The
true
NON-CONFORMIST
In
Answere
To
the
Modest
and
free
Conference
Betwixt
a
CONFORMIST
And
a
NON-CONFORMIST
,
About
the
present
Distempers
Of
SCOTLAND
.
By
a
Lover
of
Truth
,
And
Published
by
its
order
.
HEBR.
XII
.
Ver.
XIV
,
XV.
Follow
peace
with
all
men
,
and
holiness
,
without
which
no
man
shall
see
the
Lord
,
looking
diligently
lest
any
man
faile
of
the
grace
of
God
,
lest
any
root
of
bitternes
springing
up
trouble
you
,
and
thereby
many
be
defiled
.
Printed
in
the
Year
1671.
To
the
AUTHOR
OF
THE
CONFERENCE
.
ALthough
I
judge
it
no
less
of
my
concernment
then
of
yours
,
to
be
concealed
and
unseen
in
this
undertaking
;
Yet
seeing
,
that
I
do
not
captate
the
empty
praise
of
an
affected
modesty
,
I
am
resolved
in
liew
of
your
Stationer
to
the
Reader
and
Friend
to
the
Stationer
,
to
give
the
following
Sheets
this
direct
and
immediate
adress
.
And
to
begin
with
my self
,
as
your
Friend
doth
with
you
,
really
I
think
I
should
have
had
nothing
to
say
of
such
a
nothing
,
were
it
not
in
opposition
to
that
Character
wherewith
he
pretends
to
honour
you
.
He
sayes
,
You
are
a
person
of
extraordinary
Moderation
and
Peaceableness
;
And
no
doubt
these
qualities
understood
in
their
due
mediocrity
and
subordination
,
are
of
notable
value
:
But
that
you
can
allow
any
difference
of
opinion
but
such
as
is
incompatible
with
the
peace
&
quiet
of
the
Chuch
,
is
an
ampliation
so
little
favourable
to
truths
preference
,
&
so
inconsistent
with
these
Scripture
intimations
of
Heresies
and
divisions
through
mans
corruption
inseparably
attending
it
,
that
I
cannot
otherwise
esteeme
it
to
be
extraordinary
,
then
as
it
is
excessive
.
If
truth
do
allow
,
nay
require
a
synathletick
zeal
,
which
error
doth
no
wise
warrant
;
to
accommodate
their
contradictions
by
an
easie
indifferencie
,
is
more
agreeable
to
the
love
of
this
World
,
then
the
love
of
God
.
And
verily
your
Friends
excusing
the
tartness
of
some
of
your
expressions
,
from
a
zeal
that
he
allowes
against
that
uncharitable
Spirit
,
which
can
suffer
nothing
that
is
not
exactly
of
its
own
way
,
is
not
more
calumnious
in
its
insinuation
against
us
,
who
desire
utterly
to
disclaime
selfe
conceit
in
all
thir
matters
,
then
unjustly
restrictive
of
the
true
zeal
of
God
,
no
less
enemy
to
an
irreligious
lukewarmness
,
the
apparent
measure
of
your
latitude
,
and
the
extreme
now
so
dreadfully
prevalent
,
then
an
humorous
severity
so
little
at
present
to
be
apprehended
.
But
let
all
who
desire
to
be
found
of
a
true
Christian
temper
seek
first
the
Kingdome
of
God
,
and
his
righteousnesse
,
and
as
his
peace
and
the
love
of
the
Brethren
cannot
be
wanting
,
so
the
quiet
of
the
Church
is
best
submitted
to
his
good
pleasure
.
For
the
occasion
of
my
writing
,
the
account
which
your
Friend
gives
of
the
occasion
of
yours
doth
equally
justifie
it
.
The
English
Dialogues
please
you
,
and
I
assure
you
,
both
they
and
their
answer
are
displeasing
to
me
.
I
reflect
not
upon
the
method
of
Dialogues
;
Nay
I
am
so
far
from
censuring
it
,
though
I
relish
it
not
in
thir
matters
,
that
I
am
confident
,
that
had
you
and
your
English
pattern
managed
it
sincerily
,
it
had
proven
the
ruine
,
and
not
the
support
of
your
design
.
But
finding
the
English
man
so
insolently
scornful
,
as
not
to
rest
satisfied
with
an
answere
,
which
by
taking
sanctuary
in
the
Act
of
Indemnity
,
&
other
such
fearful
&
fainting
shifts
,
did
rather
bewray
,
then
vindicat
the
commoun
cause
,
and
perceiving
,
by
your
little
essay
,
the
humors
of
the
unquiet
Spirit
in
both
Nations
(
as
you
are
pleased
to
speak
evill
of
the
uprightnesse
of
such
who
run
not
with
you
to
the
same
excess
of
ungodlinesse
)
not
to
be
more
the
same
,
then
it
is
the
same
strange
Spirit
of
Hypocrisie
and
irreligion
that
at
present
abounds
so
much
in
these
Lands
,
to
the
perverting
of
both
truth
and
righteousnesse
,
I
was
moved
by
these
considerations
to
make
you
this
free
and
round
reply
.
Your
Friend
sayes
,
you
designed
not
vanity
by
your
few
sheets
,
written
almost
as
hastily
as
they
could
be
transcribed
:
And
the
truth
is
,
I
am
so
much
convinced
of
it
,
that
I
am
more
enclined
to
apologize
for
the
seriousnesse
that
I
have
used
in
confuting
such
a
trifling
bable
,
then
to
purge
my
endeavours
of
any
such
suspicion
.
Only
,
because
he
saith
,
You
wish
that
every
one
may
see
the
weakness
of
these
grounds
upon
which
such
specious
structures
are
built
,
which
,
when
they
come
to
be
examined
,
prove
but
painted
sepulchers
,
I
thought
it
worth
my
paines
,
by
clear
descriptions
,
&
firme
demonstrations
,
both
of
the
solidity
of
the
foundations
,
and
beauty
of
the
superstructure
of
the
work
of
God
,
to
check
the
tumor
of
this
insinuat
boasting
.
But
in
the
next
place
,
we
have
your
great
designe
in
your
small
Book
,
and
it
is
,
To
let
some
well-meaning
People
,
who
have
a
love
,
to
godlinesse
,
see
that
Religion
is
not
at
all
concerned
in
things
wherein
they
do
concern
themselves
very
much
,
and
that
in
contending
for
the
shell
,
we
are
like
to
lose
the
Kernel
of
Religion
.
Why
herein
is
a
marvellous
thing
,
if
I
may
use
the
blind
mans
words
,
since
I
think
you
would
almost
have
me
to
lose
that
sight
which
he
had
then
lately
received
,
while
the
things
wherein
we
did
concerne
our selves
were
sincerily
owned
and
improven
,
Religion
flourished
,
holinesse
was
in
request
,
profanity
was
ashamed
,
&
iniquity
stopt
its
mouth
;
and
since
by
you
and
your
partakers
,
they
were
subverted
and
decried
,
wickednesse
only
hath
exalted
it selfe
,
and
its
blasphemous
Impieties
and
violences
have
abounded
,
to
the
very
horrour
of
every
ingenuous
man
:
And
yet
we
must
believe
that
Religion
is
not
at
all
concerned
in
the
change
.
And
your
Friend
doth
attribute
to
you
the
confidence
,
not
only
to
write
,
but
to
direct
your
writing
to
well-meaning
People
,
Lovers
of
godlinesse
.
For
this
effect
,
I
shall
not
anticipate
my
performance
in
the
ensuing
answer
;
only
,
as
I
have
singly
aimed
at
the
establishment
of
the
Lord
's
faithful
remnant
in
this
hour
of
great
&
manifold
temptations
;
so
I
am
hopefull
,
that
eternal
life
,
and
the
meanes
thereof
,
the
Gospel
and
its
Ordinances
,
shall
never
be
so
divided
in
this
Land
,
as
to
separate
the
things
that
they
and
I
do
contend
for
,
from
Religions
real
and
true
interest
:
Your
Friend
sayes
,
They
are
but
the
shell
,
and
not
the
Kernel
of
Religion
.
And
if
I
may
presse
his
lame
similitudes
,
I
would
enquire
,
whither
he
call's
them
so
because
of
their
use
for
conservation
,
or
their
superfluity
when
broken
off
?
And
though
it
be
manifest
,
that
this
later
sense
can
only
warrand
his
undervalue
,
and
is
indeed
a
proper
allusion
for
such
who
have
not
stood
to
devoure
that
which
is
holy
,
and
after
vowes
to
make
enquirie
;
Yet
I
am
assured
,
that
unto
his
second
thoughts
its
absurdity
will
appear
so
palpable
,
as
by
forcing
him
to
the
first
meaning
,
it
will
constrain
him
rather
to
contradict
his
asserting
of
Religious
inconcernment
in
these
matters
,
being
the
special
means
of
its
preservation
,
then
prophanely
to
despise
them
as
rejectaneous
trifles
.
The
language
and
manner
of
my
writing
is
such
,
as
I
conceived
to
be
most
proper
for
my
purpose
;
if
the
prosecution
of
your
particularities
,
specially
in
an
essay
,
pretended
indeed
to
be
equally
managed
,
but
without
question
unequally
designed
,
for
the
parties
therein
contending
,
prove
irksome
and
tedious
to
others
,
as
it
hath
been
to
my self
,
I
have
no
Apologie
,
but
the
necessity
of
a
full
reply
,
aswel
to
deliver
the
true
Non-Conformist
from
your
disingenuous
imposings
,
as
to
refute
your
Conformist's
Objections
.
As
for
other
matters
,
I
referr
all
to
the
Reader
.
There
is
one
thing
only
I
would
intreat
,
and
that
is
,
that
if
in
the
perusal
of
what
I
have
written
,
you
do
find
any
thing
that
may
move
you
again
to
take
up
your
pen
,
you
would
not
imploy
it
in
any
further
continuation
of
this
dramatick
way
of
scribling
:
But
seeing
truth's
interest
is
that
which
both
of
us
ought
to
regard
,
let
the
differences
in
controversie
be
fairly
stated
,
propositions
clearly
drawn
forth
,
and
by
you
either
defended
or
impugned
,
according
to
the
exigence
of
your
cause
,
and
I
promise
you
either
my
assent
,
or
the
reasons
of
my
dissent
without
passion
or
partiality
.
Now
as
to
your
language
and
manner
of
writing
,
your
Friend
sayes
,
It
is
accommodated
to
these
meaner
capacities
,
who
are
most
apt
to
be
abused
,
by
such
as
care
not
,
nay
,
which
is
very
sad
,
but
too
true
,
wish
not
Religion
nor
godlinesse
to
prosper
in
the
hands
of
those
who
differ
from
them
in
opinion
about
external
things
,
which
are
not
of
great
moment
.
Sir
,
this
is
a
charge
of
too
high
an
import
to
be
let
flye
at
randome
.
There
are
,
I
confesse
,
amongst
us
,
who
do
apprehend
,
that
both
the
opinions
and
practices
of
you
and
your
Associats
do
directly
tend
to
the
debauching
of
Conscience
,
by
the
false
pretences
and
undue
extensions
of
Civil
Obedience
and
Allegeance
,
the
perverting
and
destroying
of
Gospel
Ordinances
,
not
only
of
Church-government
and
a
sent
Ministry
,
but
even
of
the
two
Sacraments
,
by
turning
their
divine
institution
into
ecclesiastick
custome
,
and
lastly
,
to
the
subverting
of
the
very
foundation
,
Justification
through
faith
in
Jesus
Christ
,
by
the
superadding
of
our
own
to
his
righteousnesse
,
and
who
therefore
justly
fearing
that
your
colouring
and
covering
of
these
most
momentous
points
,
as
if
different
opinions
about
things
externall
were
all
the
controversie
,
to
be
only
a
turning
of
things
upside
down
,
and
a
seeking
deep
to
hide
your
Counsel
from
the
Lord
,
do
wish
that
the
Lords
people
may
bewar
of
such
deceivers
,
specially
,
seeing
their
universal
perjury
and
intrusion
,
their
common
profanity
and
ordinary
insufficiency
,
are
obvious
to
all
men
:
But
that
there
are
any
of
us
,
who
care
not
,
nay
,
wish
not
Religion
to
prosper
,
even
in
the
manner
here
represented
,
is
not
more
groundlesse
,
then
it
is
most
certain
,
that
the
prospering
of
Religion
and
godlinesse
would
be
the
most
effectual
mean
both
to
ruine
your
course
,
and
establish
what
me
maintain
.
But
let
us
hear
how
your
Friend
makes
out
his
accusation
;
and
he
saith
,
it
may
appear
from
their
perswading
poor
souls
to
take
for
a
mark
of
zeal
that
which
in
all
christian
Nations
is
lookt
on
as
a
very
great
mark
of
impiety
,
to
wit
,
not
going
to
Church
.
A
mighty
conviction
,
and
worthy
to
be
write
in
greater
letters
.
But
where
did
he
learn
,
that
not
going
to
Church
,
in
the
meaning
only
pertinent
to
his
reflection
,
viz
,
our
not
going
to
the
house
appointed
indeed
for
publick
divine
worship
,
but
invaded
and
usurped
by
perjurious
Intruders
,
for
the
most
part
,
as
palpably
wicked
and
naughty
as
their
intrusion
is
undeniable
,
is
lookt
on
in
all
Christian
Nations
as
a
great
mark
of
impiety
?
Or
how
will
he
make
it
out
,
that
we
perswade
not
going
to
Church
,
that
is
,
to
the
assembling
of
our selves
together
for
the
more
solemn
worship
and
adoration
of
God
,
and
hearing
of
our
lawful
Pastors
,
though
in
corners
,
as
God
gives
opportunity
,
which
is
most
certainly
all
whereunto
Christianity
doth
oblidge
?
Let
him
prove
either
,
and
then
let
him
boast
himself
:
But
seeing
either
of
these
demands
must
of
necessity
sinke
him
into
perpetual
silence
,
how
foolishly
doth
he
second
his
allegeances
?
He
subjoynes
,
that
you
mean
no
prejudice
to
any
person
in
writing
of
it
(
viz.
)
your
DIALOGUES
,
&
that
it
is
only
published
to
informe
sincere
people
.
Whither
it
be
so
or
not
,
let
the
work
bear
witness
;
As
for
my
intention
in
answering
,
I
have
already
declared
it
,
and
I
hope
the
answer
it selfe
will
not
contradict
,
I
wish
indeed
it
had
been
more
timous
:
But
as
I
affect
not
hasty
productions
,
so
there
are
many
other
reasons
,
easily
supposible
for
the
delay
:
If
it
may
give
any
light
for
establishment
in
this
evil
time
,
I
know
it
is
not
yet
unseasonable
:
And
in
this
single
and
earnest
desire
,
I
recommend
it
to
all
that
love
our
righteous
Cause
,
and
wait
for
the
Lords
appearance
.
A
short
INDEX
Of
the
chief
things
handled
in
this
Treatise
.
DIAL
.
I.
-
NOn-Conformists
vindicated
from
some
groundlesse
and
odious
charges
suggested
in
the
entrie
.
Pag.
2
,
3
,
&c.
-
The
sound
&
clear
rule
for
Christian
practice
in
the
point
of
Separation
,
with
the
true
reason
why
Non-Conformists
cannot
join
with
Curats
.
6
,
&c.
-
The
work
of
God
which
Non-Conformists
owne
no
Rebellion
.
9
-
Whether
that
argument
,
taken
from
the
Prophets
their
not
exhorting
to
Popular
Reformation
doth
militat
against
Subjects
their
fighting
for
Religion
.
10
-
Positive
grounds
from
Scripture
warranding
Subjects
to
defend
Religion
by
armes
11
,
12
,
&c.
-
The
Peoples
obligation
to
Popular
Reformation
cleared
.
16
-
The
example
of
the
Maccabees
a
good
ground
for
Peoples
maintaining
Religion
by
armes
.
18
,
19
-
The
invalidity
of
these
Objections
,
taken
from
the
mortifying
design
of
Religion
and
our
Lords
beginning
the
Gospel
with
suffering
,
discovered
.
20
,
21
,
&c.
-
Whether
that
injunction
of
our
Saviours
to
his
Disciples
not
to
draw
for
him
,
and
his
words
to
Pilat
,
Iohn
.
18.
36.
doth
militat
against
the
defending
of
Religion
by
Armes
.
24
,
&c.
-
Whether
the
Practice
of
the
Primitive
Christians
be
a
sufficient
argument
to
condemn
fighting
for
Religion
.
29
,
30
-
Why
N.
C.
cannot
keep
the
Anniversary
day
.
32
-
The
Publick
course
against
the
adversaries
of
the
Covenant
&
Work
of
Reformation
vindicated
from
the
Calumny
of
Cruelty
and
rigor
,
and
proven
to
be
most
rational
and
righteous
.
34
,
35
-
A
short
account
of
the
barbarous
and
inhumane
Cruelty
of
the
Prelats
and
their
party
,
against
innocent
Non-Conformists
.
36
-
Ministers
cleared
from
that
charge
of
Medling
in
State
or
Publick
affairs
.
39
-
Superstition
how
unjustly
charged
upon
N.
C.
41
,
&c.
DIAL
.
II.
-
A
discovery
of
the
evil
of
the
new
convenient
contrivance
of
Religion
.
52
-
Kirk-Sessions
vindicated
.
54
,
55
-
Their
excellent
use
for
suppressing
ungodliness
.
57
-
The
Ministers
liberty
and
manner
of
reproving
sin
vindicated
,
also
their
cariage
toward
the
late
King
.
Ibid.
-
Their
Preaching
vindicated
.
60
-
Communions
vindicated
.
67
-
Of
the
posture
in
time
of
publick
Prayer
.
70
-
Family
Worship
and
private
meetings
vindicated
.
71
,
&c.
-
The
Divisions
charged
upon
N.
C.
whence
they
did
proceed
.
75
DIAL
.
III.
-
PResbytery
and
Prelacy
how
falsly
said
to
be
only
mere
distinguishing
names
.
78
-
The
present
looseness
most
unjustly
charged
upon
Non-Conformists
.
79
-
Unanswerable
arguments
against
Episcopacie
.
84
-
Whether
this
Title
of
Lord
be
due
to
Bishops
.
85
-
That
Scripture
1.
Pet
5.
3.
cleared
from
the
false
Glosses
of
Adversaries
.
87
,
&c.
-
The
Ius
Divinum
that
Presbyterians
plead
for
,
together
with
these
things
that
do
fairly
exhibite
the
Platform
of
Presbyterian
Government
.
90
,
&c.
-
Of
Lay-Elders
.
96
,
&c.
-
Of
Deacons
.
99
-
Of
Diaconesses
.
102
-
Of
Evangelists
.
103
-
Of
the
Classical
Subordination
of
Sessions
to
Presbyteries
,
&c.
104
-
Of
Discipline
and
whether
the
Penitence
of
Lent
,
the
Table
altar-wayes
,
and
officiating
in
a
surplice
may
be
as
lawfully
appointed
by
the
Church
,
as
the
circumstances
of
publick
repentance
to
wit
,
so
many
dayes
,
a
place
of
repentance
and
the
use
of
Sackcloath
for
scandalous
persons
.
109
,
&c.
-
Of
the
decree
of
the
first
Council
at
Ierusalem
.
113
-
Of
the
washing
of
Feet
,
where
you
have
the
Conformist's
design
of
resolving
the
necessity
of
Sacraments
into
the
arbitrement
of
the
Church
discovered
.
115
,
&c.
-
Anointing
the
sick
with
oyl
why
not
used
by
N.
C.
117
-
Of
the
change
of
the
Sabbath
.
119
-
Whether
the
Scriptures
contain
direct
Rules
for
the
Churches
Policy
which
is
wholly
Ecclesiastick
.
121
-
Of
the
Kingdom
of
Christ
,
&
how
the
Officers
,
Laws
,
Censures
and
Order
of
his
House
are
by
himself
established
.
126
,
&c.
-
Whether
the
Angels
of
the
Churches
assoord
any
ground
for
Bishops
.
144
-
The
plea
of
Antiquity
for
Bishops
,
together
with
a
short
delineation
of
the
rise
,
progress
and
product
of
Prelacy
in
the
first
Churches
.
144
,
&c.
DIAL
.
IIII.
-
SUbmission
to
,
and
complyance
with
,
the
present
Prelatick
Government
cannot
be
without
sin
.
165
-
Whether
Paul's
conforming
to
Iews
and
Gentiles
doth
enforce
Compliance
with
Prelacie
.
166
,
167
,
&c.
-
Whether
it
be
unsufferable
Peevishness
,
if
the
Magistrate
enjoin
a
thing
,
declaring
it
free
in
itself
,
and
only
necessary
because
commanded
,
upon
that
score
to
refuse
obedience
.
170
-
Of
Christian
Liberty
,
and
wherein
it
stands
.
174
-
Prelatick
exactions
high
impingements
upon
Christian
Liberty
.
175
-
Why
Non-Conformist's
cannot
joine
in
Prelatick
Courts
for
Church
Discipline
.
181
,
182
,
&
376
,
&c.
-
The
Conformist's
reasoning
for
joining
answered
,
where
that
Question
,
why
ought
we
not
to
submit
to
the
Bishops
,
as
wel
as
to
the
late
Usurpers
in
the
State
?
Is
fully
answered
.
182
,
&c.
-
The
just
ground
People
have
of
disowning
Curats
,
and
charging
them
with
that
Schisme
whereof
they
would
make
N.
C.
guilty
.
189
,
190
-
The
Conformists
arguments
for
owning
and
hearing
Curats
fully
answered
.
192
,
&c.
-
How
and
in
what
cases
Children
are
bound
by
their
Fathers
Oath
.
205
,
&c.
-
That
charge
of
breach
of
Covenant
in
some
things
,
viz.
silence
and
not
declaring
against
the
Apostacy
,
Tyranny
and
Perjury
of
the
Usurpers
,
and
a
faint
giving
over
to
pray
for
the
King
,
answered
.
219
,
220
-
The
National
Covenant
vindicated
.
222
&c.
-
Whether
the
Laws
annulling
the
Covenant
doth
loose
its
obligation
,
where
you
have
a
plain
account
of
the
Nature
&
obligation
both
of
Vows
and
Laws
.
230
,
&c.
-
The
Conformist's
allegations
for
justifying
the
King's
setting
up
of
Prelacie
false
and
calumnious
.
236
DIAL
.
V.
-
THe
grosness
of
the
Conformist's
perswasion
of
extemporary
prayer
redargued
.
244
-
That
Q●estion
about
the
composing
and
imposing
Set-forms
fully
handled
,
246
,
&c.
-
The
Conformists
reasoning
against
extemporary
Prayer
answered
.
258
-
Whether
singing
Psalms
and
Scripture-songs
be
a
restraining
of
the
Spirit
.
272●
-
Why
all
David's
Psalms
is
used
in
Praising
,
together
with
the
right
way
of
singing
Psalms-prayers
.
274
-
Of
the
English
Liturgie
.
285
,
&c.
-
Of
the
5.
Articles
of
Perth
.
288
,
&c.
DIAL
.
VI.
-
ANent
the
name
and
Principles
of
Latitudinarians
.
305
,
306
-
The
opinion
of
the
Author
of
the
Dialogues
anent
Justification
●xamined
and
found
unsound
.
313
,
&c.
-
The
men
of
the
Latitude
more
inclineable
to
favour
Papists
.
Arminians
or
any
Sect
or
party
,
rather
then
Conscientious
Non-Conformists
.
345
,
346
,
&c.
DIAL
.
VII
.
-
WHether
the
Conformist
doth
sufficiently
purge
himself
of
Socimanisme
,
Popery
and
Arminianisme
.
365
,
366
-
Non-Conformists
unjustly
charged
with
the
progress
of
Quakerisme
.
369
,
370
-
Whether
the
Prayers
and
actions
of
the
Prelatick
Conformists
evidence
any
tenderness
of
Love
towards
Non-Conformists
,
378
,
&c.
-
Naphtali's
Doctrine
vindicated
,
specially
his
Doctrine
upon
Phineas
his
Act.
382
,
&c.
-
The
Surveyer's
calumnies
and
objections
against
Naphtali
removed
.
393
,
&c.
-
That
Doctrine
concerning
private
Persons
their
punishing
of
Crimes
in
case
of
the
Supinnels
of
the
Magistrat
cleared
.
401
,
402
-
That
Religion
was
maintained
by
resistance
,
is
no
vulgar
error
,
but
a
thing
undenyable
,
1.
From
the
Waldenses
their
resisting
of
the
King
of
France
.
418
,
&c.
-
2.
From
the
Bohemian
wars
under
Zisca
.
424
,
&c.
-
3.
From
the
wars
in
Germany
.
427
,
428
-
4.
From
Sweden
.
441
-
5.
From
the
Practice
of
Helvetia
and
Genev●
.
442
-
6.
From
the
Practice
of
Basile
.
444
-
7.
From
the
wars
in
the
Netherlands
.
446
,
&c.
-
8.
From
the
Civil
wars
of
France
.
454
-
That
allegeance
,
that
the
Church
of
Scotland
was
condemned
by
the
Churches
abroad
,
for
her
maintaining
Reformation
by
Armes
,
shown
to
be
false
.
460
,
461
-
That
the
Pop's
usurpation
is
not
abolished
in
Brittain
and
Irland
,
but
in
effect
only
transferred
from
him
to
the
King
.
-
Of
the
Supremacy
,
and
whether
it
takes
away
the
Churches
intrinseck
power
.
472
,
473
-
Arguments
for
the
Supremacie
answered
.
479
-
What
account
is
to
be
had
of
the
Indulgence
as
flowing
from
the
Supremacie
.
487
-
Whether
there
can
be
an
accommodation
with
the
present
Prelatick
party
.
493
,
494
-
Whether
Peace
,
Love
and
Charity
be
due
to
Conformists
.
496
READER
,
Ere
thou
read
correct
with
a
pen
these
Errata
as
followeth
.
PAg.
9.
Lin.
6.
read
mightily
.
p.
17.
l.
18.
r.
directions
.
ibid.
l.
19.
r.
out
.
p.
23.
l.
17.
r.
it
is
.
p.
25.
l.
12.
Peter
.
r.
Pilat
.
p.
26.
l.
19.
is
r.
it
.
p.
31.
l.
12.
r.
off
.
p.
33.
l.
22.
r.
stipend
.
p.
34●
l.
30.
r.
suffering
.
p.
37.
l.
22.
r.
in
.
p.
38.
l.
24.
r.
into
,
in
.
p.
41.
l.
22.
r.
thought
.
p.
45.
l.
28.
r.
place
.
p.
50.
l.
33.
r.
poenitentem
.
p.
56.
l.
6.
r.
the.
ibid.
l.
32.
r.
are
.
p.
62.
l.
12.
r.
your
.
p
65.
l.
5.
r.
Preachers
.
p.
66.
l.
20.
r.
acknowledge
.
p.
82.
for
first
Dialogue
,
r.
third
Dialogue
.
p.
87.
l.
16.
r
benches
.
p.
90.
l.
33.
r.
least
.
p.
97.
l.
1.
r.
inconsistence
.
p.
101.
l.
12.
r.
least
.
p.
102.
l.
1●
.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
103.
l.
3.
r.
do
p.
112.
l.
last
.
r.
continued
.
p.
127.
l.
12.
r.
Kingdomes
.
p.
130.
l.
29.
dele
whrest
.
p.
133.
l.
9.
r.
purity
.
p.
135.
l.
4.
r.
the.
p
137.
l.
7.
r.
appointment
.
p.
146.
l.
22.
r.
contrary
.
p.
147.
l.
32.
r.
perceive
.
p.
154.
l.
21.
r.
thing
.
p.
162.
l.
28.
r.
restless
.
p.
196.
l.
32.
r.
subjected
.
p.
199.
l.
1.
r.
out
.
p.
207.
l.
33.
r.
concerned
.
p.
208.
l.
32.
For
,
r.
To.
p.
215.
l.
17.
r.
fealty
.
ibid.
l.
34.
r.
and
any
.
p.
217.
l.
3.
r.
That
.
p.
220.
l.
2.
r.
our
.
p.
228.
●l.
9.
r.
1590.
ibid.
l.
10.
r.
doubted
.
p.
242.
l.
8.
r.
on
.
p.
252.
l.
9.
r.
one
.
p.
253.
l.
7.
r
fervent
.
p.
269.
l.
29.
r.
pattern
.
p.
284.
l.
17.
r.
ridiculous
.
p.
341.
l.
16.
r.
mostly
.
p.
387.
l.
6.
r.
mitigated
.
p.
391.
l.
31.
r.
ashamed
.
p.
572.
l.
14.
r.
this
.
p.
496.
l.
8.
r.
maintained
.
p.
502.
l.
17.
r.
convinced
.
ibid.
l.
18.
r.
qualifies
.
Reader
,
what
others
thou
may
find
through
a
letter
wanting
,
or
redundant
,
or
one
for
another
,
or
through
a
comma
,
colon
,
or
the
like
misplaced
or
wanting
thou
mayest
correct
as
thou
readest
.
The
first
DIALOGUE
Answered
.
SIR
,
If
I
premise
,
that
your
modest
and
free
conference
doth
obviously
appear
to
me
,
to
be
rather
a
phantastick
rancountre
of
a
mocking
Conformist
,
and
a
Mock-Non-conformist
,
it
is
not
from
any
design
to
preoccupy
,
by
so
severe
a
character
;
but
only
to
releeve
both
you
and
my self
,
of
the
fruitless
observation
,
and
tedious
prosecution
of
the
many
impertinencies
incident
to
such
a
practice
:
and
therefore
,
as
you
are
not
to
expect
my
particular
noticing
of
the
high
pretensions
,
weak
replyes
,
faint
cedings
,
ridiculous
evasions
,
plain
concessions
and
flattering
insinuations
,
whereunto
you
prompt
your
Puppet-non-conformist
,
either
for
your
own
advantage
,
or
diversion
;
so
,
in
the
tracing
of
these
things
that
seeme
to
be
more
serious
and
important
,
in
your
Dialogues
,
I
promise
you
all
the
candor
and
calmness
whereof
I
am
capable
:
Yea
,
though
your
double
dealing
in
this
cause
(
which
not
content
to
impugne
as
a
Conformist
,
you
go
about
also
as
a
Non-conformist
to
betray
)
might
well
warrant
a
more
sharpe
and
large
animadversion
,
both
upon
your
end
and
method
;
yet
,
being
only
desirous
of
truths
vindication
,
and
in
the
occurrence
of
so
many
temptations
justly
jealous
of
my
own
infirmitie
,
I
do
here
francklie
cease
from
,
and
lay
aside
all
wrath
and
bitterness
,
that
I
sin
not
;
and
shall
,
as
sincerely
&
distinctly
as
I
can
,
review
and
answere
your
reasonings
,
as
they
ly
.
Before
you
fall
to
your
direct
accusations
,
you
suggest
1.
That
the
Non-conformists
do
boast
of
their
way
as
the
Glory
.
2.
That
,
their
Ministers
tell
them
only
of
Christs
death
,
which
is
not
to
preach
him
.
3.
That
they
study
more
to
convince
them
of
the
need
of
Christs
Righteousness
,
then
of
having
an●
of
their
own
.
4.
That
Non-conformists
think
they
may
quite
the
Communion
of
the
Church
,
if
,
in
their
opinion
,
no●
in
the
truth
,
in
every
point
.
5.
That
in
former
times
they
repressed
some
sins
,
specially
of
the
flesh
,
but
scarcely
in
a
Gospel
way
:
and
as
for
other
sins
,
were
very
gentle
to
them
;
Nay
were
themselves
guiltie
of
them
.
Sir
,
were
I
not
very
loath
to
irritate
you
in
the
entrie
,
I
would
tell
you
,
that
to
commence
your
conference
,
with
such
groundless
,
odious
and
incoherent
hints
,
which
you
dare
not
positively
affirme
,
is
more
agreeable
to
a
design
of
prejudice
,
then
to
the
charitie
you
so
amply
professe
.
But
to
particulars
,
&
to
the
first
,
that
the
Non-conformists
do
boast
of
their
way
as
the
Glory
.
1.
We
bless
our
God
our
Glory
,
who
hath
made
all
the
manifestations
and
means
of
his
Grace
Glorious
:
these
are
the
overflowings
of
the
excellent
Glory
,
by
the
streames
whereof
all
our
gloryings
and
praises
ought
to
be
carried
back
to
,
concentred
in
,
and
swallowed
up
of
the
Ocean-fountain
,
whence
they
proceed
.
2.
The
Scripture
is
plain
,
that
Jesus
Christ
the
Prince
of
Glorie
,
in
the
revelation
of
his
Glorious
Gospel
,
hath
made
the
ministration
thereof
so
farre
to
exceed
in
Glory
,
that
,
even
he
himself
accounteth
the
Messengers
thereof
his
Glory
.
Whether
these
things
be
not
sufficient
to
justifie
both
the
Non-conformists
boasting
and
regrete
,
needeth
not
my
assertion
.
Sure
I
am
,
if
a
pure
Ministrie
,
not
modelled
by
the
policy
and
pride
of
man
,
but
singly
squared
to
our
Lords
institution
;
if
able
Ministers
of
the
New
Testament
declaring
all
the
Counsel
of
God
,
and
imparting
the
fulness
of
the
blessing
of
the
Gospel
;
And
lastly
,
if
the
growing
and
Multiplying
of
the
word
of
God
,
and
his
peoples
desire
after
,
and
rejoicing
in
it
,
have
any
lustre
of
this
Glory
,
the
present
sad
catastrophe
,
whereby
all
these
have
been
so
wickedly
and
wofully
changed
to
their
contraries
,
may
more
justly
move
every
concerned
&
serious
soul
to
a
lamentation
for
the
departed
glory
,
then
these
occasions
that
first
produced
that
complaint
.
If
you
judge
these
to
be
swelling
words
of
vanitie
,
remember
that
,
as
I
do
speak
the
true
Non-conformist
,
so
it
is
your
part
,
by
this
your
conference
more
solidly
to
redargue
him
.
The
second
thing
you
suggest
,
is
,
that
the
Non-conforming
Ministers
tell
us
only
of
Christs
death
which
is
not
to
preach
Christ
.
Sir
,
this
allegeance
,
short
as
it
is
,
presents
it self
with
a
disgust
,
that
I
can
scarce
express
;
Not
that
I
think
the
Non-conformists
are
thereby
in
the
least
noted
:
Nay
,
on
the
contrarie
,
I
am
confident
that
,
in
whatsoever
sense
you
are
able
to
render
the
accusation
pertinent
,
the
Non-conformists
are
most
free
to
deny
it
,
and
that
with
the
universall
evidence
of
all
their
unprejudicate
hearers
,
and
the
unanimous
testimony
of
all
their
confessions
and
writings
extant
:
And
whether
this
be
more
to
their
advantage
,
or
your
dishonour
,
I
hope
you
will
consider
:
But
that
which
in
my
heart
I
detest
,
is
to
hear
the
glorious
subject
of
the
precious
death
of
Christ
so
both
slighted
,
and
narrowed
within
its
Scriptural
acceptation
,
by
such
a
Cold
restrictive
.
If
the
Apostle
Paul
desired
to
know
nothing
but
Christ
and
him
crucified
,
and
Gloryed
only
in
his
Cross
,
If
the
death
of
Christ
doth
necessarily
suppose
;
and
did
certainly
confirme
his
preceeding
Testament
;
nay
,
if
in
the
Gospel
it
be
often
mentioned
,
as
the
substance
and
root
of
all
,
had
you
no
fitter
words
for
your
intended
accusation
of
N.
C.
then
that
they
tell
us
only
of
Christs
death
?
I
know
your
meaning
viz.
That
to
tell
people
onely
of
an
interest
in
Christ
,
while
they
are
strangers
to
his
Laws
and
Gospel
,
is
to
deceive
them
,
is
as
sound
,
as
it
is
untruly
charged
upon
the
Non-conformists
.
Neither
would
I
have
taxed
an
innocent
lapse
in
the
phrase
observed
;
but
it
s
too
visible
tendencie
to
the
discredite
of
the
doctrine
of
Justification
by
the
bloud
of
Christ
,
and
to
the
new
rationall
Method
of
more
exalting
our
righteousness
,
to
an
equality
with
his
merit
,
then
pressing
it
in
Conformity
to
his
life
and
love
,
is
the
cause
of
my
aversion
.
The
Non-conformists
therefore
do
indeed
tell
us
of
the
death
of
our
Lord
Jesus
,
not
with
your
ill
appropriat
and
restringent
only
;
but
do
preach
to
us
alwayes
and
principally
this
doctrine
of
his
Cross
,
as
that
whereby
,
both
the
great
mean
of
our
reconciliation
●
and
the
strongest
motive
,
best
pattern
,
and
most
certain
assurance
of
our
dying
unto
sin
and
living
unto
God
(
wherein
our
Sanctification
consists
)
are
held
forth
.
3.
You
say
,
that
you
feare
the
Non-conformists
do
study
more
to
convince
us
of
the
need
of
Christs
Righteousness
,
then
of
having
any
of
our
own
.
'T
is
answered
,
this
your
suggestion
is
a
great
confirmation
of
my
reflection
on
your
last
passage
:
I
have
already
shewed
,
that
the
fear
whereby
you
usher
it
in
,
hath
no
reall
nor
palpable
ground
,
none
were
more
serious
,
sound
and
powerful
,
in
the
pressing
of
holiness
,
then
the
men
you
would
accuse
:
Neither
do
I
stand
to
appeal
to
the
fruites
of
their
Ministery
,
notwithstanding
of
your
cavilling
at
our
practice
;
but
I
have
a
greater
fear
of
your
fear
,
that
it
prove
only
proud
reason
,
spurning
at
the
righteousnes
of
Jesus
Christ
,
and
aspiring
to
adde
a
Mantissa
,
an
addition
of
your
own
,
to
his
sole
purchase
:
If
I
could
conceive
you
a
man
to
propose
feares
,
both
groundless
and
designless
,
I
might
be
judged
uncharitable
;
but
the
certainty
of
the
first
,
by
removing
the
second
,
too
plainly
justifies
my
apprehension
:
beside
your
fear
is
so
solicitous
for
your
own
righteousnes
,
that
it
doth
not
so
much
as
allow
the
righteousness
of
Jesus
Christ
to
be
more
pressed
;
and
yet
you
know
that
not
only
his
righteousnes
,
as
being
the
price
,
spring
and
acceptation
of
ours
,
doth
therefore
acclaime
an
infinite
preference
,
but
that
the
conviction
of
its
necessity
,
by
reason
of
the
untoward
reluctancie
of
the
pride
of
reason
,
and
blindness
of
unbeleefe
,
doth
require
a
more
powerful
perswasion
.
And
therefore
I
must
again
tell
you
that
I
almost
suspect
your
insinuation
of
a
very
deep
tincture
of
a
greater
Sophistrie
then
that
which
you
give
warning
against
;
but
seing
you
do
profess
to
beleeve
that
Christ
came
to
lay
down
his
life
a
ransome
for
our
sins
:
and
Non-conformists
are
perswaded
,
that
without
holiness
we
shall
never
see
the
face
of
God
,
it
is
certainly
the
better
part
for
me
to
applaud
your
good
agr●ement
:
Only
that
you
may
be
assured
of
this
necessarie
holinesse
,
and
also
of
its
acceptance
,
see
that
you
hold
fast
Jesus
Christ
as
the
sole
foundation
;
for
he
it
is
who
of
God
is
made
unto
us
Wisdom
,
and
Righteousnes
,
and
Sanctification
,
and
Redemption
.
And
remember
,
that
although
Non-conformists
love
not
to
talk
much
of
their
own
righteousnesse
,
at
best
both
freely
bestowed
,
and
,
as
in
us
Viatores
,
while
we
are
in
the
way
,
such
,
as
of
it self
,
can
no
wayes
endure
the
consuming
fire
of
divine
jealousie
;
yet
they
not
only
subscribe
to
your
necessity
of
holinesse
,
but
further
do
beleeve
with
joy
,
that
it
is
impossible
for
any
man
to
lean
truely
and
entirely
unto
Christ
,
who
doth
not
imbrace
him
,
and
have
him
both
his
Red●emer
,
Lawgiver
and
Sanctifier
.
4.
You
suggest
,
that
Non-conformists
think
,
they
may
quite
the
communion
of
the
Church
,
If
,
in
their
opinion
,
nor
in
the
truth
,
in
every
point
:
at
least
you
will
have
this
to
be
the
case
,
betwixt
you
and
your
Non-conformist
.
Really
might
it
not
offend
your
reverence
,
I
would
remit
you
to
Eph
,
4.
25.
and
abide
the
reproof
of
the
26.
without
more
answer
,
but
,
because
't
is
like
the
sottishnesse
of
the
person
you
confer
with
,
hath
induced
you
to
this
mistake
,
beleeve
me
in
name
of
all
true
Non-conformists
,
that
as
they
do
not
think
they
may
quite
the
Communion
of
the
Church
,
if
in
their
opinion
,
not
in
the
truth
,
unless
the
difference
be
both
reall
,
&
in
profession
&
practice
;
so
it
is
not
every
reall
difference
,
in
profession
or
practice
,
that
they
hold
to
be
a
sufficient
cause
;
Nor
do
they
judge
that
,
even
the
cause
being
sufficient
,
the
separation
should
be
alwayes
carried
to
the
extremity
;
but
the
sound
and
clear
rule
which
they
propose
for
Christian
practice
in
this
matter
is
,
that
where
the
controverted
difference
is
such
,
as
would
render
a
conjunction
therein
either
sinful
or
contagious
,
then
a
just
and
proportionat
sepa●ation
,
precisely
and
with
all
tenderness
,
Commensurate
to
the
exigence
,
is
the
safer
course
.
As
for
your
conceit
,
stating
the
cause
of
Separation
,
upon
difference
of
opinion
,
in
a
truth
of
greater
importance
then
the
article
of
our
faith
,
the
Catholick
Church
,
the
communion
of
Saints
;
the
examining
of
it
,
by
what
I
have
said
,
plainly
discovers
both
its
mistake
and
ambiguitie
.
In
the
next
place
let
me
tell
you
in
behalf
of
honest
Non-conformists
,
that
the
true
reason
of
their
present
withdrawing
is
none
other
then
what
you
allow
:
That
they
account
themselves
bound
to
obey
God
,
in
adhering
to
their
true
Pastors
,
and
disowning
Intruding-hirelings
,
rather
then
man
commanding
the
contraire
.
I
will
not
digress
to
a
more
particular
inquirie
,
since
you
are
pleased
to
carry
your
Non
conformist
by
it
:
but
if
you
had
made
him
give
this
answer
together
with
a
clear
condescendence
,
I
doubt
not
but
either
he
or
I
had
made
it
out
:
I
might
here
take
notice
how
smoothly
and
perswadedly
you
suppose
,
that
Non-conformists
do
separate
from
the
Church
,
although
they
for
the
most
part
think
your
conceiting
your
partie
to
be
the
Church
,
no
better
founded
then
the
rest
of
your
usurpations
,
but
because
this
point
will
againe
occurre
I
proceed
to
your
〈◊〉
hint
,
that
in
former
times
Non-conformists
repressed
some
sins
specially
these
of
the
flesh
,
but
fc●rce
in
a
Gospel
way
,
and
for
other
sins
,
were
very
gentle
to
them
,
nay
,
were
themselves
guiltie
of
them
.
Sir
,
your
suggestion
being
so
general
and
groundless
,
I
only
wish
that
its
latter
part
were
as
void
of
malice
,
as
its
former
is
farre
from
truth
:
I
know
that
all
men
are
sinners
,
and
heartily
desire
that
all
Non-conformists
may
be
serioussly
warned
,
throughly
and
impartially
to
search
,
and
examine
their
wayes
,
and
unfainedly
to
repent
of
their
transgressions
.
Nay
,
though
the
frequencie
and
high
import
of
your
generall
accusations
render
the
sinceritie
of
your
meeknes
,
in
forbearing
particulars
,
many
wayes
suspected
;
yet
I
urge
it
not
:
Only
remember
,
that
as
I
disown
the
Patrocinie
,
either
of
mens
failings
or
infirmities
,
so
I
do
as
little
hold
the
work
of
God
chargeable
with
any
such
extrinsick
and
accidentall
objections
,
but
should
thy
impudence
make
men
hold
their
peace
,
and
when
thou
mockest
shall
no
man
make
thee
ashamed
,
When
you
offered
to
reflect
upon
the
infirmities
and
failings
of
former
times
,
might
not
,
and
should
not
,
the
present
irreligion
and
wickednesse
,
every
were
abounding
,
which
are
not
only
connived
at
by
your
Church-men
,
but
do
visibly
go
forth
from
them
into
all
the
Land
(
for
they
commit
lewdnesse
and
walk
in
lies
,
they
strengthen
also
the
hands
of
evil
doers
,
that
none
doth
returne
from
his
wickednesse
)
have
confounded
you
unto
silence
?
Certainly
this
your
procedour
cannot
but
suggest
to
all
sober
men
,
that
too
applicable
passage
of
the
Gospel
,
And
why
beholdest
thou
the
mote
that
is
in
thy
brothers
eye
,
but
considerest
not
the
beam
that
is
in
thine
own
eye
?
Thou
hypocrite
,
first
cast
out
the
beam
out
of
thine
own
eye
,
and
then
shalt
thou
see
clearly
to
cast
out
the
mote
out
of
thy
brothers
eye
.
And
thus
,
Sir
,
I
am
arrived
at
your
plain
and
set
impugnation
of
the
N.
C.
courses
:
And
to
begin
the
matter
,
you
make
your
N.
C.
in
place
of
a
solid
representation
of
the
truth
controverted
,
rap
out
an
indigested
heap
of
Pompous
titles
,
and
,
by
this
personat
blustering
,
you
take
the
occasion
,
very
kindly
to
commend
your
own
personall
modestie
:
whether
this
be
not
more
invidious
then
ingenuous
dealing
let
others
judge
;
certainly
if
you
had
used
that
candor
which
you
professe
,
your
N.
C.
would
have
told
you
,
that
the
work
of
God
we
desire
to
own
,
is
that
inlightning
grace
,
and
assisting
presence
of
God
,
whereby
,
after
that
the
Lord
had
caused
his
people
to
receive
the
truth
in
its
power
,
he
mightly
stirred
them
up
,
and
inabled
them
to
resist
the
growing
corruptions
,
and
shake
off
the
heavie
yoke
of
wicked
Prelacie
;
to
restore
and
establish
his
ordinances
,
specially
the
Ministerie
,
and
Government
of
his
Church
,
in
puritie
;
to
maintain
and
defend
the
same
against
the
violence
of
Adversaries
;
and
to
direct
all
these
endeavours
and
attainments
to
the
advancement
of
our
Lords
Kingdom
,
over
the
hearts
and
consciences
of
men
,
and
the
prospering
of
his
pleasure
in
these
Lands
,
and
that
by
such
righteous
means
and
methods
,
as
are
clearly
warranted
and
approven
,
by
Scripture
,
Reason
and
many
uncontroverted
precedents
:
This
is
the
truth
your
Non-conformist
ought
to
have
witnessed
,
not
more
confirmed
by
the
publick
writings
and
actings
of
these
times
,
then
indelebly
sealed
in
the
hearts
,
and
by
the
experiences
of
many
thousands
of
the
seekers
of
God
;
but
seing
I
am
astricted
to
follow
you
,
I
returne
to
your
objections
.
And
first
,
you
say
,
Rebellion
was
the
Soul
of
our
whole
work
,
&
our
Covenant
a
Bond
to
cement
us
in
it
,
&
,
in
an
excess
of
faire
dealing
,
not
questioning
the
particular
merit
of
the
hypothese
of
our
cause
,
you
demand
one
place
in
both
the
Testaments
,
warranting
Subjects
their
fighting
for
Religion
,
&
say
plainly
you
can
bring
many
against
it
.
Sir
,
if
you
had
thought
it
convenient
,
I
judge
it
was
proper
for
you
,
to
disprove
,
from
Scripture
,
Subjects
their
fighting
for
Religion
,
&
not
to
require
your
Non-conformist
to
prove
it
,
for
seing
you
know
that
quae
sunt
juris
permissivi
,
such
things
as
law
and
right
permit
,
if
not
prohibited
,
〈◊〉
su●ficiently
understood
to
be
permitted
,
any
N.
C.
by
an
undeniable
subsumption
may
easily
evert
your
argument
.
If
a
miserable
Melancholian
,
falling
in
disgust
with
certain
necessary
means
of
〈◊〉
,
should
affi●me
that
it
is
unlawful
to
use
them
,
because
he
finds
not
one
place
in
either
Testaments
expresly
warranting
it
,
would
you
account
his
reasoning
conclusive
?
I
am
confident
you
would
not
:
wherefore
then
do
you
urge
us
with
his
dreams
?
Now
your
negative
objection
a
Testimonio
negato
,
from
a
negative
Testimonie
,
as
they
say
,
being
such
a
notorious
fallacie
,
I
need
say
nothing
to
what
you
adde
of
the
Scriptures
silence
,
of
the
Jews
&
Israelites
their
not
rising
up
against
their
apostat
idolatrous
Princes
,
much
less
can
their
omitting
what
they
might
and
ought
to
have
done
be
of
any
import
.
If
you
could
bring
an
example
from
Scripture
of
a
King
polluting
the
Sanctuary
,
and
the
people
offering
to
oppose
him
,
restrained
either
by
rational
perswasion
,
or
the
Lords
plain
prohibition
,
that
only
were
apposite
to
your
purpose
.
But
you
say
,
The
faithfull
Prophets
their
not
exhorting
to
popular
Reformation
,
or
resisting
Princes
,
doth
evidently
show
that
the
omission
of
it
was
no
sin
.
'T
is
answered
,
to
make
this
argument
better
then
your
last
,
it
is
not
enough
to
alleage
,
that
the
Prophets
did
not
provock
to
such
courses
,
unless
you
adde
,
that
they
did
industriously
forbear
so
to
do
,
even
in
its
season
.
You
know
so
well
the
necessity
and
beautie
of
tide
and
season
to
every
purpose
and
work
,
that
your
inconsideratnesse
in
this
point
is
scarcely
excusable
.
The
Scripture
tells
us
most
frequently
of
the
perversnesse
and
bentness
of
that
peoples
heart
to
Idolatrie
and
Rebellion
against
God
;
And
no
doubt
in
publick
defections
they
were
either
the
Kings
entisers
,
as
Hos
,
7.
3.
or
did
willingly
walk
after
the
Commandment
.
Hos.
5.
11.
What
wonder
then
if
the
Prophets
did
forbear
to
ply
them
with
any
such
expresse
exhortation
,
let
be
,
that
you
should
account
their
simple
omission
,
as
you
love
to
speak
,
or
rather
the
Scriptures
silence
in
the
thing
,
of
any
force
:
And
here
I
cannot
but
note
the
unequall
dealing
of
the
men
of
your
perswasion
,
who
notwithstanding
of
their
clamorous
arguings
from
the
silence
of
the
Prophets
,
against
Subjects
their
taking
Armes
;
Yet
,
when
,
in
the
case
of
the
ten
Tribes
their
falling
away
from
Rehoboam
,
by
them
condemned
for
Rebellion
;
by
others
justified
as
warrantable
,
they
are
pressed
,
not
with
a
bare
negative
silence
,
which
is
all
that
you
object
,
but
with
a
silence
of
reproof
,
circumstantiat
with
all
that
could
render
it
significant
,
they
wave
it
as
of
no
strength
.
But
lest
you
should
think
me
too
rigid
,
in
insisting
only
against
your
methods
,
I
proceed
to
give
you
,
though
not
obliged
,
a
positive
return
to
your
demand
,
and
to
shew
you
some
of
the
positive
warrants
that
I
finde
in
Sripture
,
for
Subjects
their
sighting
for
Religion
,
and
although
,
as
doubtful
of
the
old
Testament
,
you
seem
to
alleviat
its
testimony
by
terming
its
dispensation
more
carnall
and
fierie
;
yet
,
I
hope
,
you
are
perswaded
,
that
change
of
dispensations
doth
no
wayes
alter
the
truth
and
righteousnesse
of
God
.
The
first
ground
therefore
which
I
take
from
Scripture
,
is
,
from
the
Law
of
Moses
,
where
I
finde
the
keeping
of
the
Lords
Covenant
not
only
injoined
to
the
People
of
Israel
,
as
one
body
incorporat
,
under
the
highest
perswasives
,
and
strongest
Sanctions
that
can
be
conceived
,
and
established
to
be
their
supreme
Law
;
but
also
its
vindication
and
execution
recommended
to
them
,
in
such
a
manner
as
doth
clearly
evince
,
that
it
was
the
constant
dutie
of
the
faithful
amongst
them
,
all
other
regards
set
aside
,
even
by
force
,
to
have
asserted
and
maintained
it
:
If
salus
populi
,
the
safety
of
the
people
,
under
the
interpretative
notion
and
force
of
Suprema
Lex
,
Soveraigne
Law
,
have
in
all
just
exigences
,
in
all
ages
,
amongst
all
Nations
,
licensed
and
warranted
a
defensive
resistance
and
controll
against
their
King
and
Rulers
,
can
Religion
,
infinitly
preferable
in
it self
,
and
confirmed
by
such
an
expresse
Law
,
be
thought
destitute
of
this
prerogative
?
It
is
in
vain
to
alleage
a
disparitie
from
the
inconsistencie
of
carnall
weapons
with
the
spirituality
of
Religion
,
this
is
already
obviat
by
the
Lords
own
determination
Deut
13.
12.
If
Israel
was
to
animadvert
with
the
sword
against
any
city
turning
aside
to
Idolatrie
,
can
we
doubt
that
it
was
lawful
for
them
,
in
the
same
manner
,
to
defend
the
true
worship
?
Do
not
recurre
and
say
it
was
certainly
lawfull
in
many
cases
,
but
not
against
the
Prince
?
For
,
if
you
allow
Religion
this
weapon
,
I
have
already
proved
its
right
and
privilege
,
by
a
higher
title
,
and
clearer
evidence
,
then
any
other
received
cause
of
defence
can
pretend
to
:
But
if
you
utterly
disallow
defensive
armes
against
the
Powers
,
you
destroy
Nature
,
deny
Reason
,
contradict
Scripture
,
pervert
the
subordination
of
Laws
,
preferre
midses
to
their
end
,
and
repugne
to
the
unanimous
consent
of
all
Nations
,
as
you
may
elswhere
understand
.
The
next
ground
I
alleage
,
is
from
Deut.
17.
vers
18.
19.
Where
you
have
the
Law
of
the
Kingdome
delivered
and
committed
to
the
people
,
and
in
it
an
express
provision
,
that
the
King
to
be
set
up
,
should
keep
all
the
words
of
this
Law
;
and
these
statutes
to
do
them
:
whence
I
inferre
,
that
,
as
the
delivering
of
the
Law
to
the
people
doth
undeniably
import
,
that
they
were
to
be
its
keepers
and
exactors
;
so
the
Prince
his
deportment
,
in
conformity
to
this
part
of
it
,
did
in
such
manner
belong
to
their
cognition
and
oversight
,
as
he
could
not
,
impunè
,
without
danger
of
punishment
,
mal-verse
,
much
less
subvert
Religion
,
and
persecute
its
true
Professors
without
control
.
The
only
difficulty
in
this
argument
is
,
whether
the
tuition
and
custodie
of
this
Law
be
,
by
its
addresse
,
intrusted
to
the
people
?
I
may
not
stand
upon
long
elucidations
,
but
if
you
consider
1.
That
there
is
not
an
jota
of
the
Law
of
God
in
vain
.
2.
That
this
directing
of
the
Law
to
the
people
can
have
no
other
signification
.
And
3.
That
both
the
continued
tenor
of
the
words
,
and
the
just
Analogie
of
reason
,
must
make
the
oversight
appertain
to
them
,
to
whom
the
election
,
and
setting
up
is
so
expressely
given
,
your
hesitation
,
if
prevalent
,
can
only
appeare
obstinacie
.
3.
As
the
frequencie
or
infrequencie
of
instances
doth
wholly
depend
upon
matter
of
fact
;
so
one
clearly
found
in
Scripture
,
I
know
,
will
be
to
you
as
a
a
thousand
:
I
shall
therefore
content
my self
with
the
case
and
practice
of
Libnah
.
This
citie
being
a
citie
of
Iudah
,
and
also
of
Priests
,
Ios.
21.
13.
in
the
reign
of
Iehoram
,
a
wicked
and
idolatrous
Prince
,
and
one
who
compelled
Iudah
to
the
like
abominations
,
revolted
from
under
his
hand
,
because
he
had
forsaken
the
Lord
God
of
his
fathers
.
Say
not
as
the
Surv.
of
N.
profanely
alleageth
,
that
this
was
a
citie
of
Priests
seditiously
inclined
,
or
that
the
revolt
was
only
providentiall
,
like
to
that
of
Edom
,
and
not
lawful
,
by-reason
of
the
Kings
apostasie
.
If
you
but
read
the
Text
,
bearing
that
Edoms
revolt
was
from
under
the
hand
of
Judah
,
without
any
motive
annexed
;
And
then
,
in
a
distinct
Period
,
mentioning
Libnahs
to
have
been
from
under
Iehoram's
hand
,
(
not
Iudahs
,
intimating
plainly
their
resistance
to
an
Idolatrous
Tyranne
,
without
any
Apostasie
from
the
Common-wealth
,
which
Edom
did
make
)
and
because
he
had
forsaken
the
Lord
,
you
will
discover
both
his
unsincere
handling
of
Scripture
,
and
the
clear
evidence
of
this
passage
,
specially
if
you
remember
,
that
thereafter
under
better
Kings
,
we
find
Libnah
returned
to
her
subjection
,
and
affoorded
a
wife
to
good
Iosiah
.
If
it
were
needfull
to
superadde
more
examples
,
I
might
adde
another
Scripture
,
2
Chron
,
25.
27.
Where
you
may
read
how
after
that
Amaziah
did
turne
away
from
following
the
Lord
,
they
made
a
conspiracie
against
him
in
Ierusalem
,
and
he
fled
to
Lachish
:
but
they
sent
to
Lachish
after
him
,
and
treated
him
more
severely
then
I
love
to
mention
:
and
really
were
not
this
storie
too
tragicall
for
me
to
dip
in
,
the
justice
of
the
cause
,
the
generality
of
the
concurrence
,
and
the
impunitie
of
the
actors
,
specially
adverting
to
the
difference
of
this
case
from
that
of
the
Fathers
exit
,
may
be
so
evidently
held
out
from
Scripture
,
to
the
advantage
of
my
assertion
,
that
any
reply
,
which
you
could
make
from
the
application
of
a
dubious
word
,
Conspiracie
,
would
prove
a
poor
reliefe
.
With
these
might
also
be
remembred
King
Vzziah's
elevation
in
a
pretended
Supremacie
,
and
his
invasive
attempt
of
the
Priests
office
,
with
the
noble
resistance
made
by
Azariah
and
the
fourscore
valiant
Priests
,
who
went
in
after
and
withstood
him
.
'T
is
true
it
broke
out
into
force
upon
a
second
occasion
,
which
I
think
I
cannot
so
fairly
urge
,
yet
if
you
consider
their
number
,
character
,
and
peremptorie
manner
of
speech
,
so
particularly
noted
by
the
Spirit
of
God
,
I
doubt
not
but
you
will
grant
that
the
same
force
was
very
agreeable
to
,
if
not
influenced
by
,
their
first
resolution
,
but
it
is
enough
.
4.
Though
I
have
already
told
you
,
that
the
Prophets
their
not
provoking
unto
popular
Reformations
is
no
argument
for
you
,
unless
you
could
represent
their
om●●●on
in
an
opportune
season
,
as
well
as
a
clear
exigent
,
yet
now
I
further
adde
,
that
the
frequent
exhortations
made
by
the
Prophets
to
both
King
and
People
,
as
,
in
the
first
place
,
they
have
a
respect
to
every
ones
proper
station
,
so
,
by
reason
of
their
principal
intendment
of
the
great
end
,
to
which
all
Politick
degrees
and
their
order
are
subordinate
and
do
referre
,
in
the
deficiencie
or
perversion
of
the
more
immediate
midses
,
they
must
of
necessity
lay
a
subsidiary
obligation
upon
the
people
,
as
succedaneous
,
in
that
exigence
.
If
the
nature
of
this
discourse
did
allow
me
to
inlarge
,
I
could
confirme
this
position
1.
From
Nature
,
which
,
in
the
perturbation
of
its
established
harmonic
,
forcing
things
,
for
the
good
of
the
whole
,
contraire
to
their
proper
tendencies
,
exhibite●a
clear
emblem
of
these
vicarious
assistances
.
2.
From
things
rationall
,
wherein
the
Prevalencie
of
the
end
,
and
its
obligation
,
doth
alwayes
overrule
the
order
and
regard
of
the
midses
,
to
a
convenient
subserviencie
.
3.
From
the
received
acknowledgement
of
a
twofold
calling
,
appertaining
to
every
man
,
one
Generall
,
flowing
immediatly
from
the
end
,
and
exerting
it self
in
extraordinarie
emergents
:
another
Particular
,
aranging
to
a
certain
fixed
station
,
in
the
regular
course
of
ordinarie
events
.
4.
From
the
approven
instances
of
many
extraordinarie
stretches
,
in
the
case
either
of
our
own
,
or
others
their
unforeseen
,
and
imminent
dangers
,
specially
from
that
most
apposite
example
of
the
noble
effort
of
Sauls
Souldiers
in
rescueing
Ionathan
from
his
fathers
unreasonable
violence
,
without
the
least
imputation
of
a
transgression
.
5.
From
this
plain
supposition
.
A
certain
King
commands
a
bodie
of
Souldiers
to
chose
their
own
Generall
and
other
Officers
,
and
march
against
one
of
his
Provinces
apostatized
to
Idolatrie
,
severely
injoining
unto
both
Generall
officers
and
souldiers
the
execution
of
his
pleasure
,
under
pain
of
death
:
In
the
expedition
,
the
General
chosen
and
others
with
him
,
forgetting
dutie
,
fall
away
and
joyne
with
the
Idolaters
,
whereupon
the
remaining
part
of
the
Armie
,
although
in
a
sufficient
capacitie
to
have
effectuat
their
Prince
his
Command
,
yet
deserte
and
returne
,
making
no
other
pretense
then
that
they
were
not
free
to
exceed
their
private
vacations
,
whereunto
they
held
themselves
absolutely
confined
:
Would
this
be
sustained
for
a
good
defence
,
and
not
rather
looked
upon
as
a
cowardly
,
and
lasie
shift
,
taking
refuge
in
the
words
,
contraire
to
the
certain
meaning
of
the
orders
?
Let
any
man
judge
and
apply
.
But
leaving
all
these
grounds
to
your
better
improvement
,
the
plain
and
obvious
reading
of
the
Scripture
is
my
entire
satisfaction
:
And
really
when
with
these
warnings
generally
made
,
I
also
take
a
view
of
the
commensurat
threatnings
wherewith
they
are
enforced
,
and
the
suiteable
execution
ordinarily
ensuing
,
I
almost
marveile
that
the
obvious
connexion
,
adequating
the
guilt
and
punishment
,
doth
not
discover
unto
all
this
secondarie
obligation
incumbent
to
the
people
,
in
its
punished
and
therefore
sinfull
,
omission
.
I
know
the
Soveraignity
of
the
most
high
,
&
the
nothingnesse
,
&
noughtinesse
of
all
flesh
in
his
sight
,
will
be
alleaged
sometime
to
justify
the
extent
,
not
only
of
his
judgements
,
but
also
of
his
threatnings
,
beyond
the
desert
of
the
formal
expresse
provocation
,
whereby
they
are
occasioned
,
without
the
least
shadow
of
unrighteousnesse
.
But
(
that
I
may
forbear
lanching
forth
unto
that
unsearchable
deepth
)
to
recurre
to
these
Mysteries
,
when
both
the
strain
,
and
reason
of
the
exhortation
do
lye
so
faire
for
the
obliga●ion
pleaded
,
is
visibly
to
enervat
the
aw●
and
dread
of
the
Lords
Commandments
.
Do
not
alledge
,
that
to
persuade
this
Subsidiarie
call
and
engagement
to
Popular
Reformations
,
is
not
only
to
put
tender
Consciences
upon
the
rack
,
of
a
continual
scrutinie
into
publick
affaires
;
but
to
draw
them
altogether
out
from
the
inward
and
most
important
duties
of
Christianitie
,
unto
an
over-curious
search
,
and
consequently
a
sinistrous
jealousie
,
of
the
actions
of
their
Rulers
,
of
all
practices
the
most
pernicious
,
both
to
Religion
and
Peace
:
for
as
at
best
,
these
are
only
the
pretensions
of
men
,
upon
the
other
extreme
sunke
into
themselves
,
and
wholly
devoted
unto
their
own
ease
,
so
,
the
very
consideration
of
Mans
Politique
as
well
as
private
capacitie
,
with
the
many
incontroverted
precepts
and
directio●s
pertaining
to
it
,
do
necessarily
hold
on
t
a
laudable
Mediocrity●
I
have
already
told
you
,
that
these
exhortations
do
,
in
the
first
place
,
oblige
every
man
to
procure
the
trust
of
his
own
proper
assignement
,
and
you
cannot
be
more
desirous
then
I
am
consentient
,
that
private
men
abstract
from
officious
medling
,
forbear
presuming
censures
,
and
render
unto
their
Rulers
,
with
their
due
obedience
,
all
the
honour
,
esteem
,
submission
,
charitie
and
tendernesse
,
that
both
their
high
dignitie
,
insuperable
infirmities
,
and
manifold
temptations
call
for
,
But
as
these
duties
have
their
proper
limites
,
in
matters
secular
,
known
and
acknowledged
by
all
,
so
,
I
am
confident
,
that
to
hold
them
illimited
in
matters
of
Religion
,
no
less
privileged
and
defined
,
by
most
certain
and
evident
rules
,
is
a
most
manifest
inconsequence
,
either
of
Ignorance
or
Malice
.
Then
indeed
is
a
Kingdom
truely
happy
;
when
all
,
in
their
several
Orbes
,
do
observe
their
proper
motions
about
the
same
common
Centre
of
,
the
glory
of
God
,
and
good
of
the
Publick
,
without
any
other
communication
then
that
of
benigne
influences
,
and
due
assistances
,
and
this
though
without
the
reach
of
hope
,
ought
not
the
lesse
to
be
our
wish
,
and
the
patern
of
our
endeavours
:
and
therefore
in
these
inevitable
jarrings
,
whereunto
we
are
subject
,
the
next
remedie
is
certainly
in
the
applications
of
Charitie
,
first
,
covering
as
much
as
is
possible
,
then
by
its
gentle
means
of
Intreatie
and
Counsel
,
curing
these
disorders
,
that
cannot
be
hid
;
but
if
the
evil
proceed
to
the
endangering
of
the
whole
,
and
all
the
more
moderate
courses
become
desperate
;
As
it
were
vain
,
in
that
case
,
to
alleage
mens
visible
and
felt
discoveries
,
to
be
curiosities
and
jealousies
;
so
the
extraordinary
and
resolute
interpositions
of
the
sounder
part
,
is
assuredly
the
only
probable
safety
of
the
Common-wealth
.
To
these
grounds
adduced
from
the
Old
Testament
for
Subjects
their
fighting
for
Religion
and
Popular
Reformation
,
I
take
leave
to
adde
one
more
from
the
Apocrypha
:
and
that
is
the
Example
and
Historie
of
the
Maccabees
.
I
need
not
narrate
the
matter
of
fact
,
how
the
King
polluted
the
Sanctuarie
,
and
persecuted
the
poor
People
of
the
Jews
unto
a
conformitie
with
his
abominations
;
and
how
Mattathias
,
first
resisted
,
then
killed
the
Kings
Commissioner
,
with
the
whole
sequel
of
these
warres
,
all
is
evident
upon
record
.
That
it
exactly
quadrates
to
the
case
of
our
Controversie
,
is
apparent
from
the
single
proposal
.
If
you
deny
it
,
it
is
your
part
,
and
I
am
sure
,
will
prove
your
singular
wit
,
to
shew
a
disparitie
.
These
ordinarily
objected
by
the
men
of
your
opinion
,
are
either
that
Antiochus
was
not
the
Jews
Lawfull
King
,
or
that
the
opposition
was
made
in
the
Spirit
,
and
under
the
dispensation
of
the
Old
Testament
,
and
is
not
approveable
by
the
New
.
As
to
the
first
,
Grotius
thinks
the
contraire
so
clear
,
from
the
plain
phrase
of
the
Books
of
the
Maccabees
,
wherein
Antiochus
is
frequently
termed
the
King
,
that
he
addeth
no
further
confirmation
:
If
this
do
not
satisfie
it
may
be
considered
that
Antiochus
his
title
to
Jurie
,
is
not
obnoxious
to
any
particular
exception
,
which
doth
not
equally
implead
his
right
to
all
his
other
Dominions
:
for
seeing
the
Land
of
Judah
was
first
by
the
Lords
gift
,
Ier.
27.
6.
12.
16.
29.
2.
Zedekiahs
Covenant
with
Nebuchadnezar
,
ratified
and
confirmed
by
the
Lord
,
whereby
the
Kingdome
became
base
,
Ezek.
17.
vers.
12.
to
22.
3.
By
right
of
Conquest
upon
the
revolt
,
Ier.
39.
and
4.
by
Cyrus
his
restitution
,
restoring
the
jews
to
their
own
Land
,
Religion
and
Laws
,
but
only
with
a
provinciat
liberty
,
as
Ezek:
had
prophesied
,
and
is
most
apparent
from
the
Books
of
Ezrah
and
Nehemiah
,
unquestionably
an
annexed
part
of
the
Babylonish
Monarchie
,
Antioc
hus
his
clame
to
it
and
his
whole
Realme
,
is
evident
by
the
same
;
Nay
though
you
could
prove
him
an
Usurper
of
the
principal
Monarchie
,
as
you
cannot
,
the
violence
of
the
first
Conquest
,
being
by
long
Prescription
,
and
a
faire
succession
wholly
purged
;
yet
you
must
remember
,
that
,
that
would
not
al●er
the
condition
of
the
dependent
Provinces
,
nor
render
the
Usurpers
right
,
as
it
respecteth
them
,
in
the
least
debetable
.
Let
not
the
Law
of
the
Kingdom
,
delivered
by
Moses
,
demurre
your
persuasion
:
it
excludes
indeed
a
Forrainer
from
the
Peoples
free
Election
,
but
doth
no
way
limite
the
disposition
of
Divine
Soveraignity
.
As
to
the
second
objection
made
,
that
the
resistance
of
the
Maccabees
was
Old
Testamentaire
,
and
now
antiquate
,
seeing
it
hath
no
contingence
,
either
with
the
nature
,
or
reason
of
the
things
innovate
by
that
change
,
you
cannot
alledge
it
,
without
expresse
warrant
,
which
notwithstanding
Grotius
his
attempt
,
is
yet
undiscovered
.
What
your
invention
will
further
adde
against
this
passage
,
I
cannot
conjecture
.
I
know
you
think
it
marvellous
dealing
in
your
N.
C.
to
tell
you
of
the
Law
of
Nature
,
aud
possibly
may
call
it
Monstruous
for
me
to
use
the
Apocrypha
:
But
not
to
trifle
,
either
with
your
quiblings
,
or
the
respect
that
your
Prelatick
Church
beareth
to
these
Books
,
when
I
consider
,
that
the
Historie
of
these
worthies
,
is
not
only
honourably
pointed
at
by
the
Prophesie
of
Daniel
,
cap.
11.
32.
33.
But
also
appeares
to
be
with
applause
commemorat
by
the
Author
to
the
Heb.
chap.
11.
33
,
34.
I
look
upon
it
as
an
Argument
,
not
more
strongly
founded
in
Reason
,
then
firmly
established
by
the
unite
Testimony
of
both
Testaments
.
Here
I
might
take
notice
of
what
you
say
of
the
New
Testament
,
viz.
that
its
whole
strain
runs
upon
suffering
:
but
seeing
your
insinuation
is
General
and
inconcludent
,
and
that
afterward
,
you
do
more
particularly
object
from
it
,
I
proceed
.
Having
thus
at
some
length
supplied
your
N.
C.
omission
,
in
the
next
place
I
come
to
the
Argument
where
with
you
furnish
him
,
viz.
That
the
law
of
Nature
teacheth
us
to
defend
our selves
,
&
therefore
there
is
no
need
of
expresse
Scripture
for
it
:
In
Answere
to
this
,
having
broke
your
j●ast
,
You
begin
very
Magisterially
with
your
N.
C.
&
tell
him
,
that
he
is
a
stranger
to
the
very
designe
of
Religion
,
which
is
to
mortifie
Nature
;
that
it
is
a
thing
Super
natural
,
that
the
Scriptures
are
strangely
contrived
,
ever
telling
us
of
suffering
,
without
the
exception
of
resistance
,
if
in
a
capacitie
;
you
appeal
to
Conscience
if
either
●ighting
,
which
a
carnal
man
may
do
,
or
suffering
,
which
he
cannot
do
,
be
the
likelier
way
to
advance
Religion
?
whence
you
conclude
;
That
it
is
not
to
be
defended
or
advanced
by
rules
borrowed
from
Nature
,
but
from
Grace
.
Fye
upon
you
M.
Conformist
,
where
is
ingenuitie
?
Your
N.
C.
sayes
that
Nature
teaches
us
,
To
defend
against
injuries
,
though
inflicted
for
Religion
,
&
you
tell
him
that
Religions
desig●●
is
to
mortifie
Nature
,
&
that
it
is
not
to
be
defended
or
advanced
by
natures
rules
.
Is
not
this
strangely
contrived
reasoning
?
The
N.
C.
is
as
persuaded
as
you
are
,
that
the
Grace
of
God
bringing
Salvation
,
hath
appeared
unto
all
,
teaching
us
to
deny
ungodlinesse
and
wordly
lusts
,
and
so
to
mortifie
corrupt
Nature
;
but
doth
it
therefore
contradict
pure
Natures
light
;
or
warrant
us
to
destroy
our selves
?
If
any
private
Person
should
injuriously
impose
upon
and
invade
another
for
Religions
sake
,
were
it
not
lawful
for
the
Person
thus
injured
to
defend
himself
?
Or
were
this
contraire
to
the
designe
and
nature
of
Religion
?
you
cannot
say
it
.
I
know
the
Magistrat
invested
with
authority
,
is
no
private
Person
:
but
remember
,
that
you
now
argue
from
the
Supernatural
quality
of
Religion
,
and
not
from
the
character
of
the
Magistrats
power
:
and
therefore
as
upon
this
subject
I
would
tell
you
,
that
notwithstanding
the
Magistrat
,
by
reason
of
his
place
,
may
deserve
a
greater
(
though
no
illimited
)
forbearance
,
yet
he
hath
as
litle
warrant
for
,
and
greater
sin
in
persecuting
then
a
privat
person
;
so
in
the
case
in
hand
,
it
is
evident
,
that
if
the
mortifying
designe
of
Religion
reject
all
Natures
assistances
,
in
must
of
necessity
do
so
as
well
against
a
privat
as
a
publick
person
.
And
verily
if
this
be
your
understanding
of
the
designe
of
Religion
,
you
are
too
forward
to
teach
others
:
but
what
you
lacke
in
skill
,
you
endeavour
to
make
out
by
cunning
.
The
N.
C.
asserts
Natures
warrant
only
for
defence
which
you
perceiving
Religion
not
to
controll
,
draw
out
a
faire
conclusion
,
not
against
Defending
,
but
against
Defending
and
Advancing
of
Religion
by
Natures
rules
.
Sir
you
know
so
well
the
difference
of
these
two
,
Defending
and
Advancing
;
and
that
Non-conformists
are
no
Turks
,
that
I
wish
my
charitie
could
hide
your
calumnie
.
Setting
aside
therefore
this
your
foisted
in
,
Advancing
,
which
all
Non-conformists
do
disown
,
let
us
hear
what
you
adde
against
Defending
?
You
say
The
Scriptures
do
ever
tell
us
of
suffering
without
the
exception
of
resistance
when
in
a
capacitie
,
I
grant
the
Scriptures
do
speak
of
many
and
great
sufferings
,
according
to
the
holy
Counsel
of
God
,
and
frequent
lot
of
his
Saints
;
that
all
that
will
live
godly
,
must
suffer
persecution
.
They
contain
also
many
precepts
,
and
excellent
encouragements
to
Patience
under
Suffering
:
but
that
they
do
hold
out
any
direct
Command
to
men
simply
to
Suffer
,
abstracting
,
from
patient
suffering
,
or
the
least
insinuation
,
that
,
though
in
a
full
capacitie
,
they
should
not
at
all
resist
,
which
in
effect
doth
little
differ
,
the
many
passages
adduced
by
me
in
the
contraire
,
with
the
advice
of
Flight
often
given
,
show
to
be
as
remote
from
Truth
,
as
requisite
to
your
inference
.
As
for
your
appeal
to
Conscience
,
Whether
fighting
or
suffering
be
the
likelier
way
to
advance
Religion
?
I
appeal
to
common
Sense
,
if
it
be
pertinent
to
contest
for
that
,
which
your
Adversarie
doth
not
deny
.
The
glorious
power
of
the
grace
of
God
,
in
propagating
Religion
by
the
weaknes
and
sufferings
of
his
Servants
,
is
the
great
miracle
of
the
Gospel
,
and
the
praise
of
all
Saints
:
and
yet
if
at
any
time
,
the
Lord
in
pitie
to
his
afflicted
,
did
raise
them
up
a
Saviour
,
or
give
them
a
banner
for
Truth
,
was
this
blessing
therefore
despised
,
or
the
means
of
it
condemned●
God
forbid
.
The
works
of
the
Lord
are
all
holy
,
beautifull
and
well
consistent
,
and
in
this
the
Non-conformists
do
experimentally
joy
.
As
to
your
close
of
this
passage
,
That
a
carnall
man
can
fight
,
wee
know
that
spiritual
men
have
done
it
also
,
Heb.
11.
33.
And
where
you
adde
,
that
he
cannot
suffer
,
it
is
no
further
my
concernment
,
then
to
bid
you
be
more
advertent
,
seeing
you
tell
us
in
the
very
next
leafe
,
of
some
Murtherers
that
suffered
gallantly
,
and
that
the
seal
of
a
Martyrs
bloud
is
not
alwayes
the
seal
of
God
;
and
to
ponder
the
native
import
of
1
Cor
,
13.
3.
Now
,
as
if
you
had
demonstrate
the
unlawfulnesse
of
fighting
,
you
still
your
N.
C.
regrate
,
for
the
neglect
and
ruine
of
the
work
of
God
,
by
the
Consideration
of
Gods
Power
and
Providence
;
and
tell
him
,
that
to
defend
Religion
by
force
,
is
but
the
wrath
of
man
;
that
Religion
was
first
propogate
by
suffering
,
whereas
fighting
hath
been
ever
fatal
to
it
.
It
s
answered
,
as
it
is
but
to
tempt
and
mock
God
and
his
Providence
,
to
neglect
the
means
of
preservation
allowed
by
him
?
So
in
the
love
of
his
Glory
to
appear
for
his
interests
against
Persecuters
and
Subverters
,
with
the
hasard
of
all
our
worldly
concernments
,
is
not
the
sinfull
and
selfish
wrath
of
man
,
but
the
very
power
and
zeal
of
God
.
That
Religion
hath
been
much
propagated
by
suffering
,
is
already
acknowledged
:
but
that
fighting
hath
been
ever
fatal
to
it
,
is
manifestly
contradicted
,
by
the
establishment
of
almost
all
the
Reformations
in
Europe
.
But
you
go
on
and
tell
your
N.
C.
that
our
Lord
did
begin
the
Gospel
with
Suffering
,
when
he
could
have
commanded
Legions
in
his
defence
,
and
when
you
have
made
him
to
mutter
out
,
That
Christ
knew
it
was
his
Fathers
will
,
you
proceed
to
tell
,
with
compassion
for
his
ignorance
,
of
Christs
injunction
to
his
Disciples
,
not
to
draw
for
him
,
and
add
his
words
to
Pilat
,
not
only
as
an
evident
assurance
of
what
you
assert
,
but
as
a
manifest
conviction
of
the
coldnes
of
your
Adversaries
.
Sir
,
such
is
the
hight
&
severity
of
your
conceitednesse
in
this
place
,
that
if
the
aversion
I
have
for
all
things
like
it
,
did
not
restrain
;
I
should
hardly
forbear
to
give
you
a
humbling
retaliation
:
But
all
I
desire
is
,
that
by
descending
a
little
from
it
,
you
may
be
in
case
to
receive
a
sober
answere
.
That
our
Lord
,
did
not
only
begin
,
but
found
the
Gospel
upon
his
most
Voluntarie
,
free
and
desired
,
as
well
as
commanded
suffering
,
is
a
Truth
so
high
and
precious
,
and
justly
accounted
inimitable
in
substance
,
that
I
strange
you
should
debase
it
,
by
making
it
a
part
of
your
Argument
,
when
you
know
that
Christ
came
into
the
world
,
that
he
might
freely
give
himself
a
ransome
;
and
that
therefore
he
neither
would
be
diverted
,
nor
use
the
flight
which
he
had
formerly
both
commanded
and
practised
,
do
you
rationally
argue
,
that
because
he
thus
suffered
,
so
ought
we
to
do
:
or
because
he
refused
his
Disciples
endeavours
of
rescue
,
that
therefore
Christians
in
persecution
should
neither
give
nor
admit
of
assistance
.
I
grant
,
that
if
God
so
order
it
,
in
suffering
,
we
ought
to
imitate
his
patience
,
1
Pet.
2.
21.
But
what
maketh
this
for
you
?
You
insinuate
,
as
if
his
not
commanding
Angels
to
his
defence
,
had
been
a
meere
effect
of
his
patience
;
but
as
this
opinion
is
not
countenanced
by
the
description
thereof
given
by
the
Apostle
in
the
place
cited
,
so
,
I
pray
you
hear
our
Lord
himself
,
Thinkest
thou
that
I
cannot
(
which
I
am
certain
soundeth
plainly
May
not
)
pray
to
my
Father
,
&
he
shall
presently
give
me
&c.
but
ho●
then
shall
the
Scripture
be
fulfilled
,
that
thus
it
must
be
?
here
then
is
the
reason
of
our
Lords
forbearance
,
presume
not
to
fancie
another
.
But
you
say
he
forbad
his
Disciples
to
draw
the
sword
in
his
defence
,
whith
a
severe
threatning
,
for
all
they
that
take
the
sword
shall
perish
with
the
sword
,
Take
you
this
to
be
a
threatning
against
the
Disciples
?
which
for
their
comfort
is
so
plainly
spoken
against
the
traiterous
band
that
came
against
him
,
upon
whom
also
it
was
most
dreadfully
accomplished
.
Thus
Grotius
upon
the
place
,
though
in
the
point
of
defence
he
be
very
inconsequent
;
if
you
cannot
understand
it
thus
from
the
context
,
I
desire
you
onely
to
read
it
in
a
parallel
application
,
Rev.
13.
10.
He
that
killeth
with
the
sword
must
be
killed
with
the
sword
;
here
is
the
Faith
and
Patience
of
the
Saints
?
are
you
not
then
ashamed
to
make
it
their
threatning
and
fear
?
Next
you
adde
,
that
what
our
Lord
said
to
Peter
,
my
Kingdome
is
not
of
this
world
,
&c.
is
so
Plain
language
,
that
you
wonder
it
doth
not
convince
all
.
If
I
were
to
oppose
confidence
to
confidence
,
I
should
make
no
other
reply
,
then
that
this
is
indeed
so
plain
language
,
that
I
wonder
what
Conviction
you
mean
;
but
because
this
is
the
ground
of
your
proud
and
vain
boasting
which
you
are
not
affrayed
to
seal
with
the
veracity
of
God
,
let
us
hear
the
words
at
length
Iohn
.
18.
where
our
Lord
being
questioned
by
Pilat
,
art
thou
the
King
of
the
jews
ver.
33.
returnes
the
direct
Answere
.
ver.
16.
thus
,
My
Kingdom
is
not
of
this
world
if
my
Kingdom
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
jews
:
but
now
is
my
Kingdom
not
from
hence
.
In
which
words
,
as
he
witnesseth
his
Kingdom
,
so
,
to
remove
the
jews
accusation
,
and
Pilats
jealousie
,
he
declareth
the
quality
of
it
viz.
That
it
is
not
of
this
world
,
that
is
,
a
worldly
Kingdom
,
to
be
exercised
as
other
Kingdoms
of
the
world
are
in
out
ward
power
and
splendour
,
and
therefore
can
neither
interfeere
with
,
nor
diminish
Caesars
Empire
and
grandour
;
and
this
he
confirmeth
by
a
most
plain
and
convincing
argument
,
If
my
Kingdom
were
of
this
world
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
jews
:
that
is
,
if
I
designed
a
worldly
Kingdom
,
I
would
have
gathered
followers
;
or
rather
(
according
to
the
assistance
mentioned
by
him
at
his
first
taking
)
called
Angels
my
servants
,
to
fight
for
my
rescue●
but
since
I
imploy
no
reliefe
,
but
willingly
give
my self
unto
the
death
,
now
is
it
plain
that
my
Kingdome
is
not
from
hence
.
Thus
I
have
set
down
both
the
plain
language
,
and
I
hope
the
plain
meaning
of
the
place
but
whence
it
is
that
you
derive
your
advantage
,
I
protest
I
cannot
divine
.
If
the
Lord
prove
his
Kingdom
not
to
be
a
worldly
one
,
because
he
imployed
no
aid
for
his
rescue
from
the
Jews
,
doth
it
therefore
follow
,
that
all
persecute
Christians
should
reject
all
assistance
,
and
deliver
themselves
up
to
suffering
after
the
same
example
?
Are
you
not
yet
satisfied
that
the
manner
only
,
and
not
the
act
of
our
Lords
suffering
,
is
proposed
to
our
imitation
.
Beleeve
me
Sir
,
I
have
been
often
serious
to
finde
out
wherefore
this
text
is
so
much
talked
of
by
the
men
of
your
persu●sion
;
but
unless
is
be
that
men
who
would
be
content
that
Christs
Kingdome
were
not
in
the
World
,
do
love
to
hear
a
phrase
so
neer
it
,
that
it
is
not
of
the
World
,
or
that
the
great
Devotionaries
of
ease
,
without
adverting
to
the
reason
,
and
making
an
Emphasis
in
that
which
is
a
clear
speciality
,
would
force
from
the
words
,
contraire
to
their
plain
tenour
and
scope
,
this
general
Rule
,
that
his
Servants
fight
not
,
no
not
(
as
they
would
read
it
)
for
his
rescue
.
I
could
never
attain
to
a
better
conjecture
.
It
comes
in
my
thought
while
a
writing
,
that
it
is
possible
,
that
in
reading
the
words
forward
,
you
may
understand
them
backward
;
As
if
our
Lord
in
saying
,
If
my
Kingdom
were
of
this
World
,
then
would
my
Servants
fight
,
had
reasoned
thus
;
because
my
Kingdom
is
not
of
this
World
,
therefore
my
servants
do
not
fight
:
But
seeing
his
Argument
is
evident
as
the
Meridian
Sun
,
My
servants
do
not
fight
for
my
rescue
,
therefore
I
pretend
to
no
worldly
Kingdom
,
the
force
of
the
inference
is
no
more
clear
then
it
is
certain
,
that
the
spirituality
of
his
Kingdome
neither
is
in
this
place
,
nor
can
be
at
all
used
to
astrict
his
followers
to
his
unimitable
example
,
in
this
his
free
and
voluntaire
suffering
:
But
because
I
am
resolved
to
constrain
you
to
an
acknowledgement
,
that
the
Non-conf
.
Answeres
to
your
Scriptures
,
are
neither
irrational
nor
ridiculous
as
you
alledge
,
I
shall
enlarge
a
little
more
upon
this
subject
:
Some
men
of
your
way
say
,
that
seeing
Christ
doth
here
declare
his
Kingdom
not
to
be
of
this
World
for
the
clearing
of
Pilat
and
all
Powers
of
the
Jealousies
,
which
such
a
thing
might
raise
,
of
necessity
the
inconsistencie
and
prohibition
of
fighting
(
the
great
fear
of
the
Princes
of
the
Earth
,
)
must
be
imported
:
It
's
answered
,
our
Lords
answere
is
no
doubt
framed
and
suited
to
the
Jews
accusation
,
which
beyond
question
;
both
in
Pilats
and
in
their
understaning
,
was
his
affecting
an
outward
Kingdom
in
prejudice
of
Caesar
,
and
,
as
of
this
he
doth
unanswerably
purge
himself
,
and
,
thereby
fully
satisfy
all
the
just
feares
that
could
be
objected
,
so
,
to
imagine
that
his
purpose
was
to
remove
all
the
false
apprehensions
,
and
restlesse
inquietudes
,
which
only
the
wickednesse
and
violence
of
Tyrannes
do
suggest●
and
thereby
to
gratify
Tyranny
,
is
,
both
groundlesse
and
impious
:
But
to
convince
you
plainly
,
that
the
spirituality
of
Christs
Kingdom
doth
not
restrain
Fighting
for
Religion●
I
ask
you
in
a
word
,
what
is
the
reason
that
the
Christian
world
,
doth
not
patiently
stretch
out
its
neck
to
the
Turkish
Cruelty
?
Sure
you
are
not
ignorant
that
the
pretended
cause
of
his
invasions
,
hath
often
been
to
destroy
the
Christian
Faith
:
if
then
the
spirituality
of
Christs
Kingdom
doth
altogether
prohibite
his
Servants
fighting
,
wherefore
do
not
Christian
States
and
Princes
lay
down
their
Carnall
defensive
weapons
,
and
rest
quietly
in
this
,
that
God
who
governs
the
world
can
maintain
his
own
right
,
and
the
wrath
of
man
doth
not
work
his
righteousnesse
,
as
you
are
pleased
to
Cant
to
your
N.
C.
I
know
the
only
reply
you
can
make
,
is
,
that
the
case
of
free
Estates
and
Soveraigne
Princes
against
foreiners
is
very
different
,
from
that
of
Subjects
against
their
Rulers
;
but
doth
not
this
plainly
discover
the
Sophistrie
of
your
Method
,
you
tell
us
,
first
,
that
Subjects
may
not
fight
for
Religion
against
their
persecuting
Prince
,
because
the
spirituality
of
Christs
Kingdom
forbids
all
fighting
upon
that
account
.
And
then
when
you
are
urged
with
the
incontrovertible
practice
of
Christian
Kingdomes
,
you
just
recurre
&
say
,
that
the
instance
not
being
of
Subjects
against
their
Prince
,
doth
not
quadrat
,
and
not
remembring
that
this
is
the
very
quaes●●um
,
you
make
the
vain
and
emptie
assertion
of
the
irresistibilitie
of
Princes
,
without
any
proofe
,
both
head
and
tail
of
all
your
reasonings
:
I
may
not
insist
to
tell
you
,
that
if
the
spirituality
of
Christs
Kingdom
did
cause
the
King
of
Kings
,
and
him
,
who
even
on
earth
owned
himself
greater
then
Solomon
,
to
suffer
without
resistance
;
The
Soveraignity
of
Christian
Princes
cannot
give
them
a
contrary
privilege
.
I
know
these
of
your
way
,
and
many
others
also
,
carried
away
with
their
error
,
forgetting
both
the
Authority
which
Christ
exercised
,
and
for
which
he
was
questioned
by
the
jewish
Rulers
,
and
also
his
own
most
expresse
words
,
no
man
taketh
my
life
from
me
,
but
I
lay
it
down
of
my self
.
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
,
stick
not
to
make
an
obligation
of
subjection
to
the
then
Tyrannes
&
Murtherers
,
an
ingredient
in
his
submission
:
but
I
am
tedious
,
More
consideration
of
the
worth
and
wonderful
love
of
our
Lord
Jesus
Christ
,
would
teach
you
no
doubt
,
both
a
better
understanding
in
the
Truth
of
God
,
and
more
reverend
and
tender
vindications
then
these
you
make
of
the
True
and
Faithfull
Witness
.
You
proceed
in
the
next
place
,
upon
occasion
of
your
.
N.
C.
alledging
that
you
condemne
our
first
Reformation
,
carried
on
by
Fighting
,
to
tell
us
,
that
the
ages
immediatly
after
Christ
afford
the
best
examples
,
in
these
the
Christians
,
though
suff●●iently
numerous
,
and
cruelly
irritate
,
did
onl●
increase
by
suffering
,
and
not
by
fighting
:
the
force
used
in
our
Reformation
was
the
enemies
tares
,
and
no
precedent
of
men
is
to
be
opposed
to
the
expresse●
word
of
God
.
Sir
,
to
begin
where
you
leave
,
I
hope
I
have
already
fully
cleared
,
that
the
expresse
word
of
God
is
against
you
,
and
not
for
you
:
neither
will
I
expatiat
upon
the
undeniable
Necessitie
,
Righteousnesse
,
Reason
and
evident
blessing
of
that
Force
used
in
our
first
Reformation
,
by
which
our
Religion
,
Libertie
,
yea
the
Royall
line
and
Crown
,
were
under
God
only
preserved●
Nay
your
reprochful
likening
of
it
to
the
devils
tares
,
is
so
far
from
lessening
the
evidence
of
that
Spirit
,
which
after
having
resisted
unto
bloud
,
and
wrestled
through
many
great
and
strong
persecutions
,
did
animate
the
Lords
people
to
a
very
noble
defence
,
countenanced
by
all
the
then
Reformed
Churches
,
that
it
doth
not
so
much
as
demurie
my
charitie
,
that
if
you
your self
had
been
in
these
dayes
,
you
had
taken
part
with
the
Congregation
:
That
which
I
shall
stay
a
little
upon
,
is
the
practice
of
the
Primitive
Christians
,
whereby
you
think
fighting
for
Religion
,
to
be
as
much
condemned
,
as
suffering
is
highly
commended
.
And
because
this
objection
doth
lead
unto
the
delightful
search
and
vindication
of
the
works
of
God
,
for
answere
,
I
observe
first
,
that
as
in
the
holy
and
determinate
Counsel
of
God
,
it
became
the
Captain
of
our
Salvation
to
be
made
perfect
through
suffering
,
so
it
pleased
him
for
the
greater
manifestation
of
the
power
of
his
Grace
by
the
Foolishnesse
of
Preaching
,
and
Weakeness
of
Suffering
,
to
render
the
propagation
of
his
Truth
more
glorious
,
and
thus
in
the
first
times
of
the
Gospel
,
the
greater
the
crueltie
,
and
the
more
ineluctable
that
the
necessity
of
the
suffering
was
,
the
more
inexpressible
was
the
glory
of
that
presence
and
the
joy
of
that
consolation
,
whereby
the
Church
in
its
deepest
distresse
did
most
highly
triumph
.
2.
So
unspeakeablie
did
the
power
of
this
assistance
prevail
,
to
the
dispelling
of
the
fear
,
and
removing
of
the
horrour
,
of
all
these
torments
and
afflictions
,
that
many
instead
of
flying
,
incontrovertibly
lawfull
,
did
directly
run
to
suffering
;
and
to
a
great
part
,
the
Garland
of
Martyrdom
became
a
most
Ambitionat
Crown
;
by
the
mistake
of
the
exuberance
of
which
assisting
grace
,
not
only
many
odd
practices
in
precipitating
themselves
unto
suffering
and
death
,
but
Opinions
also
then
held
,
such
as
that
of
the
unlawfulnesse
of
all
resistance
for
Christians
,
even
against
Robbers
and
Murtherers
,
can
only
be
excused
.
3.
But
if
the
beautie
and
splendor
of
this
grace
did
in
some
measure
dazle
the
eyes
of
its
more
immediate
witnesses
,
how
much
more
did
it
astonish
its
more
remote
and
after
admirers
,
who
receiving
the
report
with
fames
increase
,
and
taking
their
measures
,
more
from
their
own
good
design
,
then
the
exact
simplicitie
of
truth
,
by
their
pious
and
affectionat
Rhetorications
,
stopt
not
to
strain
matter
of
fact
,
sometimes
beyond
probabilitie
.
If
you
be
a
stranger
to
this
truth
,
advert
how
the
almost
immediate
after
Age
magnifies
their
Patience
and
Sufferings
,
such
as
veflra
omnia
reple●i●us
,
with
more
then
one
grain
of
allowance
.
4.
As
this
was
the
dispensation
of
the
first
ages
of
the
Gospel
,
so
,
when
the
Lord
advanced
the
Church
to
a
certain
and
visible
capacity
of
defence
,
peruse
Histories
,
and
you
will
find
plenty
of
instances
of
Christians
their
fighting
for
Religion
.
The
Armenii
very
early
even
before
Constantine
his
Empire
,
Libertatem
exercendi
Christianismi
Armis
vindicant
,
Clade
afficiunt
Maximinum
as
the
History
beares
,
and
how
the
persecuted
Christians
,
under
the
Persian
and
Arrian
,
did
implore
and
receive
the
aid
of
the
Roman
and
Orthodox
Emperours
,
would
be
superfluous
to
narrate
.
By
these
few
reflections
as
I
have
cut
of
from
your
argument
all
the
necessary
suffering
and
strained
capacities
of
the
Primitive
Christians
,
so
I
have
given
you
such
a
full
and
evident
account
of
their
not
searching
after
,
or
improving
sooner
,
any
real
measure
of
sufficiencie
for
defence
,
which
probably
they
did
but
little
minde
,
that
this
their
omission
cannot
without
manifest
calumnie
,
be
adduced
to
disprove
,
either
their
immediate
after●
practises
,
or
the
agreeable
and
universally
approven
examples
of
our
late
reformations
.
Now
if
for
proving
their
more
early
capacite
for
,
or
expresse
dissent
from
Defensive
Armes
,
you
do
further
urge
particular
Authorities
,
when
you
have
answered
all
my
just
scruples
against
the
former
,
and
satisfied
me
in
all
their
other
opinions
in
the
matter
of
Armes
,
then
you
shall
have
my
Answere
:
but
in
the
mean
time
pardon
me
,
if
while
I
do
indeed
admire
and
praise
the
Grace
and
Glory
of
these
Primitive
sufferings
,
I
be
neither
too
credulous
of
the
mistakes
of
men
,
nor
do
condemn
the
diversitie
of
the
operations
of
the
same
God
,
which
worketh
all
in
all
,
specially
seeing
that
by
the
same
sufferings
whereby
you
go
about
to
impugne
,
he
hath
so
signally
confirmed
these
practises
,
which
I
do
maintain
.
But
to
this
last
you
answere
,
that
you
are
far
from
thinking
the
better
of
a
Cause
because
some
die
handsomlie
for
it
:
Neither
Atheis●
,
Heresies
nor
Murthers
want
their
pretended
Martyres
.
Sir
,
I
neither
approve
your
too
much
magnifying
.
pag.
7.
nor
your
too
much
undervaluing
,
pag.
9.
of
mens
sufferings
:
And
therefore
as
at
best
I
account
them
only
a
confirming
and
accessory
,
and
not
a
principal
and
leading
argument
;
so
I
must
tell
you
that
I
conceive
the
force
of
its
inference
to
flow
from
a
certain
lustre
and
insinuation
of
grace
,
which
your
jejune
Epithets
of
handsomnesse
and
gallantrie
do
but
meanly
expresse
;
whether
or
not
this
appeared
in
our
late
Sufferers
,
I
wonder
nothing
that
you
deny
it
:
but
sure
I
am
that
all
the
sincere
lovers
of
the
Truth
,
have
to
their
joy
both
acknowledged
it
,
&
been
established
by
it
.
After
this
by
a
transition
of
your
own
framing
,
making
your
N.
C.
faintly
and
childishly
disown
and
wave
bygones
,
whereof
,
to
deal
plainly
,
I
do
as
little
fear
the
odium
,
as
I
account
your
A●ologies
,
taxing
them
of
Rebellion
,
to
be
most
odious
,
you
come
to
enquire
wherefore
wee
keep
not
the
day
of
thanksgiving
for
the
Kings
restauration
?
and
seing
you
are
not
pleased
with
your
N.
C.
answere
I
will
give
you
mine
.
Aud
first
,
it
is
not
because
you
make
it
a
holy
day
;
I
know
this
is
as
much
above
your
power
,
as
your
act
is
presumptuous
in
ordaining
it
to
be
observed
,
and
your
practices
are
far
from
keeping
it
as
a
holy
day
;
Nor
do
I
now
debate
the
Magistrates
power
in
appointing
pro
re
nata
dayes
of
solemne
thanksgiving
,
wherein
it
is
more
then
certain
,
that
the
apparent
abuse
that
hath
been
in
institutions
of
this
kinde
,
and
the
end
and
designe
of
the
appointment
,
do
give
the
Church
a
very
necessary
interest
of
advice
.
Nor
lastly
will
I
detain
you
in
the
application
of
the
difference
of
designing
a
day
as
a
Circumstance
for
thanksgiving
to
be
performed
on
it
,
and
dedicating
a
day
to
be
kept
as
Holy
in
Commemoration
;
a
Popish
error
,
expressely
by
us
abjured
and
by
you
revived
;
he
who
desires
a
full
clearing
in
this
matter
,
with
a
satisfying
answere
to
all
objections
,
may
find
it
in
the
English
popish
ceremonies
;
but
the
great
reason
wherefore
N.
C.
neither
doe
nor
ought
to
keep
that
day
,
is
because
you
have
assigned
for
the
cause
of
it
,
not
only
the
mercie
of
the
Kings
returne
,
but
also
the
wicked
overturning
of
the
work
of
God
;
and
that
with
such
a
libeling
preface
of
blasphemies
against
God
and
his
cause
,
and
vile
reproches
upon
the
whole
Nation
,
that
no
true
hearted
man
can
read
the
Act
,
without
abhorrencie
.
Now
before
you
reject
this
my
answere
,
I
only
desire
you
to
peruse
and
consider
the
Act
,
and
I
am
almost
certain
that
although
perhaps
,
you
will
not
come
the
length
of
the
character
I
have
made
of
it
,
yet
you
will
think
it
strange
that
men
accessorie
to
many
of
these
Righteous
things
,
against
which
it
so
foully
railes
,
should
have
been
on
the
one
hand
indulgently
indemnifyed
without
any
acknowledgement●
and
on
the
other
obliged
,
under
the
pain
of
losing
their
s●ipends
,
to
a
thanksgiving
,
expressing
the
highest
recantation
.
Are
these
wayes
equal
?
Think
not
that
my
indignation
against
this
Act
,
is
all
and
only
from
my
disaffection
to
your
establishment
,
that
is
indeed
one
cause
,
sufficient
to
produce
a
just
detest
;
but
ingenuously
I
have
so
much
of
true
Loyaltie
to
my
Prince
and
affection
to
my
Countrey
,
that
the
disservice
done
to
the
King
,
in
rendering
the
celebration
of
that
day
(
which
in
its
righteous
and
proper
use
might
have
been
an
acceptable
&
kindly
warming
of
his
Subjects
affection
)
a
very
odious
provocation
to
aversion
and
alienation
,
is
to
me
not
a
more
just
then
powerfull
incentive
:
but
such
were
the
healings
of
these
violent
Physitians
,
and
such
have
been
and
will
be
the
effects
.
Again
,
making
a
stepping
stone
of
both
your
N.
C.
and
his
cause
,
after
you
have
made
him
confess
disloyaltie
,
because
you
are
not
able
to
prove
it
,
you
hold
out
his
way
to
be
evil
,
because
of
its
crueltie
and
rigor
in
forcing
men
to
take
the
Covenant
,
and
punishing
such
as
refused
.
and
your
N.
C.
granting
this
to
be
a
fault
also
,
you
charge
it
home
very
odiously
against
our
Leaders
.
as
Men
unacquainted
with
the
meek
spirit
,
and
obstinat
in
those
severities
.
It
s
answered
,
whether
these
things
be
objected
or
not
in
a
meek
spirit
is
more
your
concernment
then
mine
,
who
regard
not
your
bitternesse
in
any
dresse
?
That
which
you
call
cruelty
,
if
counter-ballanced
with
the
guilt
of
the
recusancie
,
will
quickly
be
alleviat
to
moderation
:
If
the
Covenants
(
for
I
shall
touch
both
)
pressed
,
had
been
new
Oaths
arbitrarely
imposed
;
there
were
some
ground
for
your
challenge
:
but
as
to
the
first
,
was
it
not
the
same
,
wherein
the
Nation
stood
engaged
from
the
first
beginning
almost
of
the
Reformation
;
and
if
after
a
great
and
visible
defection
it
was
,
upon
our
returning
,
renewed
,
and
with
a
more
expresse
application
against
these
corruptions
,
whereunto
we
had
backslidden
,
required
to
be
taken
by
all
,
who
could
not
decline
without
a
manifest
declaration
of
both
their
unsoundnesse
and
insinceritie
in
the
Oath
of
God
?
call
you
this
Rigor
?
And
as
to
the
second
,
the
League
,
if
the
Communion
of
Saints
,
and
that
sympathie
wee
ought
to
have
with
all
Christs
sufferings
Members
,
did
persuade
it
as
a
dutie
,
and
if
your
then
ejected
Prelats
,
did
by
their
restlesse
instigations
,
and
the
breaches
of
Faith
,
and
Hostile
invasion
from
England
thereby
procured
,
render
it
convincingly
a
most
necessary
meane
,
for
the
preserving
and
prosequuting
the
ends
of
the
first
,
was
it
not
both
rational
and
righteous
that
they
,
who
stood
thus
obliged
,
by
vertue
of
the
first
Covenant
,
to
take
the
Second
,
upon
their
recusance
,
should
be
proceeded
against
as
Deserters
:
And
the
truth
is
,
as
they
were
not
many
that
were
troubled
simply
,
for
not
taking
the
Covenants
;
so
there
were
but
few
,
if
any
,
who
refused
the
second
,
who
either
before
were
not
,
or
thereafter
became
not
,
directly
opposite
to
the
First
;
Nor
did
these
few
refusers
subsist
in
a
quiet
dissatisfaction
;
but
for
the
most
part
turned
violent
and
bloudy
Enemies
,
or
at
least
partakers
with
such
Adversaries
,
Notwithstanding
of
all
which
perjury
and
wickedness
,
the
procedour
against
these
recusants
,
or
rather
Apostates
,
was
so
litle
adequate
,
either
to
their
guilt
or
number
,
that
upon
a
considerate
and
impartiall
review
,
I
am
assured
,
all
the
excess
that
can
be
qualified
will
not
suffice
to
purge
your
objection
of
Cruelty
against
the
publick
courses
of
these
times
,
of
plain
Calumnie
:
I
say
the
Publick
courses
;
for
as
to
the
particular
practises
of
private
persons
,
although
the
corruption
inherent
to
the
best
,
and
the
many
and
rapid
Temptations
of
times
of
division
and
wars
,
do
offer
me
large
matter
of
Apologie
;
yet
I
doe
rather
wish
that
the
outbreakings
which
wee
have
seen
,
and
felt
,
of
the
Lords
holy
jealousie
,
may
make
both
the
Lovers
of
his
work
to
remember
their
provocations
,
and
tremble
before
this
holy
Lord
God
,
who
will
be
Sanctifyed
in
them
that
come
nigh
him
:
And
also
the
haters
of
his
Name
to
consider
how
much
more
upon
such
he
will
be
Glorifyed
:
But
you
,
not
content
to
pervert
the
Righteous
wayes
of
God
,
go
about
mainly
to
represent
his
Ministers
as
bloudy
men
,
rejoycing
and
obstinate
in
bloud
;
certainly
such
a
grievous
and
horrid
accusation
ought
to
have
been
evidently
instructed
;
but
since
it
is
impossible
to
imagine
the
least
shadow
of
ground
for
it
,
unlesse
that
sometimes
his
Servants
,
either
in
the
more
eminent
and
signall
appearances
of
Gods
vengeance
upon
his
bloudy
and
perfidious
Adversaries
,
have
joined
their
praises
with
Heavens
Alleluiahs
,
for
the
manifestation
of
his
true
and
righteous
judgements
,
or
that
when
the
Lord
called
to
punish
,
they
have
regreted
an
unseasonable
and
partial
excesse
of
Lenitie
:
Are
not
these
arrows
,
firebrands
and
death
,
which
you
throw
in
your
pretended
meekness
,
like
to
the
symptomes
of
Madnesse
?
And
now
Sir
,
since
you
will
have
it
so
,
give
me
leave
to
manage
the
retortion
for
your
N.
C.
You
accuse
our
times
of
cruelty
,
for
forcing
men
to
take
the
Covenant
;
though
in
effect
it
was
only
to
make
them
stand
to
an
Oath
,
whereby
all
were
antecedently
obliged
;
but
have
not
you
and
many
of
you
,
such
as
formerly
were
very
forward
to
presse
it
upon
others
,
Now
,
without
either
reason
given
,
or
repentance
so
much
as
pretended
,
been
most
violent
to
have
all
men
to
renounce
it
?
I
will
not
mention
the
exclusion
of
all
Non-renouncers
from
Publick
Trust
,
and
the
first
Arbitrary
fining
,
and
remitting
or
abating
,
upon
condition
of
the
Declaration
,
Temptations
not
only
unjust
,
but
no
less
powerful
,
and
a
hundred
fold
more
extensive
,
then
all
the
certifications
execute
upon
simple
Noncovenanters
:
the
very
instances
by
you
given
shall
also
serve
my
turne
:
Are
not
to
concurre
in
the
present
Church-Government
,
and
to
promise
submission
to
Episcopacie
,
certain
reductive
disclamations
?
And
yet
you
cannot
deny
,
that
for
the
refusing
of
these
things
many
hundred
,
of
Ministers
have
been
thrust
out
,
and
in
such
manner
vexed
and
tossed
with
imprisonments
,
banishments
,
consinements
,
and
proclamations
upon
proclamations
,
that
if
the
Lord
had
not
provided
,
your
mercie
in
sparing
their
Lives
,
had
been
only
the
complement
of
your
Cruelty
:
It
s
true
that
Ministers
are
not
made
to
sweare
to
Maintain
the
present
Establishment
;
but
if
they
be
required
to
break
a
former
lawful
and
approven
Oath
,
where
is
the
disparity
?
As
for
the
People
,
you
tell
us
they
are
desired
to
do
nothing
,
but
live
peaceably
,
and
join
in
worship
:
And
verily
though
this
were
all
,
and
though
your
Publick
Peace
were
not
so
perverted
,
as
it
cannot
be
subscribed
unto
,
and
your
Worship
so
polluted
,
and
profaned
,
as
may
give
too
just
occasion
of
scruple
,
it
were
easie
to
demonstrate
,
that
such
hath
been
the
Rigor
,
and
violence
of
your
Methods
,
that
it
is
a
wonder
that
a
hundred
to
one
have
not
been
thereby
irritate
to
more
unpeaceablenesse
,
and
greater
desertion
:
but
because
you
have
brought
against
us
and
our
leaders
,
the
odious
accusation
of
Bloud
,
although
I
have
already
removed
it
;
yet
in
pursuance
of
the
parallel
I
must
further
tell
you
,
that
the
Bloud
of
the
former
Times
,
abstracting
from
its
justice
,
was
in
a
manner
the
Bloud
of
War
i●
War
:
but
in
your
Times
wee
have
seen
;
over
and
above
its
injustice
,
the
bloud
of
War
shed
in
Peace
,
and
that
of
such
Persons
,
for
such
Causes
,
and
with
such
Circumstances
,
as
time
doth
only
increase
and
not
diminish
its
astonishment
:
next
,
the
tragedie
of
these
poor
harmlesse
persons
,
who
by
your
insufferable
insolencies
and
exactions
were
provoked
to
take
Armes
,
is
yet
recent
.
I
shal
not
resume
particulars
but
I
am
confident
,
their
cause
,
their
number
,
their
condition
and
their
rout
being
considered
,
the
tortures
and
bloudy
executions
that
ensued
,
not
upon
the
chief
Actors
and
instruments
,
but
upon
the
inferior
yea
meanest
of
these
Innocents
led
out
to
the
slaughter
,
without
choise
,
are
hardly
to
be
matched
:
what
hand
your
Lords
of
the
Clergie
had
in
these
things
;
how
suift
their
feet
were
to
shed
bloud
,
and
how
Burnet
the
A.
P.
of
Glasgow
,
taught
the
Executioner
to
truss
him
up
with
a
pulley
,
who
for
weaknesse
could
not
be
otherwise
execute
,
and
the
Armie
Officers
commanded
drums
to
be
beaten
to
drown
the
Testimony
of
the
Lords
dying
witnessess
,
is
well
known
.
Nay
it
is
more
then
probable
that
if
the
King
had
not
put
a
stop
to
that
but
cherie
,
and
these
oppressions
and
barbarities
wherewith
the
West
was
afterward
aflicted
,
your
Prelats
had
not
given
over
,
until
that
partie
had
been
utterly
cut
off
,
and
that
whole
Countrey
laid
desolate
for
their
cause
:
I
might
further
tell
you
of
your
other
severities
,
and
how
by
your
rigid
exceptions
and
other
ensnaring
Acts
,
not
only
the
intended
favour
of
the
Kings
Indemnity
was
corrupted
;
but
also
its
very
designe
and
effect
frustrat
:
But
what
need
of
many
words
,
let
the
fervent
aud
conspiring
desires
of
the
1659
,
and
the
more
ex●lting
joyes
of
the
1660.
with
the
many
disappointments
,
grievances
and
exactions
that
ensued
,
together
with
the
present
Universal
coolness
,
dissatisfaction
and
distraction
,
and
unsetled
condition
of
the
Kingdom
be
considered
,
and
impartially
searched
into
their
proper
cause
,
and
if
Prelacie
be
not
found
the
only
marrer
of
our
joy
and
quiet
,
ferment
of
our
distemper
and
moth
of
our
Loyalty
,
then
rejoice
yee
in
the
Bishops
,
and
let
them
also
rejoyce
in
you
:
but
if
thus
it
be
,
then
&c.
Thus
you
have
forced
me
to
retaliat
your
provocation
,
and
I
am
more
then
wearied
of
the
subject
.
In
the
next
place
you
taxe
the
N.
C.
of
great
hight
and
insolencie
,
in
assuming
the
big
Names
of
the
Godly
Partie
,
and
the
People
of
God
,
and
calling
their
way
the
cause
and
Kingdom
of
Christ
.
Sir
if
they
did
indeed
contend
for
the
Ministery
and
Ordinances
of
Christ
;
And
that
for
the
vindication
of
his
Power
and
Government
over
his
Church
,
and
the
Prospering
of
his
pleasure
,
I
think
truely
they
had
good
right
to
all
these
names
:
but
that
they
did
vainly
and
arrogantly
use
them
,
it
is
more
then
you
have
proven
,
or
I
doe
remember
:
And
really
J
am
in
the
opinion
that
upon
search
,
it
will
be
found
,
that
the
Titles
of
the
People
of
God
,
and
of
the
Godlie
Partie
,
were
at
first
not
so
much
assumed
by
the
asserters
of
our
cause
,
as
appropriat
unto
them
by
the
reproach
and
mocking
of
their
Adversaries
:
As
for
after
contests
(
if
any
were
)
among
their
own
subdivisions
,
they
were
no
doubt
the
sad
consequents
of
other
evils
,
wherewith
it
pleased
the
Lord
that
his
own
should
be
tried
;
but
if
you
think
that
for
all
the
competition
the
Titles
,
are
still
vacant
,
I
wish
from
my
heart
that
both
you
and
your
partie
may
be
thereby
animat
to
put
in
,
and
to
shame
and
exclude
all
lowd
Pretenders
,
by
reall
demerite
.
To
this
you
subjoin
another
great
Article
,
that
Our
Ministers
who
complained
,
of
Bishops
,
their
medling
in
matters
of
State
,
when
the
scene
turned
,
did
therein
absolutely
Govern
:
And
to
this
challenge
you
make
your
N.
C.
returne
the
Popes
Answere
for
his
Usurpations
:
viz:
that
all
was
done
in
order
to
Religion
,
on
purpose
that
you
may
make
the
reply
,
That
the
Pope
and
Presbiterians
doe
much
agree
in
Politiques
.
Sir
,
waving
the
immodest
terme
of
impudence
and
other
arrant
peccancies
against
truth
,
where
with
you
set
forth
your
Modest
representing
of
faults
,
as
yow
are
pleased
to
call
it
.
I
returne
shortly
for
answere
this
clear
and
certain
position
,
wherein
I
am
sure
we
cannot
disagree
viz.
that
as
the
direction
of
Conscience
appertains
to
the
Pastoral
charge
,
so
the
Ministers
of
Gods
Word
ought
both
to
advise
,
exhort
and
warne
thereanent
,
according
as
in
every
occurrent
,
the
circumstances
of
the
thing
which
make
its
season
,
do
thereto
cleare
their
call
and
accesse
:
This
truth
is
evident
in
its
own
light
:
whoever
owneth
Conscience
,
the
Word
of
God
to
be
its
Rule
,
and
its
Ministers
to
be
our
Teachers
and
Guides
,
cannot
deny
it
.
All
the
diffic●ltie
is
in
the
right
performance
;
the
exceeding
goodnesse
and
rare
beautie
of
a
word
in
season
,
is
no
ordinary
attainment
;
because
to
every
purpose
there
is
time
and
judgement
;
therefore
the
miserie
of
Man
is
great
upon
him
.
If
I
should
ascribe
the
exactnesse
of
this
observance
to
our
Ministers
,
I
should
forget
them
to
be
Men
:
but
as
to
the
instances
,
which
you
alleage
of
their
warnings
given
against
the
Engagement
1648
and
all
deeds
directly
relating
to
it
,
And
of
their
Ministeriall
accession
to
a
prudent
exclusion
,
in
the
year
1649
of
such
as
had
proven
Unfaithfull
:
their
singular
importance
as
to
the
very
summe
of
the
work
of
God
,
hath
been
so
signally
comprobat
by
after
events
,
that
if
upon
the
matter
,
you
doe
condemne
these
practises
,
you
in
effect
doe
adjudge
Ministers
to
absolute
silence
,
at
least
in
opposition
to
State
determinations
,
whatever
be
the
concernment
of
the
Cause
of
God
,
or
good
Conscience
:
It
were
superfluous
to
mention
the
difference
of
Prelatick
medlings
,
or
what
are
the
Popes
invasions
:
the
meanest
capacitie
may
easily
distinguish
a
Ministeriall
advice
in
point
of
Conscience
,
all
,
either
attribute
to
,
or
assumed
by
Ministers
in
State
,
or
any
other
extrinsick
affaire
,
from
these
corrupt
practises
:
And
with
the
same
facility
join
Prelacie
and
Papacie
in
their
common
pride
and
usurpation
.
You
add
a
particular
reason
wherefore
Ministers
should
not
medle
with
war
and
matters
of
bloud
,
because
of
its
contrarietie
to
the
Pastoral
dutie
,
which
obligeth
to
feed
and
not
to
kill
.
But
as
none
hath
been
more
guiltie
of
this
Sanguinary
medling
then
,
these
who
with
most
ceremony
would
appear
to
observe
the
letter
of
the
Rule
;
so
,
considering
what
I
have
lately
touched
of
your
Clergie
,
and
who
did
principally
direct
the
suppression
and
executions
of
the
late
Risers
in
Armes
,
I
am
in
the
opinion
you
designed
this
reflection
more
for
your
own
Lords
,
then
our
Leaders
:
but
it
is
enough
I
agree
with
you
fully
,
that
Pastors
ought
not
to
be
Criminall
Judges
,
farre
less
instigators
to
war
and
bloud
;
yet
if
in
these
matters
you
allow
to
Conscience
any
place
,
they
are
no
doubt
Subjects
proper
both
for
Ministerial
warning
and
advice
.
For
a
conclusion
of
your
charge
,
ye
surprise
both
your
N.
C.
and
me
with
a
challenge
of
Superstition
,
whereof
you
say
wee
are
in
many
things
guilty
:
sed
quis
tulerit
Gracchos
de
Seditione
querentes
.
Sir
yee
are
not
so
wittie
in
this
anticipation
as
yee
trow
;
for
tho
ye
have
taken
the
first
word
of
fliting
;
yet
the
successe
is
rather
a
foaming
out
your
own
shame
,
then
the
fixing
of
that
reproach
upon
us
,
which
was
the
mark
ye
yought
to
hit
.
What
?
Sir
,
did
ye
dream
by
this
device
to
terrifie
your
N.
C.
into
a
forbearance
to
charge
you
with
the
guilt
of
Superstition
?
or
did
you
think
by
this
artifice
to
vindicat
your
partie
,
and
be
avenged
at
once
on
these
great
Worthies
,
who
have
so
manifestly
laid
open
unto
the
World
the
Superstition
of
the
men
of
your
Kidney
and
Gang
;
that
though
they
have
travelled
to
Rome
to
fetch
water
to
wash
these
spots
,
and
have
put
their
invention
upon
the
rack
to
palliat
them
with
all
imaginable
pretenses
;
yet
the
shame
of
their
Nakednesse
was
so
unfolded
by
these
searching
Seers
,
that
it
could
never
be
hid
.
But
Sir
,
are
ye
in
good
earnest
?
or
have
ye
been
in
the
foregoing
lines
so
transported
with
rage
in
fighting
against
Defensive
Armes
,
and
wresting
the
sword
of
just
defence
out
of
the
hands
of
poor
Innocent
and
oppressed
Subjects
,
that
in
this
paroxysme
ye
have
forgotten
to
be
honest
and
rational
at
once
?
Did
you
beleeve
that
you
spoke
truth
when
you
represented
us
as
such
?
If
I
thought
ye
did
,
and
continued
to
doe
so
still
,
I
professe
I
am
so
litle
your
enemie
that
I
would
pitie
you
,
as
one
who
walketh
in
the
darknesse
of
gross
delusion
,
and
knoweth
not
whether
he
goeth
,
because
the
darkeness
hath
blinded
his
eyes
.
But
I
would
gladly
know
how
ye
make
out
the
charge
:
Ye
did
wisely
only
in
one
thing
,
to
condescend
upon
none
of
these
many
things
,
wherein
you
say
we
are
guilty
of
Superstition
,
when
ye
make
your
charge
good
ye
will
be
admired
for
your
invention
;
till
then
,
it
will
neither
be
shame
nor
reproach
to
the
N.
C.
to
be
silent
,
or
laugh
at
the
audacitie
of
such
a
Novice
.
But
to
be
serious
with
you
,
Sir
,
if
ye
would
not
take
it
amisse
to
be
Catechized
in
the
Chair
,
doe
ye
understand
what
Superstition
is
,
that
ye
call
us
so
?
Are
we
such
to
you
in
many
things
,
because
in
every
thing
we
owne
the
Scriptures
as
the
Rule
of
Faith
and
manners
,
and
assert
that
there
is
a
sufficiency
in
these
to
make
wise
to
Salvation
,
and
that
,
without
the
wild
mixture
of
humane
inventions
,
they
are
able
to
make
the
man
of
God
perfect
,
thorougly
furnished
unto
every
good
work
?
Is
it
because
we
own
no
Office-bearers
in
the
house
of
God
,
save
such
as
are
of
his
own
appointment
?
Is
it
because
we
judge
the
Episcopal
Hierarchie
Apocryphal
,
and
cannot
acknowledge
the
Prelat
and
his
juncto
for
the
Courts
and
Officers
of
Jesus
Christ
?
Is
it
because
we
maintain
that
all
things
in
the
house
of
the
God
of
Heaven
ought
to
be
done
according
to
the
will
of
the
God
of
Heaven
,
and
because
we
stand
fast
in
the
libertie
where
with
Christ
hath
made
us
free
,
and
will
not
suffer
our selves
to
be
imposed
upon
or
intangled
with
a
Yoke
of
bondage
?
Is
it
because
we
maintain
that
no
power
upon
Earth
can
make
things
Necessary
which
God
hath
made
Indifferent
,
more
then
they
can
make
things
,
indifferent
,
which
he
hath
made
Necessary
?
Is
it
because
we
know
or
will
acknowledge
no
Law-giver
or
Lord
in
the
house
of
God
,
beside
our
Lord
Jesus
Christ
,
and
are
bold
to
put
all
pretenders
to
produce
our
Masters
warrant
when
they
call
for
our
obedience
to
their
Commands
,
as
not
darring
to
make
the
will
of
a
poor
frail
fallible
creature
the
Law
of
our
Conscience
?
In
a
word
is
it
because
we
dare
not
with
you
homologat
all
the
impieties
of
that
Partie
,
who
have
burst
these
holy
bonds
for
Reformation
and
Righteousnesse
,
wherewith
together
with
us
they
had
so
solemnly
bound
their
Souls
,
and
are
now
returned
to
their
former
vomit
?
Is
our
esteem
of
,
and
adherence
to
,
the
wayes
of
righteousnesse
,
an
overrating
of
things
more
then
we
ought
?
and
are
we
only
guilty
of
Superstition
because
we
cannot
be
Metamorphosed
into
a
detestable
newtrality
and
Gallio
like
indifferencie
in
the
matters
of
God
?
Truely
Sir
providing
our
Zeal
for
these
things
were
such
as
our
own
heart
did
not
reproach
us
for
a
sinful
short
coming
and
defect
in
,
(
as
alas
it
is
not
)
we
could
bind
al
your
reproaches
,
for
what
ye
count
excess
and
over-rating
,
unto
us
as
a
crown
,
and
indulge
you
a
libertie
to
lay
to
our
charge
things
that
we
know
not
,
and
cast
iniquitie
upon
us
,
without
taking
further
notice
of
what
ye
have
said
,
then
thereby
to
be
stirred
up
to
pour
out
our
complaint
before
God
,
and
Pray
him
that
he
would
not
hold
his
peace
,
since
the
mouth
of
the
wicked
and
the
mouth
of
the
deceitfull
is
opened
against
us
,
and
have
spoke
against
us
with
a
lying
tongue
.
But
I
know
ye
follow
your
old
Leaders
D.
Mortown
,
D.
Burgess
&c.
who
had
the
same
unhappiness
to
go
before
you
in
accusing
the
Brethren
,
who
could
not
be
cudgelled
into
a
complyance
with
,
nor
cast
in
the
mould
of
your
Ceremonies
,
that
you
have
in
following
of
such
,
who
in
this
did
not
follow
the
Lord
fully
,
and
had
not
the
lamp
of
the
word
to
shine
in
their
way
:
They
did
plead
innocent
,
asserting
they
were
not
guiltie
of
Superstition
in
using
and
imposing
Ceremonies
,
but
the
N.
C.
were
in
refuseing
.
But
Sir
,
ye
should
either
have
had
the
head
to
have
made
the
insuficiencie
of
these
great
mens
vindication
manifest
,
or
not
have
had
the
fore-head
to
renew
the
same
challenge
,
without
taking
notice
of
their
replyes
which
stand
unanswerable
to
this
day
:
your
over-rating
〈◊〉
the
Doctors
reason
,
such
as
it
is
,
couched
in
it
:
they
alledged
the
N.
C.
guiltie
of
Superstition
,
why
?
because
,
forsooth
,
the
N.
C.
(
say
they
)
place
a
special
peice
of
Religion
in
not
using
of
these
Ceremonies
,
and
teach
others
to
abstain
from
using
them
for
Conscience
sake
,
and
this
is
the
vermiculation
of
your
pu●se
too
,
But
what
would
these
Gentlemen
have
said
,
or
what
will
the
altitude
of
your
invention
suggest
to
the
Apostles
words
,
why
are
ye
subject
to
Ordinances
,
touch
not
,
taste
not
,
handle
not
,
&c.
i.
e.
Keep
you●
selves
free
from
these
things
which
are
after
the
commandments
and
doctrines
of
men
,
be
ye
not
subju●●●
as
the
servants
of
men
to
the
observation
of
such
things
,
which
are
obtruded
upon
you
as
a
peice
of
Religion
,
being
meer
human
inventions
without
any
warrant
from
the
Word
of
God
?
was
there
nothing
of
Religion
in
abstaining
from
these
?
Sir
ye
and
your
Fellows
have
the
unhappiness
to
be
of
a
different
minde
from
th●
Apostle
who
had
the
minde
of
Christ
.
Are
me●s
Consciences
nothing
concerned
to
stand
fast
in
the
liberty
where
with
Christ
hath
made
them
free
,
and
to
withstand
,
while
a
Dominion
over
their
Faith
is
usurped
,
and
the
thing
intended
is
to
wreath
a
Yoke
of
bondage
to
the
Doctrines
of
men
about
the
neck
of
the
Conscience
?
2.
If
this
be
good
arguing
,
may
not
the
prophane
multitude
have
the
same
plea
against
all
who
abstain
from
fleshly
lusts
that
war
against
the
Soul
?
May
not
these
I
say
be
prompted
by
your
●ogick
to
flout
at
all
who
run
not
with
them
to
the
same
excess
of
riot
,
as
superstitious
fools
,
because
they
place
any
thing
of
Religion
in
these
negatives
,
and
suppose
that
conscience
is
concerned
in
that
abstinence
?
Hence
3.
we
say
that
we
look
upon
our
abstaining
from
a
complyance
with
the
Commands
and
Doctrines
of
men
,
from
foolish
and
vaine
Ceremonies
,
from
whatsoever
is
obtruded
upon
us
in
the
matters
of
God
without
his
warrant
,
as
acts
of
common
obedience
,
and
as
service
to
our
Lord
and
Master
;
but
we
no
more
fansie
this
abstinence
to
be
an
act
of
immediat
and
formal
worship
(
as
you
would
make
the
world
beleeve
we
do
,
to
the
end
that
beleeving
us
they
may
beleeve
ye
speak
truth
and
reason
)
then
we
do
a
keeping
of
our selves
unspotted
from
these
pollutions
and
corruptions
,
which
come
not
within
the
compass
of
worship
;
so
that
we
may
be
aswel
said
to
over-rate
things
Superstitiously
,
because
we
do
not
drink
,
who●e
,
lye
,
steall
,
break
Covenants
,
persecute
the
People
of
God
,
who
desire
to
hold
fast
their
integrity
,
while
broken
in
the
place
of
dragons
and
covered
with
the
shadow
of
death
;
as
,
because
we
cannot
we
dare
not
comply
with
abjured
and
wicked
Prelacie
,
Lording
it
over
Gods
inheritance
,
and
recuiring
obedience
to
their
vain
inventions
.
I
must
tell
you
moreover
that
I
do
not
admire
your
definition
of
Superstition
,
ye
had
it
,
I
grant
,
from
your
friend
Doctor
Hamond
,
and
to
make
it
your
own
,
you
have
supplyed
the
Doctors
Nimiety
with
your
over-rating
:
But
if
you
think
it
not
an
honour
to
erre
,
and
be
put
to
a
disadvantage
with
the
Doctor
,
you
should
have
guarded
your self
and
your
partie
from
the
rebound
of
your
own
blow
.
Sir
,
what
your
over-ratings
of
foolish
Traditions
and
vain
Ceremonies
are
,
hath
been
at
a
very
dear
rate
experienced
,
by
the
bleeding
and
weeping
People
of
God
,
in
whose
bloud
,
exile
,
bonds
,
spoilings
,
persecutions
and
afliction
,
you
have
made
your
minde
and
exorbitant
esteem
of
these
things
legible
:
Your
most
bigot
and
fond
Conformist
must
grant
,
that
the
things
ye
plead
for
,
Patronize
and
press
,
are
not
necessary
in
themselves
,
and
have
no
connexion
with
the
Salvation
of
the
Soul
,
by
way
of
midse
,
or
by
virtue
of
divine
precept
;
and
that
all
the
degrees
of
necessity
they
can
pretend
to
,
is
only
from
the
will
of
the
imposer
.
Now
Sir
,
may
a
man
ask
you
without
putting
you
in●o
a
chaffe
,
what
an
over-rating
of
these
things
is
it
,
for
you
to
debarre
,
eject
,
vex
and
smite
faithfull
Shepherds
,
scatter
the
Flocks
,
turne
such
Labourers
out
of
the
Vine-yard
who
have
a
seal
of
their
being
the
sent
Embassadours
of
Jesus
Christ
upon
the
Souls
of
many
,
and
a
Testimony
of
faithful
servants
in
the
Consciences
of
some
of
their
grand
Opposites
,
as
hath
been
found
when
their
Conscience
began
to
speak
,
and
they
saw
themselves
ready
to
be
sisted
before
the
righteous
Tribunal
of
God
,
and
that
for
no
other
cause
,
but
because
they
durst
not
do
as
you
would
have
them
,
in
adoreing
your
Dagon
;
and
upon
the
other
hand
,
to
compleat
your
wickedness
,
thrusting
in
Men
upon
these
Flocks
,
who
were
bereft
of
such
as
did
stand
and
feed
in
the
strength
of
the
Lord
,
without
any
thing
else
to
commend
or
qualifie
them
,
save
that
ye
knew
them
to
be
of
such
mettal
and
complexion
,
as
they
would
not
decline
nor
dispute
your
impositions
,
which
is
certain
as
to
matter
of
fact
,
that
I
might
here
appeal
to
your
own
Conscience
&
to
the
Conscience
of
the
chiefe
men
who
are
chiefe
in
the
transgression
,
persecuting
them
who
adhere
to
their
Covenant
,
keep
the
Commands
of
God
,
and
have
the
Testimony
of
Jesus
Christ
,
because
they
will
not
ackowledge
and
submit
to
such
obtruded
Intruders
as
the
sent
&
called
Ministers
of
Jesus
Christ
,
if
they
would
committ
the
keeping
of
their
dogs
,
the
careing
for
their
swine
,
or
the
feeding
of
their
horses
to
persons
who
had
so
little
skill
to
do
,
and
faithfulness
to
performe
it
,
as
most
of
these
have
,
to
whom
,
the
flock
of
God
purchased
with
his
own
Blood
is
committed
.
Sir
,
this
is
an
over-rating
with
a
witness
,
and
such
as
,
if
ye
will
rate
right
and
reflect
upon
it
,
may
,
and
certainly
will
,
f●ll
your
Soul
,
with
horrour
:
if
the
wrath
of
God
be
come
upon
them
to
the
uttermost
,
who
forbid
his
Sent
Servants
to
speak
unto
his
people
these
words
,
by
which
they
must
be
saved
,
it
only
argues
a
judicial
blindness
of
minde
&
benumnedness
of
Conscience
,
in
the
chiefe
of
your
partie
and
promoters
of
that
interest
,
that
their
lyableness
to
the
wrath
of
God
Almighty
,
for
the
desolations
made
in
his
Sanctuary
by
them
,
doth
not
make
them
roar
by
reason
of
the
disquietness
of
their
heart
,
and
cry
out
as
persons
against
whom
the
terrors
of
God
have
sett
themselves
in
array
.
I
might
tell
you
of
an
over-rating
also
,
of
which
ye
(
as
we
have
in
part
heard
already
)
and
your
companions
glory
,
wherein
the
very
fundation
of
our
Salvation
is
struck
at
,
viz
such
an
over-rating
of
works
and
our
pitiful
performances
,
as
advances
them
to
the
altitude
of
being
the
condition
of
the
justification
of
a
sinner
before
God
,
and
is
utterly
inconsistent
with
the
teno●
of
the
Covenant
of
Grace
;
the
unhappie
Author
,
whom
we
last
named
,
hath
led
you
and
your
companions
into
this
ditch
also
,
and
ye
glory
in
this
shame
;
but
I
shall
forbear
the
discovery
of
your
dangerous
folly
and
false-hood
,
about
this
great
foundation
of
Salvation
by
you
put
out
of
course
,
till
I
come
to
examine
your
sixt
Dialogue
.
It
was
only
fit
here
to
give
the
Reader
an
hint
,
and
let
him
see
what
over-raters
ye
are
.
But
Sir
,
why
are
ye
so
shye
as
to
shun
the
true
known
,
and
common
definition
of
Superstition
given
by
Godly
and
Learned
Men
:
ye
know
that
that
excellent
definition
,
given
by
Zanchy
,
and
followed
by
other
great
men
,
makes
Superstition
to
consist
in
the
addition
of
Ceremonies
in
the
worship
of
God
not
instituted
by
Christ
,
as
well
as
in
the
addition
of
more
substantial
matters
;
but
,
easiely
foreseing
that
this
would
not
serve
your
evil
designe
of
loading
the
Servants
of
Christ
with
reproach
and
calumnie
,
and
that
the
bulk
of
your
burdensome
Ceremonies
must
be
rejected
as
reprobate
mettal
,
if
nothing
pass
for
current
as
a
part
of
worship
in
the
Church
,
but
what
hath
the
Seal
and
impress
of
God
upon
it
,
ye
substitute
in
its
place
one
wherewith
ye
are
at
present
better
pleased
,
but
with
what
advantage
to
your
cause
I
leave
it
to
be
judged
.
But
sir
,
since
you
do
not
ingage
further
upon
the
head
of
Superstition
,
then
first
to
cast
it
into
such
a
mould
as
may
sute
your
designe
,
and
having
done
so
,
then
to
cast
the
iniquitie
of
it
upon
us
,
I
shall
at
present
satisfy
my self
with
what
is
said
,
and
for
your
further
satisfaction
I
will
give
you
all
the
assurrances
you
can
require
,
both
in
my
own
name
,
and
in
the
name
of
all
the
N
,
C.
that
when
ever
you
are
able
to
instruct
your
challenge
,
we
will
thank
you
for
your
charitie
;
And
if
your
evidence
as
to
proof
answere
your
confidence
in
the
charge
,
yee
shall
find
us
so
far
from
a
pertinacious
obstinacie
,
that
we
will
abandon
with
a
blush
,
whatsoever
of
Superstition
we
might
through
ignorance
have
indulged
in
our
way
,
and
in
the
mean
time
rest
confident
that
,
as
,
in
demonstration
of
my
reality
in
what
I
undertake
,
I
shall
endeavour
henceforth
to
affect
my
own
heart
more
and
more
into
a
deep
abhorrence
at
,
and
detestation
of
,
all
your
abjured
usurpations
,
Antiscriptural
methods
,
and
Episcopal
impositions
,
in
the
matters
of
God
,
and
,
so
far
as
I
am
able
,
shall
interpose
with
all
the
People
of
God
to
do
the
same
;
Yet
Sir
,
there
is
one
thing
more
before
we
part
;
I
must
tell
you
that
when
I
consider
your
straine
thorow
the
whole
,
by
the
superstitious
over-rateing
of
things
,
imputed
unto
us
in
your
first
,
and
our
being
charged
with
our
overprizing
of
Ordinances
in
the
next
,
with
the
neglect
(
as
you
say
)
of
your
Moralitie
,
and
your
stretch
of
charity
for
Papists
,
with
your
insinuat
censures
of
all
who
have
stood
up
in
the
defence
of
the
absoluteness
and
immutabilitie
of
the
Decrees
of
God
,
the
efficacie
of
his
Grace
&c.
against
Arminians
,
which
is
to
your
moderation
and
latitude
but
a
digladiation
about
niceties
and
curiosities
;
I
say
Sir
,
when
I
consider
these
things
,
and
grant
you
the
common
Privilege
acclaimed
by
every
man
,
to
be
optimus
interpres
suorum
verborum
,
the
best
expounder
of
his
own
words
,
I
must
take
this
to
be
your
meaning
,
that
we
are
superstitious
over-raters
of
things
in
standing
at
so
great
a
distance
from
Papists
,
and
in
contending
with
Arminians
,
about
these
things
in
controversie
betuixt
them
and
u●
:
and
because
we
are
not
cast
into
that
new
convenient
mould
of
yours
,
whereby
you
can
coutch
under
and
comply
with
any
mutation
in
the
matters
of
God
,
and
in
your
profound
heights
,
deep
silences
,
abstractions
and
novell
latitude
,
●ush
at
all
these
things
as
not
to
be
contended
for
,
and
despise
all
the
men
who
are
not
cast
in
the
new
mould
of
your
perfection
,
as
pitifull
Puntes
of
the
lowest
sise
;
this
we
see
is
manifestly
your
meaning
,
and
truely
Sir
,
I
only
regrate
we
are
so
litle
worthy
of
your
indignation
,
and
that
the
truths
of
God
are
not
more
deare
to
us
,
and
that
the
Zeal
of
his
house
doth
not
more
eat
us
up
.
And
while
you
contemne
these
things
as
not
to
be
contended
for
,
to
make
the
world
beleeve
your
holy
fire
is
not
extinguished
,
though
nothing
of
its
flame
appear
,
about
the
conservation
of
these
,
(
to
us
precious
things
though
to
you
despicable
,
)
ye
would
make
all
these
stirrings
for
them
,
and
striveings
about
them
,
to
be
the
sparkles
of
a
superstitious
wild
fire
,
and
not
a
flame
of
God
.
I
cannot
remember
how
Plinie
,
in
his
Epistle
to
Trajan
,
does
paint
the
tender
and
conscientious
Practice
of
the
Primitive
Christians
with
the
same
vermilion
of
Superstition
;
but
I
am
apt
to
think
,
it
is
still
the
same
Spirit
of
opposition
to
the
Puritie
of
Ordinances
,
power
and
practice
of
Godliness
,
which
prompts
men
to
these
unjust
representations
of
such
,
as
dare
not
run
the
same
course
with
them
,
or
who
are
constrained
by
the
love
of
Christ
to
hold
fast
that
,
which
is
below
their
Luke-warme
temper
to
contend
for
.
But
I
need
not
be
further
solicitious
in
this
vindication
;
being
,
confident
that
you
are
not
able
to
proselyte
into
a
beliefe
of
this
reproach
any
sober
or
rational
men
,
nor
will
I
envie
you
the
advantage
you
are
like
to
reap
as
a
just
retribution
from
every
unprejudiced
Reader
;
and
that
is
,
not
to
be
beleeved
afterward
when
ye
speak
the
truth
,
having
with
so
much
calumnious
confidence
solicited
them
into
the
beliefe
of
what
they
know
to
be
a
falsehood
.
But
Sir
,
to
shut
up
this
Dialogue
with
you
,
though
raro
vidi
Clericum
penitentem
I
have
seldome
seen
a
Clergy
man
a
repenter
hath
been
mostly
verified
in
the
men
,
who
have
perverted
the
right
ways
of
the
Lord
;
yet
the
Calumnie
is
so
gross
and
groundless
,
that
I
would
willingly
●latter
my self
into
a
hope
,
that
when
ye
think
on
what
ye
have
said
,
ye
will
smite
upon
your
thigh
,
and
be
brought
to
an
acknowledgement
of
the
sin
of
unjust
accuseing
the
brethren
:
And
I
assure
you
Sir
,
our
joy
would
be
almost
equal
with
your
advantage
,
to
see
you
weep
over
the
falshoods
,
and
calumnies
,
and
evil
designe
,
of
this
first
borne
of
your
strength
.
The
Second
DIALOGUE
Answered
.
YOu
begin
with
a
question
,
What
great
goodnesse
it
was
which
so
commended
our
Partie
?
and
having
made
your
N.
C.
make
a
pitifull
simple
vaunt
,
that
you
may
out-vaunt
him
,
you
proceed
to
accuse
and
censure
,
as
you
list
.
Sir
if
we
dared
to
make
our selves
of
the
number
,
or
compare
our selves
with
them
that
commend
themselves
,
we
want
not
matter
wherein
we
might
indulge
a
little
to
the
foolishnesse
of
boasting
;
but
seeing
that
he
whom
the
Lord
commendeth
,
and
not
he
who
commendeth
himself
is
approved
,
we
will
not
boast
of
things
appertaining
to
our selves
;
but
endeavour
that
all
our
Glorying
may
be
in
the
Lord
.
I
have
already
told
you
,
how
God
blessed
us
with
his
Ministery
,
and
that
Ministery
with
Power
and
Presence
:
It
was
he
who
gave
the
word
,
and
great
was
the
company
of
these
that
Published
it
;
it
was
he
who
clothed
his
Priests
with
Salvation
,
and
made
his
people
to
shout
for
joy
:
It
was
he
who
in
the
more
special
times
and
shinings
of
his
love
,
made
the
Graces
of
his
People
to
flow
,
and
Souls
were
ravished
with
these
discoveries
:
And
if
not
only
in
the
Publick
Assemblies
Gods
fear
was
Great
,
but
Families
also
did
seek
him
apart
;
If
the
vulgar
whom
you
undervaluingly
so
name
,
did
greatly
delight
in
the
Law
of
the
Lord
,
and
the
Sabbath
was
called
a
delight
,
the
holy
of
the
Lord
honourable
,
we
cannot
but
account
these
great
matters
,
and
the
very
paths
and
Methods
which
do
most
assuredly
lead
to
the
great
hights
of
Christianity
;
Yea
surely
these
Gospel
Ordinances
do
lead
unto
the
living
God
,
and
to
Jesus
the
Mediatour
of
the
New
Covenant
,
and
unto
Communion
with
him
,
and
the
Participation
of
all
Graces
.
I
know
there
is
a
shorter
way
,
which
too
many
take
,
who
forming
unto
themselves
faire
Ideas
,
and
words
of
Self-denyal
,
resignation
,
abstraction
of
minde
,
and
the
like
,
do
entirely
and
pleasantly
rest
in
the
phansie
,
and
talk
of
these
things
,
and
as
much
of
a
specious
outward
converse
as
may
in
some
sort
salve
their
reputation
,
from
these
many
forfeitures
,
which
by
the
sinfull
accommodations
of
their
love
of
ease
,
they
manifestly
incurre
:
and
these
men
commonly
in
their
self-elevation
,
do
not
only
slight
the
true
Ordinances
,
and
from
the
infirmities
of
●raile
men
intrusted
therewith
,
do
take
advantage
to
mock
;
but
license
themselves
unto
an
absolute
compliance
with
every
mode
and
dress
,
in
Church-Government
and
worship
,
which
humane
policie
,
or
Sathans
Malice
please
to
invent
,
nothing
regarding
how
much
thereby
they
may
make
themselves
partakers
of
the
Perjury
,
Bloud
and
Violence
,
which
promove
,
and
the
Profanity
,
that
followeth
the
courses
that
they
approve
;
but
as
they
prudently
provide
for
their
own
advantage
and
credite
,
by
the
abused
pretext
of
an
illimited
respect
to
Authoritie
,
so
they
easily
quiet
all
the
reluctancies
of
their
inward
Light
,
with
any
verball
,
slender
,
and
inoffensive
dissent
.
This
is
the
New
convenient
contrivance
of
Religion
,
which
indeed
desires
to
be
admired
,
for
its
pretended
Mortifications
,
high
attainments
,
and
peaceful
enjoyments
;
but
in
effect
,
doth
only
recommend
it self
,
by
a
luke-warme
and
quiet
indifferencie
in
the
Matters
of
God
,
a
flattering
and
safe
deference
to
Authority
,
and
a
sinfull
and
sweet
veneration
of
outward
peace
,
Whether
your
discourse
and
practice
do
●avour
or
not
of
this
way
,
I
do
not
judge
:
I
hope
the
serious
seekers
of
God
will
still
see
and
ask
for
the
Old
Paths
,
and
do
know
that
it
is
the
Good
way
,
wherein
neither
by
a
Pharisaick
show
of
external
devotion
,
not
yet
by
vain
and
Notionall
pretendings
,
but
by
humble
and
sincere
waiting
upon
God
,
in
the
means
of
his
own
appointment
,
they
have
really
attained
to
these
graces
in
the
names
whereof
you
boast
,
and
so
do
finde
rest
to
their
Souls
:
And
certainly
if
to
such
the
present
sad
alteration
(
which
,
for
the
former
light
,
power
and
frequencie
,
observed
in
the
Assemblies
of
the
Lords
People
,
hath
covered
his
house
with
darkeness
,
death
and
desolation
)
doth
minister
suitable
reflections
,
it
can
be
no
matter
of
wonder
:
When
David
remembred
these
things
,
and
did
consider
the
like
changes
,
he
poured
out
his
soul
in
him
,
because
he
had
gone
with
the
multitude
,
and
went
with
them
to
the
house
of
God
,
with
the
voice
of
joy
and
praise
:
for
this
Ieremiahs
heart
di●d
faint
,
for
these
things
were
his
eyes
dimme
because
of
the
Mountain
of
Zion
which
was
desolate
,
the
foxes
walking
upon
it
:
O
what
want
had
they
of
you
for
a
comforter
,
who
could
have
carried
them
farre
above
these
external
shaddows
,
and
taught
them
Resignations
and
abstractions
,
in
such
a
hight
,
that
neither
the
corruption
,
nor
the
removing
of
Gods
Ordinances
,
should
have
overclouded
their
Easefull
Serenety
?
But
you
insinuat
,
that
N.
C.
do
overprize
Ordinances
,
and
undervalue
Moralitie
.
I
have
already
told
you
,
that
this
is
but
a
calumny
,
and
that
an
holy
and
pure
conversation
,
is
the
greatest
and
best
part
of
Religion
,
is
not
by
us
in
the
lest
questioned
;
without
the
endeavour
of
holinesse
;
the
other
parts
may
possibly
in
Hypocrisie
be
pretended
,
but
cannot
indeed
have
any
reality
,
only
remember
that
Christ
Jesus
who
is
our
all
,
is
also
our
Sanctification
,
and
let
your
Morality
be
indeed
Christianity
.
In
the
next
place
,
you
fall
upon
Particulars
and
alleage
,
That
our
Discipline
was
wholly
different
from
the
rules
of
the
Gospell
,
and
far
short
of
that
of
the
Ancient
Bishops
;
This
you
instance
in
our
Kirk
Sessions
,
which
you
say
were
like
Birlaw
Courts
.
I
will
not
examine
your
expressions
,
but
your
reasons
.
You
tell
us
first
that
the
Church
should
only
Medle
with
Sins
as
they
are
scandals
,
and
not
as
they
are
injuries
;
whereas
our
Sessions
cognosced
upon
wrongs
which
belonged
to
the
Magistrat
.
But
pray
Sir
,
May
not
the
same
Offence
be
both
as
a
wrong
cognoscible
by
the
Magistrat
,
for
the
reparation
of
the
Plaintiffe
,
and
punishment
of
the
Delinquent
,
and
as
a
scandal
appertain
to
Church
censure
,
for
the
reproofe
and
amendment
of
the
Offender
,
reconciling
of
the
offended
,
and
instruction
of
all
?
Certainly
it
cannot
be
denied
:
Now
seeing
our
Sessions
did
only
medle
with
Sinnes
,
under
the
second
formality
,
what
doth
your
challenge
amount
to
?
This
matter
is
to
me
so
plain
,
that
I
incline
to
think
,
that
the
too
Narrow
acceptation
of
Scandal
,
for
the
offence
of
one
Brother
against
another
,
without
any
external
injury
,
must
be
the
only
ground
of
your
scruple
;
but
as
all
injurie
is
attended
with
a
very
sensible
Scandal
,
and
every
open
sin
hath
also
a
General
harding
Scandal
in
it
,
for
which
it
is
to
be
rebuked
before
all
,
that
others
also
may
fear
,
so
it
s
necessarily
previous
traill
,
cannot
in
reason
be
separated
from
its
commanded
rebuke
.
But
your
next
objection
carping
at
the
dilations
made
to
these
Courts
,
because
not
preceeded
by
private
Admonition
made
by
the
partie
offended
,
shews
more
plainly
your
mistake
,
in
as
much
as
the
Gospel
order
of
Admonition
can
only
have
place
in
private
offences
,
in
the
which
case
it
was
also
by
us
observed
.
But
to
require
the
like
Method
in
Publick
offences
,
is
manifestly
to
exempt
from
their
censure
all
open
sins
,
which
being
equally
offensive
unto
all
,
render
this
procedure
wholly
improper
.
3.
You
object
That
our
Church
Sessions
did
exact
Fines
:
but
if
you
consider
,
that
these
Fines
which
you
mention
are
particularly
imposed
and
determined
by
Statute
,
and
thereby
appointed
to
be
applyed
to
pious
uses
:
And
therefore
the
demanding
and
uplifting
thereof
only
,
aswell
for
the
more
summare
and
effectual
restraint
of
sin
,
as
for
the
end
whereto
they
are
d●stined
,
in
use
to
be
exercised
by
Kirk
Sessions
,
or
rather
by
their
Officers
and
Bedels
in
deficiency
of
the
Magistrate
,
who
should
have
been
appointed
in
every
Paroche
for
that
effect
,
this
your
scruple
must
quickly
cease
:
but
if
you
still
think
that
notwithstanding
both
the
manner
and
conveniencie
of
this
practise
,
the
●amine
is
unsuitable
to
a
Church
Iudicatorie
,
do
ye
not
strain
at
a
G●at
,
and
swallow
a
Camel
:
nay
a
monstruous
one
Viz
your
Spiritual
Lords
in
the
highest
temporall
Courts
where
both
civil
and
capital
punishments
are
irrogated
and
inflicted
.
4.
You
say
that
we
forced
people
to
stoup
to
our
Discipline
by
threatning
them
with
the
Temporall
sword
.
Sir
,
this
is
a
great
untruth
,
we
never
owned
nor
exercised
High
Commissions
,
And
if
obstinat
transgressours
were
then
,
and
still
be
,
punishable
by
the
Laws
of
the
Land
,
wherefore
seek
you
to
make
this
our
burthen
?
5.
You
say
that
the
the
time
of
our
pennance
was
short
;
the
ancient
Bishops
did
separat
offenders
as
many
years
,
as
we
did
weeks
.
Just
now
you
accused
us
of
rigour
,
and
here
you
complean
of
our
lenity
,
And
not
remembring
that
the
Ancient
Bishops
,
did
not
more
exceed
us
in
strictness
of
Discipline
,
then
we
do
exceed
the
Modern
,
You
are
not
ashamed
to
make
your
own
sloth
the
Charge
of
our
Mediocrity
.
However
,
the
lawfull
,
though
various
,
regulations
of
Prudence
(
whereof
according
to
the
diversity
of
times
and
circumstances
,
things
undetermined
by
Scripture
are
acknowledged
to
be
capable
)
may
sufficiently
reconcile
any
apparent
discrepancie
in
our
practise
,
from
that
of
the
Ancients
,
6.
You
say
,
we
used
Discipline
to
put
a
temporal
shame
upon
Offenders
.
Again
we
are
too
Rigid
:
but
wherefore
may
not
Discipline
be
used
to
shame
Offenders
,
as
well
as
the
disobedient
are
commanded
to
be
noted
and
separated
from
,
that
they
may
be
ashamed
?
2.
Thes.
3.
14.
And
the
Incestuous
person
is
ordained
to
be
delivered
to
Sathan
for
the
destruction
of
the
flesh
,
1
Cor.
5.
5.
As
for
your
Phansie
,
that
Penitents
are
more
Gazed
at
,
as
you
phrase
it
,
upon
the
high
place
you
mention
,
then
at
the
Church
doore
,
we
are
not
of
your
Opinion
,
and
the
Church
doore
was
ever
thought
a
place
of
more
obvious
observance
,
and
severe
pennance
,
7
You
say
we
wretchedly
abused
Discipline
by
subjecting
people
to
Censure
for
trifling
matters
;
and
that
Ministers
were
more
Zealous
against
opposition
to
their
courses
,
then
against
opposition
to
the
Everlasting
Gospel
.
But
Sir
as
these
trifling
matters
,
which
I
suspect
you
hint
at
,
were
no
lesse
then
the
whole
import
of
the
present
differences
;
so
,
whether
the
opposition
you
make
so
light
of
,
hath
not
in
the
event
proven
a
most
pernicious
opposition
to
the
Everlasting
Gospel
let
any
serious
Soul
judge
?
This
vindication
,
whereunto
ye
have
engaged
me
for
our
Kirk
sessions
,
obliges
me
to
add
in
their
behalf
,
that
although
these
Courts
be
very
low
,
and
plain
in
themselves
;
yet
hath
their
excellent
use
,
for
the
suppressing
of
all
ungodlinesse
,
been
alwayes
very
observable
.
I
need
not
go
back
to
former
times
,
nor
adduce
,
as
I
may
,
even
,
K.
Iames
his
expresse
Testimonie
;
to
represent
the
notable
and
effectual
influence
of
their
right
exercise
;
the
present
increase
of
Prophanity
,
through
the
ceasing
of
this
remedy
,
and
the
most
ordinary
jeer
of
dissolute
Persons
,
taxing
one
another
for
their
exorbitancies
,
with
this
sco●●ing
regrate
,
Oh
for
a
strick
Kirk
!
are
too
obvious
confirmations
:
And
truely
,
as
,
I
have
o●ten
marveiled
to
see
a
thing
so
mean
in
appearance
,
so
much
the
eye
sore
and
scorne
of
Proud
licentious
Persons
;
So
I
doubt
not
but
this
consideration
alone
;
by
pointing
out
the
reason
,
may
abundantly
satisfy
all
serious
scruplers
.
From
your
dissatisfaction
with
our
Kirk
Sessions
you
go
to
taxe
our
Ministers
their
Libertie
and
Manner
of
reproving
sin
.
And
as
to
the
first
,
you
do
so
invidiously
exaggerat
their
dealing
in
order
to
the
late
King
,
and
him
who
now
Reigneth
,
that
I
cannot
dissemble
my
surprizal
,
at
your
so
excessive
and
abusive
Railing
on
the
Ministers
of
Christ
,
and
some
whereof
you
your
self
say
,
within
two
leaves
,
are
very
good
men
,
fearing
God
,
but
all
are
here
reproached
without
distinction
,
as
Unnatural
Hams
,
Incendiaries
,
open
Lyars
,
inhumane
,
unchristian
and
malitious
Persecutors
of
the
memory
of
a
pious
dead
Prince
and
that
with
the
hight
of
insolencie
and
barbaritie
:
Deliver
my
Soul
o
Lord
from
lying
lips
,
and
from
a
deceitful
tongue
.
Sir
I
pretend
not
to
your
Privilege
to
scold
in
a
meeke
spirit
,
and
to
lie
walking
in
the
Spirit
and
falshood
?
But
as
I
cannot
but
commend
your
wisdome
,
in
tristing
the
vent
of
your
rage
and
malice
against
the
Lords
Ministers
,
to
such
a
subject
,
not
more
advantageous
against
a
retribution
,
then
apt
to
point
the
keen
arrows
of
your
spite
,
with
a
most
mortal
odium
;
so
were
it
not
for
the
reall
and
high
respect
,
that
I
bear
to
the
Person
,
and
many
excellent
qualities
of
our
deceased
Prince
;
and
the
dutie
I
owe
the
now
King
,
nothing
else
could
refuge
you
from
the
full
returnes
of
a
just
resentment
.
Passing
therefore
the
many
horrid
Blasphemies
,
Lies
and
Reproaches
,
wherewith
your
Clergie
during
these
unhappie
wars
did
not
cease
continually
to
proscind
the
Cause
and
People
of
God
,
more
precious
to
him
then
all
the
Monarchs
on
Earth
,
and
did
most
instantly
labour
to
render
both
detestably
hateful
unto
the
Prince
,
until
they
brought
all
to
ruine
:
I
shall
in
a
few
sober
words
,
vindicat
the
Lords
servants
from
all
these
umbrages●
and
appearances
,
whereby
you
endeavour
to
set
off
your
reproach
.
That
the
late
King
by
evil
Counsel
,
specially
that
of
unconscionable
and
ungrate
Prelats
,
wickedly
abusing
,
for
their
own
ends
,
a
Conscientious
Prince
unto
a
fatal
obstinacie
,
was
precipitat
into
many
grosse
errours
of
Government
,
such
as
an
excessive
indulgence
to
Papists
,
illeg●ll
and
violent
exactions
,
many
unusuall
and
high
attempts
against
fundamental
Laws
and
Liberties
,
a
strange
connivance
at
the
Irish
Rebellion
,
and
at
length
,
a
bloudy
and
pertinacious
war
against
his
Parliaments
,
his
greatest
and
best
friends
and
Counsellours
;
it
was
not
the
invention
of
evil
affected
men
or
Ministers
,
as
you
alleage
,
but
the
sad
evidence
of
plain
deeds
,
and
the
unanimous
verdict
of
these
most
capable
and
proper
to
discern
.
Now
if
in
this
state
of
things
,
the
Lords
Ministers
,
favouring
his
righteous
Cause
,
did
endeavour
,
by
a
true
representation
,
both
to
avert
the
People
from
,
and
animat
them
against
evil
courses
,
destructive
to
Religion
and
Right
;
wherein
are
they
to
be
reprehended
?
You
say
they
charged
the
King
with
all
;
But
know
you
not
that
as
whatever
passed
upon
the
Kings
side
,
did
beare
the
impresse
of
his
Name
and
Authority
,
so
they
did
continually
charge
the
guilt
and
wickednesse
of
all
,
mostly
upon
bad
Counsel
,
praying
the
Lord
uncessantly
,
with
much
tendernesse
to
the
Kings
Person
,
that
the
Wicked
might
be
removed
from
about
the
Throne
,
that
so
it
might
have
been
established
.
And
as
to
what
you
alleage
,
That
contraire
to
Humanity
and
Christianity
they
did
Persecute
the
memory
of
that
Prince
after
his
death
and
that
with
the
hight
of
insolencie
and
barbaritie
,
in
the
presence
of
his
Son
,
who
now
reigneth
.
It
is
a
calumnie
,
which
you
are
not
able
to
justify
:
It
s
true
they
wished
and
moved
the
King
to
repent
,
of
his
accession
to
,
and
mourne
for
the
opposition
to
the
work
of
God
,
violence
and
bloud
,
wherein
his
Father
was
unhappily
engaged
,
and
from
which
the
Throne
,
except
by
serious
Repentance
,
will
never
be
purged
.
If
this
be
the
Inhumane
,
Insolent
and
Barbarous
raking
into
his
ashes
which
you
lay
to
their
charge
,
you
remember
little
,
and
fear
lesse
,
the
jealousie
of
God
,
who
●isiteth
the
iniquity
of
the
Fathers
upon
the
Children
to
the
third
and
fourth
Generation
:
Neither
doe
you
consider
,
that
the
stain
of
Bloud
is
such
,
specially
upon
a
Throne
,
that
the
unfeigned
teares
,
even
of
the
Author
,
do
not
wash
it
away
.
Ezrah
and
Nehemiah
mourned
and
repented
for
the
Provocation
of
Kings
and
Princes
,
many
Ages
past
,
without
the
least
reflection
upon
their
memories
.
Seeing
therefore
,
that
the
practises
whereupon
you
found
these
high
accusations
,
were
altogether
consonant
to
the
Word
of
God
,
and
the
Principles
then
acknowledged
both
by
King
and
People
,
and
to
which
in
Conscience
,
we
do
,
and
must
still
adhere
,
doth
not
your
apparent
bearing
with
us
in
the
main
,
and
yet
so
virulently
inveighing
against
a
clear
dependencie
,
manifestly
discover
more
then
an
inveterate
malice
?
As
to
our
Ministers
their
manner
of
reproving
sin
,
you
say
they
reproved
not
in
secret
,
but
triumphed
in
the
Pulpit
without
controll
,
and
against
absents
,
and
that
either
out
of
Malice
,
or
ostentation
.
Thus
the
tumor
raised
by
the
poison
of
your
last
calumnie
doth
still
swell
,
and
you
forget
that
you
your self
are
vainly
triumphing
in
Print
against
a
Mock-adversarie
:
But
as
you
cannot
verifie
,
that
ordinarely
,
or
allowedly
,
secret
reproof
was
omitted
,
where
there
appeared
reason
,
and
accesse
for
it
;
so
,
I
am
confident
,
your
allegeance
hath
no
better
ground
,
then
,
that
Ministers
for
the
strengthning
of
the
Lords
people
,
did
freely
hold
out
the
Apostacie
and
wickednesse
of
his
declared
Enemies
for
whom
such
a
reproofe
had
been
but
in
vain
intended
.
In
the
next
place
you
tell
us
,
that
the
Sermons
of
our
Ministers
,
were
no
Extraordinary
things
.
Sir
I
will
not
compare
,
I
am
no
lover
of
Extraordinary
things
;
but
I
heartily
wish
that
such
Preaching
were
now
more
Ordinary
:
to
believe
,
and
therefore
to
speak
,
though
with
speach
contemptible
,
is
certainly
infinitly
more
gracefull
,
then
to
speak
,
even
Seraphickly
,
and
in
practise
to
counter-act
.
There
is
a
Foolishnesse
of
Preaching
commended
by
Paul
,
above
the
wisdom
of
man
:
Whether
you
would
value
it
as
an
Ordinary
or
Extraordinary
thing
I
know
not
?
But
this
Epithet
of
Extraordinary
,
which
you
seeme
to
desiderat
,
is
very
little
consonant
to
Luthers
Opinion
,
Hi
sunt
optimi
ad
Populum
,
Conc●onat●res
,
qui
pueriliter
,
populariter
,
&
quàm
simpli●issime
docent
.
These
are
the
best
Preachers
unto
the
People
,
who
teach
in
a
plain
,
homely
,
and
most
simple
way
,
You
adde
,
that
their
Sermons
were
half
stuffed
with
Publick
Matters
,
nothing
concerning
Souls
:
Why
do
you
Hyperboliz●
so
widely
in
prejudice
of
Truth
?
You
know
publick
Matters
were
not
medled
with
,
but
in
a
clear
exigence
,
and
if
some
did
exceed
,
others
were
defective
;
and
these
were
the
infirmities
of
both
;
but
you
tell
us
,
That
these
things
concerne
not
Souls
.
This
is
a
touch
of
your
Convenient
Religion
.
Pray
Sir
,
are
Publick
Maters
transacted
without
private
mens
accession
?
or
in
this
accession
,
hath
Conscience
no
concernment
?
Nay
are
not
the
solid
practises
of
Christianity
,
such
,
as
the
contempt
of
the
World
,
for
the
most
part
,
most
necessaire
and
conspicuous
in
Wrestling
with
,
and
overcoming
the
great
and
frequent
temptation
of
a
publick
sinful
course
?
But
O
the
rare
temper
of
this
New
device
,
that
both
inwardly
elevats
to
the
highest
Spiritual
abstractions
,
and
outwardly
smooths
to
a
most
easie
temporizing
complyance
?
You
say
further
,
that
the
solid
Practises
of
Christianity
were
scarce
●ver
named
,
and
that
vertue
was
little
Preached
by
us
,
and
far
lesse
Practised
:
but
why
do
you
make
so
little
Conscience
of
truth
?
Your
often
touching
upon
this
string
,
with
the
presumption
of
Common
ingenuity
,
which
I
have
and
desire
to
retain
for
all
men
,
have
made
me
apply
to
all
conjectures
,
to
find
out
your
ground
for
this
allegance
;
but
in
the
end
I
see
it
is
a
plain
forgerie
.
The
Lord
knows
that
I
am
far
from
boasting
of
former
Practises
,
but
that
in
this
so
visible
a
change
,
attending
the
present
Establishment
,
from
the
Generall
restraint
and
aw
of
Sin
,
that
before
did
oblige
even
the
most
profligat
,
unto
a
seeming
conformity
,
unto
these
confessed
aboundings
of
all
manner
of
profanitie
,
which
do
now
fill
the
Land
,
you
should
have
the
confidence
to
say●
that
vertue
was
by
us
little
Preached
and
far
lesse
Practised
,
is
that
,
which
,
I
am
sure
,
these
of
your
own
way
do
laugh
at
,
and
which
,
if
ever
ye
returne
to
the
right
way
ye
will
weep
at
.
And
yet
you
proceed
,
to
oppone
to
us
our
Saviours
Sermons
,
Particularly
that
upon
the
mount
:
I
will
not
contend
with
your
Mockeries
.
I
wish
that
both
yours
and
ours
may
reflect
on
short-comings
,
and
endeavour
amendment
according
to
that
pattern
.
Next
you
say
,
That
the
true
hights
of
Spirituality
were
as
little
preached
as
the
living
in
abstraction
,
silence
,
solitude
,
and
the
still
contemplations
of
God
,
the
becoming
dead
to
all
things
,
and
being
much
in
Secret
fastings
.
Sir
you
are
so
much
upon
your
hights
,
that
you
see
nothing
about
you
.
Pray
descend
a
little
and
consider
that
your
own
Ministers
are
as
great
strangers
to
these
fine
expressions
of
yours
,
and
you
and
they
to
the
things
signified
,
to
say
no
worse
,
as
ours
are
,
and
much
more
:
And
in
effect
seeing
that
you
only
measure
your self
by
your self
,
you
are
not
wise
;
and
this
affected
noveltie
of
words
doth
argue
litle
sincerity
.
But
if
Communion
with
God
,
fellowship
with
the
Father
and
with
his
Son
Iesus
Christ
,
a
heart
and
conversation
in
heaven
.
Christ
our
Life
,
dying
dayly
,
victorie
over
the
World
,
and
the
like
,
may
relish
with
you
,
in
this
,
if
Courser
,
yet
Scriptural
style
,
our
Ministers
,
I
am
sure
,
were
not
unfrequent
in
pressing
of
them
,
and
secret
prayers
and
fastings
also
,
and
,
I
am
confident
,
their
Ministrie
hath
a
seal
yet
abiding
,
which
may
witness
that
it
hath
not
been
unfruitfull
.
I
cannot
follow
you
in
your
again
repeated
accusation
,
as
if
our
Ministers
had
only
preached
a
Pharisaick
observance
of
Ordinances
,
and
a
bare
relyance
on
Christ
without
obedience
to
his
Gospel
.
These
are
only
your
allegeances
destitute
of
truth
.
Your
next
charge
is
that
our
Ministers
handled
nice
subtilties
,
which
they
called
Cases
of
Conscience
.
But
Sir
,
as
you
grant
that
some
devout
people
may
be
under
doubtings
,
and
fears
;
so
in
reason
,
you
must
allow
,
not
only
a
privat
application
for
their
remedy
,
but
also
Publick
Doctrine
,
both
necessaire
for
prevention
,
and
conducible
for
cure
:
that
in
this
there
was
an
excesse
,
I
believe
few
would
have
imagined
,
unless
you
had
said
it
;
Yet
when
I
call
to
minde
,
what
men
of
Conscience
the
generalitie
of
your
Partie
are
,
and
how
in
effect
,
unacquainted
with
,
nay
declared
Enemies
to
,
all
tendernesse
thereof
,
if
you
had
termed
Conscience
it self
,
&
Melancholy
Imagination
,
as
well
as
Cases
of
Conscience
,
nice
subtilities
,
it
had
added
but
little
to
my
wonder
.
As
for
what
you
adde
That
it
is
unsufferable
to
hear
people
who
led
but
common
lives
talke
of
such
things
:
It
is
a
truth
which
I
have
often
heard
our
Ministers
assert
,
as
also
,
that
the
best
way
of
silencing
all
doubts
,
is
,
as
you
speak
,
to
act
Faith
,
renew
Repentance
,
study
Holinesse
,
Humility
,
and
the
other
great
practises
of
Christianity
:
Why
then
are
you
so
Divisive
,
as
to
object
things
to
us
,
wherein
we
do
not
differ
?
But
alas
the
reason
is
too
evident
;
the
designe
to
render
us
Odious
must
be
observed
,
and
pursued
by
all
Arts
;
And
therefore
,
when
you
cannot
contradict
the
Power
,
that
appeared
in
,
and
the
fruit
of
Conversion
and
Edification
,
which
accompanyed
our
Ministers
preaching
,
Yet
your
eye
being
evil
,
by
carping
hints
at
Methods
,
and
by
unnecessary
cautions
,
you
suggest
the
things
,
which
you
have
not
the
confidence
to
object
:
Thus
you
bid
your
N.
C.
See
that
by
Power
,
he
do
not
mean
a
Tone
in
the
voice
,
A
Grimace
in
the
face
&c.
and
by
Conversion
a
change
in
Opinion
,
or
outward
behaviour
,
influenced
by
Interest
;
But
Sir
,
as
both
in
Power
and
the
fruit
of
Conversion
,
our
Ministers
have
been
througly
made
manifest
amongst
us
;
so
I
must
add
for
their
Voice
and
Gesture
,
that
although
some
of
them
might
have
been
rude
in
speach
,
yet
not
in
knowledge
:
And
if
your
better
breeding
,
and
sight
of
the
Scene
,
have
modelled
your
Tone
and
action
,
above
the
rate
,
as
you
phansie
,
of
both
yours
and
ours
,
you
but
the
more
marre
its
ridiculous
gracefulnesse
,
by
undervaluing
others
.
And
as
for
the
Conversions
attending
our
preachings
,
many
of
them
are
tryed
and
cannot
be
blasted
by
your
mocking
.
I
Grant
some
were
proselyted
,
in
whom
the
Evil
Spirit
having
by
Apostacie
re-entered
with
seven
more
,
they
are
become
more
the
Children
of
the
Devil
then
they
were
before
;
but
seeing
they
are
now
yours
,
make
them
not
our
reproach
.
Your
next
challenge
,
is
,
that
wee
termed
our
Preachings
the
word
of
God
,
and
you
tell
us
that
to
call
them
so
,
and
yet
to
confesse
that
Ministers
may
be
mistaken
in
them
,
is
a
Contradiction
;
But
why
do
you
not
rather
accuse
us
plainly
,
for
terming
our
Ministers
the
Ministers
and
Embassadours
of
Christ
?
If
their
Preachings
be
not
his
message
,
no
doubt
they
are
not
his
Embassadours
:
and
if
they
be
his
Embassadours
,
how
can
you
deny
their
preachings
in
his
Name
,
to
be
his
Message
?
These
things
have
such
an
evident
,
and
convertible
coherence
,
that
I
am
in
a
suspence
whether
to
impute
this
passage
,
to
your
mistake
,
or
not
rather
to
a
designe
to
subvert
the
Ministerie
:
And
as
many
of
your
way
would
have
it
,
to
turne
all
Christs
Preaches
unto
Royal
Orators
.
As
for
your
Contradiction
,
it
doth
no
more
impugne
Preachings
then
Preachers
:
for
to
call
Preachers
the
Lords
Embassadours
.
And
their
Embassie
the
Word
of
God
,
have
the
same
appearance
of
inconsistencie
,
with
the
infirmity
of
Mistaking
,
wherein
you
phansie
your
repugnancie
to
lye
;
the
truth
is
then
first
,
that
Ministers
are
the
Lords
Messengers
;
Next
that
their
Preachings
in
his
Name
,
and
conforme
to
the
Warrant
of
his
Word
,
have
not
only
that
derived
Authority
,
which
the
Scripture
equally
imparts
to
all
Rational
and
sound
deductions
made
from
it
,
but
also
,
a
particular
superadded
obligation
from
the
Lords
Commission
,
wherewith
the
Preacher
is
Ministerially
cloathed
,
whence
it
clearly
follows
,
that
,
as
all
true
Ministers
,
their
Preachings
are
in
his
Name
,
and
ought
to
be
agreeable
to
his
Truth
,
so
,
the
Preachers
their
admixed
mistakes
,
are
of
no
more
force
,
either
to
deprive
Preaching
of
the
name
,
or
these
things
therein
,
that
are
sound
and
true
,
of
the
special
Authority
of
the
Word
of
God
,
then
the
accidental
miscariage
of
an
Embassadour
,
to
make
void
his
mission
,
in
other
things
consonant
to
his
instructions
.
How
unsound
then
is
your
insinuation
that
The
text
indeed
is
the
Word
of
God
,
but
Ministers
Glosses
,
(
by
which
terme
you
mockingly
understand
all
Preaching
or
Expounding
)
the
words
only
of
fallible
men
,
as
if
a
Ministers
sound
interpretation
and
application
did
pertake
of
Nothing
speciall
from
the
Character
which
he
sustains
,
whereas
you
know
that
not
only
his
Mission
,
doth
impresse
his
words
,
with
his
Masters
Authority
;
but
hath
also
many
and
great
Promises
of
a
suitable
assistance
:
Having
thus
cleared
the
Common
Cause
of
the
Ministrie
,
and
that
their
Preachings
when
sound
,
are
from
a
special
ground
the
Word
of
God
:
That
which
you
subjoin
of
Ministers
their
usurping
this
name
to
their
Preachings
by
Way
of
Artifice
,
that
thereby
they
might
procure
the
credite
of
the
Infallible
and
Inspired
Prophets
,
is
as
far
from
truth
,
as
their
diligence
in
searching
of
,
and
their
care
of
confirming
all
their
Doctrine
by
the
Scriptures
,
with
their
frequent
and
continual
intimations
,
that
the
People
ought
to
build
all
their
Faith
upon
that
sure
foundation
,
are
notourly
known
.
But
you
have
not
yet
done
with
our
Ministers
,
you
tell
us
again
,
that
our
great
Men
were
medling
Men
,
and
most
of
them
were
very
little
spiritual
in
their
conversation
,
and
Seldom
in
the
Commendation
of
God
and
Religion
to
the
People
.
Sir
,
omitting
your
insinuate
distinction
of
Greater
and
Lesser
Ministers
amongst
us
,
which
you
know
we
acdnowledge
,
no
further
,
or
otherwayes
,
then
the
Lords
free
Grace
&
gifts
do
make
it
:
and
passing
your
accusation
of
Medling
,
which
I
have
already
answered
:
As
to
Spirituality
of
converse
,
it
is
indeed
a
thing
so
excellent
,
and
beautiful
,
that
it
can
never
be
enough
studied
,
never
enough
practised
,
and
never
enough
pressed
;
but
the
manner
and
designe
of
your
reflection
considered
,
it
is
so
void
of
truth
and
charitie
toward
Non-conformists
,
whereof
so
many
have
been
burning
and
shining
Lights
,
and
so
sadly
applicable
to
your
Clergie
,
the
very
scume
of
Men
,
let
be
of
Christians
,
that
I
can
only
marvel
at
,
and
regret
the
excesse
and
confidence
of
your
Malice
.
Pardon
me
,
if
the
strangenesse
of
your
procedour
force
me
to
such
expressions
:
I
protest
sincerely
,
your
Methods
are
so
perverse
,
that
I
have
no
greater
difficultie
then
how
to
find
civil
termes
,
sufficient
to
detect
them
:
Thus
after
you
have
delivered
a
groundless
and
calumnious
challenge
of
our
Leaders
,
their
want
of
Spirituality
,
in
ordinary
discourse
,
you
hold
out
its
singular
usefulnesse
:
And
falling
to
question
us
,
as
wholly
strangers
to
these
great
things
of
Devotion
,
and
holinesse
,
which
you
enumerate
,
you
falsely
conclude
,
truely
these
things
are
as
little
among
you
,
as
any
partie
I
know
:
Well
Sir
,
as
I
wish
heartily
that
they
were
more
,
and
that
they
may
still
encrease
,
even
to
your
conviction
,
which
,
I
am
certain
,
requires
a
degree
equall
to
,
if
not
beyond
perfection
;
so
,
my
prayer
is
,
that
God
who
both
knows
all
the
darring
and
open
wickednesse
and
ungodlinesse
of
these
of
your
way
,
and
sees
your
heart
,
and
weighs
your
words
,
may
discover
unto
you
the
sin
of
speaking
wickedly
,
and
talking
deceitfully
against
him
and
his
servants
.
In
the
next
place
,
telling
us
,
that
we
seeme
very
desirous
to
be
noticed
in
our
Religion
,
You
charge
our
Communions
as
tumultuary
,
disorderly
,
and
talkative
.
It
's
Answered
,
that
sometime
they
were
numerous
,
is
not
denied
;
but
if
you
consure
Great
multitudes
their
following
of
Christ
as
tumultuary
,
and
disorderly
,
it
is
more
then
the
jews
ever
did
:
That
our
running
many
miles
to
them
shews
us
to
be
Idolizers
of
Men
,
your
objected
opporrunity
of
the
Sacrament
nearer
hand
,
does
not
prove
it
:
for
as
we
were
far
from
neglecting
neerer
occasions
,
or
undervaluing
any
of
the
Lords
sincere
Servants
;
so
,
to
acknowledge
also
and
improve
the
difference
of
Gifts
,
which
the
Lord
hath
dispensed
,
savours
nothing
of
Idolizing
,
and
cannot
,
without
palpable
envy
,
be
dissallowed
:
If
in
other
things
I
were
satisfied
,
and
in
the
libertie
of
a
free
election
,
I
am
confident
,
that
without
slighting
the
call
of
neerer
invitations
,
I
might
chuse
rather
to
go
ten
miles
to
your
Communion
,
then
five
to
anothers
,
and
yet
you
cannot
say
that
I
Idolize
you
.
As
to
what
you
object
That
at
our
Communions
,
all
our
businesse
,
both
in
preparation
and
Participation
,
was
to
hear
and
talk
.
it
is
but
your
mis-information
or
mistake
,
I
am
su●e
previous
self-examination
(
whether
by
the
names
or
Inward
stilnesse
and
recollection
I
do
not
indeed
well
remember
)
was
alwayes
most
seriously
pressed
,
and
also
much
practised
,
and
in
the
action
it self
,
a
short
convenient
silence
,
was
the
more
general
custome
.
As
for
your
other
alledged
inconveniences
of
Croud
and
Distraction
,
these
are
but
the
peculiar
aversions
of
your
particular
Genius
,
other
more
strong
and
lesse
delicate
and
nice
Spirits
did
easily
overcome
these
difficulties
.
You
further
say
,
that
You
cannot
think
them
very
devout
,
who
love
rather
to
hear
one
talk
,
then
to
retire
inwardly
and
commune
with
their
own
hearts
;
but
what
esteem
have
you
for
him
,
who
disliking
the
hearing
of
others
,
and
pretending
to
inward
retirements
,
maketh
the
talk
of
these
things
all
his
work
?
And
why
do
ye
without
ground
accuse
us
of
a
preference
,
whereof
we
are
not
guilty
?
As
we
hold
both
Hearing
and
Meditation
to
be
duties
,
and
beautiful
in
their
seasons
;
so
,
we
endeavoured
to
practise
,
without
either
the
Partiality
which
you
object
,
or
its
contrary
which
you
incurre
,
O
but
you
adde
that
some
of
us
will
be
many
hours
in
Publick
worship
,
and
perhaps
not
a
quarter
of
an
hour
in
secret
.
That
there
may
be
such
amongst
us
,
and
worse
,
I
nothing
doubt
;
but
if
you
intend
this
for
an
accusation
,
either
against
our
way
,
or
the
Generality
that
own
it
,
it
is
an
allegeance
,
for
which
our
Father
who
seeth
in
secret
will
in
due
time
rebuke
you
.
Another
fault
which
you
find
about
our
Communions
is
their
i●●requencie
as
being
brought
by
us
from
the
dayly
practice
of
the
Apostles
,
and
the
after
frequent
custome
of
the
whole
Church
,
to
once
a
year
.
Sir
,
you
know
so
well
the
Churches
power
,
and
the
differing
observations
that
have
been
in
use
,
as
to
this
circumstance
of
time
,
that
I
think
although
your
disatisfaction
had
been
founded
on
better
grounds
;
Yet
you
should
have
been
tender
to
make
of
it
an
objection
.
That
the
Primitive
Church
did
soon
f●ll
from
the
first
dayly
celebration
,
your
own
Argument
grants
:
what
was
the
after
practice
,
and
is
at
present
your
custome
,
I
need
not
mention
:
it
is
certain
that
neither
the
one
,
nor
the
other
,
do
agree
to
your
rule
of
Weekly
Communions
.
Suppose
then
our
Church
had
by
a
suitable
regulation
of
this
matter
,
designed
the
greater
solemnity
of
Gods
Ordinance
,
had
this
been
a
licentious
admixing●
four
own
devices
,
as
you
are
pleased
to
terme
it
:
but
the
plain
account
of
the
thing
,
is
,
that
there
was
no
positive
Prescription
,
as
to
the
times
of
this
observance
,
known
amongst
us
.
Only
,
as
the
Churches
of
old
did
Ordain
that
all
Christians
should
Communicate
,
at
least
once
a
Year
;
so
our
Church
did
appoint
that
at
least
once
,
if
not
tuice
,
in
the
year
this
Sacrament
should
be
administrate
:
Now
if
we
liking
better
a
joint
then
a
separate
participation
of
the
people
of
the
same
Parish
,
and
knowing
that
the
particular
exigences
and
desires
,
possibly
incident
to
private
Christians
,
might
be
easily
supplied
in
other
places
,
none
being
tyed
to
any
fixed
time
,
did
therefore
not
so
often
celebrate
,
and
for
the
most
part
but
once
a
Year
,
truely
I
think
that
the
variation
from
the
former
frequencie
,
was
visibly
compensed
with
a
greater
advantage
of
Solemnity●
As
for
your
demands
why
the
Communion
was
not
keept
every
Lords
day
?
It
's
answered
,
as
there
is
no
command
for
it
,
so
you
have
already
heard
,
that
we
wanted
not
reasonable
considerations
,
which
did
persuade
the
contrarie
.
For
the
hint
you
give
of
the
strict
notice
should
be
taken
of
receivers
,
I
have
often
heard
our
Church
charged
with
the
excesse
,
but
never
before
with
the
defect
in
this
particular
.
You
fall
next
to
censure
the
posture
of
sitting
in
time
of
Publick
prayer
,
as
very
irreverent
.
Sir
,
not
to
detain
you
I
am
not
far
from
your
opinion
:
For
my
own
part
,
and
I
have
many
of
our
way
assenting
,
I
dislike
sitting
in
prayer
,
(
if
infirmity
and
other
great
inconveniences
do
not
hinder
it
)
and
for
proof
of
it
,
I
adde
to
your
answere
made
to
the
instance
of
Davids
sitting
before
the
Lord
.
1
Chron.
17.
16.
That
he
who
considereth
the
occasion
of
David's
address
,
even
the
gracious
and
high
exalting
message
that
the
Prophet
had
delivered
to
him
,
with
the
tenour
of
his
words
,
expressing
rather
an
astonishing
Meditation
of
wonders
,
not
able
to
forme
it self
at
first
into
either
direct
prayer
,
or
praise
,
then
any
thing
els
,
will
find
no
difficulty
to
acknowledge
that
the
decent
enough
propriety
,
yea
almost
the
necessity
of
sitting
in
such
an
oppressing
amazement
,
cannot
rationally
be
drawn
in
consequence
:
but
as
in
this
we
agree
,
so
I
cannot
but
disagree
from
you
in
your
overprising
and
exacting
the
postures
that
you
plead
for
:
for
though
I
am
convinced
that
there
is
an
indecencie
,
and
other
inconveniences
in
sitting
,
for
which
I
wish
,
that
where-ever
it
may
be
,
it
were
wholly
disused
;
Yet
I
am
far
from
offending
at
,
let
be
imposing
upon
,
these
who
of
no
intended
irreverence
,
but
for
the
most
part
from
a
just
disgust
of
the
too
great
weight
hath
been
laid
upon
such
circumstances
,
do
innocently
practise
It.
I
confesse
that
kneeling
and
standing
in
prayer
,
are
in
the
Scriptures
very
frequently
mentioned
:
but
as
thereby
the
thing
is
only
circumstantially
noted
,
and
no
where
,
no
not
in
these
invitations
,
O
come
let
us
worship
and
bow
down
(
where
the
Gesture
is
only
mentioned
as
the
more
Ordinary
,
and
the
substance
exhorted
to
)
designedly
pressed
;
So
there
are
also
upon
record
,
such
clear
instances
of
an
undetermined
liberty
in
these
matters
,
apparent
enough
in
our
Lord
his
Disciples
and
Company
,
their
Ordinary
sitting
down
to
meat
,
and
blessing
and
giving
thanks
in
that
posture
,
that
I
cannot
bu●
strange
at
your
bringing
any
of
these
practices
under
an
obligation
:
But
that
which
I
do
most
admire
,
is
,
that
you
who
just
now
were
telling
us
that
even
heavenly
Publick
pra●ers
,
●asts
,
Communions
,
keepin●
the
Sabbath
,
and
the
like
,
are
but
externall
devotion
p
,
16.
And
spirituall
things
of
a
very
lo●
syze
and
degree●
such
as
cannot
car●●on
to
perfection
p
20.
should
on
a
sudden
descend
so
far
below
your
spirituall
hights
and
great
Christian
Practices
,
as
to
debate
about
Sitting
or
Standing
,
as
the
Cardinal
points
of
Religion
Nay
to
such
a
heat
,
that
though
you
do
not
say
,
you
would
separate
upon
this
ground
from
these
Si●ters
;
Yet
in
substance
you
say
no
less
,
then
that
you
would
be
content
that
they
did
separate
from
You
,
and
so
do
both
approve
and
wish
for
a
separation
:
Sir
,
you
are
discovered
beyond
the
disguising
of
all
your
shifts
:
God
grant
you
to
consider
it
.
And
also
how
neer
this
doth
approach
,
to
what
our
Lord
sayeth
,
in
almost
the
like
case
,
This
people
honoureth
me
with
their
Lips
,
but
their
heart
is
far
from
me
,
howbeit
,
in
vain
do
they
worship
me
,
teaching
for
Doctrines
the
Commandments
of
Men
:
for
laying
aside
the
Commandments
of
God
,
ye
hold
the
Tradition
of
men
.
Your
next
reflection
is
upon
the
Family-Worship
that
was
so
frequent
in
former
times
,
and
here
you
taxe
Masters
of
Families
,
For
Expounding
Scripture
,
and
wish
that
we
do
not
overvalue
other
lawfull
exercises
.
Sir
,
as
to
what
yow
make
your
N.
C.
say
of
Expounding
Scripture
,
I
look
upon
it
as
a
meere
suggestion
of
your
own
,
that
yow
may
finde
somthing
to
reprehend
even
in
our
best
performances
:
You
know
all
that
was
allowed
in
the
directions
for
Familie-Worship
,
was
,
that
Masters
with
their
Families
should
read
the
Scriptures
with
understanding
,
and
by
mutuall
conference
Edifie
one
another
,
neither
are
you
against
Expounding
by
Masters
,
who
are
very
intelligent
:
And
for
the
practice
,
it
was
in
effect
so
rare
,
and
imperfect
,
that
I
am
con●ident
your
accusation
of
excesse
to
most
N.
C.
will
only
prove
a
check
for
their
deficiencie
.
As
for
your
Wish
I
verily
think
it
good
,
but
no
good
wish
.
When
the
calling
upon
the
Name
of
the
Lord
in
Families
is
now
so
universally
and
irreligiously
slighted
,
and
by
many
openly
mocked
at
,
think
you
it
a
season
for
such
over-cautelous
advices
?
Nay
Sir
,
in
the
so
sad
and
Lamentable
decline
of
this
dutie
to
the
extreme
of
neglect
and
contempt
,
groundlesly
to
caution
against
the
other
,
of
an
over-value
,
is
but
to
harden
the
wicked
,
who
forget
God
,
and
weaken
the
hands
of
such
as
seeke
his
face
in
sinceritie
.
From
this
point
,
in
the
eagernesse
of
your
pursute
of
the
people
of
God
,
you
passe
to
private
meetings
.
And
with
you
I
can
grant
,
that
they
have
had
both
their
use
and
abuse
,
I
can
grant
also
that
,
in
the
setled
plentie
of
pure
Ordinances
,
to
bring
Church-exercises
to
Chambers
;
or
private
conference
to
a
publick
confluence
,
is
(
in
my
opinion
)
superfluous
and
affected
;
Not
that
I
would
have
Religion
wholly
astricted
in
its
exercises
,
to
Churches
,
Families
,
or
to
Mens
Closets
:
but
●s
I
acknowledge
a
communication
and
speech
alway
with
Grace
,
to
be
the
very
●alt
of
Christians
their
converse
,
&
would
judge
nothing
more
becoming
then
to
see
Religion
so
seriously
&
constantly
minded
,
that
men
were
pursuing
&
observing
its
occasions
more
then
these
,
either
of
bussiness
or
recreation
;
so
I
think
to
contrive
&
keep
particular
meetings
with
a
visible
affectation
of
singularity
were
a
thing
justly
to
be
avoided
;
&
thus
in
our
better
times
,
it
was
commonly
both
held
&
followed
.
But
Sir
,
ye
must
suffer
me
withal
to
tell
you
,
that
as
Satan
had
a
speciall
envy
at
these
,
perceiving
how
much
,
when
in
singleness
and
sincerity
gone
about
,
and
performed
with
just
caution
,
they
did
contribute
to
the
grouth
,
comfort
,
and
mutuall
edification
of
the
Saints
;
and
therefore
to
make
the
thing
it self
odious
,
he
abused
the
well-meaning
honesty
of
some
,
and
used
the
sinister
designes
of
others
to
a
turning
of
these
out
of
their
proper
channels
,
that
so
they
might
miss
of
their
just
ends
:
though
I
must
tell
you
,
that
to
talk
so
much
of
these
justly
reprehensible
escapes
,
without
incouraging
to
the
dutie
,
whereby
so
many
have
reaped
advantage
,
seems
to
be
a
fault
no
less
challengeable
in
a
Minister
of
the
Gospel
,
one
part
of
whose
work
it
is
,
if
he
be
a
worker
together
with
God
,
to
exhort
his
hearers
to
comfort
themselves
together
,
and
edifie
one
another
,
then
any
of
these
abuses
amongst
private
Persons
in
such
meetings
,
against
which
you
with
so
much
eagerness
exclaime
:
it
would
no
question
much
better
become
one
careing
naturally
for
ye
flock
of
Christ
,
and
carrying
as
a
faithfull
Feeder
,
to
be
assiduous
in
pressing
the
dutie
,
carefull
in
directing
,
and
deeply
affected
with
any
advantage
that
Sathan
got
over
the
Saints
,
in
the
use
of
such
a
mean
,
then
to
publish
to
the
world
his
victories
,
that
the
thing
it self
might
pass
for
a
vice
.
As
for
the
practice
of
Private
Meetings
in
evil
times
,
all
your
supposed
and
accidental
inconveniences
,
to
which
even
the
best
of
things
are
obnoxious
,
are
far
from
making
me
condemn
that
,
which
to
the
Lord
is
very
acceptable
,
and
to
his
People
profitable
,
Mal.
3.
16.
So
that
,
if
the
inten●●ment
and
application
of
your
Discou●se
be
levelled
at
our
latter
customes
,
seeing
you
cannot
truely
charge
them
with
any
of
these
evils
which
you
mention
,
and
since
your
opinion
doth
clearly
depend
upon
your
different
judgement
as
to
the
main
.
I
must
take
liberty
to
dissent
from
you
,
with
the
same
confidence
wherewith
you
assert
it
,
and
withall
tell
yow
that
I
wish
their
frequencie
did
keep
a
proportion
with
the
deep
distress
of
the
People
of
God
,
in
this
penury
of
pure
publick
preaching
;
and
then
,
I
am
sure
,
we
should
have
ten
for
one
,
and
if
so
,
there
were
ground
of
hope
that
they
might
,
in
these
Private
Meetings
,
pray
your
Intruders
out
of
their
publick
capacities
,
that
so
these
,
who
now
dare
not
be
over●heard
in
their
meetings
to
mourne
for
the
desolation
of
the
Sanctuary
,
and
the
departings
of
the
G●ory
,
might
bless
him
together
in
these
Assemblies
,
out
of
which
they
are
thrust
and
keept
,
and
might
once
more
,
as
of
old
,
be
made
glad
in
his
house
of
Prayer
.
For
a
close
to
this
Dialogue
,
you
make
your
N.
C.
boast
of
the
glory
of
our
Unitie
,
to
the
effect
that
you
may
the
more
foully
set
out
the
divisions
that
fell
out
amongst
us
,
and
to
do
it
with
the
greater
advantage
,
you
endeavour
prudently
to
remove
by
a
preface
,
the
suspicion
of
what
you
are
resolved
to
practise
;
and
therefore
you
tell
us
,
You
love
not
the
Spirit
of
detraction
;
but
whether
you
be
acted
by
it
or
not
,
let
these
Epithets
you
give
us
,
of
Unchristian
,
Malitious
,
Brethren
in
Cruelty
,
and
Implacable
,
bear
witness
:
for
my
part
,
though
I
do
so
much
detest
divisions
,
that
I
am
content
to
let
your
representation
passe
,
with
all
its
excesse
,
on
purpose
,
that
to
all
concerned
they
may
appear
more
odious
,
and
that
if
it
be
the
Lords
will
,
even
your
reproachful
tongue
,
may
smite
the
guiltie
into
Repentance
;
yet
for
the
vindication
of
the
truth
,
I
must
say
,
that
such
hath
been
its
bad
fate
,
and
worse
reception
in
the
Earth
,
that
I
should
sooner
judge
Division
;
then
Unitie
,
to
be
the
signe
of
Orthodoxie
,
to
be
found
among
a
partie
;
Perfect
unity
in
truth
,
is
a
blessing
so
great
,
that
it
is
reserved
for
Glory
:
If
you
think
that
our
Lord
came
to
send
peace
on
Earth
,
remember
his
own
words
;
I
came
not
to
send
peace
but
a
sword
,
and
to
set
a
man
at
variance
against
his
Father
,
&c.
Schismes
must
be
,
nay
were
the
very
first
temptations
and
trial
of
the
Church
,
against
which
all
the
Light
and
Power
of
the
Apostles
could
not
guard
it
.
As
therefore
Sir
,
you
do
falsely
make
us
to
glory
in
our
Unity
,
so
,
take
head
lest
by
making
division
our
charge
,
yow
do
not
far
more
calumniously
reproach
the
Christian
Faith
.
Do
not
imagine
that
I
do
hereby
patronize
divisions
;
Nay
I
know
and
am
persuaded
,
that
because
there
is
nothing
more
repugnant
to
the
Genius
,
and
hurtfull
to
the
progresse
of
Truth
,
then
Contentions
,
therefore
it
is
,
that
the
Devil
hath
even
laboured
most
to
infest
it
:
with
these
temptations
;
but
I
would
have
you
to
understand
,
that
seeing
these
strifes
,
whereof
you
accuse
us
,
did
certainly
proceed
from
the
remaining
dreg
,
and
adventitious
mixture
of
ane
Evil
Spirit
,
relaxing
former
Engagements
,
remitting
the
first
Zeal
,
and
not
a
little
bending
to
your
way
,
and
from
mens
corruptions
on
all
hands
,
although
that
you
could
say
that
our
course
did
take
away
Peace
,
and
in
place
thereof
being
War
;
yet
it
would
no
more
inferre
the
Spirit
that
moved
therein
to
be
contentious
,
then
you
can
justly
object
against
the
blessed
Gospel
of
Peace
,
these
Schismes
,
hatred
,
and
tumults
,
wherewith
in
all
Ages
it
hath
most
●●●ocently
filled
the
World
.
As
therefore
our
Lord
doth
make
it
the
great
characteristick
of
himself
,
blessed
is
he
whosoever
shall
not
be
offended
in
me
,
so
let
not
the
heats
and
contests
about
Tru●●
,
affright
you
from
its
search
,
or
foolishly
induce
you
,
unconcernedly
,
without
disstinction
,
to
condemn
all
Contenders
;
but
rather
more
engage
you
to
seeke
and
hold
it
fast
,
and
highly
to
esteem
all
its
zealous
adherents
,
where
ever
you
perceive
the
Devil
to
best●●re
himself
most
actively
against
it
:
Surely
if
this
disposition
were
in
you
,
the
offense
you
seem
to
take
,
either
at
the
greater
oppositions
betwixt
the
Friends
&
Adversaries
of
the
Lords
work
,
or
these
humane
infirmities
wherewith
his
Servants
amongst
themselves
hapened
to
be
exercised
,
would
soon
be
removed
.
As
for
you●
Veneration
,
whereof
you
judge
us
unworthy
,
we
acclaime
it
not
,
we
wish
your
Most
Reverend
and
Right
Reverend
did
truely
merite
it
,
which
is
all
the
Scolding
wherewith
I
repay
your
Malice
.
The
third
DIALOGUE
Answered
.
SIR
,
you
cause
your
N.
C.
begin
this
conference
with
so
just
an
animadversion
upon
your
●eeming
pretenses
to
some
extraordinary
sublime
thing
and
reall
deficiencies
,
not
only
in
being
guilty
o●
our
common
evils
,
but
also
in
●ou●
want
o●
these
good
things
,
which
you
acknowledge
were
amongst
us
,
that
I
cannot
but
wi●h
you
had
reserved
as
much
ingenuity
to
your self
in
your
answere
,
as
you
make
,
and
acknowledge
him
to
speak
truth
in
his
alledgance
.
But
in
place
of
considering
his
challenge
,
of
the
ev●ls
of
your
Way
,
and
the
sad
and
strange
alteration
it
hath
procured
,
in
this
poor
Church
,
you
subti●ly
labour
to
evade
,
by
telling
,
That
you
are
not
so
engaged
,
as
blindly
to
desend
any
interest
:
you
are
so
far
Episcopal
,
as
to
love
the
Order
,
and
submit
to
it
,
but
you
have
not
sworn
fealtie
to
any
Sect
:
your
prayer
is
,
that
all
distinguishing
names
were
buried
:
you
do
not
patronize
,
but
mourn
in
Secret
,
for
the
sins
,
that
are
amongst
you
,
adding
That
Non-conformists
are
guiltier
of
the
present
loos●●sse
then
perhaps
they
think
.
And
thus
,
after
that
in
your
second
Dialogue
,
you
have
not
only
riped
up
,
mis-construed
,
and
exaggerated
to
the
hight
,
the
infirmities
of
the
Men
o●
our
side
;
but
imployed
all
the
invention
of
calumny
,
to
render
them
odious
,
and
then
charged
all
these
things
directly
upon
our
Way
;
when
you
see
a
retortion
appear
,
you
instantly
decline
it
,
by
insinuating
the
evils
to
be
the
faults
of
men
,
and
no
wayes
chargeable
upon
your
cause
.
I
will
not
complain
of
this
unequall
measure
,
neither
shall
I
take
notice
,
that
,
when
you
apprehend
a
stress
,
for
all
your
inveighing
against
the
one
,
and
love
to
the
other
,
you
can
for
a
shift
alleviate
both
Prelacie
and
Presbytrie
to
Emptie
names
,
&
shreud
your self
in
the
Sanctuary
of
ease
the
convenience
of
your
new
divised
latitude
.
But
I
must
remember
you
,
that
as
the
thing
we
contend
for
is
an
Ordinance
of
Jesus
Christ
,
both
institute
for
,
and
greatly
commended
by
the
effectual
propagation
of
the
Gospel
,
and
conspicuous
advancement
of
holinesse
;
so
the
ignorance
and
licentiousness
,
which
(
as
the
shadow
doth
the
body
)
do
attend
the
prevailing
of
your
Order
,
are
not
more
the
imputation
of
men
,
then
the
bitter
and
corrupt
fruits
,
that
undeniably
demonstrate
the
corruptnes
of
that
plant
of
Prelacie
,
not
planted
by
God
,
whereby
they
are
produced
.
ye
shal
know
them
by
their
fruits
is
a
Test
for
Courses
,
as
well
as
Persones
,
and
that
a
good
tree
bringeth
forth
good
fruit
,
but
a
corrupt
tree
bringeth
forth
evil
fruit
,
is
no
lesse
applicable
to
,
and
clearly
verified
in
,
the
one
then
in
the
other
.
The
pure
ordinances
of
a
Gospel
Ministrie
,
and
Church-Government
,
according
to
our
Lords
appointment
;
as
they
have
his
warrant
and
promise
;
so
they
may
expect
his
blessing
;
but
Lordly
Prelacie
the
unwarrantable
invention
of
man
,
accomodate
to
a
politique
or
worse
designe
,
and
carried
on
by
palpable
avarice
,
pride
and
falshood
,
for
the
reducing
of
the
just
liberty
of
preaching
,
and
due
respect
to
Conscience
,
unto
a
subserviencie
to
mens
lusts
,
and
secular
interests
,
cannot
be
more
attended
,
with
the
evil
effects
of
ignorance
,
profanitie
,
and
irreligion
;
then
it
hath
a
peculiar
influence
,
directly
productive
thereof
:
and
therefore
Sir
,
as
you
say
that
you
are
so
far
Episcopal
as
to
love
the
order
(
I
suppose
because
it
is
Ordered
)
and
submit
to
it
,
because
you
see
that
rest
is
good
;
so
●
intreat
you
to
be
so
far
Rational
,
as
to
consider
that
Presbytery
and
Prelacie
are
not
meere
distinguishing
names
;
but
such
realities
as
have
even
in
our
experience
produced
most
Important
and
different
effects
,
and
then
I
question
not
,
but
the
sad
and
woful
consequences
of
that
abounding
Sin
,
and
Profanenesse
,
which
from
your
Prophets
are
gone
forth
into
all
the
land
,
will
render
you
so
far
Christian
as
to
know
by
such
fruits
,
the
corruptnes
of
your
Episcopacie
,
that
hath
brought
them
forth●
and
without
adjuring
you
to
any
Sect
,
turne
you
not
only
to
be
a
mou●ner
for
the
sins
of
your
parti●
but
a
serious
supplicant
,
that
the
accursed
cause
thereof
may
be
removed
,
But
you
say
that
Non-conformists
are
guiltie
of
the
present
loosnesse
who
.
1.
By
making
Religion
a
cloak
to
so
many
State-designes
,
make
too
many
suspect
Religion
to
be
but
a
designe
o●
it self
.
2.
by
driving
people
to
an
outward
compliance
in
formes
,
cause
them
to
nauseat
at
all
Religion
:
but.
3.
and
mostly
,
by
their
waxing
cold
in
love
,
to
which
our
Saviour
plainly
knits
the
abounding
of
iniquitie
.
Sir
,
as
to
your
two
first
reasons
,
If
I
should
as
lightly
deny
them
,
as
you
do
affirme
them
,
you
should
be
fully
answered
;
but
this
your
accustomed
confidence
of
objecting
to
Non-conformists
these
things
,
whereof
their
Adversaries
are
mostly
,
if
not
only
,
guilty
,
obliges
me
to
a
further
reflection
:
That
Religion
may
be
made
a
cloak
to
State-designes
,
nay
,
to
the
greatest
villanies
,
is
certainly
one
of
the
most
grievous
of
these
offences
,
because
of
which
a
wo
is
pronounced
to
the
world
;
but
that
this
hath
not
been
so
much
the
accidentall
practice
of
any
Person
of
our
way
,
as
the
very
substance
of
your
whole
course
,
is
obvious
to
the
meanest
Consideration
.
How
austerly
our
first
Reformers
were
denied
to
all
Worldly
advantages
,
and
how
faithfull
to
the
Crown
,
and
then
infant
King
,
I
leave
it
to
the
candid
and
impartiall
consideration
of
all
sober
Men
,
not
preferring
the
vain
pretenses
,
made
for
perverted
,
yea
profaned
Authority
in
Odium
of
Truth
,
to
the
most
convincing
evidences
,
of
all
impotencie
and
wickednesse
,
that
can
be
instanced
from
any
History
:
The
next
passage
that
occurres
of
these
who
on
our
part
in
a
most
stedfast
simplicity
,
did
assert
,
and
establish
Presbytrie
,
untill
the
year
1596.
&
of
others
,
who
on
your
part
,
by
Fraud
,
Perjury
and
Violence
,
did
,
in
compliance
with
King
Iames
,
his
design
of
Complementing
the
English
Clergie
,
on
the
one
hand
,
and
attaining
to
a
greater
freedom
,
of
indulging
and
gratifying
the
Popish
partie
,
on
the
other
(
both
supposed
necessaire
for
assuring
,
the
then
much
courted
Succession
)
endeavour
,
the
overthrow
of
Presbytrie
,
as
being
too
straight
for
such
crooked
courses
,
is
an
instance
against
your
first
reason
,
which
I
am
bound
in
Charity
to
think
,
you
did
not
call
to
minde
:
sure
I
am
,
that
which
you
object
,
of
our
aiming
at
State-designes
,
change
but
State
,
into
Court
,
and
you
will
finde
it
was
so
far
from
being
our
guilt
,
that
it
was
King
Iames
his
regret
,
on
our
behalf
,
that
honest
Men
would
not
be
thereby
tempted
.
But
it
is
like
,
the
times
you
hint
at
,
are
these
of
our
late
Troubles
:
Wherein
,
though
I
acknowledge
,
that
the
feigned
concurse
,
and
corrupt
designes
of
some
,
did
in
their
occasion
discover
themselves
;
Yet
,
it
cannot
be
denied
,
that
such
was
,
and
is
,
the
truth
of
the
work
of
God
,
and
stedfastnesse
of
its
faithfull
Adherers
,
that
even
unto
this
day
,
through
all
the
various
temptations
of
Malignancie
,
on
the
one
hand
,
and
Sectarianisme
on
the
other
,
both
it
,
and
they
,
do
retain
their
integrity
.
Really
Sir
,
when
I
consider
,
that
neither
the
tempting
terrour
of
the
prevailing
Malignant
interest
in
the
Years
1645.
and
48.
nor
the
succeeding
victory
,
usurpation
and
very
plausible
and
insinuating
offers
of
the
Sectarians
,
with
all
these
strange
revolutions
that
have
since
happened
,
have
moved
the
Lords
faithfull
remnant
in
the
Land
,
from
that
well
tempered
,
and
justly
ballanced
fear
of
God
,
and
honour
to
the
King
,
which
from
the
beginning
they
professed
,
and
do
hold
forth
in
the
Covenant
,
and
all
their
Publick
actings
,
Your
accusation
of
the
work
of
God
,
as
a
State
design
,
appears
to
me
a
very
palpable
inconsistencie
,
and
ridiculous
calumny
;
to
design
State
changes
or
advantages
,
and
yet
,
to
omit
and
slight
all
the
probable
,
yea
and
possible
opportunities
,
of
compassing
them
,
are
things
,
which
Malice
it self
cannot
affirme
to
be
compatible
.
As
for
these
,
who
not
being
upright
,
nor
stable
in
the
Lords
Covenant
,
have
,
according
to
the
impulse
of
their
own
worldly
designes
,
turned
and
figured
themselves
,
unto
every
sort
of
compliance
,
they
are
now
so
unexpectedly
,
and
wholly
almost
,
become
of
your
way
,
that
there
needs
no
other
evidence
,
of
the
eàsie
accommodation
,
that
all
self●seekers
,
and
time-servers
do
finde
in
it
:
but
wherefore
do
I
seek
to
retort
?
Can
there
be
any
thing
more
certain
,
then
that
as
corrupt
Court
designes
,
have
only
imposed
this
heavy
Yoke
of
Prelacie
,
upon
the
Lords
Church
,
and
People
amongst
us
;
so
such
have
been
,
and
are
the
wicked
and
ungodly
practices
of
its
Lords
,
and
their
dependents
,
&
the
vast
dissonancie
of
their
lives
,
even
from
their
own
Canons
and
profession
;
that
I
do
not
so
much
wonder
at
your
impudence
,
in
objecting
against
our
course
;
The
tempting
of
many
to
suspect
Religion
to
be
but
a
design
of
it self
,
as
that
the
monstrousnesse
of
your
Hierarchy
hath
not
scandalized
the
whole
world
to
account
all
Religion
but
a
cheat
.
2.
You
say
by
driving
of
people
to
an
outward
compliance
in
forms
,
we
have
caused
them
to
Nauseat
at
all
Religion
.
Who
would
think
that
this
were
the
accusation
of
Non-conformists
,
who
from
the
very
beginning
of
Reformation
,
have
been
continually
vexed
,
by
your
impositions
;
and
not
rather
conceive
,
the
objection
to
be
made
by
them
,
against
your
violent
pressing
of
Crosse
,
Surplice
,
Service-book
,
Book
of
Canons
,
and
other
●rash
,
wherewith
the
Lords
people
have
been
uncessantly
urged
,
as
the
main
,
yea
only
things
of
Religion
?
But
I
cannot
stand
upon
every
one
of
your
calumnies
,
the
Lord
deliver
you
from
this
perverse
spirit
:
Only
if
by
the
driving
objected
,
you
do
understand
our
causing
the
people
of
the
Land
to
stand
stedfast
,
and
adhere
to
the
Lords
Covenant
,
whereby
they
were
formerly
obliged
,
it
is
already
fully
answered
.
But
,
that
which
you
say
is
of
greatest
weight
,
is
,
that
we
are
guilty
of
the
waxing
cold
in
Love
,
to
which
our
Saviour
knits
the
abounding
of
Iniquity
:
And
this
challenge
you
qualify
,
by
our
judging
you
in
Matters
which
are
doubtful
disputations
,
spreading
tattles●
of
you
,
as
you
call
them
,
carrying
sowrly
toward
you
,
and
casting
odious
aspersions
upon
you
,
as
Apostates
and
the
like
,
with
petulant
railings
,
and
this
you
adde
,
is
a
greater
persecution
,
then
any
little
suffering
of
ours
in
the
World
.
Sir
,
though
I
cannot
sooth
you
as
you
do
your
felf
,
by
the
mouth
of
your
N.
C.
(
whose
tongue
you
teach
to
speak
lyes
)
in
your
smooth
words
of
deceit
,
by
telling
you
,
that
too
much
of
what
you
speak
is
true
;
Yet
I
heartily
wish
,
there
were
more
Charity
on
all
sides
;
but
where
you
accuse
us
,
of
waxing
cold
in
Love
,
and
thence
would
inferre
our
accession
,
to
the
present
abounding
iniquity
,
I
would
first
have
you
to
read
the
text
aright
,
which
runeth
thus
,
And
because
iniquity
shall
abo●nd
,
the
love
of
many
shall
wax
cold
,
which
is
a
plain
inversion
of
your
causality
.
2.
Admitting
your
ground
to
be
good
,
I
seriously
wish
,
without
vanity
,
that
the
waxing
cold
in
love
,
both
toward
God
and
your
Neighbour
,
were
not
more
your
sin
,
then
ours
;
then
had
we
not
been
scorched
into
a
blacknesse
,
and
consumed
almost
into
ashes
,
by
these
fiery
trials
,
kindled
,
blown
and
kept
into
a
flame
,
by
the
Grandees
of
your
way
(
pourtrey
them
as
you
please
)
whose
heat
speaks
them
to
be
set
on
fire
,
against
the
Work
,
People
,
and
Interests
of
God
.
3.
To
call
the
causes
of
our
Differences
matters
which
are
doubtfull
Disputations
,
when
both
by
Scripture
,
Reason
,
and
Solemne
Engagements
,
and
many
sad
experiences
,
they
are
so
fully
determined
,
is
indeed
,
to
put
false
glosses
upon
things
;
and
to
pretend
to
be
a
good
Christian
,
and
to
acclaime
the
charity
and
kindnesse
of
others
,
in
an
avoued
persistence
,
in
open
Perjury
,
Opposition
to
the
Cause
of
God
,
and
persecution
of
his
People
,
is
it
not
to
wipe
your
mouth
,
and
say
you
have
done
no
wickednesse
?
But
you
say
it
is
from
the
spirit
of
the
Devil
to
fasten
the
brand
of
Apostasie
upon
the
leaving
of
a
partie
,
and
that
to
grow
wiser
is
not
to
play
the
changling
,
nor
is
a
consciencious
obedience
to
standing
Laws
time-serving
.
Sir
,
as
I
love
neither
to
irritate
,
nor
prejudicate
by
hard
words
;
so
I
approve
not
either
your
or
your
N.
C.
tattles
;
but
if
to
leave
God
,
and
not
a
Partie
,
be
Apostasie
?
if
to
forsake
the
way
,
and
Truth
of
God
,
be
to
play
the
changling
?
and
if
to
obey
,
and
conforme
to
mischief
,
framed
by
a
Law
,
be
time-serving
?
I
am
sadly
apprehensive
,
that
,
what
you
account
to
be
,
but
the
Malice
of
the
spirit
of
the
Devil
,
shall
one
day
be
found
,
the
Verdict
of
the
Spirit
of
God
;
Whether
it
be
thus
or
not
,
in
our
controverted
differences
,
let
the
things
themselves
,
and
the
issue
of
our
discourse
declare
?
What
you
tell
us
of
the
primitive
application
,
of
the
word
Apostasie
,
is
no
restriction
of
its
proper
acceptation
:
And
for
your
other
petty
conceits
,
in
this
place
,
with
your
mock-complaint
,
of
the
persecution
of
a
just
,
but
disdained
censure
,
they
are
not
of
that
moment
,
to
stop
my
procedour
,
to
that
part
of
your
conference
,
which
concerns
Episcopacie
.
This
head
you
say
falls
asunder
in
two
,
the
one
a
general
consideration
of
that
Government
,
the
other
,
supposing
it
were
amisse
,
how
far
it
ought
to
be
separated
from
:
And
for
the
Government
,
in
place
of
all
these
weighty
and
unanswerable
objections
,
viz.
the
want
of
our
Lords
Warrant
.
2.
Repugnancie
to
his
,
and
his
Apostles
Precepts
and
practice
of
restless
labour
,
simplicity
,
equality
,
humility
and
contempt
of
the
world
,
&c.
3.
Disconformity
to
the
first
,
and
purer
times
of
the
Primitive
Church
.
4.
The
pride
,
avarice
,
usurpation
,
and
cruelty
,
to
which
,
it
naturally
tends
,
and
hath
been
depraved
:
And
lastly
,
these
evil
and
bitter
fruits
,
of
profanity
,
ignorance
,
and
superstition
,
that
it
hath
ever
in
its
prevalencie
produced
,
which
have
been
charged
upon
,
and
made
out
against
it
,
by
many
of
the
Lords
faithfull
Witnesses
;
you
make
your
N.
C.
faintly
and
poorly
to
aledge
,
I
cannot
think
that
Church-men
should
be
called
Lords
,
and
be
great
Persons
;
that
this
is
a
desingenuous
prevarication
,
is
obviously
manifest
.
Yet
such
is
the
weaknesse
of
your
cause
,
that
the
meanest
argument
,
you
could
put
in
your
N.
C.
mouth
,
is
stronger
then
your
answere
,
wherein
you
tell
us
,
That
this
belongs
not
to
the
thing
it self
;
but
is
an
addition
of
the
Christian
Magistrat
.
But
I
must
remember
you
first
,
that
Church-men
and
Ministers
,
are
not
capable
of
every
addition
:
Civil
offices
,
and
administrations
,
are
very
lawfully
bestowed
by
the
Magistrat
,
upon
fit
Recipients
:
but
as
for
Ministers
,
they
are
not
only
an
intolerable
distraction
,
many
degrees
above
that
charitable
imployment
which
the
Apostles
could
not
bear
,
but
so
inconsistent
with
the
nature
,
manner
,
and
end
of
their
Ministrie
,
that
,
even
our
Lord
,
while
in
this
capacitie
,
doth
bruskly
decline
,
to
be
so
much
as
an
amicable
trister
:
And
therefore
to
justify
Bishops
titles
,
from
this
ground
,
that
they
are
extrinsick
additions
,
or
from
their
civil
place
,
and
voice
in
Parliament
,
is
no
wayes
concludent
.
2.
Though
this
were
not
;
yet
,
I
am
confident
,
that
who
ever
considers
,
the
received
use
,
and
import
of
this
title
of
Lord
amongst
us
,
will
find
it
an
addition
,
as
full
of
fastuous
vanity
,
for
Ministers
,
as
the
title
of
Rabbi
,
(
even
admitting
that
its
excess
did
lye
another
way
)
therefore
excepted
against
,
and
prohibited
by
our
Lord
,
was
unlawfull
for
the
Apostles
:
but
3.
This
title
is
not
an
addition
flowing
from
the
Christian
Magistrat
,
as
you
pretend
;
but
the
very
product
,
of
that
pride
,
and
usurpation
,
that
at
first
exalted
Prelacie
,
which
,
as
as
first
,
it
was
assumed
by
the
connivence
of
,
if
not
,
rather
forced
from
the
Civil
Magistrat
;
so
now
,
by
the
Bishops
,
it
is
only
derived
from
him
,
in
consequence
of
that
Supremacie
,
which
both
falsly
against
our
Lord
Jesus
Christ
,
and
traiterously
to
the
Pope
,
in
this
respect
their
proper
head
,
they
have
,
for
their
own
conveniencie
,
transferred
upon
him
.
But
you
add
,
that
we
consider
not
that
,
Sir
,
and
Lord
,
Gentleman
and
Nobleman
,
differ
but
in
degree
:
since
therefore
,
a
Minister
by
Office
,
●hes
the
temporall
●onour
of
a
Gentleman
,
why
may
not
the
temporall
honour
of
a
Lord
,
be
as
well
put
upon
a
Bishop
?
Sir
,
if
you
were
as
innocent
of
the
vanity
,
as
you
seem
to
be
ignorant
of
the
Nature
of
these
titles
,
Our
controversie
were
at
an
end
:
a
Faithfull
Minister
,
truely
minding
his
work
,
values
not
himself
upon
points
of
Herauldri●
;
to
acquit
himself
as
becometh
an
Embassadour
,
for
the
Glory
of
Christ
,
is
all
his
ambition
,
and
truly
honourable
,
beyond
the
accession
of
all
temporall
dignity
,
If
it
were
not
so
,
I
could
further
inform
you
,
that
a
Gentleman
and
Nobleman
,
do
not
only
gradually
differ
,
but
are
prorsus
disparata
wholly
different
.
The
King
,
wee
say
,
can
make
the
one
,
but
cannot
make
the
other
.
I
grant
the
privileges
of
a
Gentleman
,
are
commonly
supposed
to
belong
to
Ministers
,
and
decent
civility
may
respect
them
,
as
of
that
ranck
,
but
really
,
there
appears
to
me
such
a
disparity
,
betwixt
these
things
,
and
a
Bishops
receiving
,
let
be
the
usurping
,
of
the
temporall
,
and
more
eminent
honour
or
Lord
specially
as
above
his
Brethren
,
that
if
a
Minister
as
such
,
should
but
tenaciously
lay
claime
to
the
title
of
a
Gentleman
,
I
would
think
it
not
only
very
misbecoming
his
Profession
,
but
a
plain
forfeiture
of
the
pretended
privilege
.
But
,
your
N.
C.
urges
to
better
purpose
,
that
Bishops
should
not
Lord
it
over
Gods
heritage
:
And
you
for
Answere
,
tell
us
,
That
by
Lording
,
is
meant
a
tyrannicall
domination
,
and
not
a
tittle
.
Next
,
That
Gods
Heritage
,
applyed
by
us
to
the
Clergie
,
is
not
in
the
Text
,
bearing
only
not
Lording
over
their
Lots
or
Divisions
,
to
which
you
adde
That
Whatever
argument
we
use
to
put
down
Bishops
from
being
as
Noble-men
,
will
also
prove
Ministers
not
born
such
,
not
to
be
Gentlemen
.
Sir
,
to
put
this
foolish
trifling
about
titles
,
first
by
hand
,
Bishops
neither
are
Noblemen
,
nor
ought
to
be
esteemed
quasi
Noblemen
:
because
1.
The
thing
is
altogether
incompetent
,
and
the
title
without
the
thing
is
a
vanity
.
2.
Either
title
or
thing
,
as
it
exalts
them
above
their
Brethren
,
is
sinful
,
and
the
very
reverse
of
our
Lords
Command
:
Whosoever
will
be
chief
among
you
let
him
be
your
Servant
not
your
Lord
.
He
that
is
chief
,
let
him
be
as
he
that
Serveth
not
as
a
Nobleman
:
How
then
can
ye
acclaime
either
thing
or
title
?
3.
The
title
of
Lord
in
its
Ecclesiastick
usurpation
,
hath
been
,
and
is
so
grossly
abused
by
Church-men
,
above
all
that
our
Lord
reprehends
,
in
the
pride
of
the
Pharisees
,
not
only
to
the
pretending
to
the
uppermost
roomes
at
feasts
,
and
the
chiefe
seats
in
the
Synagogues
;
but
the
chief
places
in
States
,
and
the
first
banches
in
Parliaments
,
not
only
to
Greetings
in
the
Merca●s
,
and
to
be
called
of
men
Rabbi
,
Rabbi
,
but
to
ride
next
to
the
Honours
,
and
be
called
Grace
,
Grace
,
that
,
seriously
I
marveil
how
you
or
any
Christian
,
regarding
our
Lords
express
words
,
can
justify
it
?
That
these
reasons
do
not
militate
against
the
civil
,
and
ordinary
respect
commonly
payed
to
all
Ministers
,
and
men
of
any
fashion
,
without
either
a
vain
usurpation
in
the
receivers
,
or
any
other
thing
,
then
that
courteous
mutua●l
preference
,
commended
by
the
Apostle
in
the
givers
,
&
which
without
falling
into
the
ravings
of
the
Quakers
,
their
austerity
,
you
cannot
from
our
Lords
words
redargue
,
I
think
it
needlesse
to
resume
.
Now
you
say
that
by
Lording
,
prohibite
to
Church-men
,
a
Tyrannical
domination
is
only
meant
,
why
do
you
thus
offer
to
impose
,
contraire
both
to
the
import
of
the
word
,
and
tenour
of
the
Scripture
?
the
word
used
by
Peter
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
very
same
used
by
our
Lord
Math.
20.
Whence
Peter
himself
learned
the
Prohibition
,
that
it
signifies
not
to
Tyrannize
,
bu●
simply
authoritative
Dominari
,
to
rule
with
Authoritie
,
all
Lexica
attest
;
Neither
doth
the
proposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
joyned
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
import
more
of
force
,
then
what
doth
more
expressively
denote
,
and
distinguish
the
dominion
of
Empire
and
Authority
,
from
that
of
propriety
:
As
for
the
tenour
of
Scripture
,
that
it
repugnes
to
your
exposition
is
manifest
1.
Because
that
where
Math.
in
this
passage
useth
the
compound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
doth
indifferently
use
the
simple
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
of
the
same
import
to
the
present
purpose
,
by
which
your
gloss
,
of
a
tyrannicall
domination
is
deprived
of
all
shadow
of
ground
.
2.
Because
our
Lord
by
both
words
,
doth
only
prohibite
such
a
domination
,
and
authority
amongst
his
Disciples
,
as
was
exercised
amongst
the
Gentiles
by
their
Princes
,
and
which
they
who
were
called
their
Benefactors
did
use
over
them
,
but
certain
it
is
,
that
neither
was
the
dominion
of
the
Princes
of
the
Gentiles
,
allowedly
or
commonly
tyrannick
;
nor
is
it
our
Lords
purpose
in
this
place
,
to
brand
them
with
such
a
character
.
3.
The
positive
Command
plainly
set
down
,
and
enforced
by
our
Lords
own
example
,
is
too
evident
,
to
leave
any
man
hesitant
,
as
to
the
Prohibition
:
But
it
shall
not
be
so
among
you
,
but
whosoever
will
be
great
among
you●
truely
great
in
virtue
and
reward
,
let
him
be
your
Minister
:
Let
him
exercise
the
Ministery
committed
to
him
,
by
way
of
humble
and
painfull
service
,
denyed
to
all
worldly
advantages
,
and
neither
affect
,
nor
assume
the
Grandour
,
and
Authority
of
Civil
Governours
.
Even
as
the
Son
of
Man
came
not
to
be
ministered
unto
,
but
to
Ministere
,
and
to
give
his
life
,
&c.
and
made
himself
of
no
reputation
(
contemning
his
Gentility
,
and
not
valuing
his
Nobilitie
)
but
took
upon
him
the
form
of
a
Servant
:
Sir
,
do
we
indeed
beleeve
that
this
is
commanded
,
and
proposed
for
a
pattern
to
Gospel
Ministers
?
And
yet
it
is
not
only
most
certainly
so
,
but
also
undeniable
,
that
if
there
were
in
Ministers
and
Church-men
,
that
same
Spirit
of
Obedience
to
God
,
and
love
to
Souls
,
which
was
in
him
,
who
accounted
it
his
meat
and
drink
to
do
the
will
of
him
that
sent
him
,
and
to
finish
his
work
,
and
if
they
had
the
same
eye
,
and
regard
,
to
the
joy
set
before
them
,
which
he
had
,
who
is
the
Author
and
●inisher
of
our
Faith
,
it
could
not
be
other
wayes
.
For
my
part
,
I
think
a
serious
reflection
on
these
things
,
is
not
only
enough
to
confound
for
ever
,
the
ease
,
vanity
,
and
pomp
of
aspiring
Prelats
,
but
to
make
the
best
of
Ministers
ashamed
,
to
appear
so
much
above
their
Master
,
even
in
their
indulged
honesties
,
and
conveniencies
.
But
4.
Because
the
place
that
you
touch
is
taken
from
Peter
,
see
how
it
also
agrees
with
that
of
Math.
Feed
the
flock
of
God
&c.
Not
as
being
Lords
or
Lording
,
over
Gods
heritage
,
but
as
being
Ensamples
:
where
it
is
evident
,
that
the
adversative
,
doth
not
only
reject
your
Gloss
,
of
a
tyrannick
domination
;
But
by
commanding
rather
to
lead
and
instruct
by
example
,
then
to
rule
by
Authority
,
hold
furth
the
same
humble
and
simple
Ministerie
,
to
be
enjoined
here
,
which
by
our
Lord
was
before
recommended
.
The
next
thing
you
answere
,
is
,
that
Gods
heritage
applied
by
us
to
the
Clergie
,
is
not
in
the
Text
,
Pray
you
Sir
,
how
came
this
in
your
head
,
that
we
apply
the
title
of
Gods
heritage
to
the
Clergie
,
or
own
them
under
this
name
?
Know
you
not
,
that
the
usurping
of
this
prerogative
,
both
by
your
,
and
the
Popish
Church-men
,
hath
been
alwayes
esteemed
by
us
,
an
high
arrogance
?
As
for
your
pretending
to
correct
our
Translation
,
Pray
Sir
,
be
sober
,
and
remember
the
respect
which
you
bear
to
the
Authors
.
2.
I
grant
the
Greek
Verbatim
●●ndered
seemeth
to
sound
,
neither
as
exercising
Lordly
authority
over
the
Lots
by
which
as
your
interpretation
of
a
tyrannical
domination
is
disproved
,
so
,
even
your
pretended
exactnesse
(
Your
being
wanting●
is
exceeded
.
3.
Since
the
Lords
People
are
certainly
here
meant
,
whether
you
understand
them
to
be
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lots
,
in
order
to
their
respective
Pastors
,
who●e
●ortitions
,
and
divisions
they
are
,
or
as
being
Gods
heritage
,
according
to
the
usuall
signification
of
the
singular
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
heritage●
and
the
clear
Synonymous
import
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
following
part
of
the
verse
,
but
being
Ensamples
to
the
flock
it
matters
nothing
,
as
to
our
present
business
,
but
plainly
shews
your
impertinent
curiosity
.
However
,
I
wish
you
to
consider
,
that
as
we
condemn
the
worldly
,
and
pompous
usurpations
of
Prelats
,
above
their
own
degree
,
and
over
their
Brethren
,
so
,
we
most
of
all
condemn
their
spiritual
Tyranny
,
in
Lording
over
the
Consciences
of
Gods
People
,
whom
they
cease
not
now
,
as
alwayes
,
to
vex
with
their
Pharisaick
imposing
,
and
exacting
of
implicite
obedience
to
vain
Traditions
and
humane
inventions
,
more
then
obedience
to
the
Commandments
of
God
,
as
will
afterward
appear
.
Your
N.
C.
proceeds
to
say
that
his
chief
quarrell
against
Bishops
,
is
,
that
they
are
a
function
of
mans
devising
,
and
no
where
instituted
by
God
.
To
this
you
think
fit
to
answere
,
by
way
of
retortion
,
telling
us
of
our
great
,
but
vain
pretenses
,
to
a
jus
divinum
in
severall
things
:
As
first
,
in
the
matter
of
Lay
Elders
,
thus
Sir
you
deall
wittily
,
when
you
can
do
no
better●
seing
you
cannot
confirme
your
own
opinion
,
you
endeavour
at
lest
to
subvert
your
adversarie
;
but
before
I
enter
with
you
upon
particulars
,
I
must
tell
you
first
,
that
Presbyterians
in
pleading
for
a
jus
divinum
,
do
not
pret●nd
to
a
posi●tive
,
and
expresse
prescription
from
Scripture
,
of
all
the
smaller
points
and
circumstances
,
either
of
decencie
or
order
,
requisite
to
their
Government
and
Discipline
,
in
as
much
,
as
,
the
regulation
of
these
,
being
abundantly
provided
for
,
by
the
general
rules
revealed
,
and
the
things
themselves
,
and
their
use
,
such
as
ingenuous
persons
cannot
probably
mistake
,
the
want
of
express
warrants
,
in
all
or
any
such
particulars
,
cannot
be
justly
cavilled
at
as
a
defect
:
2.
That
it
had
better
become
the
sobriety
,
that
you
require
of
your
N.
C.
for
you
to
have
answered
,
what
many
worthy
Men
have
written
,
for
the
jus
divinum
of
Presbyterie
,
then
to
have
passed
all
with
the
empty
censure
of
your
own
airy
character
of
big
talking
,
and
minding
it
as
little
,
as
any
could
,
to
the
effect
,
you
may
amuse
your
poor
N.
C.
with
a
fear
of
your
conceited
quiblings
;
but
leaving
these
things
with
as
confident
an
estimation
,
as
your
undervaluing
is
vain
,
and
groundlesse
,
to
the
impartial
perusal
of
judicious
Readers
,
I
do
only
here
premise
,
that
,
whoever
abstractly
and
seriously
considers
,
the
clear
light
,
and
obvious
project
of
the
Gospel
,
will
of
necessity
finde
.
1.
That
our
Lord
Jesus
by
vertue
of
that
Kingdom
,
and
All
Power
given
to
him
,
in
Heaven
and
in
Earth
,
did
,
for
the
carrying
on
,
and
prospering
of
his
pleasure
,
the
Salvation
of
sinners
,
appoint
,
in
the
Persons
of
his
Apostles
,
a
perpetual
Ministrie
in
his
Church
,
the
summe
of
whose
charge
,
is
both
severally
&
jointly
,
to
take
heed
,
to
oversee
,
and
feed
the
Church
of
God
,
and
the
chief
part
and
dutie
of
which
office
,
is
,
to
Preach
and
Teach
,
and
consequently
to
reprove
,
rebuke
,
exhort
,
remit
and
retain
,
bind
and
loose
&c.
in
which
things
,
the
heads
of
Doctrine
,
and
Discipline
,
with
their
immediate
power
,
and
warrant
from
Jesus
Christ
,
and
their
connex●on
,
and
dependence
betuixt
themselves
,
do
certainly
consist
,
and
are
clearly
held
out
.
2
:
As
the
Apostles
were
all
the
Ministers
(
waving
the
matter
of
the
Seventie
,
whose
mission
and
imployment
was
only
locall
,
and
preparatorie
,
unto
every
Citie
,
and
place
,
whether
he
himself
would
come
,
and
to
say
the
Kingdom
of
God
is
come
nigh
unto
you
,
and
de
facto
,
ended
at
their
returne
,
Luk
10.
1.
9.
&
17.
)
appointed
by
Christ
,
and
in
them
,
the
order
,
office
,
and
full
pattern
of
the
Gospel
Ministrie
established
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
even
unto
the
end
of
the
world
,
so
they
are
by
our
Lord
vested
with
such
equall
power
,
so
expresly
prohibited
the
aspiring
to
,
or
usurping
these
degrees
,
lawfull
and
allowed
in
secular
dignities
,
and
so
enixely
commanded
the
lowliest
humility
and
submission
conceivable
,
not
only
in
their
personall
conversation
,
but
in
their
Ministrie
,
that
to
introduce
an
imparity
,
either
of
Power
,
Dignity
,
or
stated
Preheminence
,
amongst
Gospel
Ministers
,
is
plainly
to
reject
,
and
deny
our
Lords
institution
,
and
ordinance
.
3.
That
although
the
Apostles
were
singular
above
their
successors
,
in
many
respects
,
such
as
an
infallible
assistance
in
the
discharge
of
their
Ministrie
,
eminencie
of
Gifts
,
an
unconfined
exercise
,
an
universall
oversight
,
and
the
privilege
,
not
only
of
our
Lords
peculiar
and
chosen
Witnesses
,
but
of
being
the
spirituall
Fathers
,
and
Authors
of
conversion
,
to
almost
the
whole
Christian
Church
;
yet
were
these
prerogatives
only
temporary
,
and
necessarily
requisite
,
and
suited
to
,
or
depending
upon
the
particular
exigence
of
the
Gospels
first
propagation
,
and
so
far
from
changing
,
or
innovating
that
equality
,
parity
and
lowlinesse
of
Ministers
,
most
manifest
from
our
Lords
command
and
appointment
,
that
on
the
contraire
,
these
other
advantages
,
hindered
not
the
Apostles
,
to
respect
and
acknowledge
the
Pastors
of
particular
Churches
,
as
partakers
with
them
of
the
same
Ministeriall
power
,
their
fellow-labourers
,
Brethren
(
not
in
the
bare
name
,
as
your
Prelats
scorne
their
Curates
,
and
the
Pope
in
his
pretended
sevus
servorum
Dei
,
the
whole
Roman
Church
)
Compresbyters
,
and
in
the
Pastoral
charge
,
altogether
their
equals
.
4.
As
the
power
of
Government
,
consisting
in
the
Authoritative
deciding
of
Controversies
,
according
to
the
word
of
God
,
the
due
application
of
Ecclesiastick
Discipline
,
and
Censures
,
and
the
right
regulation
of
all
other
things
,
pertaining
to
the
Ministeriall
function
,
is
clearly
imported
in
the
Command
of
Feeding
,
and
Over-seeing
,
beside
its
naturall
inseparability
from
the
conduct
of
every
rational
,
let
be
Christian
,
institution
and
Society
,
and
consequently
only
assistent
,
and
secondarie
to
the
other
offices
of
the
Ministerie
;
so
,
the
Lords
command
of
that
most
lowly
submission
,
and
simplicity
,
incapable
of
the
very
notion
of
imparity
,
which
he
opposeth
even
to
that
lawfull
Authority
,
and
dignity
allowed
in
civils
,
doth
in
such
a
peculiar
manner
,
regard
the
exercise
of
this
Governing
Power
,
that
whether
it
be
more
absurd
,
to
introduce
a
stated
degree
of
Superiority
and
Dignity
among
Ministers
,
in
the
point
of
Government
,
or
to
separate
and
exalt
Government
,
from
and
above
the
office
of
Preaching
,
to
which
it
is
subservient
,
and
to
appropriate
it
to
certain
Ministri-prelati
,
above
others
,
can
hardly
be
determined
,
I
need
not
here
caution
concerning
ruling
Elders
,
seeing
the
more
full
description
of
Ecclesiastick
Government
,
is
here
given
,
in
order
to
Ministers
,
in
which
these
Elders
being
only
partiall
sharers
,
it
is
not
more
agreeable
to
their
warrant
,
then
suitable
to
this
position
,
5.
As
the
grounds
of
the
equality
and
parity
of
Ministers
by
us
asserted
,
are
by
these
truths
plainly
held
out
;
so
that
superiority
of
Power
,
though
still
Ministerial
,
competent
to
the
meetings
of
the
Brethren
,
as
well
over
the
severall
constituent
members
,
as
over
the
Church
according
to
their
warrant
hereafter
declared
,
is
thereto
very
consistent
,
and
thereby
mostly
established
:
whether
these
things
,
all
evident
in
the
Doctrine
,
and
practice
of
Christ
and
his
Apostles
,
do
not
fairely
exhibite
,
the
principles
and
platform
of
a
Presbyterian
Ministerie
and
its
Ministerial
parity
,
Let
men
judge
.
Really
Sir
,
when
I
consider
Preaching
,
to
be
the
main
office
,
even
our
Lords
own
commission
,
&
great
erand
into
the
world
,
Discipline
to
be
dependent
upon
it
,
and
wholly
referable
to
its
end
,
and
a
simple
Ministerial
Government
,
only
allowed
for
the
regulation
and
advancement
of
both
,
and
when
I
do
remember
,
that
neither
the
glorious
excellencie
of
the
Lord
Jesus
,
hindered
him
to
be
amongst
his
Disciples
,
as
he
who
served
;
nor
did
the
many
advantages
of
the
Apostles
,
and
others
extraordinarily
gifted
,
and
accordingly
imployed
and
sent
out
,
as
their
assistents
,
requisite
in
the
Churches
infancie
,
make
them
assume
to
themselves
,
or
endeavour
to
settle
in
the
Church
,
any
superior
Order
,
above
the
degree
of
preaching
Elders
,
and
Overseers
,
whom
they
allwayes
respected
as
their
equals
,
in
the
work
of
the
Gospel
:
And
thirdly
when
I
call
to
minde
,
that
wherever
a
Church
came
to
be
gathered
,
the
Apostles
did
either
by
themselves
,
as
at
Lystra
,
Iconium
and
Antioch
,
or
by
their
fellow
labourers
(
as
Timothy
at
Ephesus
,
and
Titus
in
Crete
;
there
left
and
appointed
by
Paul
for
the
work
,
and
charged
to
leave
the
place
when
called
)
therein
ordain
Elders
,
without
any
imparity
,
or
higher
order
,
and
that
Paul
after
,
having
testified
that
he
had
keep
back
nothing
profitable
,
nor
shuned
to
declare
all
the
Counsel
of
God
;
but
shewed
them
all
things
,
did
commit
to
the
Elders
of
Ephesus
,
the
full
charge
and
oversight
of
the
Church
of
God
,
without
appointing
any
Angel
.
Prelat
over
them
:
And
lastly
when
I
reflect
how
that
in
the
beginnings
of
the
Gospel
at
Ierusalem
,
all
things
almost
were
acted
by
Common
counsel
:
that
where
,
and
when
,
the
Christian
name
did
first
take
place
,
there
and
at
the
same
time
,
we
finde
a
Presbyterie
of
Prophets
and
teachers
assembled
,
and
acting
jointly
,
and
by
the
Command
of
the
Holy
Ghost
,
sending
out
even
the
greatest
of
the
Apostles
,
as
subject
to
them
,
that
Paul
imposeth
hands
with
the
Presbyterie
,
&
termeth
it
their
deed
,
&
Peter
exhorts
Elders
,
as
his
fellows
&
their
Compresbyter
;
when
I
say
I
ponder
these
things●
they
do
make
me
assuredly
conclude
,
the
Ministrie
&
Government
of
the
Church
in
the
way
of
Presbyterie
,
to
be
as
much
Iuris
Divini
,
as
it
is
opposite
to
,
and
removed
from
your
Hierarchie
.
Having
thus
discovered
the
foundation
,
and
traced
the
undeniable
lineaments
of
Presbyterie
in
the
Word
of
God
,
I
may
not
insist
upon
the
inconsonant
deformities
of
Prelacie
,
only
this
I
must
say
,
that
though
Prelacie
were
not
attended
,
with
many
and
great
corruptions
,
and
in
its
exaltation
(
mark
it
lest
you
think
me
injurious
to
good
men
)
had
not
been
alwayes
enemy
to
Religion
,
and
Godliness
;
Yet
a
superiour
Order
of
Church-men
,
usurping
from
the
Pastors
of
the
flock
of
God
,
the
Ministerial
Power
of
Iurisdiction
,
and
the
only
right
of
Ordination
,
and
acclaiming
to
themselves
the
sole
management
of
Government
,
as
their
proper
work
,
with
dignity
and
authority
over
their
Brethren
,
hath
neither
warrant
,
nor
vestige
in
the
Scripture
of
the
New
Testament
:
but
is
so
palpably
the
invention
of
man
,
that
,
it
is
not
a
greater
wonder
,
that
the
Devil
should
have
improved
it
to
all
that
pride
,
avarice
,
wickednesse
and
villany
,
which
it
hath
produced
,
then
it
is
a
mysterie
,
how
the
world
should
have
been
thereby
imposed
upon
,
and
have
endured
,
all
its
rapine
,
sacrilege
and
usurpation
,
under
the
pretext
of
Religion
,
to
which
it
is
so
repugnant
.
I
come
now
to
try
how
you
impugne
the
jus
divinum
,
which
we
assert
for
Lay
elders
,
and
other
matters
condescend●d
up
on
by
you
,
and
therefore
hitherto
by
me
not
touched
:
You
say
Lay-Elders
are
founded
on
no
Scripture
,
as
the
most
judicious
amongst
us
acknowledge
;
And
you
wonder
,
that
when
we
urge
from
the
Apostles
giving
rules
only
for
Bishops
,
and
Deacons
,
that
Diocesans
must
be
shu●fled
out
,
how
we
do
not
also
see
,
that
ruling
Elders
,
are
not
there
.
Who
these
most
judicious
amongst
us
in
Scotland
,
may
be
,
who
deny
Lay
or
rather
Ruling
Elders
,
to
have
any
Scripture
warrant
,
seeing
your
own
N.
C.
is
none
of
the
Number
,
I
cannot
apprehend
;
but
for
your
wonder
,
I
think
it
may
be
easily
satisfied
,
if
you
will
but
consider
,
that
it
is
not
from
the
simple
omission
of
Diocesans
,
in
this
Text
,
that
we
exclude
them
from
the
Church
:
but
since
it
is
manifest
from
the
Epistles
to
Timothy
and
Titus
that
the
true
Apostolick
Bishop
was
no
other
,
either
in
name
or
office
,
then
a
Presbyter
:
Nay
,
that
by
the
rules
to
him
set
down
,
your
Diocesans
is
plainly
cast
,
and
rejected
,
like
as
both
in
Acts
Chap.
20.
and
Titus
the
names
of
Bishop
and
Presbyter
are
promiscuously
used
,
is
it
not
clearly
concludent
,
that
your
Diocesan
hath
no
Scripture
warrant
,
whereas
the
ruling
Elder
,
as
he
is
not
in
these
places
confounded
,
and
made
the
same
with
the
preaching
Elder
,
but
may
justly
enough
share
both
in
the
general
names
of
Elder
,
and
Over-seer
,
and
also
in
their
rules
without
any
incosistence
;
so
his
liquid
warrant
,
as
a
distinct
officer
,
is
elswhere
obviously
extant
.
In
the
next
place
you
add
,
that
the
Brethren
in
the
Council
at
Ierusalem
prove
too
much
,
viz.
That
our
Elders
are
judges
o●
Doctrine●
but
if
their
concurrence
,
both
in
the
me●ting
and
in
the
decree
,
may
be
fairly
understood
of
an
assisting
and
approving
suff●age
,
without
attributing
to
all
unanimous
assenters
,
the
same
power
and
Authority
of
deciding
,
as
is
very
casible
,
in
any
other
heterogeneous
Assembly
,
whether
our
argument
conclude
from
the
Brethren
,
as
distinguished
from
the
Apostles
,
and
preaching
Elders
,
and
therefore
to
be
taken
for
ruling
Elders
,
or
from
the
Elders
there
mentioned
,
as
including
both
the
preaching
and
ruling
Elders
,
your
ab●u●dity
doth
not
follow
,
and
our
argument
is
nothing
convelled
:
But
you
say
,
it
is
absurd
to
think
,
that
,
that
was
a
Church
judicature
:
Pray
Sir
,
not
so
fast
,
you
would
say
,
that
,
that
meeting
was
not
a
General
Synod
;
for
that
it
was
a
Church
judicature
its
decree
doth
evince
:
As
to
the
Arguments
taken
for
ruling
Elders
from
the
exhortation
to
rule
with
diligence
,
and
the
enumeration
of
Helps
,
and
Governments
,
amongst
other
Gifts
bestowed
on
the
Church
,
seeing
they
are
not
adduced
as
by
themselves
,
so
convincingly
concludent
,
but
as
accessory
to
these
other
places
,
whereby
the
distinct
office
being
proved
,
the
promise
and
gift
agreeable
,
cannot
but
add
a
considerable
light
:
Your
terming
them
Sandie
foundations
is
as
foolish
,
as
your
calling
Helps
,
and
Governments
,
extraordinary
gi●ts
,
is
groundlesse
.
But
both
your
N.
C.
and
I
inquire
what
you
say
to
that
Scripture
let
the
Elders
that
rule
well
,
be
counted
worthy
of
double
honour
,
Especially
they
who
labour
in
the
word
and
doctrine
,
That
here
both
the
Preaching
and
ruling
Elder
are
included
,
in
the
word
Elder
,
as
I
hinted
before
,
and
that
a
distinction
is
made
,
of
him
who
both
Preaches
,
and
Rules
,
from
him
that
only
Rules
,
is
manifest
,
from
the
words
;
and
you
are
so
far
thereby
convinced
,
that
you
acknowledge
the
office
controverted
to
be
spoken
of
,
but
you
say
the
Text
supposeth
its
bei●g
,
but
doth
not
bear
its
institution
,
this
is
truely
exact
and
strict
;
it
seems
you
remember
not
,
that
although
all
that
was
ever
pleaded
in
behalf
of
your
Bishops
,
and
the
faire
likelikood
for
them
,
which
you
would
draw
from
the
Angels
of
the
Churches
,
proceeds
only
upon
a
supposition
,
of
the
thing
in
being
;
Yet
none
of
our
side
,
do
redargue
your
arguing
,
from
that
place
only
,
for
want
of
an
express
institution
:
Consider
therefore
Sir
,
that
,
if
the
being
of
our
Elders
office
,
be
in
this
Scripture
supponed
,
and
commended
,
its
institution
is
also
thereby
supponed
,
and
commended
,
and
this
nicety
of
yours
,
is
no
evasion
;
but
adding
that
there
are
five
or
six
glosses
put
on
these
words
,
which
you
protest
(
without
any
reason
)
to
be
better
then
ours
,
you
give
us
your
own
,
thus
:
[
Let
such
among
you
,
as
are
fixed
to
rule
particular
charges
,
be
doubly
honoured
;
but
specially
these
Evangelists
,
who
medle
not
in
rule
,
but
labour
in
word
and
doctrine
.
]
Sir
,
I
am
sorry
that
having
plenty
,
you
have
made
choise
of
one
,
so
many
wayes
peccant
,
as
importing
,
first
,
that
at
the
time
of
the
writing
of
this
Epistle
,
there
were
Elders
fixed
to
particular
charges
or
Parishes
within
Ephesus
,
whereof
the
contraire
is
most
commonly
and
probably
held
,
2.
That
either
there
were
at
the
same
time
,
beside
your
fixed
Elders
unfixed
Evangelists
,
belonging
properly
to
Ephesus
;
or
that
the
Apostle
speaks
here
of
these
Catholick
Evangelists
,
who
belonged
not
to
Timothie's
inspection
,
but
which
is
worst
of
all
,
your
Gloss
plainly
destroyes
the
Text
,
for
whereas
Paul
doth
first
deliver
a
General
,
that
all
well-ruling
Elders
be
doubly
honoured
,
and
addes
a
speciall
ampliation
,
d●
Natura
regulae
of
the
Nature
of
a
Rule
,
in
favours
of
these
,
who
also
Preach
,
you
expresly
say
,
that
these
Preachers
medled
not
with
rule
,
and
flatly
deny
them
to
be
of
the
number
of
these
well-ruling
Elders
,
which
are
to
be
honoured
:
Next
,
where
the
Text
makes
labouring
in
the
word
,
an
additament
to
well
ruling
,
and
therefore
deserving
a
special
allowance
,
you
preferre
the
sole
merit
of
Preaching
to
the
double
deserving
,
of
both
Preaching
and
well-ruling
:
but
I
pursue
your
raveries
too
far
,
the
words
are
plain
,
well-ruling
Elders
,
Preachers
or
not
Preachers
,
are
to
be
doubly
honoured
;
but
such
who
do
both
Preach
and
rule
well
,
have
the
preheminence
:
Now
whether
or
not
you
have
shown
,
our
Elders
to
be
ill
grounded
I
leave
it
to
your
second
thoughts
.
But
you
proceed
to
surprize
your
N.
C.
with
a
how
want
you
Deacons
?
and
then
you
tell
him
,
That
we
had
indeed
somewhat
called
Deacons
,
but
they
were
not
Scripture-deacons
;
for
such
were
not
Lay-persons
but
Ecclesiastick
,
separate
by
imposition
of
hands
,
for
the
function
,
and
so
were
to
continow
,
whereas
we
yearly
altered
our
Elders
,
and
Deacons
.
Sir
,
though
in
this
point
you
represent
our
Leaders
as
Deceivers
,
Yet
really
,
I
should
be
sorry
,
that
you
were
aswell
known
to
be
a
calumniator
,
as
the
Deacons
used
in
our
Churches
,
are
clearly
found
in
our
Bibles
:
Their
institution
Acts
6.
is
plain
,
specially
vers
3.
Wherefore
Brethren
,
look
ye
out
among
you
seven
men
of
honest
report
,
full
of
the
holy
Ghost
and
Wisdom
,
whom
we
may
appoint
over
this
businesse
viz.
the
dayly
ministration
,
and
serving
of
tables
:
From
which
Scripture
,
our
Practice
of
chosing
honest
,
approved
men
,
for
the
Ministration
of
Charity
,
there
meant
,
and
the
serving
of
tables
,
is
so
exactly
copyed
out
,
that
I
cannot
but
admire
your
confidence
:
But
you
say
,
that
Scripture
Deacons
were
not
Lay-persons
,
but
separate
by
imposition
of
hands
:
If
by
separation
you
mean
the
solemn
appointment
and
designation
of
Deacons
,
and
hold
the
same
sufficient
to
make
them
Ecclesiastick
,
our
Deacons
as
well
as
these
in
the
Text
,
are
indeed
Ecclesiastick
;
but
if
by
separation
you
understand
a
totall
and
perpetual
sequestration
,
from
secular
medling
,
as
you
cannot
be
ignorant
,
that
it
was
and
is
the
wish
of
many
worthies
amongst
us
,
that
the
Church
could
have
been
served
with
such
Elders
and
Deacons
;
so
,
seing
inevitable
nece●●●tie
,
through
the
want
of
an
al●mony
,
hath
forced
both
our
Church
,
&
other
reformed
Churches
,
which
observe
the
same
practice
with
ours
,
to
make
use
of
such
as
they
can
get
,
it
is
no
commendable
practice
in
you
,
who
are
such
a
pretender
to
modestie
and
civility
,
to
cast
up
this
lamented
de●ect
,
as
our
unpardonable
blemish
;
since
it
had
become
you
rather
,
who
would
be
accounted
a
kindly
child
of
the
Church
of
Scotland
,
to
have
overtured
a
way
how
the
Church
Patrimony
(
whereby
these
Officers
of
the
Church
might
have
lived
)
may
be
recovered
from
the
Harpyes
who
devoure
it
now
without
remorse
:
neither
hath
the
after
abuse
of
Deacons
,
unto
a
preaching
order
,
used
in
the
Roman
Church
,
any
Scripture
warrant
,
as
is
clear
from
the
Text
,
and
the
rules
therein
expressed
:
I
grant
we
finde
in
Scripture
Philip
chosen
a
Deacon
in
the
6.
chap
,
and
Preaching
chap
8.
vers
5.
Acts
,
and
that
it
is
probable
,
that
this
and
the
like
practices
,
were
there
after
made
the
occasion
,
and
colour
,
of
the
formentioned
abuse
,
but
if
you
suppose
that
the
first
Deacons
did
Preach
by
vertue
of
their
institution
,
you
have
no
just
ground
for
it
in
the
word
:
And
Philips
Preaching
,
is
so
plainly
annexed
to
an
extraordinary
dispensation
,
or
tacite
mission
to
him
and
to
many
others
,
upon
the
dispersion
after
Stephens
Ma●tyrdom
,
insinu●te
in
the
4.
vers
of
the
8.
chap.
that
I
doubt
not
,
but
a
second
reading
will
convince
you
.
Next
you
add
,
that
Scripture
Deacons
,
were
separate
by
imposition
of
hands
,
for
the
●unction
.
I
grant
,
that
was
the
manner
of
their
first
solemn
d●signation
;
but
if
the
Chuch
,
by
reason
of
the
Posterior
abuse
,
of
which
,
in
probability
,
the
mistaking
of
this
forme
hath
not
been
the
lest
cause
,
or
because
of
the
reason
formerly
hinted
viz.
that
because
of
the
want
of
a
competent
maintainance
,
they
could
not
get
such
as
would
be
totally
and
perpetually
separa●ed
fo●
that
work
,
hath
thought
fit
,
notwithstanding
that
they
do
warrantably
retain
it
in
the
ordination
of
Ministers
,
yet
prudently
to
disus●●●
in
that
of
Deacons
,
will
you
therefore
conclude
that
we
disown
the
thing
it self
?
But
you
tell
us
,
That
Scripture
Deacons
were
to
continow
,
whereas
we
alter
ours
every
year
:
You
said
first
,
that
we
took
away
from
them
their
Church-office
,
without
a
fault
;
but
remembring
that
our
annual
change
,
is
not
a
deposing
from
the
office
,
only
used
by
us
in
the
case
of
demerit
,
but
a
relieving
from
the
exercise
,
you
did
well
to
phrase
your
charge
better
,
in
the
terme
of
altering
:
In
answere
whereunto
,
I
deny
that
the
Scripture
doth
repugne
to
our
custome
,
nor
can
yow
show
any
Text
in
the
contraire
:
Nay
I
question
not
,
but
he
who
considers
the
end
,
for
which
Deacons
were
first
institute
,
will
easily
grant
,
that
when
Philip
became
an
Evangelist
,
he
ceased
from
the
exercise
of
his
Diaconat
,
and
that
though
the
then
particular
condition
,
and
communion
of
Goods
,
in
use
amongst
the
first
Believers
at
Ierusalem
,
did
not
require
this
reliefe
to
be
expresly
provided
for
;
yet
the
after
state
of
things
,
both
there
and
in
other
Churches
,
not
permitting
their
constant
attendance
,
nor
providing
for
them
any
stipend
,
might
have
induced
it
.
Having
thus
weakly
objected
against
our
Deacons
you
ask
in
the
next
place
,
Why
want
you
Diaconesses
,
whose
Order
,
Qualifications
,
Age
and
Imployment
,
are
particularly
set
down
in
Scripture
?
To
which
you
cause
your
N.
C.
very
poorly
answere
,
that
he
hath
heard
many
of
our
Ministers
say
,
the
want
of
them
was
a
fault
:
But
seing
I
am
not
of
his
opinion
,
I
make
this
reply
to
your
demand
,
that
we
want
Diaconesses
1.
because
the
appointment
of
the
office
hath
no
clear
Scripture
Testimony
;
its
true
,
that
passage
.
1
Tim.
5.
9.
is
commonly
understood
of
your
Diaconesse
,
and
by
these
better
seen
in
Antiquity
of
these
feminine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quae
faeminarum
mores
formabant
,
who
did
teach
the
women
good
manners
and
differed
as
much
from
the
Diaconesse
,
whose
office
it
was
,
faeminas
pauperes
,
aut
aegrotas
pecuniâ
aut
operâ
sublevare
,
to
help
the
poor
,
or
sick
women
with
money
or
service
.
as
our
Elders
do
from
our
Deacons
;
yet
if
a
man
should
interprete
that
whole
Text
,
to
be
meant
of
such
,
who
were
to
be
received
unto
a
more
special
manner
of
the
Churches
charity
,
seeing
their
by-past
deservings
only
,
and
not
their
future
imployment
,
appear
there
to
be
noted
,
and
the
command
subjoined
Ver.
16.
to
believers
to
releive
their
own
widows
,
doth
insinuat
no
less
,
I
could
not
accuse
him
of
any
straining
:
and
as
for
that
other
Scripture
,
Rom.
16.
ver.
1.
where
we
finde
Phebe
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Servant
of
the
Church
,
it
may
be
so
properly
,
and
easily
understood
of
Her
occasional
services
,
without
making
her
an
officer
,
that
it
signifies
nothing
in
the
contraire
.
But
2.
admitting
that
the
primitive
Church
among
the
Grecians
,
whose
women
did
live
under
a
more
severe
rule
,
and
were
not
so
accessible
,
as
among
the
Jews
,
as
Interpreters
doth
note
,
had
therefore
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Diaconissas
,
aswel
as
Presbyteros
and
Diaconos
,
whereas
the
Jews
did
only
use
the
latter
,
it
may
possibly
inferre
that
women
in
case
of
an
urgent
necessity
,
are
not
incapable
of
these
offices
;
but
doth
no
wayes
conclude
either
distinct
offices
institute
in
the
Primitive
Church●
and
unknown
among
us
,
or
that
we
who
enjoy
and
practise
a
more
free
converse
,
like
unto
that
of
the
Jews
,
ought
to
imitate
the
practice
of
the
Grecian
austerity
,
and
weaknes
:
and
therefore
since
our
Deacons
are
sufficient
to
perform
the
duties
appertaining
to
the
office
,
and
are
not
by
our
customes
excluded
from
a
due
and
decent
Administration
to
both
sexes
,
your
objection
of
our
want
of
Diaconisses
,
is
but
an
emptie
inadvertent
cavil
:
I
could
further
tell
you
,
that
a
form
or
constitution
,
observing
all
things
that
are
of
divine
Precept
,
though
using
other
things
of
no
necessary
nature
,
only
according
to
their
exigence
,
may
neverthelesse
be
perfect
and
of
divine
right
,
but
the
former
answeres
do
fully
cleare
the
matter
.
The
third
defect
you
challenge
is
,
why
wanted
you
Evangelists
?
and
because
your
N.
C.
answeres
,
that
,
that
was
ane
extraordinary
thing
,
you
think
you
picque
him
wittily
,
when
you
say
,
any
thing
in
Scripture
that
makes
f●r
you
,
call
it
ordinary
;
and
what
doth
not
please
,
is
extraordinary
:
And
yet
in
the
very
preceeding
page
,
in
answere
to
the
argument
for
ruling
Elders
,
from
Helps
and
Governments
,
you
tells
us
more
bluntly
,
that
by
these
are
meant
some
extraordinary
Gi●ts
;
but
not
to
detain
you
in
this
matter
,
that
Evangelists
are
only
proper
,
and
profitable
in
the
penurie
o●●e●●ed
●astors
,
not
only
their
first
use
,
but
both
the
order
and
edification
,
that
clearly
appears
,
in
a
distinct
affixing
of
Ministers
to
their
respective
flocks
,
doth
abundantly
evidence
:
As
to
what
you
say
of
the
peculiar
Eminencie
,
of
some
Pastors
,
and
the
imp●ssibility
of
such
a
Mini●●erie
for
a
whole
Ch●rch
,
as
wer●
to
be
d●sir●d
,
As
it
doth
not
a
little
impinge
upon
the
dispensations
of
the
most
High
,
so
,
it
is
more
vain
,
then
to
counterballance
the
inconveniencies
,
which
would
follow
on
your
conclusion
;
but
if
you
will
ref●ect
how
in
the
beginnings
of
our
Reformation
,
both
Superintendants
and
others
were
sent
out
by
our
Church
,
upon
the
like
imployment
,
having
Provinces
,
and
not
Parishes
committed
to
their
oversight
,
you
must
of
necessity
acknowledge
,
our
due
esteem
,
and
seasonable
use-making
of
this
excellent
Gift
in
that
exigent
of
necessity
;
and
if
you
account
these
to
have
been
Evangelists
(
though
you
shall
have
many
who
shall
dissent
from
you
in
this
,
upon
many
accounts
,
ye●
)
●ou
will
be
constrained
to
acknowledge
,
that
we
do
not
construe
it
to
be
so
extraordinary
,
as
to
restrict
it
wholly
to
the
primitive
times
.
You
object
in
the
nex●
place
,
where
do
you
read
in
Scripture
,
your
classical
Subordination
of
Sessions
to
Presbyteries
,
&
c
?
Before
I
make
use
of
your
N.
C.
Answere
,
let
me
first
imp●ove
●our
own
acknowledgement
:
You
say●
this
is
indeed
rational
,
and
orderly
,
and
thence
I
inferre
,
in
Opposition
to
your
assertion
,
that
therefore
it
is
founded
on
a
divine
right
:
I
am
not
so
captio●s
,
as
to
build
this
consequence
,
upon
that
Na●ural
Divine
right
,
which
is
the
undoubted
impr●ss
,
and
light
of
Reason
,
Na●
,
but
taking
Divine
right●
for
a
divine
right
positive
,
as
they
speak
,
my
conclusion
proceeds
thus
:
The
Church
of
Christ
,
by
express
divine
appointm●●t●
is
constitute
in
one
Society
being
made
one
Body
,
gathered
into
one
;
and
from
the
beginning
,
the
more
pur●
,
the
more
joint
,
and
unite
in
all
counsels
and
prac●ices
:
therefore
what
ever
is
the
natural
,
and
rational
right
and
privilege
of
a
Society
,
must
also
appertain
to
it
,
by
vertue
of
the
same
right
,
whereon
its
constitution
subsists
;
the
reason
is
,
because
,
in
every
concession
,
the
things
natural
and
proper
to
that
which
is
conceded
,
are
certainly
understood
,
to
be
imported
:
Now
that
union
in
Counsel
,
and
Power
in
the
whole
,
over
the
parts
,
and
the
subordination
of
the
parts
unto
the
whole
,
in
matters
pertaining
and
relating
to
the
body
,
and
concerning
its
end
,
are
the
inseparable
propri●ties
,
and
privilege
of
a
Society
,
is
evident
a●ove
exception
:
which
argument
is
the
more
confirmed
,
that
in
the
acts
of
the
Apostles
,
we
finde
the
Church
assembling
,
and
by
Common
Counsel
managing
its
affaires
,
and
determining
differences
,
not
by
any
speciall
and
expresse
warrant
or
command
,
but
meerly
in
the
exercise
of
this
intrinsick
power
,
compet●nt
to
the
Church
as
gathered
,
and
erected
in
one
Society
:
This
right
then
and
power
of
meetings
being
undeniable
to
the
whole
by
the
same
reason
&
precedent
they
are
confirmed
to
the
parts
,
the
Subordination
whereof
to
the
whole
,
cannot
be
drawn
in
doubt
:
Thus
you
see
,
how
your
own
grant
,
affirmeth
what
you
d●ny
:
but
your
N.
C.
answeres
further
That
they
at
Antioch
send
up
to
them
at
Jerusalem
;
And
are
not
the
Spirits
of
the
Prophets
subject
to
the
Prophets
.
To
these
Scriptures
you
reply
,
beginning
with
the
last
,
That
it
is
clear
,
that
in
that
place
the
Apostle
is
speaking
of
P●r●chial
Churches
,
which
subjection
none
deny
:
But
Sir
,
is
not
that
which
you
call
in
question
,
the
Subordination
of
Sessions
to
Presbyteries
:
Now
if
the
Apostle
tell
us
,
That
the
Spirit
of
the
Prophets
,
who
in
the
dayes
o●
the
Apostles
,
had
many
of
them
charge
pro
indiviso
jointly
,
over
the
same
Church
,
but
now
a
dayes
,
have
their
distinct
charges
over
Parochial
Churches
,
are
subject
to
the
Prophets
,
gathered
in
one
assembly
,
may
not
the
Subordination
questioned
,
be
sufficiently
thence
concluded
,
especially
seing
I
can
hardly
suppose
you
so
Anti-episcopal
,
as
to
be
Independant
,
and
still
to
doubt
,
after
the
many
irrefragable
demonstrations
given
by
the
Presbyterians
,
whether
this
Church
of
Corinth
was
a
Presbyterial
,
and
not
a
meer
Congregational
or
Parochial
Church
.
As
for
what
else
may
be
in
your
return
I
confesse
I
reach
it
not
,
seeing
that
at
the
time
of
the
Apostles
writing
,
we
finde
no
divided
Parishes
,
and
to
fancie
that
the
subjection
spoken
of
,
wa●
of
the
Prophets
,
in
one
Parochial
Church
,
such
as
at
that
time
there
was
properly
none
,
and
not
rather
of
the
many
Prophets
,
having
the
charge
pro
indiviso
jointly
,
over
the
whole
company
of
the
Beleevers
,
in
that
Citie
,
in
which
many
parishes
were
virtually
included
,
is
groundless
and
absurd
.
To
the
first
instance
you
say
,
It
is
ridiculous
to
urge
it
,
seing
they
of
Antioch
sent
not
up
to
Jerusalem
,
either
as
to
a
Church
superior
,
or
as
to
an
Oecumenick
Councel
,
but
to
men
there
who
were
immediatly
inspired
.
That
they
sent
not
up
as
to
an
Oecumenick
Councel
,
I
cannot
dissent
from
you
,
seing
I
finde
in
the
Text
no
suitable
concurse
for
,
or
vestige
of
such
an
Assembly
;
but
that
they
sent
not
up
as
to
a
Church
superior
is
by
you
ill
asserted
and
worse
proved
,
seing
1.
The
phrases
in
the
letter
sent
from
that
meeting
,
that
certain
which
went
out
from
us
,
and
it
seemed
good
&c.
to
lay
upon
you
,
and
that
the
same
letter
is
termed
a
Decree
,
do
clearly
prove
a
superior
Authority
in
the
writers
.
2.
Because
the
example
which
ye
adduce
from
the
jews
their
high
Priest
for
confirming
your
Gloss
,
doth
plainly
redargue
you
,
in
as
much
as
the
Jews
consulted
not
the
high
Priest
,
his
Urim
and
Thummim
without
regard
to
his
Authority
;
but
consulted
him
as
the
high
Priest
,
and
the
Person
to
whom
God
had
therefore
committed
them
,
Deut.
17.
v.
10.
11.
&
12.
putting
them
in
the
breast-plate
termed
of
judgement
,
and
not
of
Responses
:
But
you
may
say
,
supposing
the
matter
was
thus
carried
,
what
makes
it
for
your
Assemblies
?
I
Answere
,
yes
very
much
:
for
it
sheweth
1.
That
,
if
the
Apostles
,
who
all
of
them
severally
were
immediatly
inspired
,
and
so
might
have
determined
this
controversie
,
did
notwithstanding
join
with
other
ordinary
Elders
or
Church●officers
,
and
by
common
counsel
give
out
their
Decrees
,
that
common
Councels
&
their
authority
in
the
Church
,
are
juris
Divini
.
2.
That
as
the
Church
of
Antioch
,
in
which
the
Apostle
Paul
,
Barnabas
,
and
several
other
Prophets
were●
and
the
other
Churches
in
Asia
,
received
and
submitted
to
the
decrees
,
so
,
it
evidently
intimats
a
subordination
of
these
,
making
as
it
were
one
Provincial
Church
,
to
that
great
Assembly
of
the
Apostles
&
Elders
conveened
at
Ierusalem
.
You
subjoin
in
this
place
,
That
if
that
meeting
at
Jerusalem
was
a
Councel
,
then
all
Councels
may
speak
in
their
stile
,
it
seems
good
to
the
Holy
Ghost
,
&c.
It
's
answered
1.
The
connexion
o●
your
proposition
,
containeth
an
obvious
non
sequitur
,
in
as
much
,
as
it
is
not
from
their
being
a
Councel
,
but
from
the
certainty
of
these
Scripture
evidences
whereupon
their
determination
proceeds
,
that
their
prefacing
of
the
minde
and
sentenc●
of
the
holy
Ghost
doth
flow
.
2.
That
,
that
meeting
was
a
Councel
of
the
Apostles
,
and
Elders
at
Ierusalem
,
a
conveened
in
one
to
Consulte
,
Reason
and
exercise
Authority
,
which
severally
was
not
so
satisfying
●or
the
very
Apostles
to
do
,
notwithstanding
of
their
immedi●●e
assistance
,
is
plain
from
the
Text
,
&
especially
Pauls
deference
to
them
.
3.
If
you
imagine
that
Ecclesiastick
Councels
cannot
be
of
Divine
right
unlesse
they
have
the
Spirits
absolute
and
infallible
assistance
,
you
erre
as
grossly
,
as
he
who
for
want
of
this
infallibility
,
should
deny
to
the
Church
a
standing
Min●strie
,
by
Divine
institution
.
4.
Though
the
infallible
guidance
of
the
Holy
Ghost
given
to
the
Apostles
,
a●d
being
to
them
in
stead
of
the
rule
,
was
indeed
singular
and
extraordinary
;
Yet
as
the
Lord
to
all
his
Ordinances
,
hath
annexed
the
promise
of
an
agreeable
presence
,
which
doth
not
fail
the
sincere
and
faithfull
improvers
,
so
,
Church
Assemblies
in
matters
of
Faith
to
them
committed
,
and
following
the
rule
thereto
prescribed
are
also
thereby
countenanced
,
and
in
sound
beleeving
and
upright
walking
,
may
both
attain
to
,
and
profess
their
assurance
of
the
Holy
Ghosts
assistance
.
5●
Seing
that
all
Councel-acts
and
Canons
,
anent
matters
of
Faith
,
ought
to
be
guided
by
the
Spirit
,
and
conform
to
the
word
of
God
,
and
enacted
and
emitted
in
this
persuasion
,
these
Meetings
that
truly
keeping
the
rule
,
and
sincerely
laying
hold
on
the
promise
,
do
proceed
in
their
determinations
,
may
therein
warrantably
use
the
Apostles
words
;
and
such
as
do
otherwayes
,
are
only
culpable
in
the
presumptuous
usurpation
,
because
they
have
not
rightly
followed
,
and
in
effect
attained
unto
the
rule
of
the
Word
,
and
the
conduct
of
the
Spirit
,
which
ought
indeed
to
be
their
warrant
.
6.
Having
on
these
clear
grounds
declared
the
Authority
of
Ecclesiastick
Meetings
in
Matters
of
Faith
,
I
freely
grant
that
in
other
things
,
which
may
be
incident
to
their
cognition
,
and
are
not
of
Faith
nor
defined
in
Scripture
,
they
have
neither
the
like
warrant
,
nor
may
they
use
the
like
expressions
;
and
therefore
as
in
this
case
,
they
cannot
found
upon
the
Lords
Commandments
,
so
they
are
only
to
be
respected
as
such
,
who
are
intrusted
to
give
their
judgement
,
and
have
obtained
mercie
of
the
Lord
to
be
faithfull
.
7.
The
contradiction
which
you
alledge
it
is
for
fallible
men
to
say
,
it
seems
good
to
the
Holy
Ghost
,
is
abundantly
salved
,
both
by
the
infallible
rule
of
the
word
,
to
which
they
are
astricted
,
and
by
the
never-failing
promise
of
him
who
is
the
Truth
,
and
will
be
with
his
own
to
the
end
of
the
world
:
And
your
lapse
in
this
objection
,
is
but
the
same
with
your
former
against
Ministers
,
their
calling
their
Preaching
the
Word
of
God
,
which
I
have
already
fully
confuted
:
And
thus
I
hope
all
impartial
Men
may
see
that
the
jus
divinum
,
being
in
this
matter
our
rule
,
the
Independants
have
not
the
better
of
us
,
as
you
groundlesly
give
out
.
Next
you
proceed
to
challenge
our
Discipline
,
and
what
warrant
we
have
for
it
?
but
,
seing
as
to
the
substance
you
are
satisfyed
by
your
N.
C.
Answere
,
from
the
Excommunicating
the
Incestuous
Person
,
and
the
noteing
these
that
walk
disorderly
,
together
with
his
&
caetera
(
which
you
may
finde
very
clearly
amplifyed
by
many
able
Men
)
and
do
only
fall
a
nibling
at
the
circumstances
of
publick
Repentance
,
Why
so
many
dayes
?
(
which
might
be
questioned
of
any
number
)
And
why
in
a
place
of
repentance
?
And
Why
sometimes
the
use
of
Sack-cloath
?
all
well
enough
answered
by
your
N.
C.
his
telling
you
of
the
power
of
order
in
external
Circumstances
,
given
to
the
Church
for
Edification
,
I
come
to
weigh
,
the
stollen
advantage
,
that
you
flatter
your self
to
have
gained
,
over
your
poor
Adversarie
,
which
you
carry
on●
with
the
like
questions
:
As
1.
Why
may
the
Church
impose
such
days
of
penitence
,
and
not
as
well
order
to
all
,
for
the
sins
of
the
year
,
the
penitence
,
of
Lent
.
2.
Why
is
a
part
separate
for
Penitents
,
and
not
for
communicating
?
and
thirdly
Why
may
not
a
Church-man
officiat
in
a
Surplice
as-well
as
a
penitent
put
on
Sack-cloth
?
and
that
the
simple
may
fancie
a
pungencie
in
these
empty
conceits
,
you
make
your
N.
C.
confess
a
surprisall
,
and
refuge
himself
in
a
childish
implicite
belief
of
his
Ministers
ability
above
his
own
:
whereupon
you
so
vainly
triumphe
,
that
I
am
ashamed
to
represent
such
a
mean
piece
of
pageantrie
,
but
to
the
matter
,
dayes
are
assigned
to
Penitents
,
because
time
being
a
necessary
requisite
,
and
its
lengthening
or
shortening
,
very
conducible
for
the
end
of
publick
Penitence
,
the
edification
of
the
Church
the
deterring
of
others
,
and
the
through
convincing
and
gaining
of
the
person
,
according
to
either
the
quality
of
the
offence
,
or
condition
of
the
Offender
,
its
prudent
regulation
,
as
of
a
matter
therefore
left
undefined
,
can
no
more
be
denyed
to
the
Church
,
then
the
exacting
of
Penitence
it self
;
but
as
for
your
expiatory
quarantam
of
Lent
,
as
it
bears
no
parity
to
the
reason
by
me
adduced
,
so
,
it
imports
such
a
delay
of
repentance
,
hardening
in
sin
,
encrease
of
Superstition
,
and
relaxing
again
to
Licentiousness
,
that
it
is
hard
to
say
,
whether
its
appointment
be
more
groundless
,
or
its
effects
pernicious
?
If
you
,
object
its
first
rise
,
and
occasion
,
from
the
wel-meaning
observance
of
pious
Men
,
I
will
not
tell
you
,
that
the
samine
flowed
from
their
mistake
,
of
our
Lords
total
and
Miraculous
abstinence
by
the
space
of
40
dayes
,
neither
by
himself
repeated
,
nor
by
his
Apostles
imitated
:
Nor
what
a
superstructure
of
vanity
,
may
be
built
on
such
foundations
:
but
when
you
consider
its
great
depravation
,
and
bad
fruits
,
I
hope
you
will
easily
incline
to
say
What
is
the
chaff
to
the
wheat
?
The
invention
of
Man
,
to
the
Ordinance
of
God
?
2.
A
place
is
separate
for
Penitents
that
they
may
be
Noted
,
Rebuked
and
Ashamed
,
that
others
may
fear
;
but
to
separate
a
place
for
Communicating
,
more
then
is
done
by
us
,
in
the
time
of
the
Administration
,
what
shadow
of
reason
can
be
adduced
for
it
?
Specially
after
the
Idolatrous
superstition
,
whereunto
it
hath
been
abused
,
and
from
which
unto
this
day
,
mens
mindes
are
not
throughly
purged
:
Witnes
these
Superstitious
Bowings
,
Cringins
,
and
Kneelings
,
which
your
English
Prelatick-Church
doth
still
retain
.
As
to
the
third
point
,
I
will
not
say
,
that
where
the
Surplice
in
t●ken
of
Innocencie
is
most
used
,
the
Sack-cloth
of
Penitence
would
be
more
agreeable
:
Nor
may
I
stand
to
shew
you
the
Usurpation
,
and
evils
of
Mens
imposing
Significant
Ceremonies
,
others
have
done
this
already
unanswerably
,
but
the
Disparity
which
I
finde
in
your
inference
,
is
that
Sack-cloth
in
Penitence
for
Grosser
sins
,
was
by
us
appointed
(
though
not
universally
and
constantly
practised
)
not
as
properly
Significant
,
either
of
the
Penitents
guilt
,
or
remorse
,
seeing
it
hath
to
neither
any
suitable
report
;
but
as
that
,
which
being
at
first
the
squallid
neglect
flowing
from
,
and
thence
becoming
the
customable
effect
of
deep
and
bitter
mourning
,
might
be
both
a
humbli●ng
badge
to
the
delinquent
,
and
a
mean
of
fear
to
others
;
whereas
your
Surplice
,
is
arbitrarily
institute
,
and
imposed
to
signify
Innocencie
,
without
either
reall
foundation
,
or
sufficient
warrant
,
wherein
,
whether
you
do
more
usurp
against
God's
Prerogative
,
to
appoint
Sacred
and
mysterious
Signes
,
and
that
simplicitie
,
in
which
he
hath
set
forth
his
Gospel
,
or
be
more
grosly
mistaken
in
the
event
,
and
fruit
of
your
application
,
is
a
great
question
?
I
grant
,
that
Necessity
or
Decence
,
have
introduced
many
things
circumstan●ial
,
that
are
rational
,
and
consequently
upon
some
real
antec●dent
ground
,
expressive
of
their
use
and
end
:
as
grave
apparel
in
Pastors
,
a
becoming
covering
of
Pulpits
,
Tables
in
sacred
use
,
regulation
of
time
,
postures
,
gestures
,
and
the
like
,
without
which
,
wo●ship
cannot
be
performed
;
but
to
ascribe
a
liberty
to
the
Church
,
of
appointing
Ceremonies
,
having
for
reason
of
their
signification
,
the
will
of
the
Instituter
,
and
their
use
only
in
the
representation
,
is
so
manifest
an
impingement
upon
Divine
Authority
,
and
the
Sacraments
thereby
o●dained
,
and
hath
already
produced
such
a
mass
of
Superstitious
superfluity
,
in
the
Romish-Church
,
that
I
much
admire
to
finde
a
serious
Person
,
pleading
for
such
fopperies
;
specially
seing
,
that
this
once
granted
,
and
common
Resemblances
sustained
for
good
warrants
,
not
only
all
Christians
might
be
put
to
year●
at
least
to
assemble
alwayes
in
their
whites
,
but
all
the
All●gories
in
Scripture
,
as
the
drinking
in
of
the
sincere
milk
of
the
word
,
stand
therefor●
having
your
loins
girt
,
&c.
And
hundreds
more
,
may
be
turned
unto
such
vain
shows
,
yea
all
Imagerie
more
probably
allowed
:
where
you
say
that
both
Surplice
and
sack-cloth
were
equally
practised
under
the
Law
,
I
must
by
the
wa●
tell
you
,
that
I
finde
not
Sack-cloth
therein
commanded
as
a
solemn
significant
Ceremonie
,
I
say
commanded
as
a
solemne
Ceremonie
,
for
that
you
finde
it
,
not
only
mention●d
,
as
the
ordinary
concomitant
of
more
grievous
mournings
,
nay
by
the
Prophets
even
literally
commanded
,
as
also
baldnes
,
sitting
in
the
dust
,
●owling
and
wallowing
in
ashes
,
the
better
to
express
that
serious
mourning
,
whereunto
the
Lo●d
did
call
,
is
plainly
obvious
,
and
can
only
inferre
,
that
therefore
,
and
after
this
manner
,
it
is
the
more
capable
to
be
still
contained
.
And
for
the
Surplice
,
or
rather
the
white
linen
and
the
Ephods
,
beside
their
expr●ss
Warrant
,
the
main
thing
of
this
Controversie
,
they
had
such
an
agreeable
conveniencie
,
and
de●encie
to
the
service
of
Sacrificing
,
then
in
use
,
and
might
probably
in
the
Priests
,
to
whom
they
appertained
,
have
had
such
a
prefiguing
respect
to
the
immaculate
innocencie
of
Jesus
Christ
,
our
great
Priest
and
Sacri●●ce
,
and
yet
did
so
little
appear
in
the
more
solemne
Garments
of
th●
high
Priest
,
that
the
example
adduced
doth
rather
redargue
,
then
confirme
your
continuance
of
this
,
now
idle
Rite
:
I
might
further
tell
you
,
that
the
use
of
Sack
cloth
among
us
was
not
offended
at
;
and
if
it
had
,
would
probably
have
been
forborne
;
And
also
adde
to
these
clear
disparities
,
your
rigid
imposing
and
exacting
of
these
your
Doctrines
,
more
then
the
Commandments
of
God
,
both
in
prejudice
of
Christian
Liberty
,
and
to
the
slighting
of
true
godliness
;
but
whether
the
disparities
above
mentioned
be
subtile
shifts
as
you
are
pleased
to
judge
,
before
you
hear
,
or
solid
differences
,
these
who
are
less
prejudicate
will
easily
discerne
.
In
the
next
place
,
you
returne
,
to
show
us
our
difformity
,
with
the
Scripture-pattern
,
in
demanding
Why
we
do
not
observe
the
decree
of
the
first
Councel
at
Ierusalem
?
to
which
I
answere
;
that
we
observe
it
,
except
in
so
far
as
it
was
designed
to
be
temporarie
,
and
framed
to
bury
the
Synagogue
with
honour
viz.
in
the
matters
of
Bloud
and
things
strangled
:
And
as
for
meats
offered
to
Idols
,
the
Apostle
Paul
did
thereafter
declare
that
point
,
so
that
in
these
particulars
,
the
Decree
doth
not
reach
us
:
This
answere
as
to
your
reply
differeth
nothing
from
your
Non-conformists
.
And
therefore
I
proceed
,
and
really
Sir
,
I
finde
in
your
return
such
pitiful
inadvertencies
,
as
to
the
Text
of
Scripture
,
that
I
cannot
but
premise
my
wish
,
that
in
the
study
of
it
you
may
become
more
serious
.
1.
You
say
that
to
alledge
that
the
exceptions
in
the
decree
were
made
to
please
the
jews
,
is
a
divised
phansie
against
expresse
Scripture
,
and
yet
the
Text
beareth
,
Iames
first
propounding
the
thing
,
and
plainly
adding
,
this
reason
Act.
15.
21.
For
Moses
in
old
time
hath
in
every
City
them
that
Preach
him
,
&c.
Whereupon
it
follows
,
then
pleased
it
the
Apostles
,
pray
Sir
,
consider
the
Text
,
and
what
this
then
can
els
import
?
2.
You
say
St
Paul
wrote
his
Epistle
before
he
went
to
Jerusalem
and
yet
James
tells
him
these
things
were
still
observed
there
;
whence
you
infer
that
commands
in
externals
may
be
both
local
and
temporarie
:
What
indistinctnesse
,
and
bad
logick
have
we
here
?
If
you
mean
that
Paul
wrote
his
Epistle
,
that
I
mean
anent
meats
offered
to
Idols
,
before
he
went
up
to
Ierusalem
,
from
the
Church
of
Antioch
,
to
that
Councel
of
the
Apostles
,
and
Elders
,
the
Scripture
is
contraire
,
showing
that
his
travels
unto
Greece
,
and
all
his
dealing
with
the
Corinthians
,
yea
and
almost
all
his
Epistles
,
were
thereafter
;
but
if
you
mean
that
he
wrote
befor
his
going
up
thereafter
mentioned
Act.
21.
it
may
be
so
indeed
,
as
to
his
Epistles
to
the
Corinthians
,
and
some
other
,
but
then
the
Apostle
Iames
,
only
tells
him
,
that
the
beleeving
Jews
were
still
zealous
of
the
Law
,
and
that
they
were
offended
,
that
he
taught
the
Iews
among
the
Gentiles
to
forsake
Moses
,
which
is
so
far
from
concerning
the
Decree
under
consideration
,
or
the
proving
your
point
,
that
a
thing
may
be
obligatory
in
one
place
,
and
not
in
another
,
that
as
Iames
adviseth
Paul
to
purge
himself
of
that
calumny
,
anent
the
Jews
,
so
v.
25
he
expresly
resumeth
,
and
secludeth
the
case
of
the
Gentiles
,
before
determined
:
As
to
your
other
inference
,
that
Commands
in
externals
,
are
not
intended
●or
lasting
obligations
,
I
grant
this
Decree
,
or
any
other
having
a
temporary
reason
,
is
thereby
determinable
;
but
if
your
meaning
agree
to
your
too
visible
design
,
to
resolve
the
E●durance
of
these
things
,
which
are
absolutely
setled
,
into
the
Arbitriment
of
the
Church
,
or
rather
of
the
Civil
Powers
(
for
it
is
evident
,
that
,
though
in
all
your
discourse
,
you
pretend
the
Church
,
yet
you
take
your
measures
from
the
Civil
Authority
)
it
is
not
only
groundless
,
from
the
matter
of
the
Apostles
th●ir
Decree
,
but
of
dangerous
consequence
,
to
the
shaking
loose
of
all
Religion
:
for
proof
whereof
,
see
how
upon
the
back
of
this
discourse
,
you
boldly
attempt
to
make
even
the
very
Sacraments
Arbitrarie
,
by
asking
why
we●●se
not
washing
of
feet
,
since
there
is
no
Sacrament
set
down
more
punctually
in
Scripture
?
And
when
your
N.
C.
retorts
,
that
you
are
under
the
same
obligation
(
which
retortion
may
be
pertinently
made
to
most
of
your
objections
)
you
tell
him
,
that
you
have
a
clear
answere
,
that
in
these
externals
,
God
intended
no
perpetual
obligation
;
and
therefore
in
them
you
follow
the
practice
of
the
Catholick
Church
:
O
unhappy
Bohemians
,
and
you
other
Christians
,
who
suffered
so
much
,
and
so
grievously
,
for
the
retainning
of
the
Cup
,
in
the
Sacrament
of
the
Lords
Supper
;
If
this
new
Doctor
,
who
with
his
New
Light
,
can
penetrate
unto
the
secrets
of
God
,
and
measure
the
duration
of
his
intentions
,
had
lived
in
your
dayes
,
he
could
have
told
you
,
that
the
Cup
is
but
an
externall
thing
,
under
no
perpetual
obligation
,
and
by
his
Doctrine
of
Conve●●encie
,
led
you
to
a
safe
and
peacefull
Accommodation
to
the
practice
of
the
Catholick
Church
:
but
Sir
,
they
are
at
rest
:
As
for
this
your
Laxe
acceptation
of
a
professed
indifferency
in
externals
,
what
part
of
the
Christian
Religion
or
Worship
,
may
it
not
corrupt
,
or
subvert
?
and
seing
it
doth
tolerate
and
allow
,
the
not
practising
of
the
washing
of
feet
,
to
you
,
as
well
founded
In
Scripture
,
as
either
of
the
Sacraments
,
would
it
not
in
a
just
parity
of
reason
,
dispense
with
,
and
forego
these
also
?
This
is
indeed
doctrine
so
damnable
,
that
I
hope
it
shall
never
need
an
Antidote
,
and
therefore
I
returne
to
examine
your
third
or
eight
Sacrament
(
I
know
not
which
,
for
all
are
but
externall
)
of
washing
of
feet
,
And
you
say
,
That
it
hath
in
Scripture
of
Element
,
Water
,
the
Action
,
washing
the
feet
,
the
Institution
,
as
I
have
done
so
do
ye
,
And
ye
ought
to
wash
one
anothers
feet
;
and
the
spiritual
use
of
it
,
Humility
:
Whence
you
conclude
.
Why
do
ye
not
there
ore
use
this
rite
?
To
which
last
point
,
it
is
,
that
waving
any
further
discourse
an●nt
the
Nature
,
and
requisites
of
a
Sacrament
,
whereof
,
notwithstanding
your
parrallel
description
of
this
washing
,
yet
I
perceive
you
are
loath
to
apply
the
name
,
I
shall
direct
my
answere
viz.
that
this
washing
is
not
to
be
used
,
because
,
though
our
Lord
did
practise
this
lowly
act
of
Condescendence
,
as
eminently
expressive
of
that
humility
,
whereunto
he
would
have
his
Disciples
instructed
;
yet
,
neither
is
it
in
it self
,
of
the
Nature
of
a
Sacramental
signe
,
whereof
all
the
significancie
is
from
the
institution
,
and
vertue
in
the
exhibition
of
the
thing
signified
,
which
you
cuningly
omit
to
mention
;
Nor
doth
Christ
perform
it
by
way
of
Institution
,
for
Repetition
;
but
by
way
of
example
,
for
Imitation
,
as
is
manifest
from
the
Text
,
Iohn
,
13.
4.
&c.
where
we
finde
,
that
our
Lord
doth
first
wash
his
Disciples
feet
,
before
he
told
them
what
he
was
a
doing
,
and
then
having
done
the
act
not
simply
significant
by
his
appointment
;
but
of
it self
as
the
effect
expressing
the
greatest
humility
as
its
cause
,
he
teaches
them
not
a
●o●emne
reiteration
,
but
the
use
in
these
words
,
If
I
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
on
anothers
feet
:
If
I
have
been
among
you
as
he
that
serveth
,
so
ought
ye
to
serve
one
another
;
for
I
have
given
you
an
example
that
ye
should
do
as
I
have
done
to
you
.
I
have
not
shewed
you
humility
in
a
figure
,
to
be
repeated
for
your
remembrance
,
but
by
a
solid
practice
taught
you
,
the
like
performance
:
so
that
to
turne
this
pattern
unto
a
rite
,
is
in
effect
as
far
from
our
Lords
purpose
,
as
the
instruction
of
plai●
examples
,
is
preferable
to
that
of
Mystick
representations
:
which
exposition
is
so
true
,
and
sound
,
that
as
this
phansie
of
yours
,
was
never
owned
by
the
Church
of
Christ
,
so
,
it
is
most
certain
,
that
wh●re
it
hath
been
followed
,
(
I
mean
by
the
Pope
)
and
this
action
hath
been
used
,
as
a
rite
,
it
hath
only
been
made
a
colour
to
the
most
prodigious
,
and
superlative
pride
,
that
ever
the
sun
beheld
:
and
thus
I
hope
all
men
may
see
that
the
not
using
of
this
washing
,
never
again
used
,
for
any
thing
we
read
,
by
way
of
Sacrament
,
or
Ceremony
,
either
by
our
Lord
,
or
his
Apostles
,
and
Churches
;
is
neither
a
difformity
in
us
,
from
the
Scripture
,
nor
an
argument
for
your
irreligious
laxenesse
in
things
you
call
externals
.
As
for
your
Demand
,
why
in
your
Worship
do
you
not
Kiss
one
another
with
a
holy
Kiss
?
seing
it
is
no
where
commanded
in
worship
,
as
you
seem
boldly
and
ignorantly
to
suppose
,
and
the
Christian
manner
of
the
thing
,
in
customary
civility
,
is
only
recommended
by
the
Apostle
,
as
an
allay
of
chastity
,
and
kindnesse
in
Civil
rencounters
,
the
question
is
,
but
a
petulant
extravagancie
of
your
vain
imagination
.
Next
you
Enquire
why
do
you
not
anoint
the
sick
with
oyl
?
I
answere
though
you
addresse
this
demand
to
a
N.
C.
yet
it
is
evident
,
that
your
conclusion
of
difformity
to
the
Scripture
pattern
thence
inferred
,
is
equally
levelled
,
against
the
whole
Protestant
Church
,
wherein
this
Ceremony
is
univer●a●ly
di●used
,
and
that
not
from
your
vain
warrant
of
the
Churches
Authority
in
and
over
things
expressly
commanded
,
as
you
judge
this
rite
to
be
;
No
,
this
is
a
presumption
so
high
,
and
laxe
,
that
even
the
grossest
Papists
,
are
unwilling
to
avouch
it
;
but
the
●ound
answere
of
all
the
Churches
is
,
that
as
the
custome
of
Anointing
might
have
been
occasioned
,
from
an
observance
then
in
use
in
these
parts
,
where
Anointings
were
much
more
ordinary
then
in
our
parts
of
the
world
;
so
,
it
is
mentioned
in
the
Scripture
by
the
Apostle
Iames
,
not
by
way
of
Command
,
but
as
the
accustomed
Symbole
,
adhibite
in
the
exercise
of
the
Gift
of
healing
,
which
being
then
Ordinary
in
the
Church
,
is
commanded
to
be
applyed
by
the
prayer
of
Faith
,
whereunto
the
effect
is
solely
re●erred
,
and
only
with
the
formality
of
Anointing
,
as
being
then
customary
in
the
like
cases
,
seing
then
that
the
Text
runs
clearly
thus
,
is
any
sick
?
let
him
call
the
Elders
,
and
let
them
pray
over
him
anointing
him
with
oil
in
the
name
of
the
Lord
,
and
the
prayer
of
saith
shall
save
the
sick
;
And
that
the
application
of
the
extraordinary
Gift
of
healing
by
prayer
,
with
the
then
us●all
circumstance
of
Anointing●
is
here
only
enjoyned
,
how
can
you
make
this
Text
binding
as
to
the
manner
and
circumstance
?
when
you
cannot
but
acknowledge
,
that
the
substance
viz.
the
power
of
healing
is
ceased
.
But
having
made
your
N.
C.
say
That
the
Apostle
promises
recovery
upon
the
anointing
,
you
turne
to
fight
with
your
own
shadow
,
and
tell
him
There
is
no
such
matter
;
that
the
recovery
is
promised
to
prayer
,
and
also
forgivenesse
;
and
seing
we
pray
by
all
for
their
raising
up
,
and
that
they
may
be
forgiven
,
why
do
we
not
aswel
anoint
?
But
,
what
Logick
can
make
out
this
consequence
in
as
much
as
Anointing
being
there
only
spoken
of
as
the
concomitant
rite
used
in
the
application
of
the
Gift
of
healing
,
it
is
manifest
that
without
the
existence
and
exercise
of
the
Gift
it self
,
it
is
not
now
to
be
repeated
;
and
therefore
though
prayer
be
principally
commanded
as
the
speciall
mean
,
by
which
even
the
Gift
of
Miracles
was
actuate
and
made
effectuall
,
and
to
this
day
doth
remain
as
the
great
one
by
which
all
the
promises
either
for
raising
up
or
remission
are
drawen
out
unto
effect
;
yet
thence
to
inferre
that
Anointing
,
a
peculiar
solemnity
in
the
Gift
of
healing
,
should
still
continow
,
notwitstanding
the
Gift
it self
be
ceased
,
is
,
very
absurd
:
Now
that
Anointing
was
an
Ordinary
observance
in
the
exercise
of
the
Gift
of
healing
you
may
read
it
clearly
in
the
Disciples
practice
Mark
6.
13.
And
they
Anointed
with
oil
ma●
that
●●re
sick
and
healed
them
.
This
being
then
the
just
and
true
account
,
not
only
of
our
practice
,
but
also
of
that
of
the
whole
reformed
Churches
,
how
vain
and
ridiculous
are
you
to
tell
us
,
that
our
pretense
of
Scripture
is
but
to
impose
on
women
and
simple
people
,
and
all
our
persuasion
,
grave
nods
and
bigwords
:
but
leaving
you
to
puff
petulantly
where
you
can
prove
nothing
,
I
proceed
to
your
next
demand
,
who
taught
us
the
change
of
the
Sabbath
?
and
you
say
we
will
read
the
Bible
long
●re
we
finde
it
there
;
which
you
think
sufficiently
proved
,
when
you
tell
us
That
the
Churches
meeting
recorded
to
have
been
on
the
first
day
of
the
week
,
saveth
not
that
they
antiquated
the
Saturnday
,
(
as
you
are
pleased
very
cours●y
to
speak
)
and
that
of
the
Lords
day
,
sayeth
yet
less
:
Sir
,
for
answere
,
let
me
only
tell
you
,
that
by
this
your
conceited
slighting
of
Arguments
,
which
you
cannot
answere
,
with
your
vain
arguings
,
against
these
things
which
you
cannot
disprove
,
you
have
discovered
to
me
the
deep
wisdom
of
Solomons
contradictory-like
advice
,
answere
a
fool●
and
answere
him
not
,
Prov.
26.
4
and
5.
in
so
sa●●s●●ying
a
reconciliation
,
that
remitting
you
for
answere
,
lest
you
be
wise
in
your
own
conceit
,
to
the
labou●s
of
these
who
have
cleared
this
point
above
cavillation
,
I
●orbear
to
make
any
further
answere
lest
I
should
be
like
unto
you
;
Only
I
think
it
worth
the
observing
how
like
the
progresse
of
your
dangerous
Libertinisme
is
to
that
verdict
of
the
Apostles
,
2.
Tim.
3.
13.
Your
first
sally
was
only
against
ruling
Elders
and
Deacons
,
the
next
attacques
the
very
Discipline
of
Church
,
your
third
endeavours
to
introduce
the
Superstition
of
Lent
,
the
Table
Altar-wise
,
&
the
Surplice
,
&
to
corrupt
the
worship
,
your
fourth
resolves
the
necessity
of
Baptisme
and
the
Lords
supper
,
into
the
Churches
arbitriment
,
your
fifth
pleads
for
Extreame
Unction
,
or
els
a
liberty
and
power
to
the
Church
above
the
Scripture
,
and
your
sext
to
compleat
the
carier
of
your
delusions
.
Notwithstanding
that
the
cl●arest
light
both
of
Reason
and
Religion
,
do
exact
a
definite
constant
portion
of
time
,
for
a
rest
,
and
this
rest
to
be
holy
unto
the
Lord
,
that
the
Law
of
God
in
recommending
the
celebration
of
the
old
Sabbath
,
doth
found
it
upon
a
perpetual
determination
of
the
seventh
part
of
time
,
grounded
on
Divine
Authority
,
and
example
,
and
lastly
,
that
the
Scripture
in
the
antiquating
of
the
service
and
observation
of
the
Jewish
Sabbath
,
doth
evidently
translate
the
keeping
of
the
perpetual
holy
rest
unto
the
Lords
day
,
the
first
of
the
week
,
Notwithstanding
,
I
say
,
of
these
firme
grounds
your
sext
attempt
darres
to
unfix
this
grand
Ordinance
,
the
reverence
or
contempt
whereof
,
hath
in
all
ages
of
the
Church
,
by
experience
been
found
of
great
moment
,
and
unquestionable
influence
,
either
as
to
the
promoving
or
decay
of
true
Piety
and
Godlinesse
:
how
justly
may
it
be
said
of
you
and
your
Compli●es
,
who
endeavour
to
make
void
the
Divine
institution
of
this
day
,
which
your
predecessours
so
grosly
and
wickedly
profaned
,
ye
be
witnesses
there
ore
unto
your selves
,
that
you
are
their
Children
,
fill
ye
up
the
measure
of
your
Fathers
:
But
O
●ear
lest
you
do
not
escape
the
damnation
of
Hell
:
I
will
not
take
Notice
of
your
own
or
your
Non-conformist's
meen
reflection
on
these
things
,
That
they
may
prove
our
Church
was
not
perf●ct
,
but
will
not
justify
you
,
your
answere
to
that
,
which
follows
viz.
do
you
mean
to
lay
aside
the
Scripture
?
〈◊〉
rather
to
be
considered
,
wherein
leaving
the
retortion
of
●ou●
objected
insolence
,
and
big
pretending
,
to
the
impartiall
examiner
of
what
you
have
alledged
and
I
replied
●
come
●o
your
summe
of
the
whole
matter
,
which
you
say
,
is
,
That
the
Scriptures
were
designed
b●
God
,
for
the
purifying
of
the
hearts
and
conversations
of
Men
;
Most
true
:
And
therefore
it
was
not
necessaire
they
should
contain
direct
rules
for
the
Church-policie
,
which
being
a
half
Civill
matter
,
needs
not
Divine
warrants
,
a
strange
inference
,
whereof
almost
every
word
is
a
ridle
:
for
first
you
grant
that
the
Scripture
doth
contain
Rules
though
not
Direct
rules
for
the
Church-policie
,
and
yet
you
adde
almost
immediatly
,
that
it
needs
no
divine
warrant
:
Then
what
mean
you
by
Direct
rules
,
if
you
mean
Particular
as
the
subjoined
Antithesis
of
Common
doth
give
us
to
understand
,
let
these
Scripture
rules
Common
or
not
be
observed
,
and
particular
determinations
thereto
duely
squared
,
and
it
is
all
we
contend
for
:
Search
therefore
the
Scriptures
and
whatever
latitude
may
be
left
therein
,
as
to
the
regulation
of
necessary
and
common
circumstances
,
according
to
decencie
and
order
,
for
Edification
;
Yet
I
am
confident
,
that
as
to
the
substance
and
main
of
the
Officers
,
Discipline
,
and
Government
of
the
Church
(
the
matters
in
controversie
betuixt
us
)
both
you
shall
be
found
thereby
clearly
condemned
,
and
we
justified
:
but
if
by
denying
the
Scripture
,
to
contain
direct
rules
,
for
the
Church-policie
,
you
understand
,
that
it
only
holdeth
out
indirect
,
unstraight
and
ambiguous
rules
,
applicable
to
any
forme
,
as
may
best
sute
&
serve
the
interests
,
and
lusts
of
vain
Men
,
this
indeed
is
agreeable
to
your
scope
;
but
as
far
from
Scripture
,
as
it
is
dissonant
to
the
truth
of
God
,
and
Great
ends
of
the
Gospel
:
2.
What
do
you
understand
by
the
Church
policie
?
its
Officers
,
Discipline
and
Government
are
the
things
which
we
contend
for
,
If
you
think
these
half
Civil
,
I
would
gladly
learn
what
a
Church
as
such
can
have
more
Ecclesiastick
;
certainly
if
a
distinct
Head
,
Jesus
Christ
;
a
distinct
Authority
,
flowing
from
that
all
Power
given
to
him
;
a
distinck
manner
,
nothing
like
but
wholly
opposite
to
the
way
of
Civil
rule
;
distinct
effects
and
ends
,
as
Holinesse
and
eternall
perfection
,
are
from
external
justice
,
and
temporal
peace
;
and
lastly
a
distinct
subsistence
of
the
Church
,
and
its
Policie
,
not
only
when
disowned
,
but
mortally
persecute
by
the
Civil
Powers
,
may
prove
the
Policie
Ecclesiastick
to
differ
from
the
Civil
,
there
can
be
nothing
more
clearly
disterminat
;
but
if
by
Policie
you
only
mean
the
externall
protection
,
and
assistance
,
which
the
Civil
Magistrat
may
,
and
ought
to
give
to
the
Church
,
it
is
not
only
half
,
but
wholly
Civil
,
as
to
its
rise
and
cause
;
and
therefore
the
acknowledgement
thereof
we
render
,
under
God
,
heartily
and
entirely
,
to
the
Powers
,
which
he
setteth
up
:
I
might
further
question
what
you
call
half
Civil
?
and
how
you
come
to
deny
that
Divine
warrant
which
at
first
you
half
grant
?
but
I
shall
content
my self
,
to
declare
the
falshood
of
your
inference
,
understood
of
the
Discipline
and
Government
of
Gods
house
,
the
subject
of
our
debate
,
by
shewing
you
that
its
plain
contradictory
is
a
Scripture
truth
:
viz.
The
Scriptures
were
designed
by
God
for
the
Purifying
of
the
hearts
,
and
conversations
of
men
,
and
therefore
it
was
necessary
they
should
&
they
do
contain
direct
rules
for
the
Churches
Policie
,
wholly
Ecclesiastick
,
&
appointed
by
Jesus
Christ
:
The
reason
of
the
consequence
is
clear
,
not
only
because
the
Church
Policie
,
viz.
its
Officers
,
Discipline
and
Government
,
are
expresly
and
directly
ordained
by
our
Lord
,
for
our
Sanctification
&
Salvation
as
I
have
formerly
shewen
,
&
therefore
their
necessity
such
as
cannot
without
the
highest
presumption
be
called
in
question
:
but
also
,
because
their
usefulnesse
,
in
order
to
these
ends
,
is
by
diverse
Scriptures
undeniably
held
forth
:
And
he
(
who
as
the
Son
was
faithful
over
his
own
house
)
gave
some
Apostles
and
some
Prophets
.
&c.
yea
and
all
the
Gifts
,
Power
,
Authority
,
and
Directions
to
be
found
in
Scripture
,
concerning
them
,
for
the
work
of
the
Ministrie
,
the
Edifying
of
the
body
of
Christ
,
and
perfecting
of
the
Saints
Is
a
truth
so
evident
,
that
I
marvail
,
how
you
could
adventure
on
this
Architectonick
reasoning
,
and
offer
to
lay
down
the
end
and
project
of
the
Gospel
,
and
then
frame
and
Modell
its
institutions
,
and
midses
according
to
your
own
imagination
,
and
not
rather
humbly
endeavour
,
in
the
recognisance
of
his
wonderfull
love
,
and
fidelity
to
,
and
care
of
his
Church
,
his
own
body
,
with
all
sobriety
,
to
pursue
the
knowledge
,
and
practice
of
what
things-soever
he
hath
ordained
for
its
edification
?
I
might
further
remember
you
,
that
the
rebuke
,
and
all
the
Censures
of
discipline
are
for
Edification
,
the
Saving
of
the
soul
,
making
sound
in
the
faith
,
and
Causing
others
to
fear
:
and
that
we
finde
the
exercise
of
the
Churches
Authority
,
and
Government
,
in
that
Meeting
and
Decree
made
at
Ierusalem
,
attended
with
The
consolation
and
establishment
of
the
Churches
,
But
if
your
own
concessions
be
but
a
little
pressed
,
they
will
easily
exhibite
the
inconsistencie
of
your
vanity
:
you
say
then
,
That
the
common
rules
are
in
Scripture
1.
That
there
should
be
Church
Officers
,
and
are
not
their
Power
,
Degrees
and
Ministerial
Authority
,
as
certainly
therein
defined
.
2
That
these
should
be
separate
for
that
function
,
Ought
not
then
the
best
among
them
,
give
themselves
continually
and
wholly
to
Prayer
,
and
to
the
Ministerie
of
the
word
,
without
usurping
a
stated
superior
Order
of
Governing
,
as
their
special
work
,
let
be
immixing
themselves
by
privilege
in
secular
Courts
and
affaires
?
3.
That
they
should
be
obeyed
:
is
this
their
power
for
discipline
and
Government
set
down
in
Scripture
,
&
not
also
its
rules
&
limites
?
Were
the
Apostles
more
then
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
?
was
not
the
sure
word
of
Prophecie
their
great
warrant
?
When
the
Apostle
Paul
is
about
to
set
order
in
the
Church
of
Coriath
,
hear
his
Preface
by
ye
followers
of
me
even
as
I
also
am
of
Christ
:
And
as
in
the
ordinance
of
the
Lords
Supper
,
he
only
delivers
what
he
had
received
of
the
Lord
,
so
,
even
as
to
that
smallest
of
matters
,
the
Length
and
Fashion
of
the
hair
,
doth
he
use
any
other
Authority
,
then
what
he
seconds
with
rational
persuasion
?
How
far
was
he
then
from
that
dominion
over
our
Faith
,
which
you
ascribe
to
the
Church
,
not
only
of
appointing
significant
instructing
Ceremonies
,
but
of
abrogating
things
as
expresly
ordained
,
in
your
opinion
,
as
the
true
Sacraments
.
4
,
You
say
,
That
things
should
be
done
to
Order
,
Edification
and
Peace
,
keep
within
these
bounds
,
and
invert
not
this
Method
,
and
we
are
agreed
;
but
if
you
subsist
not
in
the
regulation
of
the
manner
,
but
wil
impose
New
things
,
which
the
Lord
requireth
not
,
nay
,
which
he
abhorreth
even
your
own
inventions
,
framed
to
your
own
lusts
and
interests
,
or
produced
by
your
delusions
,
&
then
make
peace
your
Argument
,
because
ye
will
not
allow
it
to
such
,
as
in
Conscience
cannot
conforme
;
the
Lord
,
who
hath
founded
Zion
&
Reigns
in
it
,
&
who
hath
builded
his
House
&
rules
over
it
,
will
one
day
judge
:
Thus
you
see
how
these
your
everlasting
obligations
,
do
fully
conclude
,
all
the
truths
that
we
assert
:
Where
you
adde
that
the
other
Rules
are
now
altered
with
the
alterable
state
of
things
whereunto
they
were
accommodate
,
if
you
understand
it
soundly
,
of
these
things
only
which
are
indeed
ceased
,
it
is
a
very
certain
and
allowable
truth
;
but
you
remember
not
that
in
the
very
Page
preceeding
,
you
impute
this
alteration
so
grosly●
to
the
bare
Practice
of
the
Catholick
Church
,
(
a
very
doubtfull
terme
)
and
thereby
not
only
unsetle
Scripture
foundations
,
as
to
the
Sacraments
,
but
endeavour
to
introduce
such
an
arbitrary
authority
in
the
Church
,
that
in
place
of
establishing
true
Christian
Liberty
,
which
you
seem
here
to
assert
,
it
is
evident
,
that
you
go
about
plainly
to
set
up
;
an
absolute
Spiritual
tyranny
,
over
the
Church
of
God
,
and
so
to
load
it
with
the
Ceremonies
,
and
innovations
,
a
bondage
more
severe
then
the
old
dispensation
,
from
which
we
are
liberate
;
but
blessed
be
our
Lord
Jesus
Christ
,
who
hath
delivered
us
,
not
only
from
that
old
Law
of
Ordinances
,
but
hath
made
us
free
,
that
we
should
be
no
more
the
Servants
of
Men
,
nor
liable
to
be
judged
in
meat
or
drink
,
or
in
respect
of
an
holy
Day
,
or
of
the
new
Moon
,
or
of
the
Sabbath
;
and
having
blotted
out
the
hand
writting
of
God's
Ordinances
,
that
was
against
us
,
hath
put
no
new
blank
in
Mens
hands
for
their
own
devices
,
and
superstitions
:
To
conclude
then
,
in
your
own
words
,
these
things
are
so
rationall
and
also
so
clearly
deduced
from
your
own
concessions
,
that
I
see
nothing
either
to
be
excepted
against
our
Conformity
to
the
Scripture
pattern
and
the
true
Christian
liberty
,
both
in
opinion
,
and
practice
,
which
we
maintain
;
or
to
be
alleaged
for
your
pretended
liberty
,
consisting
in
a
Licentious
absurd
imposing
on
such
,
whom
you
acknowledge
to
be
free
.
But
in
order
to
this
last
point
,
viz.
your
attempt
to
remove
a
Scripture
rule
,
easie
in
it self
,
and
imparting
true
Libertie
to
its
observers
,
and
to
set
up
an
unwarrantable
Yoke
of
Church
Authority
in
its
place
,
I
conceive
it
is
,
that
here
you
go
about
,
to
represent
your
N.
C.
as
a
vain
and
clamorous
boaster
,
of
the
Crown
,
Throne
and
Kingdome
of
our
Lord
,
on
purpose
,
to
prejudicate
against
our
just
complaint
of
your
invasion
and
Robbery
;
but
waving
your
Calumnious
Methods
,
I
shal
only
endeavour
to
speak
●urth
the
words
of
truth
and
sobernesse
.
I
shall
not
here
discourse
of
the
Kingdom
of
Christ
in
all
its
parts
,
whereunto
we
finde
in
Scripture
both
the
outward
Protection
of
the
Church
,
vengeance
upon
Adversaries
,
and
all
judgement
,
even
the
great
and
last
ascrived
;
but
,
in
order
to
our
present
purpose
,
I
affirme
plainly
,
that
our
Lord
Jesus
as
the
Redeemer
,
is
in
a
peculiar
manner
exalted
to
be
Head
and
King
in
and
over
his
Church
,
by
vertue
of
which
Kingdome
,
he
sendeth
forth
,
and
Authorizeth
his
Ministers
,
hath
defined
their
Order
and
Power
,
determined
Censures
,
and
given
and
declared
Laws
to
be
observed
in
his
house
,
and
that
in
such
a
manner
,
and
in
that
perfection
,
that
in
all
things
properly
thereto
relating
,
he
hath
only
left
to
the
Officers
by
himself
appointed
,
a
Ministerial
power
of
administration
;
so
,
that
there
is
neither
place
left
,
nor
power
given
,
to
diminish
from
,
or
adde
to
the
Officers
,
Laws
,
Censures
,
and
Orders
,
which
he
hath
therein
established
that
these
things
are
so
,
cannot
be
better
cleared
,
then
by
remitting
you
to
our
larger
Catechisme
,
where
,
as
you
will
finde
satisfying
Scripture
proof
for
their
confirmation
,
so
really
I
cannot
but
,
by
the
way
,
recommend
to
you
its
more
serious
study
,
for
the
curing
of
that
loosenesse
in
Principles
,
which
almost
in
every
thing
you
discover
:
My
part
at
present
shall
be
to
consider
your
strange
discourse
on
this
subject
;
You
say
then
,
Christ's
throne
,
Crown
and
Kingdom
are
inward
and
spirituall
not
of
the
World
,
nor
as
the
Kindoms
of
the
World
.
Sir
,
though
I
acknowledge
the
Scripture
phrase
,
in
this
matter
to
be
Metaphoricall
;
Yet
I
wish
you
had
better
observed
it
,
and
forborn
the
hard
and
unused
expression
of
an
Inward
Crown
:
But
to
the
question
,
Christs
Kingdom
is
indeed
in
its
power
,
and
effects
(
the
restriction
a
little
above
premised
being
remembred
)
internall
and
Spirituall
,
but
doth
it
therefore
follow
,
that
its
administration
is
not
externall
and
visible
,
when
the
Lord
declared
all
power
to
be
given
unto
him
,
and
by
vertue
thereof
sent
forth
his
Apostles
and
Ministers
,
and
gathered
Churches
,
having
peculiar
Rulers
,
Laws
,
and
Ordinances
;
was
not
this
both
visible
,
and
audible
?
Are
not
all
the
acts
of
Discipline
and
Government
,
properly
thereto
referable
,
of
the
same
Nature
?
Our
Lords
Kingdom
is
truely
not
of
the
World
,
nor
as
the
Kingdomes
thereof
,
is
it
therefore
not
in
the
World
?
What
doth
this
arguing
conclude
?
You
proceed
,
a
great
part
of
his
Kingdom
is
the
liberty
whereto
he
hath
called
us
,
and
I
grant
,
that
as
liberty
,
and
deliverance
from
Sin
and
Satan
,
are
among
its
choise
benefites
,
and
therefore
the
exultation
of
Zachariah
his
thanksgiving
,
so
our
liberation
from
the
yoke
of
Jewish
Ceremonies
,
and
all
such
bondage
,
is
that
which
we
readily
acknowledge
,
in
opposition
to
you●
unwarrantable
exactions
:
but
what
would
you
thence
inferre
?
because
Christ
hes
liberate
us
from
the
former
slavery
,
and
Pedagogie
,
hath
he
therefore
left
us
to
the
worse
Tyranny
of
mens
pretended
,
and
corrupted
power
,
and
deluded
imagination
?
God
forbid
;
but
as
the
hath
set
us
free
for
ever
,
so
he
hath
only
laid
on
us
,
his
own
easie
●●oke
,
and
light
burthen
,
of
Pure
and
Evangelick
ordinances
,
by
which
our
Liberty
is
so
far
from
being
intringed
,
that
it
is
thereby
both
preserved
and
enlarged
.
In
the
next
place
you
say
Since
no
Allegorie
holds
,
it
is
ridiculous
to
argue
,
because
offices
in
a
Kingdom
are
named
by
the
King
,
therefor
it
must
be
so
in
the
Church
.
It
's
answered
1.
do
you
then
think
that
our
Lords
Kingdom
is
only
Allegorick
?
Or
because
the
symboles
and
badges
,
usuall
in
Earthly
Kingdoms
,
are
,
in
a
figure
,
thereto
transferred
,
is
it
therefore
wholly
a
figure
?
but
God
hath
set
his
King
upon
his
holy
Hill
of
Zion
,
and
Know
you
assuredly
that
God
hath
exalted
him
to
be
both
Lord
and
Christ
,
b●wis●
therefore
and
be
instructed
Kiss
the
Son
lest
he
be
angr●
,
and
learn
to
acknowledge
his
Kingdom
,
in
all
the
parts
and
privileges
thereof
,
by
him
declared
:
Next
it
is
most
evident
,
that
not
only
Christs
Kingdom
,
in
and
over
his
Church
,
is
reall
and
certain
,
and
that
Officers
truely
such
,
vested
with
his
Authority
,
and
therefore
depending
on
Christ
as
King
,
are
held
forth
by
the
Scripture
,
and
to
be
really
found
therein
;
but
seing
he
himself
hath
in
the
Gospel
so
expressly
founded
their
mission
,
upon
that
All
power
,
given
unto
him
,
and
Paul
so
plainly
referres
the
giving
of
Apostles
&c
,
unto
his
Ascension
and
exaltation
,
are
you
not
ashamed
to
alledge
these
things
,
to
be
only
by
us
concluded
from
the
vain
appearance
of
an
Allegory
And
thus
to
make
your self
ridiculous
,
in
that
scorne
you
intended
for
others
?
But
poor
wretch
,
you
adde
,
That
we
may
as
wel
say
,
that
there
must
be
coin
stamped
by
Christ
,
as
Officers
appointed
by
him
in
his
Church
:
(
for
this
is
the
runing
of
your
words
)
Lord
deliver
you
from
this
profane
Spirit
:
thinkest
thou
,
that
the
Kingdom
of
Christ
,
hath
need
of
money
,
as
it
hath
indeed
need
of
Officers
?
Or
,
because
money
is
current
and
symony
a
frequent
practice
in
your
Church
,
hes
it
therefore
any
place
in
Christs
true
Church
?
Sir
,
your
profane
scoffing
at
the
Kingdome
of
Christ
is
one
passage
,
amongst
many
,
that
give
me
Confidence
to
say
,
arise
O
God
plead
thine
own
cause
,
remember
how
the
foolish
man
reproacheth
thee
dayly
.
But
I
professe
I
am
confounded
in
my self
,
when
I
think
of
my
own
provocations
,
and
on
the
iniquitie
of
his
Sons
and
Daughters
;
for
if
the
abuse
of
the
Glorious
Gospel
,
shineing
amongst
us
in
so
much
puritie
,
had
not
been
great
,
he
would
not
have
given
up
the
dearly
beloved
of
his
Soul
into
the
hand
of
such
persecuting
adversaries
,
and
such
scoffers
at
him
,
who
justifie
these
malicious
mockers
in
Cajaphas
Hall
,
with
an
over-plus
of
wickednesse
.
O
if
he
would
returne
,
he
would
quicklie
emptie
Pulpits
,
and
Chairs
in
Universities
of
such
,
who
bend
their
tongues
for
lies
,
and
make
the
world
see
,
because
they
have
rejected
knowledge
,
he
hath
also
rejected
them
that
they
shall
be
no
Priests
to
him
.
The
next
thing
you
subjoin
is
,
what
King
will
think
his
prerogative
lessened
,
by
constituting
a
Corporation
,
to
whom
he
shall
leave
a
liberty
to
cast
themselves
into
what
mould
they
please
,
providing
they
obey
the
General
Laws
,
and
hold
that
liberty
of
him
.
Thus
you
will
alwayes
aspire
to
enter
into
the
Counsel
of
God
:
if
your
vote
had
been
here
asked
,
it
is
very
like
you
would
have
bestowed
large
privileges
upon
that
Church
,
where
you
might
have
been
a
sharer
;
But
we
bless
him
to
whom
the
Church
is
committed
,
and
on
whom
the
Government
is
laid
,
who
hath
provided
better
,
and
given
unto
his
Church
complete
Officers
,
perfect
Ordinances
,
true
Laws
,
and
good
Statutes
;
and
ordered
his
house
in
all
things
:
and
therefore
as
we
are
not
to
enquire
,
what
the
Lord
might
have
done
but
humbly
and
thankfully
to
acknowledge
what
he
hath
done
,
so
,
in
these
things
for
men
to
disown
his
Authority
,
and
deny
his
bounty
,
and
usurp
to
themselves
a
power
of
altering
,
what
he
hath
established
,
and
fashioning
the
worship
and
Government
of
Gods
house
,
according
to
the
device
of
their
own
heart
,
is
no
doubt
no
lawful
liberty
,
but
a
licentious
invasion
of
Christ's
prerogative
,
and
a
jealousie-provoking
sin
of
Laese
Majestie
Divine
.
That
thus
it
stands
,
betuixt
you
and
us
,
the
preceeding
passages
do
plainly
witness
,
and
the
faithfulness
of
Jesus
Christ
,
as
a
Son
over
his
own
house
,
so
expresly
commended
,
and
preferred
before
the
faithfulnesse
of
Moses
,
is
an
argument
,
which
you
will
never
dissolve
:
You
say
his
faithfulnesse
consisted
in
his
discharging
the
Commission
given
him
by
his
Father
:
Most
certain
;
but
you
ask
who
told
us
that
it
(
I
suppose
you
mean
the
appointing
the
Officers
Ordinances
and
Government
of
the
house
of
God
)
was
in
the
Fathers
Commission
?
Herein
is
a
marvellous
thing
.
You
know
that
Jesus
Christ
whrist
was
sent
by
the
Father
,
to
redeem
,
gather
,
feed
,
guid
and
Govern
his
Church
;
and
you
see
,
that
as
the
things
in
question
are
thereto
necessarie
,
so
in
discharge
hereof
,
he
sends
out
Apostles
,
and
Ministers
,
Ordains
Officers
,
vests
them
with
power
and
Authority
,
instructs
them
to
a
Ministerial
,
and
lowly
administration
and
deportment
,
defines
Censures
,
appoints
his
Ordinances
,
and
Laws
,
liberats
the
Worship
of
God
from
the
shadows
,
and
types
of
the
Jewish
Pedagogie
,
and
cleares
its
true
and
spiritual
exercise
and
liberty
,
and
finally
acquits
himself
faithfully
in
all
his
house
:
do
you
then
question
,
if
he
did
these
things
,
or
doubt
you
that
he
did
them
by
Commission
?
it
is
a
hard
Dilemma
which
you
will
never
evade
:
but
you
adde
that
if
we
argue
from
Moses
it
will
inferre
that
all
particulars
must
be
determined
:
whereupon
you
urge
,
that
as
Moses
determines
the
dayes
of
Separation
for
a
legal
uncleannesse
,
why
doth
not
the
Gospel
the
like
for
spirituall
uncleannesse
?
It
's
answered
,
if
you
had
taken
up
the
Argument
aright
and
considered
the
faithfulnesse
of
Christ
and
Moses
,
not
in
order
to
the
same
;
but
with
relation
to
their
respective
Commissions
,
You
had
not
fallen
into
this
mistake
;
but
the
Scripture
parallel
,
is
clear
,
Moses
as
a
servant
did
faithfully
&
completely
order
Gods
house
,
therefore
Our
Lord
much
more
as
a
Son
,
hath
thus
ordered
the
Church
,
his
own
house
:
Whence
as
it
doth
no
wayes
follow
,
that
whatsoever
things
were
institute
by
Moses
,
ought
to
have
been
in
like
manner
imitate
by
our
Lord
;
so
this
is
most
concludent
,
that
as
Moses
,
as
a
Servant
,
did
diligently
and
exactly
execute
his
Commission
,
in
order
to
the
Tabernacle
,
its
service
,
Ministers
,
and
all
its
appurtinents
,
so
Christ
,
both
by
reason
of
a
command
received
and
of
his
interest
and
power
,
hath
exceeded
the
faithfulnesse
of
Moses
,
in
the
Ordering
and
appointment
of
things
appertaining
to
his
Church
:
But
for
the
better
confirming
our
Reasoning
,
and
the
removing
of
your
Mistake
,
I
do
only
recommend
to
you
this
obvious
truth
,
viz.
that
the
Commendation
of
our
Lord
held
out
by
the
Apostle
in
this
comparison
,
institute
betuixt
him
and
Moses
,
regardeth
the
Manner
,
but
not
the
subject
,
of
their
administrations
:
Not
what
was
the
Nature
of
extent
of
Moses
his
trust
,
but
what
was
his
diligence
,
and
faithfulnes
in
the
discharge
;
is
the
light
and
argument
of
the
parallel
:
suppose
two
intrusted
in
imployments
,
wholly
diverse
,
and
inadequate
,
and
the
exact
fidelity
of
the
one
trustie
,
to
be
notourly
known
,
may
not
the
faithfulness
of
the
other
,
be
thence
very
properly
commended
?
And
wil
not
this
commendation
very
evidently
inferre
,
that
as
the
first
was
punctually
observant
of
all
things
committed
,
so
,
the
second
did
equall
his
exactness
,
without
giving
the
least
ground
to
conclude
,
that
therefore
either
the
second
must
have
done
the
same
or
like
things
,
with
the
first
,
or
yet
that
the
first
administration
was
as
extensive
,
as
that
entrusted
to
the
second
:
this
being
duely
perpended
,
and
it
being
certain
,
that
not
the
establishing
of
an
universall
,
and
perpetual
order
to
all
and
every
of
the
concerns
of
the
jewish
Church
,
as
appeares
from
the
alteration
and
addition
made
thereafter
,
by
David
,
and
Solomon
;
but
only
the
setting
up
of
the
Tabernacle
,
its
Sacrifices
,
and
service
,
according
to
the
command
,
accommodate
to
the
then
state
of
that
People
,
was
to
Moses
(
and
that
only
by
peremptory
prescript
,
as
to
a
servant
)
enjoined
;
whereas
unto
our
Lord
,
as
a
Son
over
his
own
house
was
freely
committed
the
unchangeable
establishment
of
his
Church
,
in
all
its
requisits
unto
his
coming
again
:
then
if
our
Lords
faithfulnesse
be
indeed
equall
to
that
of
Moses
,
his
appointing
of
Officers
,
Ordinances
,
and
Laws
,
necessare
and
convenient
to
his
Church
,
with
all
requisite
exactnesse
,
though
neither
after
the
pattern
,
nor
in
that
particular
and
peremptory
strictnesse
,
of
Moses
his
prescriptions
,
can
neither
be
denied
nor
declined
:
If
you
yet
cavill
,
that
this
sayes
too
much
viz.
that
all
particulars
must
be
now
as
of
old
determined
,
It
's
answered
,
the
determining
of
Particulars
under
the
Law
,
was
from
the
expresse
●enour
of
Moses
his
Commission
,
and
therein
did
consist
much
of
the
Pedagogie
,
and
rigour
of
that
shadowing
dispensation
,
from
which
God
having
now
relieved
us
,
and
given
us
the
clear
light
of
the
Gospel
,
and
these
things
necessare
and
convenient
to
its
holy
ends
,
in
simplicity
,
parity
and
liberty
,
it
is
evident
,
that
as
our
Lords
faithfulnesse
under
this
Gospel
administration
,
did
oblige
him
to
provide
the
Church
,
in
all
things
necessary
and
convenient
,
and
liberate
us
from
all
further
burthen
of
Antiquate
rites
and
Ceremonies
,
beyond
the
necessary
exigences
of
decencie
and
order
,
so
,
he
hath
fully
acquit
himself
,
in
this
his
own
house
,
as
Moses
in
his
house
,
and
by
this
his
faithfulnes
,
for
ever
excluded
all
your
superinduced
humane
inventions
,
whether
in
Church-Officers
,
Government
or
Worship
:
in
a
word
,
so
ill
grounded
is
the
absurdity
,
wherewith
you
would
urge
us
;
and
the
faithfulnesse
of
Christ
,
compared
to
that
of
Moses
,
is
so
farre
from
saying
too
much
,
viz.
that
all
particulars
must
be
in
the
Gospel
determined
,
that
it
inferres
the
direct
contraire
,
viz
,
that
seing
God
having
committed
to
Moses
a
Law
,
descending
to
a
most
strict
prescription
of
Particulars
,
and
Ceremonial
observances
,
he
was
therein
faithfull
;
therefore
our
Lord
more
faithful
having
a
dispensation
entrusted
to
him
only
of
Gospel
Ordinances
,
with
a
becoming
liberty
,
hath
in
his
fidell
discharge
,
both
fully
defined
the
former
,
and
established
the
latter
,
free
from
all
humane
,
either
General
or
Particular
inventions
,
and
impositions
:
But
you
go
on
and
tell
us
,
That
Moses
instituted
no
Church-Government
in
the
way
we
use
it
,
and
that
Synagogues
their
Rulers
&
chief
Rulers
were
not
appointed
by
Moses
,
&
yet
no
unlawful
thing
,
since
countenanced
by
Christ
&
his
Apostles
:
Whence
you
conclude
,
That
either
what
they
did
,
was
founded
on
Divine
tradition
,
(
which
no
Christian
will
grant
)
or
that
a
form
of
Government
was
devised
by
men
;
and
if
the
Iews
had
that
Libertie
,
certainly
the
Christian
Church
is
more
free
,
as
to
these
externals
.
Sir
,
not
to
detain
you
in
a
curious
enquiry
into
the
special
composition
,
gradual
advance
and
necessarie
alterations
of
the
jewish
Policie
,
It
's
answered
,
1.
I
have
just
now
told
you
,
that
Granting
Moses
did
not
institute
any
Church-Government
as
used
by
us
,
because
neither
given
him
in
commission
,
not
at
that
time
needfull
,
and
agreeable
to
the
condition
of
a
wandering
people
,
and
the
dispensation
they
were
then
under
;
Yet
the
Scripture
Argument
from
our
Lords
faithfulnesse
,
preferred
to
that
of
Moses
,
being
conclusive
of
the
same
,
yea
of
a
greater
care
of
all
things
necessarie
,
and
requisite
for
his
Church
,
to
the
end
of
the
World
,
then
that
which
Moses
did
adhibite
,
even
in
the
setting
up
of
the
Tabernacle
,
and
it
s
commanded
service
;
must
of
necessity
inferre
,
both
that
our
Lord
did
de
facto
provide
for
the
Ministerie
,
and
Government
requisite
in
his
own
house
,
and
that
the
Ministerie
and
Government
,
which
we
finde
descrived
in
the
Scriptures
of
the
New
Testament
,
are
of
his
appointment
,
and
such
as
may
not
be
altered
.
2.
Not
to
mention
the
evident
necessity
of
Synagogues
,
up
and
down
the
Land
,
for
the
end
of
teaching
the
people
,
a
most
certain
dutie
,
which
could
hardly
otherwayes
be
performed
,
the
dispersion
of
Levi
among
the
Tribes
,
Moses
blessing
,
designing
him
to
teach
Iacob
judgements
,
and
Israel
Gods
Law
,
Davids
appointing
4400.
of
the
Hebronites
,
1
Chron.
26.
30.
31.
32.
thorow
all
Israel
,
in
all
businesse
of
the
Lord
,
and
for
every
matter
pertaining
to
God
,
as
well
as
affaires
of
the
King
,
and
Asaphs
regret
,
for
the
burning
up
of
all
the
Synagogues
of
God
in
the
Land
(
not
to
mention
the
coincidence
often
hinted
at
in
the
Old
Testament
,
of
Judges
and
Teachers
of
the
Law
,
in
every
City
,
and
their
appointment
out
of
the
Tribe
of
Levi
)
are
grounds
,
more
then
probable
of
the
Divine
institution
of
Synagogues
,
and
their
Rulers
;
and
that
they
were
no
humane
invention
,
3.
The
evident
Testimonies
that
we
have
in
the
Word
of
God
,
not
only
of
the
Lords
special
appointing
of
the
Tabernacle
,
its
whole
service
and
Ordinances
,
framed
and
suited
to
the
then
State
and
Posture
of
that
people
;
but
also
,
how
that
he
Reformation
,
and
establishment
made
in
Davids
dayes
,
together
with
the
building
of
the
Temple
,
its
Officers
and
Porters
,
were
particularly
directed
by
the
Spirit
of
God
,
in
Samuel
,
David
,
and
the
Seers
of
these
times
,
instrumental
in
that
work
,
1
Chrom
.
9.
22.
and
28.
11.
may
sufficiently
evince
to
any
rational
discerner
,
that
the
Synagogues
,
more
material
,
then
many
of
these
circumstantial
things
expresly
commanded
,
were
also
ordained
by
the
Lord
,
and
likewise
instruct
all
to
a
most
tender
,
and
precise
adherence
to
the
express
Will
of
God
,
in
all
Matters
relating
to
his
house
and
Worship
:
And
here
,
upon
the
mentioning
of
David
,
I
cannot
omit
to
remember
,
how
that
in
all
the
Scripture
,
we
finde
not
a
parallel
and
type
,
more
frequent
then
that
of
our
Lords
Kingdome
,
in
and
over
his
Church
,
to
that
of
David
over
Israel
:
seeing
then
,
that
these
●igures
have
their
certain
grounds
of
resemblance
,
and
there
is
not
a
more
conspicuous
typifying
Character
,
in
the
person
of
David
;
then
,
that
of
his
Royall
ordering
,
and
establishing
the
house
,
and
Church
of
God
,
whereunto
he
was
raised
up
,
and
particularly
inspired
,
and
commanded
,
though
the
faithfulness
of
Christ
,
preferred
to
that
of
Moses
,
should
not
,
Yet
his
succession
in
the
Throne
of
David
to
reigne
over
the
house
of
Jacob
for
ever
,
doth
undeniably
conclude
both
the
Government
and
complete
setlement
of
the
Church
,
by
us
contended
for
:
4.
If
you
would
reflect
upon
the
Lords
singular
Providence
over
his
People
Israel
,
first
,
in
that
Theocratie
,
whereby
in
a
peculiar
manner
he
Governed
them
,
unto
the
dayes
of
Saul
,
2.
in
their
Urim
and
Thummim
,
and
the
holy
Oracles
of
God
,
which
they
constantly
enjoyed
,
3.
In
the
continuall
assistance
,
which
they
had
almost
in
all
times
,
of
Prophets
immediatly
inspired
,
you
cannot
lightly
suppose
,
that
either
Synagogues
,
or
any
other
Lawfull
institution
,
concerning
their
Law
and
worship
,
were
a
meer
humane
invention
;
but
though
the
evidences
of
their
appointment
,
remaining
with
us
upon
record
,
were
more
obscure
,
these
passages
alone
,
do
render
it
more
then
probable
,
that
their
Authority
and
rise
was
Divine
.
5
The
comparing
of
the
Church
of
Christ
,
to
that
of
the
Old-Testament
is
so
unfavourable
to
your
cause
,
and
there
are
such
manifest
disparities
in
that
parallel
,
that
it
rather
maketh
against
you
then
for
you
;
for
as
the
Ordinances
of
that
dispensation
,
were
such
,
as
were
to
be
done
away
and
abolished
;
and
therefore
were
appointed
by
God
(
who
in
times
past
spake
unto
the
Fathers
by
the
Prophets
at
Sundry
times
and
in
divers
manners
)
in
a
variant
and
mutable
forme
,
So
,
the
Lord
having
in
these
last
dayes
,
and
now
in
the
end
of
the
World
,
spoken
unto
us
by
his
son
,
to
whom
he
sayeth
,
thy
Throne
O
God
is
for
ever
and
ever
,
the
Anointing
of
the
most
Holy
,
attended
by
the
sealing
up
the
Vision
,
and
Prophecie
,
and
the
setting
up
of
his
everlasting
Dominion
,
do
infallibly
conclude
,
the
introducing
of
a
more
excellent
Ministerie
,
and
the
full
and
immutable
establishment
of
all
Ordinances
,
requisite
to
the
ingathering
,
and
perfecting
of
the
Saints
:
Sir
,
if
these
things
were
considered
by
you
,
and
that
our
Lord
hath
now
at
last
,
by
himself
,
given
and
ordered
,
for
us
,
a
complete
and
perfect
ap●ointment
,
of
all
means
necessary
in
his
Church
,
you
should
finde
more
Soul-satisfaction
in
walking
at
true
liberty
in
the
observing
of
his
precepts
;
then
in
the
Lascivient
fancies
of
your
own
vain
Imagination
,
which
not
content
to
rest
in
the
blessed
change
that
our
Lord
hath
made
,
of
the
first
Covenant
,
not
faultles
,
unto
this
New
one
and
better
ordered
,
under
the
specious
aspiring
to
a
liberty
,
equal
to
that
of
the
Jewish
Church
,
doth
plainly
charge
,
the
Christian
Church
,
with
the
imperfections
of
that
,
which
is
decayed
,
and
vanished
.
Having
thus
examined
and
answered
the
strain
and
scope
of
your
discourse
,
I
shall
briefly
go
over
what
remains
:
You
say
Our
Saviour
and
his
Apostles
countenanced
the
Synagogues
and
their
Rulers
,
and
why
not
?
seing
not
only
their
first
institution
appears
to
have
been
such
,
as
I
have
declared
;
but
also
other
occasions
,
noted
in
the
Gospel
wherein
you
have
no
advantage
,
did
clearly
thereto
invite
:
Next
you
say
That
this
their
practice
was
either
founded
on
divine
Tradition
(
which
no
Christian
will
grant
)
or
that
a
form
of
Government
not
unlawful
was
devised
by
Men
:
I
answere
1.
I
have
exhibited
already
warrants
for
their
practice
,
beside
tradition
.
2.
Might
not
the
positive
manner
of
the
institution
of
Synagogues
,
have
been
then
more
clear
,
while
the
thing
was
in
observance
,
then
now
it
is
,
after
its
abolition
,
and
the
revolution
of
so
many
Ages
?
3.
If
I
were
concerned
in
your
parenthesis
,
against
Divine
Tradition
,
I
would
ask
you
,
why
do
you
thus
without
distinction
,
make
the
admitting
of
it
in
the
Jewish
Church
so
great
an
absurdity
?
That
there
were
Divine
Traditions
before
the
Word
was
committed
to
writing
,
and
that
under
the
dark
,
imperfect
,
and
progressive
dispensation
of
the
Old
Testament
,
assisted
nevertheless
by
a
more
immediate
presence
,
unwritten
traditions
might
both
have
been
more
usuall
,
and
were
less
fallible
,
may
be
probabely
enough
held
,
by
these
who
yet
,
now
,
after
the
full
and
perfect
revelation
of
the
Gospel
by
our
Lord
Jesus
Christ
,
do
upon
solid
grounds
,
very
justly
reject
unwritten
Traditions
,
in
the
Christian
Church
;
By
which
reasons
,
you
may
perceive
,
that
the
one
member
of
your
Dilemma
,
labouring
so
sadly
of
untruth
,
both
in
its
supposition
and
the
absurdity
thence
inferred
,
it
can
no
wayes
be
cogent
to
enforce
the
other
,
of
the
liberty
of
Mans
devising
in
the
point
of
Church-Government
,
even
in
the
Jewish
Church
,
let
be
in
the
Christian
,
so
many
wayes
more
excellent
:
But
in
the
close
you
insinuate
That
the
greater
liberty
you
plead
for
to
the
Christian
Church
is
in
externals
:
That
this
General
ambiguous
objection
is
only
intended
for
a
convenient
retreat
,
is
apparent
from
all
the
preceeding
discourse
,
seeing
,
if
by
Externals
,
you
understand
things
in
their
own
nature
extrinsick
to
the
constitution
of
the
Church
,
and
which
in
the
New
Testament
have
no
further
use
allowed
,
then
is
conducible
to
decencie
,
and
order
,
we
willingly
grant
,
that
the
Christian
Church
(
being
in
effect
absolutely
liberate
from
the
old
burthen
of
Ceremonies
,
and
not
(
as
you
vainly
conceit
)
endowed
with
a
greater
,
and
more
arbitrarie
power
of
imposing
)
is
indeed
herein
more
free
then
the
Iewish
was
:
But
if
by
externals
you
mean
,
as
alas
the
instances
premised
do
too
plainly
speak
,
all
the
visible
Ordinances
of
the
Church
,
specially
that
of
Government
at
least
,
what
ever
is
in
it
visible
,
the
liberty
that
you
would
introduce
,
is
not
more
contraire
to
the
Scripture
,
both
of
the
Old
and
New
Testament
,
as
I
have
shown
,
then
most
licentious
and
irreligious
.
Your
last
cavill
against
the
exercise
of
our
Lords
Kingdom
,
in
ordering
the
visible
administration
of
his
Church
,
is
,
That
if
this
were
inferred
by
his
headship
over
the
Church
,
his
being
also
the
head
of
the
World
,
should
argue
the
same
determination
in
the
order
of
the
World
,
as
well
as
in
that
of
the
Church
.
And
having
made
your
N.
C.
seemingly
and
poorly
check
you
by
saying
,
that
Christs
Church
is
dearer
to
him
then
all
the
World
:
Then
you
restrict
the
absurd●●y
,
which
you
press
,
unto
the
civil
Matters
of
the
Church
,
and
proceed
in
such
a
rambling
discourse
,
that
I
am
at
a
stand
,
how
to
medle
with
it
:
But
waving
the
censure
of
your
impertinencies
,
I
answere
1.
That
the
Mediatory
Kingdom
of
Our
Lord
over
his
Church
,
and
his
Natural
(
so
to
speak
)
Soveraignity
over
the
World
,
are
so
grosly
here
by
you
confounded
,
that
I
can
only
intreat
you
to
be
more
serious
in
reading
,
and
searching
what
the
Scripture
doth
very
distinctly
hold
forth
:
1.
Of
their
different
rise
,
the
one
given
,
the
other
not
given
.
2.
Of
their
different
objects
and
ends
,
the
one
having
&
proposing
the
World
&
men
in
order
to
a
regular
and
peaceable
being
in
it
,
the
other
the
Church
and
men
therein
called
unto
spiritual
duties
and
eternal
life
:
And
lastly
of
their
different
administrations
,
the
one
grounded
on
the
dictats
of
reason
,
and
using
external
Magisterial
authority
and
power
,
and
sensible
rewards
and
pains
,
the
other
proceeding
on
divine
revelation
,
and
carried
on
by
no
such
externals
,
save
a
simple
Ministerie
,
and
the
power
internal
and
spiritual
;
and
then
I
doubt
not
but
you
will
of
your self
rectify
such
aberrations
,
2.
The
parallel
of
Gods
Government
over
the
World
,
with
the
Kingdom
of
Christ
over
his
Church
,
is
,
so
far
from
concluding
,
that
Arbitrary
or
Architectonick
power
,
which
you
endeavour
to
set
up
in
Ecclesiasticks
,
equall
to
that
in
Civils
,
that
the
contraire
may
from
thence
be
sufficiently
evinced
,
thus
,
therefore
God
hath
not
determined
the
order
of
Civil
matters
,
either
in
the
World
or
in
his
Church
;
because
an
Architectonick
and
free
disposing
Government
,
limited
with
general
rules
,
necessare
to
its
ends
,
was
most
suitable
to
that
almost
absolute
right
and
power
,
which
he
hath
given
unto
man
,
in
and
over
the
things
about
which
it
is
conversant
:
but
so
it
is
that
the
things
of
the
Church
,
about
which
our
Lord
Jesus
his
Kingdom
is
exercised
,
being
wholly
Spiritual
,
are
neither
committed
to
our
power
,
nor
left
unto
our
arbitriment
;
And
plainly
such
,
whereof
,
the
Lord
in
all
times
,
hath
reserved
to
himself
,
the
sole
determination
:
and
therefore
it
was
clearly
necessare
,
that
all
the
Ordinances
,
Ministerie
,
and
Government
thereto
pertaining
,
should
be
also
by
him
alone
,
ordered
,
and
appointed
;
which
disparity
,
doth
not
only
reject
but
unanswerably
retort
your
Argument
from
this
pretense
.
3.
Your
great
error
,
and
greater
presumption
in
this
question
is
,
that
apprehending
our
Argument
for
the
Determined
Ordinances
and
Government
of
Gods
house
,
to
be
taken
from
the
simple
position
of
his
Kingdom
,
and
the
consequences
,
that
by
allusion
to
the
Kingdoms
of
the
Earth
may
be
thence
deduced
,
you
remember
not
that
the
Scripture
not
only
holds
out
his
Kingdom
,
and
the
nature
thereof
,
very
distinctly
;
but
also
doth
particularly
exhibite
,
all
the
Ordinances
necessare
unto
its
ends
,
and
appointed
to
be
therein
observed
;
So
that
our
reasoning
being
wholly
Scriptural
,
both
in
its
ground
and
superstructure
,
your
redargution
from
imaginary
reason
,
opposed
to
the
clear
and
positive
Counsel
of
God
,
is
plainly
irrational
:
if
in
the
dayes
of
old
,
Israel
had
changed
the
Law
,
and
Ordinances
given
,
and
therein
disowned
Gods
particular
Kingdom
and
Government
over
them
,
and
notwithstanding
thereof
pretended
to
the
liberty
of
the
Nations
about
,
seing
this
their
liberty
was
no
wayes
determined
by
,
but
very
consistent
with
,
the
Lord
's
high
Soveraignity
,
under
which
all
do
bow
,
had
this
poor
reasoning
,
justifyed
their
rebellion
?
certainly
not
:
how
much
less
then
,
can
it
conclude
the
exemption
of
the
Church
from
Christs
Kingdom
,
in
these
Ordinances
therein
by
him
established
,
of
which
the
Lords
peculiar
Kingdom
over
Israel
was
but
a
slight
adumbration
.
But
you
say
,
Seing
justice
is
a
part
of
Gods
Law
,
as
well
as
devotion
,
why
doth
not
the
Lord
determine
how
his
Church
should
be
governed
,
in
Civils
.
It
's
answered
,
Justice
is
indeed
a
part
of
Gods
Law
,
and
he
hath
therein
determined
,
as
particularly
as
the
right
,
which
God
hath
given
to
man
in
Civils
,
doth
permit
;
or
the
ends
thereof
do
require
;
but
as
this
your
Arithmetical
equalizing
of
Mans
liberty
,
in
matters
of
devotion
,
to
that
power
he
hath
in
things
Civil
,
doth
sadly
discover
the
woful
vanity
of
an
unserious
Spirit
;
So
the
Geometrical
analogie
of
Gods
determining
,
anent
our
Devotion
,
wholly
dependent
upon
his
prescript
,
unto
his
general
appointment
in
matters
of
outward
justice
,
accommodate
to
that
power
and
liberty
he
hath
therein
left
us
,
in
place
of
inferring
an
equal
power
to
Man
in
both
,
doth
,
on
the
contraire
,
evidently
demonstrate
,
that
the
Lords
determination
,
in
matters
of
Religion
,
is
as
much
more
particular
,
then
his
Commandments
are
in
the
things
of
justice
,
as
our
Liberty
in
the
former
,
is
more
restricted
,
then
our
Liberty
in
the
latter
:
if
you
had
but
considered
,
th●
th●
〈◊〉
hath
given
the
Earth
unto
the
Children
of
Men
,
and
that
,
the
things
thereof
being
put
under
his
feet
,
an
agreeable
power
of
Government
thereanent
is
certainly
given
unto
his
hand
;
whereas
our
Lords
Church
and
People
are
his
peculiar
people
,
his
chosen
Nation
,
redeemed
and
bought
with
his
precious
bloud
,
and
not
their
own
;
let
be
to
have
the
things
,
concerning
their
Souls
redemption
,
in
their
power
,
how
happily
had
you
been
delivered
from
this
strange
confounding
of
things
,
Sacred
and
prophane
;
And
how
clearly
might
you
have
perceived
,
that
Gods
Dominion
over
the
World
,
consisting
in
General
Laws
,
suited
to
its
object
,
and
swayed
by
his
Soveraign
Providence
,
in
order
to
his
holy
ends
,
doth
bear
but
little
likenesse
,
to
our
Lord
Jesus
his
Rule
,
and
Government
in
his
Church
,
as
a
Son
over
his
own
house
,
and
also
its
Ordinances
.
But
to
inforce
your
point
you
adde
,
that
you
hope
we
will
grant
that
the
Civil
Peace
is
more
necessary
to
the
very
being
of
the
Church
,
then
is
Order
in
Discipline
:
Whence
you
insinuate
that
the
former
as
well
as
the
latter
,
requires
Chri●●s
particular
determination
:
Not
to
Scandalize
you
by
frustrating
your
hope
;
Sir
,
you
know
so
well
,
that
a
thing
though
more
necessary
;
Yet
if
such
only
by
a
mediate
and
consequential
necessity
,
may
therefore
fall
under
a
quite
diverse
disposition
,
from
that
,
which
though
less
necessary
,
by
this
mediate
and
extrinsick
necessity
,
to
the
being
of
the
Church
,
then
the
Sacrament
of
the
Lords
Supper
,
do
the
former
therefore
,
aswell
and
in
the
same
manner
with
the
latter
,
belong
to
Christs
Kingdom
?
As
to
what
you
adde
,
That
it
was
for
this
reason
that
the
things
of
Civil
peace
were
determined
in
the
Old
Law
:
This
did
so
certainly
flow
from
Gods
peculiar
interest
in
that
People
,
as
a
Kingdom
,
as
well
as
a
Church
,
that
I
make
no
answere
;
That
which
you
subjoin
,
for
evincing
,
that
either
the
Lords
Kingdom
over
the
Earth
doth
extend
to
the
appointing
of
Civil
Officers
,
or
els
his
Kingdom
over
his
Church
imports
no
such
thing
;
is
so
manifestly
,
repugnant
to
the
very
nature
of
the
things
,
and
the
Lords
declared
pleasure
(
the
best
decision
)
Nay
this
whole
discourse
doth
so
foolishly
,
and
laxely
cast
,
and
weigh
things
Religious
and
Profane
in
the
same
ballance
of
vain
conjecture
,
that
I
almost
repent
my
noticeing
of
it
so
much
;
but
see
the
flatterie
of
delusion
,
having
made
your
N.
C.
childishly
to
decline
all
Reason
,
as
Carnal
,
and
,
in
the
fright
forsooth
of
your
strong
reasons
,
retreat
to
his
Ministers
and
the
Bible
,
you
ridiculously
triumph
over
him
,
and
think
,
your self
so
much
Master
of
the
field
of
Reason
,
that
insinuating
your
own
praise
,
in
the
description
of
Sound
reason
,
you
puff
at
other
mens
,
as
pitiful
niblings
:
thus
being
first
in
your
own
cause●
you
would
seem
just
,
how
I
have
Searched
you
let
others
judge
:
for
Scripture
,
you
tell
us
.
That
to
qu●te
it
,
is
not
to
build
sure
upon
it
,
the
Devil
did
that
,
and
so
do
all
Sects
:
do
you
therefore
mean
,
that
it
should
be
laid
aside
,
as
an
insufficient
Judge
,
or
that
we
use
it
no
better
then
the
Devil
did
?
I
desire
you
may
explain
your self
,
if
not
for
our
concernment
,
at
least
for
the
Scriptures
vindication
:
In
the
mean
time
,
I
am
heartily
willing
that
both
what
you
and
what
I
have
said
be
rightly
pondered
,
and
whether
the
Church
in
matters
of
Government
be
lest
to
rove
in
your
pretended
liberty
,
or
more
excellently
established
by
the
infinite
wisdom
,
unspeakable
love
,
and
most
tender
care
of
its
only
Lord
and
Head
,
let
Scripture
and
Reason
impartially
decide
:
But
to
conclude
all
,
you
tell
us
with
a
preface
,
That
the
Angels
of
the
Churches
afford
us
fairer
likely
hoods
for
Bishops
,
then
ever
we
shall
finde
in
the
Bible
for
Presbyterie
It
's
answered
,
seing
you
your self
do
acknowledge
,
that
nothing
in
it
(
whether
you
mean
in
this
place
,
or
in
the
whole
Scripture
,
the
words
are
ambiguous
)
amounts
to
a
demonstration
;
I
remit
the
matter
to
the
Scriptures
by
me
adduced
,
whereby
I
am
confident
all
your
Likelihoods
are
more
then
counterballanced
:
He
who
is
further
desi●ous
to
have
them
removed
,
may
consult
M.
Durham
upon
the
Text
;
for
my
own
part
,
since
ever
I
had
the
understanding
to
consider
,
that
the
R●velation
was
made
in
a
Mystick
phrase
,
that
the
Seven
starres
who
are
the
Angels
,
do
certainly
signifie
the
many
teachers
that
were
in
every
one
of
these
Churches
,
that
in
the
Candle-sticks
,
as
in
the
Starres
,
we
finde
the
same
oneness
,
and
number
,
and
lastly
that
though
to
the
Angel
be
the
inscription
for
address
;
yet
we
finde
the
body
of
all
the
Epistles
written
directly
to
the
whole
Churches
,
these
things
I
say
occurring
I
protest
I
could
never
discerne
more
reason
in
this
argument
,
for
subjecting
these
Churches
unto
seven
superior
single
Prelates
;
then
for
making
the
same
Prelats
really
Angels
,
or
turning
every
Church
into
a
Candle
stick
;
Or
if
I
may
adduce
another
instance
,
not
absimilare
to
your
Faire
Likelihoods
,
for
interpreting
the
two
Witnesses
,
to
be
the
two
Arch-Bishops
of
St.
Andrews
and
Glasgow
.
When
you
have
spent
your
endeavours
upon
the
Authority
of
Episcopacie
,
you
think
to
seconde
it
in
the
next
place
with
its
Antiquity
derived
you
say
,
from
the
times
next
to
the
Apostles
,
whereupon
you
conclude
in
these
words
That
how
this
excrescing
power
,
should
have
crept
into
the
whole
Church
,
and
no
mention
when
it
came
in
,
no
Prince
or
Universal
Council
to
introduce
,
it
,
in
the
times
of
persecution
when
the
Church
usually
is
purest
,
and
most
free
of
pride
,
no
Secular
consideration
to
flatter
,
but
the
first
brunt
of
the
persecution
alwayes
against
it
,
and
how
none
opposed
it
,
if
this
was
not
introduced
by
Apostles
,
or
Apostolicall
men
,
passeth
my
Divination
:
And
really
Sir
,
as
to
its
particular
Methods
,
and
increase
,
so
doth
it
mine
:
And
so
much
more
then
it
doth
yours
,
that
I
am
perswaded
from
clear
Scripture
,
that
it
was
not
only
not
introduced
,
but
plainly
reprobate
by
our
Lord
and
his
Apostles
;
Yet
am
I
so
little
thereby
stumbled
,
that
the
more
dark
and
obscure
I
finde
its
rise
and
progresse
,
I
am
the
more
confirmed
,
that
it
is
the
very
Mysterie
of
iniquity
,
and
do
so
much
the
more
admire
the
incorruptible
and
eternall
Truth
of
the
Gospel
,
which
as
in
the
beginning
it
foretold
the
coming
,
and
took
very
early
Notice
of
the
first
motions
of
this
prodigie
of
wickednesse
;
So
hath
it
,
through
the
many
ages
of
its
exaltation
,
preserved
it self
against
,
and
now
in
the
latter
dayes
overcomes
its
Malice
;
But
to
review
your
discourse
more
particularly
,
I
have
already
shewed
,
that
the
Ministery
and
Government
institute
by
our
Lord
,
and
confirmed
and
practised
by
the
Apostles
,
was
plainly
Presbyterian
;
if
so
,
what
place
for
further
inquirie
?
Is
your
alledged
traditional
subsequent
humane
institution
of
Prelacie
of
greater
moment
?
2.
That
even
in
the
Primitive
times
,
and
for
140.
years
after
our
Saviour
,
no
vestige
of
Prelacie
appears
upon
record
,
is
the
consentient
opinion
of
the
best
Searchers
,
both
on
your
,
and
our
part
.
3.
This
plea
of
Antiquity
hath
already
been
so
fully
handled
,
and
improved
both
by
yours
,
and
ours
,
specially
Hamond
on
your
part
,
and
Blondel
,
Salmasius
,
and
other
Learned
servants
of
Christ
on
ours
,
that
there
needs
nothing
be
added
:
and
where
the
advantage
is
,
the
Ingenuous
may
easily
discerne
:
He
that
desires
a
solid
and
short
accompt
of
the
matter
,
may
read
the
appendix
to
the
jus
Divinum
Ministerii
Evangelici
:
But
you
proceed
to
give
in
some
poor
scrapes
of
pretended
Antiquity
,
which
not
only
the
most
sure
,
and
clear
,
and
farre
more
ancient
Scriptures
of
Truth
,
but
even
the
convincing
answeres
which
they
have
often
receaved
might
well
have
made
you
to
forbear
:
And
first
you
say
That
Ignatius
his
Epistles
are
plain
language
:
And
so
they
are
indeed
,
but
too
plain
for
you
to
have
cited
,
as
the
following
passages
,
compared
with
the
Scriptures
subjoined
may
evince
:
In
the
Epistle
to
the
Tralliani
,
we
have
[
what
is
a
Bishop
,
but
he
,
that
is
possest
of
all
Principality
,
and
Authority
beyond
all
,
as
much
as
is
possible
for
men
?
Reverence
the
Bishop
as
ye
do'Christ
,
as
the
holy
Apostles
have
Commanded
,
&c.
As
the
Lord
Christ
doth
nothing
without
his
Father
,
so
,
must
ye
do
nothing
without
your
Bishop
,
Let
nothing
seem
right
or
equall
to
you
,
that
is
contra
to
his
judgement
.
]
In
the
Epistle
to
the
Philad
.
[
Let
the
Princes
obey
the
Emperours
,
the
Souldiers
the
Princes
,
the
Deacons
and
the
rest
of
the
Clergie
,
with
all
the
People
,
and
the
Souldiers
,
and
the
Princes
,
and
the
Emperour
,
let
them
obey
the
Bishop
]
(
no
doubt
the
Bishop
of
Rome
)
In
the
Epistle
to
the
Smyrnenses
;
[
The
Scripture
saith
honour
God
and
the
King
,
but
I
say
,
honour
God
as
the
Author
and
Lord
of
all
things
,
and
the
Bishop
as
the
Prince
of
Priests
,
resembling
the
image
of
God
,
of
God
for
his
principality
,
of
Christ
for
his
Priesthood
,
&c.
There
is
none
greater
then
the
Bishop
in
the
Church
,
who
is
consecrated
for
the
Salvation
of
the
whole
World
,
&c.
Let
all
men
follow
the
Bishop
as
Christ
the
Father
,
&c.
It
is
not
Lawfull
without
the
Bishop
to
baptize
,
or
offer
,
&c.
He
that
doth
any
thing
without
consulting
the
Bishop
Worshippeth
the
Devil
:
Now
on
the
other
hand
let
us
hear
what
the
Scripture
saith
to
this
purpose
,
Who
then
is
Paul
who
Apollo
but
Ministers
by
whom
ye
beleeve
?
Be
ye
followers
of
me
,
even
as
I
also
am
of
Christ
;
for
we
preach
not
our selves
,
but
Christ
Iesus
the
Lord
,
and
our selves
your
Servants
for
Iesus
sake
:
Not
that
we
have
dominion
over
your
faith
,
but
are
helpers
of
your
joy
:
for
by
faith
ye
stand
.
But
so
shall
it
not
be
among
you
,
whosoever
will
be
great
among
you
shall
be
your
Minister
,
and
whosoever
of
you
will
be
the
chiefest
,
shall
be
Servant
of
all
:
to
these
adde
the
practices
,
and
other
professions
of
the
Apostles
concerning
themselves
,
and
their
fellow-Labourers
,
and
really
Sir
,
when
you
shall
make
these
things
found
in
Ignatius
,
consistent
even
with
the
strain
of
pure
Religion
,
and
the
truth
of
the
Gospel
,
let
be
to
the
Orthodoxie
,
and
Piety
of
Ignatius
,
and
the
simplicity
of
his
times
;
then
shall
I
cede
to
the
Authority
of
these
Letters
:
Only
in
the
mean
time
let
me
tell
you
,
that
for
all
the
pains
that
Hamond
hath
taken
,
to
assert
their
Faith
,
the
words
above
cited
,
do
savour
so
strongly
of
most
gross
and
corrupt
interpolation
;
that
not
only
I
reject
their
Testimony
,
as
to
the
matter
of
Prelacie
;
but
do
esteem
even
the
passages
that
may
be
therein
found
for
Presbyterie
,
as
to
the
Trallians
,
be
subject
to
the
Presbyterie
,
as
to
the
Apostles
of
Iesus
Christ
,
The
Presbyters
are
the
Council
of
God
,
and
joint
,
Assembly
of
the
Apostl●s
,
and
such
like
of
little
or
no
value
.
2.
You
mention
Cyprians
time
,
but
hold
,
I
preceive
your
second
Edition
mends
your
first
,
and
this
your
practice
like
to
that
of
your
more
innocent
friend
Mr.
Coluin
,
in
his
verses
,
of
giving
us
second
Editions
,
bearing
additions
,
without
advertissment
,
had
indeed
abused
me
,
If
by
accident
I
had
not
fallen
in
the
review
of
my
papers
,
to
make
use
of
your
second
Copie
,
and
in
this
you
tell
us
,
in
the
next
place
of
the
Apostolicall
Canons
,
a
work
of
very
venerable
Antiquitie
,
at
least
the
first
fiftie
of
them
,
though
perhaps
none
of
the
Apostles
:
But
first
why
say
you
Perhaps
,
in
a
matter
beyond
all
peradventure
.
2.
Not
to
trouble
you
with
Criticisms
,
he
who
would
be
resolved
anent
the
Authority
of
these
Canons
,
let
him
only
read
them
:
And
as
I
am
confident
,
he
will
be
farre
from
thinking
either
the
first
50
,
or
the
rest
of
them
Apostolicall
,
So
I
am
certain
the
mention
made
in
the
3.
Can.
of
Sacrificium
,
Altare
,
Oleum
in
Candelabrum
,
&
Incensum
oblationis
tempore
,
a
Sacrifice
,
Altar
,
oyl
in
the
lamp
,
and
incense
in
the
time
of
offering
,
the
17.
Can
,
qui
viduam
duxit
,
Episcopus
aut
Presbyter
aut
Diaconus
esse
non
potest
,
he
who
hath
married
a
widow
,
cannot
be
a
Bishop
,
or
a
Presbyter
,
or
a
Deacon
,
the
25.
Can.
Ex
his
qui
caelibes
in
Clerum
pervenerunt
,
jubemus
ut
Lectores
tantum
,
&
cantores
,
si
velint
,
nuptias
contrahant
,
Of
Bachelors
who
hath
entered
into
orders
,
Readers
only
and
Singers
if
they
will
,
may
marrie
,
the
great
and
constant
distinction
therein
,
made
,
inter
Clericum
,
&
Laicum
,
and
the
many
other
vanities
therein
to
be
found
,
specially
in
the
last
part
of
them
,
will
easily
render
their
venerable
Antiquity
of
no
moment
,
in
our
present
Controversie
:
so
that
neither
your
40
but
in
effect
the
38.
Canon
,
though
it
were
more
positive
,
and
expresse
for
your
Prelatick
preheminence
,
nor
your
Synodicall
injunction
,
to
the
same
purpose
,
both
posterior
to
the
first
Primitive
purity
,
are
of
any
regard
:
but
3.
so
wretched
is
the
cause
that
you
defend
,
that
even
in
your
clearest
evidences
,
your
partiality
and
hypocrisie
is
manifest
:
You
alledge
the
Apostolicall
Canons
in
defence
of
your
Prelatick
Order
,
and
yet
you
consider
not
,
that
the
same
Canons
,
do
not
only
condemn
your
Prelates
;
But
subvert
their
present
constitution
.
I
shall
not
insist
upon
the
24.
Canon
Episcopus
aut
Presbyter
in
fornicatione
,
aut
perjurio
deprehensus
deponitor
:
Let
a
Bishop
or
a
Presbyter
guilty
ofsornication
or
perjury
,
be
deposed
:
the
20.
Episcopum
aut
Presbyterum
qui
fideles
delinquentes
(
quid
ergo
si
Innocentes
)
percutit
,
&
terrorem
ipsis
hoc
modo
incutit
,
deponi
praecipimus
.
We
command
that
the
Bishop
or
Presbyter
who
smiteth
delinquents
,
and
so
becometh
a
terrour
unto
them
,
be
deposed
,
what
then
,
if
they
smite
the
innocent
:
the
28●
41.
53.
57
&
75.
which
I
am
most
assured
,
if
observed
would
remove
all
the
present
Bishops
and
Curats
in
Scotland
:
but
the
Canons
I
offer
are
the
4.
Omnium
aliorum
Pomorum
Primitiae
Episcopo
&
Presbyteris
domum
mittuntor
,
Manifestum
autem
est
quod
Episcopus
et
Presbyteri
inter
Diaconos
&
reliquos
Clericos
eas
dividunt
,
Let
the
first
●ruits
of
all
others
aples
be
sent
home
to
the
Bishop
and
Presbyters
,
for
it
is
Manifest
that
the
Bishop
and
Presbyters
,
divide
them
among
the
Deacons
,
and
the
rest
of
the
Clergie
,
33.
Cujusque
gentis
Episcopos
oportet
scire
quinam
inter
ipsos
primus
sit
,
neque
sine
illius
voluntate
quicquam
agere
insolitum
,
illa
autem
quemque
prosetract●re
,
quae
ad
Parochiam
ejus
&
loca
ipsi
subdita
attinent
;
sed
neque
ille
citra
omnium
voluntatem
aliquid
facito
.
36.
Bis
in
Anno
Episcoporum
celebrator
Synodus
,
&
pietatis
inter
se
dogmata
in
disquistionem
vocanto
.
and
80.
Dicimus
quod
non
oporteat
Episcopum
aut
Presbyterum
publicis
se
admini●●rationibus
immiscere
,
sed
v●care
&
commodum
se
exhibere
usibus
Ecclesiasticis
,
animum
igitur
inducito
hoc
non
facere
,
aut
deponitor
:
together
with
the
obvious
strain
of
the
whole
plainly
insinuating
,
the
Bishop
to
be
the
person
,
to
whom
the
flock
is
principally
and
immediatly
committed
,
and
who
as
the
Primus
Presbyter
,
the
first
Presbyter
,
ought
chiefly
to
minde
the
charge
,
In
which
Canons
although
I
grant
that
their
appears
a
precedencie
of
Order
,
given
to
the
Bishop
,
over
the
Presbyters
,
(
who
in
these
times
were
many
Ministers
,
living
in
one
City
and
Society
;
having
the
charge
in
common
among
themselves
,
and
with
and
under
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
over
the
Church
,
and
Flock
in
their
bounds
)
and
also
to
the
first
Bishop
of
a
Province
,
over
his
Coëpiscopi
;
Yet
I
am
sure
your
Prelatick
power
,
and
Superiority
,
acclaiming
the
sole
power
of
Ordination
,
and
Jurisdiction
is
no
where
thereby
approved
;
but
rather
condemned
:
Your
third
Testimony
you
bring
from
Cyprian
,
in
whose
time
you
say
That
the
power
of
Bishops
was
well
regulate
and
Setled
,
and
here
knowing
that
he
professeth
That
he
would
do
nothing
without
the
Clergie
,
that
he
could
do
nothing
without
them
,
nor
take
upon
him
alone
:
Whereby
the
antient
Prostasia
;
and
not
your
Prelacie
,
is
plainly
and
only
held
forth
:
You
insinuate
as
much
,
as
if
he
had
afterward
retracted
this
opinion
,
and
this
you
prove
very
pitifully
,
1.
From
his
answere
to
one
Rogatian
a
Bishop
,
that
he
by
his
Episcopall
vigour
,
and
Authority
had
power
presently
to
punish
a
Deacon
,
for
an
affront
received
,
which
yet
doth
not
at
all
seclude
the
Presbyters
,
according
to
the
Rule
of
the
Canon
Law
Episcopus
non
potest
judicare
Presbyterum
vel
Diaconum
sine
Synodo
,
&
Senioribus
,
The
Bishop
cannot
judge
a
Presbyter
or
a
Deacon
without
the
Synod
,
and
Elders●
2.
From
this
Censure
of
Hereticks
and
Schismaticks
,
for
proud
contempt
of
their
then
Bishops
,
which
we
do
as
little
allow
as
you
do
.
3.
From
a
letter
written
by
the
Presbyters
and
Deacons
of
Rome
,
after
the
Death
of
Fabian
,
wherein
they
complain
of
the
want
of
one
to
Moderate
,
and
with
Authority
and
advice
to
take
accompt
of
Matters
,
whence
you
say
,
that
surely
they
thought
little
of
Persbyters
being
equal
in
power
to
Bishops
,
who
write
so
,
where
the
Episcopal
power
seemed
to
be
devolved
upon
them
:
but
pray
Sir
,
If
a
society
consisting
of
Members
all
equal
in
power
,
but
having
a
Head
or
President
for
order
,
and
good
Rule
,
do
regret
his
loss
,
during
the
vacancie
,
in
these
very
termes
,
wherein
lyeth
the
inconsistence
?
How
foolish
then
is
that
stricture
of
your
vanity
,
which
you
here
subjoin
?
viz.
but.
I
believe
,
few
of
you
know
these
writings
;
whereas
to
be
plain
with
you
,
in
my
thought
,
neither
you
nor
I
have
given
any
great
Specimen
of
this
knowledge
,
or
said
so
much
,
as
the
half
of
what
is
obviously
to
be
found
,
in
almost
any
printed
debate
anent
this
matter
.
Sir
,
I
must
tell
you
further
,
if
I
my selfe
were
alone
concerned
in
this
reflection●
I
would
scarce
look
upon
it
as
a
reproach
worth
the
wipeing
off
,
to
be
as
great
a
stranger
to
these
things
as
ye
take
me
to
be
,
nor
would
I
think
many
cubits
were
added
to
my
stature
to
be
as
knowing
in
them
as
your self
;
yet
it
is
known
that
I
tell
the
world
no
news
,
when
I
say
,
that
there
have
been
(
and
to
this
day
are
)
not
a
few
great
men
of
our
way
who
have
given
such
proof
of
their
knowledge
in
these
ancillarie
and
minutious
things
,
whereof
you
represente
us
as
ignorant
;
as
have
made
your
greatest
Rabbies
finde
,
that
wherein
they
gloried
they
were
not
short
of
them
;
and
if
ye
know
not
this
,
yet
seem
to
have
lost
your
silly
self
in
the
Labyrinth
of
Antiquitie
,
and
by
this
means
are
fallen
under
the
shameful
reproach
of
being
peregrinus
Domi
:
and
if
ye
know
it
,
and
yet
so
superciliously
assert
the
contraire
,
what
Apologie
can
ye
make
for
speaking
so
great
an
untruth
,
that
will
either
satisfie
the
world
or
your
own
Conscience
.
But
Sir
,
ingenously
I
professe
,
I
pitie
you
for
your
Vanitie
and
folly
;
for
it
seems
ye
think
this
the
only
expedient
to
make
the
world
beleeve
the
pregnancie
of
your
pate
,
and
Pronounce
you
worthie
of
the
Chair
:
but
Sir
,
it
will
onely
make
the
more
serious
weep
to
remember
who
did
once
fill
it
,
and
should
have
filled
it
still
,
when
they
consider
how
it
is
become
the
seat
of
a
scorner
;
and
the
lesse
serious
will
laugh
at
your
prodigious
folly
.
I
have
only
one
overture
to
propose
unto
you
,
that
your
vanity
may
be
with
some
handsomeness
hereafter
coutched
,
and
the
world
may
let
pass
what
you
say
without
quarrelling
at
it
,
as
a
known
falshood
:
And
it
is
this
,
in
your
after
comparings
and
measurings
of
your
abilities
,
that
you
may
be
taken
notice
of
for
a
Nonsuch
,
be
so
wise
as
to
compare
your self
with
your
Fellow-Curats
,
if
ye
hope
to
bear
the
bell
,
but
when
ye
insinuate
a
comparison
,
with
so
many
burning
and
shining
lights
,
and
then
,
in
your
Juvenile
pride
and
self-conceit
,
arrogate
a
preference
to
these
,
ye
do
only
force
men
to
take
notice
of
,
and
enquire
into
,
your
shame
and
short-coming
:
And
,
if
I
mistake
not
,
fall
upon
the
most
certain
method
of
making
your self
●●ink
above
ground
.
Sir
,
if
,
in
these
two
or
three
lines
,
I
have
digressed
contrary
to
my
inclination
,
the
occasion
will
justifie
it
,
and
charity
persuades
to
it
.
But
,
3.
You
tell
us
,
that
in
the
Council
of
Nice
,
Speaking
of
the
power
of
Metropolitans
;
the
Canon
sayes
,
let
the
ancient
customes
be
in
force
:
It
's
answered
1.
We
finde
that
Council
did
conveen
in
the
year
.
325.
Now
admit
,
that
certain
Customes
concerning
Metropolitans
,
as
well
as
Bishops
,
were
b●ought
into
the
Church
about
165.
years
,
before
the
Councel
;
which
is
the
highest
period
from
whence
they
can
be
calculat
,
These
customes
in
this
respect
,
might
will
therein
be
termed
Antient
,
without
the
least
contrariety
to
my
assertion
.
2.
It
's
evident
enough
from
many
suffrages
,
that
as
the
primitive
Episcopacie
,
which
succeeded
to
Presbyterie
,
the
Government
first
institute
by
our
Lord
and
his
Apostles
,
and
exercised
in
the
Christian
Church
,
did
only
import
the
humane
invention
of
a
Prostasia
,
for
Order
;
So
the
custome
of
Metropolitans
,
in
these
times
,
did
differ
nothing
from
it
,
as
may
appear
from
the
33.
Canon
of
these
called
Apostolical
already
cited
,
wherein
he
is
only
termed
Primus
Gentis
Episcopus
,
and
tyed
to
the
advice
of
his
Coëpiscopi
:
In
the
next
place
,
you
tell
us
,
that
nothing
can
be
alledged
against
your
Episcopal
power
,
but
Some
few
or
disjointed
places
of
some
Authors
,
which
at
most
Prove
,
that
they
judged
not
the
origen
of
Bishops
to
be
divine
,
and
none
save
Aerius
,
repute
an
Heretick
,
did
ever
speak
against
the
difference
,
betuixt
Bishops
and
Presbyters
:
Sir
,
if
you
did
not
here
acknowledge
,
almost
all
that
I
desire
,
I
could
easily
shew
you
,
that
not
only
the
Scriptures
of
the
New
Testament
,
and
the
agreeable
practice
of
the
Apostles
,
and
their
Immediate
successors
are
against
your
Prelatick
excrescent
power
;
but
that
even
for
several
ages
thereafter
,
while
both
Bishops
and
Metropolitans
did
exercise
their
Prostasian
,
your
Diocesan
Prelat
,
having
the
sole
power
of
Ordination
and
jurisdiction
,
was
unknown
,
yea
expresly
reprobate
:
but
because
the
appendix
whereunto
I
have
already
referred
,
and
Smectymnus
,
do
plainly
make
out
this
point
,
I
shall
not
detain
you
:
As
for
A●rius
,
it
's
true
,
he
held
that
a
Bishop
and
a
Presbyter
do
not
differ
,
and
that
Augustin
cals
this
proprium
ejus
dogma
,
his
proper
Opinion
,
and
Epiphanius
,
dogma
furiosum
et
stolidum
,
a
furious
and
foolish
opinion
,
and
that
both
of
them
do
ranck
him
among
Hereticks
;
but
seing
they
also
accuse
him
of
Arr●anisme
,
and
withal
do
also
taxe
him
for
error
in
some
points
which
are
cl●ar
truth
,
viz.
that
it
is
not
lawful
to
pray
and
offer
for
the
dead
,
their
censure
is
as
little
to
be
noticed
,
as
his
Testimony
;
specially
seing
many
Learned
men
do
plainly
assert
,
that
not
only
Hierom
,
but
even
Augustin
himself
,
Chrisostom
and
many
others
of
the
Fathers
,
were
of
the
same
opinion
with
Aërius
as
to
the
matter
of
this
difference
:
but
for
Ierom
you
go
about
to
alleviat
his
Testimonye
,
viz.
Idem
ergo
est
Presbyter
qui
Episcopus
.
Therefore
a
Presbyter
is
one
and
the
same
with
a
Bishop
,
&
noverint
Episcopi
se
magis
consuetudine
quan
dispositionis
dominicae
veritate
Presbyter
is
esse
majores
,
&c.
And
let
the
Bishops
know
that
they
are
above
Preebyters
more
through
custome
then
any
divine
warrant
.
Because
he
himself
was
but
a
Presbyter
.
Pray
Sir
,
who
were
they
whom
your
men
cite
so
fast
for
Bishops
,
were
not
they
themselves
Bishops
,
and
yet
the
truth
is
,
there
were
Bishops
also
at
that
time
of
his
Opinion
.
2.
You
say
that
his
fervent
if
not
sirie
Spirit
drives
him
along
in
every
things
to
an
excess
.
Good
Sir
,
where
is
now
your
veneration
for
Antiquity
and
the
holy
fathers
?
For
us
,
seing
we
do
not
found
on
mans
Authority
,
this
your
brusk
character
,
discovering
more
of
your
partiality
then
of
Ieroms
infirmity
,
doth
not
offend
:
Only
this
I
must
say
,
that
whatever
be
his
fervor
in
his
other
writtings
;
yet
I
am
sure
that
both
in
his
Commentarie
upon
Titus
and
in
his
Epistle
ad
Evagrium
,
he
confirms
his
assertion
above
set
down
,
with
Scripture
Arguments
,
most
calmly
,
solidly
and
unanswerably
.
3.
You
alledge
,
that
Notwithstanding
that
he
make
the
Bishop
and
Presbyter
to
differ
in
degree
only
,
and
not
in
office
,
and
that
by
Ecclesiastick
and
not
Divine
Authority
,
yet
he
confesseth
that
Presbyters
did
not
ordain
,
and
that
the
origen
of
the
exercising
power
was
in
the
dayes
of
the
Apostles
to
prevent
schismes
,
&c.
It
's
answered
he
saith
indeed
,
quid
enim
facit
,
exceptâ
ordinatione
,
Episcopus
quod
Presbyter
non
facit
;
But
as
he
is
there
pointing
only
at
the
custome
,
then
in
use
,
so
,
this
doth
nothing
derogate
from
that
equality
,
yea
identitie
of
power
,
which
he
attributeth
to
both
from
Scripture
:
what
you
mean
by
the
origen
of
the
exercising
power
,
&c.
Is
not
so
clear
.
It
's
true
he
affirmeth
that
at
Alexandria
from
Mark
the
Evangelist
to
Heraclas
,
and
Dionysius
Bishops
,
the
Presbyters
did
always
name
one
,
chosen
of
themselves
,
and
placed
in
higher
degree
,
Bishop
;
but
what
says
this
more
then
that
in
all
that
time
for
orders
sake
,
they
had
successive
Presidents
at
first
,
it
's
like
moveable
,
and
thereafter
fixed
during
life
:
And
we
have
already
both
acknowledged
,
and
regreted
the
grievous
abuse
,
occasioned
by
that
latter
practice
:
You
adde
that
he
compares
,
the
Bishops
,
Presbyters
,
and
Deacons
in
the
Church
,
●to
the
high
Priest
,
Priests
and
Levites
in
the
Temple
:
and
since
there
was
at
that
time
,
from
Ecclesiastick
custome
then
allowed
(
which
according
to
his
use
,
and
as
he
useth
to
speak
promiscuously
,
writing
of
Lent
,
he
here
indifferently
termeth
an
Apostolick
Tradition
)
a
ground
of
resemblance
,
why
might
he
not
use
the
similitude
,
without
stretching
it
either
to
evert
,
what
he
had
said
,
or
countenance
your
Prelacie
?
Lastly
you
alledge
that
he
sayes
,
that
it
was
decreed
through
the
whole
World
that
a
Presbyter
should
be
over
the
rest
,
to
roote
out
the
seede
of
difference
:
It
's
answered
that
this
in
toto
orbe
decretum
est
,
may
,
and
is
,
to
be
understood
,
not
of
an
express
Decree
,
which
doth
no
where
appeare
;
but
of
a
General
consentient
custome
,
taking
place
every
where
:
both
the
truth
of
the
thing
,
and
Hieroms
after
Paulatim
ad
unum
omnis
Solicitudo
est
delata
,
by
little
and
little
all
the
care
is
devolved
upon
one
,
do
abundantly
cleare
,
How
ever
this
may
be
warrantably
said
,
that
as
this
custome
did
with
time
universally
obtain
,
and
in
Ieroms
dayes
,
not
having
much
exceeded
the
limits
of
a
simple
Prostasia
,
was
by
him
also
approved
,
as
the
remedy
of
dissention
,
so
,
he
holding
it
to
be
not
of
Divine
disposition
,
no
doubt
if
he
had
these
other
holy
men
,
were
this
day
to
see
the
hundred
part
of
these
sad
,
and
fearful
effects
,
that
it
hath
produced
,
nothing
could
be
able
to
breake
their
astonishment
,
at
the
surprizing
sight
of
such
prodigious
consequences
of
this
Mystery
of
iniquity
,
but
sorrow
and
Lamentation
,
together
with
deep
regrete
,
that
they
did
not
better
forsee
,
and
more
timously
resist
,
the
first
tendencies
and
beginnings
of
this
evil
:
Now
whether
or
not
Antiquity
be
on
your
side
,
and
if
our
grounds
from
Scripture
against
your
Episcopall
Authority
,
be
not
much
confirmed
,
both
by
Ierom
and
the
other
passages
here
handled
,
I
willingly
submit
it
to
all
the
lovers
of
truth
:
but
lest
you
think
that
by
the
representation
I
have
made
in
the
beginning
of
my
answere
to
your
alledgeance
from
Antiquity
,
of
the
early
and
strange
rise
and
grouth
of
Episcopacie
,
I
do
thereby
derogate
from
that
light
and
purity
,
which
with
you
I
acknowledge
in
these
Primitive
times
,
I
must
note
,
first
,
That
pride
as
it
was
the
first
sin
and
corrupter
of
Mans
integrity
,
from
which
the
felicities
of
Paradise
could
not
exempt
him
;
So
is
it
of
all
sins
the
most
inward
,
rooted
,
and
subtile
,
attending
a
man
in
all
conditions
,
finding
Matter
in
all
occasions
,
and
immixing
it self
even
in
our
fairest
and
purest
actions
.
2.
That
the
Disciples
of
our
Lord
,
notwithstanding
of
his
own
presence
,
holy
instruction
,
and
humble
example
were
not
free
of
the
motions
of
this
evil
,
the
History
of
the
Gospel
doth
plainly
testify
.
3.
I
note
that
the
times
of
the
Apostles
,
the
most
pure
and
powerfull
that
ever
the
Church
enjoyed
,
were
many
wayes
infested
with
this
plague
,
I
mention
not
the
contentions
betuixt
Paul
and
Barnabas
,
which
no
doubt
sprung
from
this
latent
corruption
;
but
he
who
considereth
the
great
number●
and
many
wicked
practices
of
false
Apostles
,
Hereticks
and
Schismaticks
,
in
these
days
boasting
against
,
and
despising
even
Paul
himself
,
with
the
affected
Preheminence
of
Diotrephes
,
and
the
then
begun
working
of
the
mystery
of
iniquity
,
toward
the
exalting
of
the
Son
of
perdition
,
in
place
of
denying
,
must
of
necessity
marveil
,
how
this
Devil
of
pride
could
in
so
gracious
and
short
a
time
,
destitute
of
all
Earthly
encouragements
,
so
greatly
prevail
,
and
plainly
perceive
,
that
this
active
Spirit
,
would
not
be
wanting
,
to
imbrace
and
improve
all
occasions
and
opportunities
offered
;
4
,
That
as
order
did
no
doubt
at
first
in
all
meetings
require
a
President
,
whom
I
also
easily
grant
to
have
been
,
as
any
occasion
did
require
,
rather
recommended
by
desert
,
no
evil
consequence
being
then
apprehended
,
then
presented
by
a
constant
and
compleat
Rotation
;
So
it
is
very
probable
,
and
confirmed
by
Hieroms
suffrage
,
that
contentions
did
first
both
fixe
the
presidencie
or
prostasia
,
and
exalt
it
to
any
notable
eminencie
;
but
whether
by
way
of
remedy
,
or
by
way
of
victory
,
to
the
increase
of
the
Maladie
,
is
indeed
the
most
observable
points
,
and
,
as
I
apprehend
,
that
whereupon
we
will
divide
:
and
therefore
I
note
5.
That
although
the
Authority
of
able
and
holy
men
at
first
,
advanced
to
a
fixed
Presidencie
,
might
then
appeare
,
as
in
these
dayes
of
great
simplicity
and
humility
,
in
it self
very
innocent
,
and
in
the
event
also
effectuall
to
concord
;
Yet
without
all
question
at
best
it
was
but
an
humane
invention
,
copied
from
the
patern
of
the
manner
of
the
then
Civil
Government
of
the
Empire
,
to
which
our
Lord
expresly
commanded
his
Disciples
not
to
conforme
.
6.
That
seing
affected
preheminence
and
the
contentions
thence
arising
,
did
clearly
occasion
the
introducing
of
this
Prostasia
,
though
in
many
,
yea
most
places
,
the
prevailing
number
of
good
men
,
might
thereto
advance
worthy
and
deserving
persons
,
studying
more
the
prospering
of
the
Gospel
,
and
unity
of
the
Church
then
adverting
to
the
bad
consequences
,
that
thence
might
ensue
;
Yet
it
is
not
only
most
certain
,
that
this
promotion
was
that
,
whereunto
these
strivings
did
every
where
directly
aspire
;
but
also
most
probable
,
that
even
in
the
first
beginnings
,
many
ambitious
pretenders
,
wanting
a
just
opposition
,
did
carry
their
design
,
and
were
preferred
.
7.
That
by
plain
dealing
I
may
satisfy
all
pretenses
,
I
observe
,
that
albeit
power
and
Authority
,
unite
in
the
Prostasia
of
one
amongst
many
,
may
be
thereby
rendered
more
strong
,
and
effectual
;
Yet
seing
the
benefits
of
this
union
,
and
advancement
,
doth
only
flow
from
the
accidental
worth
,
and
ability
of
the
person
that
happens
to
be
promoted
,
and
that
the
order
or
institution
it self
,
destitute
of
divine
warrant
,
and
promise
,
and
clearly
occasioned
by
evil
contention
and
introduced
into
the
house
of
God
by
humane
invention
,
could
not
at
first
have
any
thing
in
it
recommendable
,
and
hath
since
produced
most
corrupt
●ruits
;
Neither
the
existence
of
Many
excellent
and
great
men
in
this
degree
,
nor
the
laudable
,
yea
extraordinary
advantages
,
that
the
Church
hath
received
from
them
in
the
concret
,
can
now
justify
,
and
maintain
the
Order
it self
in
the
abstract
:
If
this
arguing
were
good
,
able
and
well
qualifyed
men
vested
with
such
a
power
,
or
placed
in
such
a
condition
,
have
proven
and
may
prove
notable
instruments
of
Good
:
therefore
it
is
reasonable
and
expedient
,
that
such
a
constant
order
should
be
erected
,
we
might
not
only
have
Bishops
,
but
most
of
the
Monastick
Orders
of
the
Roman
Church
:
We
finde
Peter
with
the
singular
benefite
of
the
Church
,
exercing
a
power
of
Life
and
Death
,
and
that
given
him
from
above
,
and
not
assumed
;
could
therefore
an
order
of
Church-men
,
pretending
to
the
like
Authority
,
be
rationally
thence
maintained
in
the
Church
?
No
wayes
:
Accidental
advantages
do
not
commend
unwarranted
institutions
,
much
less
can
they
justle
out
our
Lords
express
constitution
:
But
it
is
he
,
the
perfect
orderer
of
his
own
house
,
who
hath
positively
defined
,
and
blessed
its
Officers
,
and
their
power
,
and
not
left
the
matter
Arbitrarie
,
to
the
probable
contrivances
of
apparent
benefite
,
farre
less
to
the
dissembling
pretenses
,
of
mens
Lusts
,
and
corrupt
Interest
.
8.
It
is
to
be
noted
,
that
although
the
great
measure
of
Grace
,
given
to
the
Primitive
Church
,
and
the
hard
and
frequent
persecutions
,
wherewith
it
was
exercised
,
did
for
a
time
hinder
that
strange
depravation
and
incredible
●ruption
of
wickedness
,
whereunto
the
setting
up
of
the
Ancient
Prostasia
,
the
rudiment
of
your
Prelacie
,
did
from
its
first
beginnings
,
secretly
and
covertly
bend
;
Yet
this
is
most
evident
,
that
so
soon
as
the
Church
of
God
obtained
the
countenance
,
and
was
favoured
by
the
more
fond
in
many
things
(
such
as
excessive
Do●ations
and
Grants
of
privileges
)
then
prudently
pious
benevolence
of
Secular
Princes
,
this
Prelatick
order
,
which
in
its
depression
had
been
indeed
honoured
,
with
many
shining
lights
and
Glorious
Martyres
,
attaining
then
to
its
ascendent
,
did
not
only
debauch
the
Lords
Ministers
,
for
the
most
part
unto
idleness
,
avarice
and
luxurie
;
but
continually
climb
up
according
to
its
proper
Genius
of
Ambition
,
until
the
Devils
design
in
its
rise
,
and
progress
,
was
fully
discovered
,
and
consummate
,
in
the
revelation
of
the
Son
of
perdition
:
9.
This
being
the
rise
,
progress
and
product
of
Prelacie
in
the
first
Churches
,
as
may
be
clearly
gathered
from
the
writtings
of
these
times
,
how
it
was
introduced
in
other
Churches
,
thereafter
gathered
and
brought
in
,
may
be
found
in
their
Histories
:
Only
this
is
certain
,
that
as
in
almost
no
Church
it
can
be
shewed
,
to
have
been
coëvous
with
Christianity
,
and
in
all
the
western
Churches
where
it
obtained
place
,
was
ever
a
sprig
of
Romes
Hierarchie
,
propagate
by
her
ambition
and
deceit
,
and
the
like
practices
;
So
the
Church
of
Scotland
in
special
,
was
in
the
beginning
,
and
for
some
centuries
thereafter
,
instructed
and
guided
by
Monks
,
without
Bishops
until
palladius
from
Rome
,
did
set
up
Prelacie
among
us
,
as
many
Authors
witness
;
Nay
,
we
may
finde
it
on
Record
,
that
even
in
the
816.
year
a
Synod
in
England
did
prohibite
the
Scots
any
function
in
their
Church
,
because
they
gave
no
honour
to
Metropolitans
and
other
Bishops
.
By
these
observations
,
having
in
some
sort
delineate
the
mysterious
and
crooked
windings
,
of
this
excrescing
Power
,
in
its
first
motions
,
and
setting
forth
:
and
very
clearly
and
naturally
traced
its
progressions
,
and
thence
deduced
that
most
prodigious
production
of
the
Antichristian
Papacie
,
as
any
considerate
man
may
thereby
easily
perceive
,
not
only
how
it
might
,
but
how
de
facto
it
hath
crept
into
the
whole
Church
,
without
an
Apostolicall
introduction
,
notwithstanding
of
all
your
contrarie
insinuations
,
so
I
am
confident
,
that
what
ever
other
advantages
,
these
primitive
times
had
above
our
latter
dayes
;
yet
our
discovery
,
made
after
so
full
a
revelation
,
compared
to
the
obscure
appearances
of
this
wickedness
,
in
the
first
ages
of
the
Church
,
cannot
be
thereby
rationally
disproved
:
and
your
scurrile
disparaging
of
the
latter
times
of
reformation
,
as
the
fagg
end
o●
sexteen
hundred
years
,
doth
with
little
less
success
,
plead
for
the
Pope
and
Antichrist
,
then
for
your
An●ichristian
Prelacie
.
As
for
the
rest
of
your
discourse
,
wherein
you
tell
your
N.
C.
that
though
the
ancient
Bishops
were
better
men
,
then
either
Bishops
or
Presbyters
alive
;
Yet
,
in
Presbyteries
,
Specially
in
the
matter
of
Ordination
,
they
were
sine
quibus
non
,
and
what
ever
be
the
present
abuse
of
the
Episcopall
power
;
Yet
it
is
a
rational
and
most
necessary
thing
,
that
the
more
approven
and
gifted
,
be
peculiarly
incharged
with
the
inspection
of
the
Clergie
,
an
order
of
men
ne●ding
much
to
be
regulate
;
and
seing
all
humane
things
,
and
Presbytery
also
,
are
liable
to
be
abused
,
the
common
maxime
remains
to
be
applied
,
remove
the
abuse
of
Bishops
,
but
retain
their
use
.
In
answere
hereto
,
I
need
not
inlarge
,
he
who
knows
Church
History
best
,
will
easily
grant
,
that
as
for
the
first
Centurie
and
an
half
,
we
have
no
vestige
upon
record
,
of
your
Prelatick
power
;
So
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
had
place
,
their
concurrence
in
Presbyteries
,
was
only
for
order
,
as
being
the
Mod●rators
,
a
consideration
of
the
same
exigence
and
effect
,
whether
they
be
fixed
,
or
unfixed
,
and
not
from
any
peculiar
power
,
proper
to
them
as
a
superior
order
;
A
thing
so
certainly
disowned
by
the
primitive
Church
,
that
,
even
after
the
Bishops
thought
themselves
well
stated
in
their
Prelacie
,
and
were
beginning
to
contend
among
themselves
,
for
the
Papacie
,
Hierom
doth
plainly
deny
them
any
such
prerogative
above
Presbyters
,
and
was
not
therefore
contradicted
by
any
:
How
much
more
then
doth
this
condemn
that
sole
power
,
both
of
Ordination
and
Jurisdiction
,
whereunto
your
Bishops
do
pretend
.
As
for
your
alledged
reason
,
and
necessity
of
promoting
the
better
gifted
over
the
unruly
Cl●rgie
,
whatever
application
it
may
have
to
that
naughty
Company
of
your
insufficient
and
profane
Curats
,
or
Conformity
to
the
Court
;
yea
,
the
worlds
prejudice
against
our
Lord
Jesus
,
his
Ministers
,
and
all
his
followers
;
Yet
these
two
things
are
most
evident
.
1.
That
as
that
lowely
and
ministerial
Government
,
appointed
by
Christ
in
his
own
house
,
admitting
no
superiority
or
inequality
of
power
among
Ministers
,
is
not
subjected
to
,
and
alterable
at
the
arbitriment
of
humane
reason
;
so
,
the
advantage
of
Gifts
,
whereupon
you
would
found
it
,
doth
so
little
favour
your
conclusion
,
that
the
direct
contrarie
is
recommended
by
our
Lord
,
as
its
best
evidence
and
fruit
,
he
that
will
be
chief
among
you
let
him
be
your
Servant
;
and
that
not
only
as
to
the
grace
of
humility
,
but
in
plain
opposition
to
that
superior
Authority
exercised
in
Secular
Rule
,
whereof
the
imitation
in
this
place
,
is
expresty
prohibite
to
Gospel
Ministers
:
but
the
ground
of
your
mistake
is
,
that
Notwithstanding
our
Lord
hath
said
of
himself
and
his
Ministers
,
that
one
is
your
Master
;
and
all
you
are
Brethren
and
fellow-servants
,
among
whom
an
inequality
of
gifts
,
may
well
consist
with
an
equality
of
condition
;
Yet
restess
and
most
subtile
Ambition
,
for
grati●ying
its
evil
lust
,
will
,
even
in
a
plain
opposition
commanded
,
alleage
the
affectation
,
and
not
the
thing
it self
to
be
discharged
;
and
in
the
low
liest
state
of
Service
,
devise
superior
and
inferior
degrees
.
The
second
thing
is
,
that
though
I
be
●arre
from
denying
humane
infirmities
incident
to
Ministers
,
as
well
as
others
,
and
do
heartily
wish
,
that
the
of
●nces
by
them
occasioned
,
may
be
alwayes
,
as
the
most
hurtful
to
the
Gospel
,
most
seriously
precautioned
and
regreted
;
Yet
I
am
sure
,
that
,
without
regard
to
our
Lords
most
gracious
gifting
,
and
most
wise
ordering
of
his
Ministery
for
the
feeding
and
ruling
of
his
people
,
to
affirme
that
neverthelesse
there
is
no
order
of
men
needs
so
much
to
be
regulated
,
is
a
presumptuous
and
vain
imputation
,
against
Jesus
Christ
,
the
Head
and
King
of
the
Church
,
and
his
Oeconomie
:
Hath
our
Lord
taken
so
great
paines
to
Separate
,
Instruct
,
Sanctify
,
and
send
forth
Ministers
,
and
promised
them
so
special
a
presence
and
assistance
,
for
the
oversight
and
conduct
of
Believers
,
and
darre
any
Christian
say
,
that
even
the
order
it self
(
for
alas
I
grant
the
men
are
but
earthen
vessels
)
needs
more
then
any
other
,
the
contrivance
of
mans
invention
for
its
regulation
?
But
let
none
that
honoureth
Jesus
Christ
,
or
remembreth
the
former
Beautie
,
Order
and
Successe
of
his
Ministrie
and
Courts
amongst
us
,
be
offended
;
this
reflection
proceeds
from
the
same
Spirit
,
that
accused
our
great
Master
,
as
a
Rebell
and
Usurper
,
and
his
Apostles
as
the
Troublers
and
Subverters
of
the
World
.
As
to
your
conclusion
,
when
you
have
disproved
the
Divine
warrant
of
Presbytrie
,
and
shewed
both
its
occasion
,
rise
,
tendencie
,
and
proper
fruits
to
be
only
evil
,
as
I
have
done
in
the
matter
of
Prelacie
,
then
you
may
equiparat
them
in
the
point
of
abuse
:
but
seing
the
abuse
of
Presbytrie
is
only
accidental
,
from
humane
infirmity
,
and
that
of
Prelacie
,
its
most
native
Genius
and
Product
;
Na●
,
seing
Presbytrie
is
indeed
the
right
use
of
the
Churches
Government
,
and
Prelacie
its
manifest
depravation
,
the
maxime
which
you
adduce
,
in
its
just
application
,
doth
most
clearly
say
,
remove
the
abuse
of
Prelacie
,
and
let
the
use
of
Presbyterie
be
re●ained
.
The
fourth
DIALOGUE
Answered
.
SIR
,
since
you
have
said
nothing
that
I
have
not
to
my self
(
and
I
hope
to
all
rational
and
impartial
men
)
satisfyingly
answered
,
and
seing
I
can
say
it
in
Gods
sight
,
that
in
all
the
matters
hitherto
treated
,
I
finde
in
my
heart
a
serious
desire
to
please
him
in
all
things
;
and
also
to
comply
with
his
Church
,
and
obey
the
Laws
of
the
Kingdom
,
in
what
I
judge
agreeable
to
his
will
,
with
as
much
distrust
of
my self
,
and
charity
towards
others
,
as
humane
frailtie
doth
permit
:
In
this
perswasion
truely
,
and
by
your
own
verdict
,
conscientious
,
without
either
noticing
the
pitiful
shift
of
a
blind
conscience
,
which
you
make
your
N
C.
pretend
,
or
charging
you
with
that
arrogance
,
whereupon
you
make
him
weakly
to
exclaime
,
I
shall
proceed
to
consider
the
grounds
which
in
this
place
you
lay
down
,
You
say
then
,
Private
persons
have
nothing
to
do
with
Government
;
submission
and
not
judging
is
their
part
.
I
cannot
stand
to
discusse
all
the
ambiguities
that
may
be
latent
in
this
General
;
but
it
is
strange
.
1.
That
the
Government
of
Gods
house
(
●or
that
is
the
point
betwixt
us
)
should
be
instituted
by
him
,
for
the
Edification
and
Salvation
of
private
persons
,
and
his
own
Glory
,
as
you
cannot
deny
;
and
yet
they
to
have
nothing
to
do
with
it
.
2.
You
say
,
Submission
i●
their
dutie
.
And
would
you
have
it
blind
,
and
not
rational
,
and
conscientious
?
3.
Our
Lord
hath
defined
the
Government
of
his
Church
,
and
did
establish
the
same
among
us
,
engaging
us
thereinto
by
a
perpetual
Covenant
,
is
it
then
nothing
of
our
concernment
?
But
may
we
breake
these
sacred
tyes
,
and
abandone
our selves
to
an
implicite
compliance
,
with
every
humane
invention
?
I
grant
that
private
persons
are
neither
,
under
a
righteous
constitution
,
to
usurpe
the
part
of
the
Governours
;
nor
yet
under
a
sinful
,
unlawfully
to
solicite
,
and
endeavour
an
alteration
:
but
as
in
the
former
case
,
both
Reason
and
Religion
,
specially
where
an
Oath
hath
interveened
,
doth
oblige
to
maintenance
,
so
in
the
latter
,
I
am
assured
that
all
active
owning
and
approving
(
the
thing
whereunto
we
are
pressed
)
beyond
a
providentiall
acquiescence
,
is
utterly
sinful
:
If
you
require
my
reasons
,
there
is
none
like
your
own
,
viz.
first
,
because
,
I
am
perswaded
that
,
what
ever
may
be
the
comparative
innocencie
of
an
erring
,
but
well-meaning
opinion
;
Yet
of
every
Soul
,
who
hath
seen
the
Glorious
light
and
work
of
God
in
the
Lands
,
and
engaged
himself
thereto
by
solemn
Covenant
,
and
now
of
late
,
hath
broken
these
bonds
,
and
concurred
to
change
Christs
pure
Ordinances
,
and
set
up
,
establish
or
countenance
Prelacie
,
and
its
wicked
Hierarchie
,
God
will
surely
either
in
this
life
,
as
we
have
already
seen
,
in
the
convictions
of
many
,
or
in
the
last
and
great
Judgement
,
openly
require
it
.
2.
Because
not
only
perjury
,
manifestly
ingredient
in
the
active
submission
and
compliance
which
you
exact
,
hath
a
plain
and
direct
tendencie
to
the
blotting
of
the
Soul
;
but
as
the
Gospel
and
all
its
Ordinances
,
are
designed
to
purify
the
heart
;
So
,
this
of
Government
,
so
clearly
therein
appointed
,
and
of
so
necessaire
and
effectual
influence
,
for
the
conserving
of
truth
,
edifying
of
the
body
of
Christ
,
and
perfecting
of
the
Saints
,
doth
undeniably
contribute
to
the
same
end
:
And
by
these
two
easie
rules
it
is
whereby
I
heartily
wish
,
that
both
you
and
I
,
and
all
men
may
examine
our
Conscienc●s
.
In
the
next
place
you
tell
your
N.
C.
That
we
have
no
rationall
ground
to
think
you
wrong
,
in
Matters
of
Religion
:
do
you
then
think
that
obedience
to
the
Lords
Command
,
against
swearing
falsely
,
and
adhering
to
,
and
owning
the
Kingdom
,
and
Ordinances
of
Jesus
Christ
,
are
no
Matters
of
Religion
?
or
have
you
already
answered
the
full
and
just
account
,
that
I
have
given
of
our
differences
?
But
,
supposing
there
may
be
error
on
your
side
,
you
adde
,
that
unless
the
error
be
of
greater
importance
,
then
the
Communion
of
Saints
is
,
it
ought
not
to
unty
the
bond
of
the
unity
of
the
Catholick
Church
.
This
is
the
rule
which
you
gave
us
before
,
in
your
first
Dialogue
,
and
therefore
I
shall
say
little
to
it
,
only
if
your
meaning
be
,
that
except
the
conjunction
with
the
erring
partie
,
be
of
greater
prejudice
,
then
separation
upon
that
account
,
we
ought
not
to
unty
the
unitie
of
the
Church
,
I
willingly
assent
:
but
if
there
be
any
other
latent
sense
in
your
strange
weighing
the
import
of
error
,
with
an
article
of
Faith
,
things
quite
opposite
,
without
all
communication
of
degrees
;
when
you
explain
your self
,
I
shall
consider
it
.
To
this
you
subjoin
many
things
of
Pauls
conforming
both
to
Jews
and
Gentiles
,
in
matters
of
greater
scruple
,
then
what
we
contend
about
,
and
thence
conclude
,
That
if
Paul
did
so
freely
and
out
of
Charity
,
then
are
we
much
more
bound
,
from
whom
the
dutie
of
obedience
to
Law
doth
also
exact
it
:
Now
,
because
in
this
place
,
it
is
,
that
you
not
only
abuse
Pauls
practice
,
but
go
about
to
intricate
and
destroy
,
by
a
new
knack
of
pitiful
Court
Sophistry
,
the
privilege
of
Christian
liberty
,
I
shall
therefore
endeavour
briefly
to
give
you
a
distinct
and
adequat
return
.
And
I
say
that
Paul's
conformity
doth
no
wayes
enforce
the
compliance
required
of
us
;
because
that
all
we
finde
in
the
Apostle
,
is
a
free
and
prudent
accommodation
of
himself
,
in
things
wholly
externall
and
indifferent
,
for
the
gaining
of
such
,
with
whom
he
conversed
;
whereas
the
compliance
demanded
of
us
,
is
plainly
to
owne
and
approve
unwarranted
,
wicked
and
accursed
Prelacie
,
and
its
abominations
:
which
,
both
by
the
Command
,
and
Oath
of
God
,
we
are
bound
to
extirpate
:
If
Paul
,
notwithstanding
of
the
accomplishment
of
the●
Mosaick
dispensation
,
at
first
institute
by
the
Lord
,
and
not
then
expresly
antiquat
,
did
neverthelesse
continue
some
of
its
observances
,
that
by
shewing
a
respect
to
,
and
not
despising
of
these
shadows
,
though
already
evanished
,
he
might
the
better
convince
the
Jews
,
of
the
fulfilling
of
what
they
prefigured
;
can
any
man
thence
inferre
,
that
therefore
we
ought
not
only
to
relinquish
the
true
Ordinances
of
Christ
,
but
acknowledge
the
inventions
of
men
,
such
as
Prelacie
,
and
its
vain
Ceremonies
,
although
the
samine
be
found
contraire
both
to
the
word
of
God
,
and
power
of
Godliness
,
and
therefore
are
by
us
solemnly
abjured
.
As
for
Pauls
freedom
of
converse
toward
the
Gentiles
,
admitting
that
there
appeares
a
seeming
excess
in
it
,
obnoxious
to
misconstruction
:
yet
,
was
it
not
in
meat
and
drink
only
?
And
is
not
its
principall
design
of
asserting
,
in
these
things
,
such
an
absolute
liberty
,
as
might
warrant
the
deed
in
it self
,
notwithstanding
the
possibility
of
some
mens
mistakes
,
wholly
opposite
to
your
purpose
?
so
that
,
without
question
,
the
outmost
advantage
you
can
draw
from
this
matter
,
is
,
that
we
have
the
liberty
to
do
materially
many
of
these
externall
things
,
by
you
enjoined
,
without
homologating
your
intention
in
the
imposing
,
which
,
whether
you
would
accept
of
,
or
account
consistent
with
sincere
dealing
,
I
leave
to
your self
to
judge
?
But
't
is
like
your
meaning
is
,
that
all
the
things
whereunto
we
are
pressed
,
passing
from
our
Covenant
,
relinquishing
of
our
sent
and
sealed
Ministers
,
owning
and
active
submitting
to
abjured
Prelats
,
and
the
like
,
are
in
themselves
things
wholly
externall
,
insignificant
,
and
nothing
;
wherein
we
may
as
lawfully
complement
Authority
,
by
our
obedience
,
as
Paul
,
by
a
free
exercise
of
his
liberty
,
in
washing
,
shavings
,
circumcising
,
eating
,
and
drinking
did
complacently
insinuat
upon
Jews
,
and
Gentiles
:
And
if
in
these
there
be
any
parity
,
let
the
meanest
capacity
discerne
2.
Although
the
things
required
of
us
,
were
indeed
in
themselves
wholly
indifferent
;
Yet
we
cannot
be
urged
with
Pauls
conformings
,
because
the
reason
and
design
of
Pauls
practice
,
being
diametrally
repugnant
to
yours
,
instead
of
confirming
,
plainly
subverts
the
compliance
by
you
demanded
:
Paul's
practice
,
did
flow
from
liberty
,
and
the
reason
and
warrant
of
that
,
was
,
because
that
Christ
hath
made
us
free
,
and
called
us
unto
liberty
,
blotting
out
the
hand-writting
of
Ordinances
that
was
against
us
:
dare
you
then
,
or
any
mortall
else
,
offer
to
write
and
fixe
another
,
and
again
intangle
us
with
a
yoke
of
bondage
,
and
subjecte
us
to
,
or
judge
us
concerning
Ordinances
,
after
the
Commandments
and
Doctrines
of
men
?
What
reasoning
can
be
more
absurd
then
that
of
yours
?
Paul
did
these
things
freely
,
therefore
,
you
are
bound
to
obedience
:
Do
contraries
,
that
remove
,
establish
one
another
?
I
grant
that
,
if
in
charity
to
our
equals
,
even
Aliens
,
we
are
bound
to
a
compleasant
and
gaining
acting
or
forbearance
,
in
things
indifferent
,
and
in
our
power
;
much
more
doth
the
same
charity
bind
us
,
to
the
like
compliance
toward
our
Superiors
;
but
by
what
consequence
can
you
extend
this
obligation
of
charity
,
to
a
plain
surrender
of
our
Liberty
;
and
turn
the
praise
of
a
free
benevolent
exercise
,
unto
a
bondage
of
obedience
,
wherefrom
our
Lord
hath
so
clearly
liberat
us
,
as
to
all
these
externals
,
which
you
so
much
plead
for
?
But
as
to
this
point
,
you
tell
your
N.
C.
That
he
bewrays
great
simplicitie
;
because
forsooth
Paul
did
not
re●use
compliance
by
reason
that
the
things
were
commanded
by
Authority
:
But
because
certain
false
Brethren
came
to
spy
out
his
liberty
,
to
whom
he
gave
place
by
subjection
,
no
not
for
an
hour
.
Really
,
Sir
,
your
N.
C.
must
indeed
be
very
simple
,
that
he
could
indure
such
imposing
.
You
say
,
Paul
did
not
re●use
compliance
,
by
reason
that
the
Ceremonies
were
commanded
,
and
yet
his
own
words
by
you
cited
,
say
plainly
,
that
though
at
other
times
,
in
the
free
and
edi●ying
exercise
of
his
liberty
,
he
hath
in
charity
ceded
to
the
weaker
;
Yet
,
to
give
place
by
subjection
(
mark
it
)
the
correlat
and
homologation
of
command
,
he
would
not
,
no
not
for
an
hour
,
Is
not
then
to
repeat
only
your
discourse
,
to
redargue
it
?
I
might
tell
you
further
,
that
by
the
context
,
it
is
evident
,
that
the
Apostle
speaks
in
this
place
,
of
these
that
would
have
brought
Gentiles
under
the
Law
of
Moses
,
and
the
observance
of
the
Jewish
ceremonies
,
who
certainly
did
pretend
Divine
Authority
for
their
Doctrine
:
And
therefore
,
and
for
this
only
reason
,
were
in
the
vindication
of
Christian
liberty
opposed
by
Paul
,
and
Barnabas
:
but
let
us
hear
what
Stilling-fl●et
hath
put
in
your
Mouth
as
to
this
Matter
:
You
say
then
that
,
If
an●
require
of
us
compliance
,
as
if
it
were
necessarie
of
it self
,
we
have
reason
to
stand
fast
in
the
liberty
wherewith
Christ
hath
made
us
free
.
But
it
is
unsufferable
peevishness
,
if
the
Magistrat
enjoin
a
thing
,
declaring
it
free
in
it self
,
and
only
necessary
because
commanded
,
upon
that
score
to
refuse
obedience
.
To
this
it
is
answered
1.
That
it
is
unsufferable
boldness
for
you
,
to
alledge
a
peevishness
in
a
practice
,
so
exactly
parallel
to
that
of
the
Apostles
,
who
,
as
they
understood
the
liberty
wherewith
Christ
had
made
them
free
,
to
consist
in
that
reall
relief
and
freedome
granted
to
them
from
the
yoke
and
burden
of
the
Jewish
ceremonies
;
so
,
they
do
exhort
believers
to
stand
fast
to
it
,
which
certainly
imports
a
non-submission
,
and
resisting
to
the
imposition
,
either
of
these
antiquat
Jewish
observations
,
or
any
other
of
Mans
invention
,
seing
that
these
are
indeed
contrarie
,
and
not
only
an
astrictedness
,
in
opinion
,
unto
the
liberty
purchased
:
'T
is
true
,
the
false
Apostles
pressed
their
observance
from
divine
Authority
;
but
seing
the
Christians
then
did
except
,
upon
the
liberty
which
Christ
hath
obtained
,
and
thereby
proclaimed
to
us
an
exemption
even
from
the
old
Divine
Law
of
Ordinances
,
is
not
the
same
much
more
forcible
against
Mens
usurpation
of
an
unwarranted
tyrrany
;
or
think
you
,
that
our
Lord
hath
only
freed
us
from
Moses
impositions
,
that
we
might
fall
into
the
hands
of
more
severe
Task-masters
,
who
not
only
take
upon
them
to
appoint
,
without
Gods
warrant
into
the
house
and
matters
of
God
,
and
introduce
will-worship
,
which
he
abhorres
;
but
after
they
have
urged
our
obedience
,
as
only
Civill
,
and
out
of
respect
to
Authority
,
and
not
from
Conscience
,
do
then
tell
us
,
that
by
a
generall
and
supervenient
Law
of
God
,
their
statutes
become
to
reach
even
the
Conscience
also
?
But
2.
you
say
,
if
the
Magistrat
declare
the
thing
to
he
free
in
it self
,
and
only
necessary
because
commanded
,
Christian
liberty
is
not
thereby
lessened
.
'T
is
answered
,
is
not
Christian
liberty
alwayes
opposed
to
the
Jewish
bondage
?
Now
,
Sir
,
I
demand
wherein
did
this
bondage
consist
,
was
it
in
the
Authority
only
,
whereby
these
ordinances
were
enjoined
,
and
which
did
indeed
immediatly
reach
the
Conscience
,
and
not
rather
in
the
obligation
to
that
burthensome
practice
,
which
thence
did
ensue
?
And
certainly
,
you
,
and
all
men
,
must
grant
the
latter
;
seing
the
speciality
of
Divine
Authority
,
is
so
far
from
rendering
an
imposition
,
otherwayes
light
,
to
be
burthensome
;
that
without
question
,
as
its
precepts
are
the
perfect
law
of
liberty
;
So
the
clearnesse
of
its
warrant
,
is
the
greatest
relief
of
Conscience
:
Nay
,
this
is
a
truth
to
certain
,
and
apposite
to
our
present
purpose
,
that
I
am
sure
you
are
convinced
,
that
if
the
Prelats
could
produce
Divine
commands
for
their
injunctions
,
these
would
quickly
satisfy
all
our
scruples
,
and
make
Non-conformists
,
the
most
conformable
of
the
Nation
.
Give
over
then
your
empty
quibling
,
in
telling
us
,
that
you
exact
not
our
compliance
,
as
necessaire
in
it self
by
divine
prescript
,
for
though
I
could
shew
,
how
that
notwithstanding
you
pretend
not
to
any
immediate
divine
warrant
,
for
your
imposings
;
you
not
the
less
alleage
that
Divine
Authority
,
whence
Magistracy
doth
descend
,
for
astricting
our
obedience
;
Yet
this
is
so
far
from
being
our
exception
,
that
plainly
on
the
contraire
,
your
ceremonies
commanded
in
the
Matters
of
God
,
against
that
liberty
purchased
unto
us
,
are
not
in
themselves
,
or
in
any
other
respect
,
so
much
a
burthen
,
as
for
lack
of
that
very
same
authority
,
whereof
you
do
most
inadvertently
pretend
,
that
the
want
should
be
our
solution
.
But
3.
what
can
be
more
manifest
,
then
that
,
as
the
hardship
of
the
Jewish
Pedagogie
,
did
consist
in
the
multitude
of
their
Ceremonies
,
and
Observances
,
whereunto
they
were
tyed
in
practice
,
and
neither
in
the
obligation
of
Divine
Authority
,
whereby
they
became
bound
,
nor
yet
in
their
opinion
of
things
,
which
,
notwithstanding
of
their
being
injoined
by
the
Lord
,
they
knew
to
be
in
themselves
free
,
and
were
not
in
the
least
,
by
this
liberty
of
opinion
,
delivered
from
the
rigour
of
that
Pedagogie
,
so
the
releasement
,
which
our
Lord
hath
purchased
,
consists
in
freeing
us
from
that
yoke
,
and
burthen
,
which
the
Jews
were
not
able
to
bear
,
and
in
liberating
us
from
the
Law
of
Ordinances
,
and
the
rudiments
of
the
world
?
Pray
Sir
,
is
this
only
to
change
the
opinion
of
things
,
and
leave
us
as
much
ob●oxious
,
to
be
subjected
in
obedience
as
ever
the
Jews
were
?
who
can
admit
it
?
If
you
be
still
unclear
,
answere
this
demand
with
your self
in
sobriety
:
If
the
false
Brethren
had
said
to
the
Christians
of
old
,
we
acknowledge
with
you
,
that
the
Jewish
dispensation
is
accomplished
;
but
since
the
Lord
hath
not
expressly
discharged
the
continuance
of
its
observations
,
and
they
are
but
things
external
,
and
of
themselves
free
,
let
us
in
the
recognizance
of
his
Authority
,
or
for
peace
sake
,
still
be
subject
in
a
conformable
obedience
:
would
not
the
Apostle
have
returned
the
same
answere
?
It
is
the
Lord
who
hath
made
us
free
,
let
us
not
again
be
brought
unto
bondage
:
the
sun
of
righteousness
is
arisen
,
and
hath
obscured
all
the
former
shadowing
lights
,
we
have
no
need
either
of
these
,
or
the
more
pitiful
tapers
of
mens
blind
invention
:
And
here
I
must
tell
you
by
the
way
,
that
as
I
have
drawn
out
my
answere
on
purpose
,
to
meet
with
your
significant
rites
introduced
in
Gods
service
;
So
,
as
to
the
first
part
of
it
,
anent
the
liberty
purchased
to
us
by
Christ
,
I
further
adde
,
that
it
is
a
groundless
conceit
,
to
think
that
the
only
reason
of
abolishing
the
Jewish
ceremonies
,
was
,
because
they
did
prefigure
our
Lords
coming
,
seing
it
is
most
certain
,
that
although
the
whole
complexly
,
was
indeed
a
Pedagogie
to
lead
unto
him
,
and
make
that
People
to
wait
and
long
for
his
redemption
;
Yet
a
great
many
of
them
did
not
properly
prefigure
,
such
as
the
observation
of
dayes
,
distinction
of
meats
,
and
the
like
,
to
which
no
such
relative
signification
can
be
attribute
,
without
a
groundless
and
violent
straining
:
and
therefore
,
as
I
grant
,
that
many
of
these
rites
,
as
being
only
shadows
of
the
good
things
to
come
,
did
evanish
upon
their
appearance
,
and
consequently
could
not
have
been
kept
up
,
without
a
tacite
hint
,
that
the
things
thereby
typifyed
were
still
expected
;
Yet
I
am
very
assured
,
that
as
to
a
great
part
of
these
Mosaick
Ordinances
,
our
Lord
did
remove
them
,
as
a
yoke
and
burthen
,
by
the
gracious
concession
of
that
Liberty
,
wherewith
he
made
us
free
,
and
that
to
bring
back
that
servitude
,
or
to
introduce
the
like
,
is
plainly
to
bring
us
back
again
to
the
rudiments
of
the
world
,
from
which
we
are
dead
with
Christ
,
to
disown
the
liberty
which
he
hath
purchased
,
and
consequently
,
and
as
plainly
as
in
the
former
case
,
to
deny
that
our
deliverer
is
come
.
4.
Having
shewed
that
the
liberty
of
thinking
the
things
to
be
free
in
themselves
,
the
practice
nevertheless
being
strictly
injoined
,
is
not
Christian
liberty
,
and
that
it
is
irrational
to
affirme
,
that
an
observance
commanded
by
the
Law
of
God
,
becomes
o●
this
account
more
burthensome
,
then
if
mans
authority
only
did
make
it
binding
:
And
seing
on
the
other
hand
I
easily
grant
,
that
in
things
in
themselves
free
,
and
in
our
power
,
no
reason
of
Religion
or
Righteousness
gainstanding
,
it
were
peevishness
to
decline
the
request
of
an
Equal
,
let
be
the
command
of
a
Superior
:
I
shall
here
shortly
declare
wherein
it
is
that
Christian
liberty
stands
,
and
consequently
what
the
injury
is
of
your
invasion
:
As
then
Christian
liberty
,
is
neither
a
licentiousness
to
sin
against
God
,
nor
to
rebel
against
the
Powers
that
are
over
us
;
So
I
plainly
understand
it
,
to
be
that
free●dome
of
serving
God
in
Spirit
and
in
truth
,
whereunto
our
Lord
Iesus
,
by
releeving
us
of
all
outward
observances
,
either
as
media
in
our
worship
,
or
for
themselves
requisite
to
the
acceptation
of
our
service
,
other
then
he
himself
hath
expressly
appointed
,
hath
redeemed
,
and
restored
his
Church
.
That
the
circumstances
of
time
,
place
&c.
and
their
due
regulation
for
Decencie
,
and
Order
,
are
not
here
rejected
,
the
quality
,
for
themselves
,
that
is
,
for
some
respect
,
by
special
command
,
peculiarly
to
them
appropriat
,
sufficently
holds
out
;
it
being
very
certain
,
that
,
under
this
consideration
,
the
matters
of
Decencie
,
whereof
both
the
conveniencie
and
use
flows
only
from
the
common
exigence
of
all
humane
actions
,
do
not
fall
:
And
that
this
is
the
true
notion
of
Christian
liberty
,
the
Scriptures
whence
I
take
it
,
and
wherein
it
is
so
clearly
distinguished
,
from
the
Jewish
bondage
,
there
also
described
,
Iohn
4.
21.
Gal.
3.
4
and
5.
Col.
2.
are
so
plain
,
that
nothing
can
be
added
.
Only
I
observe
,
that
because
by
this
liberty
,
we
are
delivered
from
these
performances
,
whereunto
the
exercise
of
Religion
,
requiring
,
in
every
act
of
worship
or
service
toward
God
,
the
Faith
and
Conscience
of
a
Divine
prescript
,
without
which
it
is
impossible
to
please
him
,
was
formerly
by
Moses
Law
astricted
:
Therefore
it
is
indeed
and
is
rightly
termed
,
liberty
of
Conscience
,
which
while
you
and
others
do
conceive
,
to
be
nothing
else
then
a
freedom
to
think
things
to
be
free
in
themselves
that
are
not
commanded
by
the
Lord
,
you
do
not
only
grossly
mistake
it
,
as
distinguished
from
the
Jewish
servitude
;
but
open
a
door
to
humane
lust
,
and
invention
,
to
incumber
and
deprave
the
whole
body
of
Religion
,
and
the
worship
of
God
,
with
whatsomever
fopperies
they
please
to
devise
:
seing
that
,
in
your
opinion
,
it
is
impossible
,
that
Christian
liberty
of
Conscience
,
can
be
thereby
prejudged
.
Now
,
to
prove
that
your
exactions
are
high
impingements
upon
this
freedome
,
I
need
not
mention
these
compliances
,
which
you
crave
,
and
are
in
effect
directly
opposite
to
the
will
of
God
;
but
even
your
other
ceremonies
,
all
added
as
in
and
by
themselves
significant
,
to
the
worship
and
service
of
God
,
without
the
warrant
either
of
his
word
,
or
of
the
common
exigence
of
all
performances
,
and
so
thereby
made
Religious
in
their
use
,
and
object
;
and
therefore
certainly
belonging
to
Conscience
,
needeth
no
other
argument
to
evi●ce
it
,
then
the
subsumption
of
a
condescendence
.
Having
thus
in
some
measure
cleared
what
I
proposed
,
lest
you
or
any
other
should
account
these
things
,
to
be
matters
of
meere
doubtfull
disputations
,
I
must
adde
,
that
as
it
hath
alwayes
been
observed
,
that
the
greatest
urgers
of
conformity
in
the
externalls
of
humane
invention
,
have
been
very
little
,
if
at
all
,
serious
,
in
the
life
and
substantials
of
Religion
;
so
the
great
prejudice
thence
ensuing
,
to
the
power
and
practice
of
Godliness
,
partly
by
reason
of
the
imposers
evill
lusts
and
ends
,
partly
by
reason
of
that
spirit
of
delusion
,
to
which
they
are
given
up
,
and
partly
by
reason
of
the
vanity
of
the
things
imposed
,
and
the
Lords
abhorrence
of
them
,
doth
both
discover
that
Mysterie
of
Hypocrisie
,
and
Wickedness
,
which
secretly
worketh
under
these
vain
formes
,
and
should
ever
render
them
most
odious
,
to
all
the
lovers
of
truth
and
holiness
.
I
might
here
further
adde
,
that
as
your
impositions
are
invasive
of
Christian
liberty
,
injurious
to
Conscience
,
and
corruptive
of
the
pure
and
acceptable
worship
of
God
,
and
consequently
such
,
as
no
power
on
Earth
can
lawfully
command
them
,
or
we
therein
obey
;
so
,
were
it
but
for
the
offence
that
may
thence
redound
,
to
the
stumbling
of
the
weak
,
and
hardening
of
the
imposers
,
to
proceed
from
small
beginnings
to
the
grossest
mixtures
,
all
conscientious
Men
may
very
justly
be
therefrom
deterred
;
but
to
this
I
shall
speak
at
greater
length
.
5.
Having
shewed
that
Paul's
Christian
civility
,
doth
make
nothing
for
your
imposed
conformity
,
and
that
to
turne
the
free
exercise
of
a
charitable
compliance
,
unto
a
yoke
of
bondage
,
is
a
perversion
intolerable
,
I
shall
summe
up
the
whole
matter
with
this
brief
reflection
,
viz.
that
admitting
the
things
required
of
us
,
were
only
such
externals
and
nothings
as
you
would
groundlessly
perswade
,
and
that
our
forbearance
had
,
in
it
,
more
of
weakness
then
sound
reason
;
yet
the
free
Spirit
of
Christianity
,
which
you
alleage
,
and
Paul
describeth
Rom.
14.
is
,
so
farre
from
urging
us
to
your
desired
compliance
;
that
I
am
very
confident
to
affirme
,
that
if
the
severest
Non-conformist
,
had
had
the
rule
to
dictate
(
pardon
the
supposition
,
blessed
be
the
Dictator
)
he
could
not
more
manifestly
and
directly
have
condemned
your
rigid
exactions
in
thir
matters
,
then
the
Apostle
doth
in
this
place
:
I
need
not
insist
upon
particulars
,
the
whole
chapter
is
most
expresse
,
Let
not
him
that
eateth
(
and
you
think
all
the
points
of
the
controverted
conformity
of
no
greater
moment
)
despise
him
that
eateth
not
.
How
do
you
then
vex
them
with
hard
Laws
,
and
grievous
pains
,
more
then
you
do
heynous
Malefactors
:
Who
art
thou
that
judgest
another
mans
servant
?
Is
a
demand
which
one
day
will
concerne
Kings
and
Rulers
,
more
then
any
of
their
Subjects
:
Why
do
they
then
judge
?
Why
do
they
set
at
nought
their
brethren
?
for
all
shall
stand
(
and
that
on
even
ground
)
before
the
judgement
seat
of
Christ
:
Let
us
not
therefore
judge
one
another
,
but
let
us
judge
this
rather
,
that
no
man
put
a
stumbling-block
,
or
an
occasion
to
fall
in
his
brothers
way
:
You
assure
us
,
and
seem
perswaded
,
that
the
things
pressed
are
of
themselves
nothing
;
but
to
him
that
esteemeth
them
unlawfull
,
to
him
they
are
unlawfull
,
and
he
that
doubteth
is
damned
if
he
do
,
because
he
doth
not
of
faith
;
How
then
can
you
require
this
conformity
?
and
of
how
different
a
temper
,
was
the
free
and
charitable
Spirit
of
the
Apostle
,
who
not
only
indulgeth
the
weak
Non-Conformist
;
but
becometh
such
himself
to
evite
his
offence
?
If
thy
brother
be
grieved
with
thy
meat
(
or
with
any
of
the
matters
now
in
debate
,
for
you
make
no
difference
)
now
walkest
thou
(
spoken
in
my
opinion
to
the
Prince
as
well
as
Peasant
)
not
according
to
charity
,
destroy
not
him
with
thy
meat
(
or
your
acknowledged
humane
inventions
)
for
whom
Christ
dyed
:
Say
not
that
the
things
in
controversie
being
concluded
by
Law
,
are
no
more
free
,
or
in
the
condition
of
the
things
here
mentioned
;
for
,
if
not
only
judging
and
despising
the
Forbearer
be
here
forbidden
;
but
even
the
con●raire
practice
,
when
to
him
offensive
,
how
much
more
must
the
designed
framing
,
and
strick
executing
of
Laws
,
for
no
other
visible
end
,
then
the
violenting
of
scruplers
,
and
racking
of
their
Consciences
,
(
acknowledged
by
your self
for
the
widest
step
to
Atheism
that
can
be
made
)
be
in
this
Scripture
condemned
?
If
you
urge
,
that
to
carry
this
indulgence
so
high
,
is
to
frustrate
all
humane
Laws
,
seing
the
person
unwilling
to
obey
,
may
alwayes
pretend
,
from
Conscience
,
the
privilege
of
forbearance
;
And
as
de
facto
you
reason
,
Any
offender
may
decline
Discipline
,
and
say
that
the
thing
being
indifferent
,
by
command
it
becomes
necessary
,
and
so
a
burthen
of
Conscience
.
'T
is
answered
,
that
as
the
burthen
of
Conscience
,
doth
not
stand
in
a
necessity
,
by
Divine
precept
,
of
the
things
imposed
,
otherwayes
the
Lords
commandments
,
that
are
certainly
most
easie
,
should
thence
become
most
grievous
;
but
,
in
effect
,
in
a
forced
obligation
to
practice
,
in
things
wherein
Conscience
,
requiring
the
Lords
warrant
in
order
to
his
acceptation
,
cannot
at
all
finde
it
so
;
the
liberty
and
privilege
here
spoken
to
,
is
only
in
order
to
Conscience
,
viz.
That
Christians
ought
not
to
press
,
or
judge
one
another
in
the
performance
,
or
forbearance
of
things
in
themselves
indifferent
,
as
acceptable
and
well-pleasing
to
God
,
without
his
warrant
:
and
therefore
the
force
and
effect
of
humane
Laws
,
ordering
and
commanding
things
in
order
to
the
Politick
ends
of
Government
,
and
,
in
so
farre
,
by
the
Lord
commanded
to
be
obeyed
,
are
not
by
this
Doctrine
in
the
least
demurred
:
Now
that
your
Ceremonies
and
other
impositions
,
being
all
relative
to
the
service
and
worship
of
God
,
wherein
as
every
thing
is
to
be
observed
,
with
the
faith
of
the
Lords
acceptation
,
so
nothing
can
be
acceptable
without
his
warrant
,
are
not
of
the
nature
of
things
,
as
objected
to
civill
commands
;
but
plainly
such
,
wherein
Paul
pleads
for
liberty
,
is
manifest
:
Nay
,
you
your self
know
so
well
,
that
the
very
things
scrupled
at
by
us
,
as
enjoyned
toward
a
religious
observance
,
would
be
readily
complied
with
upon
any
other
reasonable
occasion
;
and
that
thousands
,
who
detest
the
Surplice
,
would
chearfully
engadge
in
a
Camisado
,
for
their
Prince's
service
,
that
I
add
nothing
:
If
you
say
,
that
the
things
in
debate
,
though
commanded
for
religious
uses
,
are
never
the
less
enjoyned
not
as
acceptable
to
God
and
under
this
formality
;
but
are
only
necessary
because
commanded
;
You
bewray
,
not
only
a
sinful
gaudie
licentiousness
,
of
doing
things
for
,
and
in
the
house
of
the
God
of
Heaven
,
not
commanded
by
the
God
of
Heaven
;
wherein
even
Heathens
,
let
be
Christians
,
have
been
tender
;
but
expose
the
purity
and
simplicity
of
Religion
,
to
all
the
corruptions
of
mans
vain
imagination
:
As
to
what
you
adde
anent
the
pretext
,
which
this
liberty
may
give
to
offenders
,
to
decline
Discipline
,
it
is
yet
less
to
the
purpose
,
in
as
much
as
submission
to
Discipline
,
doth
in
effect
flow
from
the
Lords
Authority
,
whereby
it
becomes
necessary
,
and
Mens
part
therein
is
only
a
naked
ministerial
application
.
Lastly
if
you
object
,
that
publick
Peace
and
Order
require
your
conforming
obedience
:
Your
opinion
and
method
in
this
point
,
is
much
different
from
the
Apostles
,
he
makes
it
his
great
argument
,
not
only
for
not
judging
and
censuring
Non-conformists
;
but
also
,
in
the
case
of
offence
,
for
complying
with
them
in
their
forbearance
,
That
we
ought
to
follow
the
things
which
make
for
peace
,
and
wherewith
one
may
edisie
another
:
But
you
and
your
partie
,
for
all
the
noise
you
make
for
publick
Peace
;
before
you
tolerat
a
Non-conforming
in
the
greatest
indifferencies
,
and
howsoever
tender
and
innocuous
;
will
sooner
both
deprive
your
Brethren
of
Peace
,
and
for
your
vain
trifles
destroy
the
work
of
God
:
whereas
though
you
had
faith
in
these
things
,
yet
you
ought
to
have
it
to
your selves
before
God
:
But
,
Sir
,
it
is
already
too
manifest
,
that
as
in
practice
you
know
not
the
way
of
Peace
,
so
,
in
this
discourse
,
by
pressing
a
strict
obedience
from
the
free
Spirit
of
Christian
liberty
,
which
you
seem
to
commend
,
you
palpably
condemn
your self
in
that
which
you
appear
to
allow
.
Having
thus
farre
,
in
the
pursute
of
your
reasonings
,
digressed
,
in
the
explanation
of
true
Christian
Liberty
;
because
of
its
after
use
,
in
the
perusal
of
your
remaining
purposes
,
I
shall
not
stick
in
the
considering
of
what
you
make
your
N.
C.
add
,
That
we
forbear
the
things
pressed
,
for
avoiding
the
scandal
of
others
:
I
have
already
told
you
,
that
the
reasons
of
our
forbearance
have
no
less
then
the
indispensable
motive
of
the
will
and
Oath
of
God
:
Yea
,
suppose
the
things
required
were
meere
externals
,
and
indifferent
,
as
they
are
not
;
yet
I
have
so
clearly
proven
that
your
abridging
of
our
Christian
liberty
therein
,
by
vertue
of
your
commands
,
is
in
it self
repugnant
to
the
Apostles
Doctrine
,
and
in
its
effects
pernicious
,
that
your
requiring
to
make
the
restraint
of
Authority
,
abused
to
these
impositions
,
the
warrant
of
Practice
to
the
forcing
of
Conscience
,
and
the
offending
of
a
Christian
Brother
,
is
a
Sophisme
,
no
better
,
then
if
the
hardie
practiser
,
or
proud
imposer
,
who
is
expressly
commanded
in
Christian
tenderness
to
regard
his
Brothers
offence
,
should
by
a
vain
pretending
of
his
own
offence
,
taken
from
the
others
indulged
forbearance
,
or
recusancie
,
thereby
turne
the
Argument
,
and
elude
the
exhortation
,
to
the
very
scorne
of
Scripture
:
That
which
I
rather
observe
,
is
,
that
seing
that
to
give
Scandal
is
not
ill
defined
by
you
,
to
be
a
stretching
of
our
liberty
to
practice
,
to
the
drawing
of
others
to
the
like
(
or
grieving
or
making
them
weak
)
who
have
not
the
same
clearness
,
why
do
you
not
begin
your
application
at
Prelats
,
Who
having
first
streatched
their
practice
,
to
the
ens●aring
,
do
also
frame
unjust
decrees
to
the
forcing
of
such
who
have
no
clearness
to
conform
?
And
on
the
other
hand
,
ought
you
not
to
indulge
such
,
who
only
desire
to
re●uge
their
Conscience
,
in
the
Sanctuary
of
an
allowed
forbearance
?
But
these
are
the
men
,
whom
having
first
sinfully
spoiled
of
liberty
,
you
scornfully
abuse
,
by
telling
they
may
now
act
,
without
regard
to
Scandal
,
since
you
do
permit
them
no
liberty
to
the
contraire
:
But
I
hasten
to
your
more
closs
examination
of
the
matter
of
Conformity
.
And
first
you
ask
,
why
do
not
our
Ministers
join
with
your
Courts
for
Church-discipline
?
It
's
answered
,
it
were
tedious
to
examine
the
follies
of
you
,
and
your
N.
C.
in
this
point
;
we
join
not
in
your
Courts
,
because
they
are
not
the
Courts
of
Jesus
Christ
;
but
of
the
King
,
and
Prelates
:
If
this
you
deny
read
the
Act
Par
1.
1661
Sess●
1.
Concerning
Religion
and
Church-Government
,
the
proclamation
of
Councel
thereafter
,
discharging
all
Presbytries
untill
Authorized
by
the
Bishops
,
and
the
Act
Par.
eod.
Sess.
2.
For
the
restitution
of
Bishops
,
where
,
as
you
will
finde
that
Presbytries
were
made
Precarious
;
as
to
their
continuance
(
not
as
to
their
right
,
which
is
indeed
Divine
)
by
the
first
Act
,
and
then
simpliciter
discharged
,
and
broken
up
by
the
Proclamation
;
so
that
which
returnes
,
in
their
place
,
by
the
last
Act
and
what
ensued
,
is
not
the
former
Presbyteries
,
but
only
the
Exercises
of
the
Brethren
,
having
both
their
regulation
and
authority
from
the
Bishops
,
who
have
all
their
Church-power
and
Jurisdiction
in
a
dependance
upon
,
and
subordination
unto
the
soveraign
power
of
the
King
as
Supream
.
So
that
the
Kings
Authority
and
Prerogative
Royal
,
is
plainly
the
proper
fountain
,
and
last
resort
of
all
the
power
and
jurisdiction
to
be
found
,
either
in
your
Church
,
or
its
Meetings
:
Nay
further
,
this
〈◊〉
so
certain
,
that
as
his
Majesty
doth
not
so
much
as
pretend
a
Commission
from
Jesus
Christ
,
as
the
anointed
King
of
his
Church
,
for
this
effect
(
which
yet
the
Pope
,
in
his
most
wicked
usurpation
,
did
alwayes
Judge
necessary
)
so
,
if
it
be
Treason
,
as
it
is
dict.
sess
.
of
the
same
Parliament
,
act.
3.
to
derogat
from
the
prerogative
of
the
Imperial
Crown
of
this
Realm
,
and
if
absolute
supremacie
in
Ecclesiasticks
,
incapable
either
of
superior
or
conjunct
,
do
thereto
by
the
late
Act
of
Supremacie
appertain
,
certainly
to
make
our
Lord
so
much
as
a
sharer
with
the
King
,
in
this
matter
,
would
fall
under
the
compasse
of
this
crime
:
However
,
not
to
rake
into
this
abysse
of
wickedness
,
that
Act
of
Supremacie
,
giving
to
the
King
,
over
all
Persons
,
Meetings
,
and
in
all
Causes
of
the
Church
,
all
the
power
,
that
Christ
as
head
of
the
Church
,
in
these
things
hath
or
can
acclame
,
(
a
piece
of
such
desperat
folly
,
that
I
am
assured
,
that
as
he
that
sitteth
in
the
Heaven
doth
laugh
,
so
shall
he
one
day
have
all
its
contrivers
,
and
abettors
in
dirision
)
in
this
I
am
very
positive
,
that
according
to
the
present
legall
establishment
made
in
these
matters
,
to
derive
the
power
of
your
Courts
from
,
or
connect
the
same
with
,
the
power
and
headship
of
our
Lord
Jesus
,
is
utterly
impossible
.
That
we
then
,
who
as
Ministers
of
the
Gospel
,
do
take
upon
us
,
and
exercise
no
power
,
save
that
which
is
our
Lords
,
cannot
join
and
partake
with
your
Meetings
,
your self
may
judge
.
But
you
say
,
That
all
that
is
Divine
in
Discipline
,
is
,
that
scandalous
persons
be
noted
,
and
separated
from
worship
;
but
how
this
shall
be
administred
,
can
be
no
matter
of
Religion
,
or
of
the
concernment
of
Souls
,
providing
it
be
done
:
'T
is
answered
,
to
argue
thus
,
all
that
is
Divine
in
Preaching
,
is
that
the
truth
of
the
Gospel
be
declared
:
but
how
this
shall
be
performed
can
be
no
matter
of
Religion
,
or
of
the
concernment
of
Souls
,
providing
it
be
done
,
would
it
not
be
false
and
weak
reasoning
.
2.
As
your
Providing
it
be
done
viz.
rightly
,
is
a
salvo
,
whereby
a
man
may
as
pertinently
argue
against
all
means
whatsomever
,
which
certainly
are
nothing
useful
,
providing
the
end
for
which
they
are
appointed
be
rightly
done
,
so
this
quality
hath
such
an
exigence
even
of
these
midses
,
which
you
suppose
to
be
of
no
import
,
that
it
plainly
subverts
your
Argument
:
But
3.
Your
position
,
that
all
that
is
Divine
in
Discipline
,
is
,
that
scandalous
persons
be
noted
,
&c.
Is
false
,
in
as
much
as
this
is
no
more
clearly
to
be
found
in
Scripture
,
then
the
Persons
and
Officers
therewith
incharged
,
are
evidently
thereby
ordained
,
yea
this
matter
is
so
certain
,
that
there
is
scarce
one
place
to
be
seen
in
Scripture
,
for
the
warrant
of
Discipline
,
which
doth
not
with
the
same
evidence
,
hold
out
the
persons
intrusted
with
its
administration
:
And
I
will
give
unto
thee
the
keyes
of
the
Kingdom
of
heaven
:
Whose
sins
soever
ye
remit
they
are
remitted
unto
them
:
Feed
,
Over-see
,
Rule
the
slock
,
are
Commissions
so
full
,
ordaining
the
persons
,
as
well
as
designing
their
work
,
that
I
can
hardly
impute
the
laxeness
of
your
reasoning
,
to
your
oversight
.
In
the
next
place
(
for
as
for
your
quibling
with
your
N.
C.
anent
the
foolish
answere
which
you
put
in
his
mouth
it
is
altogether
frivolous
as
shall
be
shewed
in
your
7.
Dial.
)
you
urge
,
That
,
seing
that
Presbytries
do
by
Divine
right
acclaime
a
power
o●
jurisdiction
,
they
ought
to
meet
in
these
Courts
,
let
the
Law
call
it
what
it
will
,
even
as
i●
the
King
should
abrogate
all
Laws
for
the
worship
of
God
,
and
declare
,
that
all
that
assemble
to
worship
God
,
shall
be
understood
to
worship
Mahomet
,
and
thereupon
command
all
to
meet
;
though
we
meet
not
on
that
ground
,
yet
you
hope
we
would
s●ill
meet
to
worship
God
,
how
ever
it
be
interpret
:
'T
is
answered
,
If
the
jurisdiction
competent
to
Presbyteries
by
Divine
right
were
in
these
Courts
,
your
Argument
might
have
some
weight
;
but
seing
they
are
not
the
former
Presbyteries
,
but
new
Courts
set
up
,
as
I
have
already
declared
,
no
more
deriving
power
from
Jesus
Christ
,
then
your
late
High-commission
,
how
can
you
think
in
reason
,
that
either
the
right
and
power
of
Presbyters
,
or
his
Majesties
call
,
should
oblige
Ministers
to
com
to
the
one
more
then
the
other
:
For
my
part
,
as
I
esteem
it
a
less
sin
upon
the
Kings
call
to
come
to
a
Court
of
his
own
erecting
,
then
to
abuse
Christs
warrant
to
the
establishing
of
a
Court
,
as
his
,
which
by
its
institution
manifestly
disowns
him
;
So
,
I
should
sooner
resolve
,
upon
the
Kings
command
to
meet
in
the
High-Commission
,
then
,
by
coming
from
the
motive
of
our
Lords
warrant
,
acknowledge
your
Exercises
of
the
Brethren
for
his
Courts
,
which
are
so
palpably
setled
upon
the
basis
of
another
Authority
:
As
for
your
Similitude
,
not
to
insist
upon
such
claudicant
Arguments
,
it
is
like
to
the
legs
of
the
lame
which
are
not
equall
,
but
make
it
straight
,
thus
,
the
King
dissolves
all
Christian
Churches
,
and
erects
Mahometan
Mosches
,
charging
all
to
repaire
there
to
worship
,
and
declaring
that
he
will
account
th●ir
so
doing
,
a
testimony
of
their
compliance
with
the
change
by
him
made
:
Now
if
one
should
stand
up
,
and
for
the
perswading
of
just
recusants
,
say
,
that
they
may
safely
go
there
,
and
worship
God
,
without
either
owning
of
Mahomet
,
or
regarding
the
construction
may
be
made
of
it
:
Pray
,
Sir
,
how
would
you
understand
it
?
And
what
ever
you
,
or
any
reasonable
man
think
should
be
the
practice
or
Christians
in
this
case
,
I
am
content
the
N.
C.
be
thereby
judged
:
I
confesse
the
termes
of
the
Similitude
are
hard
;
But
remember
they
are
of
your
own
choosing
,
and
my
work
is
only
to
make
them
just
;
to
conclude
therefore
,
it
is
not
Mens
interpretation
or
mis-interpretation
(
although
in
many
cases
these
homologations
,
whereby
either
Enemies
may
be
hardened
,
or
friends
stumbled
,
require
also
a
very
weighty
consideration
)
that
we
regard
in
this
matter
:
but
the
reall
state
of
things
,
whereby
as
Christ's
power
is
ejected
forth
of
your
Courts
;
So
the
Divine
jurisdiction
of
Presbyters
cannot
possibly
therein
have
place
:
To
this
you
subjoin
that
suppose
Episcopacie
were
Tyrannie
,
and
Bishops
were
Tyrannes
in
the
Church
;
Why
ought
you
not
to
submit
to
them
,
as
well
as
you
did
to
the
late
Tyrannes
in
the
State
?
It
is
answered
,
if
I
did
think
there
were
any
Emphasis
,
more
then
the
strain
of
your
discourse
,
in
this
your
urging
Our
submission
to
the
late
Usurpers
,
I
could
tell
you
that
though
the
cases
were
parallel
,
as
they
are
not
,
all
the
submission
made
by
us
to
Oliver
would
not
make
out
your
inference
:
And
that
it
is
Your
,
and
not
Our
submission
which
only
can
serve
your
turn
;
I
need
not
mention
that
Mr.
Sharp
Now
of
St.
Andrews
,
was
the
first
,
if
not
the
only
Minister
in
Scotland
,
that
took
the
Tender
,
and
thereby
,
deserting
his
Fellow-prisoners
,
procured
his
own
liberty
:
Nor
how
the
late
introductors
of
Episcopacie
,
were
most
or
many
of
them
such
as
by
subscriving
the
Tender
,
abjuring
the
King
,
and
the
like
compliances
,
had
wholly
deboshed
their
Consciences
unto
the
perfidious
re-establishing
of
your
abjured
Prelacie
:
whereas
the
tenacious
honesty
of
the
faithfull
of
the
Land
,
was
both
then
,
and
is
now
,
accounted
their
bigotrie
and
folly
.
But
to
the
purpose
.
1.
If
Bishops
had
only
been
intruded
upon
Presbytries
as
they
were
in
former
times
,
it
is
not
questioned
,
but
Faithfull
Presbyters
,
not
Outed
of
their
possession
founded
on
Divine
right
,
might
have
continued
the
same
with
a
due
Testimony
,
and
opposition
against
unlawfull
usurpations
,
conforme
to
the
old
practice
of
Gods
Servants
among
us
in
the
like
case
;
but
seing
in
the
late
revolution
,
not
only
Presbytries
were
broken
,
and
discontinowed
,
but
the
very
foundations
razed
,
a
new
foundation
of
the
Kings
Supremacie
laid
,
and
a
new
superstructure
thereon
built
,
Our
compliance
now
,
as
you
require
it
,
would
not
be
an
act
of
Submission
,
but
a
plain
partaking
in
this
wickedness
.
2.
The
case
of
mens
usurpation
in
the
State
is
so
vastly
different
from
that
of
your
usurpations
in
the
Church
,
that
it
greatly
alters
the
latitude
of
these
submissions
,
which
you
go
about
to
equiparat
,
for
though
,
in
Civils
,
the
aspiring
and
usurpation
of
wicked
men
,
be
a
hainous
transgression
,
before
God
;
Yet
,
such
is
the
nature
,
and
condition
of
the
Kingdoms
of
the
Earth
,
in
themselves
mutable
,
and
at
the
disposal
of
the
most
high
,
who
ruleth
therein
,
and
giveth
them
to
whomsoever
he
will
,
and
setteth
up
over
them
sometime
the
basest
of
men
,
that
the
attaining
thereto
becometh
such
a
providentiall
title
,
as
may
sufficiently
warrant
,
not
only
necessary
submission
,
and
obedience
in
things
lawfull
,
but
even
these
other
acts
of
seeming
compliance
,
that
do
directly
acknowledge
the
Usurper
to
be
in
titulo
;
providing
that
they
proceed
no
further
,
either
to
anticipate
Divine
Providence
,
in
the
establishment
,
or
homologate
the
wickedness
of
the
usurpation
.
If
of
this
you
have
any
doubt
,
I
remit
you
to
Scripture-practice
,
the
customes
of
all
Nations
,
the
opinion
of
most
Casuists
,
and
Reason
it self
,
whereby
the
taking
and
exercising
of
inferior
offices
,
under
undeniable
Usurpers
,
is
most
certainly
confirmed
:
And
this
is
plainly
the
case
,
both
of
State-usurpations
,
and
of
the
largeness
of
that
submission
,
which
it
admittes
.
Now
as
for
Church-usurpations
,
the
Kingdom
of
our
Lord
Jesus
,
not
being
mutable
and
perishing
,
like
unto
the
Kingdoms
of
this
world
;
but
his
dominion
of
it self
extra
Commercium
,
as
Lawyers
speak
,
of
things
not
acquirable
,
and
by
Divine
decree
,
an
everlasting
dominion
which
shall
not
pass
away
,
and
his
Kingdom
that
which
shall
not
be
destroyed
:
As
it
is
therefore
incapable
of
all
acquisition
,
and
his
Crown
such
whereunto
(
however
the
great
ones
of
the
Earth
may
bandie
together
and
boast
themselves
against
it
)
neither
violence
nor
possession
,
can
intitle
;
So
,
in
case
of
a
pretended
usurpation
,
though
Providence
may
order
a
passive
submission
;
yet
most
certain
it
is
,
that
in
this
case
,
where
there
neither
is
nor
can
be
any
title
,
all
deeds
,
so
much
as
of
simple
recognizance
,
are
utterly
unlawful
:
And
therefore
albeit
that
under
the
late
Usurpation
it
was
Lawfull
to
partake
,
in
the
capacity
of
inferior
Magistracie
,
of
that
power
,
whereunto
the
Usurper
had
in
providence
attained
;
yet
,
in
the
case
of
our
present
Church-usurpation
,
to
acknowledge
it
in
the
least
,
by
partaking
of
a
jurisdiction
founded
in
the
pretended
Supremacie
,
and
not
derived
from
Christ
,
to
which
neither
the
events
of
of
Providence
,
nor
immemoriable
possession
,
can
give
the
least
shadow
of
title
,
is
altogether
unlawfull
.
Thus
I
have
unfolded
to
you
the
disparity
that
invalidates
your
Argument
,
and
have
also
granted
the
passive
submission
,
which
Providence
and
Christian
patience
do
alwayes
recommend
:
If
the
grounds
here
insinuate
do
not
so
easily
engage
you
assent
,
when
you
shall
add
thereto
these
certain
truths
,
1.
That
in
Civils
,
though
the
manner
of
purchasing
may
be
in
many
cases
injurious
and
unlawful
;
yet
it
may
be
sufficient
to
acquire
the
dominion
.
2.
That
whereever
the
length
of
time
,
or
prescription
may
superinduce
a
Right
,
there
,
even
from
the
beginning
,
naked
possesion
is
quasi
titulus
,
&
qui
pro
suo
possidet
potest
usucapere
.
3.
That
although
Lawyers
speak
of
certain
vitia
,
that
in
private
rights
hinder
definite
prescription
;
Yet
all
Polititians
grant
,
that
immemorial
possession
,
or
even
that
of
three
ages
,
is
sufficient
to
confirme
over
any
people
the
most
violent
usurpation
.
And
lastly
,
that
on
the
other
hand
,
our
Lords
Throne
and
Scepter
are
everlasting
,
and
such
as
can
never
be
moved
,
I
doubt
not
but
all
your
difficulties
will
evanish
.
You
proceed
to
say
,
that
our
Ministers
are
content
to
Preach
and
quite
Discipline
,
a
part
of
their
Rights
,
why
may
they
not
aswell
exercise
Discipline
,
though
not
with
a
full
liberty
?
'T
is
answered
,
1.
As
I
have
already
told
you
,
that
to
sit
in
your
Courts
,
is
not
at
all
to
exercise
Christs
Discipline
,
but
a
pretended
power
dependent
upon
another
head
;
so
,
you
do
not
truely
accuse
our
Ministers
of
quiting
Discipline
:
it
is
well
known
,
that
,
in
so
farre
as
is
permitted
,
they
do
not
separate
Doctrine
and
Discipline
,
which
our
Lord
hes
conjoined
:
And
if
full
liberty
be
not
permitted
,
and
they
necessitat
to
acquiesce
to
what
the
Powers
will
allow
,
it
is
very
disingenuous
in
you
,
to
misconstrue
this
force
,
which
they
suffer
,
unto
a
voluntaire
quiting
.
2.
Though
by
the
manner
of
your
proposing
the
objection
,
you
would
have
us
to
believe
,
that
the
cases
are
parallel
,
and
that
in
the
case
urged
,
as
well
as
in
that
instanced
,
there
is
only
a
restraint
laid
upon
a
more
full
liberty
;
yet
the
disparity
is
most
manifest
in
this
,
that
in
the
matter
of
Preaching
,
without
the
exercise
of
Discipline
,
we
are
by
force
debarred
from
doing
full
dutie
,
in
which
case
,
the
doing
of
a
part
permitted
,
cannot
be
censured
;
whereas
in
the
compliance
you
require
,
the
very
act
is
sinful
,
and
is
therefore
,
and
not
because
we
are
denied
a
more
full
liberty
,
very
justly
by
us
refused
:
but
having
vainly
concluded
,
upon
the
poor
arguments
which
we
have
,
heard
,
our
Ministers
to
be
Peevish
,
and
made
your
pitiful
N.
C.
confess
himself
non-plust
by
his
general
pretence
of
Conscience
;
You
ask
him
,
what
he
can
pretend
for
the
peoples
withdrawing
from
your
Churches
,
since
there
is
only
a
small
alteration
made
in
point
of
Government
.
'T
is
answered
,
if
all
the
matter
be
a
small
alteration
in
point
of
Government
,
it
had
farre
better
become
that
charitable
,
healing
and
free
spirit
,
whereunto
you
so
often
pretend
,
to
have
reflected
thus
;
since
the
change
lately
made
,
by
its
previo●s
perjury
,
and
subsequent
deluge
of
profanity
;
the
desolating
of
Churches
,
and
dispersing
of
Shepherds
and
flockes
;
the
disquieting
,
and
vexing
of
thousands
,
unquestionably
Godly
and
Loyal
;
the
fiering
and
filling
all
the
corners
of
the
Land
with
contention
and
discontent
;
the
burdening
of
a
Countrey
,
formerly
exhausted
and
now
expecting
relief
,
with
heavie
impositions
,
and
strange
exactions
;
And
lastly
,
the
necessary
and
worst
result
of
all
these
evils
,
the
provocking
the
Lord
to
Anger
,
and
rendering
his
Majesties
Government
less
comfortable
,
and
desireable
,
hath
occasioned
so
great
a
perturbation
,
and
yet
,
is
in
it self
,
and
imports
so
small
a
matter
,
why
do
not
our
King
and
Nobles
consider
for
what
the
Land
perisheth
?
Wherefore
do
not
all
men
bend
their
knees
and
pour
out
their
prayers
to
God
and
the
King
,
that
so
seen
destructive
,
and
easily
remedied
a
cause
,
may
be
removed
?
but
seing
for
all
your
sparingness
in
passing
judgment
;
yet
you
cease
not
scornfully
to
censure
a
poor
people
,
needlessly
and
unchristianly
,
by
you
ensnared
,
and
thereafter
more
cruelly
persecute
,
and
oppressed
,
not
repeating
what
hath
been
said
by
others
in
their
vindication
,
I
shall
briefly
run
over
what
you
here
subjoin
.
You
say
then
That
Separation
being
a
tearing
of
the
Body
of
Christ
,
to
forsake
the
unity
of
the
Church
,
when
there
is
scarce
a
colour
of
pretence
for
it
,
must
be
a
great
sin
,
'T
is
answered
,
I
will
not
stand
to
descant
upon
the
nature
and
several
degrees
of
Separation
,
and
how
that
non-conforming
to
,
and
compliance
with
a
prevalent
backsliding
partie
,
in
effect
the
worst
of
Separatists
,
which
is
our
present
case
,
is
very
different
,
from
the
case
of
Separation
,
from
a
Church
formerly
acknowledged
,
and
joined
with
;
nor
love
I
to
inquire
how
farre
a
mans
entrie
into
the
Ministrie
,
by
open
perjury
and
violence
,
and
his
profane
and
flagitious
deportment
therein
,
notourly
known
,
may
in
the
perturbed
state
of
the
Church
,
supply
the
want
of
a
declarative
sentence
,
making
void
his
mission
;
Nor
lastly
,
will
I
make
use
of
your
own
plain
laws
,
viz.
the
Act
anent
the
restitution
of
Bishops
,
and
the
late
Act
of
Supremacie
,
whereby
all
Church-power
(
mark
it
)
is
made
dependent
upon
,
and
subordinat
unto
the
Kings
Supremacie
,
to
prove
your
Ministers
,
to
be
but
Court
Curats
:
But
in
this
I
am
plain
and
confident
,
that
if
the
Prophets
,
who
,
by
their
lyes
and
lightness
,
cause
the
people
to
erre
,
and
speak
peace
to
such
as
despise
the
Lord
,
and
strengthen
their
hands
,
who
walk
in
the
imagination
of
their
own
heart
,
be
not
to
be
hearkened
unto
;
if
we
ought
to
bewarre
and
flee
from
false
Prophets
,
whose
fruits
(
of
ungodliness
as
well
as
heresie
,
as
is
clear
from
the
context
)
do
discover
them
,
to
be
but
ravening
wolves
,
destroying
Souls
,
under
the
sheeps
cloathing
of
an
exterior
call
,
and
hypocritical
composure
;
if
such
who
cause
divisions
and
offences
,
contraire
to
the
received
truth
,
and
who
serve
not
our
Lord
Jesus
,
but
their
own
belly
,
are
to
be
avoided
;
and
lastly
,
if
these
Destroyers
,
and
Offenders
be
the
only
persons
guilty
of
all
the
Separation
,
and
other
inconveniences
,
which
ensue
,
then
are
your
Curates
(
as
dignoscible
by
all
,
or
one
or
other
of
these
characters
,
as
the
night
is
by
darkness
)
justly
,
yea
necessarily
,
to
be
disowned
,
fled
from
and
avoided
,
and
only
chargeable
with
that
schisme
whereof
you
endeavour
to
make
us
guilty
.
But
you
add
,
That
,
in
a
schismatical
time-serving
humour
,
we
come
sometimes
to
Church
,
to
●vite
the
punishment
of
Law
;
but
seldom
,
that
we
may
retain
our
interest
with
our
partie
;
that
we
hear
some
of
you
but
not
others
;
that
some
go
to
Churches
in
the
Countrey
,
but
not
in
the
City
;
and
finally
some
join
with
you
in
the
ordinary
Worship
of
Prayer
and
praise
,
yet
will
not
join
in
the
Eucharist
,
which
is
but
solemn
praise
.
Sir
,
if
you
had
been
candid
in
this
reflection
,
in
place
of
imputing
this
variety
to
humour
,
and
faction
,
it
would
indeed
have
moved
you
to
pity
the
strait
of
so
many
good
people
,
redacted
to
such
a
multi●arious
perplexity
;
which
yet
,
in
its
outward
appearance
,
is
but
light
,
in
comparison
of
these
inward
inquietudes
,
wherewith
the
contraire
workings
of
the
fear
of
God
,
love
of
truth
,
abhorrencie
of
wickedness
,
tenderness
toward
Authority
,
respect
to
union
and
peace
,
and
fear
of
punishment
,
do
continually
sollicite
them
:
If
I
might
presume
so
farre
upon
your
credite
,
I
could
tell
you
that
,
in
my
certain
knowledge
,
some
have
been
,
against
their
Consciences
,
forced
by
violence
and
spoill
to
hear
your
Curates
,
who
therefore
have
mourned
many
Moneths
thereafter
,
and
certain
of
them
even
unto
death
;
That
others
whom
the
generality
of
your
Curates
did
either
offend
,
or
,
according
to
the
Lords
prediction
Ier.
23.
v.
33.
after
long
triall
not
profite
at
all
,
have
searched
by
a
choise
to
remedy
the
evill
;
(
for
,
that
there
are
better
and
worse
not
only
as
to
private
,
but
also
as
to
Publick
transgressions
,
you
groundlessly
deny
)
and
lastly
,
that
some
have
prevailed
with
themselves
to
hear
and
join
with
you
in
prayer
and
praise
,
who
have
yet
still
scrupled
in
their
Consciences
to
communicate
with
you
,
in
that
Sacrament
;
which
,
beside
the
adjunct
of
solemn
praise
,
is
designedly
institute
to
signify
and
confirme
our
communion
in
,
as
well
as
our
union
with
Christ
,
from
whom
,
we
have
reason
to
apprehend
,
that
many
of
you
,
according
to
Scripture-rules
,
and
the
grounds
which
your
conversations
hold
out
,
are
at
great
distance
:
If
then
these
things
be
so
,
let
it
satisfy
you
in
this
point
,
that
,
as
the
Generality
of
the
whole
land
would
account
it
a
great
reliefe
to
be
delivered
of
all
your
Tribe
,
and
many
of
the
godly
are
convinced
,
that
your
Ministery
being
neither
of
nor
for
our
Lord
Jesus
,
is
not
to
be
owned
;
so
all
these
umbrages
of
compliance
,
which
you
observe
,
are
only
the
effects
of
curiosity
,
fear
,
or
some
other
humane
frailty
,
wherewith
by
you
we
can
,
neither
in
Charity
nor
ingenuity
,
be
urged
:
But
you
are
so
desireous
to
win
us
to
this
conformity
of
owning
your
Curates
,
that
you
are
willing
to
suppose
them
to
be
but
Intruders
occupying
the
places
of
our
faithfull
shepherds
violently
torn
away
;
and
yet
you
argue
,
that
although
the
high
priest-hood
was
in
our
Lords
dayes
violently
invaded
by
the
Romans
,
and
by
them
exposed
to
sale
,
and
those
Symoniacks
,
did
also
usurp
th●
right
of
others
;
yet
we
find
Cajaphas
,
as
high
Priest
,
Prophes●ing
,
and
our
Saviour
answering
to
his
authoritative
adjuration
;
and
though
the
Pharisees
were
wretched
teachers
,
and
very
guilty
persons
;
yet
our
Saviour
saith
,
hear
them
;
for
they
sit
in
Moses
chair
:
which
you
sa●
is
unanswerable
and
was
the
doctrine
of
our
own
Teachers
?
'T
is
answered
,
not
to
insist
upon
the
particular
,
and
full
answere
already
made
by
others
,
for
dissolving
the
apparent
force
of
this
objection
,
it
is
to
be
considered
.
1.
That
as
this
argument
doth
proceed
upon
parallel
instances
,
and
similitudes
for
the
most
part
lame
,
and
unequal
;
so
the
Jews
their
particular
customes
and
observances
,
in
the
examples
adduced
,
are
to
us
so
hid
and
unknown
,
and
the
Jewish
constitution
in
General
,
of
a
Church
and
Nation
joined
in
one
special
people
,
unto
God
,
by
virtue
of
a
Divine
Law
,
for
matters
both
Civil
and
Religious
,
committed
,
even
in
its
Civil
part
,
to
the
custody
and
interpretation
of
their
Religious
Officers
,
is
so
manifestly
different
from
that
of
the
Christian
Church
,
gathered
in
one
,
out
of
all
and
every
Nation
,
only
for
things
Religious
,
without
any
alteration
in
their
Civil
State
,
under
Jesus
Christ
their
Head
and
King
,
and
the
Ministers
by
him
sent
forth
,
that
little
light
as
to
our
present
purpose
,
can
be
thence
concluded
.
2.
That
not
only
in
the
point
of
the
Churches
Ministerie
but
also
in
its
worship
and
other
ordinances
,
to
reason
from
the
dispensations
of
Soveraigne
Providence
,
in
the
decline
of
Churches
,
the
lawfull
compliance
of
good
men
with
these
Churches
,
in
owning
them
in
things
found
,
and
bearing
with
corruptions
,
which
they
could
not
remedy
;
and
lastly
from
the
Lords
assistance
and
presence
,
that
never
the
less
hath
therein
appeared
,
For
the
declaring
of
what
is
dutie
,
or
not
dutie
,
in
the
exigence
of
the
first
innovations
,
tending
and
leading
unto
the
setlement
of
these
abuses
,
is
very
deceitfull
and
dangerous
.
If
in
this
ye
be
doubtfull
,
my
charity
,
I
hope
,
shall
give
you
satisfaction
:
what
,
before
the
Reformation
,
were
the
gross
corruptions
of
the
Romish
Church
,
both
in
its
Ministers
Worship
and
Sacraments
,
is
to
you
well
enough
known
:
And
yet
,
that
many
pious
and
devout
Souls
,
and
some
of
them
convinced
and
mourning
for
its
abominations
,
did
nevertheless
therein
sincerely
seeke
and
serve
the
Lord
,
and
found
the
strength
and
joy
of
his
presence
,
shall
never
be
by
me
denied
:
If
then
it
should
happen
,
that
in
your
high
pretensions
for
Union
&
Peace
,
a
Popish
Ministerie
,
or
other
abuses
should
be
set
up
,
and
enjoyned
among
us
,
would
you
think
it
just
to
require
our
conformity
,
and
to
offer
to
square
dutie
,
in
such
a
case
,
to
any
of
these
particular
precedents
to
be
found
in
the
times
of
the
former
darkness
?
I
am
confident
you
would
not
:
If
our
Lord
,
when
on
Earth
,
did
for
a
while
connive
at
certain
corruptions
,
in
a
dispensation
drawing
to
its
period
,
and
if
at
the
times
of
ignorance
God
sometime
wink
,
and
according
to
the
obscurer
light
,
and
witnessing
thereof
,
do
allow
the
endeavours
of
such
,
who
happily
may
feel
after
him
,
and
finde
him
;
for
any
man
thence
to
conclude
,
that
the
change
unto
the
Gospel
administration
,
made
no
alteration
in
dutie
;
or
that
in
a
greater
measure
of
revelation
,
whereby
we
are
commanded
either
to
repent
of
former
,
or
to
resist
returning
corruptions
,
we
ought
to
be
stinted
to
the
old
rule
,
and
make
no
further
advance
,
are
wide
mistakes
:
It
ought
to
be
the
study
of
Gods
Servants
,
to
discerne
times
,
and
to
know
,
in
this
their
day
,
the
things
which
belong
unto
their
dutie
,
as
well
as
unto
their
peace
:
to
ty
up
practice
,
that
ought
to
be
advertent
unto
,
and
hath
a
dependence
upon
every
circumstance
,
unto
generals
abstracted
and
concluded
from
the
particular
instances
of
other
times
,
is
altogether
fallacious
.
3.
Let
me
remember
you
of
what
I
have
already
hinted
at
,
viz.
That
seing
Separation
is
a
departing
from
an
Union
once
acknowledged
,
even
in
these
things
which
are
not
in
themselves
condemned
,
which
certainly
is
of
great
importance
,
and
of
a
very
weighty
and
various
consideration
;
whereas
non-conforming
to
,
or
non-compliance
with
the
introduction
of
things
that
are
clearly
sinfull
and
unlawfull
,
hath
a
manifest
warrant
,
and
is
of
no
such
extent
:
from
instances
of
not
Separating
,
to
conclude
against
Non-compliance
;
and
from
denying
the
Majus
of
Non-separation
,
to
deny
the
Minus
of
a
tender
forbearance
,
is
bad
Logick
:
nay
,
so
ill
doth
this
parity
hold
,
that
on
the
contraire
,
the
very
aversion
that
every
true
Christian
ought
to
have
for
Separation
,
doth
mostly
recommend
this
Non-compliance
,
which
being
a
soveraigne
and
prescribed
antidote
against
these
evils
,
which
,
if
once
received
,
may
go
on
to
greater
corruptions
,
and
necessitat
a
sadder
division
,
is
therefore
to
be
timeously
adhibite
.
For
clearing
of
this
,
let
me
but
ask
you
this
one
Question
:
The
allowed
Separation
of
the
reformed
Churches
from
that
of
Rome
,
doth
it
not
plainly
inferre
,
that
it
had
been
better
,
and
was
the
dutie
of
these
informer
ages
,
to
have
seasonably
resisted
,
and
not
complied
with
the
first
beginnings
of
these
errors
,
and
evils
,
which
afterward
did
procure
the
rent
?
And
however
you
may
judge
,
that
the
causes
of
that
Separation
were
no
more
then
sufficient
,
and
could
have
laked
nothing
;
yet
I
am
assured
,
that
you
and
every
rationall
man
will
say
,
that
a
timeous
Non-conforming
,
warrantable
upon
lesser
motives
,
might
have
proven
the
better
course
.
I
shall
not
enforce
this
consideration
by
suggesting
the
evill
tendencie
of
your
way
;
nor
do
I
tell
you
that
it
is
a
reviving
of
the
same
causes
,
that
in
processe
of
time
did
produce
all
Romes
abominations
,
and
that
these
floods
of
Error
,
and
Superstition
,
had
their
visible
rise
from
smaller
aberrations
;
so
that
,
if
God
should
suffer
the
course
of
your
defection
to
prosper
,
and
weare
out
the
present
opposition
,
the
Ages
to
come
might
more
justly
take
up
against
us
the
complaint
of
our
not
timeous
resisting
;
then
we
can
regret
the
too
easie
compliance
of
these
,
who
should
have
withstood
the
beginnings
of
Romes
backsliding
.
On
these
things
,
I
say
,
I
do
not
insist
;
but
,
that
you
may
the
more
plainly
understand
the
difference
that
I
conceive
to
be
betwixt
Non-compliance
,
and
Separation
,
I
freely
acknowledge
,
that
if
God
had
permitted
this
whole
Church
,
to
slide
into
the
present
evils
of
your
Prelacie
and
corrupt
Ministers
;
and
thereafter
had
blessed
us
with
a
discovery
;
yet
I
would
not
,
in
that
condition
,
allow
the
same
necessity
,
and
expediencie
of
a
Separation
,
that
now
I
finde
,
to
plead
for
a
Non-compliance
;
in
as
much
as
our
present
Non-compliance
,
is
not
only
a
more
certain
,
seasonable
,
and
safe
dutie
;
but
is
also
attended
with
a
faithfull
and
edifying
adherence
to
our
true
and
sent
Teachers
,
who
though
removed
to
corners
,
do
still
remain
the
Lords
Ministers
,
and
our
Pastors
:
which
things
do
much
difference
it
,
from
the
case
of
a
proper
separation
,
as
above
descrived
,
and
do
not
a
little
justify
these
more
tender
practices
which
you
would
disprove
.
Now
,
though
these
few
things
premised
do
obviously
satisfy
the
difficulty
objected
;
yet
,
to
render
the
application
more
full
and
easie
,
you
may
further
consider
,
that
your
instance
from
these
corrupt
High
Priests
,
set
up
by
the
Rom●ns
,
doth
not
help
you
.
1.
Because
that
the
high
Priest
was
ordained
by
the
Lord
,
as
in
order
to
Sacrifice
,
so
also
for
Rule
and
Judgement
,
and
that
not
only
in
matters
purely
Religious
;
but
also
in
all
things
determinable
by
Moses
Law
:
at
least
as
to
the
Ministerial
declaring
of
the
Ius
,
which
,
albeit
in
a
great
part
meerly
civill
,
are
yet
,
in
this
respect
,
termed
the
matters
of
God
,
and
jubjected
to
the
high
Priest
his
judgement
,
in
the
respect
mentioned
.
2.
There
is
no
statute
in
Moses
Law
,
affixing
,
as
you
alleage
,
the
high
Priest-hood
to
the
Eldest
Son
of
Aaron's
line
,
who
possibly
might
have
happened
to
be
an
Infant
,
or
legally
incapable
;
but
only
to
his
race
in
generall
,
so
that
there
was
a
necessity
that
the
determination
of
the
choise
should
be
in
the
hand
of
the
Sanhedrin
,
thus
Eli
,
Abiathar
and
Ahimelech
were
all
of
Ithamar
,
and
not
of
Eliazer
his
branch
.
As
for
the
promise
made
by
the
Lord
to
Phineas
,
it
is
neither
made
to
the
eldest
Son
of
his
posterity
,
nor
did
it
give
any
proper
right
;
but
only
an
assurance
,
whereof
the
accomplishment
is
sufficiently
performed
in
the
return
of
the
Priest-hood
to
Zadock
,
and
his
line
,
notwithstanding
the
preceeding
interruption
.
3.
Not
to
enter
into
a
particular
debate
anent
the
form
and
power
of
the
Jewish
Church
,
as
distinct
from
the
State
,
and
wherein
the
differences
did
consist
;
this
is
the
received
opinion
of
the
Orthodox
,
that
though
at
the
first
institution
,
their
supreme
Church-sanhedrin
was
,
as
to
causes
and
several
other
particulars
,
distinguished
from
their
supreme
Civil-sanhedrin
;
yet
through
process
of
time
,
and
many
revolutions
of
affaires
,
a
confusion
of
the
two
grew
more
and
more
,
and
at
length
the
Ecclesiastical
Sanhedrin
,
whereof
the
High
Priest
was
President
did
degenerate
into
a
mixed
Court
,
and
having
the
advantage
of
enjoying
their
Religion
under
their
civil
mutations
,
and
keeping
their
High
Priests
and
his
Courts
,
when
they
lost
their
King
and
civil
Courts
,
for
their
greatest
matters
,
did
exerce
by
their
Ecclesiastical
Sanhedrin
all
the
civil
power
they
could
be
permitted
to
exerce
.
4.
Particularly
it
is
evident
that
,
from
the
dayes
of
the
Maccabees
,
the
High
Priest-hood
was
much
changed
from
its
primary
institution
;
and
as
more
extended
to
and
busied
in
civil
Rule
,
then
conversant
in
holy
things
;
so
much
exposed
to
frequent
invasions
at
home
,
and
at
length
,
with
the
whole
Nation
,
swallowed
up
by
a
forraigne
dominion
:
Which
things
being
d●e●y
perpended
,
it
clearly
appears
,
that
neither
the
practice
of
the
Romans
,
founded
in
the
right
(
though
an
abuse
of
the
exercise
)
of
their
conquest
,
nor
the
symony
of
the
purchasers
,
a
clandestine
crime
,
did
make
void
their
Priesthood
:
How
much
less
then
do
Cajaphas
his
prophesying
,
a
Providential
Dispensation
,
or
our
Lords
free
answering
and
confession
to
his
adjuration
,
whether
authoritativè
made
by
him
as
a
Judge
of
the
Nation
,
or
otherwise
,
scarce
sufficient
to
prove
a
Non-separation
,
militat
against
our
Non-compliance
,
with
your
re-introducing
of
abjured
Prelacie
,
and
its
corrupt
Ministery
.
As
for
your
instancing
of
the
Pharisees
,
our
Lords
words
in
this
matter
Math.
23.
2
,
3.
are
,
the
Scribes
and
the
Pharisees
sit
in
Moses
seat
;
all
therefore
whatsoever
they
bid
you
observe
,
that
observe
&
do
;
but
do
not
ye
after
their
works
,
&c.
And
that
hereby
you
have
no
advantage
appears
,
1.
Because
it
doth
not
manifestly
appear
,
that
the
Scribes
and
Pharisees
here
spoken
of
were
Intruders
;
but
,
on
the
contraire
,
it
is
most
probable
that
they
were
Doctors
of
the
Law
,
lawfully
appointed
according
to
the
use
of
that
people
.
2.
The
Scribes
&
Pharisees
,
sitting
in
Moses
chair
,
did
teach
the
Law
,
not
as
appertaining
meerly
to
the
Soul●
&
Religion
toward
God
;
but
as
the
Municipal
Law
of
that
Nation
containing
also
the
rules
of
external
righteousness
and
policie
;
and
therefore
are
to
be
regarded
not
so
much
as
Ecclesiastick
Teachers
,
but
rather
as
Doctors
of
the
Law
:
whereby
it
is
evident
,
that
your
argument
from
our
Lords
command
,
is
as
farre
,
in
this
respect
,
from
concluding
our
compliance
with
your
intruding
Preachers
,
as
these
National
Doctors
,
with
whom
our
Lord
was
not
to
medle
further
,
then
to
vindicat
the
Law
of
God
from
their
corrupt
glosses
and
practices
,
are
different
from
out
Spiritual
Pastors
,
who
being
sent
by
Jesus
Christ
,
cannot
by
Man
be
discharged
.
3.
If
it
be
urged
that
the
Scribes
and
Pharisees
were
also
the
Teachers
and
Directors
of
all
matters
of
Religion
;
and
even
in
civils
did
only
respondere
de
jure
from
the
law
of
God
,
although
this
do
no
way
remove
the
disparity
,
immediatly
assigned
;
yet
this
is
further
to
be
observed
,
that
as
our
Lord
in
this
regard
did
expressly
warn
his
disciples
to
beware
of
the
leaven
of
the
Pharisees
,
and
in
many
things
correct
their
vain
and
perverss
doctrines
;
so
his
tolerance
of
them
in
Moses
chair
was
only
temporarie
,
as
of
many
other
things
,
until
the
then
approaching
end
of
that
dispensation
,
which
he
would
not
anticipate
:
during
which
time
,
if
our
Lord
do
command
a
well-cautioned
observance
,
for
the
best
improvement
of
that
which
was
shortly
to
be
abolished
,
can
you
rationally
thence
inferre
,
that
we
ought
,
at
the
pleasure
of
men
,
both
deserte
his
sent
Ministers
,
whom
he
hath
not
recalled
,
and
comply
with
and
owne
Intruders
,
so
lightly
violating
,
and
abusing
his
Ordinance
?
But
4.
Admit
that
the
Scribes
and
Pharisees
their
entrie
to
that
office
,
were
not
in
every
point
justifiable
,
and
that
they
truely
were
very
wretched
Teachers
;
yet
,
their
occupying
of
that
charge
,
seing
our
Lord
did
not
send
forth
and
establish
his
perpetual
Gospel
Ministerie
,
until
after
his
resurrection
,
was
not
circumstantiat
with
,
and
peccant
in
the
violent
exclusion
of
others
,
lawfully
setled
in
that
chair
,
which
they
possessed
.
Sir
,
this
is
so
casting
a
difference
,
that
I
nothing
doubt
,
but
if
you
will
only
pose
your self
,
what
you
think
our
Lord
would
have
determined
,
in
case
that
,
there
being
among
the
Iews
,
an
established
order
of
lawful
Teachers
,
the
Pharisees
had
risen
up
,
and
by
open
perjury
and
violence
ejected
them
,
and
that
the
business
being
still
recent
,
and
many
of
the
Teachers
remaining
on
life
,
and
by
all
acknowledged
for
such
,
whom
man
could
not
exauctorate
,
the
people
had
firmly
adhered
to
them
.
Let
your
Conscience
,
I
say
,
in
these
suppositions
,
sincerely
resolve
the
question
,
and
,
I
am
most
assured
,
the
verdict
of
your
own
breast
will
be
,
that
whatever
was
our
Lords
connivance
for
a
time
,
at
a
Non-separation
from
a
course
,
whereunto
he
was
shortly
to
put
a
period
:
yet
,
in
the
case
here
stated
,
he
would
not
have
commanded
the
people
to
deserte
their
lawful
Guides
,
and
follow
Intruders
,
and
thereby
countenance
such
a
wickedness
.
5.
Although
I
love
not
to
play
the
Critick
,
and
do
grant
,
that
the
observance
here
enjoined
,
doth
indeed
inferre
Hearing
not
to
be
prohibite
;
yet
your
exhibiting
of
the
command
in
these
words
,
not
found
in
Scripture
,
hear
them
,
for
they
sit
in
Moses
chair
,
doth
found
so
like
to
that
heavenly
voice
,
this
is
my
beloved
Son
,
&c.
and
that
Emphatick
hear
ye
him
there
commanded
;
whereby
,
the
old
letter
and
typical
shadows
of
Moses
Law
being
antiquat
,
life
and
immortality
were
brought
to
light
;
that
I
cannot
but
account
(
that
,
however
our
Lord
permitting
the
hearing
of
the
Pharisees
so
long
as
that
dispensation
did
stand
not
abolished
doth
here
directly
aime
only
at
its
right
improvement
,
)
the
two
,
hear
ye
him
,
and
hear
ye
them
,
in
the
same
signification
,
to
be
inconsistent
;
and
this
representation
,
a
Stretch
savouring
more
of
favour
to
your
cause
,
then
tendernesse
of
Truth
and
Scripture-phrase
.
But
I
am
tedious
in
a
matter
,
so
obvious
,
the
summe
,
wher
in
I
would
have
you
and
all
to
fixe
,
is
this
,
that
whatever
may
have
been
or
may
be
the
various
dispensations
of
Providence
,
in
the
overcloudings
of
Churches
,
and
decline
and
corruption
of
Ordinances
,
wherein
no
doubt
the
holding
the
foundation
Jesus
Christ
,
by
sound
Faith
,
and
sincerity
in
Gods
sight
,
have
gone
a
great
length
;
yet
as
the
instancing
of
such
times
,
cannot
,
with
any
shew
of
reason
,
or
measure
of
honesty
,
be
alledged
for
a
tacite
,
and
toward
compliance
,
with
the
re-introducing
of
the
evils
of
these
dark
times
,
in
Doctrine
or
Worship
,
contraire
to
the
revelation
of
a
more
full
and
pure
light
;
so
no
more
can
it
be
made
use
of
,
after
the
manifest
and
sealed
blessing
of
a
sent
and
faithful
Ministery
,
to
perswade
a
voluntaire
abandoning
,
at
the
lust
and
arbitriment
of
Man
,
of
our
true
Pastors
,
and
a
willing
and
tame
imbracing
,
and
owning
of
manifest
and
profane
Intruders
.
According
to
which
Rules
,
if
you
will
be
pleased
to
re-examine
your
instances
,
I
doubt
not
but
you
will
find
them
,
neither
to
be
unanswerable
,
nor
that
the
Doctrine
of
our
Teachers
,
against
causeless
Separatists
,
doth
homologate
your
inference
.
As
to
what
you
add
,
That
it
is
a
great
cruelty
,
if
a
Minister
be
put
from
his
place
,
whether
justly
or
unjustly
,
that
the
people
should
be
starved
.
Sir
,
I
am
verily
of
your
opinion
;
and
therefore
,
as
I
wish
our
outed
Ministers
,
had
testified
more
love
,
in
despising
hazards
for
the
relief
of
Souls
;
so
I
cannot
but
remember
you
,
how
dreadful
a
charge
this
driving
away
of
Pastors
,
and
starving
of
Souls
will
one
day
amount
to
,
against
such
who
have
been
its
direct
Authors
:
However
,
seing
the
love
and
faithfulness
of
Christ
,
the
Great
Shepherd
,
hath
secured
the
event
,
they
that
believe
need
not
make
haste
,
for
verily
they
shall
be
fed
.
Your
N.
C.
next
Argument
,
is
,
That
your
Curates
are
naughtie
men
,
and
weak
preachers
.
Sir
,
such
is
the
notoriety
of
this
charge
,
and
so
afflicting
ought
it
to
be
to
every
one
,
concerned
in
the
credit
of
the
Gospel
,
and
honour
of
its
Ministery
;
that
,
I
am
assured
,
all
sober
men
will
rather
impute
it
to
tenderness
,
then
want
of
matter
,
that
I
incline
not
either
to
inlarge
the
objection
,
or
insist
in
the
examination
of
your
answere
.
You
think
it
an
odd
piece
of
Religion
,
for
us
to
reproach
our
Pastors
by
the
name
of
Curats
,
a
designation
not
to
be
ashamed
of
:
but
though
the
name
Curate
,
ows
its
invention
,
only
to
the
vanity
of
men
,
by
whom
the
lowly
Scripture-stile
of
Minister
was
disdained
,
and
be
of
no
proper
origination
,
and
in
effect
the
product
of
the
corruption
,
both
of
the
Churches
humility
,
and
purity
of
the
Latine
Tongue
;
yet
,
seing
you
account
it
honourable
,
and
I
and
many
others
do
rather
use
it
for
distinction
,
I
heartily
wish
that
you
and
others
,
who
do
appear
so
sensible
of
an
apprehended
reproach
,
may
be
as
serious
in
reflecting
upon
that
important
aggravation
,
it
shall
furnish
in
the
last
Judgement
,
against
these
who
,
in
stead
of
caring
for
Souls
,
do
visibly
destroy
them
.
As
for
what
you
insinuat
,
that
the
Curats
are
our
Pastors
,
and
over
us
in
the
Lord
,
pardon
me
to
say
,
that
I
cannot
finde
the
relation
,
either
in
their
office
or
exercise
,
and
that
,
if
Scripture-marks
do
intitle
to
Scripture-names
,
these
Intruders
,
entering
not
by
the
door
,
are
liker
to
Theeves
,
these
false
Teachers
are
but
revening
Wolves
,
and
these
Prophets
,
who
teach
lies
,
are
but
the
taill
:
Nay
,
every
one
,
who
rightly
considers
,
how
that
in
place
of
minding
the
Lords
Work
,
whereunto
they
pretend
,
and
honouring
him
before
the
people
,
they
have
made
his
offering
and
Sanctuary
to
be
abhorred
,
and
his
name
to
be
prophaned
,
in
liew
of
that
honour
which
you
acclaime
,
may
justly
conclude
,
that
they
that
despise
the
Lord
,
shall
be
lightly
esteemed
.
Say
not
where
is
Christian
Charity
?
to
call
the
manifest
lewdness
and
lies
of
these
pitiful
Miscreants
,
whose
gross
abominations
are
,
almost
every
where
,
the
grief
of
the
godly
,
and
the
very
scorn
of
all
,
nay
such
,
whereof
your self
pag.
30.
doth
abhorre
the
patrociny
,
and
for
which
,
you
pretend
to
be
a
bitter
mourner
in
secret
,
Slight
grounds
,
and
to
bid
men
be
slow
to
take
thence
an
impression
,
is
plain
mockery
;
Charity
that
beleeveth
all
things
,
resteth
and
rejoiceth
only
in
the
Truth
,
and
rejoiceth
not
in
iniquity
:
neither
can
you
alleadge
,
our
grounds
being
good
,
your
Church
,
in
our
not
complaining
,
to
be
neglected
;
it
were
strange
charity
to
beleeve
,
as
the
proverb
runs
,
that
Satan
will
reprove
sin
.
As
for
your
alledging
,
that
to
separate
upon
the
personal
●ailing
,
much
more
weakness
of
a
Preacher
,
will
open
a
wide
door
to
Separation
.
Whatever
danger
may
be
in
your
smooth
generality
;
yet
,
I
am
confident
,
not
to
owne
(
for
,
as
to
separation
,
I
have
already
cleared
how
the
practice
of
these
you
do
condemn
doth
differ
from
it
)
for
Ministers
,
such
vitious
intruders
,
and
flagitious
livers
,
as
your
Curates
are
,
is
a
Soveraign
expedient
for
preserving
both
of
Truth
and
Christian
Unity
:
and
that
as
to
ty
the
good
of
Worship
to
the
sincere
intention
of
him
that
manageth
it
,
is
an
error
;
so
,
to
think
that
Gifts
and
a
suitable
converse
in
a
Minister
,
are
of
no
influence
or
regard
as
to
the
work
of
his
Ministery
;
and
that
because
,
not
to
hear
Sermons
only
,
but
the
solemn
worship
of
God
is
the
chief
end
of
our
meeting
(
wherein
you
are
mistaken
,
if
you
think
that
you
and
we
do
not
agree
)
which
we
can
do
,
be
the
Minister
what
he
will
,
is
irreligion
unmixed
,
which
your
jejune
commending
of
the
reading
of
good
Scriptures
,
and
singing
of
good
Psalmes
,
doth
not
palliate
.
Be
the
minister
what
he
will
:
What
?
be
he
Socinian
,
Arminian
,
notoriously
flagitious
,
an
Adulterer
,
or
Incestuous
Person
,
a
despiser
of
Discipline
,
a
strengthener
of
the
hands
of
the
Wicked
,
and
sander
of
the
hearts
of
the
Godly
,
a
Symoniack
,
is
nothing
but
what
he
may
will
,
and
many
of
yours
do
,
de
facto
,
will
:
nay
,
be
he
Popish
,
Mahumetan
,
Pagan
or
Atheist
,
all
are
but
what
he
may
will
:
O
execrable
latitude
!
But
you
conclude
this
point
,
that
our
crouding
to
hear
such
weak
men
,
now
in
Conventicles
,
who
formerly
were
of
no
esteem
among
us
,
sayes
we
are
not
so
zealous
for
good
Preachings
,
as
we
would
make
the
world
beleeve
.
Pray
,
Sir
,
if
a
man
in
plenty
,
make
choise
,
and
in
penury
make
a
shift
,
will
you
thence
inferre
,
he
is
not
desirous
of
the
best
,
this
is
too
weak
:
but
,
to
be
ingenuous
with
you
,
I
question
not
,
but
some
Curats
make
constantly
more
able
,
and
frequently
better
Sermons
,
for
the
matter
,
then
weaker
Non-conformists
;
and
vet
,
the
just
grounds
of
our
exceptions
,
do
still
conclude
,
that
they
are
neither
so
good
men
,
nor
acceptable
Preachers
,
as
these
whom
we
preferre
.
As
for
what
you
add
,
That
the
way
to
make
a
man
popular
among
us
,
is
to
rail
against
Church
and
State
,
It
is
a
malitious
calumny
,
wherewith
you
endeavour
to
slander
us
unto
our
Rulers
,
and
which
they
,
who
ought
to
be
as
the
Angels
of
God
,
may
easily
discerne
and
repell
.
Your
N.
C
,
in
the
next
place
objects
to
you
,
the
obligation
of
the
Covenant
:
wherein
the
whole
Nation
and
the
posterity
are
engaged
,
to
maintain
our
former
Presbyterian
Ministery
,
extirpat
your
Prelacie
and
all
depending
on
that
Hierarchie
,
and
whatsoever
shall
be
found
con●raire
to
●ound
Doctrine
,
and
the
power
of
Godliness
.
I
shall
not
improve
this
argument
,
being
of
such
an
obvious
evidence
,
in
any
further
explication
;
but
briefly
review
what
you
answere
,
on
the
contraire
:
And
1.
Your
evil
Conscience
foometh
forth
your
indignation
against
the
Covenant
,
in
your
reproachfull
calling
it
,
our
Goliah
,
alwayes
brought
out
by
us
,
to
defy
the
Armies
of
the
living
God
,
whose
strength
,
like
Sampsons
,
lay
in
its
hair
,
the
Armies
that
fought
for
it
,
and
not
in
any
innate
vigour
.
But
as
,
notwithstanding
all
the
arrowes
of
malice
,
blasphemy
,
and
rage
,
that
you
and
your
party
,
have
shot
at
it
,
it
still
abideth
in
strength
,
and
the
Armies
of
its
followers
have
been
made
strong
,
by
the
hands
of
the
mighty
God
of
Iacob
,
and
,
even
in
their
most
desperat
extremity
,
did
by
the
bloud
of
the
Lamb
,
and
the
word
of
their
Testimony
,
obtain
the
most
signall
victory
;
So
,
the
Virgin
,
the
Daughter
of
Zion
,
hath
despised
thee
and
laughed
thee
to
scorn
;
Whom
hast
thou
reproached
?
And
against
whom
hast
thon
exalted
thy
voice
?
even
against
the
holy
one
,
the
God
of
truth
(
●or
what
are
men
or
their
doings
,
that
you
murmure
against
them
)
the
swift
Witness
against
such
,
as
sweare
●a●sly
:
He
it
is
that
it
regardeth
the
rage
,
and
tumult
of
your
partie
,
and
will
turne
you
back
:
and
as
the
inconsistencie
,
of
your
assimilations
to
Sampson
,
a
Worthy
of
the
Lord
and
to
Goliah
,
a
Champion
of
the
Philistines
,
do
plainly
discover
the
unreasonableness
of
your
spite
;
so
the
Lord
who
hath
already
proved
the
innate
vigour
of
his
Covenant
,
in
the
bloud
and
suffering
of
his
Martyres
,
can
also
,
in
his
good
time
,
make
its
hair
to
grow
,
and
strength
to
returne
,
to
the
utter
ruine
of
your
Prelacie
,
and
all
its
adherents
.
But
2.
You
proceed
to
tell
us
,
that
it
is
a
ridiculous
fancie
,
to
say
,
Children
can
be
bound
by
their
Fathers
Oath
,
which
is
to
make
us
the
Servants
of
men
,
and
give
them
Authority
over
our
Consciences
,
Gods
peculiar
power
:
Sir
;
I
perceive
that
whether
you
rage
or
laugh
there
is
no
rest
:
just
now
we
heard
you
railing
,
and
certainly
here
you
are
rallying
:
but
first
,
I
am
glad
to
find
your
assert
so
plainly
,
the
liberty
of
our
Consciences
from
mans
imposing
,
and
shall
only
remember
you
,
that
if
a
Father
,
in
respect
of
this
liberty
,
may
not
,
at
his
arbitriment
,
bind
his
Son
by
an
Oath
,
requiring
a
conscientious
performance
,
undoubtedly
farre
less
can
Rulers
,
whether
Civil
or
Ecclesiastick
,
perscribe
at
their
arbitriment
in
matters
of
Religion
,
which
,
without
question
,
do
exact
a
conscientious
observance
.
2.
Though
,
the
Lords
Authority
over
Conscience
do
indeed
exempt
it
from
mans
usurpation
;
yet
,
in
so
farre
as
it
hath
pleased
the
Lord
,
to
vest
any
person
with
this
power
over
another
,
all
usurpation
ceaseth
,
and
the
Lords
reserved
dominion
doth
rather
establish
it
:
for
example
;
therefore
it
is
,
that
the
righteous
and
necessary
commands
of
lawfull
Rulers
,
do
even
in
conscience
bind
their
Subjects
;
because
in
so
farre
as
they
observe
the
limits
of
their
power
,
by
him
appointed
,
their
authority
is
understood
to
be
of
God
,
and
by
him
approved
and
allowed
.
3.
It
is
manifest
that
the
Lord
hath
,
in
many
things
,
given
to
Fathers
,
by
virtue
of
his
precept
,
a
Power
of
Command
,
reaching
even
unto
Conscience
,
without
an
interveening
Oath
:
Honour
the
Father
and
thy
Mother
,
is
that
which
God
hath
enjoined
;
and
doth
certainly
require
a
sutable
obedience
;
If
then
this
Authority
be
not
impugned
by
your
alledged
reason
,
that
we
are
not
the
servants
of
men
,
can
the
interposing
of
an
Oath
,
or
the
Fathers
adjuration
,
in
things
otherwayes
under
the
compass
of
his
power
,
render
your
objection
more
effectuall
?
But
4.
That
I
may
returne
you
a
round
and
full
Answere
:
I
say
,
that
in
many
cases
,
whereof
our
present
case
of
the
Covenant
is
of
all
the
most
probable
,
Children
,
by
virtue
of
the
paternal
authority
given
and
allowed
by
the
Lord
,
can
be
,
and
de
facto
are
bound
,
by
their
Fathers
Oath
:
And
first
,
where-ever
the
Fathers
command
doth
engage
to
a
perpetuall
obedience
,
there
can
be
no
question
,
but
,
in
that
case
,
an
accessory
adjuration
doth
greatly
intend
the
obligation
:
I
need
not
confirme
this
by
the
parallel
instance
of
Saul's
adjuring
the
People
,
while
in
the
pursuite
of
his
enemies
;
the
reason
of
this
position
is
above
exception
,
viz.
That
if
a
simple
command
,
flowing
from
the
paternall
power
which
God
hath
established
,
be
therefore
binding
,
the
solemn
invocking
of
the
same
God
to
be
an
avenger
of
the
contempt
of
that
authority
,
by
himself
approven
,
cannot
but
add
to
the
obligation
:
but
if
you
desire
to
know
in
what
things
,
and
how
farre
the
command
of
a
Father
,
even
of
it self
,
without
the
consent
and
acceptation
of
the
Children
,
(
which
I
grant
,
when
intervenient
,
doth
alter
the
case
)
doth
oblige
?
Take
the
instance
of
the
Rechabites
,
who
for
obedience
to
their
Father
Ionadab●s
command
,
who
lived
some
Ages
before
,
2.
Kings
10.
15.
not
to
drink
wine
(
a
thing
free
in
it self
,
and
not
under
any
Divine
precept
)
they
nor
their
sons
for
ever
,
have
therefore
the
Lords
express
commendation
,
sealed
with
a
perpetuall
blessing
:
If
then
a
Father's
command
in
things
free
,
and
arbitrary
,
may
be
confirmed
by
the
accession
of
an
oath
,
and
,
in
the
case
adduced
,
doth
perpetually
bind
,
how
much
more
,
must
the
sworn
engagement
of
the
Father
for
himself
and
his
posterity
in
things
commanded
by
the
Lord
,
be
everlastingly
obliging
.
2.
In
what
case
soever
,
a
Father's
Bond
or
Contract
is
binding
to
himself
and
his
posterity
,
if
he
confirme
the
●amine
by
an
Oath
,
the
force
and
vertue
thereof
doth
also
reach
all
the
off-spring
,
cocerned
in
the
obligement
.
For
explication
of
this
truth
,
it
is
not
needful
that
I
determine
particularly
,
what
Contracts
are
perpetual
,
and
what
only
personall
:
If
these
be
perpetual
,
whereof
the
subject
matter
being
either
under
the
necessity
of
an
express
perpetual
command
,
or
having
an
evident
and
lasting
conveniencie
,
agreeable
to
the
principles
of
Truth
and
Righteousness
,
the
party
contracter
doth
expressly
thereby
engage
for
himself
and
his
posterity
:
as
it
is
short
of
the
true
and
full
extent
of
perpetuall
contracts
,
which
cannot
in
reason
be
restricted
within
the
limits
of
paternal
commands
,
so
it
is
more
then
necessary
for
my
purpose
,
and
more
then
proven
by
the
instances
subjoined
.
Now
that
there
are
such
obligations
,
as
perpetual
of
their
own
nature
so
,
carrying
along
with
them
the
virtue
of
that
accessory
Oath
,
whereby
at
first
they
were
established
,
is
clear
,
not
only
from
that
Covenant
and
Oath
Deut.
29.
10
&
14.
whereunto
Moses
did
engage
the
people
of
Israel
,
and
which
he
declareth
to
be
made
with
them
that
stood
there
that
day
,
and
also
with
him
that
was
not
there
;
to
with
the
Generations
to
come
,
as
appears
by
the
sequele
of
that
Chapter
,
specially
,
v.
29.
an
example
whereof
the
exceeding
evidence
can
only
expose
it
to
exception
;
but
also
from
these
more
controverted
instances
1.
of
that
Promissory
oath
taken
by
Ioseph
of
the
Children
of
Israel
,
for
carrying
up
his
bones
from
Egypt
,
Gen.
50.
25.
which
the
after-generation
in
the
Conscience
of
its
Religion
did
punctually
observe
,
Exo.
13.
ver.
19.
2.
From
the
Oath
sworne
by
the
People
of
Israel
to
the
Gibeonites
,
Iosh.
9.
15.
for
the
breach
whereof
,
we
find
,
the
Lord
severall
ages
thereafter
,
severely
animadverting
against
all
Israel
,
and
Sauls
house
in
particular
:
2
Sam.
2
:
1
,
2.
For
these
you
may
add
,
the
sworne
Leagues
,
and
Agreements
of
all
Nations
among
themselves
,
which
do
undoubtedly
,
with
the
same
force
and
quality
,
descend
to
their
Posterity
.
But
wherefore
should
I
insist
in
a
matter
so
evident
,
and
,
at
least
as
to
the
difference
betwixt
us
,
universally
acknowledged
?
If
your
meaning
,
in
affirming
that
Children
can
not
be
bound
by
their
Fathers
Oath
,
were
only
,
that
however
,
a
promissory
Oath
,
may
be
binding
upon
the
Posterity
,
in
the
nature
of
a
promise
,
and
for
performance
;
yet
the
religion
of
the
Oath
,
is
not
so
transmitted
,
as
to
render
the
Posterity
,
in
case
of
a
breach
,
perjured
;
there
might
possibly
appeare
to
be
some
ground
of
debate
betwixt
us
;
(
of
which
afterward
)
but
seing
it
is
apparent
both
from
your
proposition
,
explication
subjoined
,
and
design
aimed
at
,
that
you
deny
a
Fathers
promissory
Oath
,
even
in
the
substance
,
viz.
so
much
as
a
promise
,
let
be
in
the
quality
of
an
Oath
,
to
be
obliging
as
to
his
Children
,
you
manifestly
repugne
,
not
only
to
the
instances
given
;
but
to
the
common
opinion
,
reason
,
yea
and
sense
of
all
Men
,
Nations
and
Ages
,
whereby
it
is
most
constant
,
that
such
is
,
and
hath
been
alwayes
repute
,
the
power
and
representation
of
Fathers
quoad
their
Children
,
that
their
pactions
and
contracts
,
not
only
in
matters
determined
by
divine
precept
;
but
also
in
things
in
themselves
free
and
indifferent
,
viz.
their
condition
in
order
to
the
Society
civil
,
whereof
they
are
members
,
yea
even
their
state
,
as
free
men
of
slaves
,
have
,
without
the
least
challenge
of
Usurpation
over
Conscience
,
seing
founded
in
that
Authority
which
God
approves
,
been
holden
perpetually
binding
.
But
that
I
may
immoveablie
establish
the
obligation
of
this
Covenant
,
which
I
am
perswaded
God
will
require
,
for
ever
:
I
shall
not
content
my self
with
these
common
concessions
.
1.
That
the
sworne
Pactions
and
Covenants
of
a
Nation
or
People
incorporate
in
one
Body
Politick
,
do
,
even
in
the
quality
of
Oaths
,
descend
to
after
Generations
;
because
,
while
the
same
civil
form
of
their
constitution
remains
,
they
are
still
understood
to
be
the
same
People
,
notwithstanding
of
the
change
whether
partial
or
total
of
the
individual
constituents
,
which
doth
no
more
alter
the
formal
identity
of
the
Nation
,
then
the
fluxe
and
change
of
parts
in
our
bodies
,
waters
in
a
channel
,
or
boards
in
a
Ship
,
do
change
the
samness
of
the
Person
,
River
,
or
Ship
.
2.
That
the
promissory
Oaths
of
Fathers
,
in
all
things
,
whereunto
the
sphere
of
their
Authority
doth
extend
,
do
at
least
bind
the
Children
,
as
promises
,
and
to
the
implement
:
which
concessions
granted
by
all
,
do
nevertheless
,
above
all
scruple
,
confirme
the
obligation
of
our
Covenants
,
which
you
impugne
:
yet
,
seing
that
I
do
apprehend
,
both
the
disparity
placed
betwixt
a
Nation
and
a
private
person
,
to
be
narrow
and
groundless
,
and
the
second
position
,
to
fall
short
of
Truths
full
extent
in
this
matter
;
to
remove
from
you
all
ground
of
scruple
,
I
shall
reduce
the
whole
matter
to
these
certain
positions
.
1.
That
though
assertory
Oaths
,
being
only
accessory
for
further
security
,
do
indeed
intend
,
but
cannot
extend
,
the
force
of
any
Obligation
,
either
as
to
its
subject
matter
,
or
the
persons
thereby
bound
,
beyond
its
rational
import
;
yet
such
hath
alwayes
been
the
Religion
,
and
Reverence
of
promissory
Oaths
as
,
(
nothing
impeding
either
from
the
peculiarity
of
the
subject
,
or
other
circumstances
,
or
from
the
declared
will
of
the
person
engaging
)
ever
to
ampliat
,
and
extend
the
interpretation
,
and
make
the
successors
,
as
well
as
the
promiser
himself
,
understood
to
be
therein
comprehended
.
2.
That
the
true
ground
and
measure
,
both
as
to
the
determination
of
the
subject
,
and
extent
of
the
obligation
,
whereby
the
force
of
the
Fathers
contract
,
expressly
binding
himself
and
his
posterity
,
may
be
known
and
defined
;
is
,
this
Paternal
power
and
authority
,
it
being
in
it self
evident
,
that
,
as
by
reason
hereof
the
Children
follow
the
state
and
condition
of
the
Father
,
(
unless
in
so
farre
,
as
the
favour
of
liberty
,
or
positive
Law
hath
made
an
alteration
)
so
,
where
the
Father
by
command
may
oblige
to
obedience
,
if
by
his
obligation
he
do
bind
to
performance
,
he
is
thereby
truly
to
be
understood
much
more
,
de
facto
,
to
exercise
all
the
power
he
hath
,
whereby
he
may
render
his
engagement
effectual
:
Now
in
what
things
,
and
how
farre
Fathers
may
both
dispose
upon
and
command
their
Children
,
is
sufficiently
known
,
and
their
undoubted
Authority
,
not
only
to
command
obedience
to
the
Law
of
God
;
but
also
to
determine
them
in
matters
free
,
are
,
by
the
examples
of
Pious
Parents
,
and
that
of
Ionadab
upon
record
,
much
more
cleared
,
then
is
necessary
to
our
hypothesis
.
3.
Seing
it
is
from
the
virtue
and
influence
of
this
paternal
power
,
that
the
Contract
of
Society
,
whereby
Politick
bodies
do
at
first
coalesce
,
doth
descend
unto
the
posterity
,
and
so
continue
the
Society
,
and
its
constitution
to
after-generations
;
the
reason
wherefore
the
other
Contracts
,
either
simple
or
sworne
,
engaged
into
by
these
associat
people
,
do
bind
their
successors
,
must
of
necessity
resolve
into
the
same
cause
;
and
to
referre
it
to
an
imaginary
samnesse
,
having
no
other
reality
then
the
first
intercession
,
and
continuance
of
the
fundamental
Contract
of
Society
,
is
but
an
emptie
Notion
,
importing
no
real
difference
:
for
,
as
the
perpetual
obligation
of
the
original
Contract
,
constituting
the
Society
,
can
have
no
other
cause
then
what
is
assigned
;
and
it
were
irrational
to
attribute
its
continuance
,
to
a
samness
,
which
it
produceth
;
so
,
it
is
only
in
the
force
and
power
thereof
,
that
all
other
after-National-Contracts
,
are
binding
upon
the
whole
,
and
propagat
to
the
succeeding
race
.
4.
This
third
position
being
certain
,
it
necessarily
follows
,
that
the
oath
taken
by
Ioseph
,
of
the
Children
of
Israel
,
anent
his
bones
,
and
that
given
by
them
to
the
Gibeonites
,
both
,
by
Scripture
declared
to
be
binding
,
as
Oaths
,
upon
the
Posterity
,
have
no
proper
and
peculiar
reason
,
but
do
unanswerably
conclude
,
that
whereever
the
Father's
obligation
,
otherwayes
binding
to
his
off-spring
,
is
confirmed
by
an
Oath
,
it
is
transmitted
to
them
with
the
same
accessory
force
,
to
●ender
them
guiltie
in
God's
sight
,
not
only
of
breach
of
Promise
,
but
breach
of
Oath
:
which
argument
is
so
much
the
more
evident
,
in
the
first
case
of
Ioseph
,
that
the
Children
of
Israel
were
not
,
when
they
sware
to
him
,
imbodied
in
a
Politick
state
;
but
did
only
stand
in
their
natural
Relation
of
Consanguinity
.
5.
Seing
we
finde
in
Scripture
the
Lord
Covenanting
with
Fathers
,
for
themselves
,
and
their
Posterity
;
as
in
the
case
of
Abraham
:
Fathers
engaging
to
the
Lord
in
the
same
manner
,
as
Ioshua
for
himself
and
his
house
;
the
above-mentioned
import
,
and
extent
of
Ionadab's
command
,
and
(
not
to
mention
the
Fathers
power
of
devoting
their
Children
,
and
of
making
void
their
vowes
)
even
the
adjuration
and
curse
of
Rulers
,
taking
effect
,
many
Ages
thereafter
;
as
that
of
Ioshua
against
the
Rebuilders
of
Iericho
:
with
what
shew
of
reason
,
can
we
deny
(
the
matter
,
or
other
argument
of
a
contraire
intention
,
not
prohibiting
)
that
the
sworne
obligations
of
Fathers
,
are
binding
upon
their
Children
,
aswell
for
the
Religion
of
the
Oath
,
as
the
Truth
of
the
Promise
?
I
know
that
,
as
to
mans
tribunal
and
judgement
,
it
is
thought
hard
poenam
perjurij
illi
irrogari
,
qui
ipse
Deum
testem
ac
vindicem
non
invocaverit
,
that
one
should
be
punished
as
perjured
,
who
hath
not
himself
invocated
God
as
witness
and
avenger
.
But
as
we
do
clearly
see
,
the
Lords
judgement
in
the
contraire
;
doth
not
the
same
reason
,
which
,
by
making
the
Father's
promise
,
for
himself
and
Children
,
also
their
promise
,
and
therefore
binding
,
by
transmitting
the
Oath
in
like
manner
,
confirme
its
righteousness
.
I
need
not
here
precaution
,
against
the
Children
their
invincible
ignorance
of
the
Fathers
Promise
,
and
Oath
;
their
innocencie
in
this
case
,
descending
from
a
clearer
distinct
head
,
and
purging
from
breach
of
Promise
,
as
well
as
breach
of
Oath
,
doth
neither
inferre
the
liberty
,
which
you
plead
for
;
nor
impugne
the
transmission
of
a
sworne
Promise
,
in
its
Religion
,
as
well
as
in
its
Obligation
6.
Our
Covenant
,
being
in
the
matter
necessary
and
righteous
;
for
the
manner
,
made
with
and
before
God
,
to
be
perpetually
binding
;
and
for
its
solemnity
,
unanimously
sworne
,
by
almost
the
whole
Nation
,
and
confirmed
by
all
the
Authority
in
it
,
hath
,
such
a
concurring
evidence
,
of
all
arguments
,
and
opinions
,
for
its
perpetuity
,
as
an
Oath
,
that
your
nibling
at
it
,
upon
this
head
,
is
not
a
greater
proof
of
your
perfidie
,
then
testimony
of
your
inconsiderate
ignorance
;
but
if
you
be
ignorant
your self
,
you
do
well
to
make
your
N
,
C●
no
better
:
and
therefore
you
make
him
objecte
against
your
assertion
,
that
Children
cannot
be
bound
by
their
Fathers
Oath
:
doth
not
the
Fathers
debt
oblige
the
Son
?
and
why
not
his
Oath
?
But
to
give
you
the
advantage
you
designe
:
I
willingly
turne
the
Argument
to
make
for
you
,
thus
:
The
Father's
debt
doth
not
oblige
the
Son
,
unless
he
be
also
his
Heir
,
and
in
this
respect
,
only
as
Possessor
of
his
goods
:
therefore
&c.
To
which
I
answere
,
that
as
by
the
tenor
of
written
Bonds
for
debt
,
it
is
clear
,
that
the
Debtor
doth
only
oblige
himself
,
&
his
Heirs
,
and
Successors
in
his
Lands
and
goods
,
so
,
both
Law
and
Reason
do
interpret
,
all
ordinary
promises
for
debt
,
to
be
of
the
same
nature
,
viz.
to
bind
the
person
himself
,
and
to
follow
and
affect
his
Estate
,
together
with
the
person
,
who
,
enjoying
,
by
universal
title
,
the
promiser
his
estate
,
is
,
by
the
interpretation
of
Law
,
understood
to
accept
of
the
same
,
with
that
burthen
,
and
no
further
;
so
,
that
,
if
a
Son
,
as
Son
,
be
not
liable
,
it
is
evidently
from
the
restriction
of
the
obligation
,
according
to
the
meaning
of
the
parties
;
which
I
already
told
you
,
that
an
accessory
Oath
doth
not
exceed
;
and
maketh
nothing
for
a
Son's
freedome
in
Conscience
,
as
to
such
other
engagements
,
whereunto
both
the
Father's
power
,
and
intention
,
do
concurre
to
make
him
liable
.
In
the
next
place
,
I
confess
you
do
your
N.
C.
reason
,
and
as
just
now
we
have
heard
,
the
ridiculous
objection
you
put
in
his
mouth
;
so
,
in
this
place
,
to
his
unanswerable
argument
,
for
the
Childrens
obligation
by
the
Parents
Oath
,
from
the
dutie
of
our
allegeance
,
descending
from
our
Fathers
their
swearing
the
same
;
you
returne
as
ridiculous
an
answer
:
viz.
That
we
are
not
at
all
obliged
to
the
King
by
their
Oath
,
but
because
the
right
of
the
Crown
is
in
his
Person
:
who
can
forbear
to
laugh
?
are
you
a
Doctor
in
Israel
,
and
also
a
high
pretender
for
the
King
,
and
understands
no
better
?
You
say
the
right
of
the
Crown
is
in
his
person
,
but
supposing
it
came
there
by
the
originall
consent
,
and
allegeance
sworne
to
his
first
Predecessor
,
(
which
I
am
sure
is
a
title
which
,
in
this
place
,
you
will
not
quarrel
)
is
not
the
same
that
is
the
cause
of
his
Kingship
,
also
the
reason
of
our
subjection
?
Or
will
you
admit
it
to
be
the
Creating
,
and
not
also
the
Conserving
cause
?
How
do
the
most
common
maximes
of
reason
militat
against
you
?
You
add
,
and
we
are
born
his
Subjects
:
but
,
pray
,
doth
our
birth
as
men
,
or
as
men
born
in
such
a
place
,
bring
us
forth
with
this
character
?
then
should
all
men
,
or
at
least
even
strangers
,
casually
born
in
the
place
,
be
also
born
Subjects
:
whereunto
then
can
it
else
be
ascribed
,
unless
it
be
,
that
we
are
the
off-spring
of
such
,
who
for
themselves
and
their
posterity
,
did
submit
to
the
King
,
by
a
perpetuall
surrender
,
transmitted
upon
us
,
passivè
with
the
same
obligation
?
If
these
things
do
not
satisfy
,
I
intreat
you
to
reflect
,
upon
the
ordinary
strain
of
all
impeachments
:
where
you
will
finde
,
the
person
accused
of
Treason
,
though
he
never
actually
swore
,
or
promised
allegeance
;
yet
constantly
,
and
very
congruously
,
charged
,
with
breach
of
Faith
,
Failty
,
and
Allegeance
:
nay
,
I
nothing
doubt
,
but
if
you
were
describing
to
us
the
crime
of
Rebellion
,
you
would
at
great
length
prove
,
it
,
to
be
both
falshood
and
perfidy
.
Your
N.
C.
proceeds
to
argue
thus
:
How
was
Adam
obliged
for
his
Posterity
,
if
Parents
cannot
binde
their
Children
?
And
in
return
you
say
,
This
is
strange
dealing
:
and
because
you
will
have
the
instance
an
inapplicable
mystery
,
therefore
,
you
recurre
to
secret
Divine
transactions
,
without
either
warrant
,
or
necessity
:
but
,
Sir
,
is
not
this
a
strange
stupiditie
in
you
;
be
it
so
,
that
God's
Covenanting
with
Adam
,
as
the
common
Head
of
Mankind
,
so
as
upon
his
deed
,
to
make
their
standing
or
falling
depend
,
is
a
difficulty
,
which
only
Gods
Soveraignity
can
explicat
:
is
this
therefore
also
a
mysterie
,
that
Adam
might
have
been
,
any
other
father
may
be
obliged
,
both
for
himself
and
his
posterity
;
so
as
to
ty
them
to
obedience
,
and
upon
their
own
〈◊〉
obedience
(
not
their
Fathers
,
which
is
the
singularity
o●
Gods
Covenant
with
Adam
)
to
render
them
guilty
?
or
can
there
be
any
thing
more
plain
,
both
in
Scripture
and
Reason
,
then
that
not
only
the
Lo●ds
command
,
according
to
his
will
,
should
be
perpetual
to
the
Posterity
;
but
also
a
Peoples
Covenant
,
made
with
him
to
observe
the
same
,
doth
oblige
both
them
and
after-Generations
,
to
continuall
obedience
?
as
the
29.
of
Deut.
most
convincingly
holds
out
.
But
you
go
on
still
stumbling
,
thus
:
I
Parents
can
binde
duties
upon
their
Children
,
they
may
as
well
binde
sins
,
and
this
is
to
make
way●
or
more
Originall
sin
then
Adams
.
Who
would
not
pity
such
impertinencies
?
The
thing
asserted
,
is
,
that
a
Parent
may
oblidge
for
his
Children
to
dutie
:
and
you
subjoin
,
he
may
as
well
bind
sins
upon
them
:
Certainly
,
Sir
,
these
are
not
the
words
of
sobriety
:
A
Parent
may
command
his
Son
to
dutie
,
may
he
also
command
him
to
sin
?
the
ignis
fatuus
that
seduces
you
,
is
that
you
appear
to
be
dazled
,
by
an
imagination
of
your
own
,
that
we
go
about
to
im●ute
to
Children
,
not
the
Parents
obligation
;
but
their
deeds
,
their
duties
,
or
failings
,
which
,
truly
we
as
little
dream
of
,
as
certainly
you
will
finde
your
present
dream
,
about
Originall
sin
,
when
you
returne
to
your self
,
wholly
extravagant
.
But
the
next
lapse
you
make
,
is
,
in
the
person
of
your
N.
C.
whom
you
cause
in
place
of
adducing
an
obligement
by
a
Father
,
binding
himself
and
his
posterity
,
to
bring
in
the
instance
of
the
Baptismal
vow
,
undertaken
by
the
Father
,
in
Name
of
the
Child
,
which
seing
it
meets
not
our
Question
,
you
both
objecte
,
and
answere
to
no
purpose
.
The
next
demand
your
N.
C.
makes
,
is
,
How
then
is
Saul
charged
,
and
his
Children
punished
,
for
killing
the
Gibeonites
?
And
to
this
you
make
a
very
pleasant
return
,
not
unlike
your
answere
made
to
our
obligation
of
Allegeance
,
viz
Shat
Saul
is
taxed
for
bloud
,
and
killing
the
Gibeonites
,
who
by
the
Lords
rati●ying
the
Princ●s
their
Oath
to
them
,
had
got
a
right
to
their
lives
;
and
not
for
perjur●
against
that
Oath
,
which
the
Princes
swore
:
Before
I
consider
this
answere
,
let
us
first
hear
the
Scripture
.
2
Sam.
21.
2.
[
Now
the
Gibeonites
were
not
of
Israel
;
but
of
the
Amorites
,
and
the
Children
of
Israel
had
sworne
unto
them
,
and
Saul
sought
to
stay
them
,
&c.
Wherefore
David
said
to
the
Gibeonites
,
what
shall
I
do
for
you
?
]
do
not
these
words
clearly
intimate
,
that
the
injury
done
them
,
was
contraire
to
that
former
Oath
,
whereby
they
were
secured
?
To
this
you
say
,
The
Oath
is
only
here
mentioned
,
to
reminde
the
Reader
of
the
former
History
;
but
doth
not
at
all
say
,
that
the
Oath
was
still
binding
:
But
,
if
the
words
be
set
down
to
reminde
the
Reader
,
certainly
,
it
is
in
order
to
some
apposite
purpose
;
and
the
blind
account
that
you
make
,
is
scarce
worthy
of
your self
,
let
be
the
Scriptures
of
Truth
.
Next
,
what
can
be
more
evident
,
then
,
that
the
Oath
is
first
mentioned
,
to
shew
their
right
,
thence
derived
;
and
Saul's
injury
,
being
thereto
subjoyned
,
it
is
manifest
,
that
for
his
breach
thereby
incurred
,
a
reparation
for
an
attonement
is
offered
:
and
seing
the
Scripture
saith
enough
,
if
it
say
not
expressly
,
that
the
Oath
was
still
binding
,
it
seems
only
to
be
omitted
,
because
in
that
Age
,
there
was
none
who
doubted
,
much
less
of
your
opinion●
to
deny
it
:
Now
as
to
your
answer
,
I
must
take
notice
of
what
you
seem
to
insinuat
,
that
the
Gibeonites
were
spared
,
not
by
reason
of
their
Covenant
,
made
with
the
Princes
;
but
by
the
Lords
ratisying
of
it
,
whereby
they
became
to
be
excepted
,
from
the
rest
of
the
devoted
Canaanites
;
But
Pray
,
Sir
,
do
you
not
in
so
supposing
con●adict
your
Fellow-brother
the
Surveyer
of
Naphtaly
who
ranteth
(
as
you
use
to
do
)
against
his
Adve●sary
the
Author
of
the
Apologetical
Relation
,
who
asserted
the
same
which
you
here
suppose
.
2.
You
speak
of
a
ratification
of
this
Oath
of
the
Princes
,
by
virtue
of
which
,
abstracted
from
the
Oath
these
Gibeonites
were
spared
,
which
you
would
do
well
to
explain
and
cleare
.
Seing
then
you
cannot
but
grant
that
the
Gibeonites
were
spared
,
and
enjoyed
their
lives
,
by
the
right
of
that
peace
sworne
unto
them
,
my
next
reply
is
most
evident
,
viz.
that
your
answere
,
alledging
Saul's
killing
the
Gibeonites
,
to
have
been
cruell
,
and
bloudy
against
their
Right
;
but
not
perfidious
against
that
Oath
and
Covenant
,
whereby
their
Right
was
granted
,
can
no
more
be
said
of
Saul
,
then
it
might
have
been
said
of
the
Princes
,
who
at
first
swore
,
if
so
be
they
had
,
the
very
next
hour
,
brocken
their
Oath
,
and
destroyed
these
,
whom
they
had
saved
,
it
being
a
truth
most
certain
,
that
as
every
violation
of
Faith
,
is
,
an
injurious
invasion
of
that
right
,
which
was
thereby
secured
;
so
,
it
is
impossible
for
a
right
,
arising
from
a
Contract
or
Covenant
,
to
subsist
,
unless
its
cause
do
still
stand
,
&
be
repute
to
be
in
force
:
You
add
,
that
Saul
is
taxed
of
bloud
and
not
of
perjury
:
A
poor
shift
;
But
I
have
already
shewed
him
to
be
noted
for
both
;
&
bloudy
&
deceitfull
are
of
too
near
a
conjunction
,
to
allow
of
your
negative
inference
,
of
the
exclusion
of
the
other
,
because
one
only
expressed
.
And
now
,
Sir
,
I
have
ended
this
point
:
only
let
me
say
it
without
vanitie
that
as
I
judge
,
your
folly
in
this
last
discourse
to
be
such
,
as
no
sober
man
could
lightly
fall
into
,
without
a
judicial
desertion
;
so
,
I
am
confident
if
there
be
any
ingenuity
in
you
,
the
return
which
I
justly
make
you
of
the
Epilogue
,
which
in
this
place
you
so
vainly
use
,
will
cover
you
with
blushes
,
viz.
Thus
I
have
taken
more
pains
,
then
was
needfull
,
to
shew
the
ridiculous
fondnesse
of
your
absurd
notion
.
viz.
That
Children
can
not
be
bound
by
their
Fathers
Oath
;
and
have
said
more
to
disprove
it
then
ever
you
will
be
able
to
answere
.
What
follows
in
this
Dialogue
is
a
meere
rapsodie
of
railing
,
and
in
the
first
place
to
decline
your
N
,
C.
too
pungent
demand
,
that
for
all
you
have
said
,
you
cannot
deny
but
the
Covenant
binds
these
who
tooke
it
,
you
make
a
hydeous
noise
,
of
that
Little
noise
,
which
,
you
say
,
we
made
in
breaking
it
in
some
things
:
viz.
In
our
silence
,
and
not
declaring
against
the
Apostacy
,
Tyranny
,
and
Perjury
of
the
Usurpers
,
and
in
our
faint
giving
over
to
Pray
for
the
King
,
Sir
,
contemning
your
calumny
,
I
answere
,
were
not
the
Usurpers
sufficiently
opposed
in
their
evill
courses
,
while
there
was
hope
?
And
is
this
all
you
can
say
,
that
the
Lord
having
broken
us
,
and
brought
us
under
their
feet
,
in
the
humbling
sense
of
his
dreadful
displeasure
,
we
did
not
madly
declaime
against
such
,
to
warn
whom
,
after
their
rejecting
of
our
brotherly
admonition
,
the
Lord
did
not
further
require
us
:
We
love
not
to
vye
with
you
,
or
any
other
,
either
in
stedfastness
in
the
Covenant
,
or
faitfulnes
to
the
King
,
in
these
confused
and
calamitous
times
;
but
of
this
one
thing
I
am
most
confident
,
that
his
Majesty
was
more
obliged
to
the
Covenant
,
and
these
who
to
this
day
,
adhere
to
it
,
for
the
continuance
of
his
remembrance
,
both
with
God
and
men
,
in
the
dayes
of
his
Exile
,
and
in
disposing
to
,
and
preparing
the
way
of
his
return
;
then
to
all
the
present
high
and
false
pretenders
who
are
not
ashamed
,
in
their
flattering
impudence
,
to
averre
,
that
the
most
notorious
and
base
acts
of
Compliance
,
whereof
they
were
then
guilty
,
were
yet
the
effects
of
a
pure
and
constant
loyalty
:
As
for
the
thundering
,
you
say
,
was
in
your
Pulpits
,
against
your
course
,
before
we
were
silenced
,
and
is
at
this
day
in
our
Conventicles
:
is
it
not
enough
,
that
you
mock
at
the
warnings
of
the
Lords
Servants
,
whom
for
no
other
cause
,
then
true
Zeal
for
God
,
and
tender
Love
to
your
Souls
,
and
just
indignation
at
your
sin
,
you
have
beaten
and
expelled
;
but
you
must
also
thereto
add
falshood
,
in
your
alledgeance
anent
what
you
call
Conventicles
,
and
insolent
insulting
over
our
undeniable
short-coming
,
in
due
admonition
,
after
his
Majesties
Restitution
;
whereunto
an
excessive
desire
,
by
faireness
and
moderation
,
to
stop
the
precipitant
current
of
your
late
defection
,
did
too
generally
tempt
us
,
before
we
were
ejected
:
but
the
Lord
hears
,
and
regards●
You
tell
us
,
in
the
next
place
,
That
the
Tyrann's
cruelty
did
formerly
terrify
us
,
and
now
we
presume
upon
the
King's
clemencie
.
If
I
had
ever
professed
the
hundred
part
of
that
respect
for
Oliver
that
the
Chief
of
your
way
did
,
I
would
say
,
and
say
it
truely
,
that
what
ever
he
was
Titulo
,
he
was
no
Tyrannus
Exercitio
;
however
,
I
am
farre
from
justifying
the
Usurpers
their
practices
,
or
denying
altogether
his
Majesties
Clemencie
,
whereof
the
indemnity
given
to
the
same
Usurpers
doth
exhibite
so
faire
an
evidence
;
but
this
I
must
say
,
that
as
I
do
wholly
impute
the
withholding
of
much
of
the
Kings
goodness
and
favour
from
us
,
to
the
malign
influence
of
the
unlucky
conjunction
of
accursed
Prelates
,
whereby
some
even
of
the
great
and
most
solemn
acts
of
his
Maiesties
intended
bountie
have
been
frustrat
and
depraved
;
so
such
hath
been
,
and
is
,
the
implacable
spite
and
rigour
of
their
Malice
,
and
Persecution
,
that
not
only
it
hath
surmounted
their
resentment
of
the
Sectarian
invasion
,
and
made
them
ascribe
all
these
Mischiefs
to
us
,
who
were
their
most
constant
Enemies
;
but
by
many
degrees
exceeded
all
the
violences
,
wherewith
the
Englishes
,
during
their
Domination
among
us
,
can
be
charged
:
If
you
require
a
proof
;
instead
of
a
long
condescendence
that
I
might
adduce
,
the
case
of
the
then
Tories
in
the
North
,
and
late
Risers
in
the
South
,
with
the
respective
measures
,
where
with
they
have
been
treated
,
being
impartially
pondered
and
compared
,
is
an
irrefragable
instance
.
As
to
the
trip
,
you
mention
,
of
these
who
ceased
,
for
fear
of
loss
of
Stipend
,
publick
praying
for
the
King
,
which
they
had
in
print
owned
for
a
dutie
:
As
at
the
worst
you
can
call
it
but
a
trip
,
which
I
think
,
if
not
the
respect
you
owe
to
your
Arch-master
Sharp
,
who
,
at
that
time
,
not
only
desisted
whith
others
;
but
,
as
he
may
remember
,
did
overture
it
to
his
Brethren
,
to
pray
in
publick
for
the
then
Protector
;
yet
,
the
many
horrid
lapses
whereof
,
upon
smal●er
temptations
,
yours
are
guilty
,
might
have
made
you
forbear
to
mention
it
,
so
,
all
circumstances
being
examined
,
and
the
practices
of
the
Prophets
and
People
of
God
in
old
times
duely
considered
,
a
Prudent
correction
of
an
over-zealous
assertion
,
will
be
found
its
more
just
censure
.
But
your
N.
C.
adding
oyl
to
your
flame
,
by
telling
you
,
that
for
our
particular
failings
,
you
have
renounced
all
,
you
go
on
in
your
accusation
,
and
laying
aside
our
private
faults
,
as
if
our
publick
alone
were
more
then
your
indignation
can
decipher
,
and
expressly
waving
all
design
of
reflection
,
that
by
this
smoothing
unguent
,
you
may
render
the
spears
of
your
envy
better
pointed
,
you
tell
us
,
That
all
you
do
,
is
,
but
to
let
us
see
,
we
are
but
as
other
men
;
and
not
such
wonders
as
we
would
have
the
world
believe
?
Sir
,
though
the
world
knowes
,
that
this
is
but
your
accusation
,
and
not
our
arrogance
;
yet
I
must
add
,
that
so
strangely
hath
the
apostasie
,
and
wickedness
of
your
course
prevailed
in
this
Land
,
that
a
very
small
measure
of
Faitfulness
,
is
enough
,
without
any
miracle
to
make
any
man
both
a
sign
&
a
Wonder
:
but
you
proced
to
tell
us
of
Monstruous
faults
we
committed
in
exacting
the
Oath
of
the
League
,
over
&
above
that
it
was
a
bond
of
Rebellion
,
as
you
hinted
in
your
first
Dialogue
,
&
I
have
fully
there
refuted
:
And
as
to
the
Nationall
Covenant
,
you
say
,
it
was
a
cruell
imposing
upon
Consciences
,
to
make
a
Nation
sweare
,
what
they
could
not
understand
:
A
man
would
think
that
you
having
turned
us
from
being
wonders
o●
piety
to
be
Monsters
of
Cruelty
,
and
after
so
high
a
charge
given●
that
you
were
big
with
some
amazing
discovery
to
ensue
;
but
behold
the
ridiculus
Mus
;
you
made
the
Nation
renounce
all
the
articles
of
poperie
,
and
amongst
the
rest
Opus
operatum
a
Latine
word
,
and
abstruse
conceit
;
with
many
other
niceties
that
simple
people
did
not
understand
:
and
to
mend
the
jest
,
you
add
,
was
it
not
a
contr●diction
,
to
make
them
sweare
against
Worship
in
an
unknown
Tongue
,
and
yet
in
the
Oath
,
which
is
an
act
of
Worship
,
to
use
it
?
yea
,
you
made
them
preface
this
,
with
a
great
l●e
,
that
it
was
after
full
&
mature
consideration
,
of
all
particulars
whereof
they
were
not
capable
,
beside
the
Tyranny
of
making
men
sweare
in
matters
,
whereof
some
were
debetable
:
&c.
Before
I
enter
upon
this
weighty
challenge
of
words
:
I
cannot
but
note
the
ingenuity
that
hath
escaped
you
:
Your
Brethren
commence
our
work
from
the
37
,
and
tell
us
,
that
we
were
false
pretenders
to
old
foundations
;
but
you
by
a
plain
impugnation
of
the
National
Covenant
,
as
it
was
first
contrived
,
and
sworne
,
in
the
1580.
81.
and
90
;
do
clearly
intimate
,
the
true
consequentiall
extent
of
your
common
prejudice
and
very
plainly
signify
,
that
Malignancie
and
Poperie
,
for
all
the
industrious
dissembling
of
your
Partie
,
are
nevertheless
of
a
near
cognation
:
nay
forgetting
,
that
this
Covenant
was
framed
at
first
by
King
Iames
his
speciall
command
,
and
by
his
reiterat
authority
and
example
,
very
solemnly
confirmed
,
and
even
by
King
Charles
,
in
the
beginning
of
the
troubles
expressly
ordained
to
be
renewed
;
so
prevalent
is
the
malice
of
your
errour
,
that
all
the
regard
to
the
powers
,
whereof
at
other
times
you
do
so
vainly
boast
,
doth
not
here
in
the
least
restrain
you
from
staging
these
two
Kings
with
us
,
as
Monstruous
imposers
.
But
to
the
objection
it self
,
'T
is
answered
,
first
,
that
it
is
indeed
a
cruell
imposing
upon
Conscience
,
to
make
a
Nation
sweare
an
Oath
,
they
could
not
understand
;
but
do
you
think
that
because
opus
operatum
is
a
Latine
word
,
that
therefore
the
people
,
who
,
under
Poperie
,
had
been
too
much
acquainted
with
Latine
termes
and
phrases
,
and
at
the
first
breaking
up
of
the
light
o●
Reformation
amongst
us
,
had
often
,
both
in
private
and
Publick
,
heard
the
Popish
errors
of
Justification
by
works
,
Opus
operatum
,
&c.
fully
explained
and
refuted
,
neither
did
,
nor
could
understand
its
meaning
?
Or
because
to
you
,
the
opinion
of
Opus
operatum
,
appeares
an
abstruse
conceit
,
and
many
other
Popish
tenets
,
renounced
in
that
Covenant
,
seem
to
be
but
niceties
:
must
they
therefore
be
so
to
all
?
And
was
it
impossible
for
these
Servants
of
the
Lord
,
who
where
imployed
in
the
conversion
of
the
Nation
,
and
did
at
first
tender
that
Oath
,
to
make
the
grossness
of
these
popish
falshoods
,
and
of
this
in
particular
,
though
under
a
Latine
name
,
sufficiently
plain
,
even
to
the
meanest
capacities
?
Certainly
,
Sir
,
the
very
simple
ones
,
whom
you
despise
,
do
laugh
at
the
weakness
of
this
arguing
.
2.
As
you
do
not
remember
,
that
this
Covenant
was
first
taken
,
u●on
the
back
of
our
Reformation
from
Poperie
,
when
all
the
errors
,
therein
renounced
,
were
recent
in
mens
memories
;
so
,
you
consider
not
,
that
thereby
we
first
declare
,
the
true
Christian
Religion
,
to
be
that
which
is
revealed
to
the
world
,
by
the
Preaching
of
the
blessed
Evangell
,
and
received
and
beleeved
,
by
the
Kirk
of
Scotland
,
&c.
And
therefore
do
abhorre
,
and
detest
,
all
contrarie
Religion
and
Doctrine
;
but
chiefly
all
kinde
of
Papistrie
in
generall
,
and
particular
Heads
as
they
are
damned
by
the
word
of
God
,
and
in
speciall
the
Usurp●d
Authority
of
that
Roman
Antichrict
,
&c
,
and
finally
,
all
his
vain
Rites
,
and
Traditions
,
brought
into
the
Kirk
,
without
,
or
against
the
word
of
God
,
and
Doctrine
of
this
reformed
Kirk
.
Now
I
would
inquire
,
if
these
general
clauses
,
clearly
referring
to
the
word
of
God
,
as
the
only
binding
rule
of
Truth
,
may
not
be
la●fully
sworn
to
,
without
a
distinct
knowledge
of
all
the
Particulars
,
that
possibly
may
therein
be
included
?
And
if
the
condescending
upon
Particulars
,
doth
import
any
thing
more
,
then
our
sincere
profession
,
that
we
judge
the
same
to
be
comprised
under
the
generall
Rule
,
and
therefore
as
such
,
do
renounce
them
:
seing
then
,
that
this
enumeration
,
when
omitted
,
doth
not
invalidate
;
and
when
expressed
,
doth
require
rather
a
sincere
acknowledgement
,
then
a
dilucide
and
through
knowledge
;
your
arguing
against
it
,
from
the
possibility
,
nay
even
from
the
probability
of
an
incident
mistake
,
while
in
the
mean
time
the
perswasion
of
the
truth
of
the
blessed
Gospel
,
as
the
regulating
Rule
is
held
firme
and
sure
;
is
nothing
solid
nor
concludent
:
but
because
the
two
Latine
words
,
Opus
operatum
,
are
the
great
ground
of
your
quibling
,
I
suppose
that
the
Oath
,
after
the
positive
part
,
and
generall
abjuration
of
Papistrie
,
had
only
begun
to
enumerate
particulars
,
thus
,
[
and
in
special
,
the
usurped
authority
of
that
Roman
Antichrist
,
all
his
tyrannous
Laws
,
]
and
in
place
of
the
rest
,
had
given
us
a
faire
et
caetera
:
certainly
as
the
premised
,
and
subjoyned
qualification
of
this
&
caetera
,
would
have
fully
salved
its
generality
;
so
no
doubt
the
known
signification
of
the
words
,
had
prevented
the
offence
of
their
being
Latine
:
If
in
this
you
be
doubtful
,
let
me
only
reminde
you
,
by
way
of
Argument
ad
hominem
,
of
the
Prelatick
Oath
ex
officio
,
with
its
blind
&
caetera
which
,
though
for
its
illimited
laxeness
,
joined
with
its
evil
tendencie
,
did
give
to
all
sober
men
,
just
ground
of
seruple
;
yet
upon
the
account
of
the
Latine
,
was
never
quarrelled
,
by
either
Man
or
Woman
.
But
you
say
it
was
a
contradiction
,
to
make
them
sweare
against
Worship
in
an
unknown
Tongue
;
and
yet
in
that
very
Oath
so
to
use
it
:
A
wittie
knack
indeed
;
if
you
were
arguing
with
the
Apostle
,
against
worship
in
a
strange
language
,
because
the
unlearned
cannot
thereto
say
Amen
,
would
you
not
account
this
reply
,
viz.
that
it
is
a
contradiction
,
to
bring
an
argument
from
the
unlearned
,
not
being
in
case
to
assent
to
a
strange
Language
,
when
that
very
assent
is
,
as
to
us
,
so
expressed
,
absurd
and
ridiculous
?
Why
then
doth
this
vain
subtilty
so
pitifully
delude
you
?
And
why
do
you
not
advert
,
that
a
Tongue
in
general
may
be
unknown
,
and
yet
,
many
of
its
words
and
phrases
,
not
only
transferred
to
our
Vulgar
with
a
suteable
accommodation
(
as
is
manifest
in
all
our
speech
)
but
also
simply
borrowed
,
and
by
custome
rendered
to
all
significant
?
Seing
therefore
,
it
is
the
Tongue
,
as
unknown
,
and
not
as
Latine
,
Greek
,
or
the
like
,
that
is
the
ground
of
the
abjuration
,
against
Worship
in
an
unknown
Tongue
;
and
yet
in
that
same
Oath
to
use
a
word
from
it
,
of
a
known
signification
,
is
no
contradiction
.
Next
you
add
,
That
we
made
the
people
preface
this
Oath
with
a
great
lye
,
of
full
and
mature
consideration
of
all
particulars
,
whereof
we
nevertheless
knew
they
were
not
capable
:
but
why
do
you
in
fixing
lyes
upon
others
,
impinge
so
manifestly
your self
?
The
Covenant
doth
only
preface
,
Long
and
due
examination
of
our
own
Consciences
,
in
matters
of
true
and
false
Religion
:
as
to
your
mature
and
full
consideration
of
all
particulars
,
it
beares
nothing
:
2.
As
every
Oath
is
to
be
made
in
Truth
,
Righteousnes
,
and
Iudgement
;
so
,
certainly
,
the
examination
mentioned
,
is
both
every
ones
capacity
,
and
dutie
;
and
no
doubt
,
in
all
times
,
when
this
Oath
was
taken
,
was
not
only
recommended
,
but
sufficiently
warned
of
,
instructed
,
and
promoved
by
these
faithful
men
,
by
whom
it
was
administrate
:
but
3.
Think
you
it
so
hard
a
matter
,
for
any
person
serious
in
matters
of
Religion
,
according
to
the
truth
revealed
in
Scripture
,
to
be
able
from
mature
consideration
,
to
reject
all
these
vain
Popish
Inventions
,
and
Superstitions
,
enumerate
in
this
Covenant
;
whereof
,
as
there
are
a
great
many
that
,
without
any
curious
scrutiny
into
their
nature
,
meerely
for
want
of
warrants
and
through
Scripture-silence
,
come
to
be
renounced
;
so
,
in
special
,
the
conceit
of
,
opus
operatum
,
being
contrary
to
the
very
life
and
spirituality
of
Religion
,
must
to
every
one
,
who
knows
that
God
requires
the
heart
,
and
is
to
be
served
and
worshiped
in
Spirit
and
in
Truth
,
certainly
appear
to
be
most
detestable
?
Sir
,
your
scrupulous
doubting
and
mincing
in
these
matters
,
do
sadly
intimate
a
greater
measure
of
unsoundness
,
then
I
am
willing
to
express
:
But
you
tell
us
,
that
many
of
the
things
sworne
against
,
are
disputable
:
Pray
,
Sir
,
tell
us
which
,
that
you
may
be
known
?
There
are
now
nintie
years
since
they
were
all
abjured
,
as
Popish
Errors
and
Superstitions
,
without
the
least
doubt
in
the
contrary
by
any
Protestant
among
us
:
If
you
judge
otherwayes
,
it
were
better
you
were
known
,
by
a
condescendence
,
then
by
your
generall
and
subdolous
hints
,
left
to
render
mens
mindes
unstable
.
But
you
plead
only
charity●
and
think
it
hard
,
that
no
man
may
be
of
our
communion
,
except
he
be
of
our
opinion
in
all
things
:
Sir
,
this
is
a
groundless
accusation
,
seing
it
is
sufficiently
plain
,
that
,
whatever
tenderness
we
are
to
exercise
toward
such
,
as
in
points
less
materiall
,
do
modestly
differ
from
us
;
yet
this
Covenant
,
being
entered
into
,
in
obedience
to
that
command
,
Come
out
of
her
(
that
is
Babylon
)
my
people
,
that
ye
be
not
partakers
of
her
sins
:
and
be
ye
separate
saith
the
Lord
:
and
touch
not
the
unclean
thing
:
the
totall
abjuration
of
Poperie
,
as
opposite
to
the
blessed
Evangell
,
the
summe
and
end
of
this
Oath
,
doth
not
in
the
least
interfere
,
with
that
Christian
forbearance
,
which
persons
of
the
same
communion
,
are
mutually
to
shew
,
in
matters
doubtfull
and
of
less
moment
:
And
where
you
compare
this
Covenant
,
for
rigor
,
to
the
bloudy
and
cruell
conjuration
of
Trent
,
thereby
interminis
renounced
,
it
is
too
plain
,
that
your
turning
of
the
adequate
extent
of
a
just
and
necessary
opposition
,
designed
by
this
Covenant
,
to
that
wicked
&
impious
Bond
,
to
be
a
ground
of
an
invidious
likeness
,
is
only
a
demonstration
of
your
calumnie
and
malice
.
Having
thus
vindicate
the
Nationall
,
Covenant
,
as
it
was
first
taken
,
I
shall
only
put
you
in
minde
,
that
the
renewing
thereof
,
in
the
1638.
and
making
the
people
to
stand
to
it
,
is
so
consonant
to
Reason
and
Scripture-practice
,
that
it
needeth
not
my
Patrociny
.
But
you
say
,
it
was
a
great
trepane
to
make
the
Nation
sweare
it
in
the
38.
and
then
by
an
after-game
to
declare
that
Episcopacie
was
abjured
in
it
.
I
might
tell
you
that
your
so
frequent
use
of
the
termes
of
Art
,
do
not
a
little
insinuate
,
how
expert
a
Jugler
you
are
,
in
the
matter
of
Oaths
:
But
it
is
answered
,
the
Nation
swore
it
in
the
1638.
in
the
same
termes
wherein
it
was
first
taken
,
in
the
year
1591
;
but
because
that
some
doubts
,
whether
the
Innovations
of
Prelacie
,
and
the
Perth
Articles
,
thereafter
introduced
,
were
by
this
Oath
condemned
;
Notwithstanding
that
its
obvious
meaning
doth
abundantly
import
the
same
,
both
in
the
particular
abjuration
,
of
the
Popes
corrupt
Doctrine
,
anent
the
nature
,
number
,
and
use
of
the
holy
Sacraments
,
his
unwarrantable
dedication
of
Dayes
,
and
his
worldly
Monarchie
,
and
wicked
Hierarchie
;
and
also
in
the
generall
detestation
,
which
it
contains
,
of
all
Rites
,
and
Traditions
,
brought
into
the
Kirk
,
without
,
or
against
the
word
of
God
;
And
that
the
generality
of
the
Godly
in
the
Land
did
so
understand
it
;
yet
,
such
was
the
tenderness
then
used
,
that
the
practice
was
only
at
first
agreed
to
be
forborn
,
and
the
determination
of
the
Question
,
for
the
gaining
of
the
doubtfull
and
refractory
,
referred
to
a
lawfull
Assembly
.
Now
,
if
this
Assembly
,
in
the
light
of
the
reasons
,
already
touched
,
and
others
mentioned
in
their
Act
,
did
clearly
determine
this
matter
,
and
the
Covenant
was
thereafter
taken
,
with
an
agreeable
Declaration
,
where
can
you
fixe
your
challenge
?
To
alledge
,
after
an
Oath
is
taken
,
that
to
be
thereby
abjured
,
which
doth
no
where
appear
in
it
,
is
certainly
,
as
false
,
as
the
termes
you
use
are
scurrilous
;
but
to
declare
from
undeniable
grounds
,
these
things
to
be
contained
,
in
a
prior
Oath
,
which
only
the
temptation
,
and
darknesse
,
of
an
after-defection
did
make
to
be
questioned
;
is
nothing
els
then
a
just
vindication
and
application
,
requisite
to
a
faithfull
pursuance
,
and
whereof
the
instance
of
Nehemiah
his
renewing
Covenant
with
God
,
with
a
more
large
declaration
of
the
manner
of
the
Sabbaths
observance
,
then
is
to
be
found
in
the
Law
,
is
an
undeniable
warrant
.
But
reason
failing
,
your
passion
and
big
words
must
be
made
use
of
,
to
supply
that
de●ect
:
for
you
say
,
what
violence
did
we
use
,
to
oblige
all
to
bow
on
this
Idole
?
Church-men
refusing
were
deposed
;
yea
both
they
and
Lay-men
also
excommunicat
.
'T
is
answered
,
A
faithfull
,
and
zealous
prosecution
,
of
the
Lords
Oath
,
from
the
Conscience
of
his
holy
jealousie
,
is
only
the
just
and
laudable
effect
of
his
fear
,
and
no
wayes
to
make
it
an
Idol
:
But
seing
you
love
such
expressions
,
to
sweare
and
forsweare
,
as
your
partie
hath
done
,
without
either
constancie
or
repentance
,
is
certainly
to
make
an
Idol
not
of
the
Covenant
only
;
but
of
the
Great
God
thereto
invocked
,
who
infallibly
will
one
day
avenge
it
:
As
for
the
Censures
you
speak
of
,
if
the
perfidie
of
that
refusall
,
with
the
other
transgressions
and
delinquencies
,
whereof
,
the
persons
particularly
censured
,
were
,
for
the
most
part
if
not
all
,
notoriously
known
and
found
to
be
guilty
,
be
duely
pondered
,
they
will
rather
be
found
to
fall
short
of
,
then
exceed
the
proportions
of
righteousness
:
And
though
I
deny
not
,
but
the
heats
,
prejudices
,
and
other
temptations
,
inevitable
,
in
such
changes
,
to
humane
infirmity
,
may
possibly
have
rendered
the
lot
of
some
few
(
and
these
very
few
)
recusants
(
rather
obstinate
then
malitious
)
a
little
hard
and
apparently
rigid
;
yet
,
this
is
most
obvious
,
that
the
late
revolution
,
hath
so
infinitly
exceeded
,
not
only
for
iniquity
;
but
also
in
the
measure
of
its
oppressions
,
all
the
excesses
chargeable
on
former
times
;
that
nothing
less
then
an
impudence
,
sutable
to
the
late
perjury
,
could
prompt
you
,
or
any
of
your
partie
,
to
move
such
an
objection
:
but
let
us
hear
your
conclusion
:
What
man
of
common
sense
can
think
this
the
Cause
of
God
,
which
had
such
monstruous
errours
in
its
first
conception
?
Sir
,
though
I
think
that
in
the
matters
of
God
,
you
do
appeal
to
an
ill
Judge
yet
I
am
so
little
diffident
of
the
cause
,
which
I
maintain
,
that
only
wishing
you
to
be
more
sparing
,
in
obtruding
your
own
ridiculous
delusions
for
monstruous
errours
,
I
heartily
referre
our
discourse
,
to
my
greatest
Opposite
.
In
the
next
place
,
making
a
step
of
your
N
C.
weak
and
groundless
concession
,
That
there
were
faults
in
the
imposing
of
the
Covenant
,
and
taking
it
up
at
your
own
hand
.
That
the
matters
of
the
Covenant
are
in
themselves
indifferent
:
you
go
on
to
argue
,
that
seing
in
these
things
,
a
man
is
not
his
own
Master
;
but
by
the
command
of
God
obliged
to
obey
the
Magistrat
,
in
all
things
lawfull
,
a
tye
before
all
Oaths
;
as
by
no
act
of
ours
,
we
can
be
bound
to
break
the
Command
of
God
;
so
no
more
can
we
oblige
our selves
to
do
any
thing
,
in
prejudice
of
anothers
right
,
our
Soveraign's
Authority
;
and
therefore
,
since
the
King
and
Parliament
,
have
by
Law
annulled
the
Covenant
,
and
required
submission
to
Episcopacie
,
our
antecedent
Oath
,
a
voluntary
deed
of
our
own
,
can
no
longer
●ind
us
,
against
the
commands
of
the
Powers
,
which
are
the
mediat●
commands
of
God
.
I
have
set
down
this
argument
of
yours
more
fully
,
to
the
effect
,
you
may
perceive
,
that
if
I
have
not
so
much
of
your
common
sense
,
as
to
comprehend
it
,
as
a
clear
demonstration
;
yet
it
is
not
for
want
of
a
just
and
true
apprehension
;
but
really
from
the
greater
evidence
of
the
answeres
subjoined
:
and
first
,
I
say
,
your
foundation
fails
,
the
matters
of
the
Covenant
are
not
things
indifferent
;
but
in
themselves
true
,
righteous
,
and
holy
,
importing
such
an
antecedent
obligation
,
as
,
in
the
occurrence
of
the
preexistent
circumstances
,
did
render
the
taking
and
requiring
of
that
Oath
,
an
indispensable
dutie
:
And
this
when
you
think
good
to
quarrell
,
I
am
most
ready
to
make
out
.
2.
Supposing
with
you
,
that
the
matter
of
the
Covenant
is
indifferent
,
and
that
in
such
things
,
the
Magistrates
power
of
commanding
cannot
,
by
any
Oath
or
deed
of
ours
,
be
prevented
or
prelimited
;
yet
,
Sir
,
think
you
,
that
your
Omission
,
must
so
farre
charme
us
to
oblivion
,
as
to
make
us
forget
,
that
as
King
Charles
the
first
,
did
in
plene
Parliament
,
An.
1641.
under
his
hand-writing
,
ratifie
the
Nationall
Covenant
,
with
the
explication
,
and
Bond
thereto
annexed
,
and
prior
Acts
made
anent
it
,
with
such
solemnities
and
concurrent
considerations
,
as
it
is
impossible
to
question
it
;
so
,
his
Son
,
who
now
Reigns
,
did
,
in
the
year
1650.
and
51.
take
and
confirme
both
it
and
the
Solemn
League
and
Covenant
,
with
such
Oaths
,
Subscriptions
,
(
as
well
private
and
unrequired
,
as
publick
)
Declarations
and
Acts
,
that
greater
grounds
of
assurance
,
were
never
heard
of
,
amongst
men
:
if
then
this
was
the
case
of
the
obligation
of
these
Covenants
,
at
his
Majesties
returne
(
admitting
all
that
you
suppose
)
dare
you
,
or
any
say
,
that
the
King
and
Parliament
had
power
,
either
to
resile
,
or
to
loose
others
,
from
the
Bonds
,
which
they
themselves
had
thus
established
?
If
a
Fathers
silence
,
and
non-contradiction
,
to
a
Daughters
vowing
,
and
whose
vowes
he
may
disannull
,
do
make
her
vowes
to
stand
;
so
that
he
cannot
thereafter
make
them
void
;
how
can
the
express
,
solemn
,
and
sworne
confirmation
of
King
and
Parliament
,
in
favours
of
a
Covenanting
people
,
with
any
colour
of
reason
,
be
thought
to
be
either
,
in
it self
ambulatory
,
or
toward
others
less
effectual
?
But
3
to
undeceive
you
,
of
the
vain
esteem
you
have
for
this
argument
,
the
very
grounds
of
it
,
are
manifestly
fallacious
:
For
,
granting
that
,
in
things
indifferent
,
we
are
by
the
command
of
God
obliged
to
obey
the
Magistrat
;
yet
this
subjection
is
nothing
so
absolute
,
as
is
requisite
to
the
inferring
of
your
conclusion
:
viz.
that
therefore
he
hath
such
a
right
,
as
no
antecedent
deed
,
or
Oath
of
ours
,
can
stand
in
the
case
of
a
subsequent
annulling
command
:
But
,
the
solid
principles
whereby
this
matter
is
clearly
resolved
are
1.
That
,
as
the
Magistrat
is
vested
from
above
with
power
,
requisite
and
proportional
to
the
ends
of
Government
,
whereunto
he
is
appointed
;
so
such
is
his
right
by
virtue
thereof
,
that
no
Subject
can
either
decline
his
lawful
Commands
,
or
yet
bind
himself
in
all
events
,
by
any
such
antecedent
Oath
or
other
deed
,
as
,
being
inconsistent
with
the
condition
of
a
Subject
,
may
fall
to
interfere
with
a
supervenient
rational
command
:
for
example
,
sitting
,
standing
,
walking
,
are
certainly
things
indifferent
,
and
in
a
mans
power
;
if
then
,
in
these
things
,
a
man
should
bind
himself
,
by
an
Oath
,
as
never
to
stirre
from
such
a
place
,
or
walk
without
certain
bounds
,
though
,
without
question
,
the
man
left
to
his
own
liberty
be
rather
to
observe
his
Oath
;
yet
it
is
as
little
to
be
doubted
,
that
in
opposition
to
,
or
for
exemption
from
the
Magistrat's
lawful
and
rational
command
,
it
could
neither
be
binding
,
nor
relevantly
alledged
:
I
say
,
Rational
Command
,
because
I
am
of
the
opinion
,
that
if
the
Magistrat
,
without
any
necessity
,
should
for
meer
o●tentation
of
his
power
,
command
the
person
contrary
to
his
Vow
,
on
purpose
to
make
it
void
;
such
an
injunction
would
be
both
sinful
in
the
Magistrat
,
and
no
liberation
to
the
poor
Votarie
.
The
2
principle
,
I
lay
down
is
,
That
,
as
the
Magistrat's
lawful
power
doth
indeed
grant
him
a
large
right
over
a
mans
liberty
,
in
manner
just
now
explained
;
so
it
is
most
certain
,
that
there
are
many
things
,
still
left
to
himself
,
and
at
his
own
free
dispose
,
wherein
he
may
freely
vow
,
and
having
vowed
,
must
not
break
his
word
;
but
do
according
to
all
that
proceedeth
out
of
his
mouth
,
and
which
are
plainly
of
that
nature
,
that
the
Magistrat's
countermand
would
be
only
an
accession
,
and
no
excuse
to
a
breach
:
I
need
not
adduce
examples
,
every
passage
of
our
life
,
doth
obviously
exhibite
them
:
if
a
man
vow
the
Tenth
of
his
substance
to
the
Lord
,
it
is
evident
,
that
the
Magistrat's
power
cannot
discharge
the
performance
:
and
the
Lord
's
expresse
and
well-cautioned
concession
of
this
dissolving
power
,
only
to
a
Husband
over
his
Wife
,
and
a
Father
over
his
Daughter
in
familia
,
and
that
by
way
of
exception
,
to
the
general
command
,
whereby
all
other
free
Vowes
and
Bonds
are
ratified
,
is
such
a
confirmation
,
and
extension
of
the
Rules
,
to
the
case
in
hand
,
as
admits
no
evasion
?
But
to
give
you
entire
satisfaction
in
this
point
,
the
summe
is
,
first
,
That
God
hath
bestowed
upon
men
a
faire
liberty
,
suted
to
their
dignity
:
Next
,
He
hath
also
ordained
the
Powers
,
and
cloathed
them
with
authority
and
right
,
requisite
to
the
ends
of
their
appointment
;
whereof
the
preservation
of
our
just
liberties
,
is
not
the
meenest
:
as
therefore
,
by
virtue
of
the
former
,
a
man
,
in
recognizance
of
the
Lord's
bountie
,
so
farre
as
his
liberty
is
not
restrained
,
either
by
a
lawfull
command
,
or
by
a
visible
inconsistencie
of
the
thing
vowed
to
any
other
dutie
,
may
freely
vowe
,
and
ought
to
performe
;
so
all
the
effect
of
the
latter
,
is
only
to
make
void
such
vowes
,
as
are
directly
,
or
designedly
made
to
frustrate
its
right
;
and
to
suspend
the
execution
of
others
,
in
so
farre
as
the
famine
doth
eventually
cross
its
lawful
exercise
:
if
you
had
perpended
these
things
,
you
would
not
have
obtruded
on
us
,
such
a
raw
discourse
,
for
a
clear
demonstration
:
the
Magistrat
hath
right
to
command
,
and
,
it
is
the
will
of
God
that
we
obey
him
,
in
all
things
lawful
;
and
this
tye
is
before
all
voluntary
Oaths
:
but
,
doth
it
therefore
so
swallow
up
our
Liberty
,
that
it
leaves
a
man
no
power
in
the
same
things
,
to
binde
himself
by
a
vow
,
unto
the
Lord
?
or
may
the
Magistrat
annul
,
and
make
void
the
same
,
at
his
pleasure
?
I
am
certain
,
your
own
Common
sense
tells
you
,
these
things
are
too
laxe
,
and
liable
to
another
regulation
.
No
act
of
ours
can
indeed
oblige
us
to
do
any
thing
in
prejudice
of
anothers
right
,
neither
can
any
Covenant
binde
to
deny
obedience
to
the
Kings
just
Laws
:
but
as
I
have
already
told
you
,
that
the
Magistrat
hath
no
such
right
,
as
doth
wholly
evacuate
our
liberty
,
and
leave
us
no
power
in
things
indifferent
,
of
binding
our
Souls
by
an
Oath
to
the
Lord
:
and
that
the
outmost
extent
of
his
power
,
in
these
things
,
is
only
to
make
void
the
Vow
,
or
restrain
the
execution
,
which
is
inconsistent
with
his
Government
,
or
doth
check
its
lawful
exercise
:
So
I
allow
no
such
Covenant
as
bindeth
directly
to
deny
lawful
obedience
;
but
such
a
Covenant
,
such
a
Vow
,
such
an
Oath
,
yea
such
a
Promise
,
as
being
freely
taken
,
without
any
direct
or
designed
inconsistencie
to
the
Magistrat's
lawful
power
,
and
whereof
the
performance
doth
not
eventually
thwart
any
of
his
rational
commands
,
I
affirme
to
be
so
binding
,
that
it
is
neither
in
the
Prince
his
power
,
at
his
Pleasure
,
to
dissolve
it
;
nor
can
a
supervenient
Law
enacted
,
expressly
for
that
purpose
,
make
void
its
obligation
:
And
this
is
the
true
and
plain
account
,
of
the
nature
and
obligation
,
both
of
Vows
and
Laws
,
which
while
you
,
in
your
design
to
exalt
the
power
of
the
late
Acts
,
above
the
Bond
of
the
Covenant
,
do
so
iniquously
ballance
,
as
to
make
laws
,
the
mediate
commands
of
God
,
and
Oaths
,
only
our
own
voluntarie
deeds
,
to
which
we
are
not
bound
,
by
any
Divine
precept
,
you
grossly
forget
,
that
he
who
hath
commanded
Rulers
to
be
obeyed
in
all
things
,
committed
to
their
trust
,
hath
,
on
the
other
hand
,
not
only
ratified
the
Subjects
their
reserved
liberty
,
but
also
,
by
his
own
sanction
,
confirmed
all
the
Vowes
,
and
Oaths
,
that
by
virtue
thereof
,
they
do
freely
make
:
whereby
it
is
most
manifest
,
that
as
the
obligation
,
and
binding
virtue
of
Lawes
and
Vowes
,
is
coordinate
,
and
not
subordinate
;
so
,
nomore
can
an
arbitrary
after-law
dissolve
our
Vowes
,
at
first
freely
and
lawfully
made
,
then
our
voluntary
prior
Oaths
can
impaire
or
prejudge
the
Magistrat's
righteous
Power
,
and
Edicts
.
As
for
the
application
of
these
things
,
to
the
case
in
hand
,
viz.
whether
the
Covenant
,
being
once
sworne
,
in
matters
at
present
supposed
to
be
indifferent
,
the
Magistrat
could
thereafter
,
by
an
after-act
,
render
the
matter
unlawful
,
and
so
make
the
obligation
to
cease
?
It
is
very
easie
to
expede
:
for
,
seing
all
the
laws
which
you
plead
for
its
dissolution
,
and
submission
to
Episcopacie
,
are
such
as
do
most
arbitrarily
condemn
it
,
without
the
least
conviction
to
any
serious
person
,
of
the
unlawfulness
of
our
entering
into
that
Oath
,
either
from
its
matter
,
or
inconsistencie
with
Government
,
and
its
righteous
ends
;
it
is
evident
,
that
to
admit
such
as
sufficient
to
make
it
void
,
were
to
destroy
all
liberty
,
and
render
men
in
every
Oath
,
how
free
and
voluntary
soever
,
obnoxious
to
the
Magistrat's
absolute
control
,
and
plainly
to
ranverse
both
the
freedom
of
making
,
and
necessity
of
keeping
all
vowes
;
which
nevertheless
the
Lord
hath
most
expressly
allowed
,
and
confirmed
.
Sir
,
as
I
have
,
with
you
,
supposed
the
matters
of
the
Covenant
to
be
in
themselves
indifferent
,
and
taken
this
pains
for
no
other
end
,
then
to
rectifie
your
Common
sense
,
and
refell
your
pretended
Demonstration
,
notwithstanding
of
so
faire
a
concession
:
so
,
give
me
leave
again
to
remember
you
,
and
all
concerned
,
that
,
seing
the
matters
in
these
Covenants
,
were
antecedently
true
and
righteous
,
and
are
now
concluded
under
the
great
Oath
of
God
,
your
pitiful
quibling
,
upon
the
Kings
power
in
matters
free
and
indifferent
,
is
so
far
from
licensing
us
to
the
least
violation
,
that
,
though
we
do
further
unanswerably
alledge
his
Majesties
supervenient
ratification
;
yet
it
is
more
for
your
redargution
,
then
our
own
confirmation
,
whose
Consciences
are
,
by
the
former
ground
,
most
satisfyingly
established
:
And
here
I
might
put
a
period
to
my
reflections
,
on
this
Dialogue
;
seing
,
that
what
remaines
doth
nothing
convel
these
sure
grounds
,
whereupon
we
are
founded
;
but
because
,
in
pursuance
of
your
conceit
of
the
Magistrats
power
,
of
rendering
the
matter
of
Vowes
,
antecedently
free
,
unlawful
;
and
thereby
making
their
obligation
to
cease
,
you
,
in
returne
to
the
Question
,
What
could
move
the
King
to
preferre
Episcopacie
to
Presbyterie
?
pretend
to
many
strong
inductives
,
whereby
you
suppose
the
change
to
be
undeniably
authorized
:
This
calumny
must
also
be
removed
.
And
before
I
enter
upon
this
matter
,
I
cannot
but
commend
your
providence
,
who
,
fearing
that
your
allegations
would
be
found
false
,
do
prudently
provide
a
refuge
,
in
the
profound
and
recluse
deepth
of
Princes
their
secrets
,
which
you
think
should
put
a
stop
to
the
inquirie
:
which
indeed
neither
you
,
nor
all
men
beside
,
are
able
to
answere
;
but
as
the
strange
wickedness
and
folly
of
this
Act
is
such
,
as
all
the
devices
imaginable
cannot
so
much
as
vernish
it
,
with
any
apparent
colour
,
and
its
consequences
have
been
so
pernicious
,
as
have
left
no
Subject
in
the
Nations
unconcerned
in
their
smart
;
so
,
I
hope
,
without
the
imputation
of
a
mutinous
curiosity
,
I
may
take
the
liberty
to
tell
you
,
that
it
was
not
our
Leaders
,
which
occasioned
the
work
,
you
hint
at
,
to
the
King's
Grand-father
,
his
Father
,
and
Himself
;
Art
thou
he
that
troubleth
Israel
?
is
an
old
and
royall
accusation
of
the
Lord's
Ministers
:
I
wish
the
answer
now
a
dayes
,
were
as
improper
,
as
I
am
tender
to
use
it
:
we
have
not
troubled
Israel
,
but
thou
and
thy
Fathers
house
,
in
that
ye
have
forsaken
the
commandments
of
the
Lord
,
and
thou
hast
followed
thy
own
inventions
:
I
need
not
put
you
in
minde
of
K.
Iames
his
engagements
to
defend
the
Gospel
,
and
maintain
the
true
and
pure
Ordinances
and
Discipline
of
God's
house
,
and
how
he
thereafter
turned
,
and
corrupted
his
way
,
by
no
less
then
a
direct
invasion
of
Christ's
Throne
,
manifest
perversion
of
his
Ordinances
,
designed
subjection
of
the
liberty
of
the
Gospel
and
its
Ministery
,
to
his
lust
and
pleasure
,
and
open
persecution
of
many
faithful
Ministers
and
Professours
;
These
things
,
if
you
were
ingenuous
,
you
should
rather
have
essayed
to
answere
,
as
being
already
objected
and
proven
by
others
,
then
provoked
me
to
the
repetition
:
As
to
what
you
objecte
,
from
latter
times
,
I
am
sorry
that
by
so
rude
and
false
an
accusation
,
viz.
You
involved
the
Nations
in
bloud
,
and
not
satisfyed
with
all
the
security
you
could
demand
;
you
engaged
with
the
King
his
Enemies
in
England
:
and
opposed
the
design
of
his
deliverie
An.
1648
,
you
should
engage
me
to
reflect
upon
a
worthy
,
but
abused
,
Prince
,
all
whose
faults
I
think
both
may
,
and
ought
to
be
buried
under
his
mis-fortune
;
but
seing
this
you
will
not
suffer
,
I
shall
only
desire
you
and
others
to
consider
these
sad
grievances
,
which
are
elswhