
3.
and
an
Interpreter
of
the
word
of
God
is
a
Messenger
,
Iob
33.
23.
Now
Christ
hath
given
to
the
Church
Pastors
and
Teachers
,
as
well
as
Apostles
,
Prophets
,
and
Evangelists
,
all
these
are
from
Heaven
,
not
from
men
,
Ephes:
4.
11.
CHAP.
II.
Of
the
Election
of
Pastours
with
the
Congregations
consent
.
THe
Question
is
not
,
whether
the
power
of
Ecclesiasticall
government
,
or
jurisdiction
belong
to
the
people
,
or
body
of
the
Church
▪
(
for
the
Tenents
of
Brownists
and
Anabaptists
,
concerning
popular
government
,
we
utterly
abhorre
)
nor
whether
the
whole
collective
body
of
the
Church
ought
to
be
assembled
,
and
their
voi
es
severally
asked
in
Elections
,
for
all
may
consent
when
none
vote
in
Elections
,
but
the
representative
body
of
the
Church
,
nor
whether
the
consent
of
the
people
to
the
admission
of
a
Pastor
is
to
be
sought
and
wished
for
,
it
being
generally
acknowledged
by
all
,
and
denyed
by
none
,
that
it
is
better
to
enter
with
the
peoples
consent
then
against
it
:
Nor
whether
liberty
ought
to
be
granted
to
the
whole
congregation
,
or
any
member
thereof
to
object
against
the
mans
life
or
doctrine
,
or
against
his
qualificatiō
for
such
a
particular
charge
,
for
it
is
certain
that
not
only
the
congregation
,
but
others
who
know
any
just
impedimēt
against
his
admissiō
,
have
place
to
object
the
same
,
nor
whether
the
churches
liberty
of
consent
be
inconsistant
with
,
or
destructive
unto
the
Presbyteries
power
of
examinatiō
and
ordination
,
for
these
may
stand
together
:
but
the
question
is
whether
it
be
necessarily
required
to
the
right
vocation
of
a
Pastor
,
that
he
be
freely
elected
by
the
votes
of
the
Eldership
,
and
with
the
consent
(
tacite
or
expressed
)
of
the
major
or
better
part
of
the
Congregation
,
so
that
he
bee
not
obtruded
,
renitente
,
&
contradicente
Ecclesia
.
The
affirmative
part
of
this
question
is
proved
from
Scripture
,
from
antiquity
,
from
Protestant
writters
,
yea
Churches
and
from
sound
reason
,
and
from
the
confessions
of
opposites
.
To
begin
with
Scripture
,
and
with
the
primitive
paterne
,
the
Apostles
themselves
would
not
so
much
as
make
Deacons
till
all
the
seven
were
chosen
,
and
presented
unto
them
by
the
Church
,
Ast
,
6.
2
,
3
,
5
,
6
:
The
Author
of
the
Historie
of
Episcopacy
,
part
,
2.
pag.
359.
To
cut
off
our
Argument
from
Acts
6.
saith
.
That
the
seven
were
to
be
the
stewards
of
the
people
in
disposing
of
their
goods
,
good
reason
that
the
election
should
be
made
by
them
,
whose
goods
and
fortunes
were
to
bee
disposed
of
,
this
answer
was
made
by
Bellarmine
before
him
:
But
Walaeus
tom
.
2.
pag.
52.
reasoneth
other
wayes
:
the
feeders
of
the
peoples
soules
,
must
bee
no
lesse
(
if
not
more
)
beloved
and
acceptable
then
the
feeders
of
their
bodies
;
therefore
these
must
be
chosen
with
their
own
consent
,
as
well
as
these
.
Secondly
,
Elders
(
both
ruling
and
preaching
)
were
chosen
by
most
voices
of
the
Church
:
the
suffrages
being
signified
,
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
by
lifting
up
,
or
stretching
out
of
the
hand
,
Act.
14.
23.
Where
the
Syriak
version
doth
insinuate
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
to
be
understood
of
the
Apostles
ordination
of
Elders
,
but
of
the
Churches
Election
of
Elders
,
thus
,
Moreover
they
made
to
themselves
,
that
is
,
the
Disciples
mentioned
in
the
former
verse
,
made
to
themselves
,
for
they
who
were
made
,
were
not
Elders
or
Ministers
to
Paul
and
Barnabas
,
(
but
to
the
multitude
of
the
Disciples
)
in
every
Church
Elders
while
they
were
fasting
with
them
and
praying
,
and
commending
them
,
&c.
Now
how
could
this
Election
be
,
but
after
the
Graecian
forme
by
the
Churches
lifting
up
,
or
stretching
out
of
hands
.
But
because
some
doe
still
stick
at
this
place
,
it
may
bee
further
cleared
,
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
It
may
be
understood
three
wayes
,
and
all
these
wayes
it
saveth
the
peoples
right
.
It
may
be
either
the
action
of
the
Church
onely
,
as
the
Syriak
maketh
it
,
or
a
joynt
action
both
of
the
Churches
,
and
of
Paul
and
Barnabas
,
as
Iunius
maketh
it
;
or
an
action
of
Paul
and
Barnabas
,
in
this
sense
that
they
did
constitute
Elders
to
the
Churches
,
by
the
Churches
own
voyces
.
However
,
the
word
relateth
to
Election
by
stretching
out
,
or
lifting
up
of
hands
,
not
to
ordination
by
laying
on
of
hands
,
which
is
the
sense
followed
by
the
Italian
version
,
and
Diodati
authorising
and
ordaining
such
a
one
only
to
bee
an
Elder
as
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
I
prove
,
1.
From
the
native
signification
of
the
word
,
where
Iulius
Pollux
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lib.
2.
Cap.
4.
Gualther
and
Wolf
Seberus
render
it
manuum
extensio
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
manus
levare
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manibus
refragari
,
Budaeus
interpreteth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
plebiscitum
,
suffragium
,
H.
Stephanus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
manum
protendo
;
&
attollo
manum
porrigo
:
and
because
,
saith
he
,
in
giving
votes
,
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thence
came
the
word
to
be
used
,
for
scisco
,
decerno
,
creo
,
but
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
(
saith
he
)
as
it
were
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iustin
Martyr
,
Quaest.
&
Resp.
ad
orthod.
Resp.
ad
quaest.
14.
doeth
expressely
distinguish
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
words
of
a
most
different
signification
▪
where
Cedrenus
Anno.
526.
saith
Euphranius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pilander
,
the
interpreter
rendereth
,
Episcopatui
,
communibus
suffragiis
deligitur
.
Scapula
,
and
Arias
Montanus
also
in
his
Lexicon
tells
us
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
manus
porrigere
,
or
elevare
,
eligere
,
or
creare
magistratum
per
fuffragia
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
most
different
from
laying
on
of
hands
,
which
is
not
a
stretching
out
or
lifting
up
,
but
a
leaning
or
laying
down
of
the
hands
on
some
thing
.
Wherefore
the
Hebrews
note
laying
on
of
hands
by
Samak
,
inniti
Chrysostome
saith
the
Roman
Senat
,
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
D
:
Potter
himselfe
turneth
,
did
make
gods
by
most
voices
;
Charitie
mistaken
,
pag
145.
2.
The
use
of
the
word
in
this
sense
,
and
in
no
other
sense
,
either
in
Scripture
,
2
Cor.
8.
19.
or
Greek
authors
that
wrote
before
the
new
Testament
.
So
that
Luke
could
not
be
understood
,
if
he
had
used
it
in
another
sense
,
but
he
wrote
so
that
he
might
be
understood
:
If
he
had
meant
ordination
,
he
would
have
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Acts
6.
3.
Tit.
1.
5.
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
Acts
6.
6.
2.
The
manner
of
the
Elections
among
the
Graecians
testified
by
Demosthenes
,
Cicero
,
and
others
,
cleareth
the
meaning
of
the
word
.
So
they
had
a
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
omnium
suffragiis
obtinet
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
man
giveth
a
contrarie
vote
.
When
the
Grecians
choised
their
Magistrates
at
their
Comitia
held
solemnely
for
that
end
:
he
that
was
nominated
,
was
brought
into
the
threater
before
the
people
,
so
many
as
aproved
of
him
,
held
forth
,
or
stretched
forth
,
or
lifted
up
their
hands
:
If
the
major
part
did
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
partly
was
then
said
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Magistrate
created
by
suffrages
.
So
Elias
Cretensis
in
Greg.
Nazianz.
orat
.
3.
I
finde
also
in
Aeschines
orat
▪
contra
Cetesipont
,
some
decrees
cited
which
mention
three
sorts
of
Magistrates
,
and
among
the
rest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Those
that
were
made
by
the
peoples
suffrage
.
In
the
argument
of
Demosthenes
his
oration
,
advers.
Androtion
,
these
Magistrates
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Magistrates
made
by
the
peoples
suffrage
,
Fronto
Ducaeus
in
his
notes
upon
the
fifth
tom
.
of
Chrysostome
pag
3.
confesseth
that
with
heathen
writters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
per
suffragia
creare
,
and
therefore
the
word
is
rendered
in
the
Tigurine
version
,
and
by
Calvin
,
Bullinger
,
Beza
,
and
so
doth
Erasmus
,
upon
the
place
understand
the
word
:
ut
intelligamus
,
saith
hee
,
suffragiis
delectos
.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
at
all
make
against
that
which
I
say
,
as
some
have
conceaved
it
doth
,
but
rather
for
it
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
to
bee
rendred
,
ipsis
not
illis
,
and
so
Pasor
▪
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rendereth
,
Acts
14.
23.
quumque
ipsis
per
suffragia
creassent
Presbyteros
.
So
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
used
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
Grecians
sometimes
use
the
one
for
the
other
.
So
H
:
Stephanus
,
Thes.
ling.
Gr.
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
he
referreth
us
to
Budaeus
,
for
examples
to
prove
it
,
see
the
like
,
Matth.
12.
57
:
Iohn
4.
2.
Thus
therefore
the
text
may
be
conceaved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
and
when
they
(
the
Disciples
of
Lystra
,
Iconium
and
Antioch
)
had
by
votes
made
to
themselves
Elders
in
every
Church
,
and
had
prayed
with
fasting
,
they
commended
them
(
to
wit
,
Paul
and
Barnabas
)
to
the
Lord
in
whom
they
beleeved
.
It
needeth
not
seeme
strange
,
that
here
in
one
verse
I
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
ipsis
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
illos
,
and
meant
of
different
persons
,
for
the
like
will
frequently
occurre
in
Scripture
,
Mark
2.
15.
as
Iesus
sate
at
meat
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
Levies
)
house
,
&c.
2.
And
they
watched
him
,
and
they
followed
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
Iesus
,
Mark
3.
whether
he
would
heal
him
,
here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
Iesus
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
man
,
which
had
the
withered
hand
,
Gal.
1.
16.
to
reveal
his
Sonne
in
me
,
that
I
might
preach
him
,
here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ipsius
,
for
God
the
father
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
illum
for
Christ
.
So
then
the
Churches
of
Lystra
,
Iconium
,
and
Antioch
,
after
choosing
of
Elders
,
who
were
also
solemnly
set
a
part
with
prayer
and
fasting
,
were
willing
to
let
Paul
,
and
Barnabas
goe
from
them
to
the
planting
and
watering
of
other
Churches
,
and
commended
them
unto
God
,
that
would
open
unto
them
a
wide
and
effectuall
doore
,
and
prosper
the
work
of
Christ
in
their
hands
,
Ephes.
6.
18.
19.
Or
they
commended
them
unto
God
for
their
safety
and
preservation
,
as
men
are
said
to
commend
their
owne
spirits
to
God
,
Luke
23.
46.
1
Pet.
4.
19.
This
sense
and
interpretation
which
I
have
onely
offered
to
bee
considered
,
doth
not
bring
any
harshnesse
,
and
much
lesse
,
offer
any
violence
,
either
to
the
text
or
context
in
the
Greek
.
But
if
another
sense
be
liked
better
,
whether
to
understand
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Elders
ordained
or
the
Churches
commended
to
God
by
Paul
and
Barnabas
,
or
to
understand
all
the
particulars
mentioned
in
that
23.
verse
to
bee
common
and
joynt
acts
done
by
Paul
,
Barnabas
and
the
Churches
,
that
is
,
that
they
all
concurred
in
making
them
Elders
by
suffrage
,
in
prayer
and
fasting
,
and
in
commending
themselves
to
the
Lord
;
I
shall
not
contend
so
long
as
the
proper
and
native
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
retained
,
yea
;
although
wee
should
understand
by
this
word
,
an
act
of
Paul
,
and
Barnabas
alone
,
distinct
from
the
Churches
suffrage
and
consent
even
in
that
sense
,
we
lose
not
the
argument
;
For
first
it
cannot
be
supposed
that
the
businesse
was
put
to
the
lifting
,
or
strething
out
hands
in
signum
suffragii
,
between
Paul
and
Barnabas
,
as
if
it
had
been
put
to
the
question
between
them
two
alone
;
whether
such
a
man
should
bee
Elder
in
such
a
Church
.
But
how
then
can
it
be
an
act
of
Paul
and
Barnabas
?
Thus
if
you
will
,
Thir
two
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
creare
suffragiis
,
vel
per
suffragia
,
id
est
;
They
ordained
such
men
to
bee
Elders
as
were
chosen
by
the
Church
.
They
two
made
or
created
the
Elders
,
but
the
people
declared
by
lifted
up
hands
whom
they
would
have
to
be
Elders
.
So
Calvin
Instit.
lib.
4.
cap.
53.
§
15.
Even
as
saith
he
,
the
Roman
historians
often
tells
us
,
that
the
consull
who
held
the
court
,
did
creat
new
Magistrates
,
id
est
,
did
receave
the
vo●…es
and
preside
in
the
Elections
.
5.
Luke
doeth
usually
mention
the
Churches
suffrage
in
making
Church
Officers
,
or
in
designing
men
to
sacred
employments
,
as
Acts
1.
23.
26.
Acts
13.
3.
Acts
15.
22.
So
doth
Paul
,
1
Cor.
16.
3.
2.
Cor.
8.
19.
1
Tim.
3.
7.
So
that
it
is
not
likely
there
should
bee
no
mention
of
the
Churches
election
here
,
where
pro●…essedly
and
intentionally
mention
is
made
of
planting
Elders
,
the
prayer
and
fasting
,
as
Acts
13.
2
,
3.
so
likewise
,
Acts
14.
23.
was
common
to
the
Church
;
they
prayed
and
fasted
cum
discipulis
,
jej●…nantibus
saith
the
Glosse
)
all
being
one
work
,
why
was
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
common
to
the
Churches
also
.
6.
Protestant
writers
draw
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Churches
suffrage
;
Magdebur
:
cent
.
1.
lib.
2.
cap
:
6.
Zanchius
in
4.
Prae.
Beza
,
Cartwright
and
others
,
on
the
place
,
Bullinger
Decad
:
5.
Ser.
4.
Iunius
contro
:
5
lib.
1
cap.
7.
And
others
against
Bellarmine
,
de
Cler
cap.
7.
Gerhard
,
tom
.
6.
pag.
95.
Brochmand
:
Systhem
:
tom
:
2.
pag.
886.
Danaeus
in
1
Tim.
5.
Walaeus
in
his
treatise
,
quibusnam
competat
vocatio
Pastorum
,
and
loce
:
pag.
474.
Of
Papists
,
also
Salmeron
expondeth
this
place
by
,
Acts.
6.
And
saith
the
Apostles
gave
the
Election
to
the
Churches
,
here
of
Elders
,
as
there
of
Deacons
,
Bel
:
de
cler:
:
cap.
7.
and
Esthius
in
2.
Cor.
8.
19.
confesse
that
if
wee
look
either
to
the
Etimologie
of
the
word
,
or
the
use
of
Greek
authors
,
it
is
to
choose
by
votes
.
If
it
be
objected
to
me
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
referred
to
the
people
,
will
invest
them
with
a
judiciall
power
;
and
a
forensicall
,
or
juridicall
suffrage
;
and
where
is
then
the
authority
of
the
Eldership
.
Ans.
'T
is
like
enough
(
though
I
confesse
not
certain
)
that
no
Elderships
were
yet
erected
in
those
Churches
,
Acts.
14.
23.
But
put
case
they
had
Elderships
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
might
well
be
referred
to
the
people
,
to
signifie
their
good
liking
and
consent
,
for
in
Athens
it self
the
people
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
did
but
like
well
the
persons
nominated
,
as
when
a
thesaurer
offered
some
to
be
surety
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
the
people
shall
approve
.
Demosthenes
advers.
Timocr
.
In
which
oration
't
is
also
to
bee
noted
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Assemblie
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
judiciall
court
or
Assembly
of
judges
are
plainly
distinguished
,
so
farre
that
they
might
not
be
both
upon
one
day
;
and
that
,
though
the
people
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
not
they
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
judges
,
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordaine
,
or
appoint
a
Magistrate
,
See
ibid
jusjurandum
Heliastarum
.
As
for
the
objection
from
Acts
10.
41.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
as
it
were
the
preventing
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
a
prior
designation
.
2.
It
is
there
attribute
to
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
in
the
councell
of
God
the
Apostles
were
in
a
manner
Elected
by
voices
of
the
Trinitie
,
as
faciamus
hominem
,
Gen.
1.
and
hindereth
no
more
the
proper
signification
of
the
word
applyed
to
men
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ascribed
to
God
,
can
prove
,
that
there
is
no
change
in
men
when
they
repent
,
because
there
is
none
in
God
.
As
for
that
objection
made
by
a
learned
man
,
that
even
the
Septuagints
Isay
58.
9.
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
for
extensio
or
elevatio
manuum
,
but
for
that
which
is
in
the
Hebrew
immissio
or
innixus
digiti
or
manus
.
Answer
,
1.
It
is
not
put
for
innixus
digiti
,
but
for
extensio
digiti
,
for
so
is
the
text
.
2.
Sanctius
following
Cyrill
,
tells
us
that
the
sense
of
the
70.
turning
the
text
so
;
was
this
,
Nempe
hic
intelligi
suffragia
quibus
magistratus
creantur
,
a
quibus
raro
solet
abesse
munerum
largitio
&
corruptio
juris
.
So
that
his
argument
may
be
retorted
,
I
do
not
say
that
this
is
the
Prophets
meaning
,
but
that
it
is
the
70.
their
sense
of
the
text
in
using
that
word
,
for
the
most
Interpreters
understand
by
putting
forth
the
finger
there
,
derision
,
and
disdain
.
3.
The
70.
certainly
did
not
intend
the
putting
on
,
but
the
putting
out
of
the
finger
,
so
the
Chaldee
hath
annuere
digito
,
Heirome
,
extendere
digitum
,
which
well
agreeth
with
the
Hebrew
Shekach
digitum
extendere
.
i.
e.
malum
opus
perlongare
,
saith
Hugo
Cardinalis
.
It
is
saith
Emanuel
Sa
,
minando
,
aut
convitiando
,
(
which
seemeth
the
true
sense
)
The
Jesuits
of
Doway
read
,
and
cease
to
stretch
out
the
finger
.
Gualther
readeth
emissionem
digiti
,
and
expondeth
thus
medij
digiti
,
ostensio
erat
contemptus
iudicium
,
digitis
item
minitamur
,
suppose
none
of
all
these
signifie
the
laying
on
of
the
hands
,
or
finger
,
but
suppose
that
it
is
not
laid
on
,
and
so
much
shall
suffice
concerning
these
Scriptures
,
Acts
6.
2
,
3
,
5.
6.
and
Acts
14.
23
:
A
third
argument
from
Scripture
shall
be
this
.
If
the
extraordinary
office
bearers
in
these
Primitive
times
were
not
chosen
,
nor
put
into
their
functions
without
the
Churches
consent
,
far
lesse
ought
there
now
to
bee
any
intrusion
of
ordinary
Ministers
without
the
consent
of
the
Church
;
Iudas
and
Silas
were
chosen
with
consent
of
the
whole
Church
unto
an
extraordinarie
embassage
,
Act.
15.
22.
So
were
Pauls
company
chosen
by
the
Church
,
2
Cor.
8.
19.
The
Commissioners
of
the
Church
of
Corinth
,
were
approved
by
the
Church
,
1
Cor.
16.
3.
Yea
Mathias
,
though
an
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
was
together
chosen
by
suffrage
,
namely
of
the
120
Disciples
,
Simul
suffragiis
electus
est
,
as
Arias
Montanus
,
rightly
turneth
the
word
▪
Act.
1.
23.
26.
Bell.
de
Cler.
cap.
7.
acknowledgeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
dare
suffragium
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
ipsum
suffragium
,
Paul
and
Barnabas
were
extraordinarily
,
and
immediatly
called
of
God
,
yet
when
they
were
to
be
sent
to
the
Gentiles
,
God
would
have
the
consent
and
approbation
of
the
Church
declared
,
Act.
13.
3.
I
conclude
this
argument
from
Scripture
,
with
the
Magdeburgians
cent
.
1.
Lib.
2.
Cap.
6.
Neque
Apostolos
,
neque
alios
ecclesiae
ministros
sibi
solis
,
sumpsisse
protestatem
eligendi
&
ordinandi
Presbyteros
&
Diaconos
,
sed
ecclesiae
totius
suffragia
&
consensum
adhibuisse
;
tum
ex
,
1
Cor.
3
21.
22.
Patet
,
tum
exemplis
probatur
,
Act.
1.
23.
Act.
6.
6.
Act.
14.
23.
The
next
argument
is
taken
from
antiquity
,
Cyprian
Lib.
1.
Epist.
4.
is
very
full
and
plain
,
for
the
Churches
right
and
liberty
in
elections
.
D.
Feild
Lib.
5.
Cap.
54.
citeth
and
Englisheth
the
words
at
large
,
Leo.
Epist.
87.
Cap.
1.
requireth
in
the
Election
of
Bishops
:
vota
civium
,
testimonia
populorum
,
Epistola
synodalis
concilii
.
Car
:
bar
.
Sussitani
apud
Augustinum
,
Enar
i●…
Psal:
36.
saith
,
Necesse
nos
fuerat
Primiani
causam
,
quem
ple●…s
sa●…cta
ecclesiae
Carthaginensis
▪
Episcopum
fuerat
in
ovile
dei
sortita
,
seniorum
literis
ejusdem
ecclesiae
postulantibus
audire
atque
discutere
.
The
fourth
councell
of
Carthage
,
Can.
22.
requireth
to
the
admission
of
every
Clergie-man
,
civium
assensum
,
&
testimonium
&
convenientiam
.
Socrates
lib.
4.
cap.
25.
recordeth
that
Ambrose
was
chosen
Bishop
of
Millane
with
the
uniforme
voice
of
the
Church
;
and
lib.
6.
cap.
2.
he
recordeth
the
like
concerning
the
Election
of
Chrysostome
,
to
be
Bishop
of
Constantinople
.
Moreover
,
I
finde
in
the
pretended
Apostolicall
,
but
really
ancient
constitutions
,
collected
by
one
under
the
name
of
Clemens
,
lib.
8.
cap.
4
▪
't
is
appointed
to
ordain
a
Bishop
,
thus
qualified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
things
unblamable
,
one
of
the
best
and
chosen
by
all
the
people
,
unto
whom
let
the
people
,
being
assembled
together
on
the
Lords
day
,
with
the
Presbyterie
,
and
the
Bishops
then
present
give
their
consent
.
Then
immediatly
one
of
the
Bishops
askes
the
Eldership
and
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
they
desire
that
man
to
be
set
over
them
,
which
if
they
consent
unto
,
he
next
asketh
them
(
as
a
distinct
question
)
whether
they
all
give
him
a
good
testimonie
for
his
life
,
&c.
Greg
:
Nazianz.
orat
.
31.
commendeth
Athanafius
his
calling
,
as
being
after
the
apostolicall
example
,
because
he
was
chosen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
suffrage
of
all
the
people
.
The
councell
of
Nice
in
their
epistle
to
them
of
Alexandria
appoint
some
to
succeed
into
the
vacant
places
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
that
they
appear
worthie
,
and
the
people
chose
them
,
Greg
:
Mag:
Epist.
lib.
9.
cap.
74.
clerum
&
populum
singularum
civitatum
hortari
festina
,
ut
inter
se
dissentire
non
debeant
,
sed
uno
sibi
consensu
,
una
quaeque
civitas
consecrandum
eligat
sacerdotem
,
he
that
would
have
greater
store
of
antiquity
for
this
,
may
read
Blondel
.
apol.
.
pag.
379.
to
.
473.
Gerhard
citeth
for
the
peoples
right
,
Ambrose
,
Chrysostome
,
Origen
,
Isidore
,
yea
twelve
Popes
,
and
diverse
ancient
examples
,
as
the
Election
of
Sabinianus
of
Athanasius
,
Peter
the
successor
of
Athanasius
,
of
Eradius
,
the
successor
of
Augustine
,
of
Nectarius
,
of
Ilavianus
,
and
others
chosen
with
the
consent
of
the
whole
Church
;
Gerhard
.
loc:
Com.
tom
:
6.
sect.
95
,
96
,
97.
what
need
we
to
say
any
more
of
this
,
Bilson
himself
confesseth
it
,
de
gubern
:
Eccles.
cap.
15.
pag.
417.
he
saith
the
ancient
forme
was
,
totam
ecclesiam
nominationi
&
probationi
Pastoris
sui
prius
consensisse
,
quam
pro
electo
haberetur
:
And
he
observeth
(
which
another
of
his
minde
saith
with
him
,
Hist:
of
Epistopacy
part
.
2.
pag
360
)
that
the
people
did
more
willingly
receave
,
more
diligently
heare
,
and
more
heartily
love
these
in
whose
Election
their
desires
were
satisfied
,
Bell:
de
Cler
:
cap.
9.
confesseth
that
in
the
time
of
Chrysostome
,
Ambrose
,
Augustine
,
Leo
,
and
Gregory
,
the
receaved
forme
of
Elections
was
,
that
both
the
Clergie
and
the
People
should
choose
.
Ancient
testimonies
for
the
Peoples
Election
,
see
also
Smectimnus
,
pag
34.
Thirdly
,
we
argue
from
the
judgement
of
sound
Protestant
Churches
and
writters
;
The
Helvetik
confession
tells
us
that
the
right
choising
of
Ministers
,
is
by
the
consent
of
the
Church
:
The
Belgick
confession
saith
,
we
beleeve
that
the
Ministers
,
Seniors
,
and
Deacons
ought
to
be
called
to
these
their
functions
,
and
by
the
lawfull
Election
of
the
Church
to
bee
advanced
into
these
rooms
:
see
both
in
the
harmony
of
Confessions
,
Secl
.
11.
the
French
discipline
we
shall
see
afterwards
:
The
tenent
of
Protestants
,
which
Bell:
de
Cler
:
cap.
2.
undertaketh
to
confute
,
is
this
;
ut
sine
populi
consensu
,
&
suffragio
nemo
legittime
electus
,
aut
vocatus
ad
Episcopatum
habeatur
.
And
though
our
writers
disclame
many
things
which
he
imputeth
unto
them
,
yet
I
finde
not
this
disclamed
by
any
of
them
,
who
write
against
him
:
It
is
plainly
maintained
by
Luther
,
lib.
de
Potest
:
Papae
▪
Calv
▪
in
Acts
6.
3.
Beza
confess
.
cap.
5.
art.
35.
Musculus
in
loc:
com
.
Zanchius
in
4.
praecept
:
Iunius
animad:
in
Bell
:
Contro
.
5
lib.
1.
cap
7.
Cartwright
on
Acts
14.
23.
Osiander
.
hist:
Eccles
:
cent
.
4
lib.
3.
cap.
38.
Gualther
on
Acts
6
,
Stutonius
Fazius
in
1
Tim.
5.
22.
Morney
de
Eccles:
cap.
11.
Balduin
:
de
instit:
Ministrorum
cap.
6.
Bruchmand
:
Systhem
:
tom
▪
2.
pag
885.
886.
Walaeus
de
vocatione
pastorum
,
&
in
loc:
com
:
pag
474.
Bullinger
decad
.
5.
Ser.
3.
pag.
300.
Smectymnus
,
pag.
33.
34.
Whittaker
in
his
manuscript
:
de
Clericis
,
which
was
never
printed
;
ascribeth
election
to
the
people
.
So
Festus
Homius
Speginen
controv
:
Belgick
.
Art.
31.
And
many
others
whose
testimonies
wee
can
produce
if
need
be
,
let
five
onely
speak
for
the
rest
;
Calvin
in
one
of
his
Epistles
,
though
writing
against
the
itching
eares
,
and
groundlesse
conceits
of
some
people
,
yet
asserteth
this
for
a
certaine
truth
.
Sane
oportet
Ministrum
a
populo
approbatum
esse
,
antequam
i●…
Ministerii
possessionem
mittatur
,
quod
si
quis
seipsum
intrudit
aliâ
viâ
,
ubi
in
Ecclesia
ordo
jam
constitutus
est
,
legittima
vocatione
destituitur
,
see
the
book
of
Spiles
,
pag
482.
Edit.
Genev
:
1617.
Gerhard
tom
:
6.
pag
95.
Vt
Ecclesiâ
consentiente
Pastores
vocentur
,
neve
quis
invitae
Ecclesiae
obtrudatur
;
habet
expressa
in
Scripturis
testimonia
,
&
perpetuâ
Ecclesiae
primitivae
praxi
,
comprobatum
est
,
Zanchius
in
4.
praecept
:
col
.
81.
saith
,
est
igitur
manifestum
nunquam
Apostolos
quempiam
ad
Ministerium
e●…egisse
&
ordinasse
suâ
tantum
authoritate
,
sed
semper
id
solitos
facere
consentiente
&
approbante
Ecclesiâ
,
and
col
:
782.
servatur
haec
eadem
consuetudo
etiamnum
in
mult
is
Ecclesiis
reformatis
,
and
Col:
783.
Eligere
Pastores
sine
plebis
consensu
,
primum
non
est
Apostolicum
,
neque
legittimum
,
eoque
talis
Minister
,
legittimus
non
fuerit
Minister
,
deinde
pugnat
cum
libertate
Ecclesiae
,
eoque
adimitur
ei
quod
Christus
donavit
,
quantum
autem
est
hoc
crimen
?
Tertio
non
conducit
Pastori
,
quia
nunquam
bonâ
conscientiâ
poterit
suo
fungi
officio
,
neque
etiam
conducit
Ecclesiae
,
quia
libenter
non
audiet
,
neque
etiam
amabit
eum
,
qui
sibi
non
consentienti
obtrusus
est
,
Danaeus
in
1
Tim.
5.
22.
quemadmodum
totius
Ecclesiae
Pastor
est
futurus
,
ita
ab
omnibus
debet
approbari
,
nè
quisquam
gregi
invito
Pastor
obtrudatur
.
And
after
he
hath
cleared
the
whole
matter
at
length
,
hee
concludeth
,
Ex
his
autem
omnibus
apparet
,
quam
nulla
sit
vel
non
legittima
eorum
dei
Ministrorum
vel
Ecclesiae
,
Pastorum
vocatio
,
qui
solius
regis
vel
reginae
,
vel
patroni
,
vel
Episcopi
,
Archi
Episcopi
authoritate
,
diplomate
,
bullis
,
jussu
,
&
judicio
fiunt
vel
eliguntur
,
id
quod
dolendum
est
adhuc
fieri
in
iis
Ecclesiis
,
quae
tamen
purum
Dei
verbum
habent
,
&
sequuntur
,
velut●…
in
mediâ
angliâ
.
The
professors
of
Leyden
in
Synops:
pur
.
theol
:
disp:
42.
Thes.
32.
Ius
pastores
eligendi
,
est
penes
Ecclesiam
,
ac
proinde
plebi
commune
,
cum
presbyteris
:
jus
eos
ordinandi
soli
Presbyterio
est
proprium
.
I
must
not
forget
to
mention
the
order
of
the
Church
of
Scotland
,
the
first
book
of
Discipline
in
the
fourth
head
,
saith
,
This
liberty
with
all
care
must
be
reserved
to
every
severall
Kirk
,
to
have
their
votes
and
suffrages
in
election
of
their
Ministers
,
The
second
book
of
Discipline
,
cap.
3.
saith
,
In
the
order
of
Election
it
is
to
be
eschewed
that
any
person
be
intruded
in
any
offices
of
the
Kirk
,
contrarie
to
the
will
of
the
Congregation
to
which
they
are
appointed
,
or
without
the
voice
of
the
Eldership
:
The
Generall
Assemblie
at
Edinburgh
,
in
Decemb
:
1562.
Sess:
3.
Made
this
Ast
,
that
inhibition
shall
be
made
to
all
and
sundry
persons
,
now
serving
in
the
Ministery
that
have
not
been
presented
be
the
people
,
or
a
part
thereof
to
the
superintendent
:
The
Generall
Assemblie
at
Edinburgh
,
May
1586.
Sess.
5.
requireth
the
consent
of
the
whole
Parish
to
a
Ministers
Election
,
the
wordsare
these
;
Anent
the
doubt
moved
if
it
be
lawfull
to
any
towne
,
or
city
,
where
there
is
an
Vniversitie
,
and
a
part
of
the
parish
of
the
same
towne
lying
to
landward
,
without
their
consent
and
votes
to
Elect
a
Minister
to
the
whole
parish
and
Vniversitie
,
pretending
the
priviledge
of
an
old
use
and
custome
.
The
Kirk
hath
voted
thereto
negative
,
that
it
is
not
lawfull
so
to
do
:
The
Generall
Assemblie
at
Perth
,
in
March
1596.
Sess.
6.
Doth
forbid
the
choosing
of
Ministers
without
the
consent
of
their
owne
flocks
:
The
Generall
Assembly
at
Glasgow
,
Sess.
23.
art.
2ᵒ.
Doth
revive
the
ancient
order
thus
,
anent
the
presenting
either
of
Pastors
,
or
Elders
and
School-masters
,
to
particular
Congregations
,
that
there
be
a
respect
had
to
the
Congregation
,
and
that
no
person
be
intruded
in
any
office
of
the
Kirk
contrarie
to
the
will
of
the
Congregation
to
which
they
are
appointed
In
the
Treatise
called
,
The
order
and
government
of
the
Church
of
Scotland
(
published
anno
1641.
For
information
of
the
English
,
and
for
removing
and
preventing
all
prejudices
which
the
best
affected
among
them
had
,
or
might
conceave
against
our
Church
government
)
we
have
these
words
,
pag
8.
So
that
no
man
is
here
intruded
upon
the
people
against
their
open
or
tacite
consent
and
approbation
,
or
without
the
voices
of
the
particular
Eldership
,
with
whom
he
is
to
serve
in
the
Ministery
.
And
now
if
in
any
Congregation
of
Scotland
,
the
practise
should
be
contrarie
to
the
profession
,
and
rule
established
(
which
God
forbid
,
and
I
hope
it
never
shall
)
it
were
a
double
fault
and
scandle
.
Finally
,
the
order
of
the
Church
of
Scotland
is
strengthened
by
the
civil
law
of
the
Kingdome
:
For
the
second
Parliament
of
King
Charles
,
Act
7.
did
ordaine
Presbyteries
to
plant
vacand
Kirks
with
consent
of
the
Parishes
.
And
Act
8.
anent
the
Presbyteries
providing
and
admitting
Ministers
to
the
Kirks
which
belonged
to
Bishopricks
;
It
is
alwayes
provided
,
that
this
be
without
prejudice
of
the
interest
of
the
Parishes
,
according
to
the
acts
and
practise
of
the
Kirk
since
the
Reformation
:
In
the
9.
Act
of
the
last
Session
of
the
same
Parliament
,
Presbyteries
are
appointed
to
plant
vacand
Churches
upon
the
sute
and
calling
of
the
Congregation
.
In
the
fourth
place
,
the
point
is
confirmed
from
sound
reason
.
For
,
1.
It
is
very
expedient
for
the
credite
and
better
successe
of
the
Ministery
,
that
a
Bishop
have
a
good
name
and
testimony
even
among
them
that
are
without
,
as
the
Apostle
teacheth
,
1
Tim.
3.
7.
It
is
much
more
necessary
,
that
he
bee
well
lyked
and
approved
of
them
that
are
within
the
Church
.
2.
It
is
a
common
maxime
among
the
Fathers
,
Schoolmen
,
and
Summists
,
Quod
ad
omnes
pertinct
ommium
consensu
siere
debet
.
3.
As
the
free
consent
of
people
in
the
Election
,
is
a
great
obligation
and
ingagement
,
both
to
them
,
to
Subject
themselves
in
Christian
and
willing
obedience
to
him
,
whom
they
have
willingly
chosen
to
be
over
them
in
the
Lord
,
and
to
the
person
elected
to
love
them
,
and
to
offer
up
himselfe
gladly
upon
the
service
and
sacrifice
of
their
faith
:
So
where
this
obligation
or
mutuall
union
of
the
hearts
of
Pastor
and
People
is
wanting
,
mutuall
dueties
are
not
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
as
it
were
by
constraint
and
necessity
,
they
in
the
mean
time
drawing
back
from
the
yoke
,
and
hee
,
at
the
best
watching
over
them
,
not
with
joy
,
but
with
grief
and
sorrow
of
heart
.
4.
In
stead
of
peace
and
harmony
,
there
shall
be
contention
and
contradiction
,
Gerhard
.
tom:
6.
pag:
105.
Ministros
vocaricum
consensu
&
suffragiis
Ecclesiae
cui
praeficiuntur
,
alit
mutuam
concordiam
inter
auditores
&
Pastores
,
summe
necessariam
,
a
movet
etiam
dissidia
ex
neglectu
hujus
ordinis
metuenda
.
5.
It
breadeth
great
peace
and
confidence
when
one
is
thus
called
.
Whittaker
de
Ecclesiâ
quaest
:
5.
cap
:
6.
defendeth
the
calling
of
Luther
,
Zuinglius
,
Oecolampadius
,
&c.
Upon
this
ground
,
quia
sunt
a
populis
&
gregibus
vocati
.
6.
Experience
hath
made
men
to
know
the
comfortable
fruits
of
free
Election
,
and
the
unhappie
successe
of
violent
intrusion
.
Constantius
the
sonne
of
Constantine
,
did
put
Orthodox
Bishops
from
their
places
,
and
substitute
Arrians
in
their
roome
,
with
the
contradiction
and
reluctation
of
the
Churches
.
The
like
did
Papists
in
the
Palatinat
,
and
other
places
where
their
Dagon
was
set
up
againe
.
So
did
the
authors
and
urgers
of
the
Interim
in
Germany
.
So
did
the
Prelats
in
Scotland
,
England
,
Ireland
.
Upon
all
which
intrusions
many
unspeakable
evils
did
follow
.
If
wee
after
a
second
Reformation
should
now
permit
violent
intrusions
,
this
might
well
be
a
prologue
to
much
co●…fusion
and
disorder
.
Lastly
,
I
argue
from
the
confessions
of
adversaries
themselves
,
we
have
cited
before
the
confession
of
Bilson
,
and
of
the
author
of
the
history
of
Episcopacy
,
and
of
Salméron
,
I
will
adde
Peresius
de
traditionibus
,
who
undertaketh
to
confute
the
Protestant
tenent
,
That
it
belongeth
to
the
people
to
elect
or
reject
their
Ministers
;
Hee
argueth
from
antiquity
,
and
yet
in
that
same
argumentation
,
he
is
constrained
to
speak
for
us
.
For
speaking
of
the
three
Bishops
which
by
the
ancient
Canons
might
ordain
a
Bishop
,
he
sayeth
,
Verum
tamen
est
quod
Episcopi
isti
qui
ad
electionem
Congregabantur
,
consensum
expectabant
cleri
&
populiut
in
concilio
carthaginensi
quarto
refertur
,
qui
consensus
magis
erat
testificatio
vitae
ejus
qui
erat
ordinandus
,
&
signum
quoddam
expressivum
ejus
desiderii
,
quod
volebat
Paulus
quando
bonum
testimonium
populi
dicebat
expectandum
ante
ordinationem
.
Et
infra
.
Hoc
enim
modo
magis
pretiosus
esset
illis
praelatus
,
magisque
amabilis
,
ne
cogerentur
inviti
inutiles
homines
,
&
inter
dum
perniciosos
suis
sudoribus
alere
.
And
Answering
to
the
passage
of
Cyprian
lib
:
2.
Epist
▪
5.
he
sayeth
;
That
tho
hee
hath
not
read
of
it
,
yet
forte
erat
mos
tempore
ejus
in
Ecclesiis
Hispaniarum
(
for
they
were
two
Spanish
Bishops
of
whom
Cyprian
writs
in
that
Epistle
)
ut
aliqui
ex
populo
vocem
haberent
,
electivam
.
Quod
vero
dicit
populum
posse
recusare
indignos
,
etiam
fassi
sumus
,
quantum
ad
Electionem
si
indignitas
ordinandi
sit
not
a
&
populo
perniciosa
.
But
what
sayeth
the
Canon
law
it selfe
,
Decr
:
part
:
1.
dest
:
62.
Electio
clericorum
est
petitio
plebis
.
He
was
a
Popish
Archbishop
who
condescended
that
the
city
of
Magdeburg
,
should
have
jus
vocandi
&
c●…nstituendi
Ecclesiae
Ministros
:
Neither
would
the
city
admit
of
peace
without
this
condition
.
Thuan
hist:
lib:
83.
pag
85.
I
had
almost
forgot
D
:
Feild
of
the
Church
lib:
5.
cap
:
54.
Confessing
plainly
that
each
People
and
Church
stand
free
by
Gods
law
,
to
admitte
,
maintain
,
and
obey
no
man
as
their
Pastor
without
their
lyking
:
and
that
the
peoples
election
by
themselves
,
or
their
rulers
dependeth
on
the
first
principles
of
humane
fellowships
and
Assemblies
:
For
which
cause
,
tho
Bishops
by
Gods
law
have
power
to
examine
and
ordain
before
any
man
be
placed
to
take
charge
of
Souls
,
yet
have
they
no
power
to
impose
a
Pastor
upon
any
Church
against
their
wills
.
Hee
citeth
diverse
testimonies
of
antiquity
to
shew
that
the
ancient
Elections
were
by
the
Church
or
the
greater
part
thereof
.
It
remaineth
to
answer
some
objections
.
And
first
it
is
objected
,
That
this
is
a
tenent
of
Anabaptists
,
Independents
,
and
Separatists
.
Ans:
1.
But
shall
we
condemne
these
truthes
which
either
they
,
or
Papists
,
or
Arrians
doe
hold
?
Quid
est
,
saith
Cyprian
,
quia
hoc
facit
Novatianus
ut
nos
non
putemus
esse
faciendum
?
We
may
goe
one
myle
with
the
Scriptures
,
though
we
goe
not
two
myles
with
the
Independents
,
or
three
myles
with
the
Anabaptists
,
or
Separatists
.
2.
Neither
in
this
same
point
of
Elections
doe
we
homologat
with
them
,
who
give
to
the
collective
body
of
the
Church
(
women
and
children
under
age
onely
excepted
)
the
power
of
decisive
vote
and
suffrage
in
Elections
,
we
give
the
vote
onely
to
the
Eldership
or
Church
representative
,
so
that
they
carrie
along
with
them
the
consent
of
the
Major
or
better
part
of
the
Congregation
.
Gamachaeus
in
primam
secundae
quaest
:
15
tells
us
out
of
Thomas
this
difference
betwixt
consent
and
election
:
that
though
every
choosing
bea
consenting
,
yetevery
consenting
is
not
a
choosing
:
The
liberty
of
consent
is
one
thing
;
counsell
or
deliberation
another
thing
:
The
power
of
a
decisive
voice
in
court
or
judicatory
a
third
thing
.
I
speak
of
a
constituted
Church
(
for
where
there
is
not
yet
an
Eldership
,
there
can
be
no
such
distinction
:
yet
however
bee
there
an
Eldership
or
bee
there
none
,
the
Churches
consent
must
be
had
.
)
The
first
of
these
we
ascribe
to
the
whole
Church
,
without
whose
knowledge
and
consent
Ministers
may
not
be
intruded
.
The
second
to
the
ablest
and
wisest
men
of
the
Congregation
,
especially
to
Magistrates
,
with
whose
especiall
advice
,
privity
,
and
deliberation
the
mater
ought
to
be
managed
.
The
third
which
is
the
formall
,
and
consistoriall
determination
of
the
case
of
election
,
consisteth
in
the
votes
of
the
Eldership
:
Their
way
is
much
different
from
this
,
who
would
have
the
matter
prepared
by
the
conference
,
and
deliberation
of
the
Eldership
,
(
as
wee
use
to
doe
in
Committees
)
but
determined
and
decided
by
the
votes
of
the
whole
Congregation
.
3.
Let
them
speak
for
us
who
have
particularly
written
against
the
Separatists
and
Independents
.
Laget
in
his
defence
of
Church-government
,
part
.
1.
cap
:
1
,
In
the
stating
of
the
question
about
popular
government
,
declareth
that
the
question
is
not
,
whether
in
maters
of
greater
importance
,
and
more
publick
concernment
,
(
as
admissions
,
excommunications
,
and
absolutions
of
members
,
elections
,
and
depositions
of
officers
)
the
case
ought
to
bee
made
known
unto
,
and
determined
with
the
free
consent
of
the
people
(
for
all
this
he
willingly
granteth
.
)
But
whether
every
cause
to
be
determined
,
ought
to
be
brought
to
the
multitude
,
or
body
of
the
Congregation
,
and
they
to
give
their
voices
therein
together
with
the
officers
of
the
Church
.
Mr.
Herle
the
reverend
and
learned
prolocutor
of
the
Assembly
of
divines
at
Westminster
in
his
treatise
,
intituled
,
The
independency
on
Scriptures
,
of
the
independency
of
the
Churches
,
pag:
3.
While
he
stateth
the
question
,
saith
,
We
acknowledge
that
the
Pastors
and
other
officers
were
ancientlie
,
and
it
is
to
be
wished
they
still
were
chosen
(
at
least
)
consented
to
by
the
members
of
each
respective
Congregation
:
But
that
they
are
to
bee
ordained
,
d●…posed
,
or
excommunicated
by
the
Presbyterie
,
&c.
Moreover
they
of
the
Separation
,
and
if
not
all
,
yet
(
sure
)
some
Independents
place
the
whole
essentiality
of
a
calling
in
Election
,
accompting
ordination
to
be
no
more
but
the
solemnization
of
the
calling
.
We
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
missio
potestativa
,
or
the
power
and
commission
given
to
a
man
,
by
which
hee
is
made
of
no
Minister
to
be
a
Minister
,
is
not
from
the
Churches
electing
him
,
but
from
the
lawfull
ordaining
him
:
And
that
Election
doth
but
designe
such
a
person
to
the
Ministery
of
such
a
Church
.
For
as
Gamachaeus
sayeth
in
tertiam
partem
Thomae
do
Sacr:
ordin
:
cap
:
7.
the
people
cannot
give
spirituall
authority
which
themselves
have
not
:
Et
quamvis
fateamur
,
saith
hee
,
Laicos
saepissime
vocatos
ad
electionem
Ministrorum
Ecclesiae
,
tamen
longe
est
aliud
loqui
de
ordinatione
,
quam
de
electione
,
&c.
Object
:
2
:
This
liberty
granted
to
Congregations
prejudgeth
the
right
of
Patrons
?
Ans:
1
:
If
it
were
so
,
yet
the
argument
is
not
pungent
in
divinity
,
for
why
should
not
humane
right
give
place
to
divine
right
?
Nec
Episcopale
nec
patronatus
jus
Ecclesiasticis
Canonibus
introductum
praejudicare
potest
potestati
jure
divino
toti
Ecclesiae
in
Ministrorum
Electione
competenti
,
saith
Gerhard
Tom
:
6.
Sect:
114.
The
states
of
Zeeland
did
abolish
patronages
,
and
give
to
each
Congregation
the
free
Election
of
their
own
Minister
,
which
I
take
to
be
one
cause
why
Religion
flourisheth
better
there
then
in
any
other
of
the
united
provinces
.
Object
.
3.
The
Churches
liberty
of
consenting
or
not
consenting
,
asserted
by
the
arguments
above
mentioned
,
must
ever
be
understood
to
be
rationall
,
so
that
the
Church
may
not
disassent
without
objecting
somewhat
against
the
doctrine
or
life
of
the
person
presented
.
Answ:
1.
The
author
of
the
historie
of
Epistopacy
part
:
6.
pag:
362.
364.
tells
us
out
of
the
book
of
Ordination
,
that
the
people
are
free
to
except
against
these
that
are
to
be
ordained
,
and
are
required
if
they
know
any
crime
,
for
which
they
ought
not
to
be
receaved
unto
the
Ministery
,
to
declare
the
same
.
He
saith
further
,
that
Presbyters
are
elected
by
the
Patrons
,
for
and
in
the
name
of
the
rest
of
the
people
.
pag:
365.
So
Peresius
de
tradit
:
part
:
3.
pag:
200.
confesseth
that
people
should
be
required
to
object
what
they
can
against
the
fitnesse
of
the
man
to
be
ordained
.
Now
then
if
this
be
all
,
that
people
may
object
,
it
is
no
more
then
Prelats
,
yea
Papists
have
yeelded
.
Answ.
2.
This
objection
cannot
strike
against
the
election
of
a
Pastor
,
by
the
judgement
and
votes
of
the
particular
Eldership
of
that
Church
where
he
is
to
serve
:
For
it
is
evident
by
the
Scriptures
,
testimonies
,
and
reasons
above
specified
,
not
onely
that
the
Church
hath
liberty
of
disassenting
upon
grounds
and
causes
objected
,
but
that
the
Eldership
hath
power
and
liberty
positive
to
elect
(
by
voyces
)
their
Ministers
.
Now
men
vote
in
Elderships
,
(
as
in
all
courts
and
consistories
)
freely
according
to
the
judgement
of
their
conscience
,
and
are
not
called
to
an
accompt
for
a
reason
of
their
votes
.
3.
As
the
vote
of
the
Eldership
is
a
free
vote
,
so
is
the
Congregations
consent
,
a
free
consent
,
and
the
objection
holdeth
no
more
against
the
latter
then
against
the
former
,
for
they
are
both
joyntly
required
by
the
Church
of
Scotland
as
appeareth
by
the
citations
foresaid
.
4.
Any
man
(
though
not
a
member
of
the
Congregation
)
hath
place
to
object
against
the
admission
of
him
that
is
presented
,
if
hee
know
such
an
impediment
as
may
make
him
uncapable
,
either
at
all
of
the
Ministery
,
or
the
Ministery
of
that
Church
to
which
he
is
presented
:
So
that
unlesse
the
Congregation
have
somewhat
more
then
liberty
of
objecting
,
they
shall
have
no
priviledge
or
liberty
,
but
that
which
is
common
to
strangers
as
well
as
to
them
.
In
this
fourth
answer
,
I
am
confirmed
by
Blondellus
a
man
intrusted
,
and
set
apart
by
the
nationall
Synod
of
the
reformed
Churches
of
France
,
for
writing
and
handli●…g
of
controversies
.
In
his
Apologiâ
prosententia
Hieromini
,
pag
:
383.
Replying
to
Bellarmine
who
would
enervate
Cyprians
testimonies
(
for
the
peoples
right
to
choose
their
Ministers
)
by
this
evasion
which
now
I
speak
to
,
saith
,
Nec
pu●…idum
in
gravi
Scriptore
commentum
ferendum
,
populum
habere
potestatem
eligendi
&
suffragium
ferendi
,
quia
potest
dicere
siquid
noverit
boni
v●…l
mali
de
ordinando
,
&
sic
testimonio
suo
efficere
ut
non
eligatur
:
quasi
vero
is
eligendi
&
suffragium
ferendi
potestate
praeditus
eaque
usus
dici
debeat
,
qui
id
tantum
prestat
,
quod
omni
electionis
&
suffragii
jure
absolute
carens
praestare
(
quandocunque
libet
)
potest
,
autoris
quisquam
adeo
duri
reperiatur
ut
infidelium
pessimos
quicquid
boni
vel
mali
de
ordinando
noverint
dicere
,
&
sic
testimonio
suo
ut
non
eligatur
efficere
posse
negare
audeat
,
habe●…unt
scilicet
ex
adversarii
hypothesi
aequo
cum
sidelibus
jure
eligendi
&
suffragium
ferendi
potestatem
.
5.
Though
nothing
be
objected
against
the
mans
doctrine
or
life
,
yet
if
the
people
desire
another
better
or
as
well
qualifyed
,
by
whom
they
finde
themselves
more
edified
then
by
the
other
,
that
is
a
reason
sufficient
(
i●…a
reason
must
bee
given
at
all
)
and
it
is
allowed
by
Danaeus
in
1.
Tim:
5.
22.
and
by
the
first
book
of
discipline
in
the
fourth
head
,
6.
It
being
condescended
upon
in
the
Parliament
of
Scotland
that
his
Majestie
with
consent
and
advice
of
the
Estates
,
should
nominate
the
officers
of
Estate
.
The
Estates
of
Parliament
were
pressed
to
give
a
reason
of
their
disassenting
from
his
Majesties
nomination
,
but
they
refused
.
And
I
am
sure
consenting
or
not
consenting
in
a
matter
Ecclesiasticall
,
ought
to
be
as
free
,
if
not
more
free
,
then
in
a
matter
civill
.
Object
.
4.
This
course
may
prove
very
dangerous
for
an
apostatizing
Congregation
,
for
a
people
inclining
to
Heresie
or
Schisme
,
will
not
consent
to
the
admission
of
an
orthodox
and
sound
Minister
.
Answ.
1.
The
intrusion
of
Ministers
against
the
Congregations
will
,
doth
more
generally
and
universally
draw
after
it
,
great
evils
and
inconveniences
,
2.
The
corruptions
of
many
Patrons
,
and
peradventure
also
some
Presbyteries
may
be
more
powerfull
to
intrude
insufficient
or
unsound
Ministers
,
then
the
unsoundnesse
or
errour
of
this
or
that
particular
Congregation
,
can
be
to
hinder
the
admission
of
them
that
are
sound
.
3.
We
shall
heartily
accord
that
a
hereticall
or
a
Schismaticall
Church
,
hath
not
just
right
to
the
liberty
and
priviledge
of
a
sound
Church
.
4.
Zanchius
in
4.
praec
:
col
:
784.
Would
have
a
Congregation
infected
with
Heresie
or
Superstition
,
before
there
bee
a
Ministery
setled
among
them
,
to
be
first
convinced
of
their
error
,
by
some
other
Pastor
sent
unto
them
by
the
Christian
Magistrate
for
a
time
,
and
extraordinarly
as
a
kinde
of
Evangelist
.
At
vero
saith
he
,
cum
constitutae
sunt
&
formatae
verae
Ecclesiae
,
cur
tune
saltem
non
relinquitur
illis
libertas
eligendi
suos
Pastores
?
Object
:
5.
People
do
often
erre
in
their
choise
,
and
cannot
judge
of
the
qualifications
and
abilities
of
Pastors
,
but
follow
blindly
the
humors
of
their
Lords
or
leaders
.
Answ:
1.
We
must
beleeve
what
Christ
saith
,
Iohn
10
,
4
,
5.
That
his
sheep
know
his
voice
,
and
a
stranger
they
will
not
follow
,
but
will
flee
from
him
.
2.
There
are
also
in
Presbyteries
and
in
all
Judicatories
,
some
leading
men
whose
judgement
is
much
respected
and
hearkened
unto
.
3.
Hee
that
followeth
another
is
ever
blind
:
A
people
may
follow
leading
m●…n
;
and
yet
see
with
their
own
eyes
too
.
4.
When
Bellarmine
objecteth
that
a
people
cannot
judge
,
whether
a
man
be
fit
for
the
Ministery
,
Iunius
animad:
Contr
:
5.
lib:
1.
cap
:
7.
not
:
24.
Answereth
that
the
Congregation
judgeth
not
simply
and
absolutly
whether
one
be
fit
for
the
Ministery
,
but
whether
he
be
fit
to
serve
in
the
Ministery
among
them
.
Which
two
are
so
different
,
that
of
two
men
offered
to
a
Congregation
,
he
that
is
absolutely
and
simply
the
best
qualifyed
for
the
Ministery
,
is
not
to
bee
for
that
cause
admitted
hic
&
nunc
,
but
hee
who
is
fittest
for
that
Congregation
.
Now
a
rude
and
ignorant
people
can
judge
which
of
the
two
speaketh
best
to
their
capacity
and
edificatition
.
5.
When
any
Congregation
makes
choise
of
an
unfit
or
dangerous
person
,
against
whom
there
is
just
exception
to
be
made
,
they
must
not
therefore
be
robbed
of
their
right
,
but
called
upon
to
make
a
better
choise
:
This
right
people
had
from
a
Pope
,
Greg
:
Mag:
Epist:
lib.
6.
Epist:
38.
Habitatores
Lucensis
civitatis
quendam
ad
nos
Presbyterum
adduxerunt
,
quì
eis
debuisset
Episcopus
ordinari
,
Sed
quia
mimine
dignus
inventus
est
nec
diu
sine
proprio
possunt
consistere
sacerdote
:
a
nobis
admoniti
in
se●…inio
promiserunt
alium
studiose
qu●…rere
,
&c.
Object
:
6.
Seldome
or
never
shall
a
Congregation
bee
found
all
of
one
minde
,
and
because
this
might
bee
answered
in
the
words
of
Gregorius
de
valentia
in
tam
secundae
disput:
7.
quaest:
5.
punct
:
5.
Nam
moraliter
loquendo
illud
tota
communitas
facere
censetur
quod
facit
major
ipsius
pars
.
Therefore
to
make
the
objection
stronger
,
it
may
be
further
added
,
that
oftentimes
the
greater
part
shall
overcome
the
better
part
,
because
in
every
corporation
there
are
more
bad
then
good
,
more
foolish
then
wise
:
This
inconveniencie
is
objected
by
Bellarmine
de
Clericis
,
cap
:
7.
who
tells
us
further
that
popular
elections
are
subject
to
tumults
and
seditions
.
We
answer
with
Iunius
ubi
supranot
:
23.
27.
first
inconveniences
do
also
follow
upon
elections
made
by
Presbyteries
and
Patrons
without
the
peoples
consent
.
2.
De
incommodis
prudenter
curandis
,
non
dere
sanctâ
mutandâ
temere
,
sapientes
videre
opportuit
.
3.
For
avoiding
inconvenience
of
this
kinde
,
it
is
to
be
remembred
,
that
the
Congregation
ought
to
be
keeped
in
unity
and
order
(
so
far
as
may
be
)
by
the
directions
and
precedence
of
their
Elders
,
and
by
the
assistance
of
Brethren
chosen
out
of
other
Churches
,
when
need
so
requireth
.
4.
Zanchius
ubi
supra
,
col
:
783.
answereth
out
of
Calvin
;
praesideant
plebi
in
electione
alii
Pastores
,
&
cum
ipsis
etiam
Magistratus
conjugatur
,
qui
compescat
tumultuantes
&
seditiosos
.
Wherein
there
is
great
need
of
caution
,
lest
under
pretence
of
suppressing
tumults
,
the
Churches
libertie
of
consenting
or
not
consenting
be
taken
away
;
As
upon
the
other
part
,
the
Election
is
not
to
be
wholly
and
solely
permitted
to
the
multitude
or
body
of
the
Church
,
which
is
the
meaning
of
the
13.
Canon
of
the
counsell
of
Laodicaea
,
as
it
is
expounded
by
Osiander
.
Gerhard
,
Iunius
and
oth●…rs
.
5.
When
a
Congregation
is
rent
asunder
,
and
cannot
agree
among
themselves
,
this
evill
may
b●…e
helped
in
Subordinate
,
though
not
in
Independent
Churches
,
for
the
higher
consistories
,
the
Presbyteries
and
Assemblies
of
the
Church
,
can
end
the
controversie
and
determine
the
case
,
after
hearing
of
both
si●…es
.
Object
:
8.
As
for
that
which
may
reflect
on
Ministers
,
that
have
not
the
peoples
consent
.
7.
Answ:
It
is
ordination
that
maketh
men
Ministers
.
And
the
want
of
the
Churches
suffrage
cannot
hinder
their
being
Ministers
,
it
concludeth
onely
that
they
did
not
ritè
and
ordinatè
enter
into
their
Ministery
hic
&
nunc
in
such
a
Church
.
2.
This
also
is
helped
by
a
posterior
approbation
of
the
Church
,
as
a
woman
marrying
a
man
unwillingly
,
yet
after
loving
him
as
her
husband
,
removeth
that
impediment
.
I
conclude
with
a
passage
out
of
the
Ecclesiasticall
discipline
of
the
reformed
Churches
in
France
,
cap
:
1.
The
silence
of
the
people
,
none
contradicting
,
shall
be
taken
for
an
expresse
consent
,
but
in
case
there
aryse
any
Contention
,
and
hee
that
is
named
should
be
lyked
by
the
consistory
,
and
disliked
by
the
people
,
or
by
most
part
of
them
,
his
reception
is
then
to
be
delayed
,
and
report
of
all
to
bee
made
unto
the
conference
or
provicniall
Synod
,
to
consider
aswell
the
justification
of
him
that
is
named
,
as
of
his
rejection
.
And
altho
he
that
is
named
,
should
there
be
justified
,
yet
is
he
not
to
bee
made
or
given
as
a
Pastor
to
the
people
against
their
will
,
nor
to
the
dislike
,
displeasure
,
and
discontent
of
most
of
them
.
Nay
the
Popish
French
Church
,
hath
no
lesse
zealously
stood
for
their
liberty
in
this
point
in
so
much
,
that
the
intrusion
of
men
into
Ec●…lesiasticall
charges
by
the
Pope
himself
,
hath
been
openly
opposed
,
as
shall
most
fully
appeare
to
any
who
shall
read
the
book
intituled
.
Pro
libertate
Ecclesiae
Gallicanae
adversus
Romanam
aulam
defensio
,
Parisiensis
curiae
,
Lodo
vico
undecimo
Gallorum
Regi
,
quondam
oblata
.
In
which
they
do
assert
against
the
Papall
usurpations
,
the
liberty
of
Elections
both
by
Clergie
and
people
,
Their
reasons
are
these
among
others
;
Cum
Episcopus
Ecclesiae
sponsus
sit
,
&
matrimonium
quoddam
spirituale
inter
ipsum
&
Ecclesiam
contrahatur
,
necessario
consensus
Ecclesiae
in●…ervenire
debet
.
And
after
,
Cum
Episcopus
solemniter
a
collegio
eligitur
,
confirmaturque
servatá
programma●…um
&
inquisitionum
forma
,
eò
certe
ma
,
or
est
populi
de
eo
existimatio
,
magisque
eum
venerantur
,
observant
&
diligunt
populares
,
quam
siipsis
invitis
obtrudatur
.
Ideoque
doctrina
ejus
l●…nge
sructuosior
est
,
&
ad
aedificandum
multo
efficacior
.
Hinc
tametsi
Petrus
Christi
vicarius
esset
,
&
caput
Ecclesiae
:
tamen
mortuo
Iuda
qui
unus
Apostolorum
erat
caeteri
omnes
pariter
eligerunt
,
&
sors
cecidit
super
Matthiam
ut
in
actis
Apostolorum
legitur
.
Lucius
Pontifex
Romanus
vir
sanctus
,
&
Martyr
,
qui
Ecclesiae
Romanae
praesuit
anno
,
154.
ita
decrevit
:
Nullus
in
Ecclesiae
ubi
duo
vel
tres
fuerunt
in
Congregatione
,
nisi
eorum
electione
canonca
Presbyter
eligatur
,
&c.
The
same
thing
doth
Duarenus
de
Sacr:
Eccles:
Minist:
lib:
5.
cap
:
1.
Confirme
,
not
on●…y
from
the
ancient
Canons
,
but
from
the
Election
of
Matthias
Act:
1.
and
that
of
the
Deacons
Act:
6.
CHAP.
III.
Whether
Ordination
be
essentiall
to
the
calling
of
a
Minister
.
THis
question
hath
been
thus
stated
in
a
little
book
intituled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
the
judgement
of
the
reformed
Churches
and
Protestant
Divines
is
shewed
;
concerning
Ordination
,
&c.
The
negative
part
is
there
mentioned
,
also
in
the
Queries
touching
the
ordination
of
Ministers
,
written
in
opposition
to
the
learned
and
much
approved
book
intituled
.
Ius
divinum
regiminis
Ecclesiastici
,
the
same
contraversie
is
touched
upon
frequently
with
more
railing
then
reason
by
that
furious
Erastian
who
composed
the
Gralloe
against
Apollonius
and
cryes
out
that
the
world
is
abused
with
an
empty
notion
of
a
pretended
sacred
Ministeriall
calling
,
which
may
be
exercised
by
none
but
such
as
are
thereunto
called
solemnly
set
a
part
,
and
ordained
.
This
is
the
same
thing
which
hath
been
formerly
debated
by
Protestant
divines
against
the
Anabaptists
and
Socinians
.
See
P.
Martyr
.
loc:
com
:
class
:
4.
cap.
1.
Aretius
probl:
theol
:
loc:
63.
The
professors
of
Leyden
,
Synops:
pur
:
theol
:
disp:
42.
Wal●…us
in
loc:
com
:
tom
:
1.
pag:
472.
473.
Festus
Hommius
Specim
,
controv
:
Belgic
.
artic:
31.
of
the
Lutherans
,
Gerhard
in
loc:
com
:
tom
:
6.
cap
:
3.
lib:
1.
Balduin
de
institutione
ministrorum
,
cap
:
8.
&
lib
:
4.
de
cas:
consc
:
cap
:
6.
Brochmand
synt
:
theol
:
artic.
de
minister
,
Eccles.
cap
:
2.
quaest:
3.
Stegmannus
in
sphotinianismo
disp
:
53.
The
Sociniane
tenent
against
the
necessity
of
Ordination
,
see
in
Socin
:
tract
:
de
Eccles:
Nicol
:
and
tract
:
de
Eccles.
&
missione
ministi
.
Yet
the
Socinans
acknowledge
it
is
fit
for
order
,
and
decency
to
retaine
Ordination
in
the
Church
.
Peradventure
many
of
the
Sectaries
of
this
time
will
hardly
acknowledge
this
much
:
I
shall
first
of
all
premise
some
distinctions
and
considerations
for
the
better
opening
of
the
true
state
and
nature
of
this
contravesie
.
Next
I
shall
bring
the
positive
arguments
,
and
lastly
,
Answer
the
contrary
objections
.
The
particulars
to
be
premised
are
these
.
First
the
question
is
not
whether
Ordination
be
the
only
thing
essentiall
,
or
necessary
to
the
right
calling
of
a
Minister
?
I
have
before
pleaded
for
the
necessity
of
the
Churches
consent
,
I
now
plead
for
the
necessity
of
ordination
;
That
ought
to
be
no
impediment
to
this
,
nor
this
to
that
.
2.
Neither
is
the
question
,
whether
imposition
of
hands
be
essentiall
and
necessary
to
the
calling
of
a
Minister
.
Imposition
of
hands
is
a
rite
used
in
Ordination
,
after
the
example
of
the
primitive
Churches
(
of
which
more
anone
)
but
the
substance
,
essence
,
and
formall
Act
of
Ordination
is
another
thing
.
Therefore
not
onely
the
Lutheran
divines
,
but
Calvin
in
1
Tim:
4.
14.
Iunius
animad
:
in
Bellar
:
contr
:
5.
lib.
1.
cap
:
3.
Bucan●…s
loc:
com
:
loc:
42.
Gersomus
Bucerus
and
others
distinguish
between
the
act
of
Ordination
,
and
the
rite
used
in
that
act
.
M.
Antonius
de
dominis
,
lib:
2.
de
repub
:
Eccles:
cap
:
3.
§
24.
&
cap
:
4.
§
13.
19.
&
lib
:
3.
cap
:
5.
§
48.
Doth
also
distinguish
between
the
rite
or
ceremony
of
laying
on
of
hands
,
and
the
essentiall
act
of
Ordination
which
he
rightly
calls
missio
potestativa
,
a
sending
of
one
with
power
and
authority
:
Which
agreeth
well
with
Matth.
10.
1.
Mark
3.
13
,
14
,
15.
where
we
have
first
the
election
of
the
Apostles
to
their
office
;
He
calleth
unto
him
whom
he
would
,
and
they
came
unto
him
,
Matthew
sayeth
,
he
called
unto
him
his
twelve
Disciples
,
Luke
9.
1.
He
called
his
twelve
Disciples
together
.
Here
was
an
antecedaneous
election
or
designation
of
the
persons
.
Thereafter
followes
the
ordaining
or
constituting
of
them
in
their
office
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Mark
,
and
hee
ordained
(
or
made
)
twelve
that
they
should
be
with
him
,
and
that
bee
might
send
them
forth
to
preach
,
and
to
have
power
to
heal
,
&c.
Luke
addeth
after
the
calling
together
of
the
twelve
,
that
he
gave
them
power
and
authoritie
over
all
devils
,
and
to
cure
diseases
,
and
he
sent
them
to
preach
,
&c.
Which
sets
forth
the
true
nature
and
essence
of
Ordination
,
that
it
consists
in
a
sending
forth
of
chosen
persons
with
power
and
authority
.
And
this
potestative
missioun
of
the
twelve
is
applyed
,
not
onely
to
power
over
devils
and
diseases
(
which
was
extraordinary
and
apostolicall
)
but
to
power
of
preaching
which
belongeth
to
the
ordinary
Pastor
to
call
,
charge
.
Pastors
and
Teachers
are
Messengers
,
Iob
33.
23.
and
God
hath
committed
unto
them
the
word
of
reconciliation
,
2.
Cor:
5.
19.
3.
Neither
is
the
question
,
what
may
be
done
in
extraordinary
cases
when
Ordination
cannot
be
had
,
or
where
there
are
none
who
have
power
to
ordaine
.
Wee
read
that
Aedesius
and
Frumentius
being
but
privat
men
,
became
Preachers
of
the
Gospell
,
and
converted
a
great
nation
of
the
Indians
:
Likewise
that
when
the
Iberians
were
converted
by
a
captive
woman
,
their
King
and
Queen
became
Teachers
of
the
Gospell
to
the
people
.
There
may
be
an
extraordinary
calling
from
God
where
Religion
is
not
yet
planted
,
nor
Churches
yet
constituted
.
It
is
altogether
another
case
in
a
constituted
reformed
or
reforming
Church
:
I
adde
with
Peter
Martyr
,
that
even
those
persons
who
set
about
the
work
of
the
Ministery
extraordinarly
or
among
Infidels
,
if
they
can
come
at
any
who
may
ordain
them
in
the
usuall
and
right
way
,
they
ought
not
to
neglect
the
seeking
of
Ordination
.
4.
Nor
is
the
question
of
teaching
,
exhorting
,
admonishing
,
reproving
,
comforting
one
another
,
or
praying
for
,
or
with
one
another
,
in
the
way
of
a
private
Christian
fellowship
,
and
and
brotherly
love
.
For
this
belongs
to
the
generall
calling
of
Christians
as
they
are
Christians
,
observing
therein
the
rules
of
the
word
,
and
there
is
no
need
nor
use
of
Ordination
in
all
this
.
But
the
question
is
of
the
particular
,
speciall
,
sacred
calling
of
the
Ministers
of
the
Gospell
to
preach
and
administer
the
Sacraments
,
whether
Ordination
be
not
essentiall
and
necessary
to
this
calling
.
The
privat
Christian
dueties
of
teaching
one
another
,
reproving
,
exhorting
,
&c.
Are
to
be
conscionably
and
carefully
performed
by
privat
Christians
,
Ioh.
4.
28
,
29.
Acts
18.
26.
Eph.
5.
19.
Col.
3.
16.
Heb:
3.
13.
But
this
the
Apostle
plainly
distinguisheth
from
the
speciall
Ministeriall
function
,
1
Thess:
5.
11
,
14.
with
vers:
12
,
13.
The
affirmation
of
this
question
in
hand
,
viz.
that
Ordination
is
necessary
and
essentiall
to
the
calling
of
a
minister
,
may
bee
confirmed
by
these
arguments
.
1.
Doeth
not
nature
it selfe
teach
you
:
as
the
Apostle
sayeth
in
another
case
,
Shall
the
visible
politicall
Church
of
Christ
,
which
is
the
purest
and
most
perfyt
Republick
in
the
world
,
have
lesse
order
and
more
confusion
in
it
nor
a
civill
Republick
.
Embassadours
,
Commissioners
,
Officers
of
State
,
Judges
,
Generals
,
Admirals
,
with
the
subordinate
Commanders
in
Armies
and
Navies
,
do
not
runne
unsent
,
nor
act
without
power
authority
and
commission
given
them
.
How
much
more
unbeseeming
,
and
disorderly
were
it
in
the
Church
,
(
which
Nicolaides
himself
,
even
where
he
disputeth
against
the
necessity
of
Ordination
,
Refut:
tract
:
de
missione
minister
,
cap
:
10.
pag:
113.
)
acknowledgeth
to
be
more
perfite
then
any
politick
Republick
in
the
world
)
for
any
man
to
assume
to
himselfe
power
and
authority
which
is
not
given
him
,
or
which
he
hath
a
non
habente
potestatem
,
or
to
intrude
himself
into
any
publick
administration
unto
which
he
is
not
appointed
.
It
was
justly
complained
of
,
as
a
great
disorder
under
the
Prelates
,
that
Midwives
were
permitted
to
baptize
upon
pretence
of
a
case
of
necessity
,
yea
that
Deacons
were
permitted
to
baptize
,
because
the
administration
of
baptisme
,
doeth
neither
belong
to
Deacons
,
nor
to
private
persons
.
But
that
railing
Rabshaketh
,
the
anonymous
Erastian
before
mentioned
,
goeth
so
far
as
to
cry
down
all
necessity
of
Ordination
or
any
speciall
call
to
the
Ministery
of
the
Word
and
Sacraments
,
and
alloweth
any
Christian
,
whether
Magistrate
or
Subject
,
both
to
Preach
,
Baptize
,
and
minister
the
Lords
Supper
,
having
no
Ordination
or
speciall
Mission
to
that
effect
.
'T
is
a
sufficient
answer
to
him
,
offer
it
now
unto
thy
governour
,
will
he
be
pleased
with
thee
?
Mal:
1.
8.
Who
will
endure
such
a
confusion
in
a
State
,
that
any
man
may
assume
publick
offices
and
administrations
,
not
being
thereunto
called
and
appointed
?
And
shall
the
Church
(
which
must
go
a
great
deal
further
than
the
law
and
light
of
nature
,
)
come
short
of
that
which
nature
it self
teacheth
all
humane
societies
?
'T
is
both
a
naturall
and
a
scriptura●…l
rule
,
Let
all
things
be
done
decentlie
and
in
order
,
1
Cor:
14.
40
:
for
God
is
not
the
author
of
confusion
,
but
of
peace
,
Ibid.
vers.
33.
If
it
were
an
intollerable
usurpation
in
a
mans
own
family
,
if
any
man
should
take
upon
him
the
stewards
place
to
dispence
meat
to
the
houshold
,
not
being
thereunto
appointed
.
How
much
more
were
it
an
intollerable
usurpation
in
the
Church
,
the
house
of
the
living
God
,
for
any
to
make
themselves
stewards
of
the
mysteries
of
Christ
,
not
being
appointed
▪
2●…
I
argue
from
,
Rom:
10.
15.
And
how
shall
they
Preach
except
they
be
sent
?
Suppose
they
bee
well
gifted
,
yet
they
may
not
preach
except
they
bee
sent
and
appointed
thereunto
.
This
sending
must
needs
bee
Ordination
,
not
the
Churches
Election
:
a
people
may
choose
to
themselves
,
but
cannot
send
to
themselves
:
The
choosing
of
an
Embassadour
is
one
thing
,
the
sending
him
,
another
thing
:
The
Embassadour
nominated
and
elected
by
the
King
,
may
not
goe
to
his
work
and
act
as
an
Embassadour
,
till
he
bee
sent
forth
with
his
commission
and
power
delivered
to
him
.
There
have
been
severall
exceptions
made
,
and
more
may
be
made
against
this
argument
;
yet
all
of
them
may
bee
rationally
taken
off
.
Except
:
1
:
The
Socinians
reply
,
that
the
Apostle
speaketh
this
of
his
ownetime
when
the
doctrine
of
the
Gospell
was
new
,
and
did
therefore
require
a
speciall
mission
:
But
that
now
Ministers
being
to
Preach
no
new
doctrine
,
need
not
such
a
speciall
call
.
Answ.
This
is
not
only
,
not
grounded
on
the
Text
,
but
is
contrary
both
to
the
metaphore
and
to
the
context
:
'T
is
contrary
to
the
metaphore
which
the
Apostle
taketh
from
the
sending
of
Embassadours
,
Heraulds
,
and
other
publick
Ministers
.
These
are
sent
not
onely
to
propound
that
which
was
never
before
propounded
,
but
also
oft
times
to
revive
and
renew
a
thing
before
propounded
and
known
.
If
either
Embassadour
,
or
Herauld
run
unsent
,
and
goe
out
without
his
commission
and
appointment
,
it
will
be
no
excuse
to
him
,
that
he
hath
declared
no
new
thing
,
but
what
was
declared
by
other
Embassadoures
,
or
Heraulds
before
him
,
for
still
hee
may
be
challenged
as
one
who
runne
unsent
,
and
it
may
bee
said
to
him
:
By
what
authoritie
doest
thou
these
things
?
'T
is
contrary
to
the
context
too
,
vers.
13.
14.
15.
There
are
five
necessary
How
shall
they
beleeve
on
him
of
whom
they
have
not
heard
!
Except
.
2.
Nicolaides
addeth
that
the
Apostle
speakes
not
of
what
is
unlawfull
to
be
,
but
what
is
imposible
to
bee
,
namely
,
it
is
impossible
that
any
man
can
preach
,
that
is
(
saith
he
)
declare
a
new
thing
except
God
send
him
.
Answ.
1.
If
preaching
here
in
this
Text
must
bee
restricted
to
the
preaching
of
a
new
thing
,
hearing
must
bee
also
restricted
to
the
hearing
of
a
new
thing
,
and
beleeving
to
the
beleeving
of
a
new
thing
,
and
so
they
who
do
not
hear
and
beleeve
some
new
doctrine
,
cannot
bee
saved
.
2.
It
is
very
possible
to
preach
a
new
thing
,
when
God
hath
not
sent
one
to
preach
it
:
When
the
Jesuits
first
preached
their
scientia
media
,
they
preached
a
new
thing
,
yet
God
sent
them
not
.
3.
Let
us
consider
what
the
Apostle
means
here
by
preachiug
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
hee
,
'T
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
praeco
,
caduceator
.
The
offices
and
functions
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
H.
Stephanus
in
Thes:
L.
Gr
:
tom
:
2.
pag:
195.
196.
describeth
out
of
Homer
.
They
called
together
the
people
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
publick
Assembly
:
They
injoyned
silence
,
and
called
for
audience
and
attention
:
They
were
sent
in
time
of
warre
to
aske
leave
to
bury
their
dead
:
They
were
sent
with
messages
from
Princes
and
great
men
:
They
attended
Princes
and
great
men
to
serve
them
upon
occasion
:
They
served
also
at
the
sacrifices
:
They
prepared
beasts
and
receaved
the
guests
:
What
is
there
in
all
this
,
which
in
a
spirituall
and
ecclesiasticall
sence
is
not
competent
and
incumbent
to
ordinary
Pastors
and
Teachers
aswell
as
to
the
Apostles
:
And
if
wee
will
have
the
holy
Ghost
to
expound
himself
as
ordinary
Preachers
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
ages
and
all
the
world
over
,
aswell
as
those
who
first
preached
the
Gospell
,
Mat
:
24.
14.
&
26.
13.
Mark
14.
9.
&
16.
15.
Luke
24.
47.
Phil:
1.
15.
1
Tim:
3
16.
Rom.
2.
21.
thou
that
preachest
a
man
should
not
steal
,
dost
thou
steal
?
4.
I
hope
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
doth
not
signifie
one
that
preacheth
a
new
thing
,
1
Cor:
1.
23.
It
pleased
God
by
the
foolishnesse
of
preaching
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
save
them
that
beleeve
.
Will
any
who
hopes
to
be
saved
,
deny
that
this
extends
to
preaching
in
all
ages
?
Except
.
3.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
cited
,
in
the
second
part
of
it
pag:
3.
4.
sayeth
that
the
sending
which
the
Apostles
means
of
,
is
not
a
Ministeriall
or
ecclesiasticall
sending
,
for
then
none
could
be
an
instrument
to
convert
another
but
a
Minister
or
preacher
sent
.
Neither
could
a
man
be
sure
whether
he
have
faith
or
no
,
till
he
be
sure
his
faith
was
wrought
in
him
by
a
Minister
lawfully
called
.
It
remaines
therefore
(
saith
he
)
that
the
Apostle
speaks
of
a
providentiall
sending
,
by
giving
men
gifts
,
and
working
with
them
in
their
use
and
exercise
.
Answ.
1
:
The
giving
of
gifts
and
powring
out
the
spirit
of
a
calling
,
is
plainly
distinguished
from
the
mission
or
sending
;
yea
,
in
Christ
himself
who
had
receaved
the
spirit
,
not
by
measure
,
but
above
measure
,
yet
his
having
the
Spirit
of
the
Lord
upon
him
,
was
not
his
Mission
,
but
is
plainly
distinguished
from
his
Mission
and
Ordination
to
his
office
which
he
had
from
God
,
Luke
4.
18.
The
Spirit
of
the
Lord
is
upon
me
,
because
he
hath
anointed
me
to
preach
the
Gospell
to
the
poor
,
he
hath
sent
me
,
&c.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
ability
of
gifts
to
the
office
is
one
thing
:
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
authority
to
it
,
is
another
thing
.
2.
His
first
reason
to
prove
that
the
Apostle
speaks
not
of
a
Ministeriall
sending
,
because
thence
it
would
follow
that
none
could
convert
another
but
a
Minister
,
hee
groundeth
thus
:
for
'
its
said
,
none
can
beleeve
but
by
hearing
a
preacher
sent
.
Now
this
falls
als
heavie
upon
his
own
Interpretation
,
for
still
this
will
follow
,
that
no
man
can
be
converted
but
a
Preacher
sent
providentially
with
gifts
and
assistance
,
when
hee
shall
loose
the
knot
for
himself
,
he
shall
loose
it
for
us
too
.
3.
So
likewise
for
his
other
reason
,
if
the
Apostles
scope
be
(
as
he
glosseth
)
to
take
away
doubting
from
men
,
he
doeth
by
his
Interpretation
split
upon
the
same
rocke
which
he
thinks
wee
have
run
upon
,
for
a
man
must
still
doubt
whether
hee
hath
faith
or
no
,
and
so
whether
he
shall
be
saved
or
no
,
till
he
be
sure
his
faith
was
wrought
in
him
by
a
Preacher
sent
providentially
with
working
gifts
:
now
the
description
which
hee
makes
of
the
providentiall
sending
,
involveth
a
man
in
greater
doubting
then
before
,
for
either
it
agreeth
to
false
and
hereticall
Teachers
the
Ministers
of
Sathan
,
or
not
.
If
he
sayeth
it
doth
agree
to
them
,
and
that
false
seducing
Preachers
(
pretending
to
be
true
,
sound
,
and
orthodoxe
)
are
providentially
sent
with
gifts
effectuall
,
viz.
to
deceave
in
the
secret
judgement
of
God
,
according
to
Ezek.
14.
9.
1
King
.
22.
23.
then
how
he
will
recon●…ile
his
interpretation
with
Isa.
52.
7.
8.
let
him
see
to
it
.
And
withall
he
leads
a
man
upon
this
opinion
,
that
hee
may
have
faith
wrought
in
him
,
and
so
bee
saved
under
any
Ministery
,
true
or
false
,
orthodoxe
or
hereticall
.
He
must
also
justifie
the
sinne
so
often
condemned
in
the
false
prophets
,
that
they
run
unsent
,
for
(
by
his
principles
)
they
are
sent
,
as
well
as
the
true
Prophets
.
If
he
will
say
that
his
description
of
the
providentiall
sending
agreeth
not
to
false
or
hereticall
Preachers
,
but
to
the
true
Ministers
of
Christ
,
then
hee
leads
a
man
into
this
doubt
,
that
hee
cannot
bee
sure
that
he
beleeves
and
shall
bee
saved
,
unlesse
hee
bee
sure
that
the
Preacher
providentially
sent
to
him
,
is
a
true
Minister
of
Christ
,
and
not
a
Minister
of
Sathan
transformed
into
a
Minister
of
righteousnesse
.
2
Cor.
11.
15.
or
a
wolfe
in
sheeps
cloathing
,
Matth.
7.
15.
But
4.
if
this
providentiall
sending
be
enough
,
it
takes
away
the
necessity
,
not
onely
of
Ordination
,
but
of
the
peoples
choosing
or
consenting
.
It
shall
bee
enough
that
God
give
a
man
a
gift
,
and
work
by
them
,
whether
the
Church
consent
or
not
:
yet
as
I
take
it
,
he
that
makes
this
objection
,
holds
it
necessary
,
not
onely
that
Pastors
bee
chosen
by
the
Church
,
but
that
gifted
brethren
bee
allowed
by
the
Church
to
prophesie
,
else
that
they
must
not
prophesie
.
5.
His
objections
doth
strike
against
that
connexion
and
concat●…nation
of
the
means
of
salvation
,
which
the
Apostle
holdeth
forth
,
and
there
is
no
more
strength
in
that
which
he
objecteth
,
then
as
if
one
should
argue
,
the
deaf
may
beleeve
,
therefore
faith
may
be
without
hearing
.
Look
how
hearing
is
necessary
,
in
the
same
sence
,
is
Preaching
,
and
the
sending
of
the
Preacher
necessary
,
Neither
doeth
it
make
any
thing
against
our
sence
of
the
Text
,
that
some
may
be
converted
,
by
those
who
are
not
Ministers
,
for
tho
Preaching
of
the
word
by
those
that
are
sent
to
the
Ministery
of
preaching
,
is
the
standing
Ordinance
and
ordinary
mean
of
conversion
and
faith
by
this
Text
:
and
even
those
who
perhaps
have
been
first
wroght
upon
by
prayer
or
conference
with
other
Christians
,
are
hearers
of
those
who
are
Ministerially
s●…nt
:
it
will
bee
hard
to
prove
that
any
beleeve
,
who
can
hear
the
word
preached
by
Ministers
lawfully
called
and
sent
,
and
doe
not
hear
it
.
Except
.
4.
That
Erastian
before
cited
,
the
Composer
of
the
Grallae
,
expoundeth
(
as
I
remember
)
this
text
of
an
extraordinary
mission
or
calling
from
God
,
not
an
ordinary
mission
from
men
:
denying
the
Pastors
of
Churches
and
Ministers
of
the
Gospel
in
our
dayes
to
be
sent
of
God
and
that
although
the
Apostles
might
shew
their
Mission
and
Commission
from
Christ
,
yet
ordinary
Ministers
cannot
do
it
:
Therefore
this
sending
belongeth
not
to
the
ordinary
Ministers
.
Answ.
1
This
text
doth
certainly
hold
forth
the
necessity
of
an
ordinary
and
mediat
Mission
,
when
the
extraordinary
and
immediat
Mission
is
ceased
,
which
I
prove
this
:
If
a
preaching
Ministery
be
a
perpetuall
and
standing
ordinance
,
then
Mission
is
a
perpetuall
and
standing
ordinance
▪
But
a
preaching
Ministery
is
a
perpetuall
and
standing
ordinance
,
therefore
so
is
Mission
.
The
preposition
is
manifest
,
both
from
the
kniting
together
of
the
parts
of
this
Text
,
in
which
the
Apostle
screweth
up
the
necessity
of
Mission
as
high
as
the
necessity
of
preaching
:
As
likewise
from
Matth.
28.
19.
20.
Which
doeth
not
onely
prove
a
perpetuall
Ministery
in
the
Church
alway
even
unto
the
end
of
the
world
,
but
also
that
this
perpetuall
Ministery
is
authorized
by
Mission
or
Commission
from
Christ
.
For
reference
to
this
perpetuall
Ministery
,
Christ
saith
,
Goe
,
teach
and
baptize
,
and
loe
I
am
with
you
alway
,
even
unto
the
end
of
the
world
:
So
that
who
ever
doeth
lawfully
exercise
the
office
of
teaching
and
baptising
,
is
certainly
sent
:
he
cannot
be
immediatly
and
extraordinarly
in
the
reformed
Churches
,
ther●…fore
it
must
be
in
a
mediat
and
ordinary
way
.
The
Assumption
is
before
proved
.
2.
As
the
preaching
so
the
sending
is
common
to
ordinary
Ministers
with
the
Apostles
.
If
ordinary
Ministers
be
Preachers
ex
officio
,
as
well
as
the
Apostles
,
which
ha●…h
been
before
proved
,
then
ordinary
Ministers
are
sent
as
well
as
the
Apostles
,
for
how
shall
they
preach
except
they
be
sent
,
and
how
shall
they
be
sent
in
our
dayes
,
except
in
a
mediat
and
ordinary
way
,
by
those
unto
whom
the
power
of
Ordination
belongeth
?
Except
.
5
:
But
if
this
Text
,
Rom.
10.
15.
be
expounded
of
Ordination
,
then
expectants
or
probationaries
may
not
preach
,
because
not
yet
ordained
.
Answ.
1.
They
neither
preach
ordinarly
,
nor
ex
officio
.
They
Preach
occasionally
,
and
without
a
Pastorall
or
Ministeriall
office
.
2.
Neither
may
these
sonnes
of
the
Prophets
runne
to
such
occasionall
work
,
without
approbation
and
licence
,
for
which
cause
the
Directory
of
worship
established
in
both
Kingdoms
,
puts
in
this
caution
,
that
such
as
intend
the
Ministery
,
may
occasionally
both
read
the
Scriptures
,
and
exercise
gifts
in
Preaching
in
the
Congregations
,
being
allowed
thereunto
by
the
Presbyterie
.
And
so
the
Text
will
hold
true
in
all
cases
,
extraordinary
Preachers
,
Apostles
,
Evangelists
,
Prophets
,
must
have
an
extraordinary
Mission
.
Ordinary
Pastors
and
Teachers
,
must
have
a
Mission
with
power
and
authority
to
that
effect
.
Probationers
,
and
occasionall
Preachers
must
have
a
proportionable
kinde
of
Mission
,
that
is
,
not
to
the
Pastorall
office
,
but
to
preach
upon
occasion
.
The
third
argument
shall
bee
taken
from
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
constituting
,
appointing
or
making
of
Church
officers
which
is
plainly
held
forth
in
Scripture
.
The
seven
Deacons
being
elected
by
the
multitude
of
the
Disciples
,
were
appointed
,
set
and
constituted
over
that
businesse
by
the
Apostles
,
Acts
6.
3.
Pastors
and
Teachers
have
much
more
need
to
be
appointed
to
their
office
,
and
for
them
let
us
note
two
Scriptures
,
one
is
Luke
12.
42.
Who
then
is
that
faithfull
and
wise
steward
,
whom
his
Lord
shall
make
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
ruler
over
his
houshold
,
to
give
them
their
portion
of
meat
in
dew
season
?
Grotius
upon
the
place
noteth
,
that
the
former
parable
concerning
watching
is
intended
for
all
Christians
,
so
Mark.
13.
37.
but
this
of
stewards
belongs
to
the
Pastors
of
Churches
,
for
'
its
upon
occasion
of
Peters
question
concerning
the
former
parable
,
(
Lord
speakest
thou
this
parable
unto
us
,
or
even
unto
all
?
)
Christ
answeres
by
this
parable
of
stewards
,
appointed
or
ordained
over
the
houshold
,
whom
he
distinguisheth
from
other
servants
by
their
ruleing
power
,
verse
▪
42.
by
their
greater
knowledge
,
and
consequently
greater
guiltinesse
,
if
wicked
,
vers.
47.
and
by
the
greater
trust
committed
to
them
,
vers.
48.
Now
least
it
should
bee
thought
,
that
this
making
or
appointing
of
stewards
over
the
houshold
of
Christ
,
is
onely
meant
of
the
Apostles
,
as
it
were
of
purpose
to
discover
the
vanity
of
that
Socinian
error
,
't
is
said
,
vers.
43.
Blessed
is
that
servant
whom
his
Lord
when
he
commeth
shall
finde
so
doing
.
Till
Christ
come
again
,
and
at
his
comming
,
there
shall
be
stewards
appointed
and
set
over
his
house
:
Which
cannot
be
without
the
mediate
and
ordinary
way
of
making
,
appointing
,
and
ordaining
.
The
Bishops
or
Elders
,
as
well
as
Apostles
are
the
stewards
of
God
,
Tit.
1.
7.
And
so
I
come
to
the
other
Scripture
concerning
those
teaching
and
ruleing
officers
.
The
Apostle
left
Titus
at
Crete
that
he
might
ordain
Elders
in
every
city
,
vers.
5.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mentioned
in
the
beginning
,
replyeth
to
this
Text
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie●…h
to
fixe
,
settle
,
establish
one
who
was
in
office
before
as
appears
by
Psal
▪
2.
6.
See
now
with
how
little
reason
this
man
oppugneth
the
receaved
principles
.
The
Septuagint
(
sayeth
he
)
readeth
Psal:
2.
6.
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
David
was
a
King
many
years
before
he
took
in
the
hill
and
fort
of
Zion
.
I
shall
not
stand
here
upon
this
erroneous
transcribing
of
the
words
of
the
Septuagints
:
I
might
tell
him
again
that
Symmachus
readeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
have
an●…inted
my
King
,
having
respect
to
the
very
first
making
him
King
,
and
this
is
the
ne●…rest
rendering
of
the
Originall
.
But
I
will
stand
to
that
of
the
Septuagints
:
even
their
reading
(
without
the
least
violence
to
their
words
)
may
be
understood
,
not
of
the
setling
of
David
after
he
took
in
the
fort
of
Zion
,
but
of
Gods
appointing
and
ordaining
him
to
rule
in
,
upon
,
or
over
Zion
,
which
I
doe
not
doubt
was
their
meaning
,
neither
doeth
the
prepositions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
hinder
,
but
help
this
Interpretation
of
the
Septuagint
.
See
the
like
Mat.
25.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
is
not
the
fixing
and
setling
of
that
good
servant
in
that
ruleing
power
,
but
't
is
the
first
giving
of
it
to
him
,
the
first
making
him
ruler
over
many
things
,
having
before
had
but
a
few
things
,
Luke
12.
44.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
So
Isocrates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
may
confu●…e
him
from
the
Septuagint
themselves
,
Psal.
8.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dan.
1.
11
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Will
hee
say
that
the
Septuagint
meant
that
God
setled
and
fixed
the
dominion
which
man
had
before
over
the
creatures
,
or
that
the
Prince
of
the
Eunuches
did
but
settle
and
fixe
that
government
which
Melzar
had
before
over
Daniel
?
If
they
meane
in
those
places
constituting
and
appoynting
(
as
it
is
most
manifest
they
doe
)
why
not
also
Psal.
2.
6
?
God
appointed
David
to
be
a
King
upon
the
holy
hill
of
Zion
,
which
is
all
that
can
be
made
out
of
the
Septuagint
.
Well
,
but
I
will
goe
yet
further
with
him
,
to
discover
the
futility
of
his
exception
:
'T
is
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometime
used
for
restoring
and
setling
that
which
is
out
of
'
its
course
,
but
how
did
he
imagine
that
this
sence
of
the
word
could
agree
to
Tit.
1.
5
?
Thought
hee
that
Titus
was
left
in
Crete
,
for
restoring
,
setling
,
and
fixing
those
Elders
who
had
left
their
station
,
or
had
been
cast
out
,
or
persecuted
,
or
the
like
?
Doeth
not
the
Apostle
plainly
speak
of
supplying
and
making
up
such
things
as
were
yet
wanting
to
those
Churches
,
and
of
ordaining
Elders
to
Churches
which
wanted
Elders
.
Wherefore
the
ordinary
reading
and
interpretation
is
retained
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
understood
of
making
,
or
ordaining
Elders
,
even
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
like
,
constituere
,
praeficere
,
to
make
or
appoint
rulers
and
judges
,
by
giving
them
power
and
authority
to
rule
or
judge
.
So
Asts.
7.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
not
a
setling
and
fixing
of
Ioseph
;
in
the
government
of
Egypt
,
as
if
he
had
been
governour
of
it
before
,
for
that
was
the
first
time
he
was
made
governour
.
The
fourth
argument
is
taken
from
Heb.
5.
4.
And
no
man
taketh
this
honour
unto
himself
,
but
he
that
is
called
of
God
as
was
Aaron
.
If
yee
would
know
what
this
calling
was
,
see
vers.
1.
Hee
was
taken
from
among
men
,
and
ordained
for
men
,
in
things
pertaining
to
God
.
The
Socinian
exception
against
our
arguments
,
from
the
example
and
practice
of
Ordination
in
the
Apostles
times
,
(
namely
that
there
is
no
such
necessity
of
ordaining
those
who
are
to
teach
Doctrines
formerly
delivered
,
and
receaved
,
as
there
was
,
for
ordaining
those
who
bring
a
new
Doctrine
)
cannot
here
help
them
;
yea
,
is
hereby
confuted
,
for
none
of
the
Priests
under
the
law
,
no
not
the
high
Priest
,
might
teach
or
pronounce
any
other
thing
,
but
according
to
the
Law
and
the
Testimony
,
Deut.
17.
11.
Mal.
2.
7.
Yet
the
Priests
were
ordained
to
their
office
,
and
might
not
without
such
Ordination
enter
into
it
.
And
this
was
no
typicall
thing
proper
to
the
old
Testament
,
but
hath
a
standing
reason
.
The
Socinians
therefore
have
another
evasion
from
the
words
,
this
honour
restricting
the
Apostles
meaning
,
to
that
honour
of
the
Priesthood
onely
.
Answ.
1.
The
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
need
not
to
be
understood
demonstratively
,
or
signanter
,
but
indefinitly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
prepositive
Article
,
and
so
both
the
Syriak
Interpreter
:
Hierome
,
Arias
Montanus
,
and
the
Tigurin
version
r●…ad
it
indefinitly
,
honorem
,
not
hunc
honorem
,
No
man
taketh
honour
unto
himself
,
but
he
,
&c.
See
the
very
same
words
in
the
same
sence
,
Rom.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
honour
to
whom
honour
,
not
this
honour
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Revel.
21.
26.
is
not
rendered
,
this
honour
.
2.
Suppose
it
bee
meant
signanter
,
yet
our
argument
is
valid
.
Although
the
Apostle
give
instance
only
in
the
high
Priesthood
,
yet
by
analogie
of
reason
,
the
Axiome
will
hold
in
reference
to
the
Ministery
of
the
new
Testament
,
upon
which
God
hath
put
so
much
honour
,
that
it
is
called
a
worthie
work
,
1
Tim:
3.
1.
and
worthie
of
double
honour
.
1
Tim:
5.
17.
and
to
be
esteemed
very
highly
,
1
Thess:
5.
17.
The
Ministers
of
the
Gospell
are
the
Embassadours
of
Christ
,
2
Cor:
5.
20.
and
the
Angels
of
the
Churches
,
the
starres
in
Christs
right
hand
,
Revel:
1.
20.
&
2
,
1.
&c.
yea
,
the
glory
of
Christ
,
2
Cor:
8.
23.
And
if
(
comparing
state
with
state
)
the
least
in
the
kingdome
of
God
,
be
greater
then
Iohn
Baptist
,
and
Iohn
Baptist
greater
then
any
either
Priest
or
Prophet
in
the
old
Testament
.
Then
'
its
not
onely
as
great
,
but
a
greater
usurpation
,
for
a
man
to
take
this
honour
of
the
Evangelicall
Ministery
to
himself
,
then
it
had
been
of
old
,
for
a
man
to
take
that
honour
of
the
legall
high
Priest-hood
to
himself
.
The
fifth
argument
I
draw
from
Heb:
6.
1.
2.
Where
wee
have
an
enumeration
of
the
generall
Catecheticall
heads
,
which
was
necessarly
required
in
Catechumens
,
before
they
were
baptized
and
receaved
as
Church
Members
,
and
where
there
was
yet
no
Church
planted
,
these
heads
were
taught
,
learned
,
and
professed
,
before
there
could
be
a
visible
politicall
Ministeriall
Church
erected
,
that
the
Apostles
sp●…aks
to
the
Hebrews
as
visible
Ministeriall
Churches
is
manifest
,
both
from
the
particulars
here
enumerat
,
and
fr●…m
Chap.
5.
12.
13.
&
13.
7.
17.
Now
he
exhorteth
them
to
goe
on
unto
perfection
,
and
not
to
be
ever
about
the
laying
of
foundations
,
or
about
the
learning
of
these
Catecheticall
principles
,
the
knowledge
and
profession
,
whereof
did
first
give
them
an
enterance
,
state
,
and
standing
in
the
visible
Church
of
Christ
,
viz.
1.
The
foundation
of
repentance
,
i.
e.
Conviction
and
knowledge
of
sinne
by
the
law
,
humiliation
and
sorrow
for
it
,
with
a
desire
of
freedome
for
it
.
2.
The
foundation
of
faith
in
Christ
for
our
wisdome
,
righteousnesse
,
sanctification
and
redemption
.
3.
The
foundations
of
Baptisme
,
i.
e.
The
abolishing
of
these
diverse
legall
washings
,
Hel.
9.
10.
and
the
ordinance
of
the
Christian
baptisme
for
sealing
the
Covenant
of
grace
,
and
for
initiation
in
Church
membership
:
Others
say
he
speaks
in
the
plurall
,
because
in
those
times
many
were
baptized
at
once
usually
.
4.
The
foundation
of
laying
on
of
hands
,
that
is
(
saith
Bullinger
on
the
place
)
of
the
Ministery
,
and
of
their
Vocation
,
Mission
,
and
authority
given
them
.
So
also
Gualther
in
his
Archetypes
upon
the
place
,
Tossanus
pointeth
at
the
same
thing
,
as
principally
intended
in
the
Text
,
Which
agreeth
well
with
that
which
diverse
Divines
make
one
of
the
marks
of
a
true
visible
Church
,
namely
,
a
Ministery
lawfully
called
and
ordained
,
and
professed
subjection
thereunto
.
5.
The
foundation
of
the
resurrection
from
the
dead
.
6.
The
soundation
of
the
last
judgement
,
in
which
Christ
shall
adjudge
the
righteous
to
life
everlasting
,
and
the
wicked
to
everlasting
punishment
,
Matth
25.
ult.
That
which
hath
obscured
and
cast
a
mist
upon
this
Text
,
was
the
Popish
and
prelaticall
confirmation
,
or
Bishopping
of
children
,
which
they
grounded
upon
this
same
Scripture
.
And
this
way
goe
the
Popish
interpreters
,
expounding
it
of
their
Sacrament
of
confirmation
:
Others
understand
the
gifts
of
the
holy
Ghost
,
which
in
those
dayes
were
given
by
laying
on
of
hands
.
But
it
hath
never
been
,
nor
can
never
bee
proved
,
either
that
hands
were
layd
upon
all
baptized
Christians
who
were
growen
up
to
yeares
of
knowledge
in
these
Apostolicall
times
,
or
that
the
gifts
of
the
holy
Ghost
were
given
with
every
laying
on
of
hands
in
those
times
.
For
the
laying
on
of
hands
,
(
1
Tim.
4.
14.
and
5.
22.
)
was
not
for
giving
the
holy
Ghost
,
but
for
Ordination
.
Wherefore
I
conceave
that
the
laying
on
of
hands
,
Heb.
6.
2.
Pointeth
at
the
Ministery
,
and
their
Ordination
,
which
was
accompanied
with
that
rite
.
Many
interpreters
who
extend
the
Text
further
,
doe
not
yet
acknowledge
that
the
Ordination
of
Ministers
is
a
thing
intended
by
the
Apostle
.
Which
is
the
more
probable
,
if
you
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dividedly
with
a
comma
betwixt
,
which
Erasmus
inclineth
most
unto
,
following
the
Greek
Scholiasts
.
So
the
Tigurin
version
,
baptismatum
,
doctrinae
,
ac
impositionis
manum
.
So
you
shall
finde
seven
of
these
catecheticall
principals
,
and
after
baptisme
,
adde
Doctrine
,
that
is
,
a
preaching
or
teaching
Ministery
,
and
then
the
next
head
containes
the
necessity
of
a
speciall
calling
and
Ordination
to
this
Ministery
.
However
read
it
conjunctly
or
dividedly
,
it
makes
a
true
and
good
sence
to
expound
,
laying
on
of
hands
(
here
)
of
the
ordinance
of
a
preaching
Ministery
lawfully
called
and
ordained
,
for
this
ordinance
and
a
professed
subjection
thereunto
,
may
justly
be
reckoned
among
the
catecheticall
points
,
and
among
the
marks
of
a
true
visible
Ministeriall
Church
.
Whereas
it
were
a
dangerous
and
unsafe
interpretation
,
and
I
beleeve
that
which
cannot
be
made
out
,
to
say
,
that
any
of
the
catecheticall
heads
enumerate
by
the
Apostle
,
was
proper
to
that
primitive
age
,
and
doeth
not
concerne
after
ages
:
or
yet
to
affirme
that
the
giving
of
the
holy
Ghost
by
the
laying
on
of
hands
,
was
extended
to
all
Catechumens
baptized
in
those
times
,
or
that
the
knowledge
or
profession
of
the
Doctrine
concerning
the
giving
of
the
gifts
of
the
holy
Ghost
,
by
such
laying
on
of
hands
was
s●…ch
a
principle
,
as
that
none
ignorant
thereof
,
though
insttucted
in
all
the
other
Articles
of
Christian
faith
,
could
be
receaved
as
a
Church-member
grounded
in
catecheticall
points
.
I
shall
adde
a
sixth
argument
from
the
example
and
practise
of
the
Apostles
and
others
who
did
ordaine
Church
officers
in
their
dayes
,
the
example
is
binding
in
such
things
as
were
not
onely
lawfull
and
good
,
but
have
a
standing
and
perpetuall
reason
.
The
seven
Deacons
were
ordained
with
prayer
and
laying
on
of
hands
,
Act:
6.
3.
6.
Elders
were
ordained
in
every
city
,
Tit:
1.
5.
although
those
Elders
were
not
to
preach
any
new
Gospel
,
Gal:
1.
8.
Paul
warneth
Timothy
,
1
Tim.
5.
22.
lay
hands
suddenly
on
no
man
.
i.
e.
be
not
rash
in
ordaining
any
to
the
work
of
the
Ministery
,
let
them
be
well
examined
and
approved
.
This
is
the
receaved
sence
of
Interpreters
following
Chrysostome
,
Ambrose
,
Hierome
,
and
others
of
the
Fathers
,
yet
Nicolaides
Refut.
tract
.
de
missione
Ministr
▪
will
have
the
Text
understood
,
not
of
ordaining
Ministers
,
but
of
admitting
penitents
,
which
was
done
with
imposition
of
hands
.
But
is
this
to
expound
Scripture
by
Scripture
?
or
is
it
not
rather
to
forsake
an
Interpretation
confirmed
by
Scripture
,
and
to
follow
one
which
is
grounded
upon
no
Scripture
?
For
wee
read
nothing
in
Scripture
of
laying
on
of
hands
in
the
receaving
or
restoring
of
penitents
.
Of
the
laying
on
of
hands
in
Ordination
,
wee
doe
read
in
Scripture
,
and
least
it
should
bee
thought
the
act
of
one
man
onely
,
it
is
mentioned
as
the
act
of
the
Presbyterie
,
1
Tim.
4.
14.
with
the
laying
on
of
the
hands
of
the
Presbyterie
.
A
place
which
Gualt●…er
,
Bullinger
,
Tossanus
and
diverse
other
good
Interpreters
thinke
to
hold
forth
the
way
which
Paul
would
have
observed
in
the
calling
and
appointing
of
men
to
the
Ministery
:
Some
understand
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
office
it self
▪
dignity
or
degree
of
an
Elder
which
was
given
to
Timothy
by
the
laying
on
of
hands
:
Others
understand
a
company
of
Bishops
who
were
Elders
and
more
too
:
I
confesse
it
doth
not
;
o●…hers
an
Assembly
of
Elders
,
without
any
prelaticall
disparity
.
Now
neither
o●…
these
Interpretations
can
strike
against
that
point
which
now
I
plead
for
,
viz.
The
point
of
Ordination
,
but
rather
make
much
for
it
,
yea
even
they
who
understand
the
office
of
a
Presbyter
,
doe
thereby
confirme
that
which
I
assert
in
as
much
as
Timothy
was
not
made
an
Elder
,
but
by
imposition
of
hands
,
as
these
hold
.
If
so
,
then
certainly
Ordination
is
essentiall
to
the
calling
of
a
Presbyter
.
So
that
what
ever
come
of
the
word
Presbytery
,
the
laying
on
of
hands
which
made
the
Presbyter
,
will
conclude
against
them
who
deny
the
necessity
of
Ordination
.
The
seventh
argument
shall
bee
drawn
from
the
denominations
of
the
Ministers
of
the
Gospell
in
Scripture
.
1.
They
are
called
Pastors
or
Shepheards
,
Ier:
3.
15.
Eph:
4.
11.
Hee
that
is
not
called
and
appointed
by
the
Lord
of
the
flocke
,
he
that
entereth
not
by
the
doore
,
but
breaks
in
surreptitiously
,
and
makes
himselfe
sheepherd
at
his
own
hand
,
is
not
a
sheepherd
but
a
thief
,
Ioh.
10.
9.
10.
Next
they
are
Angels
or
messengers
,
Mat
:
23.
24.
Rev:
1.
20
:
and
2
Cor:
8.
23.
with
2.
1.
and
the
Embassadours
of
Christ
,
2
Cor:
5.
20.
Eph.
6.
20.
Therefore
they
are
sent
and
appointed
,
and
do
not
run
unsen●…
.
3.
They
are
called
Rulers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim.
5.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Thess:
5.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb:
13.
7.
17.
do
men
make
themselves
Rullers
,
Magistrates
,
Captains
at
their
owne
hand
,
or
are
they
not
thereunto
appointed
by
others
?
4.
They
are
called
●…ishops
,
or
overseers
,
Act.
20.
28.
1
Tim
▪
3.
1.
The
Athenians
give
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
one
whom
they
appointed
,
ordained
,
and
sent
forth
to
be
Magistrate
or
Praetor
in
any
of
the
Townes
,
subject
to
their
jurisdiction
.
See
H.
Steph.
thes:
ling.
Gr:
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
5.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stewards
,
Luke
12.
42.
1
Cor:
4.
1
Tit.
1.
7.
Who
dare
make
himself
a
steward
in
a
Kings
house
;
yea
,
or
in
a
more
private
house
,
not
being
thereunto
appointed
and
ordained
?
6.
They
are
servants
who
invite
and
call
in
guests
to
the
weding
,
to
the
marriage
supper
,
Mat
:
22.
3.
Luke
14.
17.
Will
any
(
except
a
fool
,
or
a
knave
,
)
go
and
invite
guests
to
a
mans
Table
,
when
he
is
not
sent
nor
appointed
:
7.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Preachers
,
Heraulds
,
1
Tim:
2.
7.
and
2
Tim:
1.
11.
Will
a
Herauld
go
and
proclaime
the
Kings
Edicts
,
or
the
ordinances
of
Parliament
,
if
hee
be
not
thereunto
appointed
?
In
both
these
Texts
last
cited
,
the
Apostle
speaking
of
the
Gospell
,
sayeth
,
Whereunto
I
am
ordained
a
Preacher
,
and
an
Apostle
,
and
a
Teacher
of
the
Gentiles
.
Mark
,
hee
is
ordained
not
an
Apostle
,
but
a
Preacher
,
as
hee
could
not
bee
an
Apostle
without
Ordination
,
so
he
could
not
bee
so
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Preacher
without
Ordination
.
Now
ordinary
Pastors
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
the
Apostles
which
hath
been
before
shewed
.
An
eight
argument
I
collect
from
2
Tim:
2.
2.
And
the
things
that
thou
hast
heard
of
me
among
many
witnesses
,
the
same
commit
thou
to
faithfull
men
,
who
shall
be
able
to
teach
others
also
.
Which
is
a
most
considerable
place
against
the
Socinians
,
Anabaptists
,
&c.
For
it
Teacheth
us
these
five
particulars
.
1
:
That
the
Apostles
would
not
have
a
teaching
or
preaching
Ministery
to
end
with
that
time
,
but
was
carefull
to
have
Pastors
or
Teachers
provided
for
the
succeeding
generation
also
.
2.
Thes:
Teachers
of
others
who
were
to
labour
in
the
word
and
doctrine
,
were
to
teach
no
new
doctrine
,
but
the
very
same
things
which
they
receaved
from
Timothy
,
and
Timothy
from
Paul
,
and
which
Paul
receaved
from
the
LORD
.
It
was
in
sence
no
new
doctrine
,
when
it
is
taught
by
Paul
,
much
lesse
when
taught
by
Timothy
,
and
least
of
all
when
taught
by
these
who
receaved
it
from
Timothie
.
So
that
the
Socinian
distinction
of
the
necessity
of
a
speciall
calling
to
the
Ministery
when
the
doctrine
is
new
,
not
so
when
the
doctrine
is
not
new
,
cannot
here
help
them
.
3.
Thes:
Teachers
are
distinguished
from
those
who
are
taught
:
Every
man
may
not
be
a
Teacher
.
It
is
a
peculiar
and
particular
calling
,
and
it
is
no
part
of
the
generall
calling
of
Christians
:
Therefore
both
here
,
and
Gal:
6.
6.
there
is
such
a
distinction
●…n
the
Church
,
some
are
Teachers
,
some
are
taught
in
the
Word
.
4.
Fitnesse
and
abilities
;
yea
,
both
grace
and
gifts
together
,
cannot
warrant
a
m●…n
to
assume
to
himself
the
function
of
Teaching
or
Preaching
to
others
,
except
he
be
thereunto
allowed
,
and
appointed
,
and
entrusted
.
The
Apostle
sayeth
not
,
the
things
that
thou
heard
of
me
,
the
same
I
will
that
faithfull
and
able
men
,
who
ever
shall
be
willing
to
the
work
,
teach
others
also
,
faithfulnesse
,
and
fitnesse
,
or
ability
cannot
make
a
sufficient
calling
,
but
qualifie
a
man
for
that
which
he
shall
be
called
unto
.
Aptitude
is
one
thing
:
to
be
cloathed
with
a
calling
,
power
and
authority
is
another
thing
.
5.
There
is
more
that
belongs
to
the
calling
of
Pastors
and
Teachers
,
than
the
Churches
electing
,
or
choosing
of
them
:
for
those
unto
whom
the
power
of
Ordination
belongeth
,
do
also
commit
unto
them
that
which
they
are
entrusted
with
,
the
same
commit
thou
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
'T
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
(
as
H
:
Stephanus
in
Thes:
ling:
Gr
:
tom
.
3.
pag
1505.
noteth
)
not
seldome
in
the
new
Testament
doeth
signifie
,
depositum
alicujus
fidei
committere
,
fiduciarium
tradere
alicut
,
where
he
citeth
this
very
Text
,
and
I
shall
clear
it
yet
further
from
Luke
:
12.
48.
and
unto
whom
men
have
commited
much
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
him
they
will
ask
the
more
,
which
is
the
conclusion
of
the
parable
concerning
a
faithfull
and
wise
steward
,
appointed
by
his
Lord
to
be
ruler
over
his
houshold
;
to
give
them
their
portion
of
meat
in
due
season
,
and
that
Parable
is
meant
of
Pastors
or
Ministers
lawfully
called
and
sent
,
as
hath
been
before
cleared
.
Ninthly
,
as
we
are
obleidged
by
our
Covenant
to
endeavour
such
a
Reformation
,
as
is
most
agreeable
to
the
word
of
God
,
and
the
Example
of
the
best
reformed
Churches
,
so
in
this
particular
of
Ordination
,
and
a
speciall
call
and
setting
apart
of
men
to
the
Ministery
,
we
have
not
onely
the
example
of
the
ancient
and
reformed
Churches
,
but
the
word
of
God
it selfe
directeth
us
this
way
.
1.
Before
the
law
when
the
first
borne
in
families
(
not
all
promiscuously
)
acted
the
part
of
Priests
or
publick
Ministers
.
Whereof
there
are
some
expresse
examples
in
Enoch
a
Prophet
,
Gen.
5.
24.
Iude
Epistle
,
vers.
14.
Noah
,
Heb
:
11.
7.
by
whom
God
preached
to
the
old
world
,
2
Pet:
2.
5.
and
so
are
we
to
understand
Gen:
6.
3
:
Abraham
a
Prophet
,
Gen:
20.
7.
Melchisedeck
the
Priest
of
the
most
high
GOD
,
is
thought
by
many
learned
men
(
following
both
Ionathans
Targum
,
and
that
of
Ierusalem
)
to
have
been
Shem
,
the
first
born
of
Noah
:
of
Iacob
also
(
who
got
the
birth-right
from
Esau
)
we
read
that
he
built
Altars
,
and
called
,
upon
the
name
of
the
Lord
,
and
he
was
a
Prophet
,
Gen:
49.
And
it
is
often
mentioned
by
Moses
,
that
the
sons
of
Aaron
were
taken
in
stead
of
the
first
borne
.
2.
Under
the
Law
,
when
not
onely
the
Prophets
,
but
the
Priests
also
who
were
ordinary
Ministers
,
had
a
speciall
Ordination
to
their
office
.
3.
Under
the
Gospell
in
the
primitive
times
,
for
the
Socinians
themselves
do
not
deny
that
Ordination
or
speciall
Mission
was
used
in
the
Apostles
times
.
Tenthly
,
and
lastly
without
a
clear
calling
,
and
lawfull
Ordination
,
how
shall
people
receave
the
word
from
the
mouths
of
Ministers
,
as
Gods
word
,
or
as
from
thos●…
who
are
sent
of
God
?
Or
how
shall
people
reverence
and
highly
esteem
their
Ministers
who
labour
among
them
,
obey
them
,
and
submit
unto
them
,
as
they
are
commanded
,
1
Thess:
5.
12
,
13.
Heb:
13.
17
?
And
since
he
that
is
taught
ought
to
communicat
unto
him
that
teacheth
him
,
in
all
good
things
,
Gal:
6.
6.
and
God
will
have
those
who
labour
in
the
Word
and
Doctrine
to
be
maintained
,
and
that
they
who
sow
spirituall
things
,
reap
temporall
things
,
1
Cor.
9.
7
,
9
,
11
,
13.
1
Tim:
5.
18.
Yea
,
the
Apostle
puts
the
stamp
of
a
Ius
divinum
upon
it
,
1
Cor:
9.
13
,
14.
having
mentioned
the
Priests
maintainance
in
the
old
testament
,
he
addeth
:
Even
so
hath
the
Lord
ordained
that
they
which
preach
the
Gospell
,
should
live
of
the
Gospell
.
So
that
Socinians
and
Anabapt●…sts
will
finde
themselves
puzled
mightily
with
this
dilemma
,
either
it
is
the
will
of
God
,
that
none
preach
the
Gospell
,
but
such
as
are
called
,
appointed
,
and
ordained
thereunto
,
or
otherwise
it
is
his
will
,
that
those
who
preach
the
Gospell
,
not
being
thereunto
chosen
,
called
and
ordained
,
must
be
maintained
as
well
as
Ministers
lawfully
ordained
and
cal●…ed
,
and
if
so
,
it
s
like
enough
People
shall
have
good
store
of
Preachers
,
and
their
purses
shall
pay
well
for
it
.
CHAP.
IIII.
Objections
against
the
necessity
of
Ordination
answered
.
I
Come
now
to
answere
the
strongest
objections
of
those
who
hold
Ordination
not
necessary
,
nor
essentiall
to
the
calling
of
a
Minister
.
Obejct
.
1.
From
Acts
8.
4.
They
that
were
scattered
abroad
,
went
every
where
preaching
the
Word
.
So
Acts
11.
19.
Apollos
also
taught
boldly
in
the
Synagogues
,
Acts
18.
25
,
26.
yet
no
word
of
their
Mission
or
Ordination
.
The
Jews
esteemed
Christ
himself
but
a
private
man
,
not
ordained
nor
authorized
to
any
office
in
the
Church
,
yet
they
permitted
him
to
preach
in
their
Synagogues
.
Answ:
1.
Those
that
after
Stephens
death
,
were
scattered
abroad
,
and
preached
the
Word
,
must
needs
have
been
called
,
sent
,
and
ordained
(
by
the
principles
of
the
Socinians
themselves
,
)
for
the
Doctrine
which
they
preached
,
was
a
new
Doctrine
,
both
to
Samaria
,
Acts
8.
5.
and
to
those
dispersed
Jews
,
Acts
11.
19.
Themselves
confesse
,
that
they
who
preach
a
new
Doctrine
,
must
have
a
speciall
Mission
and
Ordination
.
2.
Philip
was
one
of
those
who
went
abroad
preaching
the
Word
,
Acts
8.
45.
Now
hee
is
expressely
called
an
Evangelist
,
Acts
8.
8.
therefore
no
president
for
private
Christians
to
preach
.
3.
It
is
a
bad
argument
Luke
mentioneth
,
not
their
Ordination
,
therefore
they
were
not
orda●…ned
.
They
may
aswell
argue
thus
.
Luke
mentioneth
not
that
they
prayed
when
they
preached
,
therefore
they
did
not
pray
when
they
preached
.
Or
thus
:
The
Scripture
mentioneth
not
Ioabs
father
,
but
onely
his
mother
Zerviah
,
therefore
he
had
not
a
father
.
4.
And
suppose
they
preached
the
Word
without
Mission
or
Ordination
,
this
is
but
like
that
which
Chrysostome
,
lib:
ad
eos
qui
scandalisati
sunt
,
cap
:
19.
recordeth
as
a
marvelous
extraordinary
benefit
,
which
did
accrew
from
the
bloody
persecutions
of
those
ancient
times
,
viz.
That
in
such
times
,
the
sheep
acted
the
parts
of
shepheards
,
being
driven
away
to
deserts
and
mountains
,
where
(
by
the
Spirit
of
God
speaking
in
them
)
they
converted
unbeleevers
,
and
gathered
Churches
:
Which
concludeth
nothing
against
the
necessity
of
Ordination
,
in
constituted
and
reformed
Churches
,
for
they
who
were
scattered
abroad
,
being
driven
away
in
the
heat
of
persecution
,
might
not
have
the
opportunity
of
Ordination
,
and
they
went
forth
to
gather
Christians
to
plant
Churches
,
to
lay
foundations
where
Christ
was
not
known
.
Such
cases
were
in
the
beginning
excepted
from
the
sta●…e
of
our
present
question
.
5.
If
Apollos
preached
without
Ordination
,
when
he
knew
onely
the
baptisme
of
Iohn
,
and
withall
when
he
had
to
do
with
those
Jews
,
who
were
yet
to
be
convinced
that
Jesus
was
the
Christ
,
Acts
18.
25
,
26
,
28.
It
is
no
good
argument
against
the
necessity
of
Ordination
,
where
the
doctrine
of
Christ
is
known
and
receaved
,
and
Churches
constituted
.
And
withall
how
will
it
be
proved
,
that
Apollos
having
been
one
of
Iohns
Disciples
,
had
not
some
commission
from
Iohn
to
preach
the
Word
?
Or
if
Apollos
was
but
a
gifted
brother
without
any
publick
calling
or
authority
in
the
Church
,
how
came
he
to
be
so
much
esteemed
,
as
to
be
compared
with
Peter
and
Paul
,
1
Cor:
1.
12.
Lastly
as
touching
Christs
preaching
in
the
Synagogues
,
hee
was
lookt
upon
as
a
Prophet
extraordinarly
r●…ised
up
in
Israel
.
Luke
4
15.
16
,
24.
and
the
Jews
say
of
him
plainly
,
a
great
Prophet
is
risen
up
among
us
Luke
7.
16.
Iosephus
his
testimony
given
to
Christ
,
as
a
great
Prophet
,
is
known
.
Object
:
2.
The
Church
doeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
their
voices
in
Election
,
make
,
creat
,
constitute
or
ordain
Elders
,
Acts
14.
23.
therefore
Elders
need
no
other
Ordination
,
but
are
sufficiently
ordained
or
made
by
the
Church
,
if
elected
,
and
receave
their
power
from
the
people
See
this
Objection
prosecuted
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pag:
9.
10.
11.
And
in
the
Queries
touching
Ordination
,
pag:
33.
tom
:
37.
Answ:
1.
There
is
no
cogent
reason
brought
by
these
men
,
why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
rendered
thus
as
they
would
have
it
,
when
they
had
by
voices
ordained
,
must
bee
therefore
understood
of
Ordination
by
the
people
,
and
not
by
Paul
:
and
Barnabas
,
for
as
I
have
before
noted
out
of
Calvìn
:
Instit.
lib:
4.
cap
:
3.
§
.
15.
The
sence
may
bee
this
,
Paul
and
Barnabas
did
make
and
ordain
Elders
according
to
the
voices
of
the
Churches
themselves
,
that
is
,
they
ordained
such
as
the
Church
desired
.
If
so
,
they
are
double
loosers
by
this
their
Objection
.
2.
If
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
meant
of
the
Churches
Act
,
then
it
is
not
ordaining
,
but
choosing
by
voices
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ought
not
to
hinder
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Election
with
the
Churches
consent
,
and
Ordination
are
both
of
them
necessary
,
not
inconsistent
.
In
Athens
it self
,
although
the
people
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
choose
by
voyces
their
Magistrates
or
Rulers
,
yet
the
persons
so
elected
were
not
ordained
,
and
solemnly
set
apart
,
appointed
and
authorized
by
the
people
,
but
by
the
Judges
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
whom
Dem●…sthenes
orat
.
advers:
Timo●…r
:
tels
us
that
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
took
an
oath
to
be
faithfull
in
their
constituting
or
ordaining
of
Mag
strates
.
3.
In
Scripture
we
finde
Election
and
Ordination
frequently
distinguished
,
not
only
as
distinct
acts
,
but
oft
times
in
distinct
hands
,
Deut.
1.
13.
Moses
said
unto
all
Israel
,
Take
yee
wise
men
and
understanding
,
and
known
among
your
Tribes
,
and
I
will
make
them
Rulers
over
you
.
The
people
choose
them
who
shall
be
Rulers
,
but
Moses
maks
them
Rulers
,
Acts
6.
3.
Wherefore
brethren
look
yee
out
among
you
seven
men
of
honest
report
,
full
of
the
holy
Ghost
and
wisdome
,
whom
we
may
appoint
over
this
businesse
.
The
people
choose
,
the
Apostles
appoint
the
Deacons
.
4
The
choosing
of
a
person
to
an
office
,
is
not
the
authorizing
of
the
person
elected
,
but
the
designation
of
the
person
to
be
authorized
.
'T
is
here
with
a
person
chosen
,
as
with
a
thing
chosen
:
Ezra
was
to
choose
,
and
to
designe
,
when
,
and
how
much
silver
,
wheat
,
wine
,
oyle
,
should
be
taken
for
the
House
of
the
Lord
,
not
exceeding
the
proportion
of
a
hundreth
,
but
the
power
and
authority
by
which
these
things
were
given
forth
by
the
Thesaurers
,
to
be
applyed
to
such
uses
,
was
from
the
decree
of
Artaxerxes
,
Ezra
.
7.
21
,
22.
So
Ester
choosed
what
to
make
request
for
,
but
the
thing
was
to
be
performed
by
authority
of
the
King
,
〈◊〉
.
5.
3
,
6.
So
a
man
may
be
chosen
to
an
office
by
some
,
and
authorized
to
act
in
that
office
by
others
.
How
many
subordinat
offices
,
(
civill
and
military
)
are
there
,
in
which
men
act
by
the
power
and
authority
,
derived
from
the
ordinances
of
Parliament
,
although
not
nominated
and
chosen
by
the
Parliament
;
but
by
others
,
intrusted
by
the
Parliament
to
choose
.
5.
Even
where
Election
and
Mission
,
are
in
the
same
hands
,
yet
they
are
not
confounded
,
but
are
lookt
upon
as
two
distinct
acts
:
Christ
first
choosed
the
twelve
,
and
pitched
upon
such
as
he
would
,
and
then
ordained
them
,
and
sent
them
forth
,
Mark
:
3.
13.
14.
The
Synod
of
the
Apostles
and
Elders
first
choosed
,
then
sent
Iudas
and
Silas
,
Acts
15.
22
,
25.
Where
you
may
observe
also
by
the
way
,
that
the
Mission
of
a
man
to
the
Ministery
,
or
Pastorall
charge
of
a
Congregation
,
doeth
not
belong
to
the
people
who
choose
him
,
they
cannot
send
him
to
themselves
.
When
Election
and
Mission
are
in
the
same
hands
,
't
is
in
such
cases
as
th●…se
two
last
cited
,
when
men
are
sent
abroad
to
others
,
then
indeed
they
who
choose
them
,
may
also
send
them
:
but
when
they
are
sent
to
those
who
choose
them
,
then
they
are
sent
by
others
,
a
Minister
is
sent
to
the
Congregation
,
therefore
he
is
not
sent
by
the
Congregation
,
and
so
that
place
,
Rom:
10.
15.
How
shall
they
preach
except
they
be
sent
?
cannot
be
understood
of
the
peoples
Election
,
but
of
Ordination
,
or
Mission
from
the
Presbytery
appointed
to
ordain
.
6.
The
same
Apostolicall
Patterne
which
holds
forth
unto
us
the
choosing
of
Elders
in
every
Church
,
Acts
14.
23.
doeth
also
hold
forth
unto
us
the
ordaining
of
Elders
in
every
City
,
Tit:
1.
5.
and
these
acts
in
different
hands
,
therefore
not
the
same
;
yea
,
as
many
conceave
in
that
same
Text
,
Acts
14.
23.
beside
the
Election
by
voyces
,
th
re
is
a
distinct
Ordination
expressed
under
the
adjuncts
thereof
,
prayer
,
and
fasting
.
Object
:
3.
The
Apostle
saith
,
1
Cor:
14.
26.
When
yee
come
together
every
one
of
you
hath
a
Psalme
,
hath
a
Doctrine
,
hath
a
Tongue
,
hath
a
Revelation
,
hath
an
Interpretation
,
vers
13.
yee
may
all
prophesie
one
by
one
.
Therefore
all
that
preach
or
proph●…sie
,
need
not
to
be
ordain●…d
Answ:
What
those
Prophets
were
,
and
what
is
meant
by
prophesying
there
,
all
are
not
of
one
opinion
.
I
hold
that
these
Prophets
were
in
mediatly
and
extraordinarly
inspyred
,
and
I
reckon
them
among
these
other
administrations
,
which
w●…re
not
ordinary
,
or
ever
to
continue
in
the
Church
,
Apostles
,
Evangelists
,
Workers
of
miracles
.
But
of
this
I
am
to
speak
distinctly
,
and
by
it selfe
afterwards
.
Mean
while
,
th●…y
that
make
the
Objection
,
must
prove
two
things
,
else
they
conclude
nothing
against
the
necessitie
of
Ordination
.
1.
That
these
Prophets
were
not
sent
and
ordained
,
but
that
their
gifts
and
parts
,
gave
them
a
sufficient
calling
to
interpret
in
the
Church
.
2.
That
although
they
had
no
Ministeriall
sending
,
or
vocation
,
yet
they
were
not
extraordinary
Prophets
,
but
that
such
Prophets
are
to
continue
ordinarly
in
the
Church
,
I
beleeve
it
will
trouble
them
to
prove
either
.
Object
.
4.
'T
is
said
of
the
house
of
Stephanus
,
1
Cor:
16.
15.
They
have
addicted
(
or
ordained
)
themselves
to
the
Ministerie
of
the
Saints
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
were
not
ordained
by
others
,
but
they
ordained
themselves
.
Answ:
1
:
This
may
well
be
understood
(
as
't
is
by
diverse
)
of
their
devoting
themselves
to
Minister
to
the
necessities
of
the
Saints
,
by
their
works
and
labour
of
Love
.
Which
is
else
where
called
,
Ministering
to
the
Saints
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor:
8.
4.
Yea
,
't
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
9.
12.
the
administrations
of
service
.
See
also
,
Ibid.
vers:
13.
and
Rom.
15.
31.
Where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alone
is
used
in
the
same
sence
.
2.
Others
give
this
sence
,
that
they
did
willinglie
and
zealously
desire
to
do
service
to
Christ
in
the
Ministery
of
the
Gospell
,
according
as
they
should
finde
a
calling
.
In
which
sence
,
if
a
man
desire
the
office
of
a
Bishop
,
he
desireth
a
good
work
,
1
Tim:
3.
1.
So
Isa:
6.
8.
Here
am
I
,
send
me
.
He
is
very
willing
to
the
work
,
yet
hee
dare
not
runne
,
except
he
bee
sent
,
and
get
a
commission
.
Object
.
5.
He
that
digged
in
the
earth
,
and
hid
his
talent
,
is
condemned
for
it
,
Mat.
25.
25.
30.
Therefore
he
that
hath
gifts
for
preaching
,
and
administering
the
Sacraments
,
cannot
answere
it
to
God
,
except
he
improve
and
use
those
gifts
.
Ans.
1.
If
that
Parable
be
applyed
to
Ministeriall
talents
,
then
it
will
prove
,
not
onely
a
perpetuall
Ministery
,
because
the
Lord
saith
to
his
servants
,
Occupie
till
I
come
,
Luke
:
19.
13.
But
likewise
,
that
none
ought
to
intrude
themselves
into
that
holy
function
,
except
they
have
a
calling
as
well
as
gifts
,
for
Mat
:
25.
14
,
15.
that
Lord
called
his
owne
servants
(
Luke
saith
,
hee
called
his
ten
servants
)
and
delivered
unto
them
his
goods
:
and
unto
one
he
gave
five
talents
,
to
another
two
,
to
another
one
,
to
everie
one
according
to
his
severall
abilitie
:
Where
wee
have
a
distinction
of
the
calling
and
ability
,
suppose
another
man
had
been
able
enough
,
yet
if
he
bee
none
of
the
called
ones
,
that
Parable
cannot
be
applyed
to
him
.
2.
This
Objection
may
be
made
in
the
behalfe
of
women
also
;
many
of
whom
receave
excellent
gifts
from
God
,
yea
,
it
was
foretold
by
Ioel
,
and
applyed
by
Peter
:
that
women
as
well
as
men
should
Prophesie
,
Acts
2.
7.
8.
Which
being
misunderstood
,
gave
some
colour
to
the
old
Pepuzian
Heresie
.
Object
:
6.
If
we
hold
Ordination
necessary
,
and
essentiall
to
the
calling
of
a
Minister
,
wee
bring
our selves
into
this
snare
,
that
either
the
Ministers
in
the
reformed
Churches
,
are
not
true
Ministers
,
but
falsely
pretended
to
be
so
,
or
otherwise
we
must
hold
that
those
in
the
Church
of
Rome
,
from
whom
the
Protestant
Ministers
,
in
the
beginning
of
the
Reformation
,
had
their
Ordination
,
were
true
Ministers
of
Christ
.
For
if
those
in
the
Church
of
Rome
who
did
ordaine
,
were
not
true
Ministers
of
Christ
,
then
they
had
no
commission
from
Christ
to
make
Ministers
for
him
.
And
who
can
bring
a
clean
thing
out
of
that
which
is
unclean
:
If
so
,
then
the
Protestant
Ministers
,
who
first
ordained
other
Protestant
Ministers
(
from
whom
Ordination
hath
come
to
us
downwards
)
having
no
Ordination
,
but
what
they
receaved
in
the
Church
of
Rome
,
they
had
not
power
to
ordain
others
with
such
an
Ordination
,
as
hath
a
divine
stamp
and
character
upon
it
.
This
argument
is
much
insisted
upon
by
the
Author
of
the
Queries
touching
Ordination
:
If
it
can
do
any
thing
,
yet
it
is
no
new
light
,
but
the
very
same
which
hath
been
formerlie
objected
by
Papists
,
and
answered
by
Protestant
writers
.
Whereof
see
one
instance
in
Gerhard
,
loc:
com
:
tom
:
6.
de
Minist:
Eccles
:
§
157.
And
now
that
those
who
drive
so
furiouslie
after
this
Popish
argument
,
may
forever
be
ashamed
of
it
:
I
returne
these
answeres
.
1.
By
retortion
,
the
argument
will
conclude
as
much
against
the
Baptisme
,
and
Church
estate
of
Independents
,
Anabaptists
,
and
who
ever
they
bee
that
make
any
use
of
this
way
of
arguing
against
us
.
For
by
this
argument
,
those
who
first
gathered
their
Churches
,
bap●…ized
,
and
incorporated
them
into
the
body
of
Christ
,
were
not
only
no
true
Ministers
,
but
no
true
Church-members
,
having
no
other
baptisme
,
but
what
was
receaved
,
either
in
the
Church
of
Rome
,
or
from
those
who
were
baptized
in
the
Church
of
Rome
:
But
who
can
bring
a
clean
thing
,
out
of
that
which
is
unclean
.
Where
note
by
the
way
,
that
this
argument
of
theirs
,
will
also
make
the
Scripture
it self
unclean
now
,
because
we
have
it
out
of
an
unclean
thing
,
(
the
Church
of
Rome
)
:
So
that
all
that
will
stand
to
this
argument
,
must
unchurch
,
unbaptize
,
unchristen
themselves
:
If
they
will
have
their
recourse
to
that
promise
,
where
two
or
three
are
met
together
,
there
am
I
in
the
midst
of
them
,
and
think
to
lay
the
foundation
of
their
Churches
there
,
without
any
derivation
from
the
Church
of
Rome
,
they
must
allow
us
to
●…o
so
too
,
but
then
they
must
passe
from
their
argument
.
What
will
they
say
then
?
Either
,
there
can
bee
in
our
dayes
atr●…e
Church
with
all
the
ordinances
of
Christ
in
it
,
independent
upon
the
Church
of
Rome
,
and
without
building
or
leaning
upon
a
lineall
succession
,
or
derivation
from
the
Church
of
Rome
,
or
there
cannot
.
If
they
hold
the
affirmative
,
their
argument
is
not
worth
a
straw
,
for
Ordination
being
one
of
the
ordinances
of
Christ
(
which
is
here
to
be
supposed
,
and
hath
been
in
the
precedent
Chapter
proved
)
the
reformed
Churches
had
power
to
set
it
up
,
and
restore
it
by
vertue
of
Christs
own
institution
.
If
the
Negative
,
our
Opposits
,
must
all
turne
Seekers
,
their
Churches
are
no
Churches
,
their
Baptisme
no
Baptisme
,
&c.
2.
Suppose
those
protestant
Ministers
,
who
first
ordained
other
Ministers
,
were
themselves
ordained
by
such
as
had
no
power
to
ordain
them
.
Nay
suppose
the
first
reforming
Ministers
,
to
have
been
at
the
beginning
of
the
Reformation
,
no
Ministers
,
but
private
Persons
,
not
pretending
to
be
ordained
.
What
will
they
conclud
from
this
?
It
proves
nothing
against
that
which
wee
hold
concerning
the
necessity
of
Ordination
:
For
we
plainly
say
,
that
in
extraordinary
cases
when
Ordination
cannot
be
had
,
and
when
there
are
none
who
have
commission
and
authority
from
Christ
to
ordain
,
then
,
and
there
,
an
inward
call
from
God
enlarging
the
heart
,
stirring
up
,
and
assisting
with
the
good
will
and
consent
of
a
people
whom
God
makes
willing
,
can
make
a
Minister
authorized
to
Ministeriall
acts
.
Suppose
this
to
have
been
the
case
at
the
first
comming
out
from
Popery
,
yet
here
was
a
seed
for
more
Churches
,
and
more
Ministers
.
At
the
first
plantation
of
Churches
,
Ordination
may
bee
wanting
without
making
void
the
Ministery
,
because
Ordination
cannot
be
had
,
but
in
constituted
Churches
,
the
want
of
Ordination
doth
make
a
Minister
no
Minister
.
3.
Touching
the
Church
of
Rome
;
I
answer
as
a
learned
country
man
of
mine
answered
nere
70.
yeares
agoe
.
Although
it
was
a
Church
miserably
corrupted
and
defaced
,
y●…t
it
was
even
then
a
Church
,
wherein
he
professeth
to
follow
Luther
,
Oec
lampadius
,
Zuinglius
,
Bucerus
,
Calvin
,
Musculus
,
Bullinger
,
and
the
generall
sence
of
the
Protestant
writers
.
See
the
Smetonii
respons
;
ad
Hamilton
.
Apostat
.
pag.
6.
If
there
was
not
a
true
Church
,
when
Popery
and
Antichristianisme
had
most
universally
spred
it self
,
why
is
it
said
that
Antichrist
sitteth
in
the
Temple
of
God
,
2.
Thes:
2.
4
?
And
if
God
had
not
a
people
in
Babylon
,
why
is
it
said
,
Come
out
of
her
,
my
people
Rev.
18.
4
?
And
if
there
were
not
all
that
time
,
even
before
the
Reformation
,
true
Ministers
of
Christ
,
why
are
the
two
witnesses
said
to
Prophesie
1260.
dayes
(
compting
dayes
for
years
)
in
sackcloath
.
Rev:
11.
3.
5.
Sure
the
time
of
the
witnesses
,
their
Prophesying
in
sackcloath
,
where
ever
we
fix
the
beginning
and
ending
of
it
(
which
is
contraverted
)
it
doth
certainly
comprehend
those
ages
before
the
Reformation
,
as
a
part
of
this
time
.
Therefore
Christ
had
his
Witnesses
and
Ministers
all
that
while
.
Protestants
as
well
as
Papists
,
hold
the
perpetuity
of
the
true
Church
and
Ministery
,
though
not
ever
visible
or
alike
pure
.
And
otherwise
,
how
shall
we
understand
Christs
owne
word
,
Mat
:
28.
20.
Loe
,
I
am
with
you
alway
,
even
unto
the
end
of
the
world
.
4.
Wherefore
I
conclude
that
those
who
were
ordained
in
the
Church
of
Rome
before
the
Reformation
,
in
so
far
as
they
were
ordained
in
the
name
of
Christ
,
by
these
who
had
been
themselves
ordained
Presbyters
as
well
as
Bishops
,
and
authorized
to
preach
the
Gospel
,
and
administer
the
Sacraments
;
this
far
they
were
true
and
lawfull
Ministers
,
truely
and
lawfully
ordained
.
But
in
so
farre
as
they
were
ordained
according
to
the
Popish
statutes
and
Canons
,
for
teaching
and
maintaining
the
traditions
of
the
Church
of
Rome
,
and
for
offering
up
the
body
of
Christ
in
the
Masse
,
in
this
consideration
;
their
calling
and
Ordination
was
impure
and
unlawfull
,
like
pure
water
flowing
out
of
a
clean
fountain
,
which
contracts
impurity
from
a
filthie
channel
it
runs
through
.
See
Synops:
Pur
:
Theol:
Disp.
42.
Thes:
48.
and
diverse
others
who
might
be
cited
to
this
purpose
.
CHAP.
V.
Whether
these
Prophets
and
Prophesyings
in
the
primitive
Church
,
1
Cor.
14.
and
1
Cor.
12.
28.
Ephes:
4.
11.
were
extraordinarie
,
and
so
not
to
continue
:
Or
whether
they
are
presidents
for
the
Preaching
or
Prophesying
of
such
,
as
are
neither
ordained
Ministers
,
nor
probationers
for
the
Ministery
.
THere
are
three
opinions
concerning
these
Prophets
mentioned
by
the
Apostle
,
1.
That
they
had
neither
extraordinary
and
immediate
inspirations
of
the
Spirit
,
nor
yet
were
ordinary
Ministers
called
to
the
office
of
Teaching
,
but
Church-members
out
of
office
,
having
good
gifts
of
opening
and
interpreting
the
Scriptures
,
for
the
edification
,
instructioun
,
and
comfort
of
the
Church
,
and
hence
is
the
warrant
taken
,
for
the
preaching
or
prophesying
of
such
Church-members
as
are
well
gifted
,
being
neither
Ministers
,
nor
intending
the
Ministery
:
Neither
doe
the
Independents
onely
,
but
Socintans
,
and
Arminians
also
cry
up
that
libertas
prophetandi
.
2.
That
these
Prophets
were
Church
officers
,
and
no
more
but
ordinary
Teachers
or
Interpreters
of
Scripture
in
the
Church
:
without
excluding
the
sons
of
the
Prophets
,
or
Probationers
from
their
Assembly
,
and
from
exercising
their
gifts
in
preaching
upon
occasion
,
and
fortryall
of
their
gifts
,
or
of
the
grouth
and
encreas
thereof
,
yet
I
remember
no
place
in
the
new
Testament
,
where
ordinary
Pastors
are
said
to
prophesie
,
except
Revel:
11.
3.
where
notwithstanding
,
prophesie
is
ascribed
unto
them
in
no
other
sence
,
than
the
working
of
miracles
,
vers:
6.
Those
have
power
to
shut
heaven
,
that
it
rain
not
in
the
dayes
of
their
prophesie
,
and
have
power
over
waters
to
turne
them
into
blood
,
and
to
smite
the
earth
with
all
plagues
as
often
as
they
will
.
All
which
(
prophesying
and
miracles
)
is
spoken
by
way
of
allusion
to
Moses
and
Elias
.
3.
That
they
were
extraordinary
Prophets
,
immediatly
and
extraordinarly
inspyred
by
the
holy
Ghost
;
and
that
they
are
to
be
reckoned
among
these
other
administrations
which
were
notto
continue
,
or
be
ordinary
in
the
Church
.
Synop
:
pur
:
theol
:
disp:
42.
thes:
22.
Martyr
,
loc:
com
:
class
:
4.
cap.
1.
Aretius
,
probl:
theol
.
loc:
62.
Calvin
.
Instit.
lib
:
4.
cap.
3
:
§
4.
Diodati
on
1
Cor.
14.
1.
the
late
English
Anotations
on
1
Cor.
12.
28.
Mr.
Baine
on
Ephes:
4.
11.
together
with
two
learned
country
men
of
mine
,
Mr.
David
Dikson
,
on
1
Cor:
14.
31.
and
Mr:
Rutherfurd
on
his
peaceable
plea
:
c●…p
.
16.
Apostles
,
Evange
ists
,
Workers
of
miracles
:
I
know
many
Protestant
writers
of
very
good
note
,
are
of
the
second
opinion
.
But
with
all
due
respect
unto
them
:
I
hold
the
third
opinion
,
with
Gerhard
,
loc:
com
:
Tom
:
6.
pag:
72.
and
diverse
others
;
the
reasons
which
move
me
are
these
.
1.
The
Apostle
distinguisheth
the
Prophets
from
the
Pastors
and
Teachers
;
1
Cor:
12.
28
,
29.
Ephes:
4.
11.
The
Prophets
are
enumerate
among
the
publike
Ministers
which
Christ
hath
given
to
the
Church
;
Yet
distinct
from
the
ordinary
Pastors
and
Teachers
,
2.
They
are
not
onely
distinguished
from
Pastors
and
Teachers
,
but
seem
also
to
be
set
before
them
;
yea
,
before
the
Evangelists
,
Ephes:
4.
11.
And
he
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
,
or
as
the
Syriak
readeth
,
and
some
Pastors
and
some
Teachers
,
so
distinguisheth
Pastors
from
Teachers
,
as
Mr.
Bayne
also
doth
:
understanding
here
five
,
degrees
of
those
who
labour
in
the
Word
and
Doctrine
,
the
first
three
extraordinary
,
the
last
two
ordinary
.
I
know
't
is
not
alwayes
preferred
in
honour
and
dignity
,
which
is
first
mentioned
:
Yet
I
think
our
dissenting
Brethren
would
not
think
it
fit
,
nor
suteable
to
enumerate
their
gifted
and
pro.
phesying
members
,
next
to
the
Apostles
,
and
before
Pastors
much
lesse
Evangelists
,
neither
do
I
ground
my
argument
simply
and
meerly
upon
the
enumeration
,
but
upon
such
an
enumeration
as
is
noted
,
with
first
,
second
,
third
,
1
Cor:
12.
28.
And
God
hath
set
some
in
the
Church
,
first
Apostles
,
secondly
Prophets
,
thirdlie
Teachers
,
where
he
puts
upon
the
Prophets
the
highest
eminency
and
chiefest
dignity
next
to
the
Apostles
,
which
I
thinke
the
prophesyi●…g
B●…ethren
of
this
age
doe
not
look
for
;
Chrysostome
,
de
divers
:
nov:
Test
:
locis
:
serm:
50.
proves
the
chief
dignity
of
Apostleship
from
these
words
:
First
Apostles
:
Is
it
not
as
good
an
argument
to
prove
the
next
dignitie
,
to
belong
to
prophesie
from
these
words
,
Secondarilie
Prophets
.
'T
is
true
helps
are
mentioned
before
governments
in
that
same
Text.
But
the
Apostle
hath
left
o●…
his
numericall
order
,
before
he
come
at
these
,
and
besides
,
both
the
Deacon
and
the
ruling
Elder
,
are
Church
officers
,
and
neither
of
them
Preachers
,
so
that
the
difproportion
is
not
so
great
when
the
Deacon
is
named
before
the
ruling
Elder
:
but
that
such
Preachers
or
Interpreters
who
had
no
office
at
all
in
the
Church
,
should
be
enumerate
,
not
onely
among
officers
and
Ministers
of
the
Church
,
but
before
Teachers
,
and
that
in
foure
Texts
,
Acts
13.
11.
1
Cor.
12.
28.
ibid.
vers:
29.
Ephes:
4.
11.
and
next
to
the
Apostles
too
,
and
that
with
an
order
,
of
first
,
second
,
third
,
is
to
me
utterly
improblable
and
uncredible
.
3.
The
Apostle
mentioneth
Prophets
with
a
note
of
singularity
,
as
not
common
,
but
more
speciall
,
1
Cor:
12.
29
,
30.
Are
all
Apostles
?
are
all
Prophets
?
are
all
Teachers
?
are
all
Workers
of
miracles
?
Have
all
the
gifts
of
healing
?
do
all
speak
with
tongues
?
do
all
Interpret
?
Here
the
Apostle
maketh
a
second
enumeration
of
such
administrations
as
were
more
rare
;
singular
,
speciall
,
dignified
,
and
priviledged
,
and
not
competent
to
all
Church
officers
,
much
lesse
to
all
Church-members
:
Therefore
here
he
omitteth
the
ruling
Elder
and
Deacon
;
Hee
saith
not
are
all
helps
?
are
all
governments
?
As
if
he
had
said
;
There
are
some
officers
appointed
onely
for
ruling
,
some
appointed
onely
for
helping
and
overseeing
the
poore
;
These
officers
are
neither
Apostles
nor
Prophets
,
&c.
And
if
prophesying
be
not
a
priviledge
of
all
Church-officers
,
how
much
lesse
of
all
Church-members
:
I
might
adde
here
,
't
is
most
agreeable
to
the
native
signification
of
the
word
Prophesie
,
that
we
understand
it
to
be
an
extraordinary
and
rare
thing
;
For
if
you
consider
the
very
notation
of
the
word
Prophesie
is
prediction
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
foretell
,
of
which
more
hereafter
.
4.
One
of
the
Prophets
of
that
time
,
is
plainly
described
to
have
been
inspired
with
extraordinary
revelations
,
Acts
21.
10
,
11.
There
came
down
from
Iudea
a
certain
Prophet
,
named
Agabus
,
and
when
he
was
come
unto
us
,
he
took
Pauls
girdle
,
and
bound
his
owne
hands
and
feet
,
and
said
;
Thus
saith
the
holie
Ghost
,
so
shall
the
Iews
at
Ierusalem
bind
the
man
that
oweth
this
girdle
,
and
shall
deliver
him
into
the
hands
of
the
Gentiles
.
There
were
other
Prophets
of
the
same
kinde
with
Agabus
,
for
so
runnes
the
Text
,
Acts
11.
27
,
28.
And
in
those
dayes
came
Prophets
from
Ierusalem
to
Antioch
,
and
there
stood
up
one
of
them
named
Agabus
,
and
signified
by
the
Spirit
,
that
there
should
bee
great
dearth
in
all
the
world
.
5.
That
these
Prophets
spake
in
the
Church
from
extraordinary
revelation
and
inspiration
,
appeareth
by
1
Cor:
14.
26.
When
they
came
together
,
they
had
a
Psalme
,
a
Doctrine
,
a
Tongue
,
a
Revelation
,
an
Interpretation
,
not
onely
a
Doctrine
,
and
an
Interpretation
,
but
a
Revelation
,
and
vers.
30.
after
hee
hath
said
,
let
the
Prophets
speak
,
two
or
three
;
He
addeth
,
If
any
thing
be
revealed
to
another
that
sitteth
by
,
let
the
first
hold
his
peace
:
Upon
which
Text
Gualther
,
Salmeron
,
and
others
who
understand
by
prophesying
in
that
Chap:
the
ordinary
Ministeriall
Teaching
,
are
yet
made
to
acknowledge
,
that
this
revealing
of
somewhat
to
another
,
was
extemporary
and
extraordinary
,
and
that
it
is
no
president
for
our
Calvin
.
Instit
:
loc:
4.
cap.
3.
§
4.
opening
that
Text
,
Ephes.
4.
11.
understands
by
Prophets
,
such
as
had
extraorinarie
Revelations
.
times
.
P.
Martyr
,
puts
this
difference
between
Teachers
and
Prophets
,
that
Teachers
were
educated
and
instructed
by
Masters
:
Prophets
,
without
all
humane
help
;
spake
as
they
were
on
a
suddain
moved
by
the
inspiration
of
the
holy
Ghost
;
Yea
,
although
he
takes
the
office
and
functions
of
Prophets
and
Teachers
,
to
have
been
one
and
the
same
;
yet
he
thus
distinguisheth
between
them
.
So
Aretius
,
speaking
of
those
that
bare
office
in
the
primitive
Church
,
distinguisheh
the
Prophets
from
the
Pastors
and
Teachers
in
this
,
that
the
Prophets
had
not
onely
greater
gifts
for
opening
hard
Scriptures
,
but
that
they
did
interpret
Scripture
with
the
same
propheticall
spirit
,
by
which
it
was
dictat
and
written
,
and
likewise
foretell
things
to
come
.
6.
It
hath
been
observed
by
Mr.
Bayne
on
Ephes:
4.
11.
and
others
that
these
degrees
are
capacious
and
comprehensive
one
of
another
downwards
,
not
upwards
,
that
is
;
An
Apostle
might
prophesie
,
and
doe
the
work
of
an
Evangelist
,
Pastor
,
and
Teacher
:
a
Prophet
might
do
the
work
of
an
Evangelist
,
Pastor
,
and
Teacher
:
the
Evangelist
might
do
the
work
of
a
Pastor
and
Teacher
.
But
every
Pastor
and
Teacher
could
not
do
the
work
of
an
Evangelist
,
or
of
a
Prophet
,
&c.
If
this
observation
hold
,
which
hath
pleased
many
,
then
we
cannot
understand
those
Prophets
to
have
been
no
more
but
Pastors
and
Teachers
,
much
lesse
to
have
been
any
thing
lesse
than
Pastors
and
Teachers
,
viz.
Church-members
,
well
gifted
for
exponding
Scripture
edifyingly
,
Chrysostome
de
divers
:
N.
T.
locis
serm:
50.
leaneth
very
much
toward
that
same
notion
,
for
he
calls
Apostles
the
root
,
which
was
comprehensive
of
all
the
rest
;
a
Prophet
(
saith
he
)
Justin
Martyr
,
dial
.
cum
.
Tryph.
Iud.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
For
even
to
this
present
time
,
there
are
propheticall
gifts
,
so
that
we
ought
to
understand
that
the
gifts
which
were
of
old
in
your
nation
are
transferred
unto
us
.
might
not
be
an
Apostle
,
but
an
Apostle
was
a
Prophet
,
Evangelist
,
&c.
To
prove
that
an
Apostle
did
prophesie
,
hee
cites
these
propheticall
praedictions
,
2
Tim:
3.
1.
1
Thess.
4.
15.
Whereby
't
is
manifest
that
he
understands
the
prophesie
mentioned
by
Paul
to
be
extraordinary
.
7.
Unlesse
we
understand
those
prophets
which
Christ
gave
to
the
Church
,
1
Cor.
12.
28.
and
cap.
14.
Ephes:
4.
11.
to
have
been
extraordinarly
inspired
by
the
Spirit
,
then
we
shall
not
be
able
to
prove
from
Scripture
,
that
Christ
hath
given
to
the
Church
of
the
new
Testament
,
any
extraordinarie
Prophets
to
foretell
things
to
come
.
But
't
is
certain
that
Christ
hath
given
such
extraordinary
Prophets
to
the
Church
of
the
new
Testament
,
such
as
Agabus
,
and
the
daughters
of
Philip
:
Eusebius
tells
us
there
were
such
Prophets
in
the
Church
,
till
the
dayes
of
Iustin
Martyr
;
which
we
have
also
from
Iustinus
himselfe
.
And
now
having
the
occasion
,
I
must
say
it
to
the
glory
of
God
,
there
were
in
the
Church
of
Scotland
,
both
in
the
time
of
our
first
Reformation
,
and
after
the
Reformation
such
extraordinary
men
,
as
were
more
then
ordinary
Pastors
and
Teachers
,
even
holy
Prophets
receaving
extraordinary
Revelations
from
God
,
and
foret●…lling
diverse
strange
and
remarkable
things
,
which
did
accordingly
come
to
paste
punctually
,
to
the
great
admiration
of
all
who
knew
the
particulars
,
such
were
Mr.
Wishart
the
Martyre
,
Mr.
Knox
the
Reformer
;
also
Mr.
Iohn
Welsh
,
Mr.
Iohn
Davidsoune
,
Mr.
Robert
Bruce
,
Mr.
Alexander
Simson
,
Mr.
Fergusson
,
and
others
:
It
were
too
long
to
make
a
narration
here
of
all
such
particulars
,
and
there
are
so
many
of
them
stupendious
,
that
to
give
instance
in
some
few
,
might
seem
to
derogat
from
the
rest
.
But
if
God
give
me
opportunity
,
I
shal
think
it
worth
the
while
to
make
a
collection
of
these
things
:
Mean
while
although
such
Prophets
be
extraordinary
,
and
but
seldome
raised
up
in
the
Church
,
yet
such
there
have
been
:
I
dare
say
,
not
onely
in
the
primitive
times
,
but
amongst
our
first
Reformers
,
and
others
.
And
upon
what
Scripture
can
we
pitch
for
such
extraordinary
Prophets
.
If
not
upon
those
Scriptures
which
are
applyed
by
some
to
the
prophesying
Brethren
,
or
gifted
Church-members
;
8.
There
are
but
three
senses
of
the
word
Prophesying
,
which
I
can
finde
any
where
else
in
the
new
Testament
.
1.
For
such
prophesying
as
is
competent
to
all
converted
and
gifted
persons
,
when
they
are
filled
with
a
spirit
of
illumination
,
and
speak
with
other
tongues
as
the
spirit
gives
them
utterance
:
In
which
sense
Ioel
foretold
,
that
daughters
as
well
as
sonnes
,
hand
maids
as
well
as
men-servants
,
young
and
old
should
prophesie
,
Acts
2.
17
,
18.
Which
was
accordingly
fulfilled
upon
the
day
of
Penticost
,
for
Acts
1.
14.
and
2.
1.
4.
This
Spirit
of
Prophesie
was
powred
out
upon
all
the
Disciples
,
men
and
women
.
2.
For
such
prophesying
,
●…s
is
the
preaching
of
ordinary
Ministers
,
although
I
know
no
Text
where
without
any
controversie
,
the
word
is
used
for
the
ordinary
Ministeriall
preaching
;
Yet
I
understand
the
word
to
bee
used
,
in
this
sence
,
(
though
by
allusion
onely
where
of
before
)
.
Revel.
11.
3.
And
I
will
give
power
unto
my
two
witnesses
,
and
they
shall
prophesie
a
thousand
two
hundreth
and
threescore
dayes
cloathed
in
sackcloath
.
3.
For
extraordinary
prophesying
from
immediate
and
miraculous
inspiration
,
in
which
sence
it
is
often
used
in
the
new
Testament
,
as
I
shall
shew
anone
.
But
a
fourth
sense
,
viz.
The
prophesying
of
gifted
Brethren
,
(
not
sisters
)
out
of
office
,
and
that
publickly
,
and
by
an
ordinary
gift
,
I
can
finde
no
where
;
and
if
we
goe
either
higher
or
lower
,
then
the
ordinary
Pastorall
preaching
,
women
as
well
as
men
might
prophesie
.
in
the
Scripture
language
,
Prophetesses
,
as
well
as
Prophets
.
9.
The
Apostle
plainly
distinguisheth
,
Prophesie
,
both
from
the
word
of
knowledge
,
and
from
the
word
of
wisdom
,
1
Cor.
12.
8.
9.
10
For
to
one
is
given
by
the
Spirit
,
the
word
of
wisdome
,
to
another
the
word
of
knowledge
by
the
same
Spirit
,
to
another
prophesie
;
now
what
is
that
gift
and
manifestation
of
the
Spirit
,
which
is
supposed
to
be
given
to
gifted
and
prophesying-members
,
must
it
not
fall
under
that
enumeration
,
1
Cor:
12.
7
,
8
,
9
,
10
,
11.
Is
it
then
the
interpretation
,
o●…
opening
of
Scripture
,
that
is
the
Teachers
part
,
the
word
of
knowledge
:
Is
it
both
to
interpre●…
,
and
apply
Scripture
,
that
is
the
pastors
part
,
the
word
of
wisdome
;
Is
it
to
prophesie
,
that
is
more
nor
either
the
word
of
〈◊〉
,
or
the
word
of
wisdome
,
and
is
therefored
〈◊〉
from
both
.
10.
In
that
Text
last
cited
,
prophesie
is
mentioned
,
not
only
as
a
gift
by
which
the
Spirit
worketh
,
for
the
profite
and
edification
of
the
Church
,
but
as
a
Ministery
,
function
,
and
ad●…inistration
in
the
Church
,
for
ve●…s
.
4.
5
,
6.
The
Apostle
teacheth
us
,
that
there
are
diversiti●…s
.
1
Of
gifts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Of
administrations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
Of
operations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thereafter
in
reference
to
all
these
three
,
he
addeth
the
enumeration
of
the
particulars
,
ver.
8.
9
,
10.
In
a
Prophet
hterefore
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ministerium
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
frequently
used
in
the
new
Testament
for
the
Ministery
,
not
onely
of
ruling
Elders
and
Deacons
,
Rom:
12.
7.
of
Pastors
and
Teachers
;
yea
,
of
Evangelists
and
Apostles
,
Ephes:
4.
12.
Col:
4.
17.
2
Tim:
4.
5.
11.
Acts
1.
17.
25.
and
12.
25.
and
20.
24.
and
2●…
.
19.
Rom.
11.
13.
2
Cor:
4.
1.
and
5.
18.
and
6.
3.
and
9.
1.
and
else
where
the
English
translators
in
these
places
render
it
sometimes
Ministerie
,
sometimes
Office
,
sometimes
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
the
new
Testament
for
any
Ministring
to
the
necessities
of
the
poore
Saints
,
by
charity
and
almes
.
But
no
body
that
I
know
doth
imagine
or
can
imagine
that
this
is
the
sense
of
the
word
,
1
Cor:
12.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Therefore
I
conclude
that
the
Prophets
in
these
primitive
times
,
had
an
office
or
Ministery
in
the
Church
.
11.
The
word
Prophesying
is
often
used
in
the
new
Testament
,
for
that
which
is
extraordinary
,
and
by
Revelation
,
Mat.
26.
68.
Rev:
1.
3.
Acts
21.
9.
Luke
1.
67.
Revel.
22.
10.
19.
Revel.
10.
11.
Mark
:
7.
6.
1
Peter
1.
10.
Jud:
14.
John
Baptist
is
called
a
Prophet
,
Luke
1.
76.
and
7.
28.
Matth:
21.
26.
and
14.
5.
Christ
himselfe
is
called
a
Prophet
,
Matth.
13.
57.
Luke
7.
16
and
24.
19.
John
4.
19.
and
9.
17.
Elymas
the
Sorcerer
is
called
a
false
Prophet
,
Acts.
13.
6.
Prophesying
in
the
name
of
Christ
,
is
joyned
with
other
miraculous
,
gifts
,
Mat
:
7.
22.
Many
will
say
to
me
in
that
day
,
Lord
,
have
we
not
prophesied
in
thy
name
?
and
in
thy
name
have
cast
out
devils
,
and
in
thy
name
done
many
wonderfull
workes
,
Acts
19.
6.
and
when
Paul
laid
his
hands
on
them
,
the
holy
Ghost
came
on
them
,
and
they
spake
with
tongues
,
and
prophesied
.
In
this
sence
is
the
word
used
,
when
't
is
said
that
Cajaphas
prophesied
,
John
11.
51.
the
same
word
is
used
for
propheticall
prediction
,
1
Tim:
1.
18.
according
to
the
prophesies
which
went
before
on
the
Rev.
2.
22.
Jezebel
did
call
her selfe
a
Prophetesse
.
12
Prophecy
(
as
Paul
speakes
of
it
)
is
so
farre
from
being
a
common
priviledge
of
gifted
Saints
out
of
office
,
that
it
is
one
of
the
speciall
and
rarest
gifts
which
the
Apostles
themselves
had
or
could
have
,
1
Cor.
13.
2.
And
though
I
have
the
gift
of
prophesie
,
and
understand
all
mysteries
,
and
all
knowledge
,
which
stands
there
between
the
gift
of
tongues
,
and
the
faith
of
miracles
:
again
,
1
Cor:
14.
16.
Now
brethren
,
if
I
come
unto
you
speaking
with
tongues
,
what
shall
I
prosite
you
,
except
I
shall
speak
unto
you
,
either
by
Revelation
,
or
by
knowledge
,
or
by
Prophesying
,
or
by
Doctrine
.
The
first
two
,
Revelation
,
and
knowledge
are
immanent
in
the
Apostle
:
The
other
two
Prophesying
and
Doctrine
;
are
transient
from
the
Apostle
to
the
Church
.
What
shall
my
gift
of
tongues
profite
you
,
saith
he
;
or
how
shall
you
be
edified
or
satisfied
thereby
,
unlesse
,
either
I
utter
some
Revelation
unto
you
by
Prophesying
,
or
utter
my
knowledge
unto
you
by
Doctrine
,
so
distinguishing
Prophesying
from
Doctrine
as
greater
then
it
;
because
Prophesying
proceeds
from
Revelation
,
Doctrine
from
knowledge
,
in
him
that
teacheth
.
13.
I
have
yet
another
reason
,
which
I
think
will
be
a
hard
knot
to
our
dissenting
Brethren
,
the
Apostle
compareth
in
that
14.
Chap:
the
gifts
of
tongues
,
and
the
gifts
of
prophesie
.
He
commendeth
both
,
as
desirable
,
vers:
1.
and
wisheth
to
them
all
both
these
gifts
,
vers:
6.
but
rather
prophesie
as
comparatively
the
better
for
edifying
the
Church
.
Et
magis
&
minus
,
non
variant
speciem
.
There
are
both
good
and
desirable
gifts
of
the
Spirit
,
given
to
profite
withall
,
1
Cor.
12.
7
,
10
,
11.
The
Apostle
also
alloweth
as
many
to
speak
with
tongues
in
the
Church
,
as
hee
alloweth
to
prophesie
in
the
Church
;
that
is
,
as
two
or
three
of
the
Prophets
may
speak
by
course
in
one
Assembly
,
so
may
two
or
three
speak
by
course
in
a
strange
tongue
,
so
that
one
interpret
,
1
Cor:
14.
27
,
29.
Moreover
,
whereas
it
is
supposed
by
our
dissenting
brethren
,
that
all
or
most
of
the
Church
,
women
excepted
,
did
prophesie
;
they
must
upon
the
very
same
ground
,
suppose
that
all
or
most
of
the
Church
,
women
excepted
;
spake
strange
tongues
in
the
Church
.
For
in
the
same
place
where
't
is
said
,
that
every
one
of
them
had
a
Doctrine
and
Revelation
,
't
is
said
also
that
every
one
of
them
had
a
tongue
and
an
Interpretation
,
1.
Cor:
14.
26.
Which
tongues
considered
and
compared
together
,
it
will
be
found
,
that
if
the
reasons
hold
good
,
and
the
consequences
be
valid
,
which
are
brought
for
the
prophesying
of
gifted
members
out
of
office
,
and
that
therein
they
have
the
Church
of
Corinth
a
president
,
the
like
reasons
,
and
als
strong
consequences
will
prove
,
that
any
two
or
three
of
a
Church
,
who
shall
happilie
have
the
gift
of
strange
tongues
,
may
speak
by
course
in
the
Church
,
so
that
one
Interpret
,
and
that
the
Church
of
Corinth
is
as
good
a
president
for
this
,
as
for
the
other
;
Let
our
Brethren
therefore
,
either
make
both
these
gifts
(
prophesie
,
and
tongues
)
in
the
Church
of
Corinth
,
to
bee
extraordinary
and
miraculous
,
and
so
neither
of
them
to
bee
an
ordinary
president
:
or
otherwise
,
they
must
make
them
both
to
be
set
forth
for
ordinary
Patterns
and
presidents
,
and
so
begin
to
cry
up
tongues
,
as
well
as
prophesying
,
for
if
the
gift
of
prophesie
,
be
such
as
men
may
attaine
by
industrie
and
study
,
so
is
the
gift
of
tongues
:
I
know
no
way
to
loose
the
knot
without
acknowledging
,
that
both
the
gift
of
tongues
and
that
of
prophesie
,
were
extraordinary
and
miraculous
,
which
is
the
truth
.
These
are
the
reasons
which
I
lean
to
in
this
matter
.
I
come
next
to
answere
,
Objections
.
The
first
three
Objections
I
finde
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concerning
Ordination
:
But
I
shall
answere
other
Objections
also
omitted
there
,
but
which
have
been
objected
by
others
.
Object
.
1.
The
Prophets
,
1
Cor:
14
were
not
immediatlie
inspired
with
prediction
;
for
women
that
were
so
inspired
,
might
deliver
their
prophesie
in
the
Church
,
but
there
women
are
forbidden
to
speak
,
vers:
34.
Answ:
1.
But
where
finde
we
that
women
which
were
prophetesses
,
and
immediately
inspired
,
were
allowed
to
deliver
their
prophesie
in
the
Church
.
I
suppose
he
had
a
respect
to
1
Cor:
11.
5.
But
every
woman
that
prayeth
or
prophesieth
with
her
head
covered
,
dishonoureth
her
head
,
which
is
meaned
of
the
publicke
Assemblie
,
for
the
Apostle
is
speaking
of
covering
,
or
uncovering
the
head
in
the
Church
.
But
diverse
Interpreters
understand
here
by
a
woman
,
that
prayeth
or
prophesieth
,
a
woman
that
joyneth
as
a
hearer
in
the
publicke
Assemblie
,
and
so
vers:
4.
by
a
man
that
prayeth
or
prophesieth
,
a
man
that
is
a
hearer
,
and
joyneth
in
the
ordinances
.
So
that
the
Geneva
annotation
upon
verse
5.
gives
a
good
sence
of
that
Text
:
That
women
which
shew
themselves
in
publick
and
ecclesiasticall
Assemblies
,
without
the
signe
and
token
of
their
subjection
,
that
is
to
sa●…
,
uncovered
,
shame
themselves
.
See
more
for
th●…s
in
Junius
his
annotations
on
the
Arabike
version
in
that
place
.
●…
.
If
the
Apostle
by
prophesying
,
1
Cor:
11.
4.
5.
Understand
prophesying
by
immediate
inspiration
,
then
the
Objection
may
bee
retorted
and
turned
into
an
Argument
against
the
Objectors
:
For
the
sence
of
the
word
prophesying
in
the
11.
Chap:
may
give
light
to
the
word
prophesying
in
the
14.
Chap.
3.
Peter
Martyr
,
loc:
com
:
eccles:
4.
cap
:
1.
Is
indeed
of
opinion
,
that
women
which
were
prophetesses
,
and
extraordinarly
inspired
,
might
sp●…ak
in
the
Church
,
provided
that
their
heads
were
covered
,
in
token
of
foeminine
subjection
,
and
that
the
forbidding
of
women
to
speak
in
the
Church
,
extendeth
to
such
,
and
so
hee
reconcileth
,
1
Cor.
14.
34.
1
Tim.
2.
13.
with
2
Cor:
11.
5.
I
doubt
his
opinion
in
this
particular
is
not
well
grounded
,
onely
so
farre
I
make
use
of
it
,
that
if
1
Cor:
11.
5.
be
meant
of
prophetesses
,
praying
or
prophesying
in
the
Church
,
(
which
the
Objector
hath
to
prove
)
.
Then
certainely
the
forbidding
of
women
to
speak
in
the
Church
,
cannot
be
understood
universallie
,
but
with
a
reserve
and
exception
of
extraordinary
cases
:
But
how
can
this
exception
of
prophetesses
consist
with
with
the
Text
,
Let
your
women
keep
silence
in
the
Church
,
Why
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Your
women
,
they
had
prophesying
women
,
as
is
supposed
by
these
of
the
other
opinion
,
from
1
Cor:
11.
5.
Nay
,
even
your
women
must
be
silent
saith
the
Apostle
;
and
the
reasons
which
he
addeth
,
are
so
universall
as
to
comdrehend
even
prophetesses
,
they
are
commanded
to
be
under
obedience
,
and
to
be
in
subjection
,
which
Martyr
himselfe
noteth
,
holds
true
of
prophesying
women
,
as
well
as
others
,
and
that
for
that
cause
their
heads
were
to
be
covered
:
Another
reason
is
added
,
1
Tim.
2.
14.
Adam
was
not
deceaved
,
but
the
woman
being
deceaved
,
was
in
the
transgression
:
It
might
be
feared
,
saith
P.
Martyr
,
if
women
were
permitted
to
speak
in
the
Church
,
Sathan
should
returne
to
his
first
wyle
,
and
deceave
the
man
by
the
woman
.
Surely
he
that
made
use
of
Evah
,
might
also
make
use
of
a
prophesying
woman
to
deceave
,
and
so
much
the
more
,
because
,
now
since
the
fall
,
both
man
and
woman
are
more
subject
to
tentation
.
So
that
both
the
Apostles
command
,
and
the
reasons
of
it
seem
plainly
to
exclude
,
even
prophesying
women
from
speaking
in
the
Church
,
and
if
they
be
allowed
to
deliver
extraordinary
prophesies
and
revelations
in
the
Church
;
why
not
also
to
prophesie
as
other
gifted
members
.
If
that
which
is
greater
be
allowed
them
,
why
not
that
which
is
lesse
?
And
if
prophetesses
be
excepted
from
the
rule
,
1
Cor:
14.
34.
Why
not
also
other
women
of
excellent
gifts
.
Object
:
2.
The
Apostle
,
1
Cor.
14.
24
,
26.
speaks
of
prophesie
as
a
gift
in
all
,
or
most
of
the
members
of
the
Church
,
and
forbids
it
to
none
,
but
women
.
Answ:
1.
I
have
already
proved
from
,
1
Cor:
12.
28
,
29.
and
13.
2.
and
14.
6.
that
prophesie
even
in
those
dayes
,
was
not
a
common
,
but
a
rare
and
singular
gift
.
So
,
ibid:
vers
.
5
when
he
saith
,
I
would
that
all
spake
with
tongues
,
but
rather
that
yee
prophesied
;
hee
intimateth
that
all
of
them
did
not
prophesie
.
2.
When
the
Apostle
speaks
by
way
of
supposition
,
vers
;
24
:
But
if
all
prophesie
,
this
proves
not
that
all
did
prophesie
,
neither
can
the
very
supposition
bee
understood
universally
:
For
if
an
unbeleever
had
come
into
their
Assembly
,
and
heard
all
,
and
every
one
of
them
prophesying
;
sure
he
had
been
so
farre
from
being
wonne
thereby
,
that
he
had
been
more
alienated
from
such
a
confusion
.
3.
That
which
gives
greatest
collour
to
the
Objection
,
is
vers:
26.
When
yee
come
together
every
one
of
you
hath
a
Psalme
,
hath
a
Doctrine
,
hath
a
Tongue
,
hath
a
Revelation
,
hath
an
Interpretation
:
I
shall
freely
offer
my
judgement
concerning
this
Text
to
be
considered
.
I
hold
the
first
hint
from
Cajetan
upon
the
place
;
It
is
not
said
,
every
one
of
you
can
speak
a
strange
tongue
,
or
can
utter
a
Revelation
,
&c.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
●…
.
g.
every
one
in
the
Church
hath
these
things
for
his
good
and
benefite
,
when
one
prophesieth
,
or
two
,
or
three
,
every
one
in
the
Church
hath
that
prophesie
,
the
like
of
Psalmes
,
Tongues
,
&c.
Even
as
1
Cor:
3.
21.
22.
all
things
are
yours
,
whether
Paul
or
Apollo
,
&c.
Where
it
may
bee
truely
added
,
or
Psalmes
,
or
Tongues
,
or
Doctrines
,
or
Revelations
,
or
Interpretations
,
all
these
are
yours
,
all
these
hath
Christ
given
to
the
Church
for
her
good
,
men
are
said
to
have
these
things
of
which
they
have
the
good
fruit
,
use
,
benefite
,
at
least
are
allowed
to
have
,
and
may
have
the
benefite
thereof
,
Luke
16.
29
they
have
Moses
and
the
Prophets
,
Ephes:
1.
7.
and
Col.
1.
14.
In
whom
we
have
redemption
through
his
blood
,
1
Cor.
2.
16.
But
we
have
the
minde
of
Christ
;
Philip.
3.
17.
ye
have
us
for
an
example
,
Heb:
13.
10.
we
have
an
Altar
,
2
Pet.
1.
15.
we
have
a
more
sure
word
of
prophesie
,
and
the
like
.
And
thus
I
understand
the
Text
now
in
controversie
,
the
Apostle
having
from
the
beginning
of
that
14.
Chap:
perswaded
that
the
gifts
of
tongues
and
prophesie
might
be
used
,
not
so
as
the
men
might
be
most
admired
,
but
so
as
the
Church
might
be
most
edified
,
and
that
not
so
much
the
gifts
,
as
the
profitable
use
of
the
gifts
was
to
be
desired
,
he
concludeth
this
point
,
vers:
26.
Making
a
transition
to
certain
Canons
,
for
order
in
the
use
of
tongues
and
prophesie
,
as
if
he
had
said
,
If
these
gifts
be
thus
improved
to
edifie
,
then
although
every
one
of
you
hath
not
the
gifts
of
tongues
,
prophesie
,
&c.
Yet
when
yee
come
together
,
every
one
of
you
hath
all
these
tongues
,
prophesies
,
&c.
They
being
yours
,
for
your
good
and
edification
.
4.
But
if
our
dissenting
Brethren
will
not
receave
this
sence
,
(
which
is
quite
contrarie
to
theirs
)
.
Yet
in
this
Text
,
here
,
they
can
no
more
extend
to
all
or
most
of
the
members
of
the
Church
,
one
of
these
branches
,
then
another
:
If
all
or
most
of
them
did
prophesie
,
then
all
or
most
of
them
had
the
gift
of
tongues
,
and
the
Interpretation
of
tongues
,
and
Revelations
,
and
the
●…ift
of
composing
Psalmes
,
and
so
the
same
president
shall
bring
in
strange
tongues
,
as
well
as
prophesying
,
(
of
which
more
before
)
beside
that
of
composing
Psalmes
.
I
shal
hardly
beleeve
that
our
dissenting
Brethren
themselves
will
say
,
that
all
or
most
of
the
Church
of
Corinth
had
the
gift
of
tongues
.
Let
us
see
then
,
how
they
will
restrict
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
one
of
you
in
reference
to
tongues
,
they
must
allow
us
to
make
the
same
restruction
in
reference
to
prophesie
:
But
if
they
will
say
at
large
,
that
all
or
most
of
the
Church
of
Corinth
,
had
the
gifts
of
tongues
,
as
well
as
that
of
prophesie
,
then
they
are
loosers
another
way
,
by
yeelding
the
president
of
the
Church
of
Corinth
(
in
that
very
place
upon
which
they
build
their
prophesying
)
to
be
extraordinary
and
miraculous
.
5.
Whereas
the
Objection
saith
,
that
all
or
most
of
them
did
prophesie
,
this
addition
,
of
most
of
them
,
is
fictious
and
fallacious
to
hide
weaknesse
,
for
the
Text
hath
no
such
thing
,
but
saith
,
every
one
of
you
:
Themselves
dare
not
understand
every
one
of
you
,
universally
,
but
in
a
restricted
sence
,
for
then
Prophets
,
and
Brethren
should
bee
acciprocall
,
and
convertible
names
in
the
Epistles
to
the
Corinthians
,
and
when
't
is
said
,
the
spirits
of
the
Prophets
are
subject
to
the
prophets
,
1
Cor.
14.
32.
the
sence
should
bee
no
more
,
but
equivalent
(
upon
the
matter
)
to
this
,
the
spirits
of
all
the
Brethren
are
subject
to
the
Brethren
.
6.
Wherefore
,
every
one
of
you
,
vers:
26.
(
if
extended
to
prophesying
)
can
be
no
more
,
but
every
one
of
you
prophets
,
even
as
Isa:
1.
23.
every
one
.
i.
e.
every
one
of
the
Princes
;
Heb:
2.
9.
Jesus
tasted
death
for
every
man
;
i.
e.
for
every
man
whom
the
Father
had
given
him
,
or
chosen
to
be
redeemed
,
1
Cor:
12.
7.
But
the
manifestation
of
the
Spirit
is
given
to
every
man
;
i.
e.
that
is
,
to
every
gifted
man
in
the
Church
,
to
profite
withall
;
Ephes.
5.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
every
one
of
you
in
particular
,
so
love
his
wife
;
that
is
,
every
one
of
you
husbands
,
Isa:
9.
17.
every
one
is
a
hypocrite
,
that
is
;
every
wicked
person
who
cometh
to
worship
before
me
;
Luke
13.
15.
Doeth
not
each
one
of
you
on
the
Sabbah
,
loose
his
oxe
or
his
asse
,
that
is
,
each
of
you
who
hath
an
ox
or
an
asse
:
many
other
such
instances
might
be
given
from
Scripture
.
7.
Bullinger
noteth
out
of
the
Greek
Scholiast
,
that
the
Apostle
here
,
1
Cor:
14.
26.
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
one
of
you
hath
a
Psalme
,
another
a
Doctrine
,
another
a
Tongue
,
&c.
Beza
gives
us
the
same
sence
,
and
refers
us
to
1
Cor:
1.
12.
which
is
a
notable
clearing
of
this
Text
,
for
the
very
same
phrase
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
there
used
:
Every
one
of
you
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
,
and
I
of
Christ
,
yet
every
one
of
them
did
not
say
all
this
,
but
one
said
,
I
am
of
Paul
,
another
said
,
I
am
of
Apollo
,
&c.
The
Syriak
confirmeth
the
same
sence
,
for
1
Cor:
14.
26.
he
rendereth
thus
:
Whosoever
of
you
hath
a
Psalme
,
let
him
say
on
,
and
he
who
hath
a
Doctrine
,
and
he
who
hath
a
Revelation
,
and
he
who
hath
a
tongue
,
and
he
who
hath
an
Interpretation
:
So
the
Arabik
version
(
which
Iunius
on
his
Marginall
annotations
upon
it
here
commendeth
)
runnes
thus
.
If
any
of
you
hath
a
kinde
of
Psalme
to
say
,
and
he
that
hath
a
Doctrine
,
aud
he
that
hath
a
Revelation
,
and
he
that
hath
a
Tongue
,
and
he
that
hath
an
Interpretation
,
let
all
this
be
done
to
edifying
.
Object
:
3.
These
gifts
which
are
required
in
a
Prophet
,
1
Cor:
14.
3.
26.
are
such
as
men
ordinarly
may
,
and
do
attain
by
industry
and
study
Answ.
1.
The
contrary
hath
been
clearly
proved
,
and
that
wery
Text
,
vers:
26.
proveth
it
;
the
more
strange
it
is
,
that
a
Text
which
mentioneth
revelation
,
tongues
,
should
be
cited
for
ordinary
study
and
industrie
.
2.
'T
is
said
indeed
,
vers:
3.
He
that
prophesieth
,
speaketh
unto
men
to
edification
,
and
exhortation
,
and
comfort
.
What
then
;
did
not
an
extraordinary
Prophet
,
an
Apostle
,
an
Evangelist
speak
unto
men
to
edification
,
and
exhortation
,
and
comfort
?
No
man
dare
deny
,
but
they
did
,
yet
this
cannot
prove
that
Apostles
and
evangelists
were
not
extraordinary
Ministers
:
The
edification
and
fruit
which
come
to
the
Church
by
these
Prophets
,
is
one
thing
,
the
way
of
revelation
and
inspiration
by
which
the
prophesie
came
,
another
thing
:
the
Apostle
is
there
onely
comparing
two
extraordinary
and
miraculous
gifts
together
,
tongues
and
prophesie
:
Of
the
two
,
prophesie
is
rather
to
be
desired
,
for
the
edifying
of
the
Church
,
for
he
that
speaketh
a
strange
tongue
,
cannot
edifie
the
Church
,
except
it
be
interpreted
,
but
he
that
prophesieth
,
edifieth
the
Church
by
his
very
gift
of
prophesie
,
with
lesse
businesse
,
and
without
an
interpreter
;
This
being
the
scope
and
sence
of
the
Text
,
it
may
discover
the
weaknesse
of
that
ground
,
upon
which
many
have
supposed
that
the
Apostle
means
nothing
by
prophesie
,
but
the
ordinary
gift
of
expounding
,
and
applying
Scripture
;
yea
,
vers:
6.
prophesie
and
revelation
,
are
at
once
held
forth
,
both
as
edifying
,
and
as
distinct
from
doctrine
,
and
revelation
distinct
from
knowledge
,
must
needs
be
taken
a
gift
,
and
not
to
be
numbred
among
ordinary
gifts
(
as
Iunius
upon
the
Arabike
,
in
the
place
noteth
)
what
ever
acceptions
of
the
word
,
we
may
finde
else
where
in
Scripture
.
Object
.
4.
But
the
Apostle
bids
them
desire
that
they
may
prophesie
,
vers:
1.
how
can
one
desire
,
or
pray
in
faith
for
a
miraculous
and
extraordinary
gift
of
the
Spirit
.
Answ:
1.
He
bids
them
not
onely
desire
,
that
they
might
prophesie
,
but
that
they
might
have
other
spirituall
gifts
,
such
as
the
gifts
of
tongues
,
So
vers:
1.
and
the
interpretations
of
tongues
,
and
hee
wishes
to
them
all
the
gift
of
tongues
,
now
the
gift
of
tongues
was
extraordinary
and
miraculous
,
as
Acts
2.
6
,
7
,
8.
They
might
desire
both
the
one
gift
and
the
other
,
to
glorifie
God
,
and
to
profite
withall
.
1
Cor:
12.
7.
yea
,
they
might
pray
for
it
in
faith
for
these
ends
,
and
so
much
the
more
,
because
Mark.
16.
17.
the
promise
is
made
to
beleevers
of
that
first
age
.
And
these
signes
shall
follow
them
that
beleeve
,
in
my
name
shall
they
cast
out
devils
,
they
shall
speak
with
new
tongues
,
&c.
And
why
might
not
the
prayer
of
faith
obtaine
the
gift
of
prophesie
,
as
well
as
recover
the
sick
,
Iam:
5.
15.
although
neither
the
one
nor
the
other
might
be
prayed
for
,
with
that
absolutenesse
,
and
peremptorinesse
of
desire
,
as
saving
mercies
and
graces
necessarie
to
salvation
,
which
is
intimated
in
part
by
the
different
phrase
,
noted
by
Erasmus
,
and
others
to
be
used
,
1
Cor:
14.
1.
follow
after
charity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pursue
it
,
or
as
(
the
Syriak
)
runne
after
it
,
so
follow
after
love
,
as
never
to
be
satisfied
till
ye
overtake
it
,
be
earnest
in
the
pursuite
of
it
.
But
concerning
tongues
,
prophesie
,
and
the
like
,
he
addeth
;
and
desire
spirituall
gifts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
which
falleth
short
of
the
other
,
not
signifying
any
affecting
of
any
thing
with
all
our
endeavour
(
as
the
other
word
doth
)
but
only
a
high
esteeming
,
valuing
,
admiring
,
wishing
of
a
thing
which
,
yet
,
if
it
be
denyed
to
us
,
we
must
sit
down
satisfied
without
it
.
Object
:
5.
But
these
Prophets
were
to
be
judged
,
examined
and
tryed
,
1
Cor:
14.
29.
32.
therefore
it
seemes
they
were
not
extraordinary
Prophets
infallibly
inspired
.
Answ:
1.
If
those
who
came
under
the
name
of
extraordinary
Prophets
,
might
not
be
tryed
and
examined
,
why
are
there
so
many
caveats
in
the
new
Testament
,
to
beware
of
false
Prophets
,
Mat
:
7.
15.
and
24.
11
,
24.
1
Iohn
4.
1.
Did
not
the
Lord
admit
of
Moses
his
objection
,
that
peradventure
the
children
of
Israel
would
not
beleeve
him
,
that
God
had
appeared
unto
him
,
and
sent
him
,
wherein
God
will
have
him
to
satisfie
them
by
signes
and
miracles
,
Exod.
4.
1.
to
vers:
10.
are
not
the
Bereans
commended
,
Acts
17.
11.
for
proving
and
trying
the
Doctrine
of
the
Apostles
themselves
by
the
Scriptures
?
2.
Although
such
as
had
the
gift
of
prophesie
,
did
not
,
nor
could
not
erre
,
so
farre
as
they
were
inspired
by
the
holy
Ghost
in
prophesying
,
much
lesse
in
writing
Scripture
,
yet
they
might
have
,
and
some
had
their
owne
mistakes
and
errors
in
particular
cases
;
whereof
I
shall
have
one
instance
in
Elias
,
who
said
,
he
was
left
alone
:
But
what
saith
the
answere
of
God
unto
him
,
I
have
reserved
to
my selfe
seven
thousand
,
&c.
He
spake
from
his
own
spirit
,
when
he
said
he
was
left
alone
,
but
the
answer
of
God
corrects
his
mistake
.
Another
instance
in
those
prophesying
Disciples
,
Acts
21.
4.
Who
said
to
Paul
through
the
Spirit
,
that
he
should
not
goe
up
to
Ierusalem
.
Therefore
foretelling
and
foreknowing
of
Pauls
danger
at
Jerusalem
,
was
from
the
spirit
of
prophesie
,
but
the
consequence
they
did
draw
from
hence
,
that
therefore
Paul
should
not
go
up
to
Jerusalem
.
This
Interpreters
conceave
,
was
only
from
their
own
spirits
,
though
they
misfathered
it
upon
the
Spirit
of
God
.
3.
'T
is
well
observed
in
the
English
annotations
upon
1
Cor.
14.
32.
That
although
those
prophesies
were
infused
by
the
holy
Ghost
,
that
cannot
erre
,
yet
all
things
are
not
alwayes
revealed
to
one
,
and
that
which
is
not
revealed
to
one
,
is
oftentimes
revealed
to
more
,
and
sometimes
in
clearer
manner
.
There
might
be
also
some
thing
mingled
with
that
which
the
Prophets
receaved
,
and
it
might
fall
out
,
that
that
which
they
added
of
their
own
,
by
way
of
confirmation
,
illustration
or
application
,
might
be
justly
subject
to
censure
,
wheher
it
must
be
tryed
and
judged
by
others
,
whether
the
prophesies
proceed
from
the
inspiration
of
the
holy
Spirit
,
and
according
to
the
rule
of
faith
,
Esa.
8.
20.
Object
:
6.
The
Apostle
distinguisheth
Prophesie
from
ministery
,
Rom.
12.
6
,
7.
therefore
they
who
prophesied
,
were
gifted
persons
out
of
office
.
Answ:
1.
Diverse
resolve
that
Text
thus
,
that
first
the
Apostle
maketh
a
generall
division
of
Ecclesiasticall
offices
,
Prophesie
,
comprehending
these
that
labour
in
the
word
and
doctrine
,
Ministery
comprehending
those
that
labour
not
in
the
word
and
doctrine
,
and
that
thereafter
the
Apostle
subdivideth
prophesying
into
the
pastorall
and
doctorall
function
:
and
Ministery
,
he
subdivideth
into
the
office
of
the
ruling
Elder
,
Deacon
,
and
the
other
of
shewing
mercy
,
which
was
committed
sometimes
to
old
men
,
sometimes
to
widows
.
2.
When
I
look
again
and
again
unto
that
Text
,
I
rather
incline
to
understand
by
prophesie
there
,
the
extraordinary
prophesie
,
and
by
Ministery
,
the
ordinary
offices
in
the
Church
.
Having
then
gifts
saith
the
Apostle
,
and
differing
according
to
the
grace
that
is
given
to
us
,
whether
prophesie
,
let
us
prophesie
according
to
the
proportion
of
faith
▪
that
under
the
colour
of
prophesie
and
revelation
,
wee
bring
nothing
which
is
not
agreeable
to
the
rule
of
faith
,
Or
Ministery
,
let
us
wait
on
Ministery
.
If
our
office
and
administration
be
ordinary
,
let
us
attend
it
;
and
not
slight
it
,
because
it
is
ordinary
.
Then
he
enlargeth
this
last
by
an
enumeration
of
the
ordinary
offices
in
the
Church
,
Pastors
,
Teachers
,
ruling
Elders
and
Deacons
.
While
I
am
writing
these
things
,
I
finde
Gomarus
upon
Rom.
12.
6
,
7.
of
the
same
opinion
,
that
prophesie
is
meant
here
of
that
which
is
extraordinary
,
Ministery
of
that
which
is
ordinary
.
Object
.
7.
But
that
Text
,
The
Spirits
of
the
Prophets
are
subject
to
the
Prophets
,
is
applyed
by
many
Presbyteriall
writers
,
for
the
upholding
the
authority
of
Classes
,
and
Synods
,
which
is
not
a
good
argument
of
these
prophets
,
if
these
Prophets
were
extraordinary
.
Answ.
This
makes
the
argument
nothing
the
weaker
but
so
much
the
stronger
.
For
if
Prophets
who
were
immediatly
inspired
,
were
to
be
subject
to
the
examination
,
and
judgment
,
●…nd
censure
of
other
Prophets
,
and
if
Paul
and
Barnabas
gave
an
account
,
before
the
Apostles
and
Elders
at
Jerusalem
of
their
doctrine
,
so
much
opposed
by
some
at
Antioh
,
Acts
15.
and
if
Peter
being
accused
for
going
in
to
the
uncircumcised
,
was
put
to
make
his
defence
to
them
at
Jerusalem
,
Acts
11.
then
à
fortiori
,
it
doth
much
more
become
ordinary
Pastors
and
Teachers
,
to
submit
to
the
judgment
of
an
Assembly
of
Pastors
and
Teachers
;
And
generally
as
in
civil
justice
,
't
is
a
good
and
equall
rule
,
that
a
man
be
judged
per
pares
,
so
proportionably
in
Church
censures
,
it
will
hold
among
Church
officers
or
Ministers
,
that
they
should
be
judged
per
pares
,
an
Apostle
by
the
Apostles
,
a
Prophet
by
the
Prophets
,
an
Elder
by
the
Elders
.
Object
.
8.
Iudas
and
Stlas
are
called
Prophets
,
Acts
15.
32.
and
they
exhorted
the
Church
,
yet
they
were
out
of
office
,
for
they
are
distinguished
from
the
Apostles
and
Elders
,
and
said
to
be
chiefe
men
among
the
Brethren
,
vers:
22.
Answ:
1.
This
president
will
carry
the
prophesying
Brethren
very
high
,
for
Silas
is
reckoned
by
Divines
to
have
been
an
Evangelist
,
which
may
be
collected
from
his
travelling
through
so
many
places
with
Paul
,
for
spreading
the
Gospell
,
Acts
16.
17.
Act:
17.
4
,
10.
14
,
15.
Act.
18.
5.
others
think
hee
had
a
Ministeriall
charge
at
Jerusalem
,
but
the
former
opinion
seems
to
be
better
grounded
.
2.
The
word
Brethren
and
Brother
,
does
not
ever
note
such
as
were
out
of
office
in
the
Church
,
but
't
is
diverse
times
used
,
(
and
so
I
take
it
here
)
of
such
as
were
neither
fixed
as
Elders
nor
so
eminent
in
the
Church
as
Apostles
,
but
had
speci●…l
and
extraordinary
employments
,
or
administrations
in
the
Church
,
as
2
Cor:
8.
18.
22
,
23
1
Cor:
16.
12.
2
Cor:
1.
1.
Heb:
13.
23.
1
Cor:
1.
1.
1
Pet:
5.
12.
Ephes:
6.
21.
Col:
4.
7.
Philem:
1.
20.
From
which
places
it
is
manifest
,
that
the
Apostles
fellow
labourers
in
their
extraordinary
administrations
,
are
often
called
Brethren
,
and
among
these
Brethren
,
Iudas
and
Silas
were
chiefe
men
,
either
for
the
greatnesse
of
their
gifts
,
or
more
aboundant
labours
.
And
now
in
the
close
,
my
advise
and
exhortationis
unto
such
Brethren
as
take
upon
them
to
preach
,
or
prophesie
,
neither
being
nor
intending
to
be
ordained
to
the
Ministery
,
that
they
would
yet
take
them
to
serious
second
thoughts
of
this
businesse
,
and
seeing
that
prophesying
which
they
take
for
their
president
,
hath
been
so
clearly
proved
to
have
been
extraordinary
,
seeing
also
Christ
hath
appointed
Pastors
and
Teachers
for
the
ordinary
work
of
the
publicke
teaching
,
edifying
the
Church
,
and
perfecting
the
Saints
,
Ephes:
4.
11.
12.
(
which
ordinance
is
sufficient
for
that
end
)
,
those
Brethren
should
do
well
to
improve
their
gifts
in
another
way
,
by
writing
,
and
by
occasionall
exhorting
,
admonishing
,
instructing
,
reproving
,
comforting
others
,
in
that
fraternall
manner
,
which
is
sutable
to
Christians
out
of
office
:
If
they
desire
any
other
work
in
the
Church
,
let
them
desire
the
Pastorall
office
,
and
offer
themselves
to
tryall
in
order
thereunto
,
for
as
Greg
:
Nazianzen
saith
,
orat
:
7.
Christ
hath
appointed
this
order
in
his
Church
,
that
the
flocke
may
be
one
thing
,
Pastors
another
thing
;
And
again
,
't
is
a
great
businesse
to
teach
,
but
it
is
safe
and
harmlesse
to
learn
,
why
makest
thou
thy selfe
a
Pastor
,
when
thou
art
one
of
the
flock
.
CHAP.
VI.
Whether
any
other
but
a
Minister
,
lawfully
called
and
ordained
,
may
administer
the
Sacraments
,
Baptisme
and
the
Lords
supper
.
THe
Socinians
and
the
Erastian
Crutch-maker
before
mentioned
,
so
plead
against
the
necessity
of
Ordination
,
that
they
held
it
lawfull
and
free
to
gifted
persons
not
ordained
,
not
onely
to
preach
,
but
to
administer
the
Sacraments
whether
they
extend
this
to
women
as
well
as
men
,
I
know
not
.
Peradventure
they
will
borrow
from
the
Pagans
those
shee
priests
whom
Gellius
out
of
Cicero
,
cals
Antistitas
,
not
Antistites
,
or
happilie
they
hold
with
the
old
Pepuzians
,
that
women
may
both
preach
and
administer
the
Sacraments
,
at
least
,
if
they
may
not
speak
in
the
Church
,
(
because
that
is
forbidden
,
1
Cor.
14.
32.
although
some
are
so
bold
as
to
restrict
that
prohibition
to
married
women
,
whereof
they
think
they
have
some
colour
from
the
context
)
that
yet
they
may
both
preach
and
administer
the
Sacraments
in
private
places
.
And
if
there
be
no
more
necessary
to
one
that
preacheth
or
ministereth
the
Sacraments
,
but
onely
gifts
and
abilities
,
how
can
they
avoid
to
allow
gifted
women
,
as
well
as
gifted
men
to
performe
these
holy
things
?
But
it
is
justly
held
by
the
reformed
Churches
,
and
ordered
in
the
Directorie
of
Worship
agreed
upon
by
both
Kingdoms
,
and
mentioned
also
in
the
late
Confession
of
faith
,
chap
:
27.
that
neither
Baptisme
nor
the
Lords
Supper
may
be
dispensed
by
any
,
but
by
a
Minister
of
the
Word
lawfullie
ordained
.
Nay
(
say
the
soundest
Protestant
writers
)
not
upon
pretence
of
whatsoever
necessitie
be
it
among
Iews
,
Turks
,
Pagans
,
or
to
children
dying
,
or
the
like
.
The
arguments
I
lean
to
,
are
these
.
1.
God
hath
appointed
the
Minister
of
the
word
,
lawfully
called
and
ordained
,
and
no
other
to
bee
the
stewards
and
dispensers
of
the
mysteries
of
Christ
,
1
Cor:
4.
1.
Let
a
man
so
account
of
us
,
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
.
Moreover
it
is
required
of
Stewards
,
that
a
man
be
found
faithfull
.
Which
the
Apostle
doeth
not
onely
apply
to
himselfe
and
Apollo
,
vers
:
6.
(
where
by
the
way
it
may
be
remembred
that
Apollo
was
neither
an
Apostle
,
nor
Evangelist
,
but
a
powerfull
Minister
of
the
Gospell
)
and
to
Sosthenes
(
as
appeareth
by
comparing
the
Text
new
cited
with
1
Cor:
1.
1.
)
but
he
also
applyeth
the
same
to
every
lawfull
Bishop
,
or
ordinary
Minister
,
Tit.
1.
7.
for
a
Bishop
must
be
blamelesse
as
the
steward
of
God
,
and
this
steward
is
ordained
,
vers:
5.
So
Luke
12.
42.
Who
then
is
that
faithfull
and
wise
steward
,
whom
his
Lord
shall
make
ruler
over
his
houshold
,
to
give
them
their
portion
of
meat
in
due
season
.
'T
is
not
Christs
will
that
any
one
of
the
houshold
,
who
is
faithfull
,
wise
,
and
discreet
,
may
take
upon
him
the
stewards
office
,
to
dispense
meat
to
the
rest
.
But
there
is
a
steward
constituted
and
appointed
for
that
purpose
.
There
are
stewards
appointed
in
the
Church
,
which
is
the
house
of
the
living
God
,
and
those
to
continue
till
the
coming
of
Christ
,
ibid:
vers
:
43.
46.
and
there
is
nothing
which
more
properly
belongeth
to
the
Ecclesiasticall
stewards
,
then
the
dispensation
of
the
Sacraments
.
2.
Ministers
lawfully
called
and
ordained
,
and
none
other
hath
Christ
appointed
to
bee
Pastors
or
Sheepherds
,
to
feed
the
flocke
of
God
,
Ier:
3.
15.
Eph:
4.
11.
Act:
20.
28.
1
Pet:
5.
2.
Much
of
this
feeding
consisteth
in
the
dispensation
of
the
Sacraments
.
And
hee
who
hath
appointed
this
food
to
be
receaved
by
some
,
hath
also
appointed
to
be
given
,
and
administred
by
others
.
Surely
hee
who
is
so
much
displeased
with
Pastors
,
who
feed
themselves
and
not
the
flocke
,
will
not
be
well
pleased
with
the
flocke
which
will
be
their
owne
feeders
onely
,
and
will
not
be
fed
by
the
Pastor
.
Grotius
had
an
extravagant
notion
of
communicating
,
where
there
are
no
Sacramentall
Elements
,
or
where
there
are
no
Pastors
to
administer
,
yet
although
he
went
too
farre
,
those
against
whom
I
now
argue
,
doe
farre
outreach
him
,
for
where
there
are
both
Elements
and
Pastors
to
administer
,
they
hold
there
may
be
a
Sacrament
without
any
Pastor
;
Yea
,
this
Socinian
and
Anabaptisticall
way
,
takes
away
the
very
distinction
of
Pastor
and
flocke
in
the
Church
,
as
if
any
of
the
sheep
were
to
feed
the
sheepherd
,
as
well
as
he
them
.
3.
Ezekiels
vision
concerning
the
new
Temple
,
is
generally
acknowledged
to
bee
an
Evangelicall
prophesie
,
which
I
have
also
else
where
demonstrate
by
infallible
reasons
:
But
I
conceave
the
Sectaries
of
this
time
,
who
cry
downe
the
Ministery
and
Ordination
,
doe
not
nor
will
not
deny
it
.
Sure
I
am
such
a
materiall
Temple
as
is
described
in
that
vision
,
never
yet
was
.
Now
among
other
things
,
it
is
there
prophesied
concerning
the
Ministers
of
the
Gospell
,
Ezek:
44.
16.
They
shall
enter
into
my
Sanctuarie
,
and
they
shall
come
near
unto
my
table
to
Minister
unto
me
;
and
they
shall
keep
my
charge
.
Whereof
we
can
make
no
Gospell
sence
,
except
it
belong
to
the
charge
of
Ministers
,
lawfully
called
and
entered
into
that
work
,
to
administer
the
Sacraments
,
and
namelie
that
of
the
Lords
Supper
at
his
Table
.
These
Ministers
are
also
in
that
Chapter
plainly
distinguished
from
the
people
,
or
children
of
Israel
,
vers
:
15.
19
,
22
,
23
,
28.
4.
The
Sacraments
are
seals
of
the
righteousnesse
of
faith
,
or
covenant
of
grace
,
as
Divines
commonly
speak
,
borrowing
the
phrase
from
Rom:
4.
11.
This
truely
hath
been
justly
accounted
so
necessary
,
that
both
the
Houses
of
Parliament
after
consultation
,
had
with
the
Assemblie
of
Divines
,
did
by
the
Ordinance
dated
,
Octob
:
20.
1645.
appoint
that
who
ever
doth
not
know
that
the
Sacraments
are
seals
of
the
Covenant
of
grace
,
shall
not
be
admitted
to
the
Lords-supper
,
but
shall
be
suspended
from
it
,
as
an
ignorant
person
.
Now
if
it
were
an
intolerable
usurpation
among
men
,
if
a
privat
person
should
take
the
broad
Seal
of
the
Kingdome
,
and
append
it
to
such
Signatures
as
he
thinks
good
;
yea
,
(
put
case
)
to
these
Signatures
onely
,
whereunto
it
is
to
be
,
and
ought
to
be
put
by
those
who
are
intrusted
with
the
keeping
of
it
:
Now
much
more
were
it
a
provoking
sinne
,
and
usurpation
against
Jesus
Christ
(
who
is
jealous
of
his
glory
,
and
tender
of
his
ordinances
)
to
make
bold
with
his
Seals
,
without
being
called
,
and
appointed
thereunto
.
5.
Christ
gives
a
commission
to
the
Apostles
,
to
Teach
,
and
Baptize
,
and
extends
the
same
commission
to
all
Teaching
Ministers
,
to
the
end
of
the
world
,
Mat
:
28.
19.
20.
from
which
place
't
is
plaine
;
1.
That
Jesus
Christ
would
have
the
distinction
of
Teachers
and
Taught
:
Baptizers
and
Baptized
to
have
place
in
the
Church
alway
,
even
unto
the
end
.
2.
That
the
commission
to
Teach
and
Baptize
,
was
not
given
to
all
who
beleeve
in
Jesus
Christ
,
but
to
some
onely
.
3.
That
these
some
who
receaved
this
commission
,
are
not
only
the
Apostles
,
but
ordinary
Ministers
,
as
is
manifested
by
the
explaining
of
the
commission
,
and
promise
to
the
end
of
the
world
.
6.
Christ
hath
distinguished
between
Magistracy
and
Ministery
,
between
civil
and
sacred
vocations
,
Mat
:
22.
21.
Mat
:
16.
19.
&c.
18.
18
,
&c
:
28.
19.
Ioh:
20.
23.
Rom:
13.
1.
7.
1
Tim:
2.
2.
1
Pet:
2.
13
,
14.
compared
with
Rom:
12.
6
,
7
,
8.
1
Cor:
12.
28.
Eph:
4.
11.
1
Thes:
5.
12.
Heb:
13.
7
,
17.
So
that
as
Ministers
may
not
assume
civil
dignities
and
administrations
,
nor
exercise
seculare
power
,
Luke
12.
14.
&c.
22.
25.
26.
Ioh:
18.
36.
2
Cor:
10.
4.
2
Tim:
2.
4.
It
is
no
lesse
contrary
to
the
ordinance
of
Christ
,
that
Magistrates
(
or
any
other
civil
persons
)
stretch
themselves
beyond
their
lyne
,
and
get
(
with
Pompey
)
into
the
holy
of
holies
,
or
with
Vzziah
to
the
burning
of
incense
,
in
both
which
examples
,
such
intrusion
was
examplarily
punished
.
As
it
may
be
said
to
a
secularized
Minister
,
who
made
thee
a
Judge
,
or
a
civil
Magistrate
?
so
it
may
be
said
,
to
a
Ministerialized
civil
person
,
who
made
thee
a
dispenser
of
the
Word
and
Sacraments
?
7.
Wee
have
cleare
and
convincing
examples
in
the
new
Testament
,
that
the
Sacraments
were
administred
by
publicke
Ministers
,
called
and
appointed
thereunto
,
as
Baptisme
by
Iohn
,
(
Ioh:
1.
33.
he
hath
sent
me
to
baptize
)
and
frequently
by
the
Apostles
in
the
story
of
the
Acts.
The
Lords
supper
administred
by
Christ
himself
,
(
whose
example
in
things
imitable
we
are
bidden
follow
,
who
also
himselfe
then
commanded
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
doe
)
.
And
by
the
Apostle
Paul
,
Acts
20.
7
,
11.
so
the
breaking
of
bread
is
joyned
with
the
Apostles
doctrine
and
fellowship
,
Acts
2.
42.
Ministers
being
also
called
the
stewards
and
dispensers
of
the
mysteries
of
God
,
where
of
before
:
So
that
a
lawfull
Minister
may
in
faith
administer
,
and
the
receavers
receave
from
him
in
faith
the
Sacraments
,
having
Scripture
warrands
for
so
doing
.
But
there
is
neither
any
commission
from
Christ
,
to
such
as
are
no
Church
officers
,
to
administer
the
Sacraments
:
Nor
can
there
any
cleare
example
be
found
in
the
new
Testament
,
of
administering
either
the
one
Sacrament
or
the
other
,
by
any
person
who
can
be
proved
,
not
to
have
been
a
Minister
lawfully
called
&
ordained
.
Therefore
such
persons
cannot
in
faith
administer
,
nor
others
in
faith
receave
from
them
,
either
Baptisme
or
the
Lords
supper
.
8.
That
one
Text
,
Eph:
4.
11.
12
,
13.
is
enough
to
put
to
silence
these
gainsayers
.
And
hee
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
,
for
the
perfecting
of
the
Saincts
,
for
the
work
of
the
Ministery
,
for
the
edifying
the
body
of
Christ
,
till
wee
all
come
,
&c.
Is
not
the
administration
of
the
Sacraments
a
part
of
the
perfecting
of
the
Saints
,
of
the
work
of
the
Ministrie
,
of
the
edifying
of
the
body
of
Christ
?
And
are
we
not
told
that
this
shall
continue
till
the
whole
number
of
the
Elect
be
fulfilled
?
And
whom
hath
Christ
given
here
to
his
Church
for
this
work
?
Hath
he
given
any
other
but
Pastors
and
Teachers
(
setting
aside
the
extraordinary
officers
)
and
who
are
the
Pastors
and
Teachers
appointed
hereunto
?
All
,
or
whosoever
will
?
Nay
not
all
,
but
some
,
saith
the
Text.
CHAP.
VII
.
Of
Prophets
and
Evangelists
,
in
what
sense
their
Work
and
Vocation
might
be
called
extraordinary
;
and
in
what
sense
ordinary
.
THis
Question
appeareth
to
be
very
perplexed
and
thornie
,
yet
I
am
led
upon
it
both
by
the
contraversies
of
the
times
,
concerning
the
necessity
of
Mission
and
Ordination
unto
all
Ministers
of
holy
things
,
and
likewise
by
occasion
of
that
which
is
maintained
by
some
men
of
Learning
that
there
are
still
or
may
be
Evangelists
in
the
Church
.
Calvin
holds
indeed
that
in
that
age
of
his
,
God
raised
up
Evangelists
to
rescue
the
Church
from
Popery
Instit
lib.
4.
cap.
3.
§
4.
and
Mr.
Hooker
in
his
Ecclesiasticall
policie
,
lib.
5.
Sect:
78.
tels
us
out
of
Eusebius
eccles:
hist:
lib.
3.
cap
:
34.
that
in
Trajans
dayes
many
of
the
Apostles
Disciples
and
Scholers
who
were
then
alive
,
sold
their
possessions
,
which
they
gave
to
the
poor
,
and
betaking
themselves
to
travel
,
undertook
the
labour
of
Evangelists
,
that
is
,
they
painfully
preached
Christ
,
and
delivered
to
them
who
as
yet
never
heard
the
doctrine
of
Faith
.
Concerning
Prophets
,
I
have
before
shewed
out
of
Iustine
Martyr
dial
:
cum
Tryph
:
Iud.
That
in
his
dayes
there
were
still
some
in
the
Church
,
who
had
an
extraordinary
gift
of
prophesie
,
and
such
there
have
been
also
in
other
places
,
and
at
other
times
.
Of
which
there
might
be
diverse
instances
given
,
I
shall
here
speak
somewhat
,
first
of
the
work
of
Prophets
and
Evangelists
.
Their
Work
and
Administration
,
I
conceave
to
be
partly
ordinarie
,
partly
extraordinarie
.
Ordinarie
,
because
the
higher
degrees
.
Eph.
4.
11.
are
comprehensive
of
the
lower
,
not
contrariwise
,
a
Pastor
doth
the
work
of
a
Teacher
,
an
Evangelist
doth
the
work
of
a
Pastor
and
Teacher
,
a
Prophet
doth
the
work
of
an
Evangelist
,
Pastor
and
Teacher
,
an
Apostle
the
work
of
all
those
,
which
I
have
also
before
touched
,
following
Chrysostome
,
and
Mr.
Bayne
.
Prophets
and
Evangelists
edifie
the
Church
by
preaching
as
well
as
ordinary
Pastors
,
1
Cor.
14.
3.
Eph.
4.
11.
12.
2
Tim.
4.
2.
5.
From
which
Scriptures
and
others
of
that
sort
,
as
Tit.
1.
5.
1
Tim.
3.
15.
Some
have
collected
that
Evangelists
had
a
fixed
charge
in
some
cer●…aine
Church
,
which
they
attended
and
took
the
oversight
thereof
for
the
work
of
the
Ministerie
als
often
,
and
als
long
as
other
pressing
and
publick
occasions
of
the
Church
could
permit
.
See
Zeperus
de
polit:
eccl:
lib:
2.
cap
:
1.
Aret
:
probl:
Theol:
loc:
62.
I
say
again
the
work
of
Prophets
and
Evangelists
was
extraordinarie
,
for
the
distinguishing
or
characteristicall
propertie
of
a
Prophet
,
i.
e.
the
outmost
he
could
do
,
which
the
ordinary
officers
could
not
do
,
nor
any
other
,
but
an
Apostle
,
is
the
opening
of
great
secrets
or
foreshewing
things
to
come
,
by
the
speciall
and
extraordinarie
inspiration
of
the
holy
Ghost
.
Their
verie
name
intimateth
so
much
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
come
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
foretell
.
According
to
which
sense
of
the
word
,
all
these
were
called
Prophets
of
old
,
who
foretold
things
to
come
,
as
Magitians
,
Astrologians
,
Prognosticators
,
Nativitie
or
figure-casters
,
&c.
See
Olivarius
de
Prophetia
pag
:
9.
10.
The
Priests
and
Interpreters
of
the
Oracles
were
also
called
Prophets
,
and
the
Apostle
Tit:
1.
12.
calls
Epimenides
a
Prophet
of
the
Cretians
,
qui
quasi
praesenserit
futura
,
saith
Erasmus
.
As
likewise
saith
he
,
because
that
book
of
Epimenides
out
of
which
that
verse
is
cited
hath
its
title
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
de
oraculis
.
But
in
the
Church
notion
of
the
word
which
the
Fathers
took
from
Scripture
:
Prophecy
is
a
prediction
of
things
to
come
from
a
special
inspiration
of
the
holy
Ghost
.
But
what
is
the
distinguishing
work
and
characteristicall
property
of
an
Evangelist
,
i.
e.
that
which
an
ordinary
Pastor
and
Teacher
might
not
do
,
and
which
none
else
could
do
but
an
Apostle
or
a
Prophet
?
That
I
may
speak
to
this
more
clearly
,
't
is
to
be
remembred
,
that
the
word
Evangelist
is
not
heere
taken
in
that
restricted
vulgar
sense
,
for
a
pen-man
of
the
holy
Ghost
writing
Gospell
;
for
in
that
sense
there
were
but
foure
Evangelists
,
and
two
of
them
Apostles
.
But
this
is
not
the
Scripture
notion
of
the
word
,
which
tels
us
that
Philip
and
Timothie
were
Evangelists
,
Act.
21.
8.
2
Tim.
4.
5.
And
that
Christ
hath
given
Evangelists
to
his
Church
for
the
work
of
the
Ministery
.
Eph.
4.
11
,
12.
Now
if
we
take
the
word
as
the
Scripture
doth
,
the
proper
work
of
an
Evangelist
i.
e.
that
which
none
but
an
Evangelist
as
an
Evangelist
,
or
he
who
was
more
then
an
Evangelist
could
do
,
I
conceave
to
stand
in
two
things
:
the
first
is
,
to
lay
foundations
of
Churches
,
and
to
preach
Christ
to
an
unbelieving
people
,
who
have
not
yet
recieved
the
Gospell
,
or
at
least
who
have
not
the
true
Doctrine
of
Christ
among
them
.
So
Philip
the
Evangelist
preached
Christ
to
the
citie
of
Samaria
,
and
baptized
them
before
any
of
the
Apostles
came
unto
them
.
Act.
8.
5.
12.
And
if
the
70
Disciples
Luk
10
were
Evangelists
(
as
many
think
,
and
Calvin
Instit:
lib
:
4.
cap
:
3.
4.
thinks
it
probable
)
their
proper
work
as
Evangelists
,
was
to
preach
the
Gospel
to
those
cities
which
had
not
received
it
.
Their
second
work
is
a
traveling
and
negotiating
as
Messengers
and
Agents
upon
extraordinary
occasions
,
and
speciall
emergencies
which
is
oft
times
between
one
Church
and
another
,
and
so
distinct
from
the
first
which
is
a
traveling
among
them
that
are
yet
without
.
Of
this
second
there
are
diverse
examples
in
Scripture
,
as
2
Cor.
8.
23.
Phil:
2.
19.
25.
2
Tim:
4.
9.
Tit:
3
12
Act:
15
22
25.
In
this
last
example
,
although
some
are
of
opinion
that
Silas
was
of
Jerusalem
,
and
had
an
ordinary
Ministeriall
function
there
,
yet
the
best
writers
do
commonly
reckon
Silas
among
the
Evangelists
,
and
I
do
not
doubt
but
as
he
was
a
Prophet
,
Act.
15.
32.
so
also
an
Evangelist
,
which
may
appeare
by
his
traveling
through
many
places
,
in
the
work
of
preaching
the
Gospel
,
sometimes
with
Paul
,
as
his
fellow
labourer
and
helper
:
Act
16
19
&c.
17.
4.
10.
sometimes
with
Timothy
,
Act
:
17.
14.
15.
&
18
15.
Now
when
I
call
these
works
and
administrations
of
Prophets
and
Evangelists
extraordinary
,
my
meaning
is
not
,
that
they
are
altogether
and
every
way
extraordinary
even
as
Apostleship
.
For
I
dare
not
say
that
since
the
dayes
of
the
Apostles
there
hath
never
been
,
or
that
to
the
end
of
the
world
there
shall
never
be
any
raised
up
by
God
with
such
gifts
,
and
for
such
administrations
,
as
I
have
now
described
to
be
proper
to
Prophets
and
Evangelists
,
i.
e
:
the
fore
telling
of
things
to
come
,
the
traveling
among
Unbelievers
to
convert
them
by
the
preaching
of
the
Gospell
,
and
between
one
Church
and
another
,
upon
extraordinary
errands
.
But
I
call
the
work
of
Prophets
and
Evangelists
extraordinary
in
Calvins
sense
(
expressed
by
him
in
the
place
before
cited
)
i.
e.
it
is
not
ordinary
like
that
of
Pastors
and
Teachers
,
which
hath
place
constantly
in
the
best
constituted
and
setled
Churches
.
Shortly
,
I
take
the
word
Extraordinary
here
,
not
for
that
which
ceased
with
the
first
age
of
the
Christian
Church
,
but
for
that
which
is
not
,
neither
needeth
to
be
ordinary
.
And
so
much
of
their
work
:
As
for
the
vocation
of
Prophets
and
Evangelists
,
1.
I
cannot
passe
without
an
animadversion
,
a
passage
in
Mr.
Hookers
Ecclesiasticall
policie
.
lib:
5
sect:
78.
where
he
will
not
have
the
Prophets
mentioned
,
1
Cor.
12
28.
to
be
reckoned
with
those
whom
he
calleth
(
after
the
then
common
idiome
)
the
Clergy
,
because
no
mans
gifts
or
qualities
can
make
him
a
Minister
of
holy
things
,
unlesse
Ordination
do
give
him
power
;
and
we
no
where
finde
Prophets
to
have
been
made
by
Ordination
.
If
we
shall
take
the
word
Prophets
so
largely
as
to
comprehend
all
who
have
any
gift
of
Prophesie
,
and
so
Prophetesses
also
,
I
shall
not
contend
against
that
which
he
saith
,
but
if
we
shall
understand
that
the
Apostle
in
that
place
doth
enumerat
not
only
diversities
of
Gifts
,
but
diversities
of
Administrations
,
which
God
hath
appointed
in
the
Church
(
and
this
may
easily
appeare
by
comparing
v.
28.
with
v.
4.
5.
)
and
so
take
prophesie
for
an
Administration
or
Service
in
the
Church
als
well
as
a
Gift
;
surely
it
was
not
without
a
Mission
or
Vocation
thereunto
.
For
as
they
were
extraordinary
Ministers
,
so
they
had
an
extraordinary
Mission
or
Ordination
als
well
as
the
Apostles
,
Luke
11.
49.
Christ
saith
,
I
will
send
them
Prophets
and
Apostles
,
and
1
Cor:
12
28.
God
hath
set
or
appointed
Prophets
in
the
Church
.
Yea
as
their
work
was
partly
ordinary
and
common
to
Pastors
and
Teachers
,
so
a
Prophet
was
examined
and
allowed
by
an
Assembly
of
Prophets
,
as
well
as
an
Elder
by
an
Assembly
of
Elders
,
which
I
gather
from
1
Cor:
14
32.
And
the
Spirits
of
the
Prophets
are
subject
to
the
Prophets
.
Touching
the
Vocation
of
an
Evangelist
,
the
Author
of
the
Queries
concerning
Ordination
,
quest.
19.
to
elude
our
argument
for
the
standing
ordinance
of
Christ
,
for
Ordination
of
Ministers
drawne
from
1
Tim.
4.
14.
answereth
among
other
things
,
that
Timothy
being
an
Evangelist
,
and
Evangelists
being
(
by
common
consent
)
extraordinary
by
Calling
,
he
had
no
need
to
passe
through
the
common
doore
of
Ordination
.
The
extraordinarinesse
of
Evangelists
is
not
so
much
without
controversie
,
as
he
would
bear
his
reader
in
hand
,
as
may
appear
by
what
I
have
but
now
said
:
Neither
can
he
prove
that
at
that
time
,
when
the
Presbytery
laid
hands
on
Timothy
,
he
was
even
then
an
Evangelist
or
more
then
a
Presbyter
.
However
this
I
will
say
,
that
as
the
work
,
so
also
the
Vocation
of
Evangelists
,
was
partly
extraordinary
and
partly
ordinary
,
and
as
there
may
be
still
occasion
for
some
of
their
extraordinary
work
,
so
there
ought
to
be
a
speciall
Mission
and
Vocation
thereunto
,
not
only
inwardly
from
the
Spirit
of
Gods
stirring
up
unto
and
en●…bling
for
the
work
,
but
outwardly
also
and
orderly
in
the
Church
The
70
Disciples
were
ordained
by
Christ
himself
,
Luke
10.
1.
The
Lord
appointed
other
seventy
also
,
and
sent
them
two
and
two
.
An
Angell
of
the
Lord
spake
unto
Philip
and
called
him
from
one
place
to
another
,
Acts
8.
26.
The
Apostle
Paul
sent
Epaphroditus
and
resolved
to
send
Timothie
to
the
Church
of
the
Philippians
,
Phil
:
2.
25.
28.
These
are
examples
of
extraordinary
Mission
,
such
I
mean
as
ceased
with
that
age
,
none
being
now
immediatly
sent
by
Christ
or
his
Apostles
.
But
there
are
other
examples
of
a
Mission
or
Calling
to
somewhat
of
the
proper
work
of
Evangelists
,
which
are
not
to
be
restricted
to
that
age
only
;
for
they
who
were
Agents
and
did
travell
and
negotiat
in
the
great
and
speciall
affaires
of
the
Church
,
had
a
speciall
delegation
and
orderly
call
thereunto
.
So
I
understand
that
of
the
Messengers
of
the
Churches
,
2
Cor:
8.
23.
And
Epaphroditus
being
sent
from
the
Church
of
Philippians
to
Paul
,
is
called
there
Apostle
or
Messenger
.
Phil
▪
2.
25.
So
Iudas
and
Silas
who
went
out
for
the
setlement
of
the
distracted
Churches
,
had
a
speciall
commission
and
delegation
thereunto
from
the
Synod
of
the
Apostles
and
Elders
.
'T
is
therefore
most
agreeable
to
the
Primitive
pattern
,
that
where
Synods
or
at
least
Classes
may
be
had
,
and
are
not
by
persecution
scattered
or
hindred
to
meet
,
such
as
undertake
either
to
goe
&
preach
the
Gospel
to
Infidels
,
Papists
,
Turks
or
the
like
,
or
go
about
any
negotiation
abroad
in
any
common
bussines
of
the
Church
ought
to
be
approved
,
and
authorized
by
a
nationall
Synod
,
or
(
when
that
cannot
be
had
,
&
if
there
be
withal
great
danger
in
the
delay
)
by
a
provinciall
Synod
,
or
at
least
,
(
where
this
cannot
he
had
)
by
a
Classis
.
CHAP.
VIII
.
That
the
primitive
Apostolicall
pattern
holdeth
forth
unto
us
for
our
imitation
,
a
Presbyterie
.
i.
e.
an
Assembly
of
Elders
,
having
power
of
Ordination
,
with
laying
on
of
hands
.
THis
I
gather
from
1.
Tim:
4.
14.
neglect
not
the
gift
that
is
in
thee
,
which
was
given
thee
by
prophesie
,
with
the
laying
on
of
the
hands
of
the
Presbyterie
,
I
have
already
evinced
from
this
Text
,
the
necessity
of
Ordination
.
Let
us
now
see
,
whether
it
doth
not
also
shew
us
the
right
hands
,
unto
which
Christ
hath
committed
this
power
.
It
is
a
Text
most
miserably
darkened
and
obscured
by
controversall
Glosses
,
put
upon
it
by
Popish
and
Prelaticall
writers
:
Some
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
to
bee
a
company
of
Bishops
,
who
were
both
Elders
,
and
more
then
Elders
as
they
hold
.
This
Interpretation
had
so
little
probability
of
reason
to
strengthen
it
,
that
it
was
abandoned
by
some
of
the
ablest
friends
of
Episcopacy
;
Camero
:
praelect
:
in
Mat
:
18.
17.
Dr.
Forbesse
Irenic
:
lib.
2.
cap
:
11.
pag:
161.
And
why
should
wee
understand
by
Presbyterie
,
a
company
of
Bishops
,
when
it
is
yeelded
even
by
writers
of
that
side
,
that
in
these
Cities
where
the
Apostles
planted
the
Gospel
,
there
was
Collegium
Presbyterorum
,
a
Colledge
or
company
of
Presbyters
.
So
Mr.
Thorndike
,
of
the
government
of
Churches
,
cap.
3.
The
author
of
the
History
of
Episcopacy
,
part
:
2.
pag:
28.
&c.
Both
of
them
in
this
following
Hooker
.
It
was
also
acknowledged
by
them
,
that
this
Colledge
of
Presbyters
did
together
with
the
Apostles
lay
on
hands
in
Ordination
,
thereby
contributing
their
blessing
and
assisting
with
their
prayers
,
Whence
(
as
was
alledged
)
came
the
custome
of
the
Presbyters
,
their
laying
on
of
hands
in
the
Ordination
,
together
with
the
Bishop
,
conc
:
Carthag
:
4.
can
:
3.
so
that
even
themselves
say
as
much
as
may
make
us
understand
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
Text
,
Concessus
Presbyterorum
as
Camero
cals
it
.
The
footsteps
of
Ordination
by
Presbyteries
might
be
seen
,
not
onely
in
that
Canon
of
Carthage
,
but
in
the
Canon
law
it self
,
which
appointeth
the
same
thing
,
Dist:
23.
cap
:
8.
Both
Ambrose
in
Ephes:
4.
and
Augustine
in
quaest:
ex
utroque
Test
▪
4.
101.
bear
witnesse
that
Presbyters
did
ordaine
in
Egypt
,
when
a
Bishop
was
not
present
,
Dr.
Forbesse
Irenie
:
lib
:
2.
pag.
177.
citeth
out
of
Panormitan
,
Olim
Presbyteri
in
communi
regebant
Ecclesiam
&
ordinabant
sacerdotes
.
There
is
another
Glosse
which
the
Erastians
(
who
love
not
the
name
of
Presbytery
,
with
any
power
at
all
jure
divino
)
are
glad
to
take
hold
off
.
'T
is
that
which
Bilson
,
Stutlivius
and
other
Episcopall
writers
made
use
of
,
distrusting
(
as
it
should
seeme
)
that
other
Interpretation
last
mentioned
:
And
they
had
it
from
Bellarmine
,
and
some
Popish
expositors
.
See
Gorranus
upon
the
place
:
I
confesse
it
was
also
one
of
Calvins
few
(
for
they
were
but
very
few
)
mistakes
,
and
't
is
diligently
catcht
at
by
those
who
set
at
nought
Calvins
judgement
in
other
things
.
But
quandoque
dormitat
Homerus
.
I
think
it
worth
the
while
to
examine
this
Glosse
.
And
I
shall
offer
these
reasons
following
,
to
make
it
appeare
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
here
the
office
of
an
Elder
,
but
the
Assembly
of
Elders
,
commonly
called
the
Presbytery
.
1.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
where
used
by
the
holy
Ghost
,
for
the
office
it self
,
or
degree
of
an
Elder
:
But
't
is
used
in
two
other
places
in
the
new
Testament
,
for
an
Assembly
or
Counsell
of
Elders
,
Luke
22.
66.
Acts
22.
5.
in
which
places
Arias
Montanus
▪
rendereth
it
by
Senatus
.
Beza
in
the
first
of
these
places
,
retaineth
the
word
Presbyterium
.
In
the
other
place
,
both
his
version
and
the
Tigurine
hath
totus
Seniorum
ordo
.
But
the
old
English
translation
,
readeth
the
company
of
Elders
.
However
both
places
are
clearly
meaned
of
the
company
of
Elders
,
not
of
the
office
it selfe
,
for
the
office
of
Elders
could
not
meet
together
,
as
in
that
place
of
Luke
:
Neither
could
the
office
of
Elders
bear
witnesse
to
Paul
,
as
in
that
place
of
the
Acts.
Mr.
Selden
in
his
upon
Ebraica
,
lib
:
1.
cap
:
15.
understands
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
both
these
places
to
be
used
by
Luke
,
for
the
great
Sanhedrin
,
the
highest
Assembly
of
Elders
.
Now
then
,
why
shall
we
not
understand
the
same
word
,
1
Tim:
4.
14.
to
be
the
Assembly
,
not
the
office
it selfe
of
Elders
.
And
I
shall
aske
those
who
think
the
Apostle
means
the
office
of
Elders
,
upon
what
imaginable
ground
can
they
conceave
that
this
is
the
Apostles
meaning
,
or
how
come
they
to
divine
this
thing
,
or
how
could
the
Apostles
words
be
understood
in
that
sense
?
The
holy
Gh●…st
never
useth
the
word
in
that
sence
.
The
Septuagint
never
use
the
word
in
that
sense
,
for
they
use
it
not
at
all
.
No
Greek
Author
that
lived
before
Paul
,
can
be
found
to
have
used
the
word
in
that
sense
,
for
the
word
it self
is
not
found
in
heathen
writers
.
I
finde
onely
one
place
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
conceaved
to
be
used
for
the
office
of
an
Elder
.
And
that
is
in
the
Apocrypha
story
of
Susanna
vers:
50.
But
H
:
Stephanus
,
tom
:
3.
pag:
545.
makes
a
doubt
whether
it
should
not
bee
written
in
that
signification
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
suppose
it
be
to
be
read
there
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
that
Geek
is
not
so
old
as
Paul
,
for
it
is
ascribed
to
Theodotio
,
as
Mr.
Seldon
tells
us
in
that
place
last
cited
out
of
him
.
Yea
,
the
Jesuits
of
the
English
Colledge
of
Doway
in
their
Bible
acknowledge
,
that
this
story
is
translated
out
of
Theodotions
edition
,
and
this
is
the
oldest
Originall
which
they
can
alledge
for
it
.
And
besides
this
it
may
be
understood
of
the
Assembly
of
Elders
,
when
the
Elders
say
to
Daniel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
those
Jesuits
of
Doway
render
thus
,
because
God
hath
given
thee
the
honour
of
old
age
.
Others
the
honour
of
an
Elder
,
or
an
ancient
.
But
I
know
no
reason
why
the
word
may
not
here
signifie
there
Assembly
of
Elders
.
God
hath
given
thee
the
Assembly
of
Elders
,
that
is
,
God
hath
given
thee
thy
petition
,
and
thy
desire
,
which
was
the
meeting
again
of
the
Assembly
of
Elders
,
as
is
plaine
by
the
verses
preceeding
:
Even
as
God
gave
to
his
praying
children
this
present
Parliament
,
2.
If
the
Apostle
had
meant
to
expresse
the
dignity
or
degree
of
an
Elder
,
hee
would
rather
have
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Greek
writers
use
pro
senum
honore
vel
dignitate
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
not
used
in
that
sence
.
3.
And
if
he
had
meant
to
stirre
up
Timothy
from
the
honour
or
dignity
of
that
office
and
degree
,
which
was
conferred
upon
him
he
had
rather
mentioned
the
degree
of
an
Evangelist
,
than
of
an
Elder
.
Even
as
he
saith
to
him
else
where
,
doe
the
work
of
an
Evangelist
.
4.
The
very
Popish
Interpreters
are
forced
to
confesse
that
the
Apostle
means
an
Assembly
of
Elders
,
Plurium
Presbyterorum
,
saith
Mariana
:
caetus
Presbyterorum
,
saith
Salmeron
▪
Esthius
upon
the
place
noteth
,
that
imposition
of
hands
,
was
à
pluribus
adhibita
,
according
to
that
Canon
of
Carthage
.
Hugo
Cardinalis
,
noteth
here
the
great
honour
of
Presbyters
,
that
three
of
them
at
least
,
laid
on
hands
in
Ordination
.
Wherefore
I
can
see
no
sense
which
can
agree
to
the
Text
,
but
that
which
is
the
ordinary
and
known
sense
of
the
word
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
an
Assembly
of
Elders
.
In
which
sense
it
is
also
frequently
used
by
ancient
writers
,
whereof
,
he
that
will
,
may
read
good
store
of
examples
in
D.
Blondelli
Apollogia
pro
sententia
Hieronymi
.
pag:
89
90.
It
hath
been
objected
by
some
,
that
1
Tim:
4.
14.
holds
forth
no
president
for
ordinary
Presbyteries
,
because
1.
Here
is
mention
of
prophesie
which
was
an
extraordinary
thing
,
2.
Timothy
,
was
ordained
by
the
laying
on
of
the
Apostle
Paul
his
hands
,
2.
Tim:
1.
6.
Lastly
Timothy
was
an
Evangelist
,
and
how
could
a
Presbyter
ordain
an
Evangelist
?
Answ:
1.
Those
very
things
which
are
objected
,
to
depresse
the
Presbyterie
,
doe
put
upon
it
so
much
the
more
aboundant
honour
.
Altho
prophesies
had
gone
before
concerning
Timothy
,
and
some
extraordinar
predictions
,
1
Tim:
1.
18.
Altho
likewise
the
Apostle
Paul
himself
is
supposed
to
have
been
present
,
and
to
have
laid
on
hands
at
the
sametime
,
yet
neither
the
extraordinary
prophesies
,
nor
the
laying
on
of
the
hands
of
an
Apostle
,
did
swallow
up
,
take
away
or
hinder
the
ordinary
power
and
right
of
the
Presbyterie
,
to
be
acted
and
put
forth
in
the
ordaining
of
Timothy
,
or
did
exempt
Timothy
from
entring
by
that
ordinary
doore
,
and
passage
,
through
those
ordinary
hands
of
the
Presbytery
.
2.
'T
is
not
certaine
,
that
either
the
propheticall
predictions
concerning
Timothy
,
(
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praegress
as
,
or
quae
praecesserunt
)
or
the
laying
on
of
Pauls
hands
,
was
at
the
same
time
with
the
laying
on
of
the
hands
of
the
Presbyterie
.
But
whether
these
things
were
done
together
,
or
at
severall
times
,
't
is
very
observable
,
that
to
these
the
Apostle
prefixeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
,
but
to
the
laying
on
of
the
hands
of
the
Presbyterie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
,
1
Tim:
1.
6.
that
thou
stirre
up
the
gift
which
is
in
thee
,
by
the
putting
on
of
my
hands
.
1
Tim:
4.
14.
the
gift
which
was
given
thee
by
prophesie
:
then
he
addeth
with
(
not
by
)
the
laying
on
of
the
hands
of
the
Presbyterie
:
By
this
change
of
the
phrase
on
purpose
intimating
,
that
the
prophesie
and
laying
on
of
Pauls
hands
,
were
things
extraordinary
,
because
by
these
the
gift
,
aptitude
,
and
ability
of
parts
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
given
to
Timothy
,
but
the
laying
on
of
the
hands
of
the
Presbyterie
,
was
according
to
the
ordinary
rule
then
and
there
setled
,
being
a
rite
used
in
Ordination
,
so
that
Timothy
had
not
by
the
act
of
the
Presbyterie
,
any
gift
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
potestative
,
authoritative
Ministeriall
Mission
(
for
to
what
other
use
or
end
could
there
bee
a
laying
on
of
the
hands
of
the
Presbyterie
?
)
Therefore
Athanasius
in
apologia
ad
Imper:
Constantium
citing
this
Text
,
and
applying
it
to
ordinary
Ministers
,
he
lives
out
that
part
concerning
prophesie
,
and
the
rest
of
the
Text
he
applies
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
Paul
hath
commanded
each
one
of
us
in
his
disciple
,
saying
,
neglect
not
the
gift
that
is
in
thee
,
which
was
given
unto
thee
with
the
laying
on
of
the
hands
of
the
Presbytery
.
3.
If
it
be
said
that
the
laying
on
of
the
hands
of
the
Presbytery
was
onely
to
shew
their
consent
,
and
joyning
in
prayer
,
and
hearty
wishes
with
the
Apostle
for
Timothy
:
The
answer
is
ready
;
let
these
who
alledge
this
shew
us
from
Scripture
,
where
laying
on
of
hands
was
ever
used
,
for
a
bare
testimony
of
consent
,
or
of
joynt
prayers
and
wishes
.
I
know
imposition
of
hands
hath
been
used
in
prayers
,
of
blessing
,
or
benediction
by
such
as
had
a
speciall
power
,
authority
and
priviledge
,
as
Gen:
48.
Iacob
when
hee
blessed
the
sonnes
of
Ioseph
,
laid
his
hands
upon
them
,
but
we
read
not
that
Ioseph
,
or
any
other
,
whose
heart
joyned
in
prayer
and
hearty
wishes
for
them
,
did
therefore
lay
on
hands
together
with
Iacob
,
Mat.
19.
15.
Mark
:
10.
16.
When
Christ
blessed
the
little
children
,
he
laid
his
hands
upon
them
:
But
will
any
man
imagine
,
that
they
who
brought
the
children
to
be
blessed
by
him
,
did
together
with
him
lay
their
hands
upon
them
?
And
generally
if
we
consider
the
use
of
laying
on
hands
in
Scripture
,
wee
must
conclude
that
the
laying
on
of
the
hands
of
the
Presbytery
,
was
an
authoritative
act
,
not
a
testimony
of
consenting
and
joyning
onely
.
4.
'T
is
thought
by
some
Episcopall
writers
,
that
Timothy
was
twise
ordained
,
first
to
be
a
Presbyter
,
and
after
to
bee
a
Bishop
.
See
the
history
of
Episcopacy
,
pag
,
117.
I
should
rather
say
,
peradventure
he
was
first
ordained
a
Presbyter
,
by
the
Presbyterie
.
And
after
ordained
an
Evangelist
by
the
Apostle
Paul
.
However
the
Presbyteries
act
needs
to
be
extended
no
further
,
but
to
the
ordaining
him
a
Presbyter
,
what
was
more
,
(
viz.
Ordination
to
the
office
of
an
Evangelist
,
)
might
proceed
from
the
Apostle
:
I
mean
,
suppose
he
was
ordained
once
,
both
Presbyter
and
Evangelist
,
and
that
both
the
Apostle
,
and
Presbyter
did
lay
on
their
hands
together
,
in
this
mixed
action
,
we
may
very
well
distinguish
what
was
ordinary
,
what
was
extraordinary
,
ascribing
that
to
the
Presbytery
,
this
to
the
Apostle
.
5.
And
if
the
Presbyterie
had
ordained
,
and
sent
forth
Timothy
as
an
Evangelist
,
what
inconsistency
,
or
absurdity
had
been
in
it
?
You
will
object
the
lesse
is
blessed
of
the
greater
,
and
not
the
greater
of
the
lesse
,
Heb:
7.
7.
I
answer
,
although
Timothy
as
an
Evangelist
,
was
greater
then
a
single
Presbyter
,
yet
that
proves
not
,
that
he
was
(
even
in
that
capacity
,
)
greater
then
the
whole
presbytery
,
one
of
the
house
of
Lords
,
is
greater
then
one
of
the
house
of
Commons
,
but
he
is
not
therefore
greater
then
the
house
of
Commons
.
When
a
King
and
his
people
is
compared
together
,
we
use
to
say
,
that
he
is
major
singulis
,
minor
universis
.
Moreover
,
he
that
blesseth
,
is
not
every
way
greater
then
he
who
is
blessed
,
but
he
is
greater
qua
talis
,
in
so
far
as
he
blesseth
.
And
why
might
not
the
Presbytery
be
greater
then
an
Evangelist
,
not
simply
and
absolutly
,
but
in
so
farre
as
they
blessed
and
ordained
him
.
So
Ananias
put
his
hands
upon
Paul
,
Acts
9.
17.
and
afterwards
certain
Prophets
and
Teachers
at
Anti●…ch
laid
hands
on
him
,
and
Barnabas
,
Acts
13.
1
,
3.
And
in
so
farre
there
was
a
majority
and
preeminence
in
those
who
laid
on
their
hands
though
simply
and
absolutly
they
were
the
greater
,
on
whom
the
hands
were
laid
.
This
takes
off
some
of
the
chief
exceptions
brought
by
the
Author
of
the
Queries
concerning
Ordination
,
quest:
19.
which
done
,
his
other
exceptions
are
the
more
easily
mastered
.
He
himself
passeth
from
one
of
●…hem
,
as
not
being
very
considerable
,
viz.
that
Presbyterie
there
is
used
to
signifie
not
a
company
of
Elders
,
but
the
Ordinance
or
office
it self
.
Of
which
before
.
There
are
but
two
other
answers
of
his
.
One
is
that
Timothy
being
an
Evangelist
had
no
need
to
passe
through
the
common
door
of
Ordination
.
Of
which
hereafter
.
The
other
is
a
conjecture
of
his
own
,
which
if
it
be
a
light
,
I
confesse
it
is
a
new
light
.
It
seemes
more
probable
(
saith
he
)
be
farre
that
when
Paul
on●…imothy
●…imothy
,
2
Tim:
1.
6.
there
were
some
other
Apostles
,
or
Apostles
fellowes
that
joyned
with
him
in
that
action
.
And
that
Apostles
should
be
called
Presb●…ters
or
Elders
,
and
a
company
of
them
a
Presbytery
or
Eldership
,
is
an
expression
consonant
to
other
Scriptures
where
the
appellation
of
Elder
is
attributed
unto
them
,
1
Pet:
5
1.
2.
Epist:
Ioh
:
1.
&c.
3
Epist:
1.
Ans:
1
In
the
last
two
Scriptures
which
he
citeth
,
the
word
Elder
is
a
name
of
age
not
of
office
,
and
we
are
to
understand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
those
places
to
be
only
a
degree
more
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Epist
,
to
Philemon
.
v.
9.
Paul
the
aged
,
So
Iohn
the
elder
.
i.
e.
now
full
of
yeares
and
very
old
.
For
which
reason
also
some
have
noted
that
frequently
in
his
first
Epistle
he
useth
this
compellation
,
my
li●…le
children
.
2.
Peter
indeed
speaketh
of
himself
as
one
of
the
Elders
by
office
,
wherein
we
ought
rath●…r
to
observe
his
humility
,
condescension
,
and
prudent
insinuation
,
then
make
any
such
use
of
it
as
this
Querist
doth
.
It
had
been
more
for
his
purpose
if
another
had
said
it
of
Peter
,
and
not
he
of
himself
.
For
as
O●…cumenius
upon
the
place
te●…s
us
,
Peter
cals
himself
so
for
modesties
cause
,
and
the
better
to
enforce
the
following
exhortation
,
that
the
Elders
should
not
lift
up
themselves
above
others
,
as
he
did
not
lift
up
himself
above
them
.
Sure
Apostles
and
Elders
were
ordinarly
distinguishing
names
,
as
it
is
manifest
from
Act.
15.
2.
4.
6.
22
:
23.
Why
then
would
the
Querist
leave
the
ordinary
Scripture
notion
of
the
word
,
Elder
,
and
ground
his
own
interpretation
of
the
word
Presbyterie
,
upon
Peters
calling
himself
an
Elder
:
he
might
als
well
argue
,
that
the
believing
Romans
who
are
called
the
servants
of
God
,
Rom:
6.
22.
or
these
believing
Strangers
who
have
the
same
name
,
1
Pet:
2.
16.
were
Apostles
,
and
that
we
are
to
understand
by
the
servants
of
God
in
these
Texts
,
Apostles
,
because
Tit:
1.
1.
The
Apostle
Paul
calleth
himself
a
servant
of
God
.
By
the
like
Logick
he
may
argue
that
the
ordaining
of
Elders
,
Act:
14.
23.
Tit:
1
5.
is
meant
of
ordaining
Apostles
,
because
the
Scripture
calls
the
Apostles
Elders
.
3.
Peter
calls
not
himselfe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Elder
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
sense
of
the
word
is
explained
two
wayes
,
both
are
mentioned
by
H.
Stephanus
in
Thes:
ling:
Gr:
Tom
:
3
,
pag:
545.
and
both
of
them
make
against
that
which
this
Querist
drives
at
.
First
the
sense
is
conceived
to
be
this
,
qui
sum
&
ipse
Presbyter
:
so
the
Tigurine
,
who
am
also
an
Elder
so
the
English
●…ranslators
.
Now
the
Text
running
thus
,
The
Elders
who
are
among
you
I
exhort
,
who
am
also
an
Elder
,
i.
e.
I
who
give
this
exhortation
unto
you
Elders
,
as
I
am
an
Apostle
,
so
my
Apostleship
doth
not
exclude
me
from
being
one
of
you
,
for
I
am
also
an
Elder
:
Thus
(
I
say
)
this
very
Text
makes
against
the
Querist
,
for
even
here
we
see
that
they
who
were
commonly
called
Elders
,
were
not
Apostles
.
But
there
is
a
second
sense
,
which
maks
yet
more
against
the
Querist
:
For
H.
Stephanus
expresseth
the
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thus
,
qu●…
&
ipse
è
seniorum
&
Presbyterorum
Collegio
est
,
he
who
is
of
the
Assembly
or
Colledge
of
Elders
commonly
called
the
Presbytery
:
Hierome
did
happily
intend
the
same
thing
by
the
word
Compresbyter
.
And
likewise
Beza
by
his
rendering
ego
una
Presbyter
,
i.
e.
I
who
am
together
with
you
a
Presbyter
,
or
you
and
I
being
Presbyters
all
of
us
together
.
And
so
the
Text
may
be
red
thus
,
The
Elders
who
are
among
you
I
exhort
,
who
am
also
of
your
Presbyteries
.
There
were
Presbyteries
among
them
,
or
Assemblies
of
Elders
properly
so
called
,
and
of
these
Presbyteries
Peter
was
also
a
member
,
and
when
he
was
present
in
any
of
the
Presbyteries
in
Pontus
,
Gallacia
,
Capadocia
,
Asia
,
a●…d
●…ythinia
,
he
joyned
and
acted
as
an
Elder
,
and
as
in
a
Presbytery
.
This
sense
I
preferre
to
the
other
.
For
if
he
had
intended
no
more
but
to
tell
them
that
he
also
was
an
Elder
,
I
should
think
he
wold
have
chosen
another
&
plainer
expression
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Elders
who
are
among
you
I
exhort
,
for
I
also
am
an
Elder
.
or
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Elders
who
are
among
you
I
exhort
,
as
being
my self
also
an
Elder
.
Or
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Elders
who
are
among
you
I
exhort
,
I
my self
also
being
an
Elder
.
But
now
when
he
purposely
chooseth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
intimateth
somewhat
more
then
that
he
was
an
Elder
.
viz:
that
he
was
Presbyterated
together
with
them
,
as
being
also
of
their
Presbyteries
,
or
Assemblies
of
Elders
.
Words
of
the
like
composition
in
the
Greek
tongue
,
may
help
to
give
us
light
in
this
particular
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Pollux
useth
for
contubernalis
,
is
not
simply
,
he
who
is
also
a
guest
,
or
who
is
also
a
companion
but
he
who
is
a
guest
in
the
same
Inne
,
or
a
chamber
fellow
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
any
who
ever
he
be
,
that
doth
also
lodge
,
live
,
&
eat
,
but
he
who
liveth
together
&
eateth
together
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
not
be
rendered
,
he
who
is
also
an
Ambassadour
,
but
he
who
is
a
collegue
in
the
same
Embassy
,
●…ollega
in
legatione
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
simply
he
who
also
is
a
witnes
(
for
then
he
who
is
a
thousand
miles
off
being
witnes
in
another
cause
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
he
who
bears
witnesse
together
in
the
same
thing
,
or
he
who
joyneth
in
the
same
testimony
,
as
Rom:
8
16.
Pollux
hath
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
est
ejus
dē
decuriae
,
not
he
who
is
also
of
a
band
or
company
,
but
he
who
is
of
the
same
band
or
company
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
he
who
is
also
a
Disciple
,
(
for
then
a
Scholler
among
our
Antipodes
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
a
condisciple
in
the
same
schoole
.
And
if
we
speak
properly
we
will
not
call
every
Minister
of
holy
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Symmista
,
but
he
who
is
our
collegue
,
or
associat
or
a
Minister
of
our
owne
company
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
H.
Stephanus
well
explaineth
complures
simul
collecti
,
non
sigillarim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
used
for
a
counsell
which
is
also
taken
,
but
for
a
counsel
taken
joyntly
or
together
.
Many
like
instances
might
be
given
both
in
the
Greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
such
like
;
and
likewise
in
the
Latine
,
compotator
,
compransor
,
combennones
,
commolitor
,
commurmuratio
,
compatior
,
competitor
,
compingo
,
comp●…icatio
,
comploratio
,
compossessor
,
compromitto
,
comprovincialis
,
concivis
,
concriminatio
,
concolor
condiscipulus
,
confabulatio
,
confaederatio
,
congener
,
congerminalis
,
congenitus
,
c●…ngerminasco
,
conjubilatio
,
conjurati
,
connutritus
,
conservus
,
consedeo
,
consocer
,
consorbio
,
conterraneus
,
contemporaneus
,
contribulis
,
convelificor
,
converberatus
,
conviv●…
,
convictus
,
and
I
know
not
how
many
more
of
that
kinde
,
in
which
words
the
preposition
cannot
be
rendered
by
also
,
but
by
together
in
the
same
thing
joyntly
or
of
the
same
:
And
now
I
hope
it
may
appear
that
the
Scripture
,
objected
by
the
Querist
doth
not
hurt
but
help
the
Presbytery
4.
Suppose
the
Presbytery
,
1
Tim:
4.
14.
to
be
an
Assembly
of
Apostles
,
as
the
Querist
would
have
it
,
what
shall
he
gaine
thereby
?
For
the
name
Presbyterie
being
purposely
chosen
in
this
Text
,
which
mentions
laying
on
of
hands
in
Ordination
,
will
prove
that
the
Apostles
did
these
as
Elders
,
and
as
an
act
of
one
Assembly
of
Elders
,
not
as
any
thing
peculiar
to
the
Apostles
.
For
no
rationall
man
will
imagine
,
that
the
holy
Ghost
intending
to
expresse
some
extraordinary
thing
,
which
the
Apostles
did
as
Apostles
,
and
which
belongs
not
to
ordinary
Elders
,
would
in
that
very
thing
purposely
call
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
an
Assembly
of
Elders
.
5.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
not
an
Assembly
of
Apostles
,
but
of
Elders
who
were
not
Apostles
may
appear
plainly
by
comparing
the
Text
now
in
controversie
with
2
Tim:
1.
6.
the
gift
of
God
which
is
in
thee
by
the
putting
on
of
my
hands
.
If
an
Assembly
of
Apostles
had
laid
hands
on
Timothy
,
and
so
joyned
in
that
action
with
Paul
,
as
the
Querist
supposeth
,
Paul
had
not
thus
distinguished
his
laying
on
of
hands
,
from
that
of
his
fellow
Apostles
,
as
if
the
gifts
of
the
holy
Ghost
had
been
given
to
Timothy
only
by
the
laying
of
his
hands
,
and
not
by
,
but
with
the
laying
on
of
the
hands
of
his
fellow
Apostles
▪
Of
this
difference
of
the
phrase
in
the
one
Text
and
in
the
other
,
I
have
spoken
before
,
which
indeed
fitly
expresseth
the
difference
betwixt
the
laying
of
Pauls
hands
,
and
the
laying
on
of
the
Elders
hands
,
but
there
could
be
no
such
difference
among
the
Apostles
themselves
,
or
Apostles
fellowes
.
But
I
have
not
yet
done
with
the
vindication
and
clearing
of
this
Text
,
which
holds
forth
a
president
for
ordination
by
a
Presbytery
.
It
may
bee
further
objected
,
1.
If
this
Text
must
be
understood
of
Ordination
by
a
Presbytery
,
then
the
laying
on
of
the
hands
of
the
Presbytery
is
necessary
to
Ordination
;
and
then
,
what
shall
become
of
th●…se
who
were
not
ordained
by
a
Pressbytery
;
and
what
shall
also
become
of
that
which
so
many
protestant
writers
have
pleaded
against
the
Popish
Sacrament
of
Orders
:
viz.
that
the
rite
or
signe
in
Ordination
,
i.e.
imposition
of
hands
,
is
not
instituted
or
commanded
by
Christ
or
his
Apostles
?
To
the
first
I
answer
,
1.
although
I
hold
the
Imposition
of
the
hands
of
the
Presbytery
to
be
no
Sacrament
,
nor
efficacious
and
operative
for
giving
of
the
holy
Ghost
,
as
the
laying
on
of
the
Apostles
hands
was
:
nor
,
2.
necessary
to
Ordination
,
necessitate
medii
vel
finis
,
as
if
Ordination
were
void
and
no
Ordination
without
it
,
or
as
if
they
who
were
not
ordained
with
the
laying
on
of
the
hands
of
the
Presbytery
,
were
therefore
●…o
be
thought
unordained
,
or
unministeriated
:
Although
likewise
3.
I
do
not
hold
the
laying
on
of
hands
to
be
the
substantiall
part
or
act
of
Ordination
(
which
I
have
before
prooved
to
be
essentiall
to
the
calling
of
a
Minister
)
but
only
the
rituall
part
in
Ordination
.
And
although
,
4.
I
hold
the
laying
on
of
hands
to
be
such
a
rite
,
whereunto
we
ought
to
be
very
sparing
to
ascribe
mysterious
significations
,
wherein
some
have
gone
too
farre
,
and
taken
too
much
liberty
,
yet
I
hold
(
with
the
generality
of
prot●…stant
writers
,
and
with
the
best
refo●…med
Churches
)
that
the
laying
on
of
hands
is
to
be
still
retained
in
Ordination
.
I
hold
also
that
this
laying
on
of
hands
is
an
Ordinance
of
the
new
Testament
(
and
so
do
our
dissenting
Brethren
of
the
Independent
way
hold
also
)
and
that
't
is
necessary
by
the
necessity
of
precept
,
and
Institution
,
and
in
point
of
duety
.
For
although
there
is
no
certain
precept
extant
,
concerning
laying
on
of
hands
,
yet
because
we
see
the
Apostles
did
alwayes
use
it
,
their
so
ac●…urat
observing
of
it
ought
to
be
unto
us
in
stead
of
a
Precept
,
●…aith
Calvin
Instit.
lib
:
4.
cap
:
31
,
§
6.
For
the
Examples
of
the
Apostles
or
Apostolike
Churches
,
in
approved
things
which
have
a
standing
reas●…n
,
are
binding
,
and
in
stead
of
Institutions
.
The
laying
on
of
the
hands
of
the
Apostles
in
so
far
as
the
holy
Ghost
was
given
thereby
,
was
extraordinary
,
and
ceased
with
themselves
,
yet
in
so
far
as
the
Apostles
,
yea
and
the
Presbytery
too
,
laid
on
hands
in
their
ordaining
of
Ministers
,
there
is
a
standing
reason
why
we
should
do
in
like
maner
:
the
laying
on
of
hands
being
a
rite
properly
belonging
to
the
praying
over
these
whom
we
blesse
in
the
name
of
the
Lord
,
with
an
authoritative
benediction
,
as
is
manifest
by
these
examples
of
laying
on
of
hands
,
in
Iacobs
blessing
of
Ephraim
and
Manasseh
.
Gen
:
48.
and
in
Christs
blessing
and
praying
over
the
little
Children
,
Mat
:
19.
15.
Mark
:
10
16.
Looking
thus
upon
laying
on
of
hands
;
1.
as
a
rite
in
blessing
and
prayer
over
;
2.
as
a
rite
for
publik
designation
and
so
emne
setting
apart
of
such
a
person
;
and
if
you
will
,
3.
as
a
rite
of
giving
up
,
dedicating
and
offering
unto
the
Lord
,
of
which
use
of
laying
on
hands
there
are
diverse
examples
in
the
Books
of
Moses
:
In
these
respects
and
under
these
considerations
we
use
laying
on
of
hands
in
Ordination
,
and
ought
to
do
so
in
regard
of
the
Primitive
pattern
.
Wallaeus
Tom
:
1.
pag.
473.
thinks
that
the
negative
precept
.
1.
Tim:
5.
22.
lay
hands
suddenly
●…n
no
man
,
doth
also
containe
an
affirmative
,
to
lay
hands
upon
such
as
are
worthy
and
approved
.
CHAP.
IX
.
What
is
meant
in
Scripture
by
the
word
Heresies
,
and
how
we
are
to
understand
,
that
there
must
be
Heresies
,
for
making
manifest
the
the
godlie
parti●…
or
these
that
are
approved
.
1
Cor:
11.
19.
FOr
there
must
be
also
Heresies
among
you
,
saith
the
Apostle
,
that
they
which
are
approved
may
be
made
manifest
among
you
,
or
as
others
read
,
that
they
which
are
approved
among
you
may
be
manifest
.
By
Heresies
here
some
understand
no
more
but
divisions
and
Sects
,
and
conceave
that
Heresies
in
point
of
opinion
or
doctrine
,
are
not
here
meant
.
So
Chrysostome
,
Erasmus
and
others
.
If
so
,
then
the
very
divisions
and
sects
,
will
make
a
discovery
who
are
approved
,
who
not
,
before
it
come
to
Hereticall
opinions
,
i.
e.
Sectaries
are
not
approved
,
and
these
who
are
indeed
approved
,
are
none
of
theirs
,
but
keep
themselves
unspotted
,
and
free
from
them
.
So
Tit.
3.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendered
in
the
Tigurin
Bible
,
Sectarum
authorem
,
and
in
the
margin
f●…ctiosum
,
i.
e.
a
man
that
is
an
author
of
sects
(
or
factions
)
after
the
first
and
second
admonition
,
reject
,
and
1
Cor:
11
19.
they
read
,
opportet
enim
&
Sectas
in
vobis
esse
.
Sometimes
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
in
the
new
Testament
for
a
sect
,
yet
(
to
note
that
by
the
way
)
onely
for
such
a
sect
,
as
either
was
indeed
,
or
was
esteemed
to
be
of
some
hereticall
opinion
,
as
Act.
5.
17.
and
15.
5.
and
24.
5.
and
26.
5.
and
28.
22.
The
Apostle
hath
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
twise
in
his
Epistles
,
and
in
both
places
he
makes
some
difference
,
and
distinction
between
heresies
,
and
divisions
,
or
strifes
and
variance
,
1
Cor:
11.
18
,
19.
Gal:
5.
20.
For
every
division
,
strife
,
or
variance
,
is
not
Heresie
.
Therefore
in
the
Text
which
I
now
speak
to
,
I
understand
Heresie
to
be
some
what
more
then
division
.
The
Arabick
1
Cor:
14.
2.
that
is
in
the
Greek
,
and
our
Translations
,
1
Cor:
11.
19.
repeateth
the
word
Schismes
out
of
the
precedent
vers:
&
addeth
moreover
the
word
Heresies
,
reading
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
there
most
arise
Schismes
and
Heresies
among
you
,
that
these
of
you
who
are
godly
may
be
known
:
it
seems
that
they
who
understand
,
only
divisions
to
be
meant
by
the
word
Heresies
,
do
not
observe
the
rising
of
the
Apostles
speach
,
for
after
he
hath
spoken
of
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Schismatical
divisions
contrary
to
the
rule
of
love
;
&c.
For
there
must
bee
also
Heresies
among
you
.
I
partly
beleeve
it
,
saith
he
,
that
there
are
divisions
among
you
,
for
there
must
be
,
not
onely
Schismes
,
but
worse
then
that
,
there
must
bee
Heresies
also
!
If
you
aske
now
,
what
is
Heresie
?
I
shall
without
any
implicit
following
of
Writers
,
ground
my
answer
on
Scripture
it self
.
And
I
answer
first
negativelie
,
then
positively
.
Negatively
,
1.
Heresie
is
neither
to
be
so
farre
taken
at
large
,
as
to
bee
extended
to
every
error
,
which
may
be
confuted
by
Scripture
,
although
happily
such
an
error
be
too
tenaciously
maintained
.
Nor
yet
is
it
to
be
so
farre
restricted
,
as
that
no
error
shall
be
accounted
Hereticall
,
but
that
which
is
destructive
to
some
fundamentall
Article
of
the
Christian
faith
,
if
by
a
fundamentall
Article
,
you
understand
such
a
truth
without
the
knowledge
and
faith
whereof
,
't
is
impossible
to
get
salvation
.
When
Peter
Martyr
defines
Heresie
,
he
makes
no
mention
of
a
fundamentall
error
,
but
of
an
error
contrarie
to
the
Scriptures
,
loc:
com
.
class
:
2.
cap
:
4.
§
50.
So
Calvin
:
Instit:
lib
:
4.
cap
:
2.
§
5.
understands
all
such
to
be
Heretiks
,
as
make
a
breach
in
the
Church
by
false
Doctrines
.
Walaeus
,
tom
:
1.
pag:
57.
saith
,
Hereticall
Churches
do
either
erre
in
the
foundation
,
or
onlie
in
some
other
things
built
upon
the
foundation
.
When
Peter
speaks
of
such
Heresies
,
as
take
away
the
very
foundation
,
Iesus
Christ
,
he
thinks
it
too
little
to
call
them
simple
Heresies
,
but
he
cals
these
damnable
Heresies
.
But
if
you
understand
by
fundamentall
truths
,
all
the
chief
and
substantiall
principles
(
I
do
not
mean
onely
the
first
Rudiments
,
or
A
,
B
,
C
,
of
a
Catechisme
,
which
we
first
of
all
put
to
new
beginners
,
but
I
mean
all
such
truths
as
are
commonly
put
in
the
confessions
of
faith
,
and
in
the
more
full
and
large
Catechismes
of
the
reformed
Churches
,
or
all
such
truths
,
as
all
and
every
one
who
live
in
a
true
Christian
reformed
Church
,
are
commanded
,
and
required
to
learn
and
know
,
as
they
exspect
in
the
ordinary
dispensation
of
God
to
be
saved
,
)
in
this
sense
,
I
may
yeeld
that
Heresie
is
alwayes
contrary
to
some
fundamentall
truth
.
'T
is
one
thing
to
dispute
of
the
absolute
soveraigne
power
of
God
,
and
what
are
the
truths
,
without
the
beleif
whereof
't
is
absolutly
,
and
altogether
impossible
that
one
can
be
saved
:
Which
question
(
I
doubt
)
is
hardly
determinable
by
Scripture
,
nor
do
I
know
what
edification
there
is
in
the
canvassing
of
it
▪
sure
I
am
't
is
a
question
much
abused
.
'T
is
another
thing
to
dispute
what
are
these
truths
,
which
in
a
Church
where
the
Gospell
is
truely
preached
,
all
and
every
one
,
(
come
to
years
of
knowledge
and
discretion
)
and
having
means
and
occasions
to
learne
,
are
bound
to
know
,
(
and
according
to
the
revealed
will
and
ordinary
dispensation
of
God
)
must
learne
,
as
they
desire
or
exspect
to
have
a
true
fellowship
with
Christ
in
the
Sacrament
of
the
Lords
supper
,
or
to
bee
accepted
of
God
,
and
saved
eternally
:
2.
We
must
not
think
that
no
man
is
a
Heretick
,
but
he
who
is
consistorially
or
judicially
admonished
,
and
thereafter
continueth
pertinaciously
in
his
error
.
For
where
't
is
said
Tit:
3.
10
A
man
that
is
an
Heretick
after
the
first
and
second
admonition
,
reject
:
'T
is
intimated
that
he
is
an
Heretick
before
such
admonition
.
Positively
,
I
concieve
that
these
six
things
doe
concurre
to
make
a
Heresie
.
1.
T
is
an
error
held
by
some
Minister
or
member
of
a
Church
,
I
mean
either
a
true
Church
or
an
assembly
pretending
and
professing
to
be
a
true
Church
.
For
both
Peter
and
Paul
where
they
foretell
that
Heresies
were
to
come
,
2
Pet:
2.
1.
1
Cor:
11.
19.
they
adde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
among
you
,
i.e.
among
you
Christians
.
So
Act:
20.
30.
also
of
your
owne
selves
shall
men
arise
,
speaking
perverse
things
.
Therefore
the
Scripture
gives
no●…
the
name
of
Hereti●…ks
to
these
who
are
altogether
without
the
visible
Church
,
but
it
calleth
such
by
the
names
of
Heathens
or
unbel●…evers
,
or
they
that
are
without
,
or
the
like
.
2.
T
is
an
error
volunntarlie
and
freely
chosen
,
both
in
the
first
invention
and
broaching
of
it
,
(
which
is
proper
to
the
Heresiarchs
,
)
and
in
the
maintaining
of
it
,
or
adhering
to
it
,
(
whic●…
is
common
to
all
Hereticks
.
)
This
I
collect
from
the
very
name
which
the
Scripture
gives
to
it
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
choose
.
Therefore
we
give
not
the
name
of
Hereticks
to
such
Christians
as
are
compelled
in
time
of
persecution
to
profess
such
or
such
an
error
,
which
peradventure
were
a
formal
▪
Heresie
,
if
voluntarly
and
without
compulsion
professed
.
They
ought
indeed
to
die
,
and
to
indure
the
greatest
torments
,
before
they
professe
what
they
know
to
be
an
error
:
but
this
their
sin
is
not
properly
called
Heresie
,
for
an
Heretick
doth
freely
and
voluntarily
hold
that
which
is
his
condemned
of
himself
.
Tit
:
3.
10.
because
he
hath
of
himself
choosed
that
which
doth
condemne
him
.
The
Apostle
there
hath
commanded
to
reject
an
Heretick
.
If
I
reject
him
(
might
one
say
)
then
I
loose
him
,
I
destroy
his
soule
.
Nay
(
saith
the
Apostle
)
his
perdition
is
of
himself
,
for
he
hath
chosen
his
own
wayes
,
and
his
soul
delighteth
in
his
abominations
.
This
interpretation
is
much
surer
and
safer
,
then
to
say
that
a
Heretick
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
self-condemned
,
because
he
goes
against
his
own
light
,
and
against
the
principles
received
and
acknowledged
by
himself
:
Which
sense
is
accompanied
with
many
dangerous
consequences
.
3.
'T
is
such
a
choosing
of
error
as
is
accompanied
with
a
rejecting
of
Truth
.
A
Hereticke
puts
light
for
darknesse
,
and
darknes
●…or
light
;
good
fo●…
evill
,
and
evill
for
good
,
he
chooseth
e●…ror
as
truth
,
and
ref●…seth
truth
as
error
,
they
that
give
heed
to
seducing
●…pirits
and
doctrines
of
Devils
,
do
also
depart
from
the
faith
,
1
Tim.
4.
1.
resist
the
〈◊〉
,
2
Tim
3.
8
,
and
turne
away
their
ears
from
the
truth
,
2
Tim:
4.
4.
their
course
hath
a
te●…minus
a
quo
als
well
as
ad
quem
.
4
'T
is
an
error
professed
and
maintained
,
and
which
●…y
that
means
becomes
a
scandal
and
snare
to
others
.
For
although
there
may
be
Heresie
(
a●…s
well
as
other
kinds
of
sin●…urking
and
hid
in
the
thoughts
,
yet
that
belongs
to
Gods
judgement
only
,
not
to
mans
.
The
Heresies
which
are
spoken
of
,
1
Cor:
11.
●…9
.
are
certainly
known
and
apparently
discriminative
;
even
among
men
.
And
Heretic●…s
are
scandalous
persons
to
be
avoided
and
rejected
,
Rom:
16.
17.
Tit:
3.
10.
which
could
not
be
,
except
their
errors
were
known
.
5.
'T
is
an
error
contradictory
to
some
chiefe
and
substantial●…
truth
grounded
upon
,
or
be
necessary
consequence
drawne
from
,
the
holy
Scripture
.
There
was
never
yet
any
Heretick
in
the
Christian
world
who
contradicted
that
whi●…h
is
literally
and
syllabically
in
Scripture
.
The
most
damnable
Hereticke
will
offer
to
subscribe
to
the
Scripture
in
stead
of
a
Confession
of
Faith
,
who
yet
will
not
subscribe
to
all
truths
,
which
necessarily
follow
from
the
words
of
Scripture
.
But
I
call
not
every
error
Heresie
which
is
contrary
to
any
consequentiall
truth
,
grounded
upon
Scripture
.
As
the
Scr●…pture
reckons
not
all
who
sin
,
to
be
workers
of
iniquitie
,
so
it
reckons
not
all
who
erre
to
be
Hereticks
.
Although
there
is
not
any
,
either
sin
or
errour
,
in
the
own
nature
of
it
veniall
,
yet
every
sin
is
not
a
grosse
and
hainous
sin
,
and
every
errour
is
not
Heresie
.
Heresies
are
mentioned
as
greater
evills
then
Schismes
.
1
Cor:
11.
18.
19.
which
could
not
be
so
,
if
every
errour
were
an
Heresie
.
6.
'T
is
an
errour
factiously
maintained
,
with
a
renting
of
the
Church
,
and
drawing
away
of
Disciples
after
it
.
In
which
respect
Augustine
said
,
Errare
potero
,
Haereticus
non
ero
,
I
may
e●…re
,
but
I
shall
not
be
an
Hereticke
.
Hereticks
are
deceivers
and
seducers
who
endeavour
to
pervert
others
,
and
to
overthrow
their
faith
,
2
Tim:
3
,
13.
Act.
20
:
30.
2
Tim.
2.
17.
18.
Rom:
16.
17
,
18
,
19.
2
Pet:
2.
2.
All
known
and
noted
Hereticks
are
also
Schismaticks
who
make
a
rupture
,
and
strengthen
their
own
party
by
drawing
after
them
,
or
confirming
unto
them
Disciples
and
followers
(
in
so
much
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
often
used
for
a
Sect
,
as
Act.
5
,
17.
and
15.
5.
and
24.
5.
and
26.
5.
)
For
this
cause
,
the
Donatists
were
condemned
,
as
Hereticks
,
without
imputation
of
Heresie
to
Cyprian
.
And
O
strange
turning
about
of
things
!
(
saith
vincentius
Lirinensis
advers:
haeret
:
cap
:
11.
)
the
Authors
of
the
same
opinion
are
judged
Catholiks
,
but
the
followers
Hereticks
.
The
Masters
are
absolved
,
the
Disciples
are
condemned
.
The
writers
of
these
books
are
the
Children
of
the
Kingdome
,
but
Hell
shall
receive
the
assertors
or
mantainers
.
This
last
ingredient
which
is
found
in
Heresie
,
is
hinted
by
the
Arabick
interpreter
,
1
Cor:
11.
19.
where
he
joyneth
Schismes
and
Heresies
as
was
noted
before
.
And
indeed
in
the
Originall
,
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
rising
of
the
speech
,
sets
forth
Heresie
as
carying
schisme
with
it
in
its
bosome
:
I
believe
saith
the
Apostle
in
part
,
what
I
hear
of
your
schismes
,
for
there
must
be
also
Heresies
,
i.e.
both
Schismes
and
somewhat
more
.
Calvin
Institut.
lib
:
4.
cap
:
2.
§
.
5.
makes
the
breaking
of
Church
communion
&
the
making
of
a
rent
,
a
thing
common
both
to
Hereticks
,
and
Schismaticks
:
for
Hereticks
break
one
band
of
Church
communion
which
is
consent
in
doctrin
:
Schismaticks
break
another
,
which
is
love
,
though
sometimes
they
agree
in
the
like
faith
.
From
all
which
Scripturall
observations
we
may
make
up
a
description
of
Heresie
,
to
this
sense
.
Heresie
is
agrosse
and
dangerous
errour
voluntarily
held
,
and
factiously
maintained
by
some
person
or
persons
within
the
visible
Church
,
in
opposition
to
some
chief
or
substantiall
truth
or
truths
grounded
upon
and
drawn
from
the
holy
Scripture
by
necessary
consequence
.
But
next
,
why
saith
the
Apostle
that
there
must
be
Heresies
?
This
is
not
a
simple
or
absolute
necessity
,
but
ex
Hypothesi
.
I
mean
,
not
onely
upon
supposition
of
Sathans
malice
,
and
mens
corruption
,
but
upon
supposition
of
Gods
eternall
,
and
infallible
foreknowledge
:
and
not
only
so
,
but
upon
supposition
of
the
eternall
decree
of
God
,
whereby
he
did
decree
to
permit
Sathan
,
and
corrupt
men
,
to
introduce
Heresies
into
the
Church
,
purposing
in
the
most
wise
,
and
most
holy
counsell
of
his
will
,
to
disabuse
(
as
I
may
so
say
)
his
Church
by
these
Heresies
,
that
is
to
order
and
over-rule
them
,
for
the
praise
of
his
grace
and
mercy
,
to
manifest
such
as
are
approved
,
and
from
the
glory
of
his
justice
,
in
sending
strong
delusion
upon
such
as
received
not
the
love
of
the
truth
,
but
had
pleasure
in
unrig●…teousnesse
.
These
things
being
so
,
i.
e.
Sathans
malice
,
and
mens
corruption
being
such
,
and
there
being
such
a
foreknowledge
;
yea
,
such
a
decree
in
God
,
therefore
it
is
,
that
there
must
be
Heresies
,
and
so
we
a●…e
also
to
understand
,
Mat
:
18.
17.
it
must
needs
be
that
offences
come
:
These
things
I
doe
but
touch
by
the
way
.
That
which
I
here
aime
at
,
is
the
good
use
which
God
in
●…is
most
wise
and
soveraigne
providence
,
can
,
and
doth
make
of
Heresies
:
'T
is
,
that
they
which
are
approved
,
may
bee
made
manifest
.
Whereby
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
which
are
approved
,
we
can
understand
nothing
but
such
as
are
true
and
sincere
Saints
,
approved
and
accepted
of
God
,
or
(
as
Bullinger
on
the
place
)
vere
pii
,
truely
godly
:
In
which
sense
the
same
word
is
used
,
Rom:
16.
10.
2
Cor:
10.
18.
2
Tim:
2.
15.
Ia●…
1.
12.
The
word
is
properly
used
of
good
money
,
or
silver
well
refined
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
'T
is
transferred
to
Saints
with
speciall
reference
to
their
mortification
,
or
to
the
refyning
of
them
from
the
drosse
of
their
corrup●…ions
,
and
so
noteth
such
as
walk
in
the
spirit
,
and
not
in
the
flesh
.
The
contrarie
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reprobate
,
rejectaneous
,
naughty
,
or
to
bee
cast
away
like
the
drosse
of
silver
,
1
Cor:
9.
27.
2
Cor:
13.
5
,
6.
But
how
is
it
that
by
means
,
or
occasion
of
Heresies
,
the
godly
party
is
made
manifest
?
Surely
the
meaning
of
the
Apostle
is
not
,
that
the
authors
,
and
followers
of
Heresies
are
the
godly
party
,
for
he
calls
Heresie
,
a
work
of
the
flesh
.
Gal:
5
20.
and
will
have
an
Heretick
to
be
rejected
,
as
one
who
is
of
himself
condemned
,
Tit:
3.
10.
Therefore
most
certainly
his
meaning
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
which
are
approved
,
are
known
by
this
;
as
one
of
their
characters
,
they
hate
,
avoid
,
and
resist
Heresies
,
and
earnestly
contend
for
the
faith
,
they
hold
fast
the
truth
of
Christ
without
wavering
.
And
those
who
broach
,
or
adhere
unto
Heresies
,
are
thereby
known
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unapproved
,
and
such
as
are
like
reprobat
silver
.
Whosoever
therefore
sideth
,
or
ingadgeth
with
Heresies
,
or
Hereticks
;
yea
,
whoever
stands
not
fast
in
the
faith
,
doth
ipso
facto
declare
himself
to
be
none
of
Pauls
godly
party
.
So
contrary
is
the
holy
Ghosts
language
to
the
tone
of
Sectaries
in
these
day●…s
.
Neither
is
it
in
this
Scripture
alone
,
but
in
diverse
other
Scriptures
,
that
the
holy
Ghost
distinguisheth
those
that
are
approved
of
God
,
from
such
as
turne
away
from
the
truth
after
false
doctrines
,
and
beleeve
seducing
spirits
,
as
well
as
from
those
who
are
of
an
ungodly
life
.
So
Deut:
13.
3.
when
a
false
Prophet
arose
,
and
the
signe
or
wonder
came
to
passe
,
what
was
Gods
meaning
in
permitting
these
things
?
The
Lord
your
God
proveth
you
to
know
whether
ye
love
the
Lord
your
God
,
with
all
your
heart
,
and
w●…th
all
your
soule
.
They
therefore
that
hearkened
to
the
false
Prophet
,
even
when
his
signe
or
wonder
came
to
passe
,
made
themselves
known
thereby
,
that
they
had
not
been
lovers
of
God
with
all
their
heart
.
Again
Matth.
24
▪
24.
those
that
are
elect
,
are
not
deceived
by
false
Christs
,
and
the
false
Prophets
:
and
by
the
rule
of
contraries
,
they
who
are
deceived
by
them
,
and
go
in
their
errour
to
the
end
,
are
not
elect
,
but
reprobat
,
Gal:
5.
20.
21.
Heresie
is
a
work
of
the
flesh
,
and
is
reckoned
among
these
things
which
render
a
person
uncapable
of
inheriting
the
Kingdome
of
God
.
They
therefore
who
walk
in
the
spirit
,
and
not
in
the
flesh
,
and
are
made
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
are
not
onely
no
Hereticks
,
but
resist
and
oppose
Heresie
,
as
being
a
work
of
the
flesh
.
Ioh.
8.
31.
They
who
are
Christs
Discples
indeed
,
continue
in
his
word
.
They
who
continue
not
in
his
word
,
are
not
his
Disciples
indeed
,
1
Ioh:
2.
24.
with
●…
.
Epist.
of
Iohn
,
vers
:
9.
They
who
have
fellowship
with
the
Father
and
the
Son
,
abide
in
the
Doctrine
of
Christ
:
They
who
abide
not
in
the
Doctrine
of
Christ
,
have
no
fellowship
with
the
Father
and
the
Son
,
the
like
in
divers
other
Scriptures
.
If
therefore
they
must
be
Heresies
even
for
this
reason
,
to
make
more
manifest
who
are
approved
,
who
not
:
Then
let
no
thoughts
arise
in
our
hearts
,
toward
the
accusing
of
divine
providence
in
this
particular
.
Iustin
Martyr
.
Quaest
,
&
respons
:
ad
orthod.
quaest.
1.
Answering
this
doubt
:
If
God
hath
taken
away
the
Idolatries
,
superstitious
,
and
false
religion
of
Heathens
,
and
hath
also
abolished
the
Jewish
worship
,
why
hath
he
suffered
Heresies
to
enter
into
the
Christian
Church
?
Hee
gives
this
solution
,
that
although
Heresies
come
into
the
Church
through
mens
negligence
,
and
flothfulnesse
,
(
for
while
men
slept
,
the
enemy
sowed
the
●…ares
among
the
wheat
,
Mat
:
13.
25
:
)
Yet
the
providence
of
God
was
no
way
slothfull
in
the
businesse
,
for
he
foresaw
,
and
foretold
that
Heresies
should
come
,
and
hath
given
plaine
warning
in
his
word
concerning
the
same
.
He
addeth
that
the
s●…me
God
who
did
destroy
the
Heathenish
and
the
Jewi●…h
religion
,
will
also
destroy
Heresies
,
after
hee
hath
suffered
them
for
a
time
.
Although
wee
had
no
distinct
knowledge
,
what
God
intends
to
work
out
of
Heresies
,
yet
we
ought
not
to
censure
,
but
humbly
,
and
reverently
,
to
adore
Gods
most
wise
,
and
most
holy
,
(
though
secret
and
un●…earchable
)
dispensations
.
If
wee
should
see
somewhat
which
is
deadly
poyson
among
some
drugges
,
which
a
skilled
and
approved
Physitian
is
making
use
of
,
wee
must
not
rushly
censure
the
Phisitian
,
for
hee
knowes
how
to
disabuse
that
which
is
in
it self
poysonable
,
and
to
make
it
one
of
the
ingredients
in
a
most
soveraigne
medicine
.
Or
if
we
should
come
into
the
shop
of
a
curious
Artificer
,
or
I●…geneer
,
and
there
see
some
ugly
and
ill
favoured
instruments
,
which
we
think
can
serve
for
no
good
but
for
evill
,
yet
it
were
foolishly
done
to
censure
the
Artificer
,
who
knowes
to
make
an
excellent
good
use
of
these
things
,
though
we
know
not
.
How
much
more
foolish
and
sinfull
is
it
,
to
suffer
thoughts
to
rise
in
our
hearts
against
the
wisdome
and
providence
of
God
,
even
alth●…ugh
wee
know
not
what
he
intends
to
work
out
of
such
things
?
We
were
most
of
all
inexcusable
to
accuse
his
providence
,
now
when
he
hath
made
known
in
his
word
to
us
,
that
by
occasion
of
Heresies
,
he
will
make
manifest
who
are
approved
,
who
not
.
Wherefore
(
saith
Chryso●…ome
,
de
divers
▪
&c.
tom
:
loc:
Ser
:
21.
)
that
no
man
might
say
,
why
hath
Christ
permitted
this
,
Paul
saith
,
this
permission
shall
not
hurt
thee
,
if
thou
art
one
who
are
approved
,
for
by
this
means
thou
shalt
be
made
more
manifest
.
Yet
all
this
cannot
excuse
,
either
the
Hereticks
,
or
Sectaries
themselves
,
or
these
who
connive
at
them
,
for
that
which
Christ
saith
in
genere
of
scandals
,
is
true
in
specie
of
Heresies
,
it
must
needs
be
that
Heresies
come
,
but
woe
be
to
him
by
whom
they
come
,
I
adde
,
and
woe
also
to
him
who
doth
not
according
to
his
place
and
calling
,
endevour
the
extirpation
of
them
.
The
Text
which
I
now
speak
to
,
1
Cor:
11.
17.
hath
not
reference
to
the
will
of
Gods
commandement
,
which
is
the
rule
of
our
duty
,
but
to
the
will
of
Gods
decree
,
or
the
secret
counsell
of
his
will
.
'T
is
Gods
purpose
to
permit
Heresies
,
and
to
over
rule
them
for
this
end
;
that
his
graces
in
his
children
may
the
more
shine
forth
,
and
that
even
Heresies
(
contrarie
to
the
intentions
of
Sathan
and
Hereticks
)
may
make
manifest
who
are
approved
,
scilicet
quos
non
potuerint
depravare
,
saith
Tertullian
,
opening
this
Scripture
.
De
praescr
:
adv:
haer:
to
wit
(
saith
he
)
such
as
Heresies
could
not
pervert
and
deprave
,
no
other
are
the
approved
ones
.
But
there
are
two
things
may
be
here
objected
:
1.
May
not
one
chosen
and
justified
,
and
regenerat
be
drawn
away
,
and
infected
with
Heresie
through
the
flight
of
men
,
and
cunning
craftinesse
,
whereby
they
lie
in
wait
to
deceave
?
If
so
,
then
Heresies
,
doe
not
make
manifest
who
are
approved
.
who
not
.
2
▪
May
not
many
who
are
not
approved
of
God
be
preserved
from
the
infections
of
Heresies
;
Yea
,
be
forward
in
resisting
and
opposing
them
?
If
so
,
then
preservation
from
,
and
resisting
of
Heresies
cannot
make
manifest
that
one
is
approved
of
God
.
These
objections
are
no
more
against
mee
,
then
against
the
Text
of
Scripture
.
To
the
first
,
I
answere
,
a
regenerat
person
may
be
tempted
and
drawn
over
to
Heresie
,
as
he
may
be
tempted
and
drawen
over
to
other
great
sins
.
Heresie
doth
no
otherwise
consist
with
the
state
of
grace
in
any
person
,
then
other
works
of
the
flesh
,
adultery
,
fornication
,
drunkennesse
,
or
the
like
.
Look
upon
an
elect
and
justified
person
,
while
lying
in
some
great
sinne
,
for
instance
,
Noah
,
Lot
,
David
,
Peter
,
even
so
must
ye
look
upon
an
elect
and
justified
person
poysoned
with
Heresie
.
But
then
that
person
being
elected
,
justified
and
regenerate
,
cannot
be
supposed
to
live
&
die
in
that
sinfull
estate
,
but
God
will
certainely
heal
his
backslidings
,
and
rescue
his
soul
out
of
the
snare
of
the
devill
by
repentance
,
for
the
elect
cannot
be
deceived
,
so
as
to
continue
and
die
in
a
Heresie
,
Mat
:
24.
24.
And
while
he
continueth
in
such
a
grosse
sin
or
Heresie
,
you
may
truely
say
,
that
for
that
time
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unapproved
,
or
like
drosse
and
unrefined
silver
,
in
which
sens
the
word
is
used
by
the
Apostle
,
where
he
speaks
of
his
bringing
his
body
into
subjection
,
lest
he
himself
should
be
found
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
the
old
English
translation
readeth
,
Lest
I
my self
should
be
reprooved
,
which
is
too
soft
a
word
.
The
new
Translation
hath
,
Lest
I
my self
should
be
a
cast
away
.
Beza
,
ne
ipse
rejectaneus
fiam
.
In
the
same
sense
t
is
used
,
2
Cor.
13.
5.
Know
you
not
your
own
selves
,
how
that
Iesus
Christ
is
in
you
except
ye
be
reprobats
.
Beza
,
nisi
rejectanei
estis
.
H.
Stephanus
expones
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
minime
probus
non
probandus
:
Item
adulterinus
non
sincerus
,
and
he
cites
Aristotle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
this
sense
even
an
elect
and
regenerat
person
supposed
to
be
a
maintainer
or
follower
of
Here●…e
(
while
such
)
is
certainly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unapproved
,
greatly
reproveable
,
to
be
rejected
and
cast
away
to
the
fornace
like
drossie
and
unrefined
silver
,
and
no
marvel
,
for
in
that
estate
he
doth
not
act
his
graces
but
his
corruptions
,
and
by
his
great
sin
doth
extreamly
grieve
and
dangerously
quench
the
holy
Spirit
once
given
to
him
.
To
the
other
objection
I
answer
,
First
,
Although
the
full
and
perfect
discovery
(
who
are
approved
,
who
not
)
is
reserved
to
the
great
and
last
day
,
and
there
is
no
company
,
Assembly
,
nor
visible
Church
in
this
world
,
without
a
mixture
of
Hypocrites
,
yet
surely
the
word
of
the
Lord
hath
been
and
shall
be
so
far
fulfilled
,
that
in
a
great
measure
and
according
to
the
knowledge
which
the
church
can
have
of
her
members
in
this
life
,
there
is
in
times
of
Heresies
and
Schismes
a
discovery
made
who
are
the
approved
Ones
,
who
not
.
2.
We
must
remember
t
is
not
the
scope
of
this
Text
to
give
us
a
note
of
distinction
between
these
who
are
approved
,
and
all
counterfits
or
unapproved
Christians
,
but
between
these
who
are
approved
,
and
these
who
are
the
fomenters
or
followers
of
Heresies
.
Thus
they
who
are
indeed
approved
of
God
continue
in
the
truth
of
Christ
,
grounded
and
setled
,
and
stand
fast
in
the
faith
and
contend
for
it
:
and
this
is
one
of
the
characters
,
found
in
all
such
as
are
approved
.
And
thus
far
,
saith
Augustine
,
are
Hereticks
profitable
to
the
Church
,
for
by
their
meanes
,
those
How
many
are
there
clothed
with
a
shadow
and
shew
of
godlinesse
,
how
many
who
have
a
counterfit
meeknesse
,
how
many
who
were
thought
to
be
some
great
Ones
,
and
they
were
not
so
,
have
been
in
this
time
(
when
so
many
fall
off
and
make
defection
)
quickly
manifested
,
and
their
Hypocrisie
detected
,
they
have
appeared
what
they
were
,
not
what
they
feigned
themselves
;
and
most
falsly
pretend
to
be
?
Neither
is
this
a
small
matter
,
but
very
much
for
the
profite
and
edification
of
these
that
will
observe
it
,
even
to
know
distinguishingly
these
who
are
clothed
in
sheeps
clothing
,
&
not
to
reckon
promiscuously
those
Woolves
(
so
hid
)
among
the
true
sheep
.
For
this
time
is
become
a
fornace
discovering
the
false
Copper
coyne
,
melting
the
lead
,
burning
up
the
Chaffe
,
making
more
manifest
the
precious
Mettals
.
This
also
Paul
signified
when
he
said
:
For
there
must
be
also
Heresies
,
that
they
who
are
approved
,
may
be
made
manifest
among
you
.
Vincentius
Lirinensis
doth
also
record
to
this
purpose
,
that
CHAP.
X.
Of
new
Lights
,
and
how
to
keep
off
from
splitting
either
upon
the
Charybdis
of
pertinacy
and
tenaciousnesse
,
or
upon
the
Scylla
of
Levity
,
Wavering
and
Scepticisme
.
T
Is
pleaded
by
some
who
pretend
to
more
tendernesse
of
conscience
then
others
,
that
to
establish
by
the
Law
of
the
Land
a
Confession
of
Faith
,
or
a
Directory
of
the
worship
of
God
,
and
of
the
Government
of
the
Church
,
and
to
appoint
penalties
or
punishments
upon
such
as
maintaine
the
contrary
Doctrines
or
practises
,
is
to
hold
out
and
shut
the
doore
upon
new
Light
.
That
as
the
State
and
Church
hath
discovered
the
evill
of
diverse
things
,
which
were
sometime
approved
and
strengthned
by
the
Law
of
the
Land
,
so
there
may
be
afterwards
a
discovery
made
by
the
light
of
Experience
,
and
a
further
search
of
the
Scripture
,
to
make
manifest
the
falshood
of
those
Doctrines
which
are
now
received
as
true
,
and
the
evil
of
that
Government
and
way
which
is
now
imbraced
as
good
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
satisfaction
in
this
difficulty
,
First
of
all
,
I
do
not
deny
but
most
willingly
yeeld
,
yea
assert
as
a
necessary
truth
,
that
as
our
knowledge
(
at
its
best
in
this
world
)
is
imperfect
,
(
for
we
know
but
in
part
)
so
it
ought
to
be
our
desire
and
endeavour
to
grow
in
the
knowledge
of
the
minde
of
Christ
,
to
follow
on
to
know
the
Lord
,
to
seek
after
more
and
more
light
,
for
the
path
of
the
Iust
is
as
the
shyning
light
,
that
shineth
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
Secondly
,
I
acknowledge
that
this
imperfection
of
our
knowledge
,
is
not
only
in
degrees
,
but
in
parts
,
that
is
,
we
may
know
afterwards
not
only
more
of
that
good
,
or
evill
,
or
truth
,
or
error
,
of
which
we
knew
somewhat
before
,
but
we
may
happily
come
to
know
the
evill
of
that
whereof
we
knew
no
evill
before
,
or
the
good
of
that
in
which
we
knew
no
good
before
,
so
may
we
come
to
know
diverse
truths
which
before
we
knew
not
.
Thirdly
,
I
acknowledge
there
is
not
only
this
imperfection
,
but
oft
times
a
great
mistake
,
misunderstanding
,
error
,
and
unsoundnesse
in
the
judgement
of
Christian
persons
or
Churches
,
so
that
godly
men
and
true
Churches
may
come
to
know
that
to
be
evil
which
they
sometime
thought
good
,
and
that
to
be
false
which
sometime
they
thought
true
,
or
contrariwise
.
Which
experience
hath
taught
,
and
may
teach
again
.
Fourthly
,
I
confesse
it
is
no
shame
for
an
Augustine
to
writ
a
Book
of
Retractations
.
It
is
the
duty
,
not
only
of
particular
Christians
,
but
of
reforming
,
yea
reformed
,
yea
the
best
reformed
Churhes
,
whensoever
any
error
in
their
doctrine
,
or
any
evill
in
their
Government
or
forme
of
worship
,
shall
be
demonstrated
to
them
from
the
word
of
God
,
(
although
it
were
by
one
single
person
,
and
one
perhaps
of
no
great
reputation
for
parts
or
learning
,
like
Paphnu●…ius
among
the
many
learned
Bishops
in
the
counsell
of
Nice
)
to
take
in
and
not
to
shut
out
further
light
:
to
imbrace
the
will
of
Christ
held
foorth
unto
them
,
and
to
amend
what
is
amisse
,
being
discovered
unto
them
.
Fifthly
,
I
also
believe
that
towards
the
evening
of
the
world
,
there
shall
be
more
light
,
and
knowledge
shall
be
increased
,
Dan:
12.
4.
and
many
hid
things
in
Scripture
better
understood
,
when
the
Jewes
shall
be
brought
home
,
and
the
Spirit
of
grace
and
illumination
more
aboundantly
powred
foorth
.
We
have
great
cause
to
long
and
pray
for
the
conversion
of
the
Jewes
,
surely
we
shall
be
much
the
better
of
them
.
But
on
the
other
hand
,
the
greatest
deceits
and
depths
of
Sathan
have
been
brought
into
the
world
,
under
the
name
or
notion
of
new
Lights
.
Did
not
the
serpent
beguile
Evah
with
this
notion
of
a
new
light
,
Gen:
3.
5
?
Which
example
the
Apostle
setteth
before
our
eyes
,
2
Cor:
11.
3
plainly
warning
us
that
Sathan
is
transformed
into
an
Angell
of
light
,
and
his
apostles
into
the
Apostles
of
Christ
,
vers.
13.
14.
So
Rev:
2.
2.
Did
not
Ieroboam
make
Israel
to
sin
by
a
false
new
Light
?
It
is
too
much
for
you
to
go
up
to
Ierusalem
,
behold
thy
Gods
,
O
Israel
,
&c.
1.
Kings
.
12.
28.
He
would
shew
to
the
ten
Tribes
,
how
they
might
in
all
matters
of
Religion
be
independent
upon
Jerusalem
;
howbeit
(
to
note
that
by
the
way
)
he
did
not
erect
Independent
Churches
,
without
an
Independent
Common-wealth
.
He
would
shew
them
also
that
they
were
abused
with
a
pretended
sacred
order
of
the
Priests
,
the
Ministers
of
the
Lord
,
therefore
no
jure
divino
men
,
but
Ministers
dependent
,
2
Chron:
11.
14.
15.
And
so
he
would
needs
make
Priests
of
the
lowest
of
the
people
,
vers.
31.
for
all
which
he
had
a
pretence
of
power
or
liberty
from
God
,
1
Kings
,
11.
37.
His
new
light
made
an
Independent
Church
,
and
a
dependent
Ministery
.
The
Gnosticks
had
their
name
from
the
profound
knowledge
and
greater
light
which
they
pretended
to
,
above
all
others
,
yet
the
ancient
writers
tell
us
they
were
but
a
prophane
Sect.
Maho●…et
himself
pretended
that
the
Angel
Gabriel
taught
him
his
Alcoran
,
that
so
he
might
purchase
the
greater
credit
to
it
.
Now
t
is
to
be
observed
,
there
are
many
cautions
necessary
,
and
that
there
is
much
to
be
said
against
many
of
these
things
which
now
goe
under
the
name
of
new
Lights
among
those
who
plead
for
Liberty
of
conscience
.
New
Light
is
now
become
a
beguiling
Word
,
as
once
among
the
Graecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
new
swallow
.
A
beguiling
word
,
I
may
wel
cal
it
,
for
most
of
those
things
which
are
now
cried
up
as
new
lights
,
are
neither
lights
nor
new
.
Not
lights
,
because
not
according
to
the
word
from
whence
all
true
light
must
be
derived
.
Not
new
,
because
the
very
same
things
have
been
before
moved
and
maintained
,
Antinomianisme
,
Anabaptisme
,
universall
atonement
by
the
death
of
Christ
,
universall
salvation
,
a
temporall
and
earthly
kingdome
of
Christ
,
and
the
Saints
liberty
of
conscience
&c.
have
been
maintained
and
confuted
also
before
this
age
.
Independency
it self
,
if
it
be
a
light
,
yet
it
is
no
new
one
lately
struck
out
,
for
it
was
long
since
a
known
tenent
of
the
Arminians
,
that
Synods
or
Counsels
ought
only
to
debate
,
deliberat
,
consult
,
and
advise
,
but
not
to
exercise
any
Jurisdiction
,
to
inflict
any
censure
,
or
to
injoyn
any
thing
under
pain
of
censure
.
See
the
propositions
offered
by
the
Arminians
in
the
25th
Session
of
the
Synod
of
Dort
.
See
also
Episcopii
disp:
Theol:
part
:
2
disp:
54.
Thes:
9
,
10.
&
part
3
,
disp:
32
,
thes:
4.
5
,
11.
But
I
come
to
the
particular
cautions
concerning
new
Lights
.
First
,
it
is
but
a
false
new
light
which
expelleth
not
only
the
old
darknesse
,
but
much
of
the
good
old
light
.
As
in
Medecins
the
Paracelsian
way
is
most
dangerous
when
it
is
destructive
to
the
Galenik
way
,
and
overthroweth
the
old
approved
principles
,
yet
t
is
of
very
good
use
when
prudently
,
and
skilfully
managed
,
for
perfecting
the
Galenik
way
,
and
for
doing
things
more
speedily
,
easily
,
and
pleasantly
,
than
the
Galenik
way
could
doe
:
So
in
Divinity
,
such
new
Lights
as
do
not
expell
,
but
retaine
,
improve
,
and
perfect
the
old
,
may
be
of
singular
good
use
:
but
those
new
Lights
which
are
destructive
and
expulsive
of
the
old
true
Lights
,
those
new
wayes
which
lead
us
away
from
the
old
and
the
good
way
,
are
to
be
utterly
disliked
and
avoided
,
2
Epist:
of
Iohn
vers:
8.
Look
to
your selves
,
that
we
lose
not
th●…se
things
which
we
have
gained
.
Hee
speaks
it
against
those
deceavers
who
would
have
seduced
them
from
the
Doctrine
of
Christ
,
as
is
evident
both
from
the
preceeding
vers
and
from
that
which
followeth
:
Whosoever
transgresseth
and
abideth
not
in
the
Doctrine
of
Christ
,
hath
not
God
,
&c
Rom.
16.
17.
Now
I
beseech
you
brethren
,
mark
them
which
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
ye
have
learned
,
and
avoid
them
.
A
Bishop
,
saith
Paul
,
must
hold
fast
the
faithfull
word
,
as
he
hath
been
taught
,
●…it
▪
1.
9.
Phil.
3.
16.
Neverthelesse
,
whereto
we
have
already
attained
,
let
us
walk
by
the
same
rule
,
let
us
be
of
the
same
minde
.
This
he
addes
as
a
prevention
of
a
dangerous
mistake
,
and
abuse
of
that
which
he
had
said
immediatly
before
:
And
if
in
any
thing
ye
be
otherwise
minded
,
God
shall
reveale
even
this
unto
you
.
Behold
,
a
reserve
for
any
new
Light
,
might
some
say
:
Nay
but
take
●…eed
saith
the
Apostle
,
you
do
not
shut
forth
,
but
keep
fast
the
light
you
have
already
attained
unto
,
you
must
not
under
pretence
of
new
light
,
loose
what
you
have
gained
,
Col.
2.
6
,
7
,
8.
As
ye
have
therefore
receaved
Christ
Iesus
the
Lord
,
so
walk
ye
in
him
,
rooted
and
built
up
in
him
,
and
stablisht
in
the
faith
,
as
yee
have
been
taught
,
abounding
therein
with
thanksgiving
:
Beware
least
any
man
spoil
you
through
Philosophie
,
and
vain
deceit
;
&c.
These
Apostolicall
rules
,
are
very
far
contrary
to
the
Accademicall
;
yea
,
Pyrrhonian
demurre
and
dubitation
,
by
which
some
call
in
question
the
most
received
Doctrines
in
the
Christian
Church
.
If
Skepticisme
bee
tollerable
in
the
Christian
faith
,
why
are
we
bidden
stand
fast
in
the
faith
,
1
Cor:
16.
13.
and
again
Heb.
10.
23.
let
us
hold
fast
the
profession
of
our
faith
without
wavering
?
And
why
did
Jesus
Christ
himselfe
write
to
those
who
had
not
receaved
the
false
Doctrines
of
that
time
,
that
which
ye
have
already
,
hold
fast
till
I
come
,
Rev:
2.
24
?
It
was
a
fowle
error
in
Balaam
the
false
Prophet
,
that
after
God
had
said
to
him
concerning
Balaks
messengers
,
Thou
shall
not
goe
with
them
,
thou
shall
not
curse
the
people
,
for
they
are
blessed
,
Num:
22
12.
yet
at
the
next
sending
of
Messengers
,
he
would
needs
seek
(
forsooth
)
a
new
Light
from
God
,
vers:
18.
19.
If
Balak
would
give
me
his
housefull
of
silver
and
gold
,
I
cannot
goe
beyond
the
word
of
the
Lord
my
God
,
to
do
lesse
or
more
Now
therefore
I
pray
you
,
tarry
yee
also
here
this
night
,
that
I
may
know
what
the
Lord
will
say
unto
mee
more
.
God
gave
him
a
n●…w
light
indeed
,
but
in
wrath
and
judgement
,
quite
extinguishing
and
expelling
judicially
that
light
which
the
false
Prophet
himself
had
not
intertained
,
but
wickedly
forsaken
,
vers:
20.
And
God
came
to
Balaam
at
night
,
and
said
unto
him
,
if
the
men
come
to
call
thee
,
rise
up
and
goe
with
them
.
Behold
the
fruit
of
not
entertaining
light
,
once
received
from
God
.
So
likewise
the
young
Prophet
,
1
Kings
13.
for
not
holding
fast
what
he
had
receaved
from
God
but
taking
in
a
new
false
light
from
the
old
Prophet
,
was
most
exemplarly
and
severly
punished
for
it
.
This
is
the
first
caution
most
necessary
for
the
Sectaries
of
this
time
,
whose
new
lights
are
such
,
that
among
them
vetera
deperdita
,
and
nova
reperta
,
go
hand
in
hand
together
,
and
are
almost
convertible
termes
,
as
if
a
man
should
not
keep
what
he
had
,
because
he
finds
somewhat
which
he
had
not
.
Secondly
,
many
of
those
new
lights
which
some
brag
off
,
not
onely
expell
much
of
the
good
old
light
,
but
bring
in
grosse
Egyptian
darknesse
.
There
is
a
woe
denounced
against
those
who
put
darknesse
for
light
,
as
well
as
against
those
who
put
light
for
darknesse
,
Isay
5.
20.
I
may
well
say
,
that
grosse
darknesse
is
introduced
,
when
the
fundamentall
Articles
of
faith
are
called
in
question
,
denied
,
and
oppugned
,
as
the
Godhead
of
Jesus
Christ
,
the
divine
authority
of
the
Scriptures
;
the
immortality
of
the
Soul
,
the
eternity
of
glory
to
the
Elect
,
and
of
torments
to
the
Reprobate
,
&c.
If
the
foundations
be
shaken
,
what
can
the
righteous
doe
?
If
wee
hold
not
fast
this
Gospell
,
if
we
embrace
not
this
Saviour
,
we
cannot
have
another
,
1
Cor:
3.
11.
For
other
foundation
can
no
man
lay
,
then
that
is
laid
,
which
is
Iesus
Christ
,
Gal:
1.
6.
I
marvell
that
ye
are
so
soone
removed
from
him
that
called
you
into
the
grace
of
Christ
,
unto
another
Gospell
,
vers
,
8.
But
though
we
or
an
Angel
from
heaven
preach
any
other
Gospell
unto
you
,
then
that
which
wee
have
preached
unto
you
,
let
him
be
accursed
.
Thirdly
,
beware
of
those
new
Lights
,
which
make
any
certain
truth
(
although
neither
fundamentall
,
nor
circumfundamentall
)
to
be
uncertaine
,
as
wee
ought
not
to
say
of
any
sin
,
so
neither
of
any
truth
:
Is
it
not
a
little
one
?
Let
every
truth
be
highly
valued
.
Buy
the
truth
,
and
sell
it
not
;
say
not
,
This
truth
is
but
a
matter
of
discipline
,
let
it
goe
,
't
is
not
worth
the
buying
?
He
that
is
faithfull
in
that
which
is
least
,
is
faithfull
also
in
much
:
and
he
that
is
un●…ust
in
the
least
,
is
unjust
also
in
much
,
Luke
16.
10.
Melchior
Adamus
,
both
in
the
life
of
Carolostadius
,
and
in
the
life
of
Luther
,
observeth
the
great
evill
which
grew
out
of
Luthers
dislike
of
Carolostadius
,
his
strictnesse
,
zeal
,
and
forewardnesse
,
in
abolishing
auricular
confession
,
and
difference
of
meats
,
and
casting
out
images
out
of
Churches
,
at
which
things
Luther
was
the
more
offended
,
because
done
by
Carolostadius
in
Wittenbreg
,
during
Luthers
absence
,
and
without
his
knowledge
and
counsell
.
Luther
did
also
alledge
that
Carolostadius
,
his
strictnesse
and
zeal
in
these
lesser
things
,
hindered
and
retarded
the
Reformation
in
more
substantiall
points
of
Doctrine
.
However
the
story
noteth
,
that
hence
was
the
first
rise
of
that
deplorable
Sacramentarian
controversie
,
which
hath
ever
since
made
so
great
a
rupture
in
Germany
.
I
could
never
yet
observe
,
or
read
,
or
hear
of
controversies
about
discipline
in
any
Christian
Church
,
but
still
they
grew
higher
and
higher
,
and
those
who
rejected
,
or
slighted
the
will
of
Christ
in
smaller
things
,
did
afterwards
slight
it
in
greater
things
.
Fourthly
,
beware
of
those
new
lights
,
which
not
only
refuse
to
admit
some
certaine
truths
,
but
refuse
to
admit
any
truth
,
now
held
or
professed
in
the
reformed
Churches
,
as
sure
and
certaine
and
infallible
,
as
if
,
because
mens
judgements
are
not
infallible
,
but
subject
to
error
,
therefore
,
wee
cannot
be
sure
,
nor
infallibly
perswaded
of
this
or
that
Article
.
The
holy
Scripture
will
teach
us
,
that
beleevers
may
attaine
to
a
certaine
and
infallible
knowledge
of
some
truths
,
for
it
was
no
impossible
thing
that
Paul
prayed
for
,
when
he
prayed
that
the
Colossians
might
have
all
riches
of
the
full
assurance
of
understanding
,
to
the
acknowledgement
of
the
mystery
of
God
,
and
of
the
Father
,
and
of
Christ
.
The
mystery
of
God
that
he
is
,
and
that
he
is
eternall
,
invisible
,
omnipotent
,
&c
:
his
nature
,
and
attributes
,
the
mystery
of
the
Father
,
or
that
there
is
a
distinction
of
persons
in
the
holy
Trinity
,
and
an
eternall
generation
,
the
mystery
of
Christ
,
his
person
,
natures
,
offices
,
birth
,
passion
,
death
,
resurrection
,
ascension
,
and
intercession
:
these
are
things
of
which
the
Apostle
would
have
us
most
fully
and
certainly
perswaded
.
Timothy
was
assured
of
the
things
he
had
learned
,
2
Tim.
3.
14.
so
was
Theophilus
,
Luke
.
1.
4.
A
Mariner
is
not
infallible
in
his
judgement
,
yet
hee
may
bee
assured
infallibly
,
that
such
a
thing
is
a
rocke
which
he
must
avoid
,
and
such
a
way
,
is
the
way
he
must
direct
his
course
:
A
Physitian
is
not
infallible
in
his
judgement
concerning
the
symptomes
,
causes
and
cures
of
diseases
,
yet
he
may
be
most
certainly
perswaded
,
such
a
disease
is
deadly
,
and
there
is
no
cure
for
it
,
or
such
a
thing
may
be
cured
,
and
this
is
the
cure
.
So
in
Divinty
the
obnoxiousnesse
of
mens
judgement
to
error
hindereth
not
,
but
they
may
be
infallibly
perswaded
of
this
,
and
this
,
and
the
other
truth
.
Fifthly
,
beware
of
those
new
Lights
,
which
come
not
from
the
Sunne
of
righteousnesse
:
To
the
Law
and
to
the
testimony
,
if
they
speake
not
according
to
this
word
,
it
is
,
because
there
is
no
light
in
them
,
Isa.
8.
20.
When
men
walk
in
the
light
of
their
owne
sparkes
,
they
shall
lye
down
in
darknesse
:
New
fancies
are
not
new
lights
,
't
is
no
truth
,
which
cannot
bee
grounded
upon
the
word
of
truth
?
It
was
a
wilde
fancy
of
the
Weigelians
,
that
there
is
a
time
to
come
(
which
they
cal
seculum
Spiritus
sancti
,
)
in
which
God
shal
by
his
Spirit
reveal
much
more
knowledge
and
light
,
then
was
revealed
by
Christ
and
his
Apostles
in
the
Scriptures
.
There
is
so
much
revealed
in
Scripture
,
as
the
Apostle
calls
the
wisdome
of
God
,
and
the
hidden
wisdome
of
God
,
1
Cor:
2.
7.
the
things
which
are
preached
and
written
to
us
,
are
the
things
which
the
very
Angels
desire
to
look
or
pry
into
,
1
Pet.
1.
12.
and
saith
not
Christ
;
That
which
ye
have
already
,
hold
fast
till
I
come
,
Revel:
2.
25
?
more
of
this
error
,
see
in
Brochm
and
System
.
theol
:
com
:
1.
Article
6.
cap
:
2.
quaest:
12.
Sixtly
,
take
heed
of
proud
,
and
lofty
,
and
self
conceited
new
Lights
,
1
Cor:
14.
32
,
33.
And
the
spirits
of
the
Prophets
,
are
subject
to
the
Prophets
;
for
God
is
not
the
author
of
confusion
,
but
of
peace
.
If
the
spirits
of
the
Prophets
must
be
so
subject
,
how
much
more
the
spirits
of
private
persons
?
Wherefore
in
a
reformed
Church
,
all
pretended
new
Lights
,
which
are
against
the
receaved
Doctrine
,
government
,
or
forme
of
worship
,
ought
to
be
in
all
humility
and
submission
,
offered
to
be
tryed
by
a
learned
and
godly
Synod
.
The
Lo●…rean
severity
was
such
,
that
no
man
might
move
for
a
new
law
,
but
with
a
rope
about
his
neck
,
that
if
his
motion
were
thought
good
,
he
might
be
spared
:
but
if
bad
,
hanged
.
So
Demosthenes
advers:
Timocr
:
tells
us
.
I
will
not
allow
this
severity
against
such
as
offer
new
Lights
,
or
move
for
new
changes
in
the
Church
.
But
I
may
well
applie
here
,
the
Athenian
law
recorded
by
Demosthenes
in
the
same
Oration
.
The
Athenians
went
not
so
farre
as
the
Locri
,
yet
no
man
might
move
for
a
new
law
in
Athens
,
unlesse
the
motion
were
offered
and
submitted
to
the
Senat
,
who
were
to
judge
,
whether
the
old
or
the
new
were
better
.
Seventhly
,
beware
of
separating
new
Lights
,
to
separat
from
,
or
gather
Churches
out
of
the
true
reformed
or
reforming
Churches
,
hath
not
the
least
warrant
from
the
word
of
God
.
When
we
see
this
or
that
amisse
in
a
Church
,
wee
are
bidden
exhort
one
another
,
and
provoke
one
another
to
good
,
but
not
to
separate
,
Heb.
10.
24
,
25.
Zuinglius
conferred
amicably
with
the
Anabaptists
in
Zurik
,
as
with
dissenting
brethren
,
and
no
course
was
taken
to
suppresse
or
restraine
them
by
the
secular
power
,
till
they
grew
to
gather
Churches
out
of
the
true
reformed
Churches
,
but
when
it
came
to
that
,
they
could
not
be
suffered
or
forborn
,
it
was
thought
necessary
to
restrain
them
.
Eightly
,
beware
of
those
new
Lights
which
dare
not
be
seen
,
and
are
kept
up
in
corners
.
Truth
seeks
no
corners
:
light
doth
not
shun
light
:
a
candle
is
not
lighted
to
be
put
under
a
bushel
,
but
on
a
candlestick
,
Matth:
5.
15.
1
Ioh:
3.
20
,
21.
Every
one
that
doeth
evil
,
hateth
the
light
,
neither
commeth
to
the
light
,
lest
his
deeds
should
be
reproved
,
but
he
that
doth
truth
,
commeth
to
the
light
,
Prov.
4.
19.
The
way
of
the
wicked
,
is
as
darknesse
:
they
know
not
at
what
they
stumble
.
I
adde
to
make
up
the
Antithesis
to
vers:
18.
their
way
is
darkened
more
and
more
untill
the
dark
night
.
I
have
heard
when
the
Arminians
were
p●…tto
it
in
the
Synod
of
Dort
,
to
declare
their
judgement
and
sense
which
they
would
hold
at
,
they
declined
it
,
and
Episcopius
answered
in
the
name
of
the
rest
,
Dies
diem
docet
.
And
is
it
not
so
with
the
Sectaries
of
this
time
,
from
whom
you
cannot
draw
a
clear
modell
of
what
they
hold
?
Ninthly
,
refuse
such
new
Lights
as
have
fellowship
with
the
unfruitfull
work●…
of
darknesse
,
Eph
5.
11.
'T
is
a
deceitfull
new
Light
,
which
makes
men
forbear
to
reprove
,
speak
,
or
petition
against
those
evills
in
a
state
which
their
consciences
know
to
be
sinfull
,
and
to
wink
at
such
things
,
as
publikly
dishonour
God
in
a
nation
,
upon
hopes
that
themselves
shall
be
winked
at
and
tollerated
.
But
what
communion
hath
light
with
darknesse
,
2
Cor.
6.
14.
There
are
some
who
pretend
to
new
Light
,
and
to
tendernesse
of
conscience
,
who
yet
are
content
,
to
combine
and
associat
themselves
with
those
of
another
and
different
way
,
(
which
themselves
condemn
as
a
sinfull
way
)
in
that
common
cause
of
theirs
,
for
crying
up
their
great
Diana
,
liberty
of
conscience
,
and
for
opposing
the
Church
government
by
Presbyteries
and
Synods
.
How
they
who
would
not
assist
the
Presbyterians
,
for
the
purging
of
their
Congregations
,
and
keep
off
all
scandalous
persons
from
the
Sacrament
,
and
yet
do
assist
and
strengthen
Separatists
,
Anabaptists
,
Antinomians
,
Socinians
,
Erastians
,
S●…ekers
,
in
seeking
after
tolleration
,
how
(
I
say
)
they
will
answer
this
to
God
and
their
own
consciences
,
let
them
look
to
it
.
Again
,
many
of
the
pretended
new
Lights
:
have
communion
with
darknesse
in
another
respect
,
because
they
are
borrowed
from
Heresies
,
buried
in
darknesse
.
How
many
new
Lights
are
now
brought
from
the
Arrians
,
Manichees
,
Novatians
,
Donatists
,
the
contemplative
Monkes
and
Friars
,
the
Photinians
,
Socinians
,
Arminians
,
&c.
These
are
no
more
new
Lights
,
then
a
beggars
cloak
is
a
new
garment
,
being
newly
made
up
,
out
of
many
old
riven
and
rotten
clo●…ts
sowed
together
.
Tenthly
,
away
with
those
new
Lights
which
let
men
see
nothing
better
,
which
bring
no
edification
,
those
Baeoti●…
aenigmata
,
those
none
sense
and
naughty
high
notions
,
in
which
some
frothie
spirits
evanish
.
Let
all
things
bee
done
unto
edifying
,
1
Cor:
14.
26.
There
are
vaine
bablings
,
and
science
falsly
so
called
,
which
hath
made
men
erre
from
the
faith
,
1
Tim
6.
20
,
21.
Lastly
,
take
good
heed
of
those
new
Lights
,
which
follow
new
interests
.
Such
was
that
of
Ieroboam
,
1
Kings
12.
26.
to
the
end
;
and
that
of
Balaam
;
Num
:
22.
15
,
16
,
17
,
18
,
19
,
20.
There
are
some
who
suppose
that
gaine
is
godlinesse
,
saith
the
Apostle
,
1
Tim:
6.
5.
and
so
there
are
some
who
suppose
new
interests
,
to
be
new
Lights
.
CHAP.
XI
.
Of
Stability
and
firmnesse
in
the
truth
.
IT
is
good
Divinity
to
maintaine
that
Skepticisme
,
fluctuation
and
wavering
concerning
those
things
which
God
hath
revealed
,
to
be
beleeved
or
done
by
us
,
is
a
sinne
:
and
to
bee
firme
●…xed
and
established
in
the
truth
,
to
hold
fast
the
profession
thereof
,
to
stand
fast
in
the
faith
,
is
a
duty
commanded
.
I
shal
first
prove
it
to
be
so
;
then
give
reasons
for
it
,
and
thirdly
,
some
helps
to
this
duty
,
and
preservatives
against
this
sinne
.
For
proof
of
the
thing
,
somewhat
might
bee
said
from
the
very
light
of
nature
,
for
h●…th
a
nation
changed
their
Gods
,
●…er
:
2.
11.
Religion
hath
the
very
name
of
it
,
a
Religando
,
so
farre
it
is
,
a
Relaxando
.
The
heathen
Greeks
cald
a
●…ubricus
and
inconstant
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
said
also
,
that
he
who
erres
or
miscarries
in
his
Religion
,
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
drink
out
of
a
bored
or
foraminous
cup.
How
firme
and
constant
have
heathen
Philosophers
been
in
maintaining
their
opinions
?
they
could
not
onely
displease
their
friends
,
amicus
Plato
,
&c.
but
suffer
the
heaviest
things
for
their
opinions
.
And
shall
not
we
much
more
hold
fast
the
profession
of
the
true
faith
?
Zonaras
Annall
,
tom
:
3.
In
the
raign
of
Michael
the
Emperour
,
the
son
of
Theophilus
,
tels
us
▪
that
when
the
sister
of
the
Prince
of
Bulgaria
became
a
Christian
,
and
the
Prince
also
by
her
means
converted
,
the
●…ulgarians
conspired
against
him
for
this
change
of
Religion
.
This
diabolicall
stedfastnesse
of
theirs
,
provoked
him
to
a
true
Christian
stedfastnesse
,
till
by
Gods
assistance
and
blessing
,
they
were
made
to
turne
to
him
,
but
he
turned
not
again
to
them
.
The
Athenians
impeached
Socrates
upon
his
life
,
for
going
about
to
innovat
and
change
their
Religion
.
But
to
set
aside
natures
light
,
there
is
not
any
of
the
primitive
Churches
,
to
which
the
Apostles
wrote
Epistles
,
but
they
were
expressely
warned
either
positively
to
stand
fast
in
the
faith
,
to
hold
fast
their
profession
,
or
negatively
to
beware
of
and
to
avoid
false
teachers
,
and
not
to
be
carried
about
with
diverse
and
strange
Doctrines
.
Now
it
must
needs
be
,
not
only
a
truth
,
but
a
most
speciall
and
necessary
truth
,
which
the
Apostles
thought
fit
,
thus
to
presse
upon
the
Churches
in
all
their
Epistles
writen
to
them
.
See
Rom:
16.
17
,
18.
1
Cor:
16.
13
2
Cor.
11
:
3
,
4.
Gal:
1
6
,
8.
Eph:
4.
14.
Phil.
3.
2.
18.
Col:
2.
6.
7
,
8.
2
Thess.
2.
2.
3.
Hebr.
10.
23
and
13.
9.
Iames
5.
19
,
20.
2
Pet.
2.
1
,
2
,
3.
and
3.
16
,
17
,
18.
1
Ioh.
4.
1.
Iude
ep:
vers
:
3.
4.
All
these
Texts
are
full
and
plain
,
as
to
this
point
which
I
speak
to
,
and
in
that
respect
most
worthie
of
our
frequent
thoughts
and
observations
,
especially
at
such
a
time
when
this
corner
of
the
world
is
so
full
of
new
and
strange
Doctrines
.
As
for
the
reasons
,
take
these
.
1.
If
we
be
not
stedfast
and
unmoveable
in
the
profession
of
our
faith
,
we
frustrat
(
as
to
us
)
the
end
for
which
the
Scriptures
were
written
.
Luke
gives
this
reason
to
his
Theophilus
,
why
he
wrote
the
story
of
Christs
birth
,
life
and
death
.
That
thou
mightest
know
the
certainty
of
those
things
wherein
thou
hast
been
instructed
,
Luke
.
1.
4.
When
Peter
hath
mentioned
the
voice
which
came
from
heaven
concerning
Christ
,
hee
addeth
the
certainty
of
the
Scripture
as
a
greater
certainty
.
We
have
also
a
more
sure
word
of
prophesie
,
whereunto
ye
doe
well
that
yee
take
he●…d
,
as
unto
a
light
that
shineth
in
a
dark
place
,
2.
Pet:
1.
19.
A
voice
from
heaven
might
sooner
deceive
us
,
then
the
written
word
of
God
.
2.
To
maintaine
and
professe
the
true
Doctrine
,
and
the
true
faith
is
by
all
protestant
orthodoxe
writers
made
one
,
(
yea
the
principall
)
marke
of
a
true
visible
Church
.
Christ
himself
▪
Ioh.
10.
4
,
5.
gives
us
this
mark
of
his
sheep
,
the
sheep
follow
him
(
their
shepherd
)
for
they
know
his
voice
,
and
a
s●…ranger
will
they
not
follow
,
for
they
know
not
the
voice
of
strangers
.
3.
If
once
we
forsake
the
way
of
truth
,
and
goe
into
an
erroneous
way
,
wee
shall
not
know
where
to
finde
our
paths
,
we
shall
wander
from
mountain
to
hill
,
&
forget
our
resting
place
As
one
wave
comes
after
another
,
so
doth
one
error
come
after
another
.
As
a
canker
spreadeth
,
so
doth
error
,
2.
Tim
2.
17
,
Evill
men
and
seducers
,
shall
waxe
worse
and
worse
,
deceiving
and
being
deceived
2
Tim:
3.
13.
Which
hath
made
some
,
and
I
hope
will
make
more
,
who
were
too
inclinable
to
the
new
Doctrine
and
practises
of
Sectaries
at
first
,
now
to
fall
off
from
them
,
when
they
increase
unto
more
ungodlinesse
,
&
unto
more
errour
,
and
there
is
no
end
,
one
error
breedeth
a
hundreth
,
and
a
hundreth
will
breed
ten
thousand
.
What
was
it
that
made
so
many
fall
off
from
the
Prelats
,
who
once
joyned
with
them
?
Was
it
not
,
because
they
were
growing
from
the
old
ceremonies
to
many
new
ones
,
and
each
year
almost
,
brought
in
some
new
superstition
,
and
from
Popish
rites
,
they
grew
to
Popish
doctrines
?
4.
If
w●…e
waver
,
and
be
led
about
with
diverse
and
strange
doctrine
;
,
then
the
prophesies
which
have
gone
before
of
the
true
Church
,
shall
not
be
made
good
in
us
.
It
was
promised
concerning
the
Church
and
kingdome
of
Christ
,
Isa.
32.
4
,
5.
The
heart
also
of
the
rash
,
shall
understand
knowledge
,
and
the
tongue
of
the
stammerers
shall
be
ready
to
speak
plainly
,
the
vile
person
shall
be
no
more
called
liberall
,
&c.
that
is
those
who
simply
and
rashly
were
led
about
with
every
winde
of
Doctrine
,
shall
be
so
wise
and
knowing
,
as
to
distinguish
between
truth
and
error
,
between
vertue
and
vice
,
and
call
each
thing
by
its
right
name
.
So
,
Isa.
33.
6.
And
wisedome
and
knowledge
shall
be
the
stability
of
thy
times
,
and
strength
of
salvation
.
5.
Instability
and
forsaking
the
way
of
Truth
,
maks
us
losse
much
that
we
had
gained
,
2
ep.
of
Iohn
,
vers
.
8.
all
the
comfort
we
enjoyed
,
all
the
good
that
ever
our
souls
received
of
such
a
Truth
,
such
a
cause
,
such
a
ministery
,
all
that
ever
we
did
or
spake
or
suffered
for
the
Truth
,
all
this
we
losse
when
we
turn
aside
after
an
erroneous
way
.
6.
It
greatly
hindereth
our
spirituall
comfort
and
contentment
,
Col:
2
,
2.
To
be
knit
together
in
love
is
one
mean
,
and
to
have
all
riches
of
the
full
assurance
of
understanding
to
the
acknowledgement
of
Gospel
truths
,
is
another
mean
,
by
which
the
Apostle
wisheth
the
hearts
of
Christians
to
be
comforted
.
It
addeth
much
to
Pauls
comfort
that
he
could
say
,
I
have
kept
the
Faith
,
henceforth
there
is
laid
up
for
me
a
crown
,
&c.
2
Tim.
4.
7.
8.
7.
We
run
a
great
hazard
of
our
soules
and
our
sa●…vation
,
when
we
turn
aside
from
truth
to
error
.
It
is
said
of
the
unstable
,
that
they
wrest
the
Scriptures
unto
their
own
destruction
,
2
Pet:
3.
16
,
Like
a
man
fallen
into
quick
sands
,
the
more
he
wrestles
out
,
the
more
he
sinks
.
When
the
Apostle
hath
spoken
of
Christs
purchasing
of
our
reconciliation
,
justification
and
sanctification
,
he
addeth
an
If
,
Col:
1.
23
:
If
ye
continue
in
the
faith
grounded
&
setled
and
be
not
moved
away
from
the
hope
of
the
Gospel
which
ye
have
heard
.
Not
that
our
persevering
in
the
true
faith
was
acondition
in
Christs
purchasing
of
these
blessings
,
but
it
is
a
condition
without
which
we
cannot
possesse
&
enjoy
what
Christ
hath
purchased
;
that
is
,
he
that
falls
away
from
the
true
Doctrine
of
the
Gospel
,
proves
himself
to
have
no
part
of
the
benefits
of
Christ
.
Some
errors
are
in
their
own
nature
damnable
and
inconsistent
with
the
state
of
grace
,
or
a
fellowship
with
God
,
2
Pet:
2.
1.
So
2
ep
▪
Iohn
v.
9.
Whosoever
transgresseth
and
abideth
not
in
the
doctrine
of
Christ
,
hath
not
God
.
Sure
it
may
be
said
,
of
Arrians
,
Socinians
,
Papists
,
Libertines
,
they
have
not
God
,
because
they
abide
not
in
the
doctrine
of
Christ
,
so
Gal:
5.
4.
Other
error
,
there
are
,
of
which
I
may
say
,
whatsoever
they
are
comparatively
,
impenitency
and
continuing
in
them
,
doth
condemne
:
whence
it
is
that
the
Apostle
Iames
reckoneth
him
who
erres
from
the
truth
,
to
be
in
a
way
of
death
and
danger
of
damnation
,
Ia
▪
5.
19.
20.
Now
the
preservatives
against
Wavering
,
and
helps
to
stedfastnesse
in
the
Faith
,
are
these
:
1.
Grow
in
knowledge
and
circumspection
;
be
not
simple
as
Children
in
understanding
.
There
is
a
slight
of
men
and
cunning
craftinesse
whereby
they
lye
in
wait
to
deceive
:
So
speaks
the
Apostle
of
these
that
spread
diverse
and
strange
Doctrines
,
Eph:
4.
14.
and
Rom
▪
16.
18.
he
warres
us
that
they
do
by
good
words
and
fair
speaches
deceive
the
hearts
of
the
simple
.
Thou
hast
therefore
need
of
the
wisedom
of
the
serpent
that
thou
be
not
deceived
,
as
well
as
of
the
fimplicity
of
the
Dove
,
that
thou
be
not
a
deceiver
,
Phil:
1.
9
:
10.
Do
not
rashly
ingage
into
any
new
opinion
,
much
lesse
into
the
spreading
of
it
.
With
the
welladvised
is
wisedome
:
Pythagoras
would
have
us
Schollers
only
to
hear
,
and
not
to
speak
for
five
years
.
Be
swift
to
hear
but
not
to
speak
or
ingage
:
Prove
all
things
,
and
when
thou
hast
proved
,
then
be
sure
to
hold
fast
that
which
is
good
,
1
Thess.
5.
21.
Mat
:
7.
15.
17.
There
was
never
an
Heresie
yet
broached
,
but
under
some
faire
plausible
pretence
;
beguiling
unstable
souls
,
as
Peter
speaks
,
2
Pet.
2.
14.
Pro:
14.
15.
The
simple
believeth
every
word
.
Be
not
like
the
two
hundreth
that
went
in
the
simplicity
of
their
hearts
after
Absolom
in
his
rebellion
,
not
knowing
any
thing
,
but
that
he
was
to
pay
his
vow
in
Hebron
,
2
Sam:
15.
11.
2.
Grow
in
grace
and
holynesse
,
and
the
love
of
the
truth
,
for
the
stability
of
the
minde
in
the
truth
,
and
the
stability
of
the
heart
in
grace
,
go
hand
in
hand
together
,
Heb:
13.
9.
Davids
rule
is
good
,
Ps.
24.
12.
What
man
is
he
that
feareth
the
Lord
,
him
shall
he
teach
in
the
way
that
he
shall
chuse
.
Which
is
also
Christs
rule
,
Ioh.
7.
17.
If
any
man
will
do
his
will
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
See
also
Deut:
11.
13
,
16.
Elisha
healed
the
unwholesome
waters
of
Iericho
by
casting
salt
into
the
fountain
,
2
,
Kings
2.
21
,
so
must
the
bitter
streams
of
pernicious
errors
bee
healed
by
geting
the
salt
of
mortification
,
and
true
sanctifying
grace
in
the
fountain
.
3
Be
sure
to
cleave
to
thy
faithfull
and
sound
teachers
,
the
sheep
that
followes
the
shepherd
,
are
best
keeped
from
the
Wolfe
.
I
finde
the
exhortation
to
stability
in
the
faith
,
joyned
with
the
fruitfull
labours
of
faithfull
Teachers
,
Phil.
3.
16.
17.
Heb:
13
7
,
9.
So
the
Apostle
Eph:
4.
from
the
work
of
the
Ministry
verse
11.
12
,
13.
draweth
this
consequence
v.
14.
that
we
hencefoorth
be
no
more
Children
tossed
to
and
fro
,
and
carried
about
with
every
winde
of
Doctrine
.
The
Galatians
were
easily
seduced
,
als
soon
as
they
were
made
to
disgust
Paul
.
4
Watch
and
be
vigilant
against
the
first
beginnings
of
declining
,
against
the
first
seeds
of
error
,
Gal:
5.
9.
It
was
while
men
flept
,
that
the
enemy
came
and
sowed
tears
among
the
Wheat
,
and
when
he
had
done
,
went
his
way
,
Mat.
13.
25.
Therefore
watch
ye
,
stand
fast
in
the
faith
,
1
Cor.
16
,
13.
go
hand
in
hand
together
.
5.
Avoid
and
withdraw
from
the
Authors
and
fpreaders
of
Heresies
and
dangerous
errors
,
Rom.
16.
17.
1
Tim:
6
,
5.
2.
epist.
Iohn
.
10.
11.
Phil.
3.
2.
He
that
would
be
godly
should
not
use
ungodly
company
,
and
he
that
would
be
Orthodox
should
not
use
Hereticall
company
,
unlesse
he
have
some
good
hopes
to
convert
some
who
have
erred
from
the
truth
,
and
come
into
their
company
only
for
that
end
,
Ia
:
5.
19
,
20
:
I
remember
Chrysostome
in
diverse
places
warneth
his
hearers
how
much
they
indangered
their
soules
by
going
into
the
Jewish
synagogues
,
and
there
was
a
great
zeale
in
the
Ancient
Church
to
keep
Christians
that
were
Orthodox
from
the
Assemblies
and
companie
of
Hereticks
.
6.
Get
Church
Discipline
established
&
duely
exercised
,
which
is
ordained
to
purge
the
Church
from
false
Doctrine
.
Rev
2.
14.
20.
7.
Leane
not
to
thy
own
understanding
,
and
be
not
wise
in
thine
owne
eyes
,
Prov.
3.
5.
7.
Let
reason
be
brought
in
captivity
to
the
obedience
of
Christ
,
2
Cor:
10
,
5.
That
which
made
the
Antitrinitarians
and
Socinians
fall
away
from
the
belief
of
the
Trinity
of
persons
in
the
godhead
,
and
of
the
union
of
the
two
natures
of
God
and
Man
in
the
person
of
Christ
,
was
because
their
reason
could
not
comprehend
these
articles
:
which
is
the
ground
of
their
opinion
professed
by
themselves
.
When
I
speak
of
Captivating
reason
,
I
do
not
mean
implicite
faith
:
the
eyes
of
my
understanding
must
be
so
far
opened
by
the
holy
Ghost
,
that
I
may
know
such
an
article
is
held
forth
in
Scripture
to
be
believed
,
and
therefore
I
doe
believe
that
it
is
,
though
my
reason
cannot
comprehend
how
it
is
.
8.
Count
thy
cost
,
and
be
well
resolved
before
hand
what
it
will
cost
thee
to
be
a
Disciple
of
Christ
,
to
be
a
constant
professor
of
the
Truth
.
Luk:
14.
26.
to
vers:
34.
Act
14.
22.
Confirming
the
souls
of
the
Disciples
,
and
exhorting
them
to
continue
in
the
faith
,
and
that
we
must
through
much
tribulation
enter
into
the
Kingdome
of
God
.
This
is
surer
then
to
confirme
our selves
with
the
hopes
of
a
golden
age
of
prosperity
in
which
we
shall
feel
no
affliction
.
9.
Search
the
Scriptures
,
Ioh.
5.
39
,
Act
,
17.
11.
Do
not
take
upon
trust
new
Lights
from
any
man
,
be
he
never
so
eminent
for
parts
or
for
grace
,
but
to
the
law
and
the
Testimony
.
The
up
shot
of
all
is
that
we
ought
to
hold
fast
the
profession
of
our
faith
without
wavering
,
and
be
stedfast
and
even
unmoveable
in
the
truth
,
and
not
to
give
place
to
the
adversaries
,
no
not
for
an
houre
,
Gal:
2
,
4
,
5.
I
do
not
mean
pertinacy
in
the
least
error
,
nor
a
vain
presumptuous
overveening
conceit
of
our
knowledge
,
to
make
us
despise
any
Light
which
others
may
give
us
from
Scripture
:
Pertinacy
is
an
evill
upon
the
one
hand
,
and
to
be
too
tenacious
of
our
own
opinions
.
But
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Levity
,
inconstancy
,
wavering
,
Scepticisme
is
an
evill
upon
the
other
hand
,
2
Thess:
2
,
2
,
be
not
soone
shaken
in
minde
,
&c.
And
this
is
the
Epidemicall
disease
of
the
Sectaries
of
this
time
,
which
I
have
now
been
labouring
to
cure
,
their
word
is
yea
and
nay
,
and
not
unlike
to
that
which
Salust
objected
to
Cicero
,
that
he
said
one
thing
sitting
,
another
thing
standing
,
yet
it
may
be
sometimes
observed
that
these
who
are
the
greatest
Sceptiks
and
Pyrrhonians
in
reference
to
the
common
and
received
tenents
,
are
the
most
pertinacious
and
tenacious
in
Tenents
invented
by
themselves
.
I
have
read
it
observed
of
Socinus
,
that
as
he
set
at
nought
Fathers
,
counsels
,
and
the
whole
current
of
ancient
and
moderne
interpreters
of
Scripture
,
so
vain
glory
made
him
to
maintaine
stiffely
and
tenaciously
any
opinion
or
invention
of
his
owne
,
as
if
he
had
been
infallible
,
men
are
sooner
drawne
from
truth
then
from
error
.
Some
are
unstable
in
the
truth
,
and
unstable
in
error
too
,
you
may
finde
among
them
annuas
atque
menstruas
fides
(
to
use
Hilaries
phrase
)
they
are
of
a
new
faith
,
and
a
new
religion
,
every
year
,
if
not
every
Moneth
.
Remember
Reubens
reproach
,
Gen
,
49.
4.
unstable
as
water
,
thou
shall
not
excell
.
One
sort
of
the
Sectaries
there
is
indeed
,
which
will
not
ingage
to
hold
any
thing
,
but
are
known
by
believing
nothing
,
these
passe
now
under
the
name
of
Seekers
:
yet
if
one
of
the
ancient
Fathers
,
or
of
the
Reformers
themselves
who
lived
an
hundreth
years
agoe
,
were
now
alive
,
they
could
tell
us
that
these
Seekers
▪
were
in
their
dayes
called
Atheists
,
and
in
deed
what
other
name
is
due
to
these
Nullifidians
who
are
of
no
Religion
?
CHAP.
XII
.
Whether
a
sound
heart
and
an
unsound
head
can
consist
together
,
&
vice
versa
?
or
whether
truth
and
holynesse
be
not
inseparable
companions
.
T
Is
one
of
the
greatest
objections
against
the
suppressing
and
punishing
of
Heresies
,
errors
and
Schismes
.
O
say
they
,
this
is
a
persecuting
of
those
that
are
godly
,
this
is
a
wound
to
Piety
,
and
the
power
of
godlynesse
.
I
do
not
denie
but
there
may
be
,
and
is
true
piety
in
many
who
are
somewhat
infected
with
the
leaven
of
false
Doctrine
,
&
live
in
some
erroneous
opinion
,
I
dare
not
appropriat
the
name
of
the
godly
party
to
those
who
are
free
from
any
of
the
errors
of
the
times
:
those
that
are
truely
godly
may
in
diverse
things
differ
in
opinion
,
every
error
is
not
inconsistant
with
holynesse
,
yet
every
error
doth
pro
tanto
,
and
proportionably
,
retard
,
hinder
,
and
prejudge
holynes
,
and
although
the
Devill
sow
his
tares
among
Christs
wheat
(
I
mean
in
the
same
persons
als
well
as
in
the
same
Church
)
yet
who
will
say
that
a
field
of
wheat
is
nothing
the
worse
of
the
tares
,
for
then
to
what
end
did
the
enemy
watch
an
opportunity
of
that
malicious
hostile
act
,
to
sow
the
tares
among
the
wheat
?
2.
Dangerous
and
damnable
errors
can
no
otherwise
consist
with
true
grace
,
then
dangerous
and
damnable
sins
,
and
this
I
will
hold
as
a
good
rule
in
practicall
Divinity
,
that
as
the
want
of
true
piety
maks
a
person
(
if
tempted
)
apt
to
be
infected
with
error
,
so
error
of
judgement
,
if
continued
in
,
doth
not
only
hinder
growing
,
but
maks
a
dangerous
decreasing
and
falling
short
in
true
piety
,
or
thus
,
the
stability
of
the
mind
and
judgement
in
the
faith
of
the
Gospel
,
and
in
the
true
reformed
religion
and
the
stability
of
the
heart
in
grace
,
and
true
piety
;
stand
or
fall
together
;
floorish
or
fade
away
together
,
lodge
or
〈◊〉
together
,
live
or
die
together
.
First
of
all
(
to
make
good
what
I
assert
)
let
it
be
wel
observed
that
the
Scripture
finds
out
the
roots
of
Heresies
and
errors
in
the
corrupt
hearts
of
men
,
in
some
raigning
unmortified
lust
,
an
unstable
Heart
maks
an
unstable
Head
,
and
a
corrupt
affection
maks
a
corrupt
Judgement
.
This
may
appeare
in
the
generall
from
Gal.
5.
20.
where
Heresies
are
reckoned
among
the
works
of
the
flesh
,
Col:
2
,
18.
where
a
superstitious
minde
is
called
a
fleshly
minde
;
1
Tim:
1.
19.
where
faith
is
compared
to
a
precious
Treasure
caried
in
a
ship
;
a
good
conscience
to
the
ship
that
caries
it
,
the
losse
of
the
ship
is
the
losse
of
the
loadning
.
2
Tim:
3.
6.
2
Thes:
●…
10.
11
,
12.
Gal.
6.
12.
2
Tim:
4.
3.
1
Joh
,
2.
19.
It
is
therefore
a
good
argument
that
protestant
writers
have
used
against
the
Popes
infallibility
.
The
Pope
hath
been
and
may
be
impious
,
prophane
,
sensuall
,
carnall
,
proud
,
covetous
.
Therefore
he
may
dangerously
erre
in
his
inditement
▪
and
decrees
.
Some
have
derived
the
originall
of
all
the
Popish
errors
from
ambition
and
avarice
,
or
(
as
others
)
from
the
Cardinalls
caps
,
and
the
Monks
bellies
.
The
Apostle
Iohn
reduceth
all
the
cares
,
courses
,
studies
,
endeavours
,
opinions
or
practises
,
of
the
Children
of
this
world
,
to
one
of
these
three
,
1
Ioh.
2
,
16.
the
lust
of
the
flesh
,
peculiarly
so
called
,
uncleannesse
,
wantonnesse
,
gluttony
,
drunkennesse
.
The
lust
of
the
eyes
,
when
the
soule
is
catched
with
something
from
without
in
the
world
which
tempteth
,
such
a
thing
is
goodly
to
the
eye
,
it
entreth
in
upon
the
soul
by
the
senses
,
riches
,
houses
,
lands
,
brave
apparell
,
ornaments
,
&c.
The
pride
of
life
,
so
called
,
because
where
Pride
raignes
,
a
man
will
als
soon
quite
his
life
,
as
that
thing
which
his
proud
Spirit
loves
,
he
had
rather
be
dead
before
he
get
not
his
pride
satisfied
,
so
that
his
pride
and
his
life
are
all
one
to
him
,
and
as
it
were
things
convertible
.
You
shall
find
many
who
have
embraced
new
and
erroneous
wayes
,
have
been
led
away
with
the
lust
of
the
flesh
,
Rom.
16
,
18
▪
Philip
,
3
:
19.
2
P●…t
2
,
13
,
14
,
18.
Numb
▪
25.
1
,
2
,
3
,
1
Kings
11.
1.
4
,
5.
It
was
the
sensuall
pleasantnesse
of
the
groves
,
and
high
places
which
made
the
Jews
in
so
much
love
with
them
,
that
e●…en
in
the
times
of
Reformation
,
yet
the
people
still
sacrificed
in
the
high
places
.
The
lust
of
the
eyes
hath
drawn
away
others
from
the
way
of
truth
,
and
from
the
true
Faith
,
2
Pet:
2.
3.
1
Tim:
6.
9
,
10
,
Luke
16.
4.
Tit
▪
1.
11.
1
Tim:
6
▪
5
,
these
count
gain
to
be
godlynesse
,
and
have
mens
persons
in
admiration
for
advantage
:
They
will
no
longer
adhere
to
the
profession
of
the
Truth
then
they
may
enjoy
the
world
withall
,
2
Tim
▪
4
:
10.
Such
a
one
was
that
Eccebolus
,
who
under
Constantius
seemed
to
be
a
precise
Christian
,
but
afterwards
under
Iulian
the
Apostate
,
he
fell
away
and
became
a
Pa●…an
,
yet
after
all
this
turned
Christian
again
under
the
next
Christian
Emperour
.
The
pride
of
life
hath
corrupted
the
judgement
of
others
,
and
p●…rverted
them
in
the
way
of
Religion
,
it
was
the
love
of
preheminence
whi●…h
perverted
Diotrephes
,
1
●…o
.
3.
9.
10.
It
was
pride
which
made
Coreth
,
Dathan
and
Abiram
cry
down
the
Magistracie
of
Moses
,
and
the
priesthood
of
Aaron
,
a●…d
cry
up
the
whole
congregation
as
holy
,
it
was
the
love
of
a
crown
that
made
Ieroboam
set
up
his
Calves
,
and
make
another
A'tar
,
and
other
priests
,
and
erect
that
independent
Church
of
his
,
which
should
not
go
up
with
their
hard
cases
to
the
Sanhedrin
at
Jerusalem
Henry
the
fourth
of
France
,
who
was
once
a
Protestant
,
changed
his
Religion
for
the
same
cause
▪
that
he
might
get
a
Crown
:
So
did
Iulian
the
Apostate
once
a
Christian
▪
Porphyrius
forsook
the
Christians
,
that
he
might
be
the
better
avenged
upon
some
Christian
in
C●…sarea
of
Palestina
,
who
had
done
him
a
wrong
,
yea
there
is
an
innate
pryd
in
all
men
by
nature
against
Jesus
Christ
,
Psal.
2.
3.
Luke
19.
14.
Which
pryd
must
be
mortified
,
2
Cor:
10.
5.
Secondly
,
there
is
a
reciprocall
influence
,
as
of
the
will
and
affections
,
upon
the
understanding
,
so
of
the
understanding
upon
the
will
and
affections
,
the
will
determines
the
understanding
,
quo
ad
exercitium
,
but
the
understanding
determines
the
will
,
quo
ad
specificationem
actus
,
that
is
;
the
will
applyes
the
understanding
unto
,
or
hindereth
it
from
the
discerning
of
good
,
and
evill
;
yet
the
will
it selfe
hath
not
light
in
it selfe
,
but
is
guided
by
the
light
of
the
understanding
;
wherefore
,
as
the
raine
makes
vapoures
,
and
the
vapoures
make
raine
,
so
a
bad
understanding
,
makes
a
bad
will
,
and
a
bad
will
:
makes
a
bad
understanding
,
if
the
eye
be
single
,
the
body
is
full
of
light
,
Matth.
6.
22.
which
makes
good
what
the
Schoolmen
tells
us
,
that
bonitas
voluntatis
dependet
à
rectâ
ratione
velut
regula
,
the
goodnesse
of
the
will
depends
on
right
reason
as
'
its
rule
.
See
Aquinas
,
qu:
2ae
quest
,
19.
Art:
3.
and
the
Commentators
upon
that
place
.
'T
is
to
be
observed
,
that
sometimes
the
Scripture
speaketh
of
an
error
of
the
judgment
concerning
the
faith
,
as
a
fountaine
and
cause
of
ungodlinesse
,
prophannesse
,
Atheisme
,
2
Tim:
2.
16
,
17
,
18
,
19.
Gal:
5.
4.
2
Epist:
of
Iohn
9.
as
contrarie
wise
,
there
is
a
Light
and
knowledge
,
which
preserveth
from
sin
and
ungodlinesse
,
and
leadeth
the
soul
in
wayes
of
holynesse
and
obedience
,
Psal:
9.
10.
and
119.
33.
34
Iohn
17.
17.
If
the
knowledge
of
God
,
of
his
Christ
,
and
of
his
Word
,
and
Will
,
and
Name
,
and
statutes
preserve
us
from
sinne
,
and
lead
us
in
the
wayes
of
obedience
,
then
by
the
rule
of
contraries
,
error
of
judgement
in
these
things
,
will
insnare
us
in
sinne
and
wickednesse
,
for
instance
,
an
error
concerning
God
;
whether
father
,
Ioh.
15.
21.
sonne
1
Cor:
2.
8.
1
Ioh
▪
2.
23.
2
Epis:
vers
:
9.
or
holy
Ghost
,
Ioh:
14.
17.
Thirdly
,
as
the
infection
of
sinne
spreadeth
it self
,
throughout
the
whole
soule
,
and
all
the
faculties
and
powers
thereof
,
so
doth
the
worke
of
the
Spirit
of
God
.
Wee
finde
light
and
holinesse
,
1
Pet.
2.
9.
joyned
together
like
the
Vrim
and
Thummim
.
See
also
1
Thes:
5.
23.
here
is
both
Soul
and
Spirit
sanctified
,
which
two
are
plainly
distinguished
,
Heb.
4.
12.
The
word
of
God
is
so
quick
and
powerfull
▪
as
that
it
pierceth
even
to
the
dividing
asunder
of
the
Soul
and
Spirit
,
if
either
the
intellectuals
be
not
sound
,
or
if
the
vitals
and
animals
bee
not
right
,
the
word
will
finde
it
out
.
A
well
meaning
pious
soul
;
a
good
heart
and
affection
,
which
perhaps
,
a
person
may
sit
down
satisfied
with
,
will
not
excuse
a
corrupt
minde
,
an
erroneous
spirit
;
neither
will
a
sound
and
orthodox
judgement
excuse
a
corrupt
heart
,
and
inordinat
affections
:
Aristotle
himself
could
distinguish
Art
and
knowledge
from
vertue
,
because
the
most
excellent
intellectuals
,
cannot
make
a
man
so
much
as
morally
vertuous
,
without
the
practise
and
exercise
of
vertue
.
Both
soul
and
spirit
,
both
the
inferior
and
superior
part
of
the
soule
▪
must
be
sanctified
.
Reason
is
as
the
helme
,
the
affections
as
the
sailes
,
let
the
helme
bee
stirred
never
so
right
,
if
the
winde
either
blow
not
at
all
,
or
blow
crosse
in
the
sailes
,
the
ship
makes
no
speed
in
her
way
,
let
the
winde
blow
never
so
faire
,
and
fill
all
the
sailes
,
yet
if
the
helme
be
off
'
its
hingers
,
or
be
not
rightly
stirred
,
the
ship
may
quickly
run
upon
a
rock
,
or
run
a
shore
where
't
is
not
saife
:
so
he
that
hath
a
sound
judgement
without
good
affections
,
cannot
move
heaven
ward
.
He
that
hath
good
affections
,
without
a
sound
judgement
,
will
make
more
haste
than
good
speed
:
Reason
is
as
the
rider
:
affections
as
a
nimble
horse
,
a
man
is
but
in
an
ill
taking
,
if
either
this
rider
mistake
his
way
,
or
the
horse
run
away
with
him
out
of
the
way
,
having
no
raines
to
governe
him
,
or
if
the
horse
be
lame
and
cannot
ride
.
Fourthly
,
consider
what
the
Apostle
saith
,
2
Tim.
3.
16.
17.
He
tels
us
of
foure
ends
and
uses
of
Scripture
,
the
first
two
are
commonly
referred
to
doctrinals
,
the
last
two
to
practicalls
,
the
Scripture
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
instruction
,
in
righteousnesse
,
that
the
man
of
God
may
bee
perfect
,
throughly
furnished
unto
ali
good
works
.
If
any
of
these
be
wanting
,
a
Christian
is
not
perfect
,
so
much
as
in
the
perfection
of
parts
.
He
is
but
halfe
a
Christian
,
who
is
an
orthodox
beleever
,
if
he
be
not
practicall
also
:
and
he
is
but
halfe
a
Christian
who
is
practicall
,
if
he
bee
not
an
orthodox
beleever
.
These
ends
of
Scripture
do
not
consist
,
nor
stand
sure
one
without
another
.
Fifthly
,
to
bee
led
into
all
truth
,
and
preserved
from
error
,
is
a
work
of
the
spirit
of
truth
,
and
this
spirit
of
the
truth
is
the
Comforter
,
and
the
spirit
of
sanctification
,
which
spirit
the
Mediator
prayeth
the
Father
to
give
unto
those
that
are
his
,
Ioh:
14.
16
,
17.
and
16.
13
,
14.
1
Ioh:
2.
27.
no
promise
of
being
led
into
all
truth
,
but
to
those
that
receave
the
anoynting
of
the
holy
Ghost
.
Isa.
54.
13
Psal:
25.
12.
Sixthly
,
by
how
much
a
man
falls
from
the
truth
,
by
so
much
he
falls
from
grace
,
and
by
how
much
a
man
falls
from
grace
,
by
so
much
he
falls
from
the
truth
,
for
stability
in
the
stat●…
of
grace
,
dependeth
in
a
manner
upon
stability
in
the
truth
,
for
proof
whereof
mark
three
Ifs
,
Christs
,
Ioh.
8.
31.
Pauls
,
Col
1.
23.
Iohnes
,
1
Ioh.
2.
34.
Again
,
stability
in
the
truth
,
dependeth
upon
stability
in
grace
:
For
proof
whereof
,
marke
a
fourth
If
,
1
Ioh.
2.
19.
These
Scripturall
Ifs
have
much
in
them
,
and
should
make
us
very
cautious
and
headfull
,
that
we
do
not
so
farre
deceave
our selves
,
as
to
divide
what
God
hath
joyned
together
,
a
sound
head
and
a
sound
heart
,
Chrysostome
exhorteth
his
hearers
,
to
joyn
Christian
vertues
,
and
purity
of
doctrines
together
,
for
saith
he
,
it
profiteth
us
nothing
to
be
orthodox
,
if
the
life
be
vitiated
:
as
upon
the
other
part
,
a
uncorrupt
life
profiteth
nothing
without
soundnesse
of
faith
,
licentiousnesse
of
judgement
in
Doctrines
,
will
certainly
introduce
licentiousnesse
of
heart
and
life
,
in
practicalls
.
Arminius
himself
(
although
many
of
his
followers
have
cryed
up
,
Septicisme
in
Simon
Mag●…s
,
Hymeneus
,
Alexander
,
Philetus
,
Me●…ander
,
Carpocrates
,
Basilides
,
Ebion
,
Cerinthus
,
and
such
like
,
went
out
and
separated
from
the
Church
,
and
from
the
profession
of
the
truth
,
because
saith
he
,
they
were
not
of
us
▪
meaning
,
in
respect
of
lively
faith
;
true
grace
and
regeneration
,
therefore
they
went
out
from
us
,
1
Ioh:
2.
19.
which
Text
in
Iohn
,
Hierome
in
the
close
of
his
first
book
upon
Ieremiah
,
applyes
to
Hereticks
in
this
respect
,
when
they
fall
away
openly
,
they
doe
but
shew
those
very
idols
of
their
hearts
,
which
in
their
in
ward
parts
they
worshipped
before
.
I
will
adde
a
seventh
reason
,
look
how
the
Scripture
distinguisheth
the
Elect
from
those
who
are
of
an
ungodly
life
,
in
the
same
manner
it
distinguisheth
them
who
are
of
an
erroneous
beleif
,
1
Cor:
11.
19
:
the
Apostle
.
2
Thes:
2.
10
,
11.
tells
us
that
these
who
perish
,
beleeve
a
lie
:
i.
e.
an
error
pretending
to
be
a
truth
,
but
vers:
13.
he
gives
thanks
for
the
beleeving
Thessalonians
,
because
God
had
chosen
them
to
sa●…vation
,
through
sanctification
of
the
spirit
,
and
beleif
of
the
truth
:
so
that
they
who
beleeve
not
the
truth
,
are
no
more
elected
,
then
the
uns●…nctified
.
Our
Saviour
,
Mat
:
24.
24.
intimateth
,
that
it
is
impossible
that
the
Elect
should
be
deceaved
by
false
prophets
,
that
is
,
in
the
same
sense
,
as
he
that
is
borne
of
God
,
doth
not
commit
sin
,
1
Ioh:
3.
9.
Christ
characterizeth
his
true
disciples
,
and
distinguisheth
them
from
others
,
not
onely
by
obedience
and
a
good
life
,
Mat
:
7.
17.
24.
and
25.
35.
Ioh:
13.
35.
but
also
by
light
in
the
eye
of
the
understanding
,
Matth
▪
6.
22.
23.
with
Ephes
1.
17.
18.
by
continuing
in
his
word
,
Ioh:
8.
31.
by
knowing
his
voice
,
and
fleeing
from
a
stranger
,
Ioh:
10.
4.
5.
I
hope
I
have
aboundantly
proved
what
I
undertook
,
and
so
I
conclude
that
he
said
right
,
who
compared
truth
to
the
teacher
,
holinesse
and
righteousnesse
to
the
ruling
Elders
:
I
adde
where
Heresie
is
the
teacher
,
ungodlynesse
and
unrighteousnesse
,
are
the
ruling
Elders
,
a
holy
Hereticke
is
a
Chimera
,
and
a
prophane
person
,
beleeving
a
right
is
another
.
But
here
peradventure
some
will
think
,
that
the
great
objection
lyes
,
may
not
a
prophane
person
have
a
sound
or
orthodox
judgement
in
all
controverted
truthes
▪
May
not
a
man
understand
all
mysteries
and
all
knowledge
,
who
yet
hath
no
love
,
nor
true
sanctification
?
1
Cor:
13.
2.
May
not
a
person
hold
fast
the
profession
of
the
true
faith
without
wavering
,
whose
heart
not
withstanding
,
is
not
right
with
God
nor
stedfast
in
his
Covenant
?
I
answer
first
,
where
there
is
but
a
forme
of
godlynesse
,
there
is
but
aforme
of
knowledge
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
word
no
where
used
by
the
holy
Ghost
,
but
in
two
places
,
a
forme
of
knowledge
,
Rom:
2.
20.
and
a
forme
of
godlinesse
,
2
Tim.
3.
5.
It
is
not
the
true
and
reall
forme
,
either
of
knowledge
or
godlinesse
,
which
as
they
have
a
true
matter
,
so
a
true
forme
.
He
saith
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
had
been
the
proper
word
for
a
true
forme
,
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speciem
scientiae
,
speciem
pietatis
.
If
wee
have
respect
to
the
notation
of
the
word
,
't
is
a
formation
or
forming
,
I
may
call
it
a
forming
without
mattering
,
so
that
the
forme
of
knowledge
,
more
then
which
an
ungodly
man
hath
not
,
bee
hee
never
so
learned
)
hath
not
the
truth
substance
,
and
reality
of
knowledge
,
Theophilact
saith
,
some
understand
it
to
be
the
image
,
and
false
resemblance
of
knowledge
,
so
Hesychius
and
Suydas
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
image
of
a
thing
.
Secondly
,
there
is
no
sinfullnesse
in
the
will
and
affections
without
some
error
in
the
understanding
,
all
lusts
which
,
a
naturall
man
lives
in
,
are
lusts
of
Ignorance
,
1
Pet
,
1.
14.
the
sins
of
the
people
are
called
the
errors
of
the
people
,
Heb:
9
,
7
:
and
the
wicked
person
is
the
foole
in
the
Proverbs
,
the
naturall
man
receives
not
the
things
of
the
Spirit
of
God
,
and
what
is
the
reason
,
because
they
are
foolishnesse
unto
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discerned
,
1
Cor:
2
,
14.
the
world
cannot
receive
the
spirit
of
Truth
,
because
it
knoweth
him
not
,
Ioh:
14
,
17.
The
●…opish
Doctrines
of
free
will
,
of
Justification
by
works
,
of
meat
,
of
implicite
Faith
,
of
believing
the
Scriptures
because
the
Church
receiveth
them
,
(
&
what
marvel
that
they
do
so
whose
eyes
are
not
opened
to
see
the
Sun
beame
of
Divine
light
in
the
Scripture
it self
,
which
is
Spiritually
discerned
.
)
Of
the
Sacraments
conferring
of
Grace
,
and
the
like
,
also
the
So●…inian
tenents
that
a
man
is
no●…
bound
to
believe
any
Arti●…le
of
Faith
,
nor
any
interpretation
of
Scripture
,
except
it
agree
with
his
reason
,
that
Pastors
and
Ministers
of
the
word
have
not
now
any
distinguishing
sacred
vocation
,
authorizing
them
to
be
the
Ambassadours
of
Christ
,
to
preach
and
minister
the
Sacraments
more
nor
other
Christians
(
which
is
also
maintained
by
a
late
Erastian
writer
in
the
Netherlands
.
)
These
and
the
like
errors
professed
and
maintained
by
them
,
what
are
they
but
so
many
legible
commentaries
and
manifest
interpretations
of
those
corrupt
and
erroneous
principles
,
which
are
lurking
and
secretly
seated
in
the
judgements
and
understandings
of
naturall
and
unregenerated
persons
,
als
well
learned
as
uulearned
:
these
Hereticks
do
but
bring
foorth
to
the
light
of
the
Sun
,
what
is
hid
within
the
mynds
of
other
unregenerat
persons
,
as
in
so
many
dark
dungeons
:
The
like
I
say
of
t●…e
Arminian
Doctrine
of
universall
grace
;
and
universall
atonement
by
Christs
death
And
of
Originall
sin
,
that
it
is
not
properly
sin
,
(
which
doctrines
are
common
to
many
Anabaptists
,
with
the
Arminians
,
)
the
like
I
say
also
of
the
Antinomian
doctrines
,
that
Christ
hath
abolished
not
only
the
curse
and
rigour
and
compulsion
,
but
the
very
rule
it self
of
the
morall
Law
;
so
that
they
who
are
under
the
Covenant
of
Grace
,
are
not
bound
to
walk
by
that
rule
,
that
they
ought
not
to
repent
and
mourn
for
sin
,
that
God
doth
not
aff●…ict
them
for
sin
,
that
Faith
without
the
evidence
of
any
marks
,
or
fruits
of
Sanctification
doth
assure
the
soul
of
its
interest
in
Christ
,
and
what
is
that
scientia
media
which
the
Iesuits
glory
of
as
a
new
Light
,
but
the
very
old
error
of
naturall
men
,
which
looks
upon
things
contingent
as
not
decreed
and
determined
by
the
will
of
God
,
and
what
is
the
Erastian
way
which
oppugneth
suspension
from
the
Lords
Table
,
Excommunication
,
and
all
Church
government
.
5.
What
is
it
but
a
declaration
or
manifesto
of
the
proud
imaginations
of
mens
corruptions
,
which
say
within
themselves
,
Let
us
break
their
bands
asunder
,
and
cast
away
their
cords
from
us
:
And
ye
take
too
much
upon
you
Moses
and
Aaron
,
seeing
all
the
congregation
are
holy
every
one
of
them
,
and
the
Lord
is
among
them
.
I
conclude
this
point
,
every
naturall
man
hath
in
his
heart
,
somewhat
of
Popery
,
somewhat
of
Socinianisme
,
somewhat
of
Arminianisme
,
somewhat
of
Anabaptisme
,
somewhat
of
Antinomianisme
,
somewhat
of
Erastianisme
,
(
and
I
cannot
bu●…
adde
)
somewhat
of
Independency
too
,
so
farre
as
it
pleadeth
for
more
liberty
then
Christ
hath
allowed
,
and
if
every
man
hath
a
Pope
in
his
belly
,
as
Luther
said
,
then
every
man
hath
an
Independent
in
his
belly
,
(
for
the
Pope
is
the
greatest
Independent
in
the
world
)
and
t
is
naturall
(
I
think
)
to
every
man
to
desire
to
be
judged
by
no
man
.
Thirdly
,
when
an
unregenerat
or
unsanctified
person
holds
last
the
profession
of
the
Faith
,
take
heed
it
be
not
,
because
he
is
not
yet
tempted
,
nor
put
to
it
in
that
thing
which
is
the
idol
of
his
heart
,
let
him
bee
brought
to
this
,
either
to
quite
the
truth
and
the
faith
,
or
to
quite
what
is
dearest
to
him
in
the
world
,
and
see
what
he
will
doe
in
that
case
.
His
fruit
is
but
such
a●…
growes
upon
the
stony
ground
,
but
stay
till
the
Sun
of
persecution
arise
and
scorch
him
.
I
have
the
more
fully
and
strongly
asserted
the
inconsistencie
of
Heresie
,
and
holinesse
,
as
likewise
of
sound
beleeving
,
and
prophane
living
,
and
have
shewed
the
joynt
fading
or
flourishing
of
true
grace
and
true
holynesse
,
that
this
being
demonstrated
and
laid
down
for
a
sure
principle
,
may
lead
us
to
many
practicall
and
usefull
conclusions
and
corrolaries
which
I
will
onely
here
point
at
,
First
,
it
cuts
off
the
exception
of
those
who
cry
out
against
the
censuring
,
suppressing
and
punishing
of
Hereticks
by
the
Christian
Magistrate
,
as
if
this
were
a
persecuting
of
pietie
or
pious
persons
,
when
it
is
indeed
a
suppressing
of
a
work
of
the
flesh
●…for
Heresie
is
no
other
,
Gal:
5.
20.
)
and
of
that
which
is
either
the
cause
or
effect
,
either
the
usher
or
page
of
someimpiety
.
Secondly
,
it
confuteth
that
most
pernic●…ous
and
cursed
opinion
,
that
if
a
man
live
well
,
he
may
be
saved
in
any
Religion
or
any
Faith
.
Socinus
did
hold
,
that
all
,
whether
Lutherans
,
or
Abrah:
Calov●…i
.
Anno.
1643.
Calvinists
,
or
Anabaptists
,
or
Arians
,
so
that
they
live
well
,
shall
be
saved
(
as
hath
been
observed
)
he
was
a
follower
of
Mahomet
,
for
Machomet
having
compyled
his
Alcoran
,
partly
out
of
the
Jewish
,
and
partly
out
of
the
Christian
Tenents
,
and
made
it
an
hotch potch
out
of
both
,
that
he
might
concili●…t
favour
unto
it
among
both
,
hee
held
that
every
one
▪
who
lives
well
,
whether
Jew
or
Christian
shal
be
saved
,
he
that
holds
a
man
may
be
saved
what
ever
he
beleeve
,
may
with
as
much
truth
hold
that
a
man
may
be
saved
what
ever
he
doe
,
or
howev●…r
helive
.
Thirdly
,
it
stoppeth
the
mouthes
of
Hereticks
and
Sectaries
,
who
call
themselves
the
godly
party
,
Arrius
,
Photinus
,
Socinus
,
Arminius
,
and
generally
the
chief
Heresiarches
,
which
ever
rose
up
in
the
Church
,
have
been
cryed
up
by
their
followers
,
for
men
of
extraordinary
piety
,
as
well
as
parts
,
all
are
not
sheep
that
comes
in
sheeps
cloathing
,
a
false
Prophet
is
a
wolfe
in
sheeps
cloathing
,
Math.
7.
15.
but
it
is
added
,
ye
shall
know
them
by
their
fruits
,
mark
by
their
fruits
,
not
by
their
green
leaves
,
nor
faire
flourishes
,
let
them
pretend
what
they
will
,
we
must
beleeve
the
word
of
the
Lord
,
that
one
of
the
marks
of
those
who
are
approved
,
is
to
hold
fast
Gospell
truths
against
Heresies
,
1
Cor.
11.
19.
and
by
the
rules
of
contraries
,
those
infected
with
Heresie
,
are
made
manifest
,
not
to
be
approved
.
If
that
which
I
have
formerly
asserted
and
cleared
from
Scripture
be
a
truth
,
as
most
certainly
it
is
,
then
it
is
no
truth
,
but
a
most
dangerous
and
grace-destroying
doctrine
which
some
hold
:
1.
viz.
That
it
is
to
be
much
questioned
;
but
only
that
which
is
formerlie
contradictorie
to
such
a
beleeving
.
This
writer
(
who
is
one
of
the
fomenters
of
the
Scepticisme
of
this
time
)
makes
much
question
,
whether
any
error
or
Heresie
be
damnable
,
which
doth
not
formally
contradict
this
proposition
,
that
whosoever
beleeves
in
Jesus
Christ
shall
not
perish
,
but
have
everlasting
life
,
but
I
have
shewed
elsewhere
that
Heresies
denying
the
God-head
of
Jesus
Christ
,
are
accompanied
with
damnation
(
and
no
marvell
)
for
whosoever
beleeveth
in
Christ
,
and
yet
beleeveth
not
him
to
be
eternall
God
,
doth
but
believe
in
a
creature
,
and
no
creature
can
redeem
us
from
hell
,
nor
satisfie
infinite
justice
,
so
are
the
Heresies
concerning
justification
(
which
hold
that
something
besides
Christs
righteousnesse
,
whither
our
faith
,
or
works
is
imputed
to
us
to
justification
)
damnable
,
if
continued
in
,
Gal.
5.
4.
that
if
by
damnable
Heresies
we
mean
,
such
errours
as
are
of
dangerous
consequence
,
and
in
this
respect
,
justly
and
deeply
condemnable
,
or
censurable
by
men
,
many
who
hold
,
and
publicklie
maintaine
damnable
Heresies
,
in
this
sense
may
have
,
yea
,
and
some
(
as
farre
as
men
are
able
to
discerne
,
de
facto
)
have
true
grace
and
goodnesse
.
If
he
mean
that
such
have
true
grace
and
goodnesse
,
in
that
sense
,
as
David
,
during
the
time
of
his
continuing
in
the
sinne
of
adultery
,
or
Peter
,
during
the
time
of
his
denying
Christ
,
had
true
grace
and
goodnesse
;
that
is
,
that
such
doe
not
totally
fall
away
from
true
grace
,
but
have
the
seed
of
God
abidi●…g
in
them
:
then
hee
pleadeth
no
better
,
then
as
if
one
should
say
,
the
sin
of
adultery
,
the
sin
of
denying
of
Christ
,
are
not
damnable
sinnes
,
at
least
,
not
inconsistent
with
true
grace
and
goodnesse
,
but
if
he
will
yeeld
that
errours
of
dangerous
consequence
,
which
are
justly
and
deeply
condemnable
,
are
inconsistent
with
true
grace
and
goodnesse
in
the
same
sense
,
as
grosse
sinnes
are
inconsistent
therewith
;
that
is
,
that
grosse
and
condemnable
errors
are
inconsistent
with
the
soules
growing
,
thriving
,
prospering
,
&
flourishing
,
yea
,
with
any
lively
acting
,
and
putting
foorth
of
true
grace
,
yea
,
that
grosse
errors
doe
greatly
and
dangerously
impare
,
abate
,
diminish
,
weaken
,
wound
,
hurt
and
blast
true
grace
and
goodnesse
,
and
doe
extremly
grieve
,
and
in
a
great
measure
quench
the
spirit
of
grace
:
Then
he
must
also
grant
,
that
to
bear
with
,
or
wink
at
grosse
er●…ors
,
is
to
bear
with
,
or
wink
at
such
things
as
are
extremly
prejudiciall
,
obstructive
,
and
impeditive
to
true
grace
and
goodnes
.
4.
It
is
but
an
ignorant
mistake
,
and
a
dangerous
soul
deceaving
presumption
,
for
a
prophane
loose-liver
,
or
for
a
close
immortified
and
rotten
hearted
hypocrite
,
to
thinke
or
promise
,
that
he
will
stand
fast
in
the
faith
,
and
hold
fast
the
truth
without
wavering
.
Whosoever
maketh
ship
wracke
of
a
good
conscience
,
cannot
but
make
shipwracke
of
faith
too
.
Hee
that
is
overcome
of
a
sinne
,
may
be
overcome
of
an
error
too
,
when
he
is
tempted
in
that
which
is
the
idol
of
his
heart
.
Therefore
let
him
who
would
have
light
from
Christ
,
awake
from
his
sinnes
,
Eph.
5.
14.
Hee
that
hath
not
pious
affections
,
and
thinkes
his
orthodoxe
judgement
will
make
him
stedfast
in
the
faith
,
is
as
great
a
fool
,
as
he
that
thinkes
to
ride
without
a
horse
,
or
a
Captain
that
thinks
to
fight
the
enemy
without
souldiers
,
or
a
Mariner
that
thinks
to
make
out
his
voyage
when
his
ship
wants
sailes
.
5.
They
that
would
have
Church
censures
,
put
forth
only
upon
Hereticks
,
Apostats
,
or
such
as
are
unsound
in
the
faith
,
but
not
upon
prophane
livers
in
the
Church
(
which
was
the
error
of
Erastus
,
and
before
him
,
of
the
Princes
and
States
of
Germany
,
in
the
100.
Grievances
,
the
Originall
of
which
error
,
so
farre
as
I
can
finde
,
was
from
the
darknesse
of
Popery
,
for
there
was
an
opinion
that
the
Pope
might
be
deposed
for
Heresie
,
but
not
for
a
scandalous
life
which
opinion
Aeneus
Sylvius
,
de●…gest
is
concilii
Basil
,
lib:
1.
confuteth
,
they
also
upon
the
other
hand
,
that
would
have
the
censure
of
excommunication
put
forth
upon
loose
and
scandalous
livers
within
the
Church
,
but
not
for
those
things
,
which
the
reformed
Churches
call
Heresies
.
So
(
Grotius
annot
:
on
Luke
6.
22.
and
diverse
Arminians
,
diverse
also
of
the
Sectaries
in
England
.
)
These
I
say
,
both
of
the
one
and
of
the
other
opinion
,
do
but
separat
those
things
which
ought
not
,
cannot
be
separated
.
6.
There
is
cause
to
set
a
part
dayes
of
fasting
and
prayers
,
when
Heresies
and
errors
abound
,
as
well
as
when
prophannesse
,
and
grosse
wickednesse
aboundeth
in
the
lives
of
people
,
Christ
doth
in
five
of
his
Epistles
to
the
Churches
of
Asia
(
to
Ephesus
,
Smyrna
,
Pergamos
,
Thyatyra
,
Philadelphia
)
take
notice
of
false
Teachers
,
Sects
,
and
erroneous
Doctrines
,
commending
the
zeal
in
Ephesus
against
them
,
blaming
those
in
Pergamos
and
Thyatira
,
for
tollerating
such
amongst
them
,
incouraging
those
in
Smyrna
and
Philadelphia
,
by
expressing
his
displeasure
against
those
Sects
.
No
mention
of
loose
and
scandalous
livers
,
distinguished
from
the
Sects
in
those
Churches
.
Either
there
were
such
scandalous
livers
in
those
Churches
at
that
time
,
or
not
.
If
there
were
,
then
observe
,
Christ
mentions
not
them
,
but
the
false
Teachers
and
Sectaries
,
for
although
both
are
condemnable
,
yet
he
takes
speciall
notice
of
scandals
in
Doctrine
,
and
profession
,
as
being
matters
of
the
highest
treason
against
him
,
and
the
most
provoking
sinnes
in
a
Church
,
as
being
also
the
more
deceitfull
,
and
secreet
poyson
honeyed
over
with
plausible
pretences
,
and
therefore
the
more
needing
a
discovery
?
If
there
were
no
such
scandalous
and
prophane
livers
in
these
Churches
.
Then
note
,
that
Christ
will
have
a
great
controversie
against
a
Church
,
which
hath
false
Doctrin●…s
,
and
pernitious
Sects
in
it
,
although
there
were
never
a
scandalous
person
more
in
it
.
There
is
therefore
cause
to
fast
and
pray
,
for
which
Christ
makes
a
matter
of
controversie
against
his
Churches
:
If
we
have
prayed
away
Popery
,
Prelacy
;
the
old
superstitious
ceremonies
,
the
Malignant
Armies
,
&c.
O
let
us
cry
mightily
for
this
also
,
see
if
wee
can
pray
away
Heresies
,
and
pernitious
Doctrines
,
Sects
and
Schismes
.
7.
We
must
turne
away
from
,
and
avoid
the
fellowship
of
false
Teachers
,
and
the
spreaders
of
dangerous
Doctrines
,
not
only
that
we
may
bee
stedfast
in
the
truth
,
but
that
our
hearts
may
be
established
with
grace
,
for
there
are
such
reasons
given
in
Scripture
,
for
avoiding
the
company
of
that
kinde
of
men
,
as
highly
concerne
piety
,
avoid
them
,
because
they
serve
not
Christ
,
but
their
owne
bellies
,
Rom.
16.
17
,
18.
from
such
turne
away
,
because
they
are
men
of
corrupt
minds
,
supposing
gaine
to
be
godlinesse
,
and
their
disputings
breed
envy
,
strife
,
railings
,
evil
surmisings
,
1
Tim:
6.
4
,
5.
receave
them
not
into
your
houses
,
who
bring
not
the
Doctrine
of
Christ
,
because
such
have
not
God
,
2
epist.
of
Iohn
vers
.
9.
10
,
11.
8.
Let
no
man
think
that
opinions
are
free
,
more
then
practises
,
or
that
a
man
runnes
no
hazard
of
his
salvation
,
by
erroneous
and
hereticall
opinions
.
Error
of
judgement
,
as
well
as
wickednesse
of
practise
,
may
bring
death
and
destruction
upon
the
soul
,
Iam:
5.
19.
20.
2
Pet:
2.
1.
and
3.
16.
Gal.
2.
21.
Hereticks
as
well
as
murderers
and
drunkards
,
are
there
excluded
from
the
kingdome
of
heaven
.
9.
If
thou
wouldest
keep
thy
head
from
erring
,
bee
sure
to
keep
thy
heart
from
erring
,
Psal:
95.
10.
It
is
a
people
that
do
erre
in
their
heart
,
and
they
have
not
known
my
wayes
,
as
thou
desirest
not
to
be
a
backslider
in
the
profession
of
the
true
faith
,
be
not
a
backslider
in
heart
,
Prov.
14.
14.
If
thou
wouldest
be
preserved
from
erroneous
opinions
,
pray
for
the
mortification
of
thy
corruptions
,
Gal.
5.
20.
with
24.
10.
If
thou
wouldest
be
firme
and
stable
in
the
truth
,
thou
must
not
onely
have
grace
in
the
heart
,
but
bee
established
in
grace
,
Heb
▪
13.
9.
Bee
not
carryed
about
with
diverse
and
strange
Doctrines
,
for
it
is
a
good
thing
that
the
heart
(
hee
saith
not
have
grace
,
but
)
be
established
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
grace
,
hee
that
is
not
established
in
the
present
truth
:
i.
e.
in
the
truth
of
the
times
,
proves
himself
(
or
otherwise
makes
himself
)
to
bee
unstable
in
grace
.
If
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
that
is
no
prophane
one
;
be
yet
an
unstable
one
,
what
doth
it
profite
?
It
is
plainly
intimated
to
us
,
1
Pet:
5.
8.
9.
that
such
as
are
not
sted
fast
in
the
faith
,
doe
not
resist
Sathan
,
but
are
devoured
by
him
,
and
2
Pet.
1.
12.
The
Apostle
thinks
it
not
enough
that
Christians
be
established
in
the
present
truth
,
if
they
bee
not
also
growing
in
grace
,
and
making
sure
their
calling
and
election
,
and
adding
one
grace
to
another
,
wherefore
,
saith
he
,
I
will
not
be
negligent
,
to
put
you
alwayes
in
remembrance
of
these
things
,
(
●…to
wit
,
which
belong
to
the
establishing
of
the
heart
in
grace
)
though
yee
know
them
,
and
bee
established
in
the
present
truth
.
Now
that
the
heart
may
be
established
in
grace
,
(
and
so
also
in
the
truth
,
)
let
us
endeavour
to
walk
alwayes
,
as
under
the
eye
of
God
,
Psal:
16.
8.
Heb
▪
11.
27.
to
improve
the
promises
,
and
rest
upon
Christ
for
stability
of
heart
,
1
Cor:
1.
8.
for
he
is
our
wisdome
and
sanctification
,
as
well
as
righteousnesse
and
redemption
,
ibid.
vers
:
30.
Let
us
intertaine
the
Spirit
of
grace
,
and
not
grieve
him
,
nor
quench
him
,
for
by
the
Spirit
of
the
Lord
are
we
upholden
,
stablished
,
strengthened
,
Psal:
51.
11
,
12.
Eph.
3.
16
▪
11.
When
it
comes
to
a
time
of
try
all
,
and
to
the
sifting
of
the
whole
house
of
Israel
,
as
corne
is
sifted
in
a
sive
,
Amos
9.
9.
they
onely
are
made
manifest
to
be
approved
,
in
whom
there
is
both
sanctification
of
the
Spirit
,
and
beliefe
of
the
truth
,
both
true
piety
,
and
sound
judgement
,
if
either
of
these
be
found
wanting
,
bee
sure
the
other
is
wanting
too
;
what
ever
shew
there
may
be
to
the
contrary
.
There
is
a
Text
,
1
Cor:
11.
19.
worthy
to
bee
much
and
often
thought
upon
in
these
dayes
;
For
there
must
be
Heresies
,
(
or
Sects
)
among
you
,
that
they
which
are
approved
,
may
be
made
manifest
among
you
:
of
which
Text
moreanone
.
Now
then
for
as
much
as
the
Church
is
sometimes
tried
by
Heresies
,
sometimes
by
persecutions
,
sometimes
by
both
,
sometimes
by
other
tentations
,
and
for
our
part
,
we
know
not
what
further
tryalls
we
must
endure
,
before
this
work
be
at
an
end
,
or
before
we
go
off
the
stage
.
As
we
desire
to
hold
out
in
a
time
of
tryall
,
let
us
hold
fast
truth
and
holinesse
together
,
and
cast
away
from
us
whatsoever
maketh
us
to
offend
,
whether
it
be
the
right
eye
of
an
erroneous
opinion
,
or
the
right
hand
of
a
sinfull
will
,
or
the
right
foot
of
a
carnall
affection
.
CHAP.
XIII
.
Whether
conscionable
Christians
and
such
as
love
the
power
aud
practice
of
piety
,
can
without
defiling
their
conscience
,
or
without
a
destructive
wounding
of
the
power
of
godlinesse
,
embrace
and
hold
the
principles
of
these
who
call
themselves
the
godly
party
?
Or
whether
they
ought
not
rather
to
avoid
those
who
doe
now
Pharisaically
and
Donatistically
appropriat
to
them selves
the
name
of
the
godly
party
,
as
being
indeed
,
such
who
under
pretence
of
Zeal
,
for
the
power
of
godlinesse
,
hold
diverse
ungodly
principles
.
LEt
no
man
here
stumble
in
the
threshold
,
or
bee
scandalized
at
the
case
I
put
:
I
intend
nothing
,
either
against
piety
,
or
truely
pious
persons
,
but
to
vindicat
both
from
those
principles
of
impiety
,
which
some
maintaine
and
adhere
unto
,
under
colour
of
piety
.
The
Arrians
,
Ebionites
,
and
Socinians
in
Poland
,
have
pretended
to
bee
the
godly
party
there
,
in
so
much
that
Faustus
Socinus
wrote
a
book
entituled
thus
,
That
the
men
of
the
kingdome
of
Poland
,
and
the
great
Dutchy
of
Lithuania
,
commonly
called
Evangelicks
,
who
were
studious
of
solid
piety
,
ought
altogether
to
adjoyne
themselves
to
the
Assembly
of
those
,
who
in
the
same
places
are
falsely
and
undescrvedly
called
Arrians
and
Ebionites
.
There
is
as
little
truth
in
that
pretence
,
which
diverse
Sectaries
now
make
to
the
way
of
godlinesse
,
observe
but
these
principles
of
theirs
.
1.
That
none
ought
to
be
punished
for
Preaching
,
Printing
,
or
maintaining
any
error
in
Faith
or
Religion
,
except
it
be
contrary
to
the
very
light
of
nature
.
Hence
it
will
follow
,
that
none
is
to
be
punished
for
Preaching
or
publishing
these
errors
:
That
the
Scripture
is
not
the
word
of
God
.
That
Jesus
Christ
was
an
impostor
or
deceaver
,
for
the
light
of
nature
will
never
serve
to
confute
these
or
such
like
errors
concerning
the
Scriptures
,
the
truths
concerning
them
,
being
wholly
supernaturall
.
Mr.
I
:
Goodwin
in
his
Hagiomastix
sect
:
58.
holds
,
that
he
who
will
hold
that
there
is
no
Christ
,
is
not
so
pernicious
nor
punishable
,
as
that
man
who
lives
,
as
if
there
were
no
Christ
,
and
one
of
his
reasons
is
this
,
because
,
saith
he
,
the
sinnes
mentioned
,
adultery
,
theft
,
&c.
are
clearly
,
and
at
first
sight
against
the
light
and
law
of
nature
,
but
the
denyall
of
the
being
of
such
a
person
as
Christ
,
who
is
both
God
and
man
,
is
not
contrary
to
any
law
or
principle
in
nature
.
I
desire
that
the
reader
may
here
observe
the
words
of
Mr.
Burroughes
,
in
the
Epistle
dedicatorie
of
his
Sermon
preached
before
the
house
of
Peers
,
Novemb:
26.
1645.
For
connivence
at
blasphemies
,
or
damnable
Heresies
;
God
forbid
,
any
should
open
his
mouth
,
these
who
are
guilty
herein
against
the
light
of
nature
,
should
be
taken
off
from
the
face
of
the
earth
;
and
such
as
a●…e
guilty
against
supernaturall
light
,
are
to
be
refrained
and
kept
from
the
society
of
men
,
that
they
infect
not
others
.
The
latter
part
of
that
which
he
saith
,
I
accept
,
and
I
would
to
God
,
that
so
much
were
put
in
execution
.
But
why
no
other
Hereticks
,
or
blasphemers
should
be
taken
off
from
the
face
of
the
earth
,
but
those
onely
who
are
guilty
against
the
light
of
nature
:
I
finde
no
reason
brought
for
it
,
and
I
doe
not
understand
how
it
comes
to
passe
,
that
any
who
look
so
much
forward
to
new
lights
,
should
herein
fall
so
farre
backwark
as
to
the
light
of
nature
;
or
that
those
who
decline
the
light
of
nature
in
matter
of
Church
government
,
subordination
,
appeals
,
and
the
like
,
should
nothwithstanding
in
matters
of
faith
,
which
are
much
more
sublime
,
appeal
to
the
light
of
nature
:
There
is
need
of
some
Oedipus
here
.
2.
That
in
controversies
or
questions
of
Religion
,
we
must
not
argue
from
the
old
Testament
,
but
from
the
new
.
Hence
are
these
exclamations
against
old
Testament
Spirits
,
&c.
which
might
indeed
beseem
the
Manichees
,
who
denyed
and
acknowledged
not
the
old
Testament
.
But
to
bee
heard
in
a
reformed
Church
,
among
those
who
acknowledge
the
old
Testament
to
be
the
word
of
God
,
as
well
as
the
new
,
't
is
most
strange
.
Our
orthodox
protestant
writers
,
condemne
as
well
the
Anabaptists
,
who
reject
and
s●…orne
at
arguments
brought
against
them
from
the
old
Testament
,
as
the
Manichees
who
did
repudiat
the
old
Testament
,
as
having
proceeded
from
an
evill
God
.
See
P
▪
Martyr
in
1
Cor.
10.
12.
Aret
:
proble
:
theol
:
loc.
56.
By
this
principle
they
shall
not
hold
it
contrary
to
the
will
of
God
under
the
new
Testament
,
that
a
man
marry
his
fathers
brothers
wife
,
this
not
being
forbidden
in
the
new
Testament
,
but
in
the
old
.
Some
indeed
of
this
time
have
maintained
,
that
it
is
not
unlawfull
to
us
to
marry
within
these
degrees
which
are
forbidden
,
Lev
:
18.
See
Mr.
Edwards
in
the
third
part
of
Gangraena
,
pag
3.
These
hold
,
't
is
onely
forbidden
to
commit
fornication
with
such
as
are
within
these
degrees
,
not
being
married
,
as
if
〈◊〉
were
not
unlawfull
to
commit
fornication
with
any
,
be
they
never
so
farre
without
these
degrees
.
By
the
same
principle
which
rejecteth
old
Testament
proofs
,
they
must
deny
the
duty
of
children
under
the
new
Testament
,
to
marry
with
their
parents
consent
,
and
this
is
one
of
the
foule
errors
of
some
Sectaries
now
adayes
,
that
though
consent
of
parents
unto
childrens
marriage
,
was
commanded
under
the
law
to
them
that
lived
then
,
yet
because
that
was
but
a
ceremonie
,
't
is
now
lawfull
to
marry
without
their
consent
,
because
we
live
under
the
Gospell
.
See
that
same
third
part
of
Gangraena
,
pag
:
14.
By
the
same
principle
they
must
deny
that
an
oath
(
be
it
never
so
just
and
necessary
)
may
be
imposed
by
authority
▪
Or
that
the
Magistrat
ought
to
put
to
death
,
a
blasphemer
,
an
incestuous
person
,
an
adulterer
,
a
Witch
,
or
the
like
,
(
the
Scripturall
warrants
which
make
these
crimes
capitall
,
being
in
the
old
,
not
in
the
new
Testament
.
)
Saith
not
the
Apostle
,
2
Tim:
3.
16.
all
Scripture
(
and
consequently
the
lawfull
examples
,
and
la●…dable
presidents
of
the
old
Testament
,
)
is
given
by
in
spiration
of
God
,
and
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousnesse
,
Rom.
15.
4.
Whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
.
Is
not
our
justification
by
faith
proved
,
by
the
example
of
Abrahams
justification
by
faith
?
Rom:
4.
Doth
not
Christ
himself
defend
his
Disciples
there
,
plucking
the
ears
of
corne
upon
the
Sabbath
day
,
by
the
example
of
Davids
eating
the
shew
bread
,
and
by
the
example
of
the
Priests
killing
of
sacrifices
upon
the
Sabbath
day
,
Matth:
12.
Yea
,
those
that
most
cry
out
against
proofs
from
examples
of
the
old
Testament
,
are
as
ready
as
others
to
borrow
proofs
from
thence
,
when
they
think
to
serve
their
turne
thereby
,
which
Aretius
,
probl:
theol
:
loc.
56.
instanceth
in
the
Anabaptists
,
who
would
not
admit
proofs
from
examples
of
the
old
Testament
,
yet
many
of
them
justified
the
Bowrs
bloudy
warre
,
by
the
example
of
the
Israelits
rising
against
Pharaoh
.
3.
That
if
Sectaries
and
Heretickes
make
a
breach
of
peace
,
disturbe
the
State
,
or
doe
evill
against
the
Common-wealth
in
civil
things
,
then
the
Magistrate
may
punish
and
suppresse
them
.
But
Sectaries
and
Heretickes
,
who
are
otherwise
peaceable
in
the
State
,
and
subject
to
the
Lawes
,
and
lawfull
power
of
the
civil
Magistrate
,
ought
to
be
tollerated
and
forborne
.
This
is
their
Kodesh
hakkodashim
,
their
holy
of
holies
:
indeed
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
the
compassionat
Samaritan
,
pag:
10
▪
Iohn
the
Baptist
,
pag:
57
▪
The
bloudy
Tenent
,
Chap:
52.
M.
S
▪
to
A.
S.
pag
▪
53.
54.
The
ancient
bounds
,
Chap:
1.
See
now
how
farre
this
principle
will
reach
.
A
man
may
deny
,
and
cry
down
the
word
of
God
,
Sacraments
,
Ordinances
,
all
the
Fundamentals
of
faith
,
all
Religious
Worship
.
One
may
have
leave
to
plead
no
Church
,
no
Minister
,
no
Ordinances
;
yea
,
to
blaspheme
Jesus
Christ
,
and
God
himself
,
and
yet
to
escape
the
hand
of
the
Magistrate
,
as
being
no
troubler
of
the
State
.
This
I
gather
from
Mr.
Williams
himself
in
his
bloudy
Tenent
,
Chap.
6.
where
hee
distinguisheth
between
the
spirituall
and
the
civill
peace
,
and
cleares
in
the
instance
of
Ephesus
:
N●…w
suppose
(
saith
he
)
that
God
remove
the
candlestick
from
Ephesus
:
yea
,
though
the
whole
worship
of
the
city
of
Ephesus
should
be
altered
.
Yet
(
if
men
be
true
and
honestly
ingenuous
to
city
Covenants
,
Combinations
,
and
principles
)
all
this
might
be
without
the
least
impeachment
or
infringment
of
the
peace
of
the
city
of
Ephesus
.
So
that
by
their
principles
,
if
the
city
of
London
were
turning
peaceably
to
Mahumetanisme
,
or
Paganisme
,
the
Parliament
ought
not
to
apply
their
power
for
reducing
them
.
If
this
be
not
to
care
for
mens
own
things
,
not
for
the
things
of
Christ
,
what
is
?
And
must
the
Magistrat
purchase
,
or
hold
them
quiet
of
the
state
at
so
dear
a
rate
,
as
the
lose
of
many
soules
?
What
saith
Mr.
Williams
himself
Bloudy
Tenent
,
chap.
33.
It
is
a
truth
,
the
mischief
of
a
blinde
Pharisie
,
blinde
guidance
,
is
greater
then
if
he
acted
treasons
,
murderers
,
&c.
And
the
lose
of
one
soule
by
his
seduction
,
is
a
greater
mischief
,
then
if
he
blew
up
Parliaments
,
and
cut
the
throats
of
Kings
or
Emperours
,
so
precious
is
that
invaluable
Iewel
of
●…
Soule
.
I
could
wish
this
written
in
marble
,
or
recorded
upon
the
Parliament
walls
,
as
the
confession
of
one
who
hath
pleaded
most
for
liberty
and
tolleration
from
the
Magistrat
,
to
soule
murthering
Hereticks
and
deceavers
.
But
if
any
Magistrates
will
not
have
respect
to
the
honour
of
God
,
and
salvation
of
soules
,
let
them
take
heed
to
their
own
interest
▪
When
the
Church
of
Christ
sinketh
in
a
State
,
let
not
that
State
thinke
to
swimme
:
Religion
and
Righteousnesse
must
flourish
or
fade
away
,
stand
or
fall
together
.
They
who
are
false
to
God
,
shall
not
be
faithfull
to
men
.
It
was
a
pious
saying
of
Constantine
,
Quomodo
fidem
praestabunt
Imperato●…i
inviolatam
,
qui
Deo
sunt
persidi
?
'T
is
more
then
paradoxall
,
and
I
fear
no
lesse
then
Atheisticall
,
which
Mr.
Williams
chap.
70.
of
the
Bloudy
Tenent
,
holds
,
viz.
that
a
false
▪
Religion
and
Worship
will
not
hurt
the
civill
State
,
incase
the
worshippers
break
no
civill
Law
.
4.
That
Socinian
principle
,
doth
now
passe
for●…
good
among
divers
Sectaries
,
that
a
man
is
bound
to
believe
no
more
then
by
his
reason
hee
can
comprehend
.
Mr.
I
:
Goodwin
,
in
his
38.
Quaerees
concerning
the
Ordinance
,
for
the
preventing
of
the
growing
and
spreading
of
Heresies
,
quaest:
29.
tells
us
,
that
if
reason
ought
not
to
regulat
,
or
limit
men
about
the
object
,
or
matter
of
their
believing
,
then
are
they
bound
to
believe
these
things
,
concerning
which
there
is
no
ground
or
reason
at
all
,
why
they
should
be
believed
.
As
if
this
(
being
understood
of
humane
or
naturall
reason
)
were
an
absurdity
▪
Divine
Revelation
in
Scripture
,
or
thus
saith
the
Lord
,
is
the
ground
or
reason
of
believing
,
or
as
School
men
speak
,
the
Objectum
formale
fidei
.
But
wee
are
bound
to
believe
,
because
of
thus
saith
the
Lord
,
some
things
which
we
are
not
able
to
comprehend
by
our
reason
;
for
instance
,
The
Trinity
of
persons
in
the
God
▪
head
,
the
incarnation
of
the
Sonne
of
God
,
his
conception
of
a
Virgin
,
the
union
of
two
natures
,
of
God
and
man
in
one
person
.
It
is
therefore
a
question
tending
of
it self
to
the
subversion
of
the
Christian
faith
,
and
so
of
piety
,
which
that
Quaerist
there
propoundeth
,
viz.
Whether
ought
any
man
(
at
least
in
sensu
comsito
)
to
beleeve
the
deepest
or
highest
mysterie
in
Religion
,
any
further
or
any
otherwise
,
then
as
,
and
as
farre
as
,
hee
hath
reason
to
judge
it
to
be
a
truth
?
The
same
writer
in
his
Hagiomastix
,
sect.
90.
tells
us
,
that
this
is
sound
Divinitie
,
that
reason
ought
to
be
every
mans
leader
,
guide
and
director
in
his
faith
,
or
about
what
he
is
,
or
ought
to
beleeve
:
and
that
no
ma●…
ought
to
leap
wit●…
his
faith
,
till
he
hath
looked
with
his
reason
,
and
discovered
what
is
meet
to
be
beleeved
,
what
not
.
If
this
be
good
Divinity
,
then
Pauls
Divinity
is
not
good
,
Rom.
8.
7.
1
Cor:
2.
14.
2
Cor
▪
10.
5.
5.
That
the
onely
right
Reformation
under
the
Gospell
,
is
the
mortifying
,
destroying
,
and
utter
abolishing
out
of
the
faithfull
and
elect
,
all
that
sinne
,
corruption
,
lust
,
evill
,
that
did
flow
in
upon
them
,
through
the
fall
of
Adam
.
This
is
true
Gospel
Reformation
,
saith
Mr.
Dell
:
Serm.
on
Heb.
9.
10.
and
besides
this
I
know
no
other
.
And
after
,
pag.
11
▪
Christ
dying
for
us
,
is
our
redemption
,
Christ
dwelling
and
living
in
us
,
is
our
Reformation
.
Again
,
pag:
12.
For
the
taking
away
transgression
for
us
,
and
from
us
,
which
is
the
onlie
Reformation
of
the
new
Testament
,
is
a
work
agreeable
to
none
,
but
the
Son
of
God
,
as
it
is
written
,
His
Name
shall
be
called
JESUS
,
for
he
shall
save
his
people
from
their
sinnes
;
whereupon
all
alongs
he
speaks
much
against
Ecclesiasticall
Reformation
,
and
pag:
14.
He
adviseth
the
Parliament
to
lay
aside
their
intentions
(
how
pious
soever
)
of
the
work
of
Church
Reformation
,
because
they
are
men
of
war
,
and
the
care
of
this
work
belongs
onely
to
Christ
,
the
Prince
of
peace
.
This
Doctrine
,
1.
Is
destructive
to
the
solemn
League
and
Covenant
of
the
three
Kingdomes
,
obligeing
them
to
endeavour
the
Reformation
of
Religion
in
Doctrine
,
Worship
,
Discipline
,
and
Government
.
2.
'T
is
destructive
to
the
Reformation
begun
by
Luther
,
continued
and
prosecuted
by
all
thereformed
Churches
,
and
by
the
Independent
Churches
as
well
as
others
.
3.
'T
is
contrary
to
the
example
of
the
Apostles
themselves
,
and
condemneth
them
as
well
as
us
,
for
they
did
not
only
teach
and
commend
to
the
Churches
,
that
Reformation
which
Mr.
Dell
calls
the
mortifying
,
or
destroying
of
corruption
and
lust
,
or
Christ
dwelling
and
living
in
us
,
but
likewise
an
externall
Ecclesiasticall
Reformation
,
and
severall
Canons
concerning
the
Reformation
of
externall
abuses
▪
and
scandals
in
the
Church
:
as
for
instance
,
that
the
Churches
should
abstaine
from
bloud
,
and
things
strangled
;
that
two
or
three
at
most
should
prophesie
in
the
Church
at
one
meeting
;
that
the
men
should
pray
with
their
heads
uncovered
,
the
women
covered
;
that
young
widows
should
be
no
longer
admitted
to
serve
the
Church
in
attending
the
sick
▪
and
that
such
widows
must
be
at
least
60.
years
old
,
and
the
like
▪
4.
This
Doctrine
puts
Jesus
Christ
himself
in
the
wrong
,
because
he
challenged
the
Churches
of
Pergamus
▪
and
Thyatira
,
for
suffering
and
having
amongst
them
these
that
taught
the
Doctrine
of
B●…laam
.
●…5
.
Mr.
Dell
,
his
doctrine
openeth
a
wide
doore
to
the
tolleration
of
the
grossest
and
most
horrid
Idolatries
,
Blasphemies
,
Abominations
.
I●…
thousands
in
the
Kingdome
should
set
up
the
Masse
,
and
bread
Worship
,
or
should
worship
the
Sunne
,
or
should
publickly
maintain
that
there
is
no
God
,
nor
any
judgement
to
come
,
nor
Heaven
,
nor
Hell
,
the
Parliament
ought
not
,
may
not
,
(
by
his
doctrine
)
endeavour
the
reducing
and
reforming
of
such
people
,
or
the
suppressing
of
such
abominations
:
these
offenders
must
bee
let
alone
till
Christ
reforme
them
,
&
mortify
sin
in
them
,
which
is
to
him
the
only
Reformation
now
under
the
Gospell
.
6.
And
while
hee
appropriateth
this
Reformation
to
the
time
of
the
Gospell
since
Christ
came
in
the
flesh
,
hee
doeth
by
necessary
consequence
hold
,
that
there
was
no
godly
or
mortifyed
person
in
the
old
Testament
,
and
that
we
must
not
take
Abraham
,
Moses
,
David
,
Iob
,
&c.
for
examples
of
a
personall
Reformation
,
or
of
true
holinesse
and
mortification
.
As
this
doth
necessarily
follow
from
this
Doctrine
,
so
it
seems
to
have
been
not
far
from
his
meaning
and
intention
.
For
pag:
3.
4.
speaking
of
the
time
of
the
old
Testament
,
he
saith
▪
There
was
no
true
Reformation
,
but
under
all
that
outward
Religion
,
men
were
inwardlie
as
corrupt
and
wicked
as
the
very
Heathen
,
and
without
any
true
Reformation
before
God
,
till
Christ
who
was
God
in
the
flesh
came
with
the
ministration
of
the
Spirit
,
and
then
indeed
was
the
time
of
Reformation
.
Then
hee
comes
to
explaine
what
this
true
Reformation
is
,
viz.
The
taking
away
and
destroying
of
the
body
of
sinne
out
of
the
faithfull
,
&c.
Whence
it
cannot
but
follow
,
that
there
was
no
such
thing
before
the
comming
of
Christ
,
as
the
taking
away
and
destroying
the
body
of
sinne
out
of
the
faithfull
.
6.
There
are
divers
Arminian
and
Antinomian
Tenents
,
which
very
much
strengthen
the
hands
of
the
wicked
in
his
wickednesse
,
yet
such
Tenents
are
maintained
by
many
of
these
,
who
call
themselves
the
godly
party
,
for
instance
that
of
universall
atonement
,
and
Christ
dying
for
all
men
,
mark
but
the
title
of
Mr.
Moores
book
:
The
universality
of
Gods
free
grace
in
Christ
,
to
mankinde
proclaimed
and
displayed
,
&c.
that
all
might
be
comforted
,
incouraged
,
every
one
consirmed
,
and
assured
of
the
propitiation
and
death
of
Christ
for
the
whole
race
of
mankinde
,
and
so
for
himself
in
particular
.
Hereby
the
same
sweetnesse
of
Gospell
comforts
,
and
the
same
assurance
of
an
interest
in
Jesus
Christ
and
his
death
,
is
imparted
and
extended
to
the
humbled
,
and
the
unhumbled
,
to
the
convinced
,
and
to
the
unconvinced
,
to
the
wounded
,
and
to
the
unwounded
,
to
beleevers
,
and
to
the
unbeleevers
,
to
the
converted
,
and
to
the
unconverted
;
as
if
all
and
every
one
were
fit
to
be
comforted
and
capable
of
an
assurance
,
that
Jesus
Christ
hath
redeemed
them
,
and
made
satisfaction
to
the
Divine
justice
in
their
behalfe
.
If
this
bee
not
to
sow
pillows
,
which
sinners
may
securely
lye
down
and
sleep
upon
,
what
is
?
The
like
I
say
of
that
position
which
Mr.
Sam:
Lane
in
his
Vindication
of
free
grace
hath
oppugned
,
as
an
Arminian
position
,
preached
and
asserted
by
Mr.
J.
Goodwin
,
Naturall
men
may
doe
such
things
,
as
whereunto
God
hath
by
way
of
promise
annexed
grace
and
acceptation
.
Which
takes
away
the
necessity
of
preventing
grace
,
and
the
impotency
of
nature
unto
,
yea
,
'
its
aversnesse
from
any
true
spirituall
good
,
which
can
be
acceptable
unto
God
:
every
such
exalting
of
nature
,
is
a
depressing
of
grace
,
and
Ministereth
occasion
to
unregenerat
persons
to
please
themselves
too
much
with
their
present
naturall
estate
.
7.
Other
Tenents
are
current
among
many
of
that
party
,
which
are
apt
to
weaken
the
hearts
and
hands
of
the
godly
in
the
exercises
of
humiliation
,
repentance
,
mortification
,
and
fruits
of
sanctification
,
by
holding
that
God
doth
not
chastise
his
children
for
sinne
;
that
there
is
not
so
much
as
a
fatherly
displeasure
,
or
anger
in
God
against
the
faults
of
his
children
▪
that
God
seeth
no
sinne
in
Israel
,
so
much
as
to
afflict
them
for
it
in
this
world
;
that
beleevers
are
not
bound
to
live
according
to
the
rule
of
the
morall
law
;
that
beleevers
are
not
to
be
terrified
,
or
at
all
wrought
upon
by
any
threatnings
,
or
by
danger
and
punishment
of
sinne
;
that
beleevers
ought
not
to
trie
their
spirituall
estate
,
or
seek
assurance
of
their
interest
in
Jesus
Christ
,
and
the
Covenant
of
grace
,
by
any
gratious
signes
or
qualifications
,
or
by
any
fruits
of
sanctification
in
themselves
,
but
onely
by
the
inward
testimony
of
the
Spirit
and
light
of
faith
,
which
(
say
they
)
are
of
sufficient
credit
by
themselves
,
without
the
help
of
any
markes
of
grace
.
It
is
informed
,
that
among
some
of
the
Sectaries
of
this
time
,
are
found
these
Tenents
,
that
adultery
is
no
sinne
,
and
that
drunkennesse
is
none
neither
,
but
a
help
to
see
Christ
the
better
;
that
there
is
no
resurrection
of
the
dead
,
nor
no
hell
.
See
Mr.
Edwards
,
in
the
third
part
of
Gangraena
,
pag:
14.
107.
CHAP.
XIV
.
Another
most
usefull
case
of
Conscience
discussed
and
resolved
,
concerning
Associations
and
Confederacies
with
Idolaters
,
Infidels
,
H●…reticks
,
or
any
other
known
Enemies
of
truth
,
and
Godlinesse
.
WHile
I
have
occasion
to
speak
of
humane
Covenants
,
it
shall
not
be
unprofitable
to
speak
somewhat
to
that
question
so
much
debated
,
as
well
among
Divines
,
as
among
Polititians
and
Lawyers
,
whether
a
confederacy
and
association
with
wicked
men
,
or
such
as
are
of
another
Religion
,
be
lawfull
,
yea
,
or
no.
For
answer
whereunto
shortly
,
let
us
distinguish
,
1.
Civill
Covenants
.
2.
Ecclesiastical
,
Sacred
or
Religious
Covenants
.
3.
Mixed
Covenants
,
partly
civill
,
partly
Religious
.
Assyria
,
Isay
8.
12
,
13.
for
as
Calvin
upon
the
place
noteth
,
the
unbeleevers
among
the
people
considering
their
own
inability
for
managing
so
great
a
War
,
thoght
it
necessary
to
have
a
confederacy
with
the
Assyrians
;
but
this
was
from
faithlesse
feares
,
from
want
of
faith
to
stay
and
rest
upon
God
as
all-sufficient
4.
If
we
must
avoid
fellowship
and
conversation
with
the
sons
of
Belial
,
(
except
where
naturall
bonds
or
the
necessity
of
a
calling
tyeth
us
)
Psal.
6.
8.
Prov.
9.
6
and
24.
1.
2
Cor
6.
14
,
15.
and
if
we
should
account
Gods
enemies
ourenemies
,
Psa.
139.
21.
then
how
can
we
joyne
with
them
,
as
confederates
and
associates
,
for
by
this
means
we
shall
have
fellowship
with
them
,
and
looke
on
them
as
friends
.
Now
as
to
the
Arguments
which
use
to
be
brought
for
the
contrary
opinion
,
First
't
is
objected
that
Abraham
had
a
confederacy
with
Aner
,
Eschol
,
and
Mamre
,
Genesis
14.
13.
Abraham
with
Abimelech
,
Genesis
21.
27.
32
and
Isaac
with
Abimelech
,
Gen.
26.
Iacob
with
Laban
,
Gen
,
31.
44.
Solomon
,
with
Hiram
,
1
Kings
5.
11.
Answ.
1
It
cannot
be
proved
that
these
confederates
of
Abraham
,
Isaac
,
and
Solomon
were
either
idolaters
or
wicked
;
Laban
indeed
was
an
idolater
:
But
there
are
good
interpreters
who
conceive
that
Abrahams
three
confederates
feared
God
;
and
that
Abimelech
also
feared
God
,
because
he
speaketh
reverently
of
God
,
and
ascri●…eth
to
God
the
blessing
and
prosperity
of
those
Patriarchs
.
'T
is
presumed
also
that
Hiram
was
a
pious
man
,
because
of
his
Epistle
to
Solomon
,
2
Chron.
2.
11
,
12.
however
,
2.
Those
confederacies
were
civill
,
either
for
commerce
,
or
for
peace
and
mutuall
security
that
they
should
not
wrong
one
another
,
as
that
with
Laban
,
Gen.
31.
52.
and
with
Abimelech
.
Gen.
26.
29.
which
kinde
of
confederacy
is
not
controverted
.
'T
is
objected
also
that
the
Maccabees
had
a
Covenant
with
the
Romans
and
Lac●…monians
,
1
Macca
.
8
,
and
12.
1
,
2.
Answ.
1.
That
Covenant
is
disallowed
by
many
good
Writers
;
yet
't
is
observed
from
the
Story
that
they
had
not
the
better
,
but
the
worse
successe
,
nor
the
lesse
but
the
more
trouble
following
it
.
2.
The
Story
it selfe
,
1
Macc.
1.
12.
tells
us
that
the
first
motion
of
a
confederacy
with
the
heathen
in
those
times
proceeded
from
the
children
of
Belial
in
Israel
.
Lastly
,
it
may
be
objected
that
persons
discontented
,
and
of
broken
fortunes
were
gathered
to
David
;
and
that
he
received
them
,
and
became
a
Captaine
unto
them
,
1
Sam.
22.
2.
Answ.
1.
Some
think
(
and
't
is
probable
)
they
were
such
as
were
oppressed
and
wronged
by
Sauls
tyranny
,
and
were
therefore
in
debt
and
discontented
,
and
that
David
in
receiving
them
was
a
type
of
Christ
who
is
a
refuge
for
the
afflicted
,
and
touched
with
the
feeling
of
their
infirmities
.
2.
Whoever
they
were
,
David
took
care
that
no
prophane
nor
wicked
person
might
be
in
his
company
,
Psal.
101.
yea
,
Psal.
34.
11.
(
which
was
penned
at
that
same
time
when
he
departed
from
Achish
and
became
Captaine
of
those
400
men
)
he
saith
to
them
,
Come
ye
children
harken
unto
me
,
I
will
teach
you
the
fear
of
the
Lord
.
3.
I
shall
bring
a
better
Argument
from
Davids
example
against
the
joyning
with
such
associates
in
Wa●…
as
are
known
to
be
malignant
and
wicked
,
Psal.
118.
7.
The
Lord
taketh
my
part
with
them
that
help
me
,
therefore
I
shall
see
my
desire
upon
mine
enemies
,
Psal.
54.
4.
The
Lord
is
with
them
that
uphold
my
soul.
Upon
this
last
place
,
both
Calvin
and
Gesnerus
observe
,
that
although
Davids
helpers
were
few
and
weak
,
yet
God
being
in
them
,
and
with
them
,
his
confidence
was
that
they
should
prove
stronger
then
all
the
wicked
;
hee
intimateth
also
,
that
if
he
had
not
known
that
God
was
with
his
helpers
,
leading
and
inspireing
them
,
he
had
looked
for
no
helpe
by
them
:
2
Chron
25.
7
,
8.
That
Davids
helpers
in
the
War
were
lookt
upon
as
sincere
,
cordiall
,
and
stirred
up
of
God
,
may
further
appear
from
1
Chron.
12.
where
David
joyneth
with
himself
fidos
homines
qui
idem
cum
eo
senti●…ent
,
saith
Lavater
on
the
place
,
faithfull
men
of
his
own
minde
:
hee
addeth
,
that
they
were
such
as
hated
Sauls
impiety
and
in●…ustice
,
and
loved
Davids
vertue
.
Vict.
Strigelious
calls
them
,
fideles
amicos
,
faithfull
friends
.
The
text
it self
tells
us
,
that
divers
of
them
joyned
themselves
to
David
while
he
was
yet
in
distresse
and
shut
up
in
Zicklag
:
vers
.
1.
(
which
was
an
Argument
of
sincerity
)
also
,
that
some
of
Benjamin
(
Sauls
own
tribe
)
adjoyned
themselves
to
David
,
and
the
spirit
came
upon
Amasai
,
who
by
a
speciall
Divine
instinct
spake
to
assure
David
of
their
sincerity
,
vers.
2.
16
,
18.
They
also
who
joyned
themselves
with
David
after
Sauls
death
,
vers.
23.
were
not
of
a
double
heart
,
but
of
a
perfect
heart
,
vers
.
33.
38.
and
they
all
agreed
that
the
first
great
businesse
to
be
undertaken
,
should
be
Religion
,
the
bringing
back
of
the
Arke
:
1
Chron.
13.
3
,
4.
This
point
of
the
unlawfulnesse
of
confederacies
with
men
of
a
false
Religion
is
strangely
misapplyed
by
Lutherans
,
against
confederacies
with
us
,
whom
they
call
Calvinists
:
So
argueth
Tarnovius
Tract
.
de
Foederib
.
But
we
may
make
a
very
good
use
of
it
:
for
as
we
ought
to
pray
and
endeavour
that
all
who
are
Christs
may
be
made
one
in
him
,
so
we
ought
to
pray
against
and
by
all
means
avoide
fellowship
,
familiaritie
,
Marriages
,
and
military
confederacies
with
known
wicked
persons
,
and
such
as
are
of
a
false
or
hereticall
Religion
:
I
shall
branch
forth
this
matter
in
five
particulars
,
which
God
forbade
to
his
people
in
reference
to
the
Canaanites
and
other
heathens
,
which
also
(
partly
by
parity
of
reason
,
partly
by
concluding
more
strongly
)
will
militate
against
confederacies
and
conjunctions
with
such
as
under
the
profession
of
the
Christian
Religion
do
either
maintain
Heresies
and
dangerous
Errors
,
or
live
a
prophane
and
wicked
life
.
First
,
God
forbade
all
Religious
Covenants
with
such
,
and
would
not
have
his
people
to
tolerate
the
gods
,
images
,
altars
or
groves
of
idolaters
:
Exod.
23.
32.
and
34.
13.
Deut.
7.
5.
Iudg.
2
:
2.
And
although
the
letter
of
the
Law
mention
this
in
reference
to
the
Canaanites
,
yet
the
best
reforming
Kings
of
Iudah
applyed
and
executed
this
Law
in
taking
away
the
groves
and
high
places
abused
by
the
Iewes
in
their
superstition
:
And
what
marvell
?
If
such
things
were
not
to
be
tollerated
Iewes
.
Theodosius
is
comm●…nded
for
his
suppressing
and
punishing
Hereticks
.
2.
God
forbade
familiar
conversation
with
these
heathens
,
that
they
should
not
dwell
together
with
his
people
,
nay
,
not
in
the
land
with
them
,
Exod
23.
33.
lest
one
of
them
being
familiar
with
an
Israelite
,
might
call
him
to
a
feast
,
and
make
him
eat
of
things
sacrificed
to
idols
,
Exod.
3.
15
,
Compare
this
with
Iud.
1.
21.
Psal
106.
35.
Now
the
Apostle
layeth
much
more
restraint
upon
us
,
from
conversing
,
eating
and
drinking
with
a
scandalous
Christian
,
1
Cor.
5.
11.
then
with
a
Pagan
or
unbeleever
,
1
Cor.
1.
27.
There
is
a
conversing
and
companying
with
wicked
persons
,
which
is
our
affliction
,
not
our
fault
,
that
is
when
we
cannot
be
rid
of
them
,
do
what
we
can
,
1
Cor.
5.
10.
which
is
an
argument
against
separating
and
departing
from
a
true
Church
,
because
of
s●…andalous
persons
in
it
.
The
Apostle
gives
this
check
to
such
,
go
where
they
will
,
they
shall
finde
scandalous
persons
all
the
world
over
.
There
is
again
a
conversing
and
companying
with
wicked
persons
,
which
naturall
and
civill
bonds
,
or
near
relations
,
or
our
calling
tyeth
us
unto
,
as
between
husband
and
wife
,
Parent
and
Child
,
Pastor
and
People
,
Magistrate
and
those
of
his
charge
.
But
wittingly
&
willingly
to
converse
&
have
fellowship
either
with
hereticall
or
prophane
persons
,
whether
it
be
out
of
love
to
them
and
delight
in
them
,
or
for
our
owne
interest
or
some
worldly
benefite
this
is
certainly
sinfull
and
inexcusable
.
If
we
take
care
of
our
bodily
safety
,
by
flying
the
company
of
such
as
have
the
plague
,
yea
if
we
take
care
of
the
safety
of
our
beasts
,
and
would
not
to
our
knowledge
suffer
a
scabbed
or
rotten
sheep
to
infect
the
rest
,
shall
we
not
much
more
take
care
of
our
own
and
neighbours
souls
,
by
avoiding
and
warning
others
to
avoide
the
fellowship
of
the
ungodly
,
whereby
spiritual
infection
comes
.
Remember
it
was
but
a
kinde
visite
of
Iehosaphat
to
Ahab
which
was
the
occasion
of
ingageing
him
into
a
confederacy
with
that
wicked
man
,
2
Chron.
18.
2
▪
3.
3
God
forbade
conjugall
Covenants
or
Marrying
with
them
.
Exod:
34
,
16.
Deut:
7
,
3.
The
rule
is
the
same
against
matching
with
other
wicked
persons
,
whether
Idolaters
or
professing
the
same
Religion
with
us
.
We
read
not
of
Idolatry
or
any
professed
doctrinall
differences
in
Religion
between
the
Posterity
of
Seth
and
the
posterity
of
Cain
,
yet
this
was
the
great
thing
that
corrupted
the
old
world
and
brought
on
the
flood
,
that
the
children
of
God
joyned
themselves
in
Marriage
with
the
prophane
,
Gen:
6
,
1
,
2
,
3.
Iehoram
married
not
an
heathen
,
but
the
daughter
of
Ahab
;
but
't
is
marked
,
he
did
evill
as
did
the
house
of
Ahab
;
And
what
is
the
reason
given
for
this
?
For
the
daughter
of
Ahab
was
his
wife
,
2
Kings
8
,
18
,
and
by
and
by
,
vers:
27.
the
like
is
marked
of
Ahaziah
the
son
of
Iehoram
,
who
did
evill
in
the
sight
of
the
Lord
as
did
the
house
of
Ahab
,
for
he
was
the
son
in
law
of
the
house
of
Ahab
.
The
Apostle
Peter
supposeth
that
Christians
marrie
such
as
are
heirs
together
of
the
grace
of
life
,
1
Peter
3
,
7.
see
also
,
Pro:
31.
30.
4.
God
forbade
his
people
to
make
with
the
Canaanites
foedus
deditionis
or
subactionis
,
(
or
as
others
speak
)
pactum
liberatorium
,
he
would
have
his
people
shew
no
mercy
to
those
whom
hee
had
destinate
to
destruction
,
Deut.
7.
2.
Herein
Ahab
sinned
,
making
a
brotherly
Covenant
of
friendship
with
Benhadad
,
when
God
had
delivered
him
into
his
hand
,
1
Kings
20.
32
,
33
,
34.
So
in
all
Christian
common-wealths
,
the
Magistrate
,
Gods
vicegerent
ought
to
cut
off
such
evill
doers
,
as
Gods
Word
appointeth
to
be
cut
off
.
Davids
sparing
of
Ioab
and
Shimei
,
being
partly
necessitate
thereto
,
partly
induced
by
politicall
reasons
,
(
whereof
he
repented
when
he
was
dying
,
nor
could
his
conscience
beat-ease
,
till
he
left
a
charge
upon
Solomon
,
for
executing
justice
upon
both
Ioab
and
Shimei
,
1
Kings
2.
5
,
6
,
7
,
8
,
9.
)
are
no
good
presidents
or
warrands
to
Christian
Magistrates
,
to
neglect
the
executing
of
justice
.
'T
is
a
better
president
which
David
resolveth
,
upon
more
deliberatly
,
Psal.
101.
8.
I
will
early
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
wicked
doers
from
the
City
of
the
Lord
.
Marke
this
all
,
of
what
degree
or
quality
soever
,
without
respect
of
persons
,
and
that
early
,
and
without
delay
.
Lastly
,
and
even
Ioab
himself
was
so
far
punished
by
David
,
that
hee
was
cast
out
of
his
place
and
command
,
2
Sam.
19.
3.
&
20.
4.
5.
The
Law
is
also
to
be
applyed
against
civill
Covenants
,
not
of
peace
,
or
of
commerce
,
but
of
warre
;
that
is
,
a
League
offensive
and
defensive
,
wherein
we
associate
our selves
with
idolaters
,
infidels
,
hereticks
,
or
any
other
knowne
enemies
of
truth
or
godlines
,
so
as
to
have
the
same
friends
or
enemies
.
A
covenant
of
Peace
or
commerce
with
such
may
happen
to
be
unlawfull
in
respect
of
some
circumstances
as
when
Peace
is
given
to
those
Rebells
,
Murderers
,
Incendiaries
in
the
Kingdome
,
who
by
the
law
of
God
ought
to
be
destroyed
by
the
hand
of
Justice
,
or
when
commerce
with
idolaters
is
so
abused
,
as
to
furnish
them
with
the
things
that
they
are
known
to
make
use
of
in
their
idolatry
.
But
as
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
confederacy
ingageing
us
into
a
Warre
with
such
associats
,
t
is
absolutely
and
in
its
own
nature
unlawfull
:
And
I
finde
it
condemned
by
good
Writers
,
of
the
Popish
party
,
of
the
Lutheran
party
,
and
of
the
Orthodoxe
party
.
Some
of
all
these
are
before
cited
.
What
holynesse
God
required
in
the
Armies
of
Israel
,
see
Deut:
23.
9
,
11
,
12
,
13
,
14
:
we
may
well
argue
as
Isidorus
P●…lusiota
doth
,
lib.
3
Epist.
14.
If
the
Law
was
so
severe
against
such
uncleannesses
as
were
not
voluntarie
,
how
much
lesse
would
God
suffer
such
as
did
voluntarily
and
wickedly
defile
themselves
.
T
is
marked
as
a
part
of
A●…imelechs
sin
,
Iud:
9.
4.
that
he
hired
vain
and
light
persons
which
followed
him
.
God
would
have
Amaziah
to
dismisse
an
hundred
thousand
men
of
Israel
being
already
with
him
in
a
body
,
and
told
him
he
should
fall
before
the
enemy
if
these
went
with
him
,
because
God
was
not
with
them
,
2
Chron.
25.
7.
&c.
If
they
had
not
yet
been
gathered
into
a
body
,
it
had
been
much
to
abstain
from
gathering
them
,
upon
the
Prophets
admonition
,
but
this
is
much
more
,
that
he
sends
them
away
after
they
are
in
a
body
,
and
takes
his
hazard
of
all
the
hurt
that
so
many
inraged
Souldiers
could
do
to
him
or
his
people
,
and
indeed
they
did
much
hurt
in
going
back
,
vers:
13
,
yet
God
rewarded
Amaziahs
obedience
with
a
great
Victory
.
In
the
last
age
shortly
after
the
begun
Reformation
in
Germany
,
this
case
of
conscience
concerning
the
unlawfulnesse
of
such
confederacies
was
much
looked
at
.
The
city
of
Strassburg
,
Anno
,
1629.
made
Zurik
,
Berne
,
and
Basil
,
Qui
&
vicini
erant
,
&
dogmate
magis
conveniebant
,
saith
Sleidan
,
they
were
not
onely
neighbours
,
but
of
the
same
Faith
and
Religion
,
therefore
The
rule
was
good
in
thesi
.
although
in
that
particular
case
misapplyed
.
The
very
heathens
had
a
notion
of
the
unlawfulnesse
of
confederacies
with
wicked
men
,
for
as
Victorinus
Strigelius
on
2
Chron:
25.
noteth
out
of
Aeschylus
his
tragedy
,
intituled
,
Seven
to
Thebe
,
Amphiaraus
a
wise
vertuous
man
was
therefore
swallowed
up
in
the
earth
with
seven
men
,
and
seven
horses
,
because
he
had
associat
himself
with
Tydeus
;
Capaneus
,
and
other
impious
Commanders
marching
to
the
siege
of
Thebe
.
Lastly
,
take
this
reason
for
further
confirmation
,
as
wee
must
doe
all
to
the
glory
of
God
,
so
wee
must
not
make
Warres
to
our selves
,
but
to
the
Lord
;
hence
the
booke
of
the
Warres
of
the
Lord
,
Num:
21
,
14
,
and
,
the
battel
is
not
ours
,
but
the
Lords
.
1
Sam:
25
,
28
,
2
Chron:
20
,
15.
Now
how
shall
we
imploy
them
that
hate
the
Lord
,
to
help
the
Lord
?
or
how
shall
the
enemies
of
his
glory
do
for
his
glory
?
Shall
rebels
&
traitors
be
taken
to
fight
in
the
Kings
Wars
?
Offer
it
to
thy
Governour
,
as
it
is
said
,
Mal.
1.
see
if
he
would
take
this
wel
.
As
for
the
Objections
from
Scripture
,
they
are
before
answered
.
There
are
many
other
exceptions
of
mens
corrupt
reason
,
which
yet
may
be
easily
taken
off
,
if
wee
will
receive
Scripture
light
.
That
very
case
of
Iehosophats
confederacy
with
Ahab
,
taketh
off
many
of
them
;
for
although
,
1.
Iehosophat
was
a
good
man
,
and
continued
so
after
that
association
,
not
drawn
away
into
Idolatry
,
nor
infected
with
Ahabs
Religion
,
but
onely
assisting
him
in
a
civil
businesse
▪
2.
Ahab
lived
in
the
Church
of
Israel
,
which
was
still
a
Church
,
although
greatly
corrupted
,
and
hee
was
no
professed
hater
of
God
,
(
only
he
had
professed
to
hate
Micajah
the
man
of
God
,
)
yea
,
lately
before
this
he
appeared
very
penitent
,
and
some
think
Iehosaphat
now
judged
charitably
of
Ahab
,
because
of
that
great
humilation
and
repentance
of
his
,
which
God
did
accept
,
so
far
,
as
to
reward
it
with
a
temporall
sparing
mercy
,
1
Kings
21.
at
the
end
:
then
followes
immediatly
,
Chap:
22.
Iehosaphats
association
with
him
.
Although
Iehosaphat
was
also
joyned
in
affinity
with
Ahab
,
Ahabs
daughter
being
married
to
his
sonne
.
3.
The
enemy
was
the
King
of
Syria
;
and
Iehosaphat
doth
not
joyne
with
a
wicked
Man
against
any
of
Gods
people
,
but
against
the
infidell
Syrians
;
even
as
Amaziah
was
beginning
to
joyne
with
those
of
the
ten
Tribes
against
the
Edomites
.
4.
The
cause
seemes
to
have
been
good
,
as
Carthusian
on
1
Kings
22.
3.
and
Lavater
upon
Daneus
▪
brings
that
same
example
of
Ahabs
going
up
against
Ramoth-Gilead
,
to
prove
that
't
is
just
to
make
warre
against
these
who
have
broken
Covenant
with
us
.
5
,
Iehosaphats
manner
of
proceeding
,
was
pious
in
this
respect
,
that
he
said
to
Ahab
,
enquire
I
pray
thee
of
the
word
of
the
Lord
to
day
,
and
again
,
is
there
not
here
a
Prophet
of
the
Lord
besides
,
he
enquireth
ultrà
,
and
seeks
all
the
light
he
could
there
have
in
point
of
conscience
from
Prophets
of
the
Lord
,
which
makes
it
probable
,
that
those
400.
Prophets
did
not
professe
,
or
were
not
known
to
Iehosaphat
to
be
Prophets
of
Baal
;
but
were
lookt
upon
as
Prophets
of
the
Lord
,
as
Cajetan
thinketh
.
Therefore
they
answer
also
in
the
name
of
the
Lord
,
the
Lord
shall
deliver
it
.
'T
is
not
likely
that
Iehosaphat
would
desire
the
Prophets
of
Baal
to
be
consulted
,
or
that
hee
would
hearken
to
them
more
,
then
to
the
Prophet
of
the
Lord
Micajah
,
yet
in
this
he
failed
extremly
,
that
he
had
too
far
engaged
himself
to
Ahab
,
before
the
enquiring
at
the
word
of
the
Lord
.
How
ever
it
seemes
,
he
was
by
this
enquiring
,
seeking
a
faire
way
to
come
off
againe
.
6.
Iehosaphats
end
was
good
,
Martyr
on
1
Kings
22.
thinkes
Iehosaphat
entered
into
this
confederacy
with
Ahab
,
for
the
peace
and
safety
of
his
Kingdome
,
and
to
prevent
a
new
War
between
Iudah
and
Israel
,
such
as
had
been
between
Asa
his
father
,
and
Baasha
King
of
Israel
,
for
which
end
also
Carthusian
ibid.
thinks
that
Iehosaphat
took
Ahabs
daughter
to
his
son
.
Yet
notwithstanding
of
all
this
,
the
Prophet
Iehu
saith
to
him
,
2
Chron.
19.
2.
Shouldest
thou
help
the
ungodly
,
or
love
them
that
hate
the
Lord
.
The
LXX
:
read
,
hated
of
the
Lord
,
which
comes
all
to
one
thing
.
And
least
it
should
be
thought
a
veniall
or
light
matter
,
headdeth
,
therefore
is
wrath
upon
thee
from
before
the
Lord
.
So
that
from
this
example
we
learn
;
That
let
us
keep
our selves
unspotted
of
the
false
Religion
,
or
errors
of
those
with
whom
we
associate
,
let
wicked
men
seem
never
so
penitent
,
and
our
relations
to
them
be
never
so
near
,
let
the
common
enemy
be
an
Infidell
,
let
the
cause
be
never
so
good
,
let
the
manner
of
proceeding
be
never
so
pious
,
and
the
end
also
good
;
yet
all
this
cannot
excuse
,
nor
justifie
confederacies
and
associations
with
wicked
and
ungodly
men
.
And
if
God
was
so
angry
at
Iehosaphat
,
when
there
were
so
many
things
concurring
,
as
might
seem
to
excuse
or
extenuate
his
fault
,
it
being
also
in
him
a
sin
of
infirmity
only
,
and
not
without
a
reluctation
of
conscience
,
and
a
conflict
of
the
spirit
against
the
flesh
(
which
Pareus
upon
1
Kings
22.
doth
well
collect
from
his
desire
of
enquiring
at
the
word
of
the
Lord
,
that
hee
might
have
occasion
to
come
off
)
how
much
more
will
God
bee
angry
with
such
as
go
on
with
an
high
hand
in
this
trespasse
,
casting
his
word
behind
them
,
and
hating
to
bee
reformed
.
If
it
be
further
objected
,
that
we
are
not
able
without
such
confederacies
,
and
help
to
prosecute
a
great
war
alone
.
This
also
the
holy
Ghost
hath
before
hand
answered
,
in
the
example
of
Ahaz
his
confederacy
with
the
King
of
Assyria
;
for
he
had
a
great
warre
to
manage
,
both
against
the
Syrians
,
and
against
the
King
of
Israel
,
2
Kings
16.
7.
also
against
the
Edomites
and
Philistims
,
2
Chron:
28.
16
,
17
,
18.
yet
although
he
had
so
much
to
do
,
this
could
not
excuse
the
confederacy
with
the
Assyrian
:
he
should
have
trusted
to
God
,
and
not
used
unlawfull
means
.
God
can
save
by
few
,
as
well
as
by
many
;
yea
,
sometimes
God
thinks
not
fit
to
save
by
many
,
Iud.
7.
It
shall
not
be
the
strength
of
battell
,
to
have
unlawfull
confederats
,
but
rather
to
want
them
,
Exod.
23.
22.
If
it
be
said
,
it
is
dangerous
to
provoke
,
and
incense
many
wicked
men
by
casting
them
off
.
This
is
plainly
answered
from
the
example
of
Amaziah
,
and
the
100000.
men
of
Israel
with
him
,
of
which
before
.
If
furthermore
objection
bee
made
,
that
he
must
be
gentle
and
patient
towards
all
,
and
in
meeknesse
,
instruct
those
that
oppose
themselves
,
2
Tim.
2.
24
,
25.
Answ:
1.
Yet
hee
bids
us
turne
away
from
the
wicked
,
ibid:
Chap
:
3.
5.
Wee
ought
in
meeknesse
to
instruct
,
even
him
that
is
excommunicate
,
2
Thess:
3.
15.
yet
wee
are
there
warned
,
vers:
14.
to
have
no
company
with
him
.
2.
The
Angel
of
the
Church
at
Ephesus
,
is
at
on
ecommended
,
both
for
his
patience
,
and
that
he
could
not
bear
them
which
were
evil
.
I
shall
adde
five
distinctions
which
will
take
off
all
other
objections
that
I
have
yet
met
with
.
1.
Distinguish
between
a
confederacy
,
which
is
more
discretive
,
and
discriminative
and
a
confederacy
which
is
more
unitive
.
And
here
is
the
Reason
why
Covenants
of
peace
and
commerce
,
even
with
infidels
and
wicked
persons
are
allowed
,
yet
military
associations
with
such
,
disallowed
:
for
the
former
keeps
them
,
and
us
still
divided
as
two
:
the
latter
unites
us
and
them
,
as
one
,
and
imbodieth
us
together
with
them
:
for
Thucidides
defines
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
such
a
Covenant
,
as
makes
us
and
our
confederates
O
then
,
we
must
have
an
army
all
of
Saints
(
it
should
be
said
,
without
any
known
wicked
person
in
it
;
)
Now
even
as
't
is
our
duty
to
endeavour
a
purging
of
the
Church
,
from
wicked
and
scandalous
persons
,
yet
when
we
have
done
all
we
can
,
the
Lords
field
shall
not
be
perfectly
purged
from
tares
,
til
the
end
of
the
world
,
Matth.
13.
So
when
wee
have
done
all
that
ever
we
can
,
to
avoid
wicked
persons
in
an
expedition
,
yet
we
cannot
be
rid
of
them
all
;
but
we
must
use
our
utmost
endeavours
,
that
we
may
be
able
to
say
,
't
is
our
affliction
,
not
our
fault
.
3.
Distinguish
between
some
particular
wicked
persons
,
here
and
there
mixing
themselves
with
us
;
and
between
a
wicked
faction
,
and
Malignant
party
:
The
former
should
be
avoided
as
much
as
is
possible
,
but
much
more
a
conjunction
with
a
wicked
faction
.
David
would
by
no
means
meet
and
consult
with
the
Kahal
meregnim
,
the
Assembly
of
Malignants
;
neither
did
he
onely
shunne
to
meet
and
consult
with
vaine
persons
;
who
openly
shew
and
bewray
themselves
;
but
even
with
dissemblers
,
or
(
as
the
Chaldee
)
with
those
that
hide
themselves
,
that
they
may
do
evill
,
Psal.
26.
4
,
5.
We
can
know
better
how
to
doe
with
a
whole
field
of
tares
,
in
which
is
no
wheat
,
then
we
can
do
with
tares
growing
here
and
there
among
the
wheat
.
4.
Distinguish
between
such
a
fellowship
with
some
wicked
persons
,
as
is
necessary
(
which
is
the
case
of
those
that
are
married
,
and
of
parents
and
children
)
or
unavoidable
,
which
is
the
case
of
those
,
whose
lot
is
to
cohabite
in
one
Town
,
or
in
one
Family
,
in
a
case
of
necessity
,
travelling
or
sailing
together
;
Distinguish
,
I
say
,
between
these
and
an
elective
,
or
voluntary
fellowship
with
wicked
men
,
when
love
to
them
,
or
our
owne
benefite
draweth
us
thereunto
.
We
neither
loose
naturall
bonds
,
nor
require
impossibilities
,
but
that
we
keep
our selves
pure
,
by
not
choosing
or
consenting
to
such
fellowship
.
5.
Distinguish
between
Infidels
,
Hereticks
,
wicked
persons
repenting
,
and
those
who
go
on
in
their
trespasse
:
what
ever
men
have
been
,
yet
as
soone
as
the
signes
of
repentance
,
and
new
fruits
appeare
in
them
,
we
are
ready
to
receave
them
into
favour
and
fellowship
:
Then
indeed
the
Wolfe
shall
dwell
with
the
Lambe
,
and
the
Cow
and
the
Bear
shall
feed
,
their
young
ones
shall
lye
down
together
,
meaning
,
such
as
were
Wolves
,
Leopards
,
Bears
,
and
now
begin
to
change
their
nature
▪
not
so
with
the
obstinate
,
contumacious
,
and
impenitent
,
who
still
remaine
Wolves
,
&c.
Let
us
now
,
1
:
Examine
our selves
,
whether
there
bee
so
much
tendernesse
of
conscience
in
us
,
as
to
close
with
those
Scripture
Truths
,
or
whether
we
are
still
in
a
way
of
consulting
with
flesh
and
blood
.
2.
Be
humbled
for
former
miscarriages
,
and
failings
in
the
particulars
,
and
for
not
walking
accuratly
,
according
to
these
Scripture
rules
.
3.
Beward
for
the
future
:
remember
and
apply
these
rules
,
when
we
have
to
do
with
the
practise
of
them
:
And
that
I
may
drive
home
this
naile
to
the
head
:
I
adde
,
(
beside
what
was
said
before
)
these
Reasons
and
Motives
.
First
,
't
is
a
great
judgement
when
God
mingleth
a
perverse
Spirit
in
the
midst
of
a
people
,
Isay
19.
14.
shall
we
then
make
that
a
voluntary
act
of
our
own
,
which
the
Word
mentioneth
as
a
dreadfull
judgement
?
With
this
spirituall
judgement
,
is
oftentimes
joyned
a
temporall
judgement
,
as
2
Chren
:
16.
9
:
and
20.
37.
and
28
▪
22.
so
Hos:
5.
13.
7
,
8.
compared
with
Hos:
8.
8
,
9.
Where
their
judgement
,
soundeth
forth
their
sinne
as
by
an
Eccho
:
The
Chaldee
paraphrase
in
the
place
last
cited
,
saith
,
The
house
of
Israel
is
delivered
into
the
hands
of
the
people
whom
they
loved
.
Secondly
,
remember
what
followed
upon
Gods
peoples
mingling
themselves
with
the
heathen
,
Psal.
106.
35.
They
were
mingled
among
the
heathen
,
and
learned
their
works
,
Hos:
7.
8.
Ephraim
,
he
hath
mixed
himself
among
the
people
,
that
is
,
by
making
confe
deracies
with
the
heathen
,
(
as
Luther
exponds
the
place
)
and
by
seeking
their
help
and
assistance
,
Hos:
5.
13.
But
what
followes
,
Ephraim
is
a
cake
not
turned
,
hote
and
overbaken
in
the
nether
side
,
but
cold
and
raw
in
the
upper
side
.
This
will
prove
the
fruit
of
such
confederacies
and
associations
,
to
make
us
zealous
for
some
earthly
or
humane
thing
,
but
remisse
and
cold
in
the
things
of
Christ
;
to
be
too
hote
on
our
nether
side
,
and
too
raw
on
the
upper
side
.
Whereas
,
not
mingling
our selves
with
the
wicked
:
we
shall
through
Gods
mercy
be
like
a
cake
turned
,
that
heat
and
zeal
which
was
before
downward
,
shall
now
be
upward
,
Heavenward
,
Godward
,
let
it
also
bee
remembred
,
how
both
Ahaz
,
2.
Kings
16.
10.
and
Asa
himself
,
2
Chron:
16.
10.
(
though
a
good
man
)
were
drawn
into
other
great
sinnes
,
upon
occasion
of
these
associations
,
with
the
enemies
of
God
and
his
people
:
this
sinne
will
certainly
ensnare
men
in
other
sinnes
.
'T
is
well
said
by
Calvin
upon
Ezek:
16.
26.
That
as
we
are
too
prone
of
our selves
to
wickednesse
,
so
when
wee
enter
into
confederacies
with
wicked
men
,
we
are
but
seeking
new
temptations
,
and
as
it
were
a
bellows
to
blow
up
our
own
corruptions
,
as
wine
being
mixed
with
water
loseth
of
its
spirits
,
and
white
being
mixed
with
black
,
loseth
much
of
its
whitenesse
:
so
the
people
of
God
,
if
once
mixed
with
wicked
enemies
,
shall
certainly
losse
of
their
purity
and
integrity
.
Thirdly
,
as
these
unlawfull
confederacies
draw
us
both
into
great
judgements
and
great
sins
,
so
into
a
great
security
and
stupidity
under
these
great
plagues
and
sins
,
which
will
make
the
estate
of
such
to
be
yet
worse
,
Hos:
7
,
9
,
after
Ephraims
mixing
himself
among
the
people
,
t
is
added
,
Strangers
have
devoured
his
strength
,
and
he
knoweth
it
not
,
yea
,
gray
hairs
are
here
and
there
upon
him
,
yet
he
knoweth
it
not
:
although
his
confederats
have
distressed
him
,
and
not
strengthned
him
,
and
although
there
may
be
observed
in
him
diverse
signes
of
a
decaying
dying
condition
,
yet
he
knowes
it
not
,
nor
takes
it
to
heart
;
The
same
thing
is
insisted
upon
vers:
11.
Ephraim
also
is
like
a
silly
Dove
without
heart
;
They
call
to
Egypt
,
they
go
up
to
Assyria
.
He
is
as
voide
of
understanding
as
a
silly
Dove
,
whose
nest
being
spoiled
,
and
her
young
ones
taken
from
her
(
which
the
Chaldee
paraphrase
addeth
for
explications
cause
)
yet
she
still
returneth
to
those
places
where
,
and
among
those
people
by
whom
she
hath
been
so
spoiled
;
So
Israel
will
still
be
medling
with
those
that
have
done
him
great
hurt
.
Fourthly
,
we
finde
that
such
confederacy
or
association
either
with
idolaters
or
known
impious
persons
,
is
seldome
or
never
recorded
in
the
booke
of
God
,
without
a
reproofe
,
or
some
greater
mark
of
Gods
displeasure
put
upon
it
.
If
it
were
like
the
Polygamie
of
the
Patriarchs
,
often
mentioned
and
not
reproved
,
it
were
the
lesse
marvell
to
hear
it
so
much
debated
.
But
now
when
God
hath
so
purposely
set
so
many
Beacons
upon
those
rocks
,
and
Shelves
that
we
may
beware
of
them
,
O
why
shall
we
be
so
mad
,
as
stil
to
run
upon
them
?
It
was
reproved
in
the
time
of
the
Judges
,
Judg:
2
,
1
,
2
,
3.
It
was
reproved
in
the
time
of
the
Kings
;
Ahabs
Covenant
with
Benhadad
,
Asa's
Covenant
with
Benhadad
,
Ahaz
his
confederacy
with
the
Assyrian
;
Iehosophats
association
,
first
with
Ahab
,
then
with
Ahaziah
:
Amaziahs
association
with
those
100000.
men
of
Ephraim
,
when
God
was
not
with
them
,
all
those
are
plainly
disallowed
and
condemned
.
Moreover
that
reproofe
,
Ier:
2.
18
:
And
now
,
what
hast
thou
to
do
in
the
way
of
Egypt
,
to
drink
the
waters
of
Sihor
?
Or
what
hast
thou
to
do
in
the
way
of
Assyria
,
to
drink
the
waters
of
the
River
?
the
Chaldee
hath
thus
;
what
have
yee
to
do
to
associat
with
Pharaoh
King
of
Egypt
—
And
what
have
ye
to
do
to
make
a
Covenant
with
the
Assyrian
?
Again
after
the
captivity
,
Ezra
:
9.
the
Jewes
mingling
of
themselves
with
the
heathen
is
lamented
.
Fifthly
,
the
great
and
precious
promises
of
God
,
may
encourage
us
so
,
as
we
shall
never
say
to
the
wicked
,
a
confederacy
:
for
upon
condition
of
our
avoiding
all
such
confederacies
&
conjunctions
,
God
promiseth
never
to
break
his
Covenant
with
us
,
Iudg:
2
:
1
,
2.
and
to
receive
us
as
his
Sons
and
Daughters
,
2
Cor:
6.
14
,
16
,
17
,
18.
Sixthly
,
t
is
one
of
Gods
great
mercies
which
he
hath
Covenanted
and
promised
,
I
will
purge
out
from
among
you
the
Rebels
,
and
them
that
transgresse
against
me
,
Ezek.
20
,
38.
Why
should
we
then
forsake
our
own
mercy
,
and
despise
the
counsell
of
God
against
our
own
souls
.
Seventhly
,
as
it
was
in
Asa
his
experience
,
2
Chron
,
16
,
7
,
8
,
so
it
hath
been
in
our
own
,
God
hath
done
his
greatest
workes
for
us
,
when
we
were
most
unmixed
with
such
men
.
There
is
another
Objection
,
which
at
the
writing
hereof
I
have
met
with
:
T
is
Davids
confederacy
and
association
,
both
with
Abner
,
2
Sam.
3.
12
,
13.
and
with
Amasa
,
2
Sam:
19.
13.
whom
according
to
agreement
he
made
Generall
of
his
Hoste
,
2
Sam:
20
,
4.
although
both
of
them
had
been
Davids
enemies
,
and
born
armes
against
him
,
Abner
being
also
scandalous
,
both
for
his
whoredome
,
2
Sam.
3
,
7.
and
his
treachery
against
Ishbosheth
in
aspyring
to
the
Crown
(
which
is
collected
from
his
going
in
unto
Sauls
Concubine
,
as
Absolom
did
unto
Davids
afterward
)
yea
for
that
he
had
born
Arms
against
David
,
when
he
knew
that
God
had
sworne
to
make
David
King
,
and
so
against
the
light
of
his
conscience
,
2
Sam:
39
,
18.
Answ:
1
Peter
Martyr
commenting
upon
those
places
,
dissaloweth
Davids
practise
in
both
these
cases
,
especially
his
League
with
Abner
.
Should
we
follow
these
two
examples
,
not
being
allowed
or
commended
in
Scripture
?
or
should
we
not
rather
avoid
such
confederacies
,
because
of
many
examples
thereof
,
plainly
condemned
in
the
word
of
God
?
2.
What
soever
may
●…e
conceived
to
be
allowable
or
excusable
in
these
examples
of
David
,
yet
it
cannot
be
applied
,
except
in
like
cases
.
When
David
covenanted
with
Abner
,
he
was
but
King
of
Judah
,
Abner
undertakes
to
bring
about
all
Israel
to
him
,
and
that
he
should
make
him
reigne
over
all
the
tribes
,
whereas
otherwise
there
was
no
appearance
of
Davids
subdueing
of
all
the
other
tribes
;
but
by
a
long
and
bloody
Warre
.
Again
,
when
David
covenanted
and
capitulated
with
Amasa
,
he
was
in
a
manner
fled
out
of
the
land
for
Absalom
,
2
Sam:
19.
9.
and
The
point
being
now
so
fully
cleared
from
Scripture
,
here
is
the
lesse
reason
to
argue
contrariwise
from
human
examples
in
Christian
States
and
Common-wealths
.
Zurik
,
Berne
,
and
Basil
entered
into
a
confederacy
,
first
with
the
city
of
Strasburgh
,
and
shortly
thereafter
with
the
Lantgrave
of
Hesse
,
that
thereby
they
might
bee
strengthened
,
and
aided
against
the
Popish
Cantons
.
The
differences
of
Religion
put
them
to
it
,
to
choose
other
confederates
.
Neverthelesse
,
I
can
easily
admit
what
Lavater
judiciously
observeth
,
upon
Ezek.
16.
26
,
27
,
28
,
29.
that
Covenants
made
before
true
Religion
did
shine
among
a
people
,
are
not
to
be
rashly
broken
;
even
as
the
beleeving
husband
,
ought
not
to
put
away
the
unbeleiving
wife
,
whom
he
married
when
himself
also
was
an
unbeleever
,
if
she
be
willing
still
to
abide
with
him
.
Whatsoever
may
be
said
for
such
Covenants
,
yet
confederacies
with
enemies
of
true
Religion
,
made
after
the
light
of
Reformation
,
are
altogether
unexcusable
.
Peradventure
some
have
yet
another
Objection
:
this
is
an
hard
saying
(
say
divers
Malignants
)
we
are
looked
upon
as
enemies
,
if
we
come
not
in
and
take
the
Covenant
,
and
when
we
are
come
in
and
have
taken
the
Covenant
,
wee
are
still
esteemed
enemies
to
the
cause
of
God
,
and
to
his
servants
.
Answ.
This
is
just
,
as
if
those
traitors
,
Covenant
breakers
,
and
other
scandalous
persons
,
from
which
the
Apostle
bids
us
turne
away
,
2
Tit.
3.
5.
had
objected
,
if
we
have
no
forme
of
Godlinesse
,
we
are
looked
upon
as
aliens
,
and
such
as
are
not
to
be
numbered
among
Gods
people
,
yet
now
when
wee
have
taken
on
a
forme
of
godlinesse
,
we
are
in
no
better
esteem
with
Paul
,
but
still
he
will
have
Christians
to
turne
away
from
us
:
Yea
,
't
is
as
if
workers
of
iniquity
living
in
the
true
Church
,
should
object
against
Christ
himself
,
if
we
pray
not
,
if
wee
hear
not
the
word
,
&c.
we
are
not
accepted
,
but
rejected
for
the
neglect
of
necessary
duties
,
yet
when
wee
have
prayed
,
heard
,
&c
:
we
are
told
for
all
that
:
Depart
from
me
yee
workers
of
iniquity
,
I
never
knew
you
.
Men
must
bee
judged
according
to
their
fruits
,
according
to
their
words
and
works
,
and
course
of
living
;
and
if
any
who
have
taken
the
Covenant
,
shew
themselves
in
their
words
and
actions
,
to
be
still
wicked
enemies
,
our
eyes
must
not
bee
put
out
with
their
hand
at
the
Covenant
.
If
any
disaffected
shall
still
insist
and
say
;
But
why
then
are
we
receaved
,
both
to
the
Covenant
and
to
the
Sacrament
,
nay
,
why
are
wee
forced
and
compelled
into
the
Covenant
.
Answ.
1.
If
any
known
Malignant
,
or
complier
with
the
Rebels
,
or
with
any
enemy
of
this
Cause
hath
been
receaved
,
either
to
the
Covenant
or
Sacrament
,
without
signes
of
repentance
for
the
former
Malignancy
,
and
scandale
(
such
signes
of
Repentance
,
I
mean
,
as
men
in
charity
ought
to
be
satisfied
with
,
)
't
is
more
then
Ministers
and
Elderships
can
answer
,
either
to
God
,
or
the
Acts
and
constitutions
of
this
nationall
Church
.
I
trust
all
faithfull
and
conscientious
Ministers
have
laboured
to
keep
themselves
pure
in
such
things
.
Yea
,
the
Generall
Assembly
hath
ordained
,
that
known
compliers
with
the
Rebels
,
and
such
as
did
procure
protections
from
the
enemy
,
or
keep
correspondence
and
intelligence
with
him
,
shall
be
suspended
from
the
Lords-supper
,
till
they
manifest
their
repentance
before
the
Congregation
.
Now
if
any
after
signes
,
and
declaration
of
repentance
,
have
turned
again
to
their
old
wayes
of
Malignancy
,
their
iniquity
bee
upon
themselves
,
not
upon
us
.
2.
Men
are
no
otherwise
drawn
or
forced
into
the
Covenant
,
then
into
other
necessary
duties
.
Nay
it
ought
not
to
be
called
a
forceing
or
compelling
.
Are
men
forced
to
spare
their
neighbours
life
,
because
murther
is
severly
punished
?
Or
are
men
compelled
to
be
loyall
,
because
traitors
are
examplarily
punished
?
There
may
,
and
must
be
a
willingnesse
and
freenesse
in
the
doing
of
the
contrary
duty
;
although
great
sinnes
must
not
go
away
unpunished
.
Men
are
not
compelled
to
vertue
,
because
vice
is
punished
,
else
vertue
were
not
vertue
.
Those
that
refuse
the
Covenant
,
reproach
it
,
or
rail
against
it
,
ought
to
be
looked
upon
as
enemies
to
it
,
and
dealt
with
accordingly
:
yet
if
any
man
were
knowne
to
take
the
Covenant
against
his
will
,
he
were
not
to
be
receaved
.
3.
These
two
may
well
stand
together
,
to
censure
the
contempt
or
neglect
of
a
duty
,
and
withall
to
censure
wickednesse
in
the
person
that
hath
taken
up
the
practise
of
the
dutie
.
If
any
Israelite
would
not
worship
the
true
God
,
hee
was
to
be
put
to
death
,
2
Chron.
15.
13.
but
withall
,
if
worshipping
the
true
God
,
hee
was
found
to
bee
a
murtherer
,
an
adulterer
,
&c.
for
this
also
hee
was
to
bee
put
to
death
.
The
Generall
Assembly
of
this
Church
hath
appointed
,
that
such
as
after
admonition
,
continue
in
an
usuall
neglect
of
Prayer
,
and
the
Worship
of
God
in
their
families
,
shall
bee
suspended
from
the
Lords-Supper
,
till
they
●…mend
:
Yet
if
any
man
shall
be
found
to
make
Familie
Worship
a
cloak
to
his
swearing
,
drunkennesse
;
adultery
or
the
like
,
must
these
scandalous
sinnes
be
uncensured
,
because
hee
hath
taken
upon
him
a
forme
of
godlinesse
?
God
forbid
.
'T
is
just
so
here
,
refusers
of
the
Covenant
,
and
railers
against
it
,
are
justly
censured
:
But
withall
,
if
wickednesse
and
Malignancie
,
be
found
in
any
that
have
taken
the
Covenant
;
their
offence
and
censure
is
not
to
be
extenuated
,
but
to
be
aggravated
.
I
had
been
but
very
short
in
the
handling
of
this
question
,
if
new
objections
coming
to
my
eares
,
had
not
drawn
me
forth
to
this
length
.
And
now
I
finde
one
objection
more
.
Some
say
,
the
arguments
before
brought
from
Scripture
,
prove
not
the
unlawfulnesse
of
confederacies
,
and
associations
with
Idolaters
,
Heretickes
,
or
prophane
persons
of
the
same
Kingdome
,
but
onely
with
those
of
another
Kingdome
.
Answ.
1.
Then
by
the
concession
of
those
that
make
the
objection
,
't
is
at
least
unlawfull
,
to
associate
our selves
with
any
of
another
Kingdome
,
who
are
of
a
false
Religion
,
or
wicked
life
.
2.
If
familiar
fellowship
,
even
with
the
wicked
of
the
same
Kingdome
be
unlawfull
,
then
is
a
military
association
with
them
unlawfull
;
for
it
cannot
be
without
consulting
,
conferring
,
conversing
frequently
together
.
It
were
a
prophane
abusing
,
and
mocking
of
Scripture
to
say
,
that
we
are
forbidden
to
converse
familiarly
with
the
ungodly
of
another
kingdome
,
but
not
with
the
ungodly
of
the
same
kingdome
,
or
that
we
are
forbidden
to
marry
with
the
ungodly
of
another
Kingdome
,
but
not
with
the
ungodly
of
the
same
Kingdom
,
for
what
is
this
,
but
to
open
a
wide
gate
upon
the
one
hand
;
while
wee
seem
to
shut
a
narrow
gate
upon
the
other
hand
?
3.
Were
not
those
military
associations
,
2
Chron
▪
19.
2.
and
25.
7
,
8.
condemned
upon
this
reason
,
because
the
associats
were
ungodly
,
haters
of
the
Lord
,
and
because
God
was
not
with
them
.
Now
then
,
à
quatenus
ad
omne
,
the
reason
holds
equally
against
associations
with
any
,
of
whom
it
can
be
truly
said
,
they
are
ungodly
,
haters
of
the
Lord
,
and
God
is
not
with
them
.
4.
God
would
have
the
Camp
of
Israel
altogether
holy
and
clean
,
Deut.
23.
9.
to
14
▪
clean
from
whom
?
not
so
much
from
wicked
heathens
(
there
was
not
so
much
fear
of
that
)
as
from
wicked
Israelites
.
5.
Saith
not
David
,
I
will
early
destroy
all
the
wicked
of
the
land
,
Psal.
101.
8.
and
,
Depart
from
me
all
ye
workers
of
iniquity
,
Psal.
6.
9.
How
can
it
then
be
imagined
,
that
he
would
make
any
of
them
his
associats
,
and
helpers
in
Warre
.
Amandus
Polanus
Comment
,
in
Ezek:
16
▪
26
,
27
,
28.
Qui
Ecclesiae
scortationem
,
hoc
est
idololatriam
vel
falsam
doctrinam
,
&
confederationes
cum
impiis
reprehendit
,
non
est
Hereticus
,
non
est
Schismaticus
,
non
est
ingratus
adversus
matrem
Eccelesiam
:
Alioqui●…
etiam
Ezekiel
cum
Jeremiâ
,
aliisque
Prophetis
,
fuisset
Hereticus
,
aut
Schismaticus
,
aut
ingratus
.
CHAP.
XV.
Of
uniformity
in
Religion
,
worship
of
God
,
and
Church
Government
.
THe
word
Vniformity
is
become
als
odious
to
divers
who
plead
for
Liberty
and
Tolleration
,
as
the
word
Conformity
was
in
the
Prelats
times
.
Hence
proceeded
Mr
Delles
book
against
uniformity
,
and
Mr
Burtons
book
,
intituled
,
Conformities
deformity
.
I
confesse
my
love
and
desire
of
uniformity
hath
not
made
mee
any
whit
to
depart
from
my
former
principles
against
the
Prelaticall
conformity
,
or
the
astricting
of
mens
consciences
(
at
least
in
point
of
practise
and
observation
)
to
certain
rites
,
whether
unlawful
or
indifferent
in
their
own
nature
,
under
pain
of
censure
.
Yet
I
must
needs
justifie
(
as
not
only
lawfull
,
but
laudable
)
what
the
solemne
League
and
Covenant
of
the
three
Kingdoms
,
obligeth
us
unto
,
namely
to
endeavour
to
bring
the
Churches
of
God
in
the
three
Kingdomes
to
the
nearest
conjunction
and
uniformity
in
one
Confession
of
Faith
,
one
Directory
of
Worship
,
one
forme
of
Church
Government
and
Catechisme
.
It
is
alwayes
to
be
remembred
,
that
good
things
,
yea
the
best
things
may
be
dangerously
abused
by
the
corruptions
of
Men
,
especially
when
the
times
are
generally
corrupted
.
Luther
had
reason
in
his
time
,
and
as
the
case
stood
then
,
to
decline
a
generall
Synod
of
Protestants
for
unity
in
ceremonies
(
which
some
moved
for
)
before
the
doctrine
of
Faith
,
and
the
substance
of
the
Gospell
was
setled
.
He
said
the
name
of
Synods
and
Counsels
was
almost
als
much
suspected
with
him
,
as
the
name
of
free
will
,
and
that
he
would
have
the
Churches
freely
and
voluntarly
to
comply
and
conforme
in
externall
rites
,
by
following
the
best
examples
in
these
things
,
but
by
no
means
to
be
compelled
to
it
,
or
snares
prepared
for
the
consciences
of
the
weak
.
See
Melchior
Adamus
in
vit:
Lutheri
pag:
128
,
129.
But
if
Luther
had
found
als
good
opportunity
and
als
much
possibility
of
attayning
a
right
uniformity
in
Church
government
and
Worship
,
as
God
vouchsafeth
us
in
this
age
,
I
do
not
doubt
,
but
he
had
been
more
zealous
for
it
,
then
any
of
us
now
are
,
or
if
hee
had
been
in
Calvins
stead
,
I
make
no
question
he
had
done
in
this
businesse
as
Calvin
did
.
So
that
we
ought
to
impute
it
rather
to
their
times
and
places
in
which
they
lived
,
then
to
the
difference
of
their
Spirits
,
that
Luthers
zeal
was
wholly
spent
upon
the
doctrine
of
Free
grace
.
Calvins
zeal
did
also
extendit
self
to
Discipline
,
about
which
Luther
was
unwilling
to
make
any
busines
at
all
.
But
for
further
satisfaction
to
truly
tender
consciences
,
and
that
they
may
not
fear
we
are
leading
them
back
again
to
Egypt
,
I
desire
that
these
particular
differences
between
the
Prelaticall
Conformity
,
and
the
Presbyteriall
uniformity
according
to
the
Covenant
,
may
be
well
observed
.
First
,
they
did
after
the
Heathenish
and
Popish
maner
affectat
ceremonies
,
and
a
Pompous
externall
splendor
and
spectability
,
and
made
the
Kingdome
of
God
come
with
observation
.
2.
Much
of
the
Prelaticall
Conformity
consisted
in
such
things
as
were
in
themselves
&
in
their
own
nature
unlawful
,
and
contrary
to
the
word
.
Shew
us
the
like
in
any
part
of
our
uniformity
,
then
let
that
thing
never
more
be
heard
of
.
Uniformity
in
any
thing
which
is
unlawfull
is
a
great
aggravation
of
the
sin
.
3
They
conformed
to
the
Papists
,
we
to
the
example
of
the
best
reformed
Churches
,
which
differeth
als
much
fr●…m
their
way
,
as
she
that
is
dressed
like
other
honest
women
distereth
from
her
that
is
dressed
like
a
whore
.
4.
The
Prelatical
conformity
was
for
the
most
part
made
up
of
sacred
ceremonies
,
which
had
been
grossely
and
notoriously
abused
either
to
Idolatry
or
Superstition
,
and
therefore
being
things
of
no
necessary
use
,
ought
not
to
have
been
continued
,
but
abolished
as
the
brazen
serpent
was
by
Hezekiah
.
But
in
our
uniformity
now
excepted
against
,
I
know
no
such
thing
(
and
I
am
confident
no
man
can
give
instance
of
any
such
thing
in
it
)
as
a
sacred
Religious
rite
or
thing
which
hath
neither
from
Scripture
nor
nature
any
necessary
use
,
and
hath
been
notoriously
abused
to
idolatry
or
superstition
,
if
any
such
thing
can
be
found
,
I
shall
confesse
it
ought
not
to
be
continued
.
5.
They
imposed
upon
others
and
practised
themselves
ceremonies
(
acknowledged
by
themselves
to
be
in
their
own
nature
meerly
indifferent
,
but
looked
upon
by
many
thousands
of
godly
people
,
as
unlawfull
and
contrary
to
the
word
)
to
the
great
scandall
and
offence
of
their
brethren
.
Our
principle
is
,
that
things
indifferent
ought
not
to
be
practised
with
the
scandall
and
offence
of
the
godly
.
6.
Their
way
was
destructive
to
true
Christian
Liberty
both
of
Conscience
and
practise
,
compelling
the
practise
and
conscience
it self
,
by
the
meer
will
and
authority
of
the
Law-makers
.
Obedite
praepositis
was
the
great
argument
with
them
to
satisfie
consciences
,
Sic
volo
,
sic
jubeo
,
sit
pro
ratione
voluntas
.
We
say
that
no
Canons
nor
constitutions
of
the
Church
can
bind
the
conscience
nisi
per
&
propter
verbum
Dei
,
i.e.
except
in
so
far
as
they
are
grounded
upon
and
warrantable
by
the
word
of
God
,
at
least
by
consequence
,
and
by
the
Generall
rules
thereof
.
And
that
Canons
concerning
things
indifferent
bind
not
extra
casum
scandali
&
contemptus
,
i
,
e.
when
they
may
be
omitted
without
giving
scandall
,
or
shewing
any
contempt
of
the
Ecclesiasticall
authority
.
7.
The
Prelaticall
ordinances
were
after
the
commandements
and
Doctrines
of
men
,
as
the
Apostle
speaks
,
Col:
2
,
22.
compare
Mat
:
15.
9.
But
in
vain
do
they
worship
me
,
teaching
for
doctrines
the
commandements
of
men
.
Where
doctrines
may
fitly
expresse
the
nature
of
significant
mysterious
ceremonies
(
such
as
was
the
Pharisaicall
washing
of
hands
,
cups
,
tables
,
&c.
to
teach
and
signifie
holines
)
all
sacred
significant
ceremonies
of
mans
devysing
,
we
condemne
as
an
addition
to
the
word
of
God
,
which
is
forbidden
no
lesse
then
a
diminution
from
it
.
Let
many
of
those
who
object
against
our
uniformity
,
examine
whether
their
own
way
hath
not
somewhat
in
it
,
which
is
a
sacred
significant
ceremony
of
humane
invention
,
and
without
the
word
;
for
instance
,
the
anointing
of
the
sick
in
these
dayes
when
the
miracle
is
ceased
,
the
Church
Covenant
,
&c.
For
our
part
,
except
it
be
a
circumstance
,
such
as
belongeth
to
the
decency
and
order
,
which
ought
to
appear
in
all
humane
societies
and
actions
whether
civill
or
sacred
,
we
hold
that
the
Church
hath
not
power
to
determine
or
enjoyne
any
thing
belonging
to
Religion
:
And
even
of
these
circumstances
we
say
that
although
they
be
so
numerous
and
so
various
,
that
all
circumstances
belonging
to
all
times
and
places
could
not
be
particularly
determined
in
Scripture
,
yet
the
Church
ought
to
order
them
so
,
and
hath
no
power
to
order
them
otherwise
,
then
as
may
best
agree
with
the
generall
rules
of
the
Word
.
Now
setting
aside
the
circumstantials
,
there
is
not
any
substantiall
part
of
the
uniformity
according
to
the
Covenant
,
which
is
not
either
expresly
grounded
upon
the
word
of
God
,
or
by
necessary
consequence
drawn
from
it
,
and
so
no
commandement
of
men
,
but
of
God
.
Other
differences
I
might
adde
,
but
these
may
abundantly
suffice
to
shew
that
the
Prelaticall
conformity
and
the
Presbyterian
uniformity
are
no
lesse
contrary
one
to
another
,
then
darknes
and
light
,
black
and
white
,
bitter
and
sweet
,
bad
and
good
.
And
now
having
thus
cleared
the
true
nature
and
notion
of
Uniformity
,
that
it
s
altogether
another
thing
from
that
which
its
opposers
apprehend
it
to
be
,
the
work
of
arguing
for
it
may
be
the
shorter
and
easier
,
M
●
,
Dell
in
his
discourse
against
uniformity
,
argueth
against
it
both
from
nature
and
from
Scripture
.
I
confesse
if
one
will
transire
de
genere
in
genus
,
as
he
doth
,
its
easie
to
find
a
disconformity
between
one
thing
and
another
,
either
in
the
works
of
Creation
,
or
in
the
things
recorded
in
Scripture
.
But
if
one
will
look
after
uniformity
in
uno
&
eodem
genere
,
in
one
and
the
same
kind
of
things
(
which
is
the
uniformity
we
plead
for
)
then
both
nature
&
Scripture
giveth
us
presidents
not
against
uniformity
,
but
for
it
.
It
is
a
maxime
in
naturall
Philosophy
,
that
motus
Coeliest
semper
uniformis
velocitate
,
the
Heavens
do
not
move
sometime
more
slowly
,
sometime
more
swiftly
,
but
ever
uniformly
.
God
himself
tels
us
of
the
sweet
influences
of
Pleiades
,
of
the
bands
of
Orion
,
of
the
bringing
foorth
of
Mazaroth
in
his
season
,
and
of
the
other
ordinances
of
Heaven
,
which
all
the
power
on
earth
cannot
alter
nor
put
out
of
course
,
Iob
38
,
31
,
32
,
33.
of
the
sea
which
is
shut
up
within
the
decreed
place
,
&
within
the
doors
and
barres
which
it
cannot
passe
,
vers:
10
,
11.
And
generally
all
the
great
works
which
God
doeth
there
discourse
of
,
each
of
them
in
its
own
kinde
is
uniforme
to
it self
:
So
likewise
,
Psal:
104.
Hath
not
God
said
,
that
while
the
earth
remaineth
,
seed
time
and
harvest
,
and
cold
and
heat
,
and
sommer
and
winter
,
day
and
night
shall
not
cease
,
Gen
▪
8
,
22.
If
there
were
not
an
uniformity
in
nature
,
how
could
fair
weather
be
known
by
a
red
sky
in
the
evening
,
or
foul
weather
by
a
red
and
lou●…ing
sky
in
the
morning
?
Mat
:
16
,
2
,
3.
If
there
be
not
an
uniformity
in
nature
,
why
saith
Salomon
,
The
thing
that
hath
been
,
it
is
that
which
shall
be
,
and
there
is
no
new
thing
under
the
Sun
?
Eccl.
1.
9.
is
it
not
an
uniformity
in
nature
that
the
St●…rk
in
the
heavens
knoweth
her
appointed
times
,
and
the
Turtle
,
and
the
Cran
,
and
the
Swallow
observe
the
time
of
their
comming
,
Ier.
8.
75.
Is
not
that
an
uniformity
in
nature
?
Io.
4.
35.
There
are
yet
foure
moneths
and
then
cometh
harvest
?
As
the
Apostle
saith
of
the
members
of
the
body
which
we
think
to
be
lesse
honourable
,
upon
these
we
bestow
more
abundant
honour
,
1
Cor.
12.
23
,
so
I
may
say
of
these
things
in
nature
which
may
perhaps
seem
to
have
least
uniformity
in
them
(
such
as
the
waxing
and
weaning
of
the
Moon
,
the
ebbing
and
flowing
of
the
Sea
,
and
the
like
)
even
in
these
a
very
great
uniformity
may
be
observed
.
As
for
Scripture
presidents
,
There
was
in
the
old
Testament
a
marvelous
great
uniformity
both
in
the
substantialls
and
rituals
of
the
worship
and
service
of
God
.
For
instance
,
Num.
9.
3.
't
is
said
of
the
Passeover
,
ye
shall
keep
it
in
his
appointed
season
:
according
to
all
the
rites
of
it
,
and
according
to
all
the
ceremonies
thereof
shall
ye
keep
it
.
Exod.
12
,
49.
One
Law
shall
be
to
him
that
is
homeborn
,
&
unto
the
stranger
that
sojurneth
among
you
.
Another
instance
see
in
the
Sacrifices
,
Levit
,
first
7.
chapters
.
Another
instance
Act.
15
,
21.
For
Moses
of
old
time
hath
in
every
city
them
that
preach
him
,
being
raed
in
the
Synagogues
every
Sabboth
day
.
A
fourth
instance
in
the
courses
and
services
of
the
Priests
and
Levits
,
1
Chron
,
23
,
24
,
25
,
&
26.
Luke
1.
8
,
9.
The
like
in
other
instances
.
Of
the
Church
of
the
new
Testament
,
it
was
prophesied
,
that
God
would
give
them
one
way
,
aswell
as
one
heart
,
Ier:
32.
39.
that
there
shall
not
onely
be
one
Lord
,
but
his
Name
one
,
Zack
:
14.
9.
Wee
are
exhorted
to
walk
by
the
same
rule
,
so
farre
as
we
have
attained
,
that
is
,
to
study
uniformity
,
not
diversity
in
those
things
which
are
agreed
upon
to
bee
good
and
right
,
Phil.
3.
16.
Doeth
not
the
Apostle
plainly
intimat
and
commend
an
uniformity
in
the
Worship
of
God
,
1
Cor.
14.
27.
If
any
man
speak
in
an
unknown
tongue
,
let
it
beby
two
,
or
,
at
the
most
,
by
three
,
and
that
by
course
,
and
let
one
interpret
,
vers
33.
for
God
is
not
the
author
of
confusion
,
but
of
peace
,
as
in
all
the
Churches
of
the
Saints
,
vers.
40.
Let
all
things
bee
done
decently
and
in
order
.
Hee
limiteth
the
Prophets
to
that
same
number
,
of
two
or
three
;
even
as
he
limiteth
those
that
had
the
gift
of
tongues
,
vers
,
29.
And
was
it
not
a
great
uniformity
,
that
he
would
have
every
man
who
prayed
,
or
prophesied
,
to
have
his
head
uncovered
,
and
every
woman
covered
,
1
Cor.
11.
Doeth
not
the
same
Apostle
,
besides
the
Doctrine
of
faith
,
and
practicall
duties
of
a
Christian
life
,
deliver
severall
Canons
to
bee
observed
in
the
Ordination
and
Admission
of
Elders
and
Deacons
,
concerning
widows
,
concerning
accusations
,
admonitions
,
censures
,
and
other
things
belonging
to
Church
policy
,
a
,
appeareth
,
especially
from
the
Epistles
to
Timothy
and
Titus
?
And
1
Cor:
16.
1
,
2.
hee
will
have
an
uniformity
between
the
Churches
of
Galatia
,
and
of
Corinth
,
in
the
very
day
of
putting
forth
their
charity
.
Now
concerning
the
colection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Galatia
,
even
so
doe
you
,
upon
the
first
day
of
the
week
,
let
every
one
of
you
lay
by
him
in
store
,
&c.
In
the
ancient
Church
,
although
there
was
not
an
uniformity
in
all
particulars
among
all
the
Churches
;
for
instance
in
the
point
of
fasting
,
some
fasting
on
the
Sabbath
,
some
not
,
some
taking
the
Lords-Supper
fasting
,
some
after
meals
,
which
differences
in
fasting
,
gave
occasion
to
the
old
rule
:
dissonantia
●…ejunii
non
dissolvit
consonantiam
fidei
.
Although
likewise
,
there
was
a
great
difference
between
the
custome
of
one
Church
and
another
,
in
the
time
and
manner
of
celebrating
the
Lords-Supper
.
And
in
other
particulars
,
as
Augustine
,
Socrates
and
the
Author
of
the
Tripartite
History
,
record
unto
us
.
Yet
the
Centuryes
and
other
ecclesiasticall
Historians
,
shew
us
in
every
Century
,
a
great
uniformity
in
those
ancient
times
,
even
in
very
many
things
belonging
to
Church
government
,
and
forme
of
Worship
.
Neither
can
any
man
doubt
of
the
great
uniformity
in
the
ancient
Church
:
Who
is
not
a
stranger
to
the
Canons
of
the
ancient
Councells
.
And
although
Irenaeus
and
others
justly
blamed
Victor
Bishop
of
Rome
,
for
excommunicating
the
Churches
of
Asia
,
and
the
Quartodecimans
,
because
of
their
disconformity
,
in
keeping
of
Easter
,
yet
the
endeavoring
of
the
nearest
uniformity
in
that
particular
,
was
so
farre
from
being
blamed
,
that
it
was
one
cause
(
though
neither
the
sole
nor
principall
)
of
the
calling
and
conveening
the
Councell
of
Nice
,
which
Councell
did
not
leave
it
arbitary
to
every
one
,
to
follow
their
owne
opinion
concerning
Easter
,
but
by
their
Canon
determined
,
that
it
should
not
be
keept
upon
the
same
day
with
the
Jews
,
that
is
,
upon
the
14.
day
of
the
moneth
.
CHAP.
XVI
.
Whether
it
be
lawfull
,
just
,
and
expedient
,
that
there
be
an
ordinance
of
Parliament
,
for
the
taking
of
the
solemne
League
and
Covevenant
,
by
all
persons
in
the
Kingdome
,
under
a
considerable
penaltie
.
Or
an
answer
returned
to
a
Gentleman
,
who
had
consulted
a
friend
concerning
this
question
.
FIrst
of
all
,
that
I
may
rightly
deduce
and
state
the
matter
of
fact
,
't
is
to
be
remembred
.
That
the
solemne
League
and
Covenant
hath
been
the
strongest
band
of
Union
in
this
common
cause
of
Religion
and
Liberty
,
and
that
which
the
common
enemies
,
have
mainly
endeavoured
with
all
their
might
to
overthrow
.
That
the
chief
motive
to
engage
Scotland
,
was
professed
to
be
the
Reformation
of
Religion
,
and
uniformity
according
to
the
Covenant
.
That
the
League
and
Treaty
between
the
two
Kingdomes
,
is
in
pursuance
of
the
ends
of
the
Covenant
,
especially
the
aforsaid
ends
of
Religion
.
That
the
declaration
of
both
Kindomes
,
emitted
to
other
Nations
,
doeth
hold
forth
to
the
world
,
that
our
war
is
for
the
ends
of
the
Covenant
,
and
that
we
should
never
lay
down
armes
,
till
these
were
obtained
.
That
by
order
of
Parliament
,
the
Covenant
was
turned
in
Latine
,
and
sent
abroad
to
the
reformed
Churches
,
with
letters
from
the
Assembly
of
Divines
.
That
upon
the
former
assurances
,
the
Church
and
Kingdome
of
Scotland
,
the
Parliaments
of
both
Kingdomes
,
the
Assembly
of
Divines
,
the
city
of
London
,
and
many
thousands
in
England
,
have
taken
the
Covenant
,
and
have
sworne
most
solemnly
,
that
they
shall
constantly
,
really
,
and
sincerly
,
during
all
the
dayes
of
their
lifetime
,
with
their
lives
and
fortunes
,
stand
to
the
performance
of
it
.
And
both
Kingdomes
have
suffered
the
losse
of
their
goods
chearfully
,
laid
out
their
means
,
and
laid
downe
their
lives
resolutly
in
pursuance
thereof
.
At
the
Treaty
of
Vxbridge
,
the
propositions
for
Religion
(
of
which
the
confirming
of
the
Covenant
,
is
the
first
and
chiefest
)
were
acknowledged
to
be
of
such
excellency
,
and
absolute
necessity
,
as
they
were
appointed
to
be
treated
of
in
the
first
place
,
and
that
no
peace
nor
agreement
should
be
,
till
they
were
first
agreed
unto
.
The
same
Propositions
for
Religion
,
are
yet
set
down
in
the
first
place
amongst
the
Propositions
sent
last
to
the
King
,
as
being
agreed
unto
by
the
Parliaments
of
both
Kingdomes
.
And
that
now
the
Kings
answer
to
the
Propositions
is
delayed
,
the
house
of
Commons
have
thought
fit
,
to
turne
the
Propositions
into
Ordinances
,
to
shew
their
constant
resolution
of
adhering
thereto
,
and
that
they
may
be
of
greater
force
,
and
receave
the
better
obedience
from
the
Subjects
,
have
converted
the
Propositions
for
civill
matters
into
Ordinances
,
and
(
that
their
zeal
and
constancy
may
appear
for
Religion
,
which
is
of
greatest
moment
,
and
wherein
the
glory
of
God
,
and
the
good
of
his
Church
is
most
concerned
)
it
is
desired
,
that
the
Propositions
concerning
the
Covenant
,
may
be
likewise
turned
into
an
ordinance
,
with
a
considerable
penalty
,
that
so
we
may
give
some
reall
evidence
,
that
we
do
not
s●…ek
the
things
of
this
world
in
the
first
place
,
and
the
Kingdome
of
Heaven
,
and
the
righteousnesse
of
it
in
the
last
;
Much
lesse
,
that
Demas
▪
like
we
forsake
it
as
lovers
of
this
present
world
.
Now
the
grounds
and
reasons
for
such
an
Ordinance
may
be
these
.
1.
It
were
a
great
unthankfulnsse
to
God
,
if
after
sacred
and
solemne
vowes
made
in
time
of
our
greatest
dangers
,
and
when
after
our
vowes
,
God
hath
begun
to
deliver
us
,
and
hath
dissipated
our
Enemies
,
we
should
now
grow
wearie
of
paying
,
and
performing
those
vowes
.
We
may
say
of
the
Covenant
,
as
the
Prophet
said
of
the
laying
of
the
foundation
of
the
second
Temple
.
Consider
whether
from
that
very
day
God
did
not
sensibly
blesse
us
,
and
give
a
testimony
from
Heaven
,
to
his
own
Cause
and
Covenant
.
And
now
shall
the
Covenant
which
was
our
glory
and
ornament
before
God
and
men
,
be
laid
aside
as
a
worne
or
moth-eaten
garment
?
God
forbid
.
2.
If
the
taking
of
the
solemne
League
and
Covenant
,
bee
not
enjoyned
by
authority
of
Parliaments
,
under
a
penalty
,
but
left
arbitrary
,
this
were
an
opening
in
stead
of
shutting
of
the
doore
unto
as
many
as
are
apt
and
inclinable
●…o
refuse
and
oppose
the
Covenant
,
yea
,
to
as
many
as
write
or
speak
against
it
,
and
maintaine
opinions
or
practises
contrary
to
it
.
The
impiety
and
obstinacy
of
such
persons
,
if
not
punished
,
but
connived
at
,
or
tacitely
permitted
by
the
Parliaments
,
involveth
them
and
the
Nation
as
partakers
of
the
sinne
,
and
so
consequently
of
the
judgement
.
Although
the
oath
which
Ioshua
and
the
Princes
of
Israel
made
to
the
Gibeonites
,
was
made
unadvisedly
,
and
without
asking
counsell
from
the
mouth
of
the
Lord
,
yet
some
hundred
yeares
after
being
broken
,
that
breach
brought
a
nationall
judgement
,
till
justice
was
done
upon
the
offenders
.
How
much
more
may
a
Nationall
judgement
bee
feared
,
if
even
in
our
dayes
the
contempt
and
violation
of
a
most
lawfull
and
sacred
oath
,
bee
winked
at
?
Surely
God
will
not
wink
at
their
sinne
,
who
wink
at
his
dishonour
.
Better
not
to
have
vowed
,
then
not
to
pay
and
performe
.
3.
When
King
Iosiah
made
a
solemne
Covenant
(
the
effect
whereof
was
a
through
Reformation
,
the
taking
away
of
the
ancient
and
long
continued
high
places
,
the
destroying
of
Baals
Vessels
,
Altars
,
Priests
,
&c.
2
Kings
23.
through
out
)
he
did
not
leave
this
Covenant
arbitrary
:
But
he
caused
all
that
were
present
in
Ierusalem
,
and
Benjamine
to
stand
to
it
,
2
Chron.
34.
32.
In
all
which
he
is
set
forth
as
a
president
to
Christian
Reformers
,
that
they
may
know
their
duety
in
like
cases
.
4.
All
who
did
take
the
solemne
League
and
Covenant
are
thereby
obleiged
in
their
severall
places
and
callings
(
and
so
the
houses
of
Parliament
in
their
place
and
calling
)
to
endeavour
the
extirpation
of
Popery
,
Prelacy
,
Heresie
,
Schisme
,
Superstition
,
and
Prophannesse
.
How
is
this
part
of
the
oath
of
God
fulfilled
,
if
the
Covenant
it selfe
,
made
for
the
extirpation
of
all
these
,
be
left
arbitrary
?
5.
The
Vow
and
Protestation
was
not
left
arbitrary
.
For
by
the
vote
,
Iuly
30.
1641.
it
was
resolved
upon
the
question
,
that
whosoever
would
not
take
that
Protestation
,
are
declared
to
be
unfit
to
bear
any
office
in
the
Church
or
State
,
which
was
accordingly
published
.
But
the
solemne
League
and
Covenant
must
be
at
least
more
effectuall
then
the
Protestation
,
for
the
narrative
,
or
preface
of
the
Covenant
,
holdeth
forth
the
necessity
of
the
same
,
as
a
more
effectuall
means
to
be
used
,
after
other
means
of
Supplication
,
Remonstrance
,
and
Protestation
.
6.
This
same
solemne
League
and
Covenant
was
not
in
the
beginning
left
arbitrary
,
for
some
members
were
suspended
from
the
house
,
for
not
taking
it
.
And
in
the
Ordinance
,
2
Feb.
1643.
it
is
ordained
and
enjoyned
,
that
it
be
solemnly
taken
in
all
places
throughout
the
Kingdome
of
England
,
and
dominion
of
Wales
.
And
withall
,
in
the
instructions
and
orders
of
Parliament
,
then
sent
into
the
Committees
,
it
was
appointed
that
the
names
of
such
as
refuse
it
,
should
be
returned
to
the
Parliament
,
that
they
may
take
such
further
course
with
them
,
as
they
shall
thinke
fit
.
In
the
Ordinance
of
Parliament
,
for
Ordination
of
Ministers
,
(
both
the
first
and
the
last
Ordinance
)
the
person
to
be
ordained
,
is
appointed
and
obleiged
to
addresse
himself
to
the
Presbyterie
:
and
bring
with
him
a
testimony
of
his
taking
the
Covenant
of
the
three
Kingdomes
.
Again
,
by
the
ordinance
for
election
of
Elders
,
dated
the
19.
of
Aug:
1645.
No
member
of
any
Congregation
,
may
concurre
or
have
voice
in
the
choosing
of
Elders
,
but
such
as
have
taken
the
Nationall
Covenant
.
7.
In
the
first
Article
of
the
Treaty
between
the
Kingdomes
,
signed
Novemb:
29.
1643.
'T
is
agreed
and
concluded
,
that
the
Covenant
bee
sworne
and
subscribed
by
both
Kingdomes
,
not
that
it
shall
bee
taken
by
as
many
as
will
in
both
Kingdomes
,
but
that
it
shall
bee
taken
by
both
Kingdomes
.
How
shall
this
be
performed
,
if
it
bee
still
left
arbitrary
?
8.
In
the
Propositions
of
peace
,
't
is
plainly
supposed
and
intimated
,
that
the
taking
of
the
Covenant
shall
bee
enjoyned
under
some
penalty
.
Otherwise
we
have
not
delt
faithfully
,
neither
with
God
nor
man
,
in
tendering
that
second
Proposition
to
the
King
,
concerning
his
consent
to
an
act
of
Parliament
in
both
Kingdomes
respectively
,
for
the
enjoyning
the
taking
of
the
Covenant
,
by
all
the
Subjects
of
the
three
Kingdomes
with
such
penalties
as
by
mutuall
advice
of
both
Kingdomes
,
shall
be
agreed
upon
.
9.
If
other
Propositions
of
peace
be
turned
into
Ordinances
,
and
this
of
the
Covenant
not
so
,
it
will
strengthen
the
calumnies
cast
upon
the
Parliament
by
the
Malignant
party
,
that
they
have
had
no
intention
to
setle
Religion
according
to
the
Covenant
,
but
that
they
entred
into
the
Covenant
for
bringing
in
the
Scots
to
their
assistance
,
and
for
gaining
the
good
opinion
of
the
reformed
Churches
.
10.
It
will
also
be
a
dangerous
president
to
separat
between
the
legislative
power
,
and
the
corrective
or
punitive
power
.
For
if
after
the
ordinance
of
Parliament
injoyning
and
ordaining
that
the
Covenant
be
taken
universally
throughout
the
whole
Kingdome
,
there
be
no
sanction
nor
penalty
upon
these
who
shall
refuse
it
,
let
wise
men
judge
,
whether
this
may
not
expose
the
authority
of
Parliament
to
contempt
.
11
I
shal
conclud
with
this
Syllogisme
,
That
which
is
not
only
sinful
in
it self
,
but
a
great
dishonour
to
God
,
a
great
scandall
to
the
Church
,
&
with
all
a
disobedience
to
the
lawfull
Ordinance
of
authority
,
may
and
ought
to
be
punished
,
by
this
Christian
and
reforming
Parliament
.
But
their
offence
which
still
refuse
to
take
the
Covenant
,
is
not
only
sinfull
in
it self
,
but
a
great
dishonour
to
God
,
a
great
scandall
to
the
Church
,
and
with
all
a
disobedience
to
the
lawful
Ordinance
of
Authority
.
Therefore
the
offence
of
these
who
still
refuse
to
take
the
Covenant
,
may
and
ought
to
be
punished
by
this
Christian
and
reforming
Parliament
.
Objections
answered
.
1.
Object
.
The
Covenant
ought
not
to
be
compulsory
but
free
:
Good
things
grow
evill
when
mens
consciences
are
thereunto
forced
▪
Answ.
1.
An
Ordinance
injoyning
the
taking
of
it
under
a
certain
penalty
,
were
no
other
compulsion
,
then
was
used
by
King
Iosiah
and
others
,
yea
by
this
present
Parliament
upon
their
own
Members
,
and
upon
Ministers
to
be
ordained
,
as
is
evident
by
the
passages
above
expressed
.
The
Parliament
hath
also
by
their
Ordinance
dated
the
23.
of
August
1645.
imposed
the
Directory
of
Worship
under
certain
mulcts
and
penalties
to
be
inflicted
upon
such
as
do
not
observe
it
,
or
preach
or
write
against
it
.
2.
T
is
no
tyranny
overmens
consciences
,
to
punish
a
great
and
scandalous
sin
(
such
as
the
refusing
and
opposing
of
the
Covenant
,
or
a
divyding
from
it
)
althogh
the
offender
in
his
conscience
believe
it
to
be
no
sin
,
yea
peradventur
believe
it
to
be
a
duety
.
Otherwise
it
had
been
tyranny
over
the
Conscience
to
punish
those
who
killed
the
Apostles
,
because
they
thought
they
were
doing
God
good
service
,
Ioh:
16
,
2.
Thirdly
,
if
they
who
make
this
Objection
be
so
tender
of
mens
consciences
,
why
would
they
keep
up
an
Army
when
there
is
no
Enemy
,
and
continue
taxes
and
burthens
upon
the
exhausted
Counties
,
which
are
altogether
against
the
consciences
of
the
generality
of
people
in
the
Kingdome
.
If
in
these
things
they
will
have
the
conscience
of
any
to
be
forced
,
and
in
the
Covenant
the
consciences
of
some
left
at
liberty
,
this
is
not
fair
and
equall
,
and
it
will
be
generally
apprehended
,
that
such
men
study
their
own
interest
more
then
the
Publick
.
2.
Object
:
The
Covenant
was
occasionall
,
and
temporary
,
being
made
upon
the
occasion
of
the
prevalency
and
growing
power
of
the
Enemy
(
as
is
mentioned
in
the
narrative
)
which
fundation
being
taken
away
,
the
superstructure
cannot
stand
.
Answ.
1.
Ex
malis
moribus
bonae
nascuntur
Leges
.
Shall
wee
therefore
be
no
longer
bound
to
obey
and
maintaine
good
lawes
,
because
the
evils
which
gave
occasion
to
their
making
have
ceased
.
2.
The
Covenant
doth
in
expresse
words
oblige
us
constantly
,
and
all
the
dayes
of
our
lives
,
to
pursue
the
ends
therein
expressed
.
So
that
to
hold
it
but
a
Temporary
obligation
is
a
breach
of
Covenant
.
3.
There
is
not
any
one
of
the
ends
of
the
Covenant
which
is
yet
fully
attained
.
The
very
Directory
of
Worship
is
not
observed
in
most
places
of
the
Kingdome
.
Neither
is
the
abolitione
of
Prelacy
,
and
of
the
Book
of
common
prayer
yet
established
by
Act
of
Parliament
.
4.
If
we
had
attained
the
ends
of
the
Covenant
(
which
we
have
not
)
yet
non
minor
est
virtus
quam
quaerere
parta
tueri
,
and
the
recidivation
may
prove
worse
then
the
first
disease
.
3.
Object
.
Some
things
in
the
Covenant
are
disputable
,
for
instance
,
good
and
learned
men
differ
in
their
opinions
about
Prelacy
.
Answ:
1.
The
oath
of
Supremacy
was
much
more
disputable
,
and
great
disputs
there
were
among
good
and
learned
men
about
it
,
yet
it
hath
been
imposed
upon
all
Members
of
Parliament
.
2.
If
the
very
materials
of
the
Covenant
be
stuck
at
,
whether
they
be
good
in
themselves
,
there
is
the
greater
danger
to
leave
all
men
to
abound
in
their
own
sense
,
concerning
things
of
the
highest
consequence
.
4.
Object
:
The
Army
which
hath
served
us
so
faithfully
and
regained
our
Liberties
,
shall
by
this
Ordinance
loose
their
own
greatest
Liberty
,
which
is
the
Liberty
of
their
consciences
▪
Answ:
1.
In
the
Ordinance
and
Instructions
of
Parliament
dated
the
2
Feb:
1643.
It
was
ordained
that
the
Covenant
should
be
speedily
sent
to
my
Lord
Generall
,
and
the
Lord
Admirall
,
and
all
other
Commanders
in
Cheiff
,
Governours
of
Towns
,
&c.
to
the
end
it
may
be
taken
by
all
Officers
and
Souldiers
under
their
command
.
I
hope
the
Parliament
did
not
here
take
from
their
Army
the
Liberty
of
their
consciences
.
2.
The
Army
must
either
take
Lawes
from
the
Parliament
,
or
give
Laws
to
the
Parliament
.
If
they
will
as
the
Parliaments
servants
,
submit
themselves
to
the
Ordinances
of
the
Parliament
(
which
hath
ever
been
professed
they
would
doe
)
then
the
objection
is
taken
away
.
But
if
they
will
be
the
Parliaments
Masters
or
fellows
,
and
Independent
upon
the
Parliament
it self
,
and
at
libertie
to
reject
as
they
list
so
good
or
wholesome
an
Ordinance
a●…
the
taking
of
the
Covenant
,
then
God
have
mercy
upon
us
,
if
the
Parliament
doe
not
preserve
their
owne
rights
and
priviledges
,
with
which
the
Kingdome
hath
entrusted
them
.
3.
If
an
Ordinance
imposing
the
taking
of
the
Covenant
under
a
considerable
penaltie
,
be
to
the
Army
scandalum
acceptum
.
The
not
passing
of
such
an
Ordinance
will
be
scandalum
datum
to
the
city
of
London
,
and
to
many
thousands
of
the
godly
and
well
affected
of
the
Kingdome
,
both
Ministers
and
People
,
who
have
faithfully
adhered
to
,
and
served
the
Parliament
,
and
will
still
hazard
their
lives
and
fo●…tunes
in
pursuance
of
the
ends
of
the
Covenant
;
yea
,
a
horrible
scandall
to
the
reformed
Churches
abroad
,
whose
hearts
were
once
comforted
and
raised
up
to
expect
better
things
.
4.
God
forbid
,
there
be
any
such
in
the
houses
of
Parliament
,
as
would
admit
of
deformation
instead
of
Reformation
,
and
all
maner
of
confusion
in
place
of
government
.
Would
not
this
be
the
ready
way
to
banish
all
Religion
,
and
open
a
door
for
all
sorts
of
Schisme
and
Haeresie
?
And
shal
this
be
the
fruits
of
the
Labours
,
blood
and
expences
of
the
three
Kingdomes
,
in
place
of
Reformation
and
Uniformity
,
to
admit
of
such
a
Liberty
and
horrible
confusion
?
Let
it
not
be
told
in
Gath
,
nor
published
in
Askelon
,
least
the
Philistims
rejoice
,
least
the
daughters
of
the
uncircumcised
triumph
.
CHAP.
XVII
.
Of
Infant
Baptisme
.
MAster
Tombes
in
his
Apology
for
the
two
Treatises
,
and
appendix
concerning
Infant
Baptisme
,
inserts
a
letter
to
Mr.
Selden
,
pag.
90.
in
which
he
intimateth
his
opinion
,
that
Paedobaptisme
did
not
succeed
into
the
roome
of
circumcision
,
wherein
he
saith
,
hee
was
the
more
confirmed
,
having
read
of
Baptisme
,
used
among
the
Jews
before
the
time
of
Iohn
Baptist
,
in
their
admitting
of
Proselytes
,
and
that
therefore
Iohn
was
not
accused
for
Baptizing
,
as
if
that
had
been
a
Novation
or
new
rite
introduced
,
but
for
Baptizing
without
authority
.
I
do
not
marvell
that
Mr.
Tombes
is
so
cautious
,
that
Baptisme
should
not
be
thought
to
succeed
into
the
roome
of
circumcision
,
for
so
he
should
make
baptisme
more
like
to
the
circumcision
of
the
Arabians
,
who
are
not
circumcised
,
till
they
be
13.
years
old
(
as
Zonaras
Annal.
tom
.
1.
de
rebus
Iudaicis
,
pag
:
13.
tels
us
)
because
their
forefather
Ishmael
was
circumcised
about
that
age
,
then
to
the
circumcision
of
the
eight
day
,
ordinarly
used
among
the
people
of
God
under
the
old
Testament
.
For
my
part
,
I
think
the
Apostle
,
Col.
2.
11
,
12
,
doth
plainly
hold
forth
,
that
baptisme
hath
succeeded
into
the
roome
of
circumcision
:
which
is
also
the
common
and
receaved
opinion
of
Divines
.
However
,
because
Mr.
Tombes
doth
rather
think
that
the
Christian
baptisme
,
succeedeth
to
that
baptisme
used
among
the
Jews
in
their
admission
of
Proselytes
,
this
hath
Ministred
occasion
to
mee
,
to
apply
my
thoughts
,
to
search
a
little
into
the
Originall
of
Baptisme
by
●…ater
,
and
whether
the
Originall
thereof
,
or
that
which
God
had
respect
unto
in
the
institution
thereof
,
maketh
any
thing
against
,
or
for
Infant-baptisme
.
That
Baptizing
with
water
is
a
divine
institution
,
is
plaine
from
Iohn
1.
33.
Hee
that
sent
me
to
baptize
with
water
,
the
same
said
unto
me
,
upon
whom
thou
shalt
see
the
Spirit
descending
,
&c.
As
for
that
which
this
institution
had
reference
unto
in
the
old
Testament
,
or
Jewish
customs
,
first
of
all
consider
Ezech.
16.
4.
As
for
thy
nativity
in
the
day
thou
wast
borne
,
thy
navell
was
not
cut
,
neither
was
thou
washed
in
water
to
supple
thee
,
&c.
Where
the
Chaldee
saith
,
The
Congregation
of
Israel
was
like
unto
a
childe
cast
out
into
the
open
field
,
whose
navell
is
not
cut
,
and
it
is
not
washed
in
water
,
that
it
might
be
cleansed
.
The
Septuagint
whom
Hierome
followeth
,
and
thou
art
not
washed
in
water
unto
salvation
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
salutem
.
Hierome
applyeth
it
to
Not
onely
the
Hebrews
,
but
the
Heathens
had
a
custome
of
washing
Infants
soon
after
their
birth
,
in
those
hote
countries
.
Hence
that
of
Virgil.
lib.
9.
Aeneid
.
—
Durum
à
stirpe
genus
,
natos
ad
flumina
primum
Deferimus
,
saevoque
geluduramus
,
&
aestu
.
Pineda
de
rebus
Solomonis
,
lib
1.
cap
:
13.
noteth
that
from
the
Hebrews
and
Egyptians
,
this
custome
of
washing
new
born
babes
was
derived
almost
to
all
nations
,
for
which
purpose
,
he
citeth
many
Testimonies
.
In
the
next
place
consider
,
that
as
the
institution
of
Baptisme
by
water
related
to
that
in
Ezech:
16.
4.
So
also
to
the
Typicall
Baptisme
of
all
the
Children
of
Israel
,
men
,
women
,
and
children
in
the
red
sea
,
and
in
the
cloud
,
1
Cor:
10.
1.
2.
Moreover
brethren
,
I
would
not
that
ye
should
be
ignorant
,
how
that
all
our
fathers
were
under
the
cloud
,
and
all
passed
through
the
sea
.
And
were
all
baptized
unto
Moses
in
the
cloud
and
the
sea
.
The
Apostle
speaking
there
of
the
Church
which
was
brought
out
of
Egypt
(
whom
he
calls
our
fathers
,
because
they
were
the
people
and
Church
of
God
long
before
us
,
and
from
them
the
law
and
service
of
God
was
transmitted
and
propagated
to
us
)
sheweth
that
as
their
Sacraments
could
not
profit
them
to
salvation
,
they
living
in
sinne
and
provoking
God
after
they
had
receaved
those
Sacraments
,
no
more
can
our
Sacraments
profit
us
,
if
wee
sinne
as
they
did
.
For
their
priviledges
were
the
same
with
ours
.
The
Manna
and
Water
out
of
the
Rocke
was
the
same
for
substance
and
signification
to
them
,
which
the
Supper
of
the
Lord
is
to
us
;
the
same
spirituall
meat
,
the
same
spirituall
drinke
was
given
both
to
them
and
us
.
So
likewise
their
passing
through
the
Sea
,
and
under
the
cloud
was
the
very
same
for
substance
and
signification
with
our
Baptisme
,
and
they
were
externally
baptized
with
a
true
Sacrament
of
Baptisme
,
as
well
as
wee
.
That
Baptisme
of
theirs
,
did
fitly
resemble
this
Baptisme
of
ours
in
diverse
respects
.
For
instance
.
1.
They
were
first
brought
out
of
Egypt
before
they
were
brought
through
the
sea
,
so
we
are
first
redeemed
by
Christ
,
and
finde
grace
and
favour
in
his
eyes
,
before
we
receave
the
seals
of
the
Covenant
of
grace
.
Baptisme
is
intended
onely
for
the
redeemed
of
the
Lord
.
2.
They
were
baptized
unto
Moses
,
(
or
as
the
Syriak
,
and
Arabik
,
as
likewise
Augustine
,
by
Moses
)
that
is
,
Moses
was
the
leader
and
commander
of
the
people
,
(
so
Theophylact
)
and
hee
the
Captaine
of
their
salvation
,
or
rather
Moses
was
a
typicall
Mediatour
typifying
Christ
;
or
they
were
baptized
unto
Moses
,
that
is
,
they
were
by
Baptisme
dedicated
and
consecrated
to
that
Doctrine
,
Covenant
,
promise
of
life
,
faith
and
obedience
,
which
God
revealed
by
the
hand
of
Moses
.
So
are
we
baptized
unto
Christ
,
or
unto
his
death
,
and
the
benefits
and
fruits
thereof
.
The
same
Covenant
of
grace
for
substance
,
was
sealed
by
their
Baptisme
and
ours
.
3.
That
Baptisme
of
theirs
did
visibly
separat
between
them
and
the
Egyptians
:
for
the
cloud
divided
them
from
the
Egyptians
,
and
the
Sea
drowned
the
Egyptians
.
So
our
Baptisme
,
which
is
unto
us
a
token
of
Salvation
,
is
unto
aliens
and
those
without
,
a
token
of
perdition
,
and
distinguisheth
between
the
Church
and
the
rest
of
the
world
.
4.
Their
Baptisme
was
by
water
,
both
in
the
sea
and
cloud
(
it
being
also
probably
conceaved
that
they
were
sprinkled
with
drops
both
of
the
sea
and
cloud
)
so
is
ours
by
water
.
5.
The
sea
resembleth
the
water
,
the
cloud
resembleth
the
Spirit
in
our
Baptisme
.
So
Athanasius
.
that
is
beside
the
water
in
Baptisme
,
the
Spirit
is
also
powred
out
from
on
high
,
and
there
is
an
influence
of
grace
from
above
,
according
to
the
good
pleasure
of
Gods
will
,
upon
so
many
as
are
ordained
to
eternall
life
.
That
the
cloud
did
typifie
the
Spirit
was
Damascens
observation
,
who
is
herein
followed
by
some
interpreters
.
6.
They
passed
but
once
through
the
red
sea
;
but
the
cloud
continued
alwayes
with
them
in
the
wildernesse
.
So
the
externall
Baptisme
is
a
transient
action
,
and
but
once
used
to
one
person
,
not
reiterated
;
but
the
Spirit
and
gracious
presence
of
God
continueth
ever
with
them
in
this
world
.
7.
They
passed
through
the
sea
,
and
were
under
the
cloud
,
and
so
baptized
,
before
they
did
eat
of
the
Manna
,
or
drink
of
water
out
of
the
Rocke
,
so
must
wee
bee
baptized
,
before
we
be
fit
to
receave
the
Lords
supper
.
8.
All
that
were
baptized
in
the
sea
and
cloud
,
were
not
acceptable
to
God
,
for
with
many
of
them
God
was
not
well
pleased
,
and
he
sware
in
his
wrath
,
that
they
should
not
enter
into
his
rest
;
so
of
those
that
are
now
baptized
,
many
are
excluded
from
the
heavenly
Canaan
.
For
these
and
the
like
respects
the
Apostle
compareth
,
paralelleth
and
equalleth
their
Sacramentall
priviledge
of
Baptisme
with
ours
.
And
as
P.
Martyr
observeth
upon
the
place
,
the
Apostle
doth
not
give
instance
in
their
circumcision
,
but
in
their
Baptisme
,
that
his
paralell
and
comparison
with
our
Baptisme
might
be
the
more
evident
.
Now
therefore
if
this
paralell
hold
so
fully
,
then
adde
two
considerations
more
to
make
it
yet
more
full
;
they
are
both
of
them
against
the
Anabaptists
.
First
they
were
truly
baptized
with
water
,
when
but
wet
or
besprinkled
under
the
cloud
,
(
and
therefore
the
Apostle
saith
,
they
were
baptized
in
the
cloud
)
so
are
we
and
our
children
truly
baptized
with
water
,
when
sprinkled
as
well
as
dipped
,
which
is
not
at
all
inconsistent
,
but
most
agreable
to
the
signification
of
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
althogh
it
signifieth
immergere
,
tingere
in
which
sense
Iulius
Pollux
,
lib
:
1.
cap
,
9.
reckoneth
among
the
passions
of
a
ship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
submergi
to
be
drownd
or
run
under
water
(
and
if
any
shall
contend
that
the
native
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
mergo
,
or
tingo
,
I
neither
think
it
can
be
convincingly
proved
,
nor
that
it
maketh
against
sprinkling
●…hough
it
were
proved
)
this
I
hope
cannot
be
denied
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
also
signifie
abluo
,
lavo
and
so
is
used
for
any
maner
of
washing
by
water
,
which
whosoever
will
deny
shall
contradict
Hesyclius
,
Budaeus
,
Stephanus
,
Scapula
,
Arias
Montanus
,
Pasor
in
their
Lexicons
,
and
the
Holy
Ghost
himself
,
1
Cor:
10.
2.
2
Heb:
9.
10
Luke
11.
38.
with
Mark
.
7.
3
,
4.
Secondly
I
observe
,
that
though
the
infants
of
the
people
of
Israel
were
not
fitt
to
eat
of
the
Manna
and
drink
of
the
water
out
of
the
Rock
,
as
those
of
some
age
did
,
yet
the
youngest
of
their
Infants
were
baptized
and
received
a
sacramentall
seal
of
their
interest
in
Christ
and
the
covenant
of
Grace
,
which
is
a
notable
president
to
our
Infant-baptisme
,
and
it
must
needs
hold
,
unlesse
we
weaken
,
yea
subvert
the
Apostles
argumentation
in
that
place
.
For
what
more
certain
then
that
among
so
many
hundreth
thousand
people
,
there
were
diverse
Infants
who
had
not
yet
the
use
of
reason
,
nor
were
able
to
give
an
account
of
their
Faith
?
What
more
uncontravertable
then
that
these
Infants
were
with
the
rest
of
the
congregation
baptized
in
the
Sea
and
under
the
cloud
,
being
externally
incorporated
in
the
Common-wealth
of
Israel
,
and
the
seed
of
Abraham
?
What
more
manifest
then
that
the
Apostle
holds
foorth
to
us
that
their
baptisme
was
materially
or
substantially
the
same
with
ours
,
both
for
the
grace
signified
and
sealed
,
and
for
the
very
element
of
water
?
So
that
this
Infant-baptisme
of
theirs
,
is
(
upon
the
matter
and
according
to
the
Apostles
doctrine
)
a
good
warrant
for
Infant-baptisme
among
us
,
as
well
as
if
the
new
Testament
had
expresly
told
us
that
some
Infants
were
baptized
Anabaptisme
.
p.
149
,
150.
But
now
thirdly
whereas
t
is
stood
upon
that
the
Originall
of
Baptisme
was
derived
from
the
Baptisme
used
among
the
Jews
in
the
admission
of
Proselytes
,
first
it
must
be
proved
by
these
who
are
of
this
opinion
,
that
the
Jewish
custome
of
baptizing
with
water
the
Proselytes
whom
they
received
,
is
older
then
Iohn
Baptist
,
which
I
finde
supposed
,
yet
not
proved
.
Mr.
Ainsworth
on
Gen:
17.
12.
is
indeed
of
that
opinion
that
the
custome
of
baptizing
Proselytes
,
is
older
then
Iohn
Baptist
,
but
he
●…rings
no
Testimony
for
this
,
older
then
Moses
Maimonides
.
Mr
Marshall
in
his
defence
of
Infant
baptisme
pag.
170.
yeeldeth
to
Mr.
Tombes
,
that
Baptisme
was
a
knowne
rite
among
the
Jews
at
their
admitting
of
Proselytes
,
long
before
it
begun
to
be
a
Sacrament
of
Divine
Institution
.
And
so
from
Mr.
Tombes
his
own
supposition
,
he
argueth
for
Infant-baptisme
,
which
he
had
reason
to
doe
.
Neverthelesse
I
have
never
yet
read
any
proofor
.
Testimony
brought
to
prove
the
Baptisme
of
Proselytes
,
which
is
not
far
short
of
Iohn
Baptist
or
Christs
dayes
.
The
Scripture
mentions
no
signe
or
seal
or
ceremony
of
the
initiation
of
Proselytes
,
but
circumcision
,
after
profession
of
their
faith
and
desire
to
worship
the
true
God
and
to
be
of
his
people
.
The
baptizing
of
Proselytes
was
one
of
the
Jewish
traditions
and
inventions
in
their
later
and
declining
times
.
When
it
began
I
have
not
yet
found
,
neither
have
I
yet
seen
any
proof
which
can
make
that
custome
older
then
Iohn
Baptist
,
or
as
old
as
Christs
baptisme
.
Next
let
it
be
proved
to
be
as
old
as
it
can
,
yet
the
greatest
searchers
of
the
Jewish
Antiquities
have
observed
that
the
Baptisme
of
Proselytes
was
administred
Such
a
Proselyte
under
age
the
Hebrew
writers
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ger
katan
:
and
they
reckon
a
sonne
to
be
minor
&
puer
,
from
his
I
conclude
,
that
since
the
institution
of
Baptisme
by
water
hath
respect
unto
those
baptizings
or
washings
in
the
old
Testament
,
which
are
mentioned
Ezek:
16
,
4.
1
Cor
,
10.
1.
2.
whereof
Infants
as
well
as
aged
persons
were
partakers
;
and
since
the
very
Talmudists
admit
the
Infants
of
Proselytes
als
wel
as
themselves
to
Baptisme
,
surely
Mr.
Tombes
hath
gained
nothing
,
but
loosed
much
by
starting
this
question
.
I
adde
another
Text
,
Eph:
5.
26.
where
the
Apostle
(
having
respect
as
I
conceive
to
those
passages
in
the
old
Testament
)
saith
,
that
Christ
loved
the
Church
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
,
&c.
Are
not
the
children
of
the
faithful
parts
of
this
Church
,
which
Christ
loved
,
and
for
which
he
gave
himself
,
that
he
might
sanctifie
and
cleanse
it
,
and
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
?
If
so
,
then
remember
that
whole
Text
is
copulative
;
and
none
that
belong
to
the
Church
and
bodie
of
Christ
may
be
secluded
from
any
part
of
the
Text.
We
may
al●…
well
hold
that
the
Children
of
beleivers
not
yet
grown
up
to
knowledge
and
the
use
of
reason
,
are
incapable
of
the
love
of
Christ
,
or
of
justification
,
sanctification
and
glorisication
by
Christ
,
as
to
hold
that
they
are
uncapable
of
the
washing
of
water
by
the
word
,
i.e.
of
Baptisme
,
which
cannot
be
made
void
,
but
is
efficacious
to
all
the
members
of
Christ
,
young
and
old
,
by
vertue
of
the
word
of
promise
and
Covenant
of
grace
sealed
in
that
Sacrament
;
according
to
that
of
Augustine
,
Accedit
verbum
ad
elementum
&
fit
Sacramentum
:
The
washing
of
water
,
by
the
word
,
can
no
more
be
restricted
to
the
Church
of
aged
or
actuall
beleevers
,
then
Christs
love
and
death
with
the
ends
and
effects
thereof
,
can
be
restricted
to
such
.
The
complication
of
these
benefites
,
is
clearer
in
the
Originall
;
the
the
nearest
rendering
,
whereof
is
thus
,
That
cleansing
it
with
the
laver
of
water
,
by
the
word
,
he
might
sanctifie
it
.
The
Tigurine
version
thus
,
ut
illam
sanctificaret
,
mundatam
lavacro
aquae
,
&c.
CHAP.
XVIII
.
Of
the
use
of
a
Table
in
the
Lords
Supper
.
And
of
the
communicants
their
coming
to
,
and
receaving
at
the
Table
.
THat
a
Table
ought
to
be
so
farre
used
,
as
that
the
Elements
of
bread
and
wine
ought
to
be
set
upon
it
,
is
not
(
I
think
)
controverted
;
but
whether
therebe
so
much
light
from
Scripture
,
as
that
all
the
communicants
ought
to
come
to
,
and
receave
at
the
Table
;
This
I
conceave
to
be
the
question
.
For
resolution
whereof
,
I
humbly
offer
these
following
considerations
.
First
of
all
it
may
easily
appeare
,
that
the
first
guests
whom
our
Saviour
intertained
at
this
Sacrament
of
his
body
and
bloud
,
receaved
at
the
Table
.
Chrisostome
de
proditione
Iudae
,
Serm.
30.
Comparing
the
Eucharisticall
supper
with
the
passeover
,
saith
,
that
both
of
them
was
celebrated
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
or
on
the
very
same
Table
.
The
common
Supper
,
the
Paschall
and
the
Eucharisticall
were
all
at
the
Table
,
Luke
22.
21.
But
behold
,
the
hand
of
him
that
betrayeth
me
,
is
with
mee
on
the
table
.
John
13.
28.
Now
no
man
at
the
Table
knew
,
&c.
Which
Texts
I
do
not
understand
of
the
Lords
Supper
(
as
some
do
)
but
of
the
common
Supper
.
But
I
suppose
no
man
did
ever
imagine
,
that
the
Apostles
being
before
set
at
the
Table
,
did
remove
from
it
when
they
were
to
receave
the
Lords
Table
.
Peradventure
it
will
be
replyed
(
for
so
it
hath
been
replyed
by
some
)
that
the
first
Communicants
their
sitting
and
receaving
at
the
Table
,
was
occasionall
,
in
respect
that
they
had
been
sitting
before
at
the
common
and
at
the
Paschal
supper
,
so
that
in
this
particular
,
we
are
no
more
bound
to
follow
Christs
example
,
then
in
the
other
occasionall
cicumstances
,
the
upper
chamber
,
unleavened
bread
,
after
supper
,
&c.
Beside
,
Christ
had
but
twelve
communicants
,
unto
whom
he
was
to
give
the
Sacrament
,
and
so
might
conveniently
make
them
all
sit
at
the
table
,
which
now
in
many
Churches
cannot
conveniently
be
done
.
Finally
,
that
it
is
as
great
a
deviation
from
Christs
example
to
have
divers
successive
tables
,
without
which
innumerous
Congregations
,
all
the
communicants
cannot
receave
at
the
table
.
I
answer
.
1.
'T
is
gratis
dictum
,
that
sitting
at
the
Table
was
occasionall
,
or
such
as
hath
not
a
standing
,
but
a
temporary
reason
for
it
,
and
there
is
this
reason
to
the
contrary
:
occasionall
circumstances
in
that
action
,
which
are
not
to
be
imitated
by
us
,
were
such
as
Christ
was
limited
unto
by
the
law
,
or
by
the
providence
of
God
,
so
that
therein
he
was
not
left
at
a
liberty
or
latitude
to
choose
to
doe
otherwise
.
For
instance
,
it
was
not
allowed
by
the
Law
to
have
any
other
bread
in
Ierusalem
,
during
the
feast
of
passeover
,
but
unleavened
bread
onely
.
The
upper
room
was
the
place
assigned
by
the
Master
of
the
house
,
God
so
ordering
.
After
supper
it
must
be
,
because
it
must
succeed
to
the
passeover
,
being
also
the
Testament
,
or
latter
will
of
Jesus
Christ
.
There
was
also
a
providentiall
limitation
,
to
such
and
so
many
communicants
,
that
is
,
not
exceeding
the
number
which
was
allowed
to
eat
the
passeover
together
.
Let
some
such
reason
be
brought
to
prove
that
sitting
at
table
,
was
occasionall
,
else
let
it
not
be
called
so
.
Sure
if
Christ
had
not
thought
it
fittest
,
and
choosed
it
as
the
best
way
,
that
his
Disciples
should
receave
his
last
Supper
at
the
table
,
it
was
free
to
him
to
have
changed
their
posture
without
encroachment
upon
any
law
of
Moses
,
or
upon
any
providentiall
limitation
.
Secondly
,
I
am
herein
the
more
confirmed
,
because
Christ
himself
,
as
it
were
on
purpose
to
shew
,
that
the
sitting
and
receaving
at
Table
was
not
occasionall
,
but
such
a
thing
as
he
meant
to
commend
unto
us
for
our
imitation
,
he
gives
this
standing
and
permanent
reason
for
it
,
that
it
is
a
peice
of
honour
that
he
will
have
put
upon
those
whom
he
inviteth
,
calleth
,
and
alloweth
to
eat
and
drink
with
him
,
Luke
22.
27.
for
whether
is
greater
,
he
that
sitteth
at
meat
,
or
he
that
serveth
?
Is
not
he
that
sitteth
at
meat
?
This
at
meat
is
not
in
the
Originall
,
where
wee
finde
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
sitteth
,
wee
may
aswell
and
better
supply
at
table
,
from
vers:
21.
adde
vers:
30.
That
yee
may
(
here
I
supply
from
vers:
27.
and
Matth.
8.
11.
Sit
downe
and
)
eat
and
drinke
at
my
table
in
my
Kingdome
,
and
sit
on
thrones
,
judging
the
twelve
Tribes
of
Israel
.
Here
is
an
honour
of
Communion
,
and
an
honour
of
Iurisdiction
:
The
honour
of
Communion
,
is
to
eat
and
drink
at
his
Table
in
his
Kingdome
,
and
this
honour
(
signified
by
their
sitting
,
eating
and
drinking
at
his
table
in
his
last
Supper
)
he
puts
upon
them
as
beleeving
communicants
,
so
that
it
belongs
to
all
such
.
There
is
another
honour
joyned
with
a
speciall
judiciall
prerogative
,
to
sit
on
Thrones
,
and
judge
the
twelve
Tribes
of
Israel
,
and
herein
there
is
somewhat
meant
peculiarly
of
the
Apostles
,
which
is
notwithstanding
mentioned
else
were
in
a
different
phrase
,
as
a
Prerogative
of
all
the
Saints
,
1
Cor:
6.
2.
Thirdly
,
it
cannot
be
denyed
,
but
that
the
first
communicants
who
receaved
from
Christ
,
might
with
more
ease
and
conveniency
be
placed
at
the
table
,
then
can
bee
now
in
many
Churches
,
which
have
been
accustomed
to
another
way
.
But
we
must
not
bring
down
our
rule
to
our
conveniences
,
rather
bring
up
our
conveniencies
to
our
rule
.
It
is
no
hard
matter
to
alter
pewes
and
such
like
things
in
Churches
,
where
the
present
posture
is
inconsistent
with
following
the
patterne
:
and
a
lesse
alteration
will
serve
then
is
apprehended
.
Fourthly
,
the
flux
and
reflux
(
so
to
speak
)
of
severall
successive
tables
,
where
there
is
a
great
number
to
communicat
,
and
the
repeating
,
or
pronouncing
,
and
applying
to
those
severall
tables
of
receavers
,
the
words
,
Take
ye
,
eat
ye
,
which
Christ
pronounced
but
once
in
one
act
of
distribution
,
these
things
(
I
say
)
cannot
be
justly
charged
as
deviations
from
the
example
of
Christ
,
when
the
same
providence
which
limited
him
to
a
fewer
number
,
calls
us
to
distribute
to
a
great
number
:
Neither
can
they
who
so
charge
us
,
ever
make
good
what
they
alledge
,
unlesse
they
prove
that
although
Christ
had
been
distributing
this
Sacrament
to
all
the
500.
Disciples
,
to
whom
hee
appeared
after
his
resurrection
(
suppose
I
say
,
there
had
been
so
many
communicants
)
yet
he
had
given
them
all
at
once
the
elements
,
and
had
said
but
once
,
Take
ye
,
eat
yee
,
and
that
there
had
been
no
intermission
at
all
,
nor
no
partition
into
severall
successive
Companies
.
If
this
can
be
proved
,
then
they
say
much
against
the
use
of
successive
Tables
,
otherwise
not
.
Fifthly
,
our
dissenting
brethren
of
the
Independent
way
,
who
dislike
our
severall
and
successive
tables
in
one
Congregation
,
as
a
dividing
of
those
who
ought
to
communicat
all
together
,
(
for
they
would
have
none
of
the
Communicants
receave
the
cup
,
before
all
of
the
Congregation
who
communicat
,
have
receaved
the
bread
)
these
brethren
,
I
say
,
may
satisfie
themselves
from
their
owne
principles
;
For
they
hold
,
that
although
a
Congregation
encrease
so
much
,
as
that
they
cannot
,
or
be
so
persecuted
,
that
they
may
not
meet
safely
in
one
place
,
for
the
Word
and
Sacraments
,
and
supposing
the
Church
of
Ierusalem
before
the
dispersion
,
Acts
8.
1.
to
have
been
so
numerous
,
and
to
have
accressed
to
so
many
thousands
,
as
could
not
receave
the
Sacrament
of
the
Lords
Supper
,
nor
ordinarily
assemble
into
one
place
for
the
Worship
of
God
,
(
that
they
receaved
the
Lords
Supper
in
severall
companies
,
and
severall
houses
,
is
ordinarily
collected
from
Acts
2.
46.
and
breaking
bread
from
house
to
house
,
which
the
Syriak
expoundeth
expressely
of
the
Eucharist
.
)
Yet
all
this
(
say
they
)
breaks
not
the
Church
,
but
they
are
still
one
particular
Church
.
Now
if
severall
companies
of
the
same
Church
assembled
,
and
receaving
the
Lords
Supper
in
severall
places
,
be
not
a
breaking
or
dividing
of
the
Congregation
,
nor
a
deviation
from
the
example
of
Christ
,
much
lesse
can
they
with
any
reason
,
charge
our
communicating
by
severall
companies
at
successive
tables
,
in
the
same
meeting
place
or
Assembly
,
to
be
a
breaking
of
the
Congregation
,
or
a
deviation
from
Christs
example
.
If
one
of
their
Congregations
may
receave
the
Sacrament
in
severall
houses
,
when
(
by
reason
of
numerousnesse
)
they
cannot
all
receave
it
together
in
one
house
,
I
cannot
conceive
why
they
may
not
much
more
allow
us
severall
successive
tables
in
the
Assembly
,
when
the
whole
cannot
communicat
at
one
table
,
so
much
for
my
first
argument
taken
from
Christs
example
.
The
second
Argument
,
I
shall
take
from
the
generall
notion
and
nature
of
the
Lords
Supper
,
as
it
is
epulum
,
a
banquet
or
feast
.
As
those
things
which
are
competent
to
every
humane
society
,
or
lawfull
Assembly
,
are
also
competent
to
the
Church
and
people
of
God
;
And
that
which
every
speaker
which
speaks
in
any
publik
audience
ought
to
doe
,
the
same
ought
a
preacher
who
speaks
to
the
Church
,
doe
(
for
instance
the
posture
of
his
body
,
and
the
extension
of
his
voice
,
ought
to
be
such
as
he
may
be
best
seen
and
heard
)
so
likewise
those
things
that
are
competent
,
and
convenient
to
every
feast
or
banquet
,
ought
not
to
be
wanting
in
the
Lords
Supper
,
which
is
the
marriage
feast
of
the
Kings
sonne
,
Matth:
22.
2
,
3.
a
great
Supper
,
Luke
14.
16.
the
Feast
,
1
Cor.
5.
8.
Prov.
9.
2.
Cant:
5.
1.
whatsoever
is
more
meant
in
these
Texts
,
sure
the
Lords
Supper
is
one
thing
,
and
a
principall
thing
which
is
intended
.
The
Lords
Supper
is
not
onely
a
feast
,
but
a
type
,
and
representation
of
the
Everlasting
feast
and
communion
with
Christ
in
glory
,
Luke
14.
15.
Rev.
19.
9.
'T
is
true
the
marrow
and
fatnesse
,
the
substance
and
sweetnesse
of
this
feast
in
the
Lords-Supper
,
lies
in
the
spirituall
and
invisible
part
,
yet
(
as
Irenaeus
said
)
a
Sacrament
consists
of
two
parts
,
one
earthly
and
visible
,
another
heavenly
and
invisible
,
so
that
in
the
very
externall
part
,
although
there
is
that
which
may
difference
it
from
a
carnall
feast
,
yet
there
is
that
which
hath
a
resemblance
of
a
feast
,
viz.
the
eating
and
drinking
of
many
together
in
a
publick
place
,
a
table
covered
,
comely
vessels
,
&c.
Otherwise
if
in
the
externall
dispensation
,
there
were
no
resemblance
of
a
feast
,
then
we
should
take
away
the
Analogy
betwixt
the
signe
and
the
thing
signified
.
Now
among
other
things
which
are
suteable
to
every
feast
or
banquet
,
even
ex
more
recepto
apud
omnes
gentes
,
one
is
,
that
the
guests
come
to
,
and
sit
at
the
Table
;
which
by
the
very
light
of
nature
,
and
generall
consent
of
the
Nations
,
is
a
token
of
respect
,
dignity
,
and
honour
put
upon
the
guests
.
As
likewise
of
friendship
and
commaradship
,
or
sodalitium
.
Thence
the
Greek
proverbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
violat
the
salt
and
table
.
i.e.
friendship
,
whereof
eating
at
one
table
was
a
symbole
.
Thence
also
that
Plautin
phrase
,
communicabo
te
semper
mensa
mea
.
It
is
aggravation
of
falshood
,
and
treachery
they
shall
speak
lies
at
one
Table
,
that
is
,
under
a
profession
and
signe
of
friendship
,
Dan.
11.
27.
When
David
said
to
Mephibosheth
,
thou
shalt
eat
bread
at
my
table
continually
,
2
Sam:
9.
7.
doe
wee
think
that
David
meant
no
more
,
but
that
Mephibosheth
should
eat
of
the
Kings
meat
,
and
be
maintained
by
his
favour
?
Nay
Mephibosheths
servant
had
so
much
.
But
there
is
an
Emphasis
put
upon
eating
at
the
Kings
table
,
more
then
upon
eating
of
the
Kings
meat
:
So
the
King
expoundeth
himselfe
,
vers:
11.
As
for
Mephibosheth
said
the
King
,
he
shall
eat
at
my
Table
,
as
one
of
the
Kings
Sonnes
,
so
also
doth
Mephibosheth
interpret
it
,
2
Sam
,
19.
28.
Another
example
(
though
perhaps
it
rise
not
so
high
)
see
1
Kings
2.
7.
But
shew
kindnesse
to
the
sons
of
Barzillai
the
Gileadite
,
and
let
them
be
of
those
that
eat
at
thy
Table
.
It
was
an
argument
of
Iezebels
favour
to
the
Prophets
of
the
groves
,
that
they
did
eat
at
her
Table
,
1
Kings
18.
19.
So
did
Nehemiah
,
expresse
his
friendship
,
to
the
150
Jewes
and
Rulers
who
did
eat
at
his
Table
,
Neh.
5.
17.
Peradventure
in
the
two
last
examples
,
there
were
some
successive
(
at
least
severall
Tables
:
)
However
,
eating
at
any
mans
Table
was
ever
a
Symbole
of
friendship
with
him
.
Wherefore
looking
upon
the
Lords
Supper
as
a
feast
or
a
great
Supper
made
by
the
great
King
,
it
ought
not
to
be
without
this
friendly
respect
,
dignation
,
and
honour
,
which
hath
been
universally
among
the
Nations
signified
and
expressed
by
placeing
the
guests
at
the
Table
.
And
I
can
esteem
it
no
lesse
then
an
erring
toto
genere
,
when
the
order
and
decency
,
which
is
universally
observed
in
all
other
feasts
,
(
as
such
,
that
is
,
not
as
lavish
,
excessive
,
disorderly
,
but
as
feasts
)
is
not
observed
in
the
Church-feast
,
the
Lords
Supper
.
When
the
old
Prophet
did
invite
the
young
Prophet
to
eat
bread
,
and
drink
water
with
him
,
common
civility
made
a
table
necessary
in
this
single
intertainment
.
1
Kings
13.
20.
And
it
came
to
passe
as
they
sat
at
the
Table
,
&c.
If
it
were
a
disrespect
to
invite
friends
to
eat
&
drink
with
us
,
&
yet
when
they
come
,
not
to
place
them
at
a
Table
(
where
a
Table
may
be
had
)
I
know
no
reason
why
it
ought
not
also
to
be
conceived
a
wronging
of
Christs
guests
,
when
they
are
not
placed
at
his
Table
.
Thirdly
,
I
argue
from
the
name
Table
,
which
the
Apostle
makes
use
of
in
this
Ordinance
.
1
Cor.
10.
21.
ye
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
Table
of
devills
.
The
table
of
Divells
was
that
which
they
did
sit
at
,
and
eat
at
,
in
the
Idols
temple
,
1
Cor.
8
10.
The
Lords
Table
was
that
which
they
did
sit
at
,
and
eat
at
in
the
Church
,
and
in
those
times
(
to
note
that
Wisedome
hath
killed
her
beasts
(
or
according
to
the
Hebrew
,
her
killing●…
She
hath
mingled
her
wine
,
she
hath
also
furnished
her
Table
,
where
there
is
another
distinct
Emphasis
upon
the
furnishing
of
her
Table
,
beside
the
preparing
of
meat
and
drink
.
Again
Cant:
1.
12.
while
the
King
sitteth
at
his
Table
,
my
Spiknard
sendeth
foorth
the
smell
thereof
.
It
appear●…
by
this
smell
that
she
was
also
at
Table
with
the
King
:
for
the
words
intimat
that
,
when
the
Church
is
nearest
to
Christ
,
even
sitting
at
Table
with
him
,
then
her
graces
send
foorth
the
most
pleasant
smell
,
and
then
doth
Christ
sup
with
the
Church
upon
her
graces
,
als
well
as
she
with
him
upon
his
mercies
and
comforts
,
so
that
here
is
a
mutuall
intertainment
and
communion
In
that
Evangelicall
vision
of
Ezekiel
concerning
the
second
house
,
which
is
the
Church
of
Christ
,
there
is
also
mention
of
a
Table
and
of
comming
to
it
,
Ezek.
44.
16.
&
they
shall
come
near
to
my
Table
.
It
hath
been
alledged
by
some
,
that
the
name
table
is
but
figurative
when
the
Scriprure
useth
it
in
reference
to
the
Sacrament
,
&
that
to
partake
of
the
Lords
table
is
no
more
but
to
partake
of
the
body
and
blood
of
the
Lord
.
So
Psalme
78.
19.
Can
GOD
furnish
a
Table
in
the
wildernesse
i.
e.
give
us
flesh
.
To
this
I
answere
,
when
the
Name
Table
is
used
for
meat
and
drink
,
this
very
use
of
the
word
doth
not
exclude
but
plainly
suppose
a
materiall
Table
,
at
which
men
use
to
eat
and
drink
,
and
so
a
Table
is
used
promensâ
dapibus
instructâ
,
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
secundae
mensae
:
Auferre
mens
as
,
or
the
like
,
though
not
meant
of
the
wooden
table
,
yet
do
suppose
the
wooden
Table
.
I
do
not
doubt
,
but
they
in
the
wildernesse
lusted
after
a
perfect
furnisht
Table
,
and
not
meerly
after
flesh
,
though
that
was
the
cheife
thing
they
desired
▪
and
I
make
als
little
question
,
but
there
were
both
Tables
and
beds
in
the
wildernesse
,
such
as
might
be
had
,
and
such
as
Armies
use
when
they
encampe
and
pitch
their
Tents
.
But
I
ask
,
ought
there
to
be
a
materiall
Table
in
the
Lords
Supper
,
or
ought
there
not
,
or
is
it
indifferent
?
I
never
yet
read
it
,
or
heard
it
doubted
by
any
,
but
there
ought
to
be
a
materiall
Table
.
All
that
have
been
zealous
for
throwing
down
Altars
,
would
yet
have
a
Table
.
If
so
,
by
vertue
of
what
warrant
ought
there
to
be
a
Table
,
and
for
what
use
?
First
by
vertue
of
what
warrant
?
Is
it
by
vertue
of
Christs
example
,
or
any
other
Scripturall
warrant
;
or
is
it
because
of
a
naturall
conveniency
and
decency
?
If
by
a
Scripturall
warrant
,
I
have
what
I
desire
.
The
same
Scripturall
warrant
which
will
prove
that
there
ought
to
be
a
Table
,
will
also
prove
that
the
Communicants
ought
to
come
to
it
,
and
communicat
together
at
it
.
For
the
Scripture
alloweth
not
a
greater
honour
to
be
put
upon
some
Communicants
,
that
they
eat
of
the
Kings
meat
,
and
at
the
Kings
Table
too
,
and
a
lesser
honour
to
be
put
upon
other
communicants
,
that
they
eat
of
the
Kings
meat
,
but
not
at
the
Kings
Table
.
If
it
be
said
,
that
a
materiall
Table
hath
not
its
rise
from
any
scripturall
warrant
,
but
from
naturall
conveniency
or
decency
,
then
it
shall
be
no
trespasse
against
the
word
of
God
,
to
have
no
materiall
Table
at
all
,
otherwise
then
as
a
naturall
indecency
.
And
beside
,
I
still
urge
the
same
argument
which
I
was
even
now
hinting
,
be
it
by
vertue
of
a
scripturall
warrant
,
or
be
it
by
vertue
of
a
naturall
conveniency
,
the
argument
is
the
same
,
how
ever
▪
all
the
communicants
should
come
to
it
,
or
none
at
all
,
for
if
some
come
to
the
Table
,
and
some
come
not
,
this
is
not
agreeable
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
equall
honour
and
dignation
,
which
all
the
communicants
ought
to
have
.
Naturall
decency
a's
well
as
Scripturall
warrants
are
of
equall
concernment
to
all
the
communicants
.
The
second
Quaere
was
,
for
what
end
and
use
ought
there
to
be
a
materiall
table
?
Is
it
meerly
to
be
a
cupboard
for
holding
the
vessels
and
cups
which
containe
the
Elements
,
and
that
the
Minister
may
cary
them
from
the
Table
to
those
who
are
to
receive
?
Then
it
is
no
Table
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
Table
which
we
dine
or
sup
at
,
no
by-boord
for
holding
things
which
servants
are
to
present
unto
those
who
sit
at
the
Table
.
What
then
?
Is
the
Table
of
the
Lord
in
the
new
Testament
intended
for
the
same
end
and
use
as
the
Table
of
the
Lord
in
the
old
Testament
,
Mal:
1.
7.
The
table
of
the
Lord
is
centemptible
?
If
so
,
then
we
make
the
Table
an
Altar
,
and
the
Sacrament
a
sacrifice
.
For
the
Sacrifice
was
Gods
meat
eaten
up
by
fire
from
Heaven
,
and
the
Altar
Gods
Table
,
because
it
contained
his
meat
.
But
now
the
Table
of
the
Lord
must
have
another
sense
in
the
new
Testament
;
the
Lords
Supper
being
no
sacrifice
,
but
epulum
ex
oblatis
,
a
feast
upon
the
body
and
blood
of
Christ
offered
upon
the
crosse
for
us
.
Of
this
nature
of
the
Lords
Supper
,
Mr
Cudworth
hath
learnedly
discoursed
in
a
Treatise
printed
Anno
1642.
I
conclude
the
Table
which
we
speak
of
,
is
not
for
a
sacrifice
,
but
for
a
Sacrament
,
for
a
feast
,
for
meat
which
God
offers
to
us
not
wee
to
him
.
Therefore
we
ought
to
come
unto
the
Table
of
the
Lord
to
receive
the
mysticall
food
in
the
Sacrament
,
als
well
as
we
come
to
our
ordinary
Table
for
our
ordinary
food
.
Otherwise
what
ever
use
we
may
devise
for
a
Table
in
the
Sacrament
,
sure
it
serves
not
for
the
use
of
a
table
,
at
least
not
to
all
the
Communicants
.
Fourthly
,
I
offer
also
this
argument
.
The
comming
to
and
receiving
at
the
Table
serveth
to
set
foorth
the
communion
of
Saints
with
Christ
and
among
themselves
,
which
is
a
principall
thing
intended
in
this
Sacrament
,
and
without
such
a
symbole
as
I
now
plead
for
,
is
not
plainly
and
clearly
set
foorth
in
this
Ordinance
.
To
eat
in
the
same
house
,
and
of
the
same
meat
,
is
nothing
near
such
a
signe
of
fellowship
or
communion
,
as
to
eat
at
the
same
Table
.
This
difference
is
noted
between
Martha
and
Lazarus
,
Ioh.
12.
2.
when
they
made
a
supper
to
Jesus
in
Bethany
,
Martha
served
,
but
Lazarus
was
one
of
them
who
sate
at
the
Table
with
him
.
Lazarus
therefore
had
more
fellowship
with
Christ
at
that
time
.
Peter
Martyr
on
1
Cor:
10.
noteth
out
of
Chrysostome
that
communicare
doth
imply
sodalitium
,
and
is
more
then
participare
,
to
communicat
is
more
then
to
partake
,
for
one
may
partake
of
the
same
bread
,
who
doth
not
communicat
in
the
same
bread
.
Hee
ha
eateth
of
the
same
thing
,
but
not
at
the
same
Table
,
cannot
be
altogether
or
properly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
you
shame
them
that
have
not
,
(
or
them
that
are
poore
)
saith
the
Apostle
.
What
shall
I
say
to
you
?
shall
I
praise
you
in
this
?
I
praise
you
not
.
1
Cor:
11
:
22.
So
say
I
those
that
receive
the
Sacrament
in
their
Pewes
,
shame
the
poor
that
have
no
Pewes
,
wherein
they
are
not
to
be
praised
.
Sure
it
were
more
communion
like
to
sit
&
receive
at
one
Table
.
It
is
the
most
suteable
&
significant
setting
foorth
of
the
communion
of
Saints
,
when
the
children
of
God
are
like
Olive
plants
round
about
his
Table
,
Psal:
128.
3.
Therefore
the
Apostle
having
mentioned
our
partaking
of
one
bread
,
1
Cor.
10.
17.
addeth
verse
21.
our
partaking
of
one
Table
,
which
is
the
Lords
Table
.
When
Communicants
come
not
to
the
Table
,
but
abide
in
their
Pewes
,
some
here
,
some
there
,
this
is
indeed
a
dividing
of
the
congregation
in
varias
partes
partiumque
particulas
:
Neither
can
they
be
said
to
divide
the
cup
amongst
themselves
,
(
which
by
the
institution
they
ought
to
doe
in
testimony
of
their
communion
)
when
they
are
not
within
reach
,
yea
oftentimes
not
within
sight
of
one
another
.
There
is
nothing
like
a
dividing
it
amongst
themselves
,
where
they
come
not
to
the
Table
,
and
there
give
the
cup
each
to
other
.
I
know
some
have
scrupled
whether
our
Saviours
words
,
Luke
22.
17.
Take
this
and
divide
it
amongst
your selves
;
be
meant
of
the
Eucharisticall
cup
,
or
of
the
Paschall
.
But
they
goe
upon
surer
reasons
who
put
it
out
of
question
,
that
it
is
meant
of
the
Eucharisticall
cup
(
which
is
there
mentioned
by
Luke
by
way
of
Anticipation
,
I
shall
for
the
present
give
but
this
reason
,
which
I
know
hath
satisfied
some
who
were
of
another
opinion
(
although
much
more
might
be
said
)
that
which
Luke
recordeth
to
have
been
spoken
by
Christ
concerning
that
cup
,
which
he
bade
them
divide
amongst
themselves
,
the
very
same
doe
Matthew
and
Mark
record
to
have
been
spoken
by
him
,
concerning
the
Eucharisticall
cup
,
which
was
drunk
last
of
all
,
and
after
the
Paschall
supper
,
viz.
That
thencefoorth
he
would
not
drink
of
the
fruit
of
the
Vine
untill
he
should
drink
it
in
the
Kingdome
of
God
,
which
doth
not
hold
true
if
understood
of
the
Paschall
cup
,
therefore
those
other
Evangelists
plainly
apply
it
to
the
Eucharisticall
cup
,
and
there
withall
they
close
the
historie
of
the
Sacrament
,
adding
only
that
a
hymne
was
sung
,
Math:
26.
27
,
28
,
29.
Mark
,
14.
23
,
24
,
25.
with
Luke
22.
17
,
18.
And
if
notwithstanding
some
will
not
be
perswaded
that
the
words
,
divide
it
amongst
your selves
,
were
meant
of
the
Eucharisticall
cup
,
as
I
am
confident
they
are
in
a
mistake
,
so
I
hope
they
will
at
last
yeeld
this
argument
,
a
fortiori
.
If
there
was
such
a
symbole
of
communion
in
the
Pascall
cup
,
that
the
receivers
were
to
divide
it
amongst
themselves
,
sure
this
ought
to
have
place
much
more
in
the
Eucharisticall
cup
,
for
the
Lords
supper
doth
more
clearly
and
fully
set
forth
the
communion
of
Saints
,
then
the
Passeover
did
.
The
fifth
Argument
I
shall
draw
from
the
words
which
Christ
used
in
the
distribution
,
Take
ye
,
eat
ye
,
this
is
my
body
which
is
broken
for
you
,
and
of
the
cup
,
Drink
ye
all
of
it
.
The
institution
is
our
rule
and
patterne
,
and
t
is
high
presumption
for
any
man
to
be
wiser
than
the
Sonne
of
God
,
or
to
speak
to
the
communicants
individually
in
the
distribution
,
Take
thou
,
eat
thou
,
This
is
the
Lords
body
broken
for
thee
,
&c.
When
Christ
thought
fit
in
the
distribution
to
speak
in
the
plurall
,
Take
yee
,
eat
ye
,
&c.
'T
is
no
answer
to
say
,
that
the
words
,
Take
ye
,
eat
yee
,
&c.
are
used
in
the
consecration
,
for
then
they
are
but
related
Historically
.
Here
is
the
strength
of
the
Argument
,
Christ
spoke
so
in
the
act
of
distribution
,
and
by
way
of
application
to
the
Communicants
in
a
demonstrative
enunciation
,
therefore
so
should
we
.
But
now
this
cannot
be
,
where
the
communicants
do
not
receave
at
the
Table
,
but
in
their
severall
Pewes
:
This
very
thing
hath
occasioned
the
change
of
the
words
of
the
institution
,
from
the
plurall
to
the
singular
.
Sixthly
,
we
have
some
light
from
antiquity
also
in
this
particular
,
for
which
purpose
there
are
some
notable
passages
in
Chrysostome
,
tom
:
5.
de
Divers
.
Nov.
Test.
locis
.
Ser:
21.
where
opening
these
abuses
in
the
matter
of
love-feasts
,
reproved
in
the
Corinthians
,
who
joyned
together
with
these
the
Sacrament
,
1
Cor:
11.
this
he
much
insists
upon
as
a
principall
abuse
,
that
they
did
eat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
themselves
,
or
severally
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
table
is
not
made
Common
,
for
the
rich
did
eat
by
themselves
,
not
together
with
the
poore
.
Christ
did
not
so
with
his
Disciples
in
his
last
Supper
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
in
that
Supper
,
both
the
Master
and
all
the
servants
sate
together
.
Chrysostome
sheweth
further
from
the
Churches
custome
and
forme
observed
in
the
administration
of
the
Lords
Supper
,
how
justly
the
Apostle
challengeth
that
abuse
in
the
love
feasts
.
For
in
the
Lords-Supper
all
approach
unto
,
and
receave
at
the
same
table
For
,
saith
he
,
that
spirituall
and
holy
Table
is
common
to
all
,
both
rich
and
poore
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
the
same
honour
,
the
same
accesse
and
approach
for
all
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
untill
all
doe
partake
of
this
spirituall
and
holy
Table
,
the
things
which
are
set
upon
the
Table
,
are
not
taken
away
,
but
all
the
Priests
,
(
or
Ministers
)
stand
expecting
even
him
who
is
the
poorest
,
or
smallest
of
all
.
So
that
according
to
this
form
and
custome
which
he
holdeth
forth
unto
us
,
the
Ministers
did
not
goe
about
with
the
Elements
unto
the
severall
pewes
of
the
Communicants
,
but
they
stood
still
at
the
table
,
and
all
the
Communicants
,
both
poore
and
rich
come
to
the
Table
.
CHAP.
XIX
.
That
there
was
among
the
Jewes
a
jurisdiction
and
government
Ecclesiasticall
,
distinct
from
the
civill
.
FIrst
,
they
had
Elders
who
were
Spirituall
or
Ecclesiasticall
(
not
civill
)
rulers
.
Whence
it
is
that
Salmasius
de
primatu
papae
,
pag:
3.
and
long
before
Ambrose
in
1
Tim:
5.
doeth
paralell
the
Jewish
Elders
not
to
the
Christian
Magistrate
,
but
to
the
Elders
of
the
Christian
Church
ordained
by
the
Apostles
.
I
do
not
say
that
they
had
no
Elders
who
were
civill
Magistrates
;
but
they
had
some
Elders
who
were
Church
Governours
,
or
had
an
Ecclesiastical
jurisdiction
.
Which
I
prove
1.
By
the
arguments
brought
before
,
Book
1
chap
:
3.
pag:
26.
27.
2.
The
Jewes
when
they
had
lost
their
State
,
power
,
and
civill
Government
,
had
still
under
the
Romane
Emperours
their
Presbyteri
and
Archisynagogi
.
Whereof
Mr.
Selden
in
Eutych
:
pag
:
15.
16.
brings
cleare
instances
under
Arcadius
and
Honorius
.
Now
the
Romane
Emperours
did
not
permit
to
the
Jewes
their
owne
civill
Government
,
but
onely
an
Autonomy
in
Religion
.
So
ibid:
pag
:
34.
he
sheweth
us
that
the
Kings
of
England
have
permitted
to
the
Jewes
in
England
their
Presbyteratus
,
which
he
doth
not
deny
,
but
halfe
yeeld
,
to
have
been
the
same
with
their
Sacerdotium
.
3.
Although
Mr.
Selden
,
comment
:
in
Eutych
:
Orig
:
pag.
17.
&c.
to
34.
and
in
his
Vxor
Ebraica
.
lib.
1.
chap.
15.
holdeth
that
the
Jewish
Elders
or
Presbyters
,
were
such
as
were
created
by
impositione
of
hands
,
receaving
thereby
a
judiciall
facultie
or
degree
,
so
that
thence
forth
they
were
capable
of
membership
in
the
Sanhedrim
,
either
of
23.
or
71.
and
were
fit
to
preside
in
judging
of
civill
causes
:
and
so
endeavoureth
to
shew
that
it
was
a
civill
,
not
a
sacred
or
Ecclesiasticall
dignity
and
preferment
;
Yet
he
furnisheth
me
with
some
considerable
arguments
to
confirme
my
opinion
,
beside
that
which
was
last
mentioned
.
As
1.
He
tells
us
in
Eutych
.
pag.
16.
that
nomina
officiorum
Sacrorum
,
ut
patriarcha
,
Pr●…byter
,
Apostolus
,
Diaconus
,
Primas
Et
Episcopus
,
in
Christianismum
ex
Iudaismi
veteris
usu
,
&c.
manarunt
.
But
if
the
Jewish
Elders
were
not
promoted
to
a
sacred
,
but
to
a
civill
jurisdiction
,
that
name
should
have
been
transferred
to
Magistrates
,
Judges
,
Parliament
men
,
rather
then
to
Church
officers
.
2.
He
tells
of
a
divided
,
distinct
,
bounded
&
particular
Ordniation
of
the
Iewish
Elders
,
some
of
them
being
ordained
to
a
faculty
or
power
of
judging
,
but
not
to
judge
of
lawfull
or
unlawfull
rites
,
others
of
them
being
ordained
to
judge
of
rites
,
but
not
of
pecuniary
causes
.
The
forme
of
words
which
he
citeth
,
is
this
,
Et
sit
tibi
sacultas
judicandi
,
sed
ita
ut
minime
sit
tibi
facultas
decernendi
quinam
ritus
illiciti
,
quinam
liciti
,
aut
sit
tibi
hujusmodi
facultas
decernendi
,
ita
tamen
ut
causas
pecuniarias
non
sit
tibi
facultas
judicandi
.
Behold
a
sacred
and
a
civill
jurisdiction
distinguished
.
Mr.
Selden
himself
,
uxor
.
Ebr.
lib.
1
cap.
15.
tells
us
that
the
word
Presbyters
or
Elders
,
is
by
the
Talmudicall
writers
used
no
only
for
those
who
were
created
by
imposition
of
hands
to
a
Magistraticall
or
judiciall
facultie
,
such
as
the
members
of
the
Sanhedrim
,
or
such
as
were
candidats
in
that
facultie
,
and
as
it
were
expectants
of
a
place
,
and
memberships
in
their
Courts
of
justice
,
but
also
for
other
fit
and
idoneous
persons
,
who
might
be
called
for
counsell
or
advice
.
Therefore
all
their
Elders
were
not
civill
Magistrates
.
My
second
Argument
shall
be
taken
from
the
Jewish
Ordination
of
Elders
,
(
Ordination
being
an
act
of
the
power
of
jurisdiction
,
not
of
order
)
with
imposition
of
hands
,
from
which
Mr.
Selden
,
Eutych
.
pag.
24.
25.
tells
us
,
the
Christian
Ordination
and
imposition
of
hands
upon
Presbyters
,
was
borrowed
(
even
as
the
Christian
baptisme
from
the
Jewish
baptisme
at
the
admission
of
Proselytes
,
and
the
Lords
Supper
from
what
was
used
in
the
passeover
,
)
whereunto
hee
saith
,
any
man
will
assent
,
if
he
consider
what
is
found
in
the
Talmudicall
writers
of
the
number
of
three
,
(
which
was
the
least
number
which
could
suffice
to
the
ordaining
of
a
Jewish
Elder
;
and
the
same
was
the
least
number
which
the
ancient
Church
thought
sufficient
for
Ordination
:
)
Also
of
the
internall
effect
of
that
Jewish
Ordination
,
with
laying
on
of
hands
,
which
effect
was
the
resting
of
the
holy
Ghost
upon
the
Elder
so
ordained
.
And
this
was
drawen
from
Num.
11.
26.
Deut.
34.
9.
See
ibid.
21.
22.
There
is
so
much
of
the
Christian
Ordination
borrowed
from
the
Jewish
,
that
D.
Buxtorf
:
lex
:
Rabbin
.
pag:
1499.
where
he
speaks
of
the
Jewish
Ordination
,
referrests
to
1
Tim.
4.
14.
I
will
adde
other
three
cited
by
Mr.
Selden
,
ibid:
pag
:
22.
First
,
I.
Scaliger
,
Elench
▪
Triher
:
cap
:
20.
When
I
turne
to
this
place
,
I
finde
Scaliger
moves
the
question
,
how
it
came
to
passe
that
Christ
was
permitted
to
sit
,
and
to
teach
among
the
Doctors
in
the
Temple
,
not
being
ordained
.
(
Marke
here
an
Ordination
which
was
for
publick
teaching
,
not
for
a
power
of
civill
judicature
,
which
Christ
never
assumed
)
and
how
it
came
that
both
hee
and
Iohn
Baptist
were
called
Rabbi
:
also
he
paralells
one
newly
ordained
among
the
Jewes
,
with
a
young
Bishop
in
the
ancient
Canons
.
The
next
shall
be
,
H.
Grotius
annot
.
in
Evan.
pag
:
329.
When
I
turne
hither
,
I
finde
Grotius
speaking
thus
,
Manuum
impositio
apud
Iudaeos
indicabat
invocationem
divinae
potentiae
:
ut
alibi
diximus
.
unde
factum
est
ut
munia
publica
eo
ritu
conferentur
,
etiam
civilia
ut
Senatorum
.
Sed
&
in
archisynagogis
&
senioribus
synagogae
,
idem
observatum
,
unde
mos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ad
Christianos
transiit
.
Here
is
an
Ecclesiasticall
Ordination
to
offices
in
the
Synagogue
,
which
he
distinguisheth
from
civill
offices
.
Lastly
I
turne
to
Itiner
Beni
.
pag
:
73.
74.
Where
I
read
of
one
D.
Daniel
Filius
Husday
,
called
caput
exulum
,
unto
whom
the
dispersed
Jewes
in
severall
Provinces
,
have
their
recourse
for
Ordination
of
their
Preachers
or
Teachers
.
Hi
omnes
Israelitarum
caetus
ab
exulum
capite
potestatem
accipiunt
,
sibi
in
singulis
Congregationibus
professorem
&
concionatorem
praeficiendi
.
Nam
ipsum
conveniunt
,
ut
manuum
impositione
potestatem
accipiant
.
Was
this
Ordination
now
to
a
civil
rule
or
judicature
?
A
Doctor
or
Professor
in
the
Schoole
,
and
a
Preacher
in
the
Synagogue
,
are
here
joyned
as
the
common
and
ordinary
rulers
in
the
particular
Assemblies
of
the
Jews
,
as
L'
Empereur
noteth
,
not
.
in
Benjam
:
148.
149.
where
he
also
cleareth
,
that
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chazan
mentioned
there
by
Benjamin
was
not
a
civill
ruler
,
but
praelector
&
concionator
,
a
reader
&
expounder
of
Scripture
.
See
Buxtorf
:
lex
:
Rabbin
.
at
the
same
word
.
Hic
maxime
oratione
sive
precibus
&
cantu
Ecclesiae
praeibat
,
praeerat
lectioni
legali
,
docens
quod
&
quomodo
legendum
,
&
similibus
quae
ad
sacra
pertinebant
.
And
after
he
sayeth
of
this
word
,
pro
Ministro
Sacrorum
passim
usitatissimum
.
t
is
a
rabbinicall
word
,
sounding
somewhat
near
chozim
,
seers
,
which
was
a
name
given
to
the
Prophets
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vidit
.
Moreover
observe
this
passage
of
Elias
in
Tisbite
,
at
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cuicunque
manus
imposita
est
ad
Magisterium
,
sed
non
dum
idoneus
est
ut
doceat
dogma
,
quo
vocetur
doctor
noster
Magister
,
eum
Magistri
socium
seu
familiarem
dicunt
.
This
is
cited
by
Scaliger
,
Elench
Triher
.
cap
:
20.
and
by
L'
Empereur
not
.
in
Benjam
:
pag
:
188.
Where
he
illustrateth
it
by
the
fellowes
in
the
English
Universities
,
who
though
not
yet
Masters
,
yet
are
diverse
times
promoted
to
the
degree
of
Batchellours
;
yea
,
Doctors
of
Divinity
.
So
then
hands
were
laid
on
such
a
person
as
intended
to
be
a
Teacher
,
and
if
hee
had
not
yet
a
dogmaticall
facultie
for
Teaching
,
he
was
counted
but
a
fellow
.
A
third
argument
I
take
from
the
Synagoga
magni
,
see
Aarons
Rod
,
pag.
4.
5.
137.
146.
Adde
Mr.
Selden
in
Eutych
▪
pag
:
42.
where
he
tells
us
out
of
the
Ierusalem
Gemara
,
Centum
&
viginti
Presbyteri
,
è
quibus
octoginta
prophetae
fuere
aut
instar
Prophetarum
,
hanc
precandi
formulam
institueruut
.
Marke
they
were
Elders
,
and
that
an
Assembly
was
an
Eldership
or
Sanhedrim
.
But
is
it
credible
that
Ezra
Zerubbabell
,
Haggai
,
Zechariah
and
Malachia
would
consent
that
such
an
Assembly
,
for
which
there
been
neither
institution
nor
president
before
,
should
assume
that
great
power
in
Church
affaires
?
Salom.
Glassius
Phil.
sacr:
lib.
1.
Tract
.
1.
pag:
26.
27.
Rectius
est
originem
ejus
(
Masorae
)
ad
veros
Synagogae
seu
consistorii
magni
(
cujus
praeses
Ezra
sacerdos
,
legis
divinae
peritissimus
,
Ezra
7.
6.
Symmistae
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Haggaeus
,
Zacharias
,
Malachias
,
Nehemias
,
Zorobabel
,
Sacerdos
,
Jehoshua
,
aliique
primarii
Sacerdotes
&
Levitae
,
ducis
Zorobabelis
ex
Babylonia
comites
,
numero
centum
viginti
)
reducere
,
Ezra
7.
10.
&
haec
communis
Hebraeorum
est
sententia
.
Following
the
most
receaved
opinion
of
the
Hebrews
themselves
,
ascribes
the
making
and
composing
of
the
Masora
(
a
most
ingenious
and
laborious
critical
doctrine
upon
the
Hebrew
Text
)
to
the
men
of
the
great
Synagogue
.
Fourthly
,
consider
the
triple
Crowne
which
the
Hebrewes
speak
of
Pirke
Aboth
,
cap.
4.
sect:
13.
Tres
sunt
coronae
,
corona
legis
,
sacerdotii
,
&
regni
.
Here
is
an
Ecclesiasticall
and
civill
Government
,
and
jus
divinum
over
both
.
Pirke
Aboth
.
cap.
6.
sect.
5.
Major
est
lex
sacerdotio
aut
regno
.
See
Aarons
rod
,
pag:
36.
Philo
saith
,
Moses
divided
the
Civill
and
Ecclesiasticall
administration
.
The
fifth
Argument
I
shall
take
from
that
Ecclesiasticall
Government
and
discipline
which
the
Jewes
since
their
dispersion
and
the
destruction
of
Ierusalem
and
of
the
Temple
,
have
exercised
,
where
they
had
at
all
liberty
to
exercise
their
Religion
.
I
read
much
in
Itinerarium
Benjaminis
of
the
Antistites
,
praepositi
,
praesides
,
praefecti
,
Moderatoris
Synagoga
,
synedria
&
capita
synedriorum
,
among
the
dispersed
Iewes
.
pag.
70.
decem
in
istâ
civitate
(
in
Bagdado
)
sunt
concessus
sive
Synedria
,
Chrisost.
lib.
1
,
quod
Christus
sit
Deus
,
makes
mention
of
a
Patriarch
of
the
dispersed
Iewes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
had
a
great
power
and
rule
among
the
Iews
,
as
may
be
collected
from
that
and
other
places
of
Chrysostome
.
This
can
be
no
civill
Government
or
Magistraticall
courts
(
though
Benjamine
is
too
vain-glorious
that
way
)
as
Const.
L'
Empereur
in
his
preface
to
the
reader
,
proves
from
the
Testimonies
of
Iewes
themselves
,
Kimchi
,
Abrabaniel
,
Maimonides
,
and
the
Chaldee
paraphrase
on
Hos.
3.
all
making
it
manifest
,
that
after
their
second
dispersion
,
they
had
no
Magistraticall
nor
judiciall
power
:
See
also
for
this
,
L'
Empereur
his
annotations
in
Benjam
.
pag
:
196.
200.
Which
answereth
that
of
Mr.
Selden
in
prolegom
.
ante
lib.
de
success
:
Nullo
adeo
in
aevo
fere
non
erat
hoc
nationi
huic
(
judaeorum
)
singulare
,
suis
fere
legibus
alieno
in
regno
seu
republica
uti
.
Well
,
what
then
was
the
power
of
those
rulers
and
courts
of
the
Iewes
in
Benjamins
observation
,
who
wrote
in
the
twelfth
Century
?
He
tells
pag:
30.
of
their
excommunicating
of
Epicurean
Iews
,
and
pag:
73.
74.
115.
of
their
ordaining
of
Rabbies
,
Readers
and
Preachers
.
From
pag.
92
,
he
tells
a
story
of
one
David
Alroi
,
who
being
a
witty
sorcerer
,
rebelled
against
the
King
of
the
Persians
,
called
himself
the
King
of
the
Iewes
,
and
got
some
followers
.
After
he
was
in
the
hands
of
this
King
of
the
Persians
,
he
escaped
by
his
magicall
Arts
,
and
though
pursued
,
could
not
be
overtaken
and
catcht
,
whereupon
this
Persian
King
,
writes
to
Caliphas
a
Machumetan
Prince
residing
at
Bagdadum
,
that
he
would
deale
witt
D.
Daniel
filius
Has
dai
caput
exulum
,
and
with
the
capita
Synedriorum
,
there
also
residing
,
to
forbid
this
David
Al●…ci
,
and
to
restraine
him
,
otherwise
said
the
Persian
King
,
I
will
kill
all
the
Iewes
whom
I
finde
in
my
Kingdome
,
which
put
all
the
Iewes
throughout
Persia
in
great
sea●…e
,
so
that
they
wrote
ad
exulum
principem
&
Synedriorum
capita
qui
Bagdadi
habitabant
,
to
their
Pope
,
as
I
may
so
sa●…
,
and
heads
of
the
Courts
at
Bagdadum
,
that
they
would
by
their
authority
prohibite
that
man
,
through
whom
they
were
in
danger
of
their
lives
.
After
this
,
the
heads
of
those
Sanhedrims
at
Bagdadum
by
their
auctority
gave
forth
letters
to
this
purpose
.
Scito
redemptionis
tempus
nondum
advenisse
,
necdum
signa
nostra
à
nobis
conspecta
:
nam
inflato
suo
animo
nemo
praevalebit
.
Itaque
jubemus
ut
te
cohibeas
,
quo
minus
talia
in
posterū
moliaris
:
quod
si
non
pareas
,
esto
excommunicatus
a
toto
Israele
.
Observe
here
when
the
Jewish
Government
and
Discipline
at
that
time
,
was
driven
to
the
height
,
even
for
preventing
the
destruction
of
many
of
their
brethren
,
they
had
not
a
Magistraticall
secular
power
;
but
they
did
dogmatically
declare
against
that
man
,
and
ordained
him
to
be
excommunicated
in
case
of
his
obstinacy
,
which
maketh
manifest
these
two
things
,
that
they
had
not
a
Magistraticall
power
,
and
that
they
had
an
Ecclesiasticall
power
of
Government
and
censures
.
But
all
this
preveiled
not
with
David
Alroi
,
who
still
persisted
in
his
course
,
till
Zin
Al-din
a
Turkish
King
sent
against
him
some
who
killed
him
.
And
if
we
will
learn
from
Chrysostome
what
the
Patriarchs
of
the
dispersed
Jews
were
in
those
dayes
,
see
him
,
Tom:
5.
Orat
:
4.
adversus
Iudaeos
.
Will
thou
that
I
rehearse
unto
thee
Lawes
concerning
the
Priesthood
,
that
so
thou
mayest
understand
that
they
who
are
now
among
you
called
Patriarches
,
are
not
Priests
,
but
hypocritically
act
the
part
of
Priests
;
&c.
A
litle
after
he
concludes
,
because
they
had
not
sacrifices
,
nor
sprinkling
of
blood
,
nor
the
anointing
of
oyle
,
&c.
t
is
manifest
that
the
Priest
which
is
now
among
them
(
meaning
their
Patriarch
who
pretended
to
be
a
Priest
)
is
impure
unlawfull
,
and
prophane
.
Whence
it
appears
,
that
among
the
dispersed
Iews
there
remained
a
shadow
and
footstep
of
Ecclesiasticall
Governours
and
Government
.
CHAP.
XX.
That
necessary
consequences
from
the
written
word
of
God
,
do
sufficiently
and
strongly
prove
the
consequent
or
conclusion
,
if
Theoreticall
,
to
be
a
certain
divine
truth
which
ought
to
be
beleived
,
and
if
practicall
,
to
be
a
necessary
duty
,
which
we
are
obleidged
unto
,
jure
Divino
.
THis
assertion
must
neither
be
so
farre
inlarged
as
to
comprehend
the
erroneous
reasonings
and
consequences
from
Scripture
which
this
or
that
man
,
or
this
or
that
Church
,
apprehend
and
believe
to
be
strong
and
necessary
consequences
.
I
speak
of
what
is
,
not
of
what
is
thought
to
be
a
necessary
consequence
,
neither
yet
must
it
be
so
far
c●…arctat
and
straitned
,
as
the
Arminians
would
have
it
,
who
admit
of
no
proofes
from
Scripture
,
but
either
plaine
explicit
Texts
,
or
such
consequences
as
are
nulli
non
obviae
,
as
neither
are
nor
can
be
contraverted
by
any
man
who
is
rationis
compos
.
See
there
praef
ante
exam:
cens
:
and
their
examen
.
cap
:
25.
pag.
283.
By
which
principle
,
if
imbraced
,
we
must
renounce
many
necessary
truths
which
the
reformed
Churches
hold
against
the
Arians
,
Antitrinitarians
,
Socinians
,
Papists
,
because
the
consequences
and
arguments
from
Scripture
brought
to
prove
them
,
are
not
admitted
as
good
by
the
adversaries
.
This
also
I
must
in
the
second
place
premise
,
that
the
meaning
of
the
assertion
is
not
that
humane
reason
drawing
a
consequence
from
Scripture
can
be
the
ground
of
our
belief
or
conscience
.
For
although
the
consequence
or
argumentation
be
drawn
foorth
by
mens
reasons
,
yet
the
consequent
it self
or
conclusion
is
not
believed
nor
embraced
by
the
strength
of
reason
,
but
because
it
is
the
truth
and
will
of
God
,
which
Camero
prael
:
tom
:
1.
p.
364.
doth
very
well
clear
.
Ante
omnia
hoc
tenendum
est
,
aliud
esse
consequentiae
rationem
deprehendere
,
aliud
ipsum
consequens
;
nam
ut
monuimus
supra
saepenumero
deprehenditur
consequentiae
ratio
,
cum
nec
comprehendatur
antecedens
nec
deprehendatur
consequens
,
tantum
intelligitur
hoc
ex
illo
sequi
.
I
am
hoc
constituto
dicimus
non
esse
sidei
proprium
sed
rationis
etiam
despicere
consequentiae
rationem
,
dicimus
tamen
fidei
esse
proprium
consequens
credere
Nec
inde
tamen
sequitur
sidem
(
quia
consequens
creditur
)
niti
ratione
,
quia
ratio
non
hic
argumentum
sed
instrumentum
est
,
quemadmodum
〈◊〉
sides
dicitur
esse
ex
auditu
,
auditus
non
est
argumentum
fidei
,
sed
est
instrumentum
.
Thirdly
let
us
here
observe
with
Gerhard
,
a
distinction
be-between
Fourthly
,
there
are
two
sorts
of
consequences
which
Aquìnas
prima
part
:
quaest
.
32.
art.
1.
2um
.
distinguisheth
.
1.
Such
as
make
a
sufficient
and
strong
poof
,
or
where
the
consequence
is
necessary
and
certaine
,
as
for
instance
sayeth
he
,
when
reason
is
brought
in
naturall
science
to
prove
that
the
motion
of
the
Heaven
is
ever
of
uniforme
swiftnesse
,
not
at
one
time
slower
and
another
time
swifter
.
2.
By
way
of
agreablenesse
or
conveniency
▪
as
in
Astrology
(
saith
hee
)
thi
reason
is
brought
for
the
Excentricks
or
Epicycles
,
because
by
these
being
supposed
)
the
Phoenomena
,
or
appa
entia
sensibila
in
the
Coelestiall
motions
may
be
salved
Which
he
thinks
is
no
necessary
proof
,
because
their
Phoenomena
may
be
salved
another
way
,
and
by
making
another
supposition
.
Now
the
consequences
from
Scripture
are
likewise
of
two
sorts
,
some
necessary
,
strong
,
and
certain
,
and
of
these
I
here
speak
in
this
assertion
;
others
which
are
good
consequences
to
prove
a
sutablenesse
or
agreablenes
of
this
or
that
to
Scripture
,
though
another
thing
may
be
also
proved
to
be
agreable
unto
the
same
Scripture
in
the
same
or
another
place
.
This
latter
sort
are
in
diverse
things
of
very
use
.
But
for
the
present
I
speak
of
necessary
consequences
.
I
have
now
explained
the
assertion
,
I
will
next
prove
it
by
these
arguments
.
First
,
from
the
example
of
Christ
and
his
Apostles
,
Christ
proved
against
the
Sadduces
the
Resurrection
of
the
dead
,
from
the
Pentateuch
,
which
was
the
only
Scripture
acknowledged
by
them
,
as
many
think
,
though
some
others
hold
there
is
no
warrant
for
thinking
so
,
Mat.
22
31
,
3.
Luke
20.
37
,
38.
Now
that
the
dead
are
raised
,
even
Moses
shewed
at
the
Bush
,
when
he
calleth
the
Lord
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob
,
for
he
is
not
a
God
of
the
dead
but
of
the
living
:
for
all
live
unto
him
.
Again
,
Ioh.
10.
34
,
35
,
36.
Is
it
not
written
in
your
Law
,
I
said
ye
are
Gods
.
If
hee
called
them
gods
unto
whom
the
word
of
God
came
,
and
the
Scripture
cannot
be
broken
;
Say
ye
of
him
whom
the
Father
hath
sanctified
,
and
sent
unto
the
world
,
thou
plasphemest
,
because
I
said
,
I
am
the
Sonne
of
God
?
The
Apostle
Paul
proved
by
consequence
from
Scripture
Christs
Resurrection
,
Act:
13.
33
,
34.
He
hath
raised
up
Iesus
again
,
as
it
is
also
written
in
the
second
Psalme
,
thou
art
my
Sonne
this
day
have
I
begotten
thee
.
And
as
concerning
that
he
raised
him
up
from
the
dead
,
now
no
more
to
returne
to
corruption
,
he
said
on
this
wise
,
I
will
give
you
the
sure
mercies
of
David
.
His
God
head
is
proved
,
Heb:
1.
6.
From
these
words
,
Let
all
the
Angels
of
God
worship
him
.
Divine
worship
cannot
be
due
,
and
may
not
be
given
to
any
that
is
not
God
.
2.
Argum
:
Although
Hooker
in
his
Ecclesiasticall
policy
,
and
other
Prelaticall
writers
did
hold
this
difference
between
the
old
and
new
Testament
,
that
Christ
and
his
Apostles
hath
not
descended
into
all
particularities
with
us
as
Moses
did
with
the
Jews
,
yet
upon
examination
it
will
be
found
that
all
the
ordinances
and
holy
things
of
the
Christian
Church
are
no
lesse
determined
and
contained
in
the
new
Testament
,
then
the
Ordinances
in
the
Jewish
Church
were
determined
in
the
old
,
and
that
there
were
some
necessary
things
left
to
be
collected
by
necessary
consequences
,
from
the
Law
of
Moses
,
as
well
as
now
from
the
new
Testament
,
If
we
consult
the
Talmud
,
we
find
there
that
the
Law
,
Num:
15.
31.
concerning
the
soul
to
be
cut
off
,
for
despysing
the
word
of
the
Lord
is
applied
to
those
who
denied
necessary
consequences
from
the
Law
,
and
(
saith
the
Talmud
)
if
a
man
would
acknowledge
the
whole
Law
to
be
from
Heaven
,
praeter
istam
collectionem
amajori
aut
minori
,
istamve
,
à
pari
,
is
notatur
illâ
sententiâ
quia
verbum
Domini
aspernatus
est
,
Exc.
Gem
ar.
Senhedrin
.
cap
:
11.
sect.
38.
So
that
here
are
two
sorts
of
necessary
consequences
from
the
Law
,
one
is
a
majori
aut
minori
or
if
ye
will
,
a
fortiori
:
another
a
pari
either
of
which
being
refused
,
the
Law
it self
was
despised
,
yea
t
is
further
to
be
observed
with
Mr.
Selden
in
his
Vxor
Haebraica
lib
:
1.
cap
:
3.
that
the
Karaei
or
Iudaei
scripturarii
who
reject
the
additaments
or
traditions
of
the
Talmudicall
Masters
,
and
professe
to
adhere
to
the
literall
and
simple
sense
of
the
Law
,
without
adding
to
it
,
or
diminishing
from
it
,
yet
even
they
themselves
do
not
require
expresse
words
of
Scripture
for
every
Divine
Institution
;
but
what
they
hold
to
be
commanded
or
forbidden
by
the
law
of
God
,
such
commandment
or
prohibition
they
draw
from
the
Law
three
wayes
,
either
from
the
very
words
of
the
Scripture
it self
,
or
by
argumentation
from
Scripture
,
or
by
the
hereditary
transmission
of
interpretations
,
which
interpretations
of
Scripture
formerly
received
,
the
following
Generations
were
allowed
after
to
correct
and
alter
upon
further
discovery
or
better
reason
.
The
second
way
which
was
by
argumentation
,
was
by
the
principles
of
the
Karaei
themselves
of
two
sorts
,
a
pari
or
a
fortiori
.
Which
agreeth
with
the
passage
of
the
Talmud
before
cited
.
And
herein
our
writers
agree
with
the
Karaei
,
that
all
kinds
of
unlawfull
and
forbidden
mariages
are
not
expresly
mentioned
in
the
law
,
but
diverse
of
them
to
be
collected
by
consequence
,
that
is
,
either
by
parity
of
reason
,
or
by
greater
strength
of
reason
:
for
instance
,
Levit
▪
18.
10.
The
nakednesse
of
thy
Sons
daughter
,
or
of
thy
daughters
daughter
,
even
their
nakednesse
thou
shalt
not
uncover
:
For
theirs
is
thine
own
nakednesse
.
Hence
the
consequence
is
drawn
a
pari
.
Therefore
a
man
may
not
uncover
the
nakednesse
of
his
great
grand-child
,
or
of
her
who
is
the
daughter
of
his
Sonnes
daughter
.
For
that
also
is
his
own
nakednesse
,
being
a
discent
in
linea
recta
from
himself
.
From
the
same
Text
,
't
is
collected
à
fortiori
,
that
much
lesse
a
man
may
uncover
the
nakednesse
of
his
own
daughter
,
which
yet
is
not
expressely
forbiden
in
the
Law
,
but
left
to
be
thus
collected
by
necessary
consequence
from
the
very
same
Text
,
't
is
likewise
a
necessary
consequence
that
a
man
may
not
uncover
the
nakednesse
of
her
who
is
daughter
to
his
wives
sonne
,
or
to
his
wives
daughter
.
For
here
the
reason
holds
,
't
is
his
owne
nakednesse
,
his
wife
and
he
being
one
flesh
,
which
gives
ground
to
that
generall
receaved
rule
,
that
a
man
may
not
marry
any
of
his
wives
blood
,
nearer
than
he
may
of
his
own
,
neither
may
a
wife
marry
any
of
her
husbands
blood
,
nearer
then
she
may
of
her
owne
.
Again
,
Levit:
18.
14.
Thou
shalt
not
uncover
the
nakednesse
of
thy
fathers
brother
,
&c.
Hence
it
followeth
à
pari
,
that
a
man
may
not
uncover
the
nakednesse
of
his
mothers
brother
,
and
by
parity
of
reason
(
ever
since
that
law
was
made
,
)
't
is
also
unlawfull
for
a
woman
to
marry
him
who
hath
been
husband
to
her
father
sister
,
or
to
her
mothers
sister
,
the
nearnesse
of
blood
being
alike
between
Uncle
and
Neece
,
as
between
Ant
and
Nephew
.
Other
instances
may
be
given
,
but
these
may
suffice
to
prove
that
what
doeth
by
necessary
consequence
follow
from
the
law
,
must
be
understood
to
be
commanded
,
or
forbidden
by
God
,
as
well
as
that
which
is
expressely
commanded
or
forbidden
in
the
Text
of
Scripture
.
3.
Argument
,
If
we
say
that
necessary
consequences
from
Scripture
prove
not
a
jus
divinum
,
we
say
that
which
is
inconsistent
with
the
infinite
wisdome
of
God
,
for
although
necessary
consequences
may
bee
drawen
from
a
mans
word
which
do
not
agree
with
his
minde
and
intention
,
and
so
men
are
oftentimes
insnared
by
their
words
;
yet
(
as
Camero
well
noteth
)
God
being
infinitly
wise
,
it
were
a
blasphemous
opinion
,
to
hold
that
any
thing
can
bee
drawne
by
a
certaine
and
necessary
consequence
from
his
holy
word
,
which
is
not
his
will
.
This
were
to
make
the
onely
wise
God
as
foolish
man
,
that
cannot
foresee
all
things
which
will
follow
from
his
words
.
Therefore
wee
must
needs
hold
,
't
is
the
minde
of
God
which
necessary
followeth
from
the
word
of
God
.
4.
Argument
,
diverse
other
great
absurdities
must
follow
,
if
this
truth
be
not
admitted
.
How
can
it
be
proved
that
women
may
partake
of
the
Sacrament
of
the
Lords
supper
,
unlesse
wee
prove
it
by
necessary
consequence
from
Scripture
?
How
can
it
bee
proved
that
this
or
that
Church
,
is
a
true
Church
,
and
the
Ministery
thereof
,
a
true
Ministery
,
and
the
Baptisme
Ministered
therein
true
Baptisme
?
Sure
no
expresse
Scripture
will
prove
it
,
but
necessary
consequence
will
.
How
shall
this
or
that
individuall
beleever
,
collect
from
Scripture
,
that
to
him
,
even
to
him
the
Covenant
of
grace
and
the
promises
thereof
belong
?
Will
Scripture
prove
this
otherwise
,
than
by
necessary
consequence
?
How
will
it
be
proved
from
Scripture
,
that
the
late
warre
against
the
Popish
and
Prelaticall
party
,
in
desence
of
our
Religion
and
Liberties
,
was
lawfull
,
that
the
solemne
League
and
Covenant
was
an
acceptable
service
to
God
?
Necessary
consequence
from
Scripture
will
prove
all
this
;
but
expresse
Scriptures
will
not
.
The
like
I
say
of
fastings
and
thansgiving
now
and
then
,
upon
this
or
that
occasion
,
God
calls
us
to
these
dueties
,
and
it
is
his
will
that
we
performe
them
,
yet
this
cannot
bee
proved
from
Scripture
,
but
by
necessary
consequences
.
This
fourth
Argument
will
serve
for
the
extension
of
the
present
assertion
(
which
I
now
prove
)
to
'
its
just
latitude
,
that
is
,
that
Arguments
from
Scripture
by
necessary
consequence
,
will
not
onely
help
to
prove
and
strengthen
such
things
which
may
bee
otherwise
proved
from
expresse
and
plain
Scriptures
,
but
will
be
good
and
sufficient
to
prove
such
things
to
be
by
the
will
and
appointment
of
God
,
or
as
we
commonly
say
,
Iure
divino
which
cannot
be
proved
to
be
such
,
from
any
expresse
Text
of
Scripture
.
5.
Argument
,
I
shall
here
take
notice
of
the
concession
of
Theophilus
Nicolaides
,
the
Socinian
in
his
Tractat
,
de
Ecclesia
&
missione
ministrorum
,
cap.
10.
pag:
121.
Although
hee
professeth
his
dissent
,
both
from
the
Reformed
and
Romane
Churches
thus
far
,
that
he
doeth
not
beleeve
things
drawen
by
consequence
from
Scripture
to
be
equally
necessary
to
salvation
,
as
those
things
contained
expressely
in
Scripture
,
yet
he
yeelddeth
the
things
drawne
by
consequence
to
be
as
certaine
as
the
the
other
,
quantumuis
,
saith
he
,
aeque
certa
sint
quae
ex
sacris
literis
de
ducuntur
atque
ea
quae
in
illis
expresse
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
habentur
.
And
generally
it
may
be
observed
,
that
even
they
who
most
cry
downe
consequences
from
Scripture
,
and
call
for
expresse
Scriptures
,
do
notwithstanding
,
when
themselves
come
to
prove
from
Scripture
their
particular
Tenents
,
bring
no
other
but
consequentiall
prooffs
.
So
farre
is
wisdome
justified
,
not
onely
of
her
Children
,
but
even
of
her
Enemies
.
Neither
is
it
possible
that
any
Socinian
,
Erastian
,
&c.
can
disput
from
Scripture
against
a
Christian
,
who
receaveth
and
beleeveth
the
Scripture
to
be
the
word
of
God
,
but
hee
must
needs
take
himself
to
consequentiall
prooffs
:
for
no
Christian
will
deny
what
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
literally
and
syllabically
in
Scripture
,
but
all
the
controversies
of
Faith
or
Religion
in
the
Christian
world
,
were
and
are
concerning
the
sense
of
Scripture
,
and
consequences
,
drawne
from
Scripture
.
6.
Argument
.
If
wee
do
not
admit
necessary
consequences
from
Sripture
to
prove
a
jus
divinum
,
wee
shall
deny
to
the
great
God
that
which
is
a
priviledge
of
the
little
Gods
or
Magistrates
.
Take
but
one
instance
in
our
own
age
;
When
the
Earle
of
Strafford
was
impeached
for
high
treason
,
one
of
his
defences
was
,
that
no
Law
of
the
Land
had
determined
any
of
those
particulars
,
which
were
proved
against
him
to
be
high
treason
.
Which
defence
of
his
was
not
confuted
by
any
Law
,
which
literally
and
syllabically
made
many
of
those
particulars
to
be
high
treason
,
but
by
comparing
together
of
severall
Lawes
,
and
severall
matters
of
fact
,
and
by
drawing
of
necessary
consequences
from
one
thing
to
another
,
which
made
up
against
him
a
constructive
treason
.
If
there
be
a
constructive
or
consequentiall
jus
humanum
,
there
must
be
much
more
(
for
the
considerations
before
mentioned
)
a
constructive
or
consequentiall
jus
divinum
.
CHAP.
XXI
.
Of
an
assurance
of
an
interest
in
Christ
,
by
the
marks
and
fruits
of
sanctification
,
and
namely
by
love
to
the
Brethren
.
Also
how
this
agreeth
with
,
or
differeth
from
assurance
by
the
Testimony
of
the
Spirit
?
and
whether
there
can
bee
any
well
grounded
assurance
without
marks
of
grace
.
T
Is
a
right
,
a
safe
,
a
sure
way
to
seek
after
,
and
to
enjoy
assurance
of
our
interest
in
Christ
,
and
in
the
Covenant
of
grace
,
by
the
marks
and
fruits
of
Sanctification
.
Which
(
before
I
come
to
the
proof
of
it
)
that
it
may
not
be
mistaken
,
but
understood
aright
,
take
these
three
cautions
;
first
,
our
best
marks
can
contribute
nothing
to
our
justification
,
but
onely
to
our
consolation
,
cannot
availe
to
peace
with
God
,
but
to
peace
with
our selves
;
gracious
marks
can
prove
our
justification
and
peace
with
God
,
but
cannot
be
instrumentall
towards
it
,
that
is
proper
to
faith
.
Faith
cannot
lodge
in
the
soule
alone
,
and
without
other
graces
,
yet
faith
alone
justifies
before
God
.
Secondly
,
beware
that
marks
of
grace
doe
not
lead
us
from
Christ
,
or
make
us
looke
upon
our selves
,
as
any
thing
at
all
out
of
Christ
.
Thou
bearest
not
the
root
;
but
the
root
beares
thee
.
Christ
is
made
unto
us
of
God
,
sanctification
as
well
as
righteousnesse
.
Thy
very
inherent
grace
and
sanctification
is
in
Christ
,
as
light
in
the
sunne
,
as
water
in
the
fountaine
,
as
sap
in
the
roote
,
as
money
in
the
treasure
.
'T
is
thine
onely
by
irradiation
,
effluence
,
diffusion
,
and
debursement
from
Jesus
Christ
.
'T
is
Christs
by
propriety
,
thine
onely
by
participation
.
'T
is
thy
Union
with
Christ
,
which
conveighs
the
habits
of
grace
to
thy
soule
.
'T
is
thy
communion
with
Christ
,
which
stirs
up
,
actuateth
,
and
putteth
forth
those
habits
into
holy
dueties
and
operations
.
'T
is
no
acceptable
duetie
,
no
good
fruit
,
which
flowes
not
from
the
inward
acting
and
exerciseing
of
grace
in
the
soule
.
'T
is
no
right
acting
of
grace
in
the
soule
,
which
floweth
not
from
habituall
grace
,
and
a
new
nature
.
'T
is
no
new
nature
which
floweth
not
from
Christ
.
Thirdly
,
all
thy
markes
will
leave
thee
in
the
darke
,
if
the
spirit
of
grace
do
not
open
thine
eyes
,
that
thou
mayest
know
the
things
which
are
freely
given
thee
of
God
.
Hagar
could
not
see
the
well
,
though
she
was
beside
it
,
till
her
eyes
were
opened
.
Markes
of
grace
are
uselesse
,
undiscernable
,
and
unsatisfactory
,
to
the
deserted
and
overclouded
soule
.
These
cautions
being
in
our
eye
,
that
we
may
not
separat
our
markes
,
either
from
the
free
grace
of
God
,
or
from
Christ
,
or
from
the
spirit
:
I
proceed
to
the
proof
of
that
point
,
which
I
propounded
in
the
beginning
.
First
,
It
may
bee
aboundantly
proved
from
these
Texts
,
Psal:
17.
3.
and
119.
6.
2
Cor:
1.
12.
1
John
1.
6
,
7.
and
2.
3.
and
3.
9
,
10
,
14.
Secondly
,
our
passing
from
the
state
of
nature
and
wrath
,
into
the
state
of
grace
,
and
to
bee
in
Christ
,
is
compared
in
Scripture
to
such
things
as
are
most
decernable
,
and
perceptible
by
their
proper
markes
.
'T
is
called
a
passing
from
death
Thirdly
,
both
in
Philosophy
and
Divinity
;
yea
,
in
common
sense
't
is
allowed
to
reason
from
the
effects
to
the
causes
,
here
is
burning
,
therefore
here
is
fire
;
here
is
the
blossoming
of
trees
and
flowers
,
therefore
it
is
spring
,
and
the
Sunne
is
turning
again
in
his
course
;
here
is
perfect
day
light
▪
therefore
the
Sunne
is
risen
;
here
is
good
fruit
growing
,
therefore
here
is
a
good
tree
.
'T
is
a
consequence
no
lesse
sure
and
infallible
,
here
is
unfeigned
love
to
the
brethen
,
therefore
here
is
regeneration
;
here
are
spirituall
motions
,
affections
,
desires
,
acts
and
operations
,
therefore
here
is
spirituall
life
.
Fourthly
,
the
markes
of
grace
have
so
much
evidence
in
them
,
as
formeth
in
others
of
the
Saints
and
servants
of
God
,
a
well
grounded
judgement
;
yea
,
perswasion
of
charity
,
that
those
in
whom
they
behold
these
markes
,
are
in
the
state
of
grace
and
regeneration
.
If
they
could
see
into
the
hearts
of
others
,
to
bee
sure
of
the
sincerity
and
soundnesse
of
their
graces
,
they
could
have
a
judgement
of
certainty
concerning
them
.
But
this
they
cannot
,
for
who
knowes
the
things
of
a
man
,
save
the
spirit
of
a
man
which
is
in
him
.
Sure
a
Saint
may
know
more
of
himselfe
then
another
Saint
can
know
of
him
,
for
hee
is
conscious
to
the
sincerity
of
his
owne
heart
in
in
those
things
,
whereof
another
Saint
sees
but
the
outside
.
And
unlesse
one
will
say
,
that
a
Saint
can
know
no
more
of
himself
by
marks
,
then
another
Saint
can
know
of
him
by
the
same
markes
,
it
must
needs
be
yeelded
that
,
a
Saint
may
certainly
and
assuredly
know
himselfe
by
the
marks
of
grace
which
are
in
him
.
Fifthly
,
without
a
tryall
by
markes
,
wee
cannot
distinguish
between
a
well
grounded
and
an
ill
grounded
assurance
,
between
a
true
and
a
false
peace
,
between
the
consolation
of
the
Spirit
of
God
,
and
a
delusion
.
How
many
times
doth
a
soule
take
Sathan
for
Samuell
;
and
how
shall
the
soul
in
such
a
case
be
undeceived
without
a
tryall
by
markes
?
But
it
may
bee
objected
that
this
remedy
may
prove
,
and
doth
often
prove
no
remedy
;
for
may
not
Sathan
deceive
the
soule
in
the
way
of
markes
,
as
well
as
without
it
?
Can
hee
not
deceive
the
soule
syllogistically
by
false
reasonings
,
as
well
as
positively
by
false
suggestions
?
I
answer
,
no
doubt
he
can
,
and
often
doth
,
yet
the
mistaking
of
marks
may
be
rectified
in
the
Children
of
God
:
Wisdome
is
justified
of
her
children
;
but
the
rejecting
and
slighting
of
all
markes
cannot
bee
rectified
,
but
is
a
certain
and
unavoidable
snare
to
the
soule
.
If
marks
of
grace
become
snares
to
the
Reprobate
,
that
proves
nothing
against
the
use
of
markes
.
The
word
of
God
is
a
snare
and
a
gin
to
the
Reprobate
,
that
they
may
goe
and
fall
backward
,
and
bee
broken
and
snared
and
taken
:
yet
the
word
is
in
it self
the
power
of
God
to
salvation
.
So
,
the
way
of
markes
is
a
sure
and
safe
way
in
it selfe
,
and
to
every
well
informed
conscience
:
When
any
conscience
through
errour
or
presumption
mistakes
the
marke
,
that
is
the
fault
of
the
person
,
not
of
the
way
of
markes
,
and
the
personall
errour
may
be
helped
by
personall
light
and
Information
,
if
the
partie
wil
receave
it
.
Whereas
to
make
no
tryall
by
markes
,
and
to
trust
an
inward
testimony
,
under
the
notion
of
the
holy
Ghosts
testimony
,
when
it
is
without
the
least
evidence
of
any
true
gracious
marke
,
this
way
(
of
its
own
nature
,
and
intrinsecally
,
or
in
it self
is
)
a
deluding
and
insnaring
of
the
conscience
.
But
it
may
be
asked
,
and
't
is
a
question
worthie
to
bee
For
answere
whereunto
,
I
shall
first
of
all
distinguish
a
twofold
in
tuto
,
may
be
secure
;
needeth
not
feare
and
be
troubled
.
The
Graecians
have
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
they
were
speaking
H.
Steph.
in
thes.
ling.
Gr.
tom
.
3.
pag.
1173.
of
giving
security
and
assurance
by
safe
conducts
,
or
by
pledges
,
or
by
sureties
,
or
the
like
.
The
other
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
perswasion
,
when
the
soule
doth
not
onely
stirre
a
right
and
safe
course
,
and
needeth
not
feare
danger
,
but
saile
,
before
the
winde
,
and
with
all
it's
sailes
full
.
So
there
is
answerably
a
double
uncertainty
,
the
one
may
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
man
is
in
himselfe
perplexed
and
difficulted
,
and
not
without
cause
,
having
no
grounds
of
assurance
;
when
a
man
doth
doubt
and
hesitate
concerning
a
conclusion
,
because
hee
hath
no
reasons
or
arguments
to
prove
it
,
when
a
man
is
in
a
wildernesse
where
he
can
have
no
way
,
or
shut
up
where
hee
can
have
no
safe
escaping
.
The
other
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
doubting
that
ariseth
not
from
want
of
arguments
,
or
from
the
inextricable
difficultie
of
the
grounds
,
but
from
a
disease
of
the
minde
,
which
makes
it
suspend
or
retaine
it's
assent
,
even
when
it
hath
sufficient
grounds
upon
which
it
may
be
assured
.
Now
't
is
the
evidence
of
signes
or
markes
of
grace
,
which
giveth
that
first
kinde
of
certainty
,
and
removeth
that
first
kinde
of
uncertainty
:
But
't
is
the
testimony
of
the
Spirit
of
the
Lord
,
which
giveth
the
second
kinde
of
certainty
,
and
removeth
the
second
kinde
of
uncertainty
.
Take
a
simile
two
or
three
for
illustration
.
The
Scripture
is
known
to
bee
indeed
the
word
of
God
,
by
the
beames
of
divine
auctority
which
it
hath
in
it selfe
,
and
by
certaine
distinguishing
Characters
,
which
doe
infallibly
prove
it
to
be
the
word
of
God
,
such
as
the
heavenlynesse
of
the
matter
;
the
Majesty
of
the
style
,
the
irresistible
power
over
the
conscience
;
the
generall
scope
,
to
a
base
man
,
and
to
exalt
God
,
nothing
driven
at
but
Gods
glory
and
mans
salvation
;
The
extraordinary
holinesse
of
the
Penmen
of
the
holy
Ghost
,
without
any
respect
to
particular
interests
of
their
owne
,
or
of
others
of
their
nearest
relations
,
(
which
is
manifest
by
their
writings
)
the
supernaturall
mysteries
revealed
therein
,
which
could
never
have
entered
inthe
reason
of
men
,
the
marvailous
consent
of
all
parts
and
passages
(
though
written
by
diverse
and
severall
Penmen
)
even
where
there
is
some
appearance
of
difference
;
the
fulfilling
of
prophesies
,
the
miracles
wrought
by
Christ
,
by
the
Prophets
and
Apostles
;
the
conservation
of
the
Scripture
against
the
malice
of
Sathan
,
and
fury
of
persecuters
.
These
and
the
like
are
characters
and
markes
,
which
evidence
the
Scriptures
to
be
the
word
of
God
;
yet
all
these
cannot
beget
in
the
soule
a
full
perswasion
of
faith
,
that
the
Scriptures
are
the
word
;
this
I.
Goodwi●…l
in
his
Haglomastix
.
perswasion
is
from
the
holy
Ghost
in
our
hearts
.
And
it
hath
been
the
common
resolution
of
so●…nd
Protestant
writers
(
though
now
called
in
question
by
the
Scepticks
of
this
age
)
that
these
arguments
and
infallible
characters
in
the
Scripture
it selfe
,
which
most
certainly
prove
it
to
be
the
word
of
God
,
cannot
produce
a
certainty
of
perswasion
in
our
hearts
,
but
this
is
done
by
the
Spirit
of
God
within
us
,
according
to
these
Scriptures
,
1
Cor:
2.
10
,
11
,
14
,
15.
1
Thes:
1.
5.
1
Iohn
2.
27.
and
5.
6
,
7
,
8
,
10.
Ioh:
6.
45.
In
like
manner
,
a
Scholler
or
a
young
disputant
may
argue
and
dispute
(
be
it
in
Philosophie
or
Divinity
)
upon
very
right
and
sure
principles
,
yet
perdventure
,
not
without
great
feare
and
doubting
in
his
own
thoughts
,
till
he
be
put
out
of
that
feare
,
by
the
approbation
and
testimony
of
his
learned
Master
who
presideth
in
the
dispute
.
The
evidence
of
good
markes
while
it
is
opened
unto
us
,
may
make
our
hearts
to
burne
within
us
,
as
those
Disciples
said
,
which
were
going
to
Emmaus
,
but
yet
our
eyes
are
held
(
as
it
was
with
them
)
that
wee
doe
not
know
Christ
in
us
,
or
talking
with
us
,
untill
our
eyes
be
opened
by
the
Spirit
.
No
doubt
they
had
much
light
breaking
in
upon
their
understandings
,
while
Christ
expounded
unto
them
the
Scriptures
by
the
way
,
and
this
light
was
with
life
and
heat
in
their
hearts
:
But
after
they
knew
Christ
in
breaking
of
bread
,
then
,
and
not
till
then
,
came
the
fulnesse
of
perswasion
,
and
then
they
could
say
,
The
Lord
is
risen
indeed
.
Luke
24.
15
,
16
,
30
,
31
,
32
,
34.
Our
inward
evidence
of
graces
or
use
of
signes
may
bring
the
Children
to
the
birth
(
I
mean
in
point
of
assurance
)
but
't
is
the
evidence
of
the
Spirit
of
God
,
which
giveth
strength
to
come
forth
.
Without
this
evidence
of
the
Spirit
of
God
,
the
soule
doth
but
grope
after
a
full
assurance
,
as
it
were
in
the
dark
;
but
when
the
holy
Ghost
commeth
to
do
the
office
of
a
Comforter
,
then
there
is
light
and
liberty
.
Our
assurance
of
justification
,
adoption
,
grace
and
salvation
,
is
virtually
in
a
syllogisticall
way
:
Whoever
beleeves
on
the
Sonne
of
God
,
shall
not
perish
,
but
have
life
everlasting
.
But
I
beleeve
on
the
Sonne
of
God
.
Therefore
,
&c.
Whoever
judge
themselves
shall
not
be
judged
of
the
Lord
.
But
I
judge
my self
.
Therefore
,
&c.
Whoever
loveth
the
Brethren
,
hath
passed
from
death
to
life
.
But
I
love
the
Brethren
.
Therefore
,
&c.
In
these
or
the
like
proofes
,
't
is
the
Spirit
of
grace
which
gives
us
the
right
understanding
,
and
firme
beliefe
of
the
proposition
.
As
for
the
assumption
which
hath
in
it
the
evidence
of
graces
,
't
is
made
good
by
a
twofold
testimony
,
the
testimony
of
our
consciences
,
2
Cor:
1.
12.
1
Iohn
.
3
19.
20
,
21.
and
the
testimonie
of
the
Spirit
it selfe
,
bearing
witnesse
together
with
our
consciences
.
And
although
both
propositions
be
made
good
,
yet
we
are
so
slow
of
heart
to
beleeve
,
that
we
cannot
without
the
speciall
help
of
the
Comforter
the
holy
Ghost
,
freely
,
boldly
,
joyfully
,
and
with
a
firme
perswasion
,
inferre
the
conclusion
as
a
most
certain
truth
.
So
that
in
the
businesse
of
assurance
and
full
perswasion
,
the
evidence
of
graces
,
and
the
testimony
of
the
Spirit
are
two
concurrent
couses
or
helps
,
both
of
them
necessary
without
the
evidence
of
graces
,
't
is
not
a
safe
nor
a
well
grounded
assurance
,
without
the
testimony
of
the
Spirit
,
t
is
not
a
plerophory
or
full
assurance
.
There
were
two
evidences
of
purchase
in
use
among
the
Jewes
,
one
sealed
,
another
open
,
Ier:
32.
11.
Which
custome
Hierome
saith
,
was
continued
till
his
time
.
The
evidence
of
the
Spirit
is
like
that
which
was
sealed
;
the
evidence
of
markes
,
like
that
which
was
open
.
Therefore
let
no
man
divide
the
things
which
God
hath
joyned
together
.
See
them
joyned
in
three
Texts
of
Scripture
,
Rom:
8.
16.
neither
our
spirit
alone
,
nor
the
spirit
of
the
Lord
alone
beareth
witnesse
that
we
are
the
Children
of
God
;
but
both
these
together
beare
witnesse
of
this
thing
.
The
spirit
it self
beareth
witnesse
with
our
spirit
,
1
Cor:
2.
10.
12.
we
read
,
that
the
spirit
revealeth
unto
us
,
and
makes
us
to
know
the
things
which
are
fre●…ly
given
to
us
of
God
.
But
withall
vers:
13.
there
is
a
comparing
spirituall
things
with
spirituall
,
and
so
among
other
things
compared
together
,
there
is
a
comparing
of
spirituall
markes
,
with
a
spirituall
state
,
of
spirituall
fruit
,
with
a
spirituall
tree
,
&c.
1
Iohn
5.
6.
the
spirits
witnessing
,
is
joyned
with
the
witnessing
of
the
water
and
blood
,
that
is
with
the
evidence
of
grace
,
the
evidence
of
justification
,
and
a
pacified
conscience
sprinkled
with
the
blood
of
Christ
:
and
purged
from
the
guilt
of
sinne
,
also
the
evidence
of
sanctification
and
a
pure
conscience
,
purged
from
the
inherent
filth
and
staine
of
corruption
;
the
former
of
these
is
the
testimony
of
the
blood
;
the
latter
is
the
testimony
of
the
water
,
and
both
these
not
enough
(
as
to
the
point
of
assurance
)
without
the
testimony
of
the
spirit
,
nor
it
enough
without
them
.
In
the
next
place
let
us
take
a
tryall
of
this
way
of
assurance
,
so
far
as
concerneth
the
evidence
of
graces
,
so
much
opposed
by
the
Antinomians
.
Let
us
take
that
notable
evidence
,
1
Iohn
3.
14.
And
now
heare
the
Antinomian
Objections
against
this
assurance
,
from
the
evidence
of
love
to
the
Brethren
.
'T
is
objected
,
that
a
soule
must
be
exceedingly
puzled
with
this
marke
of
love
to
the
brethren
,
before
it
can
clear
the
case
Charity
,
(
or
love
)
suffereth
long
,
and
is
kinde
:
Charity
envieth
not
▪
Charity
vaunteth
not
it selfe
:
is
not
puffed
up
,
doeth
not
behave
it selfe
unseemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
thinketh
no
evill
,
rejoyceth
not
in
iniquity
,
but
rejoyceth
in
the
truth
:
beareth
all
things
,
beleeveth
all
things
,
hopeth
all
things
,
endureth
all
things
.
Come
now
,
and
bring
your
hearts
to
these
particulars
in
your
examination
..
Is
there
no
envying
in
mee
at
all
towards
the
Brethren
?
Is
there
no
thinking
evill
of
any
of
the
Brethren
?
Is
there
no
seeking
my selfe
,
or
my
owne
good
in
my
love
to
them
?
Is
there
a
bearing
all
things
for
their
sakes
?
Is
there
no
being
puffed
up
,
or
vaunting
above
the
brethren
?
Is
there
no
thinking
better
of
my selfe
,
then
of
them
?
—
So
that
a
soul
must
attaine
to
a
mighty
high
measure
of
sanctification
and
victory
over
a
mans
self
,
before
it
can
reach
to
this
to
say
,
I
love
the
Brethren
.
But
suppose
you
finde
all
this
love
in
your selves
,
doe
you
know
they
are
the
brethren
you
love
;
you
know
the
brother-hood
consi●…s
in
being
united
unto
Christ
,
that
is
an
invisible
thing
,
none
can
know
it
but
God
onely
;
no
man
can
say
,
such
a
one
is
a
brother
.
And
if
you
say
,
though
I
am
not
certaine
that
he
is
a
Brother
,
yet
I
love
him
under
the
notion
of
a
brother
:
to
this
it
is
replyed
:
Take
all
the
Sects
in
the
world
,
they
will
love
their
owne
Sects
as
Brethren
:
And
after
a
description
of
the
Antinomians
,
't
is
added
,
These
are
the
Brethren
;
do
you
love
these
men
?
Oh
,
there
are
many
that
goe
by
signes
and
markes
,
that
cannot
endure
the
Brethren
,
they
goe
with
them
under
the
name
of
Libertines
.
I
have
now
the
objection
before
me
,
as
full
and
strong
as
one
of
the
best
gifted
Antinomians
of
this
age
could
make
it
.
For
answer
whereunto
I
will
demonstrate
these
three
things
.
1.
That
this
objection
destroyes
as
much
and
more
,
their
own
exposition
of
this
Text
in
1
Ioh.
3.
14
That
the
Antinomian
way
of
removing
scruples
and
doubts
of
conscience
,
and
setling
a
soule
in
peace
and
assurance
,
is
a
most
inextricable
Labyrinth
,
and
layeth
knots
faster
upon
the
conscience
,
in
stead
of
loosing
them
.
3.
That
this
way
of
assurance
by
the
marke
of
love
to
the
brethren
,
is
a
sure
and
safe
way
,
and
hath
no
such
inextricablenesse
in
it
,
as
is
here
objected
.
First
I
say
,
their
objection
militateth
as
strongly
,
yea
much
more
strongly
against
their
own
interpretation
of
my
Text
:
For
the
same
Antinomian
in
that
same
Sermon
,
and
others
of
that
way
understand
the
scope
of
this
Text
to
be
for
comforting
the
brethren
against
the
difesteem
the
world
had
of
them
;
the
world
hates
them
,
vers:
13.
But
we
know
(
saith
he
)
that
we
are
translated
from
death
to
life
,
because
we
love
the
●…rethren
;
that
is
,
whatever
the
world
judgeth
of
us
,
we
perceive
and
know
one
another
by
this
mark
,
that
we
love
the
Brethren
.
In
short
,
they
say
,
this
seemes
rather
to
be
a
marke
how
my
brother
may
know
me
,
then
that
by
which
I
should
know
my self
.
Which
interpretation
,
how
ill
grounded
it
is
,
and
how
inconsistent
with
vers.
18
,
19
,
20
,
21.
who
seeth
not
?
Only
I
now
observe
that
they
cast
down
what
themselves
build
:
For
if
I
cannot
know
my self
by
the
inside
of
love
,
much
lesse
can
my
brother
know
me
by
the
out
side
of
love
:
and
if
I
cannot
have
any
solid
or
safe
comfort
from
this
,
that
I
love
the
Brethren
;
how
much
lesse
can
this
comfort
me
that
others
judge
me
to
be
a
lover
of
the
brethren
?
And
how
do
I
know
them
to
be
the
brethren
who
judge
so
of
me
?
For
(
by
their
rule
)
no
man
can
say
such
a
one
is
a
brother
,
so
that
they
do
but
tye
themselves
with
their
own
knots
,
and
must
therefore
either
quite
their
sense
of
the
Text
and
take
ours
,
or
else
hold
that
this
text
hath
no
comfort
at
all
in
it
,
which
yet
is
most
full
of
comfort
,
and
sweet
as
the
honey
and
the
honey
combe
.
But
secondly
will
you
see
these
men
falling
yet
more
foully
in
the
ditch
they
have
digged
for
others
?
While
they
object
so
much
against
a
believers
examining
or
assuring
his
conscience
by
fruits
of
sanctification
,
sincerity
of
heart
,
hatred
of
sin
,
respect
to
all
the
commandements
,
love
to
the
Brethren
;
while
they
tell
us
that
none
of
these
can
be
sure
evidences
to
the
soule
,
and
while
they
pretend
to
shew
other
soule
satisfying
evidences
,
which
can
resolve
,
quiet
,
comfort
,
and
assure
the
conscience
,
they
do
but
more
and
more
lead
Iohn
Eaton
his
honey
combe
of
free
▪
justification
.
cap.
9.
the
soule
into
a
labyrinth
,
and
make
the
spirits
of
men
to
wander
from
mountain
to
hill
,
and
to
forget
their
resting
place
.
I
might
here
take
notice
of
the
six
remedies
against
doubting
,
which
one
of
them
offereth
,
as
an
antidote
and
preservative
against
all
objections
whatsoever
,
yet
all
the
six
put
together
cannot
resolve
nor
clear
the
conscience
in
the
point
of
a
personall
or
particular
interest
in
Christ
;
I
heare
much
(
will
the
perplexed
soule
say
)
of
the
nature
of
faith
,
of
free
justification
,
of
the
things
sealed
in
Baptisme
,
&c.
But
oh
I
cannot
see
that
I
have
any
interest
for
my
part
in
these
things
.
Not
to
insist
upon
these
six
remedies
,
which
are
indeed
most
insufficient
as
to
this
point
,
my
present
work
shall
be
,
to
speak
unto
those
personall
and
particular
evidences
of
an
interest
in
Christ
,
which
are
held
foorth
by
their
chief
writers
.
Do
but
observe
their
way
,
and
you
shall
see
that
either
they
fall
in
at
last
into
our
way
of
gracious
marks
and
qualifications
,
or
otherwise
leave
the
Conscience
much
more
perplexed
and
The
revealing
evidence
of
interest
in
the
priviledges
of
Christ
,
which
will
put
an
end
to
all
objections
,
is
the
voice
of
the
Spirit
of
God
to
a
mans
own
spirit
.
This
is
the
great
evidence
indeed
and
the
evidence
which
at
last
doth
determine
the
question
,
and
put
an
end
to
all
objections
.
Well
:
But
doth
the
Spirit
of
God
give
testimony
to
the
soule
,
any
otherwise
then
it
is
most
certainly
true
,
(
saith
he
)
that
every
voice
in
man
speaking
peace
,
being
contrary
to
the
word
of
grace
,
that
voice
is
not
the
voice
of
the
spirit
of
the
Lord
,
—
it
is
the
voice
of
the
spirit
of
delusion
.
Immediatly
he
moves
this
doubt
,
But
how
shall
I
know
that
this
voice
,
though
it
be
according
to
the
word
of
grace
,
is
indeed
the
voice
of
the
spirit
of
the
Lord
,
and
be
satisfied
that
it
is
so
.
He
might
have
moved
this
doubt
,
which
is
greater
,
how
shall
I
know
that
this
voice
or
this
testimony
doth
indeed
speak
according
to
the
word
,
or
whether
it
speak
contrary
to
the
word
,
&
so
be
the
voice
of
the
spirit
of
delusion
.
Peradventure
he
had
found
it
difficult
,
and
even
impossible
to
answer
this
doubt
,
without
making
use
of
and
having
recourse
unto
the
way
of
signes
or
marks
,
such
as
the
word
holds
foorth
:
And
this
agreeth
to
that
twofold
joint
witnessing
,
Rom:
8.
16.
the
spirit
of
God
is
not
simply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
witnesse
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
simul
testimonium
dicit
,
he
bears
witness
not
only
to
,
but
with
our
spirit
,
that
is
,
with
our
conscience
,
So
that
if
the
witnesse
of
our
Conscience
be
blank
and
can
testifie
nothing
of
sincerity
,
hatred
of
sin
,
love
to
the
Brethren
,
or
the
like
,
then
the
spirit
of
God
witnesseth
no
peace
nor
comfort
to
that
soul
,
and
the
voice
which
speaketh
peace
to
a
person
who
hath
no
gracious
mark
or
qualification
in
him
,
doth
not
speak
according
to
the
word
,
but
contrary
to
the
word
,
and
is
therefore
a
spirit
of
Delusion
.
I
shall
not
contend
about
the
precedence
or
order
between
these
two
Testimonies
in
the
soul
,
so
that
we
hold
them
together
,
and
do
not
separat
them
in
our
assuring
or
comforting
of
our
hearts
before
God
.
And
here
I
must
take
notice
of
another
Passage
,
where
he
whose
principles
I
now
examine
saith
,
I
do
not
determine
peremptorily
,
that
a
man
cannot
by
way
of
evidence
receive
any
comfort
from
his
sanctification
,
which
he
thus
cleareth
.
The
spirit
of
the
Lord
must
first
reveal
the
gracious
minde
of
the
Lord
to
our
spirits
,
and
give
to
us
Faith
to
receive
that
Testimony
of
the
Spirit
,
and
to
sit
down
as
satisfied
with
his
Testimony
before
ever
any
work
of
Sanctification
can
possibly
give
any
evidence
;
But
when
the
Testimony
of
the
Spirit
of
the
Lord
is
received
by
Faith
,
and
the
soule
sits
down
satisfied
with
that
Testimony
of
the
Lord
,
then
also
all
the
gifts
of
Gods
Spirit
do
bear
witnesse
together
with
the
Spirit
of
the
Lord
,
and
the
Faith
of
a
Believer
.
Surely
such
a
Testimony
or
voice
in
the
soul
,
as
the
soul
sits
down
satisfied
with
before
ever
any
work
of
sanctification
can
possibly
give
any
evidence
,
is
not
an
evidence
according
to
the
word
,
but
contrary
to
the
word
,
and
therefore
not
the
revealing
evidence
of
the
spirit
of
God
,
so
that
in
this
I
must
needs
dissent
from
him
,
for
he
casts
the
soule
upon
a
most
dangerous
precipice
,
neither
is
the
danger
helped
,
but
rather
increased
by
that
posteriour
evidence
,
or
after
comfort
of
sanctification
,
which
he
speaks
of
,
for
the
soule
being
before
set
down
satisfied
with
the
Testimony
of
the
spirit
of
the
Lord
,
and
Faith
receiving
that
Testimony
(
so
he
supposeth
)
it
cannot
now
examin
whether
its
sanctification
be
sound
or
not
sound
,
whether
its
graces
be
common
or
speciall
,
seeming
or
real
:
It
implyes
a
contradiction
if
I
say
that
I
am
assured
by
the
evidence
of
the
spirit
of
God
,
and
by
the
evidence
of
Faith
that
I
am
in
Christ
,
and
in
Covenant
with
God
,
and
that
notwithstanding
I
sit
down
satisfied
with
this
assurance
,
yet
I
am
not
sure
of
the
soundnesse
of
my
Sanctification
.
Therefore
to
put
the
soule
upon
a
looking
after
the
evidence
of
graces
,
and
the
comfort
of
sanctification
,
when
the
soule
is
before
hand
fully
assured
and
satisfied
against
all
objections
and
doubtings
,
is
not
onely
to
lay
no
weight
at
all
upon
these
marks
of
Sanctification
,
in
the
point
of
resolving
or
clearing
the
Conscience
,
but
it
is
much
worse
then
so
,
it
is
a
confirming
or
strengthning
of
the
Soule
in
such
a
Testimony
or
assurance
,
as
it
hath
setled
upon
contrary
to
the
Scripture
.
And
here
is
a
great
difference
between
these
Antinomian
principles
and
ours
:
We
hold
the
assurance
or
evidence
of
marks
to
be
privative
,
they
yeeld
no
more
but
that
it
is
at
most
cumulative
to
the
evidence
of
the
Spirit
of
God
and
of
Faith
.
For
my
part
I
dare
not
think
otherwise
,
but
that
person
is
deluded
who
thinks
himlseffully
assured
of
his
interest
in
Christ
by
the
voice
of
the
Spirit
of
the
Lord
,
and
by
the
evidence
of
Faith
,
when
in
the
mean
time
his
Conscience
cannot
beare
him
witnesse
of
the
least
mark
of
true
grace
or
Sanctification
in
him
.
And
I
must
needs
hold
that
whatsoever
voice
in
man
speaking
peace
to
him
,
is
antecedaneus
unto
,
and
separated
or
disjoyned
from
all
or
any
evidence
of
the
marks
of
true
(
although
very
imperfect
)
Sanctification
,
is
not
the
voice
of
the
Spirit
of
the
Lord
,
neither
speaketh
according
,
but
contrary
to
the
written
Word
of
God
.
I
heartily
yeeld
that
the
Spirit
of
the
Lord
is
a
Spirit
of
Revelation
,
and
it
is
by
the
Spirit
of
God
,
that
we
know
the
things
which
are
freely
given
us
of
God
,
so
that
without
the
Comforter
,
the
Holy
Ghost
himself
bearing
witnesse
with
our
Spirit
,
all
our
marks
cannot
give
us
a
plerophory
or
comfortable
assurance
.
But
this
I
say
,
that
which
we
have
seen
described
by
the
Antinomians
as
the
Testimony
of
the
Spirit
of
the
Lord
is
a
very
unsafe
and
unsure
evidence
,
and
speaks
beside
,
yea
contrary
to
the
written
Word
.
The
Word
speaks
no
peace
to
the
wicked
,
to
the
ungodly
,
to
hypocrits
,
to
morall
Christians
,
to
the
presumptuous
,
to
the
self
▪
confident
,
to
the
unmortified
carnall
professours
,
to
temporary
believers
.
Christ
and
his
benefits
are
indeed
offered
and
held
foorth
unto
all
that
are
in
the
Church
,
and
all
cal'd
upon
to
come
unto
Christ
,
that
they
may
have
life
in
him
,
and
whoever
cometh
shall
not
be
cast
out
,
this
is
certain
:
but
yet
the
Word
speaks
no
peace
nor
assurance
,
save
to
the
humble
and
contrite
,
to
those
that
tremble
at
his
word
,
to
those
that
are
convinced
of
sin
,
to
those
that
do
not
regard
iniquity
in
their
hearts
;
but
hate
sin
with
sincere
hatred
;
to
those
that
believe
on
the
Son
of
God
,
that
love
the
Brethren
,
&c.
Now
therefore
the
Spirit
of
the
Lord
which
speaks
not
to
the
soul
,
but
according
to
the
word
of
grace
(
as
is
confessed
)
doth
not
speak
comfort
or
assurance
to
any
others
,
but
these
only
.
And
if
a
man
would
know
certainly
whether
the
voice
or
Testimony
which
speaks
to
his
Spirit
be
a
delusion
or
not
,
he
must
to
the
Law
and
to
the
Testimony
,
and
search
whether
it
speak
according
to
this
Word
.
T
is
granted
to
us
that
if
the
voice
which
speaks
peace
in
man
be
not
according
to
the
written
word
of
God
,
it
is
not
the
Spirit
of
the
Lord
.
But
withall
t
is
cautiously
declined
by
these
men
,
that
the
voice
which
speaks
in
the
soul
be
tryed
by
the
written
word
.
They
tell
us
,
it
is
not
the
Word
that
maks
us
believe
the
Spirit
,
But
it
is
the
Spirit
that
makes
us
give
credit
to
the
Word
:
That
it
is
only
the
Spirit
of
God
that
can
truely
satisfie
the
spirit
of
a
man
,
that
it
is
his
own
testimony
;
and
not
the
spirit
of
Delusion
.
That
as
,
in
all
Arts
and
Sciences
there
are
some
Principles
—
beyond
which
there
must
be
no
inquiry
,
so
also
in
divine
things
.
—
Is
there
any
thing
in
the
world
of
better
credit
,
or
that
may
rather
be
believed
with
men
then
the
Spirit
himself
?
Nay
can
any
believe
,
but
by
this
Spirit
?
If
not
,
then
nothing
else
is
able
satisfyingly
to
bear
witnesse
to
the
Spirit
,
but
it self
.
This
is
as
if
we
should
receive
the
Testimony
of
the
Spirit
upon
the
credit
of
some
other
thing
.
Whereunto
I
answer
first
,
T
is
to
be
remembred
,
The
question
is
not
whether
the
Word
of
the
Lord
can
satisfie
or
pacifie
a
sinners
conscience
without
the
Spirit
;
for
we
say
plainly
that
as
the
best
marks
of
grace
,
so
the
richest
and
sweetest
promises
and
comforts
of
the
word
cannot
make
the
soule
sit
down
satisfied
,
till
the
spirit
of
the
Lord
himself
speak
peace
and
comfort
within
us
.
Whence
it
was
that
after
Nathan
had
said
to
David
in
the
name
of
the
Lord
,
The
Lord
hath
put
away
thy
sin
,
thou
shalt
not
die
,
yet
even
then
David
prayed
,
Make
me
to
hear
joy
and
gladnesse
,
that
the
bones
which
thou
hast
broken
may
rejoice
.
Restore
unto
me
the
joy
of
thy
Salvation
and
uphold
me
with
thy
free
Spirit
.
Psal.
51
,
8
:
12.
with
2
Sam.
12
:
13
:
But
t
is
another
thing
which
is
here
in
question
,
for
clearing
whereof
,
observe
that
the
efficient
cause
,
or
revealing
evidence
which
maks
us
believe
and
be
assured
is
one
thing
:
The
objectum
fomale
fidei
or
that
for
which
we
believe
and
are
assured
,
is
another
thing
.
In
humane
sciences
a
Teacher
is
necessary
to
a
young
Student
,
yet
the
Student
doth
not
believe
the
conclusions
because
his
Teacher
teacheth
him
so
,
but
because
these
conclusions
follow
necessarily
from
the
known
and
received
principles
of
the
Sciences
,
and
although
he
had
never
understood
either
the
principles
or
the
conclusions
,
without
the
help
of
a
Teacher
,
yet
he
were
an
ill
scholler
who
cannot
give
an
accompt
of
his
knowledge
from
demonstration
,
but
only
from
this
that
he
was
taught
so
.
In
seeking
a
legall
assurance
or
security
we
consult
our
Lawyers
,
who
peradventure
will
give
us
light
aud
knowledge
of
that
which
we
little
imagined
:
yet
a
man
cannot
build
a
wel
grounded
assurance
,
nor
be
secure
because
of
the
Testimony
of
Lawyers
,
but
because
of
the
deeds
themselves
,
Charters
,
Contracts
or
the
like
.
So
we
cannot
be
assured
of
our
interest
in
Christ
,
without
the
work
of
the
holy
Ghost
,
and
his
revealing
evidence
in
our
hearts
;
yet
the
ground
and
reason
of
our
assurance
,
or
that
for
which
we
are
assured
,
is
not
his
act
of
revealing
,
but
the
truth
of
the
thing
it self
which
he
doth
reveal
unto
us
from
the
word
of
God
.
Secondly
,
this
is
not
to
receive
the
Testimony
of
the
Spirit
upon
the
credit
of
some
other
thing
,
for
the
Spirit
that
speaketh
in
the
Word
,
is
not
another
thing
from
the
Spirit
that
speaketh
in
our
hearts
,
and
saith
,
we
are
the
Children
of
God
,
when
we
receive
the
Testimony
or
evidence
in
our
hearts
,
upon
the
credit
of
the
Word
,
we
receive
it
upon
the
Holy
Ghosts
own
credit
,
comparing
spirituall
things
with
spirituall
,
as
the
Apostle
saith
.
The
holy
Scripture
is
called
a
more
sure
word
then
that
voice
of
God
which
came
from
heaven
concerning
his
welbeloved
Sonne
,
2
Pet.
1.
17
,
18
,
19.
and
so
by
parity
of
Reason
,
if
not
a
fortiori
,
the
written
word
of
God
,
is
surer
then
any
voice
which
can
speak
in
the
soule
of
a
man
,
and
an
inward
Testimony
may
sooner
deceive
us
,
then
the
written
word
can
,
which
being
so
,
we
may
and
ought
to
try
the
voice
which
speaks
in
the
soule
by
the
voice
of
the
Lord
which
speaks
in
the
Scripture
.
If
it
agree
not
,
then
we
have
not
losed
,
but
have
made
a
right
discovery
and
found
out
a
depth
of
Sathan
,
and
so
gained
by
the
tryall
.
If
it
do
agree
,
so
likewise
we
are
gainers
,
being
confirmed
in
the
assurance
,
not
upon
the
Testimony
of
another
,
but
upon
the
surest
and
best
known
Testimony
of
the
holy
Ghost
himself
.
Thirdly
,
if
these
things
be
not
admitted
,
and
if
the
Antinomian
argument
which
now
I
speak
to
,
stand
good
,
then
it
shall
be
easie
for
any
deluded
person
to
repell
the
most
searching
convictions
which
can
be
offered
to
him
from
Scripture
,
for
he
shal
still
think
with
himself
,
(
though
unhumbled
and
unregenerat
)
it
is
the
voice
of
the
spirit
of
the
Lord
,
which
speaks
peace
to
my
soule
,
and
this
voice
I
know
is
according
to
the
word
,
because
I
am
assured
by
the
same
spirit
that
it
is
indeed
according
to
the
Word
,
and
other
evidence
I
will
not
look
after
,
because
I
am
to
receive
the
Testimony
of
the
Spirit
upon
his
own
credit
,
and
not
upon
the
credit
of
some
other
thing
:
The
voice
of
the
spirit
which
speaks
in
my
soul
is
that
,
beyond
which
there
must
be
no
inquiry
.
I
ask
now
,
how
shall
the
Antinomians
convince
such
a
one
from
Scriptur
?
Nay
how
can
they
choose
but
(
according
to
their
principles
)
confirme
him
in
his
delusory
,
imaginary
assurance
?
Fourthly
,
the
very
same
Antinomian
Author
,
who
speaks
of
the
Testimony
of
the
spirit
of
God
in
the
soul
,
as
that
beyond
which
there
must
be
no
inquirie
;
and
which
puts
an
end
to
all
objections
,
even
he
himself
doth
by
and
by
tell
us
of
aliquid
ultra
,
and
puts
the
soul
upon
a
further
inquiry
,
(
which
as
I
said
before
)
shal
either
resolve
into
our
way
of
assurance
by
marks
,
or
otherwise
leave
the
soul
overclouded
,
&
more
in
the
dark
then
at
the
beginning
.
And
so
I
come
to
his
second
evidence
,
which
he
cals
the
receiving
evidēce
.
Though
the
spirit
of
the
Lord
(
saith
he
)
doe
reveal
the
minde
of
the
Lord
to
men
,
yet
they
are
not
fully
resolved
concerning
this
mind
of
the
Lord
to
their
own
spirits
,
till
by
Faith
they
do
receive
it
—
Now
till
men
do
receive
this
Testimony
and
believe
it
,
they
are
never
resolved
;
but
when
men
do
receive
it
and
believe
it
,
that
it
is
a
true
Testimony
,
then
they
sit
down
satisfied
.
Again
,
Faith
is
an
evidence
as
it
doth
take
possession
of
that
which
the
spirit
of
the
Lord
reveals
,
and
manifests
and
gives
to
a
person
.
—
The
spirit
indeed
makes
the
title
good
,
but
faith
maks
good
the
entry
and
possession
,
and
so
clears
the
title
to
us
,
though
good
in
it self
before
:
—
Is
there
a
voice
behind
thee
,
or
within
thee
,
saying
particularly
to
thee
in
thy self
,
thy
sins
are
forgiven
thee
?
Doest
thou
see
this
voice
agree
with
the
word
of
Grace
?
—
If
thou
doest
receive
the
Testimony
of
the
Spirit
according
to
that
word
.
If
thou
doest
indeed
receive
it
,
here
is
thy
evidence
.
Thereafter
he
moves
this
objection
.
But
you
will
say
,
if
there
be
not
fruits
of
faith
following
,
that
faith
is
a
dead
faith
,
and
therefore
there
must
be
something
to
evidence
with
it
.
For
answer
whereunto
,
first
he
rejects
this
as
a
great
indignity
to
Faith
,
If
faith
be
not
able
of
it self
to
give
Testimony
,
or
must
not
be
credited
,
when
it
doth
give
Testimony
,
except
something
will
come
and
testifie
for
it
,
to
give
credit
unto
it
.
Next
he
answereth
thus
,
that
which
hath
the
whole
essence
of
faith
,
is
not
a
dead
,
but
a
living
faith
:
Now
the
whole
essence
of
faith
is
nothing
else
but
the
Eccho
of
the
heart
answering
the
foregoing
voice
of
the
spirit
,
and
word
of
Grace
,
thy
sins
are
forgiven
thee
saith
the
spirit
and
word
of
Grace
,
my
sins
are
forgiven
me
,
saith
Faith
.
If
therefore
the
Eccho
to
the
voice
of
Spirit
and
word
of
Grace
,
be
the
essence
,
nay
be
the
whole
essence
of
believing
,
this
is
certain
,
where
there
is
receiving
or
beleiving
,
there
cannot
be
a
dead
faith
.
Now
behold
him
at
a
losse
,
all
resolves
into
this
issue
,
no
assurance
by
the
Testimony
of
the
spirit
and
word
of
grace
,
unlesse
this
testimony
be
received
by
faith
,
no
entry
and
possession
,
no
clearing
of
the
title
to
the
soule
,
no
resolution
or
satisfaction
to
the
conscience
till
it
beleive
.
But
then
while
the
soule
examines
it self
,
whether
it
have
a
true
lively
faith
,
or
only
a
dead
faith
,
he
dare
not
admit
the
tryall
of
faith
by
the
fruits
of
it
,
as
if
it
were
an
indignity
to
the
tree
to
be
knowen
by
the
fruit
,
or
to
the
fire
to
be
knowen
by
the
heat
.
Faith
purifieth
the
h●…art
,
saith
the
Scripture
.
Faith
workes
by
love
.
Faith
shewes
it self
by
works
.
This
Antinomian
durst
not
adventure
upon
this
tryall
by
the
Scripture
markes
of
faith
:
yea
,
to
avoid
this
,
he
runnes
into
a
great
and
dangerous
errour
,
that
the
whole
essence
of
faith
is
nothing
else
,
but
the
Eccho
of
the
heart
answering
the
voice
of
the
spirit
,
and
saying
,
my
sinnes
are
forgiven
me
,
as
if
there
were
no
faith
where
there
is
no
assurance
of
the
forgivenesse
of
sinnes
,
and
as
if
faith
were
quite
lost
,
as
often
and
as
long
as
the
soule
cannot
say
with
assurance
,
my
sinnes
are
forgiven
me
.
Again
,
may
there
not
bee
a
false
Eccho
in
the
heart
:
may
not
a
temporary
beleever
who
receaves
the
word
of
grace
with
joy
,
say
within
himself
,
my
sinnes
are
forgiven
me
?
Where
is
the
clearing
of
the
conscience
now
?
Is
it
in
that
last
word
,
where
there
is
receaving
or
beleeving
,
there
cannot
be
a
dead
faith
?
But
how
shall
I
know
that
there
is
indeed
a
receving
and
beleving
?
The
essence
of
faith
is
the
receaving
of
Christ
in
the
word
of
grace
,
and
a
●…esting
upon
him
for
righteousnesse
and
life
.
Now
another
Antinomian
tells
us
,
that
to
receave
Christ
and
his
benefites
I.
Eaton
in
the
hony
combe
,
Chap.
9.
truely
,
doth
necessarily
include
in
it
these
foure
particular
points
.
1
,
To
know
our
lost
state
by
the
least
sinne
,
our
misery
without
Christ
,
and
what
need
we
have
of
him
.
2.
To
see
the
excellency
and
worth
of
Christ
and
his
benefites
.
3.
A
taking
and
having
of
Christ
and
his
benefites
to
ones
owne
self
in
particular
.
4.
To
be
filled
with
great
joy
and
thankfull
zeal
.
If
these
things
be
so
,
then
I
am
sure
,
many
doe
imagine
they
have
receaved
Christ
and
his
benefites
by
faith
,
who
have
not
truely
and
really
receaved
him
:
so
that
the
(
soul
searching
it self
in
this
point
,
whether
have
I
any
more
then
a
dead
faith
,
or
a
counterfeit
faith
?
)
dare
not
acquiesce
nor
sit
down
satisfied
with
that
resolution
,
where
there
is
receaving
or
beleeving
,
there
cannot
be
a
dead
faith
.
For
the
soule
must
still
enquire
,
whether
is
my
receaving
or
beleeving
true
,
reall
,
sound
,
lively
,
and
such
as
cannot
agree
to
a
dead
faith
?
The
same
Author
whom
I
last
cited
,
where
he
putteth
a
difference
between
a
counterfeit
faith
,
and
a
true
faith
,
he
saith
,
that
the
counterfeit
faith
neither
reneweth
nor
changeth
the
heart
,
it
maketh
not
a
new
man
;
but
leaveth
him
in
the
vanity
of
his
former
opinion
and
conversation
.
Whence
I
inf●…r
that
he
who
wil
throughly
&
rightly
examine
himself
in
this
particular
,
have
I
true
faith
,
yea
or
no
?
Must
needs
(
before
he
have
a
solid
resolution
)
be
put
upon
this
further
inquiry
,
is
there
any
heart-renewing
or
heart-changing
work
in
me
?
or
am
I
still
in
the
vanity
of
my
former
opinion
and
conversation
,
yea
or
no
?
I
shall
now
after
all
this
,
appeall
to
any
tender
conscience
which
is
sadly
and
seriously
searching
it self
,
whether
it
be
in
the
faith
,
whether
Christ
be
in
the
soul
and
the
soul
in
Christ
,
let
any
poor
wearied
soul
which
is
longing
and
seeking
after
rest
,
refreshment
,
ease
,
peace
comfort
and
assurance
,
judge
and
say
whether
it
can
possibly
,
or
dare
sit
down
satisfied
with
the
Antinomian
way
of
assurance
,
before
largely
declared
,
which
yet
hath
been
held
foorth
by
those
of
that
stamp
,
as
the
only
way
to
satisfie
and
assure
the
conscience
,
and
to
put
an
end
to
all
objections
.
I
begin
to
hear
as
it
were
sounding
in
mine
ears
the
sad
lamentation
of
a
poor
soule
which
hath
gone
along
with
their
way
of
comfort
,
and
assurance
,
and
hath
followed
it
to
the
utmost
,
as
far
as
it
will
go
.
Oh
(
saith
the
soul
)
I
have
applyed
my self
to
search
and
find
out
,
and
to
be
clearly
resolved
in
this
great
and
tender
point
,
whether
I
bee
in
Christ
or
not
?
whether
I
have
passed
from
death
to
life
,
from
the
state
of
nature
into
the
state
of
grace
,
or
not
?
whether
I
be
acquit
from
the
curse
and
condemnation
of
the
Law
,
and
my
sins
pardoned
,
or
not
?
when
,
O
when
shall
I
be
truly
,
clearly
,
and
certainly
resolved
in
this
thing
?
T
is
as
darknesse
and
death
to
me
,
to
be
unresolved
and
unsatisfied
in
it
.
I
refused
to
be
comforted
without
this
comfort
.
Is
id
,
go
to
now
and
prove
&
see
this
Antinomian
way
,
and
when
I
had
proved
it
,
I
communed
with
mine
own
heart
,
and
my
spirit
made
diligent
search
.
Then
said
I
of
it
,
thou
art
madnesse
and
folly
.
Their
doctrine
pretendeth
to
drop
as
the
honey
comb
,
yet
at
the
last
it
byteth
like
a
serpent
,
and
stingeth
like
an
Adder
,
I
find
their
words
at
first
to
be
soft
as
oyle
and
butter
,
yet
I
find
them
at
last
as
swords
and
spears
to
my
perplexed
heart
.
I
am
forbidden
to
try
my
spirituall
condition
,
or
to
seek
after
assurance
of
my
interest
in
Christ
,
by
any
mark
or
fruit
of
sanctification
,
be
it
sincerity
of
heart
,
hatred
of
sin
,
love
to
the
Brethren
,
or
be
what
it
will
be
:
I
am
told
it
is
unsafe
and
dangerous
for
me
to
adventure
upon
any
such
marks
;
I
do
not
mean
as
causes
,
conditions
,
or
any
way
instrumentall
in
my
justification
,
(
for
in
that
consideration
I
have
ever
disclaimed
my
graces
)
nay
I
do
not
mean
of
any
comfort
or
assurance
by
my
sanctification
,
otherwise
then
as
it
flowes
from
Christ
,
who
is
made
unto
me
of
God
sanctification
als
well
as
righteousnes
.
But
I
am
told
by
these
Antinomians
,
that
even
in
the
point
of
consolation
and
assurance
,
t
is
not
safe
for
me
to
reason
and
conclud
from
the
fruit
to
the
tree
,
from
the
light
to
the
sun
,
from
the
heat
to
the
fire
,
from
the
effect
to
the
cause
,
I
love
the
brethren
with
true
and
unfeigned
love
,
therefore
I
have
passed
from
death
to
life
.
They
say
,
I
dare
not
,
I
cannot
have
any
true
comfort
or
assurance
grounded
upon
this
or
any
such
mark
.
They
promised
me
a
shorter
,
an
easier
,
a
surer
,
a
sweeter
way
to
come
by
the
assurance
which
I
so
much
long
after
.
They
put
me
upon
the
revealing
evidence
or
Testimony
of
the
holy
Ghost
,
which
I
know
indeed
to
be
so
necessary
,
that
without
it
,
all
my
marks
will
leave
me
in
the
dark
▪
But
as
they
open
and
explain
it
unto
me
,
I
must
not
try
by
the
written
word
,
whether
the
voice
or
Testimony
that
speaks
in
my
heart
,
be
indeed
the
voice
of
the
Spirit
of
the
Lord
,
yet
they
themselves
tell
me
that
every
voice
in
man
which
speaketh
peace
to
him
,
and
speaketh
not
according
to
the
word
of
grace
,
is
a
spirit
of
delusion
.
Again
they
tel
me
this
Testimony
of
the
Spirit
of
the
Lord
will
put
an
end
to
all
objections
,
and
is
that
beyond
which
there
must
be
no
inquiry
,
yet
by
and
by
they
tell
mee
there
must
there
must
be
more
then
this
,
there
must
be
a
receiving
evidence
of
faith
,
and
till
I
believe
,
I
do
not
possesse
Christ
or
his
benefits
,
neither
can
sit
down
satisfied
and
assured
.
Oh
then
said
I
,
how
shall
I
know
that
I
have
true
faith
?
Shall
I
try
faith
by
the
fruits
of
faith
?
No
,
say
they
,
by
no
means
,
but
try
it
by
the
eccho
in
the
heart
which
answers
the
voice
of
the
spirit
,
as
face
answers
to
face
in
water
.
But
what
if
there
be
no
such
Eccho
in
my
heart
?
What
if
I
cannot
say
with
assurance
my
sins
are
forgiven
me
?
must
I
then
conclude
I
have
no
faith
?
And
what
if
there
be
such
an
Eccho
in
mine
heart
?
how
shall
I
know
whether
it
be
the
voice
of
a
true
faith
,
or
whether
it
be
a
delusion
?
Hath
every
one
a
true
faith
whose
heart
suggesteth
and
singeth
,
my
sins
are
forgiven
me
?
But
where
there
is
a
receiving
and
believing
said
they
,
there
cannot
be
a
dead
faith
.
Alas
,
said
I
,
they
leave
me
where
I
was
:
How
shall
I
know
whether
there
be
Rob.
Lansaster
praef
●…efore
Dr.
Crisp.
sermons
.
by
its
fruits
?
They
teach
me
that
Iustification
is
like
the
fire
,
so
that
he
that
is
not
Zealous
in
holynes
and
righteousnes
by
Sanctification
,
t
is
to
be
feared
that
he
never
had
the
fire
of
Iustification
.
Another
of
them
s●…ith
,
doth
not
love
manifested
as
truly
and
infallibly
kindle
love
again
,
a
fire
kindleth
fire
.
Sure
then
if
I
doe
not
love
God
and
his
children
,
the
Eccho
in
my
heart
which
saith
,
my
sinnes
are
forgiven
me
,
is
but
a
delusion
.
Oh
how
have
these
men
been
charming
and
cheating
me
out
of
the
right
way
?
They
have
unsetled
mee
,
and
frighted
me
out
of
all
my
marks
of
grace
,
or
fruits
of
faith
,
and
when
they
have
promised
me
a
clear
resolution
,
behold
they
leave
me
much
more
unsatisfied
:
They
have
deceived
me
and
I
was
deceived
.
When
all
comes
to
all
in
their
way
,
I
must
either
conclude
(
which
I
dare
not
)
that
I
have
true
faith
,
because
my
heart
suggesteth
,
and
saith
my
sins
are
forgiven
mee
,
without
any
tryall
of
faith
by
the
fruits
thereof
,
or
otherwise
I
am
left
in
a
labyrinth
,
believe
I
must
,
and
they
will
allow
me
no
markes
to
know
whether
I
believe
or
not
.
Wherefore
I
will
not
come
into
their
secret
,
I
will
come
out
of
their
paths
which
lead
downe
to
the
Chambers
of
death
,
I
will
return
to
the
good
old
way
,
the
Scripture
way
,
Christs
way
,
the
Apostles
way
,
in
which
I
shall
finde
rest
to
my
soule
.
The
third
point
now
remains
,
viz.
that
there
is
no
such
inextricable
difficulty
,
darknesse
or
mist
in
this
mark
,
the
love
of
the
brethren
;
but
that
the
children
of
God
may
,
and
sometimes
do
clearly
and
safely
assure
their
hearts
by
this
mark
,
that
they
have
passed
from
death
to
life
.
Which
that
it
may
appeare
,
I
shall
speak
first
to
the
Object
,
the
Brethren
,
then
to
the
Act
,
which
is
love
.
Touching
the
Object
,
let
foure
things
be
observed
.
First
.
this
we
certainly
know
,
that
there
are
Saints
on
earth
,
we
believe
the
holy
universall
Church
:
Now
all
who
have
passed
from
death
to
life
,
those
and
none
but
those
have
a
true
and
sincere
love
to
the
saints
in
generall
,
praying
heartily
for
them
,
sympathizing
with
their
suffering
,
and
rejoycing
at
their
felicity
.
None
but
a
Saint
can
say
in
truth
,
and
with
a
sincere
selfe-denying
affection
,
If
I
forget
thee
O
Ierusalem
,
let
my
right
hand
forget
her
cunning
;
If
:
I
do
not
remember
thee
,
let
my
tongue
cleave
to
theroof
of
my
mouth
;
If
I
preferre
not
Ierusalem
above
my
chief
joy
.
Ps.
137.
5.
6.
The
Apostle
commends
praying
for
all
Saints
,
Eph
:
6.
18.
and
love
to
all
the
Saints
.
Col:
1.
4.
I
conceive
he
means
,
not
only
all
the
Saints
known
to
us
,
but
the
whole
invisible
Church
of
Saints
on
earth
.
That
prayer
and
protestation
,
Psal.
122.
7
,
8.
when
uttered
in
Spirit
and
Truth
,
can
proceed
from
no
other
,
but
a
gracious
renewed
heart
;
peace
be
within
thy
walls
,
and
prosperity
within
thy
Palaces
.
For
my
brethren
and
companions
sake
,
I
will
now
say
▪
peace
be
within
thee
.
This
very
love
to
the
Saints
in
generall
as
to
the
excellent
and
precious
ones
of
the
earth
,
is
a
fruit
of
Sanctification
,
and
a
mark
of
a
renewed
and
gracious
estate
;
even
as
contrary
wise
they
that
have
no
love
to
the
Saints
in
their
species
or
kind
,
that
love
and
esteem
men
only
for
some
earthly
respect
and
consideration
,
the
Rich
,
the
Honourable
,
the
Mighty
,
&c.
or
for
some
particular
humane
relation
,
Parents
,
Wives
,
Children
,
Kindred
Friends
,
Benefactors
,
&c.
much
more
they
that
delight
in
the
company
and
fellowship
of
the
prophane
and
ungodly
,
prove
themselves
to
be
such
as
have
not
yet
passed
from
death
to
life
.
Secondly
,
t
is
neither
necessary
nor
possible
that
we
have
a
a
certain
and
infallible
knowledge
of
the
true
Saintship
and
regeneration
of
these
particular
persons
whom
we
love
,
under
the
notion
of
Brethren
and
Saints
.
The
Apostles
themselves
did
once
look
upon
and
love
some
as
Saints
,
who
were
no
Saints
,
Iudas
,
Simon
Magus
,
Ananias
,
and
Saphyra
,
and
others
of
that
kind
.
It
is
Gods
own
prerogative
to
know
certainly
the
hearts
of
men
.
To
require
a
certain
knowledge
of
the
Saintship
of
others
,
before
we
can
say
,
we
love
the
Brethren
,
doth
not
only
strike
at
the
mark
of
love
,
but
at
the
duty
of
love
,
and
makes
the
yoke
of
Christ
heavy
,
yea
unsupportable
,
and
the
very
Evangelicall
commandment
of
love
to
be
most
grievous
,
yea
impossible
:
And
if
the
Antinomian
objection
hold
good
,
no
man
on
earth
can
performe
acceptably
this
duety
of
Love
,
except
he
know
the
hearts
of
those
whom
he
loves
under
the
notion
of
Saints
.
If
it
be
replyed
that
the
commandement
of
Christ
is
acceptably
performed
,
when
to
my
best
knowledge
and
observation
,
and
according
to
the
best
tryall
which
one
Christian
is
allowed
by
Christ
to
take
of
another
,
they
are
Saints
whom
I
love
under
that
notion
,
and
that
ti●…
not
necessary
to
the
acceptable
p●…rformance
of
the
duty
of
love
,
that
I
know
infallibly
such
a
one
to
be
a
true
Saint
:
Then
it
will
follow
by
the
like
rule
and
by
parity
of
reason
,
that
comfort
and
assurance
may
be
had
from
this
mark
,
I
love
the
Brethren
,
although
I
cannot
certainly
and
infallibly
say
,
these
whom
I
love
are
true
Saints
.
For
if
I
can
be
cleare
in
point
of
the
duety
,
and
that
my
obedience
to
the
new
commandement
of
Christ
,
love
one
another
,
is
acceptable
to
God
,
then
may
I
also
be
clear
in
point
of
the
mark
or
signe
,
this
proposition
,
I
love
the
Brethren
,
being
a
necessary
consequent
from
that
proposition
,
I
have
,
through
the
grace
of
Christ
,
so
far
performed
the
duty
of
Love
,
as
that
it
is
acceptable
to
God
in
point
of
new
obedience
,
and
this
leads
me
to
a
third
answer
.
3.
Particular
or
individuall
Saints
may
be
so
farre
known
by
their
fruits
,
and
are
so
farre
discernable
and
visible
,
as
that
our
love
to
them
under
that
notion
may
be
known
to
be
an
acceptable
service
to
God
,
and
so
a
comfortable
mark
or
evidence
to
our selves
.
Which
plainly
appears
from
what
Christ
saith
Math:
10.
41.
42.
He
that
receiveth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receive
a
Prophets
reward
;
And
he
that
receiveth
a
righteous
man
in
the
name
of
a
righteous
man
,
shall
receive
a
righteous
mans
reward
.
And
whoever
shall
give
to
drink
unto
one
of
these
little
ones
,
a
cup
of
cold
water
onely
,
in
the
name
of
a
Disciple
,
verily
.
I
say
unto
you
,
he
shall
in
no
wise
lose
his
reward
Before
verse
11.
Into
whatsoever
City
or
Town
ye
shall
enter
,
enquire
who
in
it
is
worthy
,
and
there
abide
till
ye
goe
thence
.
Heb:
6.
20.
For
God
is
not
unrighteous
to
forget
your
work
and
labour
of
Love
which
ye
have
shewed
towards
his
name
,
in
that
ye
have
ministred
to
the
Saints
,
and
do
minister
.
These
believing
Hebrews
did
not
infallibly
know
that
they
were
Saints
to
whom
they
ministred
,
yet
the
Apostle
tels
them
,
their
worke
was
acceptable
to
God
,
and
made
himself
to
be
perswaded
of
them
things
that
accompany
Salvation
.
They
to
whom
he
writes
,
being
conscious
to
themselves
of
the
truth
and
sincerity
of
their
love
,
might
much
more
be
perswaded
of
themselves
things
that
accompany
Salvation
from
this
mark
of
Love
,
although
they
could
not
know
infallibly
the
hearts
of
those
whom
they
loved
,
as
Saints
.
We
may
without
either
revelation
or
infallibility
of
judgement
,
by
the
marks
which
the
word
gives
us
for
judging
and
discerning
of
others
,
so
farre
be
perswaded
in
a
judgement
of
Charity
,
that
this
or
that
person
is
a
Saint
,
a
Brother
,
a
Sister
,
one
in
Christ
,
as
that
our
love
to
the
person
under
that
notion
,
is
according
to
the
rules
of
Christ
,
flowes
from
faith
which
worketh
by
love
,
and
is
acceptable
to
God
as
a
part
of
our
new
obedience
.
If
it
were
not
so
,
this
absurdity
would
also
follow
,
there
could
be
no
communion
of
Saints
one
with
another
,
at
least
no
such
thing
done
in
faith
.
Do
not
Believers
act
in
Faith
,
and
not
doubtingly
,
when
they
have
communion
one
with
another
,
when
they
exhort
and
comfort
one
another
,
when
they
pray
one
with
another
,
when
they
sympathize
one
with
another
?
If
they
do
not
act
these
things
in
Faith
,
they
sinne
,
for
whatsoever
is
not
of
Faith
,
is
sin
.
4.
It
is
to
be
observed
that
he
who
objects
to
others
,
they
cannot
know
whether
this
or
that
man
be
a
Brother
,
even
he
himself
akes
upon
him
to
judge
,
who
are
the
Brethren
.
He
makes
a
description
of
the
Antinomians
,
under
fair
and
plausible
expressions
,
and
then
concludes
,
These
are
the
Brethren
,
do
ye
love
these
men
?
It
seems
,
if
it
had
been
condescended
upon
,
that
the
Antinomians
are
the
Brethren
,
there
had
been
an
end
of
his
objection
.
But
is
not
this
Popish
,
Donatisticall
,
Pharisaicall
,
to
appropriat
to
themselves
the
name
of
the
Brethren
,
the
godly
partie
,
the
true
Church
,
excluding
many
thousands
of
those
who
are
truly
godly
,
and
dear
to
Jesus
Christ
,
although
different
in
opinion
from
them
?
And
what
if
one
should
fancy
that
the
Antinomians
are
only
the
Brethren
,
yet
how
should
one
know
that
this
or
that
Antinomian
is
a
Brother
?
Doth
not
his
own
objection
fall
upon
him
,
the
Brother-hood
consists
in
being
united
unto
Christ
,
that
is
an
invisible
thing
,
none
can
know
it
,
but
God
only
,
no
man
can
say
such
a
one
is
a
Brother
?
So
much
of
the
certainty
of
the
Object
,
the
Brethren
.
Now
to
the
certainty
of
the
Act
,
which
is
Love
.
The
nature
of
Love
was
described
out
of
1
Cor.
13.
4
,
5
,
6
,
7.
Then
to
fright
the
soul
from
examining
it self
by
this
mark
,
it
was
added
,
Is
there
no
envying
at
all
towards
the
Brethren
?
Is
there
no
thinking
evill
of
any
of
the
Brethren
?
Is
there
no
seeking
my self
or
my
own
good
,
in
my
love
to
them
?
&c.
Who
is
the
legal
Preacher
now
?
Here
is
a
racking
of
the
conscience
with
necessity
of
egall
perfection
in
our
sanctification
and
Evangelicall
graces
?
Do
not
themselves
say
that
our
Iustification
is
perfect
,
but
our
Sanctification
unperfect
;
why
then
wil
they
not
suffer
the
soul
to
take
any
comfort
from
the
fruits
of
Sanctification
,
except
they
be
perfect
?
When
Iohn
saith
,
hereby
we
know
that
we
have
passed
from
death
to
Life
,
because
we
love
the
Brethren
;
I
ask
,
doth
he
mean
,
perfect
Love
which
is
every
way
what
it
ought
to
be
?
If
so
,
then
they
put
a
false
sense
upon
the
Text
;
for
there
neither
is
now
,
nor
was
then
any
such
Love
in
the
world
.
Doth
he
mean
of
true
unfeigned
sound
love
,
although
imperfect
?
Then
there
is
no
place
for
their
objection
.
For
a
true
Believer
hath
in
himself
a
true
love
to
the
Brethren
,
which
Love
putteth
forth
and
exerciseth
it self
in
a
sincere
and
conscionable
indeavour
of
all
those
duties
which
are
reckoned
forth
,
1
Cor:
13.
as
effects
,
or
(
if
you
will
)
acts
of
Love
.
This
soundnesse
and
sincerity
of
Love
may
be
a
sure
mark
to
the
soule
,
although
I
confesse
without
this
sincerity
,
the
very
work
and
labour
of
love
is
no
sure
mark
to
the
conscience
to
examine
it self
by
;
for
as
the
Apostle
there
teacheth
us
,
a
man
may
give
all
his
goods
to
the
poore
,
and
yet
not
have
true
love
.
O
but
how
shall
I
know
(
saith
the
doubting
Christian
)
that
my
love
to
the
Brethren
is
a
true
,
sincere
,
sound
love
?
To
that
I
say
,
thou
mayest
know
it
by
these
tokens
.
First
,
if
thou
lovest
the
Saints
as
Saints
,
and
because
they
are
Saints
,
not
for
their
excellent
Gifts
or
parts
so
much
as
for
their
Graces
,
not
for
any
relation
to
thy self
so
much
as
for
relation
to
Christ
.
T
is
true
repentance
when
we
sorrow
for
sinne
as
sinne
:
T
is
true
love
when
we
love
the
Saints
as
Saints
,
that
is
,
for
this
cause
and
consideration
chiefly
,
because
the
Image
of
God
appears
in
them
.
Papists
pretend
that
with
one
act
of
adoration
they
worship
Christ
and
his
image
.
But
we
say
with
more
truth
and
reason
,
with
one
affection
and
one
act
of
love
we
love
both
Christ
himself
and
those
who
bear
his
Image
,
both
God
and
his
Children
.
I
mean
,
t
is
Christ
himself
whom
we
love
in
his
Saints
.
Secondly
,
thy
love
,
when
thou
lovest
all
Saints
,
Col:
1.
4.
epist:
to
Philemon
v.
5.
And
this
followeth
necessarily
from
the
first
mark
.
For
a
quatenus
ad
omne
.
If
as
Saints
,
then
all
saints
.
Lovest
thou
all
the
saints
in
general
praying
for
them
all
?
Lovest
thou
all
the
Saints
in
particular
whom
thou
knowest
,
that
is
,
thou
darest
not
confine
or
limit
this
love
to
those
Saints
only
who
are
altogether
of
thy
opinion
(
which
,
it
appears
from
the
objection
before
mentioned
,
the
Antinomians
have
dared
to
do
)
or
who
have
some
intimacy
of
friendship
with
thee
,
nay
nor
to
these
who
never
wronged
thee
,
never
strov●…with
thee
,
who
never
spake
evill
of
thee
;
but
all
whom
thou
hast
reason
to
judge
to
be
saints
,
thou
lovest
them
,
wishest
well
to
them
,
art
ready
to
do
them
good
according
to
thy
power
,
and
if
thou
be
at
variance
or
difference
with
any
of
them
,
tho
●…
prayest
God
to
make
them
and
thy self
of
one
heart
,
and
of
one
minde
,
and
it
is
an
affliction
of
spirit
to
thee
to
be
at
variance
with
any
that
are
Christs
:
Canst
thou
thus
clear
thy self
in
thy
conscience
,
and
darest
thou
say
these
things
before
the
searcher
of
hearts
?
Then
is
thy
love
a
true
Love
.
Thirdly
,
thou
art
a
sincere
Lover
of
the
Brethren
,
when
thou
lovest
them
in
all
their
different
estats
and
conditions
,
the
Poor
as
well
as
the
Rich
,
them
of
low
degree
,
as
well
as
them
of
high
degree
,
the
persecuted
,
as
well
as
the
prospering
,
the
reproached
as
well
as
the
commended
.
This
is
also
a
necessary
consectary
upon
the
first
mark
:
For
if
thou
lovest
saints
as
saints
,
the
variation
or
difference
of
their
outward
condition
,
will
not
make
thy
love
towards
them
to
cease
.
Obadiah
was
a
sincere
Lover
of
the
Brethren
,
and
he
gave
this
good
Testimony
of
it
,
he
was
a
kinde
friend
to
the
Prophets
of
the
Lord
,
when
they
were
persecuted
by
Ahab
and
Iezabel
.
Foorthly
,
thy
Love
to
the
Brethren
is
true
and
sincere
,
when
it
puts
forth
it self
in
all
thy
relations
,
when
a
man
desires
to
choose
a
wife
that
fears
God
,
and
a
woman
desires
to
marie
none
who
is
not
godly
;
when
a
Master
seeks
godly
servants
,
and
a
servant
seeks
a
godly
master
;
when
a
people
choose
godly
Ministers
,
and
godly
Magistrats
,
godly
Commanders
and
Officers
of
Armies
,
&c.
And
again
,
Magistrats
,
Commanders
,
Ministers
,
love
,
countenance
,
encourage
and
strengthen
the
hands
of
such
under
their
Charge
,
as
are
godly
:
when
a
man
if
he
be
to
choose
a
friend
to
consult
with
,
yea
if
he
were
but
to
choose
a
Lodging
where
he
is
a
sojourner
,
he
desires
and
seeks
after
a
godly
Friend
,
a
godly
Family
,
&c.
Fifthly
Love
is
true
and
sincere
,
when
the
action
of
Love
is
not
without
the
affection
of
Love
,
1
Cor.
13.
3.
and
when
the
affection
of
Love
is
not
without
the
action
of
Love
,
1
Iohn
.
3
17
when
love
openeth
both
the
heart
and
the
hand
,
both
the
Bowels
and
the
bosome
.
I
do
not
mean
that
all
or
any
of
these
marks
can
be
found
in
any
saint
on
earth
,
without
some
mixture
,
of
the
contrary
corruptions
;
for
we
must
not
look
that
an
imperfect
grace
(
such
as
love
to
the
Brethren
is
in
this
world
)
must
needs
be
proved
by
such
marks
as
have
no
imperfection
in
them
.
If
the
marks
be
true
,
then
is
the
grace
true
,
and
that
is
enough
to
the
point
which
I
now
assert
.
But
as
the
grace
is
not
perfect
,
no
more
are
the
marks
of
it
perfect
.
And
as
there
is
no
faith
here
without
some
unbelief
,
no
repentance
without
some
impenitency
,
no
watchfulnesse
without
some
security
,
no
contrition
without
some
hardnesse
,
no
self-denyall
without
some
self-seeking
;
So
no
love
to
the
Brethren
without
some
want
of
Love
to
the
Brethren
,
no
marks
of
true
Love
without
some
imperfection
and
falling
short
,
and
no
marvell
,
because
no
spirit
without
flesh
,
no
grace
without
corruption
.
Feelest
thou
then
those
contrary
corruptions
,
those
roots
of
bitternesse
in
thy
heart
,
if
thou
warrest
against
them
through
the
strength
of
Jesus
Christ
,
and
endeavourest
to
have
thy
love
every
way
such
as
hath
been
described
,
then
God
looks
upon
thee
,
and
would
have
thee
to
look
upon
thy selfe
as
a
lover
of
the
Brethren
.
As
long
as
thou
art
in
this
world
,
thou
shalt
have
cause
to
walk
humbly
with
thy
God
,
because
of
the
great
imperfection
of
all
thy
graces
,
and
of
thy
love
to
the
Brethren
among
the
rest
,
and
still
thou
shall
have
flesh
and
corruption
to
war
against
all
the
powers
,
parts
,
&
acts
of
thy
inward
man
.
Let
there
be
but
a
reciprocall
warring
of
the
spirit
against
the
flesh
,
Gal.
5.
17
,
so
shall
thou
passe
in
Christs
account
for
a
spiritual
,
not
for
a
carnall
person
.
Neither
do
I
say
,
that
thou
must
alwayes
finde
a
perpetuall
conflict
or
battell
between
the
flesh
and
the
spirit
,
or
otherwise
no
ground
of
assurance
.
The
Apostle
speaks
of
warring
,
not
of
conflicting
or
fighting
:
there
is
alwaies
bellū
,
though
not
alwaies
praeliū
,
between
the
flesh
&
the
spirit
.
The
new
man
dare
not
make
peace
with
the
old
man
,
nay
nor
agree
to
a
cessation
of
Armes
with
him
,
dare
not
allow
or
approve
corruption
,
nor
allow
the
neglect
of
means
and
endeavours
.
Yet
the
new
man
is
sometimes
taken
napping
and
sleeping
,
sometime
assaulted
and
spoiled
,
and
bound
hand
and
foot
,
he
may
be
carried
away
as
a
poor
prisoner
;
but
Christ
will
again
relieve
his
own
prisoner
,
and
set
him
in
a
fresh
military
posture
against
Sathan
and
sin
.
I
hope
I
have
now
so
far
scattered
those
mists
&
clouds
cast
by
Antinomians
,
and
so
farre
extricated
a
poore
soul
out
of
those
doubtings
into
which
they
would
drive
it
,
as
that
a
Beleever
may
knowingly
and
confidently
say
,
I
love
the
Brethren
sincerly
and
unfeignedly
,
and
hereby
I
know
that
I
have
passed
from
death
to
life
;
which
is
a
good
and
sure
argument
,
whether
we
consult
scripture
or
the
experience
of
Saints
.
CHAP.
XXII
.
Of
the
true
,
reall
and
safe
Grounds
of
en●…uragement
to
believe
in
Iesus
Christ
.
OR
,
Vpon
what
warrants
a
sinner
may
adventure
to
rest
and
rely
upon
Christ
for
Salvation
.
THere
are
some
Divines
abroad
who
condemning
as
sinners
,
as
hee
speaks
,
whereupon
it
followeth
(
according
to
the
rule
,
à
quatenus
ad
omne
)
that
he
died
for
all
sinners
.
Surely
this
is
not
the
way
(
as
is
pretended
)
to
ease
and
encourage
the
troubled
and
terrified
conscience
:
Neither
can
they
by
their
principles
minister
solid
comfort
to
a
sinner
,
tempted
to
despair
of
mércy
.
All
the
scrupulosity
and
unsatisfaction
of
conscience
which
they
object
against
our
Doctrine
(
that
Christ
died
not
for
all
,
but
for
the
Elect
only
whom
the
Father
gave
him
)
followeth
as
much
yea
more
(
as
I
shall
shew
afterwards
)
upon
their
own
way
.
First
of
all
when
they
give
comfort
and
encouragement
to
sinners
upon
this
ground
,
that
Christ
hath
dyed
for
all
upon
condition
of
faith
,
t
is
to
be
remembred
that
conditio
nihil
ponit
in
re
,
the
generality
of
men
can
draw
no
result
from
the
death
of
Christ
(
as
it
is
set
forth
by
their
Doctrine
)
but
that
Christ
hath
by
his
death
made
sure
this
proposition
,
that
whoever
believes
on
him
shall
be
saved
,
or
that
all
men
shall
be
saved
,
if
all
men
believe
:
Now
a
conditionall
proposition
is
true
in
the
connexion
of
one
thing
to
another
,
(
if
this
be
that
shall
be
)
although
neither
the
one
nor
the
other
shall
ever
have
an
actuall
existence
.
If
Sathan
and
wicked
men
get
their
will
,
Christ
shall
have
no
Church
on
earth
,
if
the
Elect
fall
away
from
faith
and
obedience
they
shall
perish
,
If
the
damned
in
hell
had
place
and
grace
to
repent
and
to
believe
in
Christ
,
they
should
be
saved
,
or
the
like
.
So
what
solid
comfort
can
the
soul
have
from
that
conditionall
proposition
(
which
is
all
the
encouragement
they
do
or
dare
give
from
the
death
of
Christ
,
to
all
men
)
all
men
shall
be
saved
by
Christ
if
they
believe
on
him
.
Is
it
not
as
true
and
as
certain
,
(
may
a
sinner
think
with
himself
)
that
no
man
on
earth
shall
be
saved
,
if
no
man
on
earth
believe
,
and
for
my
part
,
if
I
believe
not
I
shall
be
damned
?
If
all
this
hang
upon
the
condition
of
my
believing
(
saith
the
troubled
conscience
)
why
then
,
hath
not
Christ
merited
to
m●…e
,
and
will
hee
not
give
me
the
grace
of
believing
?
That
new
Doctrine
answereth
that
Christ
hath
merited
faith
and
gives
the
grace
of
believing
not
to
all
,
but
to
the
Elect
only
,
that
God
hath
in
his
eternall
decree
,
in●…ended
to
passe
by
in
the
dispensation
of
his
grace
the
greatest
part
of
mankinde
,
and
to
keep
back
from
them
that
grace
without
which
he
knowes
they
cannot
believe
on
Jesus
Christ
:
That
though
Christ
meant
that
all
men
should
have
some
sort
of
call
to
believe
on
him
,
and
should
be
saved
upon
condition
of
their
believing
;
yet
he
had
no
thought
nor
intention
by
his
death
to
procure
unto
all
men
that
grace
without
which
they
cannot
believe
.
This
doctrine
of
theirs
while
it
undertaketh
to
comfort
all
men
and
to
encourage
all
to
believe
,
it
tels
them
withall
upon
the
matter
that
all
cannot
be
saved
because
all
cannot
believe
,
that
God
will
not
give
faith
,
and
so
not
salvation
either
,
unto
millions
of
sinners
.
What
comfort
is
it
then
to
know
that
all
shall
be
saved
,
if
all
believe
,
when
men
are
told
withall
,
that
all
shall
not
,
cannot
believe
,
and
so
shall
not
be
saved
?
This
latter
they
hold
as
well
as
we
,
therefore
their
universall
comfort
taken
from
Christs
dying
for
all
men
upon
condition
of
Faith
,
amounts
to
as
much
as
nothing
.
The
true
and
safe
grounds
of
encouragement
to
faith
in
Christ
are
these
.
First
,
Christs
all-sufficiency
,
if
he
will
he
can
,
He
is
able
to
save
to
the
uttermost
,
Heb:
7.
25.
art
thou
a
sinner
to
the
uttermost
,
his
plaister
is
broad
enough
to
cover
the
broadest
sore
.
As
Gods
mercy
,
so
Christs
merit
is
infinite
,
and
the
reason
is
,
because
the
blood
is
the
blood
of
God
as
well
as
of
man
,
Act:
20.
28.
This
is
a
good
strong
foundation
of
comfort
,
if
a
soule
convinced
of
its
own
sinfull
estate
,
and
of
the
vanity
of
creature
comforts
,
doth
so
farre
settle
its
thoughts
upon
Christ
that
as
he
is
the
only
Saviour
so
an
alsufficient
Saviour
.
Then
is
the
sinner
so
far
encouraged
(
which
is
no
smal
encouragement
)
as
to
resolve
there
is
vertue
enough
in
the
blood
of
Christ
to
cleanse
my
crimson
sins
,
even
mine
.
There
is
no
help
for
me
out
of
Christ
,
but
in
him
there
is
help
for
all
that
come
unto
God
by
him
.
T
is
a
great
part
of
true
faith
to
believe
that
Christ
is
able
and
all-sufficient
.
Therefore
he
himself
said
to
the
blind
men
,
Mat.
9.
28
,
29.
Believe
ye
that
I
am
able
to
do
this
?
They
said
unto
him
,
ye
a
Lord
,
then
touched
he
their
eyes
saying
according
to
your
faith
,
be
it
unto
you
.
He
that
said
,
Lord
if
thou
wil●…
thou
canst
make
me
clean
,
was
not
rejected
by
Christ
as
an
unbeliever
,
but
he
got
from
him
a
good
answer
,
I
will
,
be
thou
clean
,
Mat
:
8.
2
,
3.
So
every
poor
sinner
that
comes
unto
Christ
alsufficient
,
and
believing
that
Christ
and
Christ
only
can
purge
him
from
all
sin
and
save
his
soul
,
hath
a
true
,
though
imperfect
faith
,
and
is
in
a
faire
way
for
Salvation
There
is
many
a
true
believer
,
whose
faith
cannot
as
yet
rise
so
high
as
to
stay
and
rest
upon
the
good
will
and
love
of
Jesus
Christ
to
him
in
particular
:
But
the
soul
believes
the
alsufficiency
of
Christ
,
and
that
he
only
is
the
Saviour
,
and
so
cometh
and
draweth
near
unto
God
by
and
in
Christ
,
as
the
summum
bonum
which
he
values
above
all
things
;
and
this
his
faith
,
although
it
hath
not
yet
attained
to
a
particular
recumbency
on
the
love
of
Christ
to
him
is
a
true
faith
,
which
Christ
will
not
despise
.
Secondly
,
Christs
intention
to
die
for
all
men
and
for
the
whole
world
,
that
is
for
all
sorts
of
sinners
in
the
world
,
and
so
for
sinners
of
my
kind
,
may
every
poor
sinner
in
particular
think
with
himself
.
Here
is
an
universall
encouragement
unto
all
from
a
true
and
real
ground
,
and
drawn
from
the
will
and
intention
,
as
well
as
from
the
power
and
alsufficiency
of
Christ
,
which
I
shall
make
good
from
Scripture
,
for
he
hath
died
for
all
sorts
of
persons
,
there
is
no
condition
excluded
.
For
this
I
take
the
1
Tim:
2.
6.
Who
gave
himself
a
ransome
for
all
;
so
ver.
4.
who
will
have
all
men
to
be
saved
.
The
meaning
must
needs
be
of
all
sorts
,
not
of
all
persons
.
For
besides
that
the
Apostles
all
can
be
no
more
then
Christs
many
.
Mat.
20.
28.
the
Sonne
of
man
came
to
give
his
life
a
ransome
for
many
,
this
very
Text
hath
aboundance
of
light
to
give
it self
,
if
we
look
to
the
context
either
before
or
behind
;
before
there
is
an
exhortation
to
pray
for
all
men
,
vers
.
1.
which
although
the
Arminians
make
an
argument
that
all
men
is
meant
of
all
persons
and
not
only
of
all
sorts
,
both
in
that
verse
and
vers:
4.
&
6.
because
say
they
we
ought
to
pray
for
all
men
universally
pro
singulis
generū
,
&
not
only
for
all
sorts
;
yet
t
is
indeed
an
argument
for
the
contrary
.
For
to
pray
for
all
men
without
exception
of
any
person
is
not
commanded
,
but
we
find
the
contrarie
commanded
.
Ieremiah
was
forbidden
to
pray
or
make
intercession
for
the
obstinat
,
incorrigible
Jews
,
Ier:
7.
16.
&
11.
14.
&
14.
11.
God
would
not
have
Samuel
to
mourn
for
Saul
,
after
he
was
rejected
of
the
Lord
,
1
Sam:
16.
1.
and
we
ought
not
to
pray
for
such
as
sinne
unto
death
,
i.
e.
the
sin
of
bl●…sphemy
against
the
holy
Ghost
,
1
Io:
5.
16.
Paul
is
so
far
from
praying
for
Alexander
the
copper-smith
,
that
he
imprecats
the
vengeance
of
God
upon
him
,
2
Tim:
4.
14.
wee
may
not
pray
for
the
Pope
who
is
the
great
Antichrist
and
sonne
of
perdition
;
neither
may
we
pray
for
,
but
against
Babylon
,
especially
after
the
people
of
God
are
out
of
her
.
We
are
bidden
pray
for
our
enemies
,
but
not
for
the
malicious
incorrigible
enemies
of
Christ
.
Wh●…refore
when
the
Apostle
bids
us
pray
for
all
men
.
His
meaning
is
,
that
we
should
exclud
no
degree
nor
kind
of
●…en
great
o●…
smal
,
Jew
or
Gentile
,
bound
or
free
,
&c.
and
so
he
doth
upon
the
mater
explain
himself
in
the
very
next
words
,
for
Kings
and
for
all
that
are
in
authority
,
he
saith
,
not
for
all
Kings
,
but
he
will
not
have
us
exclude
Kings
nor
Queens
as
such
from
our
prayers
,
nor
any
other
subordinat
Rulers
:
When
he
saith
all
that
are
in
authority
,
he
means
any
kind
of
lawfull
authority
;
for
we
may
not
pray
for
those
who
are
in
any
unlawfull
or
usurped
authority
in
the
Church
,
Archbishops
,
Bishops
,
Deans
,
Archdeacons
,
&c.
which
prayer
were
an
approbation
of
their
unlawfull
callings
in
the
Church
.
I
doe
not
say
that
we
may
not
pray
for
the
persons
of
any
Archbishops
,
Bishops
,
&c.
but
we
may
not
pray
for
them
as
clothed
with
such
an
office
or
authority
,
as
we
are
there
bid
pray
for
Kings
quatenus
Kings
,
that
we
may
live
under
them
a
quiet
and
peaceable
life
in
all
godlines
and
honesty
:
so
that
a
King
or
Emperour
as
he
is
clothed
with
such
authority
may
not
be
excluded
from
our
prayers
:
But
if
we
look
upon
all
Kings
and
Emperours
personally
,
individually
or
num●…cally
,
so
it
cannot
hold
true
that
we
ought
to
pray
for
all
that
are
in
Authority
,
otherwise
the
ancient
Church
had
been
bound
to
pray
for
Iulian
the
apostate
.
Again
,
if
we
look
to
that
which
(
there
)
followes
after
we
find
vers:
8.
I
will
therefore
that
men
pray
every
where
(
or
in
every
place
)
lifting
up
holy
hands
.
What
means
he
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
He
means
not
in
every
individuall
place
without
excepti●…n
,
for
this
were
neither
possible
(
because
there
are
many
places
in
which
there
are
not
,
neither
can
be
any
to
pray
)
nor
fit
,
because
we
ought
not
to
pray
with
lifted
up
hands
in
the
streets
or
in
the
mercat
places
,
there
are
fit
places
both
for
publick
and
privat
prayer
,
and
there
are
also
unfit
places
either
for
privat
or
publick
prayer
.
The
meaning
therefore
is
,
that
the
worship
of
God
is
not
restricted
to
Jerusalem
,
now
under
the
new
Testament
.
●…o
:
4.
21.
23.
But
that
any
place
being
otherwise
convenient
and
fit
for
prayer
,
is
sanctified
for
Prayer
,
and
that
Prayer
made
in
any
such
place
is
no
lesse
acceptable
to
God
then
the
prayer
which
was
made
in
the
●…emple
of
Jerusalem
.
And
now
why
should
we
not
understand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vers:
4.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v
:
6.
even
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vers:
8.
and
the
rather
if
we
consider
what
is
interlaced
,
for
the
Text
runs
thus
,
who
gave
himself
a
ransome
for
all
to
be
testified
in
due
time
,
whereunto
I
am
ordained
a
Teacher
of
the
Gentil●…s
in
●…aith
and
verity
.
I
will
therefore
that
men
may
pray
every
where
.
Whereby
it
appears
that
the
Apostles
plain
scope
is
to
take
away
that
difference
between
Jew
&
Gentile
,
and
to
intimate
that
we
must
pray
for
all
sorts
of
persons
,
b●…ause
Christ
died
for
all
sorts
of
persons
,
and
will
bee
worshipped
in
every
nation
under
the
Heaven
.
So
that
Beza
did
fitly
expresse
the
sense
when
he
rendered
vers:
1
,
2.
6.
pro
quibusvis
,
vers
.
4.
quosvis
,
and
vers.
8.
in
quovis
loco
,
to
note
an
universality
of
kinds
,
not
of
individualls
.
Grotius
also
on
Mark
▪
9.
49.
noteth
the
same
thing
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
for
quivis
,
not
only
in
the
new
Testament
,
but
by
Aristophanes
and
Sophocles
.
Lastly
,
I
know
no
reason
but
our
Translatours
should
have
rendered
,
1
Tim:
2.
4.
who
will
have
all
manner
of
men
to
be
saved
,
and
vers:
6
who
gave
himself
a
ransome
for
all
manner
of
men
,
as
well
as
Mat
:
4.
23.
they
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
manner
of
sickness
,
Mat
12
▪
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
maner
of
sin
,
and
Acts
10.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
maner
of
foure-footed
Beasts
.
In
the
same
sense
I
understand
Heb.
2.
19.
that
he
by
the
grace
of
God
should
taste
death
for
every
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
phrase
the
apostle
rather
useth
to
the
Hebrews
,
to
wear
out
that
common
opinion
of
the
Jews
,
that
the
Messias
was
only
to
be
a
Saviour
to
them
,
as
under
the
Law
the
Sacrifices
were
offered
only
for
the
sins
of
the
congregation
of
Israel
.
Howbeit
I
may
further
adde
for
clearing
this
Text.
1.
Seeing
the
Text
hath
no
more
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
(
as
the
Tigurine
rightly
rendereth
the
letter
of
the
Text
)
pro
omni
,
we
may
well
supply
it
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pro
omni
filio
,
not
for
every
man
,
(
which
though
it
be
the
expres●…on
of
the
English
Translators
cannot
be
necessarily
drawn
from
the
originall
)
but
for
every
son
,
whether
Jew
or
Gentile
,
i.
e.
for
every
one
predestinated
to
the
adoption
of
children
,
which
I
confirme
from
the
two
next
verses
(
both
of
them
having
a
manifest
connexion
with
v
:
9
)
●…or
these
all
for
whom
Christ
tasted
death
are
called
many
sons
v
:
10.
and
they
who
are
sanctified
,
also
Brethren
,
vers
.
11
See
the
like
phrase
Mark
9.
49.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
one
shall
be
salted
with
fire
,
i.
e.
every
one
who
shall
enter
into
life
:
for
this
sense
is
to
be
gathered
from
the
v.
43
,
45.
47.
and
when
it
is
said
,
3
epist:
Iohn
v.
12.
Demetrius
hath
good
report
of
all
men
,
we
must
either
understand
all
the
Brethren
,
or
make
some
such
restriction
of
that
universall
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
most
men
in
the
world
knew
not
Demetrius
.
So
Luke
16.
16.
from
that
time
the
kingdome
of
God
is
preached
,
and
every
man
presseth
unto
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
therefore
there
can
be
no
further
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
Text
to
the
Hebrews
,
then
in
these
other
texts
here
cited
.
2.
It
may
be
also
supplyed
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
t
is
in
it self
true
that
Christ
tasted
death
for
every
Nation
,
or
for
every
people
,
for
in
him
are
all
the
Nations
and
Kind●…eds
of
the
earth
blessed
,
Act:
3.
25.
Gal.
3.
8.
that
is
,
the
Elect
of
all
the
Nations
,
which
upon
the
matter
comes
to
one
and
the
same
thing
with
the
●…ormer
sense
,
although
the
former
expression
suteth
better
to
the
context
:
yea
although
it
had
been
said
that
Christ
tasted
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
man
,
(
which
is
not
said
)
yet
every
man
could
be
here
no
more
then
all
men
,
Rom.
5.
18.
as
by
the
offence
of
one
,
judgement
came
upon
all
men
to
condemnation
;
ev●…n
so
by
the
righteousnesse
of
one
,
the
free
gift
came
upon
all
men
unto
Iustification
of
life
.
Wherein
the
second
branch
,
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
no
more
,
and
can
be
no
more
,
but
all
who
are
in
Christ
,
or
all
regenerat
and
justified
persons
.
For
1.
by
these
all
men
the
Apostle
understands
(
as
is
manifest
by
comparing
this
with
the
precedent
verse
)
they
which
receive
aboundance
of
grace
and
of
the
gift
of
righteousnesse
,
and
he
addeth
concerning
them
,
that
they
shall
reigne
in
life
by
one
Iesus
Christ
.
2.
The
comparison
between
Christ
and
Adam
clears
it
,
for
they
are
both
set
forth
as
publick
persons
,
all
who
are
in
Adam
a●…e
actually
involved
into
the
sentence
of
Condemnation
,
and
all
who
are
in
Christ
are
actually
translated
from
the
state
of
condemnation
into
the
state
of
Justification
.
But
I
proceed
.
Another
Scripture
which
hath
been
understood
for
Christs
dying
for
all
men
,
being
indeed
meant
of
all
sorts
,
is
1
Io.
2.
2.
And
he
is
the
propitiation
for
our
sins
,
and
not
for
ours
only
,
but
also
for
the
sins
of
the
whole
world
:
which
is
to
be
expounded
by
that
promise
made
to
Abraham
,
that
in
his
seed
all
the
families
or
kinreds
of
the
earth
should
be
blessed
,
Act.
3.
25.
Gal:
3.
8.
and
by
Rev.
5.
9.
thou
wast
slain
and
hast
redeemed
us
to
God
by
by
thy
blood
,
out
of
every
kindred
,
&
tongue
,
and
people
,
and
nation
.
So
Rev.
7.
9.
after
the
sealing
of
a
hundreth
fourty
and
four
thousand
out
of
all
the
Tribs
of
Israel
,
't
is
added
,
After
this
Ibeheld
and
lo
,
a
great
multitud
which
no
man
could
number
of
all
Nations
,
and
kindreds
,
and
people
and
tongues
stood
before
the
throne
and
before
the
Lamb
,
clothed
in
white
robs
,
and
palms
in
their
hands
.
For
which
cause
also
the
news
of
a
Saviour
are
called
good
tydings
to
all
people
,
or
to
every
people
,
Luke
2.
10.
So
the
Apostle
Iohn
who
was
of
the
Jews
,
tells
us
there
that
Christ
is
a
propitiation
,
not
only
for
the
sinnes
of
himself
,
and
of
others
of
his
Nation
,
who
were
then
believers
,
but
likewise
for
the
Elect
of
all
Nations
and
all
the
World
over
.
To
the
same
purpose
t
is
said
,
Ioh.
3.
16
for
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
:
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
Where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
no
larger
extent
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Tigurine
rendereth
,
omnis
qui
credit
,
not
quisquis
,
that
every
one
who
believeth
in
him
should
not
perish
,
so
that
every
one
who
believeth
is
an
exegesis
or
explanation
of
the
word
World
.
Howbeit
if
any
like
better
the
ordinary
reading
,
that
whosoever
believeth
,
it
comes
in
the
issue
to
the
same
thing
.
For
t
is
a
great
mistake
to
think
that
the
world
here
is
a
genus
,
which
is
divided
in
believers
and
unbelievers
,
and
that
the
word
whosoever
is
added
in
reference
not
to
the
world
before
mentioned
,
but
only
to
one
kinde
or
sort
of
the
world
.
Which
(
by
the
way
)
is
also
inconsistent
with
their
principles
who
hold
that
Christ
dyed
for
all
,
to
purchase
life
to
all
,
upon
condition
of
believing
;
for
if
so
,
there
can
be
no
partition
here
of
the
world
but
the
latter
branch
as
large
as
the
first
.
But
if
there
be
any
partition
here
of
the
world
,
(
I
say
if
there
be
,
for
the
Text
may
be
understood
,
exegetice
,
not
partitive
,
as
I
have
shewed
already
,
it
is
not
partitio
generis
in
species
,
but
totius
in
partes
,
that
is
,
the
world
which
God
loved
is
not
divided
into
believers
and
unbelievers
,
but
by
the
world
is
meant
the
elect
of
all
nations
,
and
this
whole
world
is
subdivided
into
its
parts
by
the
word
whosoever
,
that
is
,
whether
Jew
or
Gentile
,
whether
Barbarian
or
Scythian
,
whether
bound
or
fre●…
&c.
For
this
,
the
Apostle
explaineth
the
very
same
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
10.
11
,
12.
Whosoever
believeth
on
him
shall
not
be
ashamed
,
for
there
is
no
difference
between
the
Iew
and
the
Greek
:
for
the
same
Lord
over
a●…l
is
rich
unto
all
that
call
upon
him
.
So
Gal.
3.
28.
Col:
3.
11.
Act.
10.
34
,
35.
And
though
some
have
with
much
scorn
set
at
nought
that
expression
,
The
world
of
the
Elect
,
i.
e
th●…
Elect
of
all
the
world
,
yet
it
will
puzle
them
to
give
any
other
sense
to
Io:
6.
33.
where
t
is
said
,
that
Christ
giveth
life
unto
the
world
,
or
to
Io.
●…6
.
8.
where
the
Spirit
is
said
to
convince
the
world
of
sin
,
of
righteousnes
&
judgement
,
or
Io:
17.
21.
where
Christ
prayeth
,
that
the
world
may
believe
,
and
the
Father
hear●…th
him
alwayes
as
in
other
petitions
,
so
in
this
.
The
third
incouragement
to
believing
is
,
that
Jesus
Christ
hath
died
,
as
for
persons
of
all
sorts
and
conditions
,
so
for
the
expiation
of
all
so●…ts
,
and
all
manner
of
sins
,
and
hath
plainly
assured
us
,
that
all
manner
of
sin
and
blasphemy
shall
be
forgiven
unto
men
.
Mat
:
12.
13.
he
excepteth
only
one
kinde
,
but
the
blasphemy
against
the
holy
Ghost
shall
not
be
forgiven
unto
men
.
Where
exceptio
firmat
regulā
in
non
exceptis
;
this
being
the
sole
exception
,
maketh
the
general
promise
the
surer
,
that
not
some
sorts
only
,
but
all
sort
of
sins
,
yea
of
blasphemies
,
not
only
may
,
but
shal
be
forgiven
unto
men
.
Now
to
be
clear
concerning
that
one
sin
excepted
.
1.
T
is
not
properly
any
sin
of
the
second
table
,
but
of
the
first
,
&
is
therefore
called
blasphemy
,
2.
T
is
not
every
blasphemy
,
for
any
other
blasphemie
is
declared
in
that
text
to
be
pardonable
.
3.
T
is
a
wilfull
blasphemy
contrary
to
the
illumination
of
the
holy
Ghost
and
knowledge
of
the
truth
once
received
,
Heb:
6.
4.
&
10.
26.
Fo●…
which
reason
Pauls
sinne
when
he
blasphemed
the
name
of
Christ
and
was
exceedingly
mad
against
it
,
was
not
the
blasphemy
against
the
holy
Ghost
,
because
he
did
it
ignorantly
.
If
P●…ter
had
at
that
time
sinned
Pauls
sin
,
it
had
been
the
blasphemy
against
the
holy
Ghost
and
so
unpardonable
,
for
it
wanted
nothing
,
but
knowledge
and
illumination
to
make
it
that
unpardonable
sin
,
which
the
Apostle
himself
,
1
Tim.
1.
13.
doth
intimat
.
4.
Neither
is
it
every
blasphemy
against
knowledge
,
but
such
as
is
joyned
with
a
hatred
of
Christ
,
so
farre
that
if
they
could
they
would
pull
him
down
from
Heaven
and
crucifie
him
again
.
There
was
mercy
for
these
who
crucified
Christ
ignorantly
,
but
no
mercy
to
those
who
would
do
it
knowingly
.
Moreover
,
although
they
cannot
get
Christ
himself
again
crucified
,
yet
they
revile
,
reproach
,
disgrace
and
p●…rsecute
him
in
his
Members
,
Ministers
,
Ord●…nances
,
and
all
the
wayes
they
can
put
him
to
shame
and
dishonour
.
Now
there
are
two
sorts
of
these
who
sin
by
blasphemy
against
the
holy
Ghost
.
Some
do
not
professe
Christ
and
the
truth
of
the
Gospell
,
yet
maliciously
and
against
their
knowledge
reproach
or
persecut
it
.
So
the
Pharisees
Mark
:
3.
28
,
29
,
30.
in
saying
that
Christ
had
an
unclean
spirit
,
did
blaspheme
against
the
holy
Ghost
.
Others
do
professe
Christ
and
his
Gospell
,
and
truth
,
yet
fall
away
to
be
malicious
enemies
thereunto
,
against
their
knowledge
.
Such
a
one
was
Iudas
,
neither
is
there
any
thing
to
move
us
to
think
that
Iudas
did
not
blaspheme
the
holy
Ghost
,
except
that
he
repented
himself
afterward
:
But
there
is
nothing
in
Scripture
against
the
possibility
of
a
desperat
repentance
in
these
who
blaspheme
the
holy
Ghost
,
but
only
that
they
can
never
so
r●…pent
as
to
be
renewed
againe
,
H●…b
:
6.
6.
That
all
sin
,
1
Ioh.
1.
7.
i
,
e.
all
manner
of
sin
is
purged
away
by
the
blood
of
Christ
,
and
atonement
made
for
all
sorts
of
sinners
,
was
also
signified
,
both
by
Christs
healing
all
maner
of
diseases
among
the
people
,
Mat
:
4.
23.
and
by
Peters
vision
of
all
manner
of
four
footed
beasts
,
and
creeping
things
,
and
fowls
of
the
Aire
,
let
down
as
it
were
in
a
sheet
from
Heaven
to
be
killed
,
and
eaten
,
Act
▪
10.
11
,
12.
So
that
as
the
promise
of
Mercy
and
free
Grace
comes
home
not
only
to
thy
nation
and
to
persons
of
thy
condition
,
state
and
degree
,
yea
and
to
thy
kindred
and
Familie
,
but
also
to
thy
case
in
respect
of
sinne
,
it
comes
fully
home
to
sinners
of
thy
kind
or
case
,
it
tendereth
Christ
even
to
such
a
sinner
as
thou
art
.
Fourthly
Christ
receiveth
all
who
come
unto
him
,
and
excludeth
none
but
such
as
by
their
unbelief
exclude
themselves
.
Joh:
6.
37.
Fifthly
it
is
an
incouragement
to
believing
,
that
we
are
commanded
to
believe
▪
1
John
.
3.
23.
and
this
is
his
commandement
,
that
we
should
believe
in
the
name
of
his
Son
Iesus
Christ
,
and
love
one
another
as
he
gave
us
commandement
Observe
the
sa●…e
authoritie
that
commands
us
to
love
one
another
,
injoynes
also
that
we
believe
on
Christ
.
But
if
any
shall
say
,
I
cannot
believe
,
I
have
no
strength
nor
Grace
to
believe
,
I
answer
,
(
and
let
this
be
the
sixt
incouragement
to
believing
)
That
God
sets
foorth
himself
to
be
the
giver
of
faith
Eph.
2.
8.
Phil.
1.
29.
and
his
Son
to
be
the
author
and
finisher
of
our
faith
.
Heb.
12.
2.
If
it
be
objected
,
I
know
it
is
so
indeed
.
But
God
works
faith
only
in
the
Elect
,
and
I
know
not
whether
I
be
Elected
or
not
.
I
answer
,
thou
art
discharged
(
in
this
case
)
to
run
back
to
Election
(
which
is
Gods
secret
)
and
art
commanded
to
obey
the
revea●…ed
command
,
according
to
that
of
Deut:
29.
29.
The
secret
things
belong
un●…o
the
Lord
our
God
,
but
these
things
which
are
revealed
,
belong
unto
us
and
to
our
Children
,
that
we
may
d●…e
all
the
words
of
this
Law
.
And
therefore
seeing
ye
are
commanded
to
believe
in
God
,
and
hears
that
he
is
the
Author
and
finisher
of
Faith
;
Say
with
Augustine
,
Da
domine
quod
jubes
&
jube
quod
vis
.
And
with
the
Disciples
,
Lord
increase
our
faith
,
Luk:
17.
5.
or
with
that
man
in
the
Gospell
,
I
believe
,
Lord
help
my
unbelief
,
Mark
9.
24.
and
request
him
who
hath
promised
to
give
the
spirit
of
Grace
and
supplication
,
that
yee
may
look
on
him
whom
you
have
pierced
,
Zech
▪
12.
10.
to
lighten
your
eyes
,
lest
yee
sleep
unto
death
,
Psal.
13.
3.
For
this
looking
on
Christ
(
promised
in
Zecharie
)
is
nothing
else
then
believing
on
him
.
As
the
looking
on
the
brazen
serpent
which
was
the
tipe
of
Christ
,
is
accomplished
when
we
believe
in
Christ
who
was
typified
thereby
,
as
is
to
be
gathered
by
comparing
Iohn
3.
14.
15.
with
Numb
:
21.
8.
Errata
.
Page
,
19.
for
Spegmen
,
read
Specimen
.
Pag.
28.
for
autoris
,
read
aut
oris
.
Pag.
29.
for
is
ever
blinde
,
read
is
not
ever
blinde
.
P.
31.
for
Object
.
8.
read
Object
.
7.
P.
32.
for
Ecclesiae
and
Canonca
,
read
Ecclesia
and
Canonica
.
P.
67.
for
improblable
,
read
improbable
.
P.
40.
for
but
a
Preacher
,
read
but
by
a
Preacher
.
P.
46
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P
79.
●…or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
162.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
169.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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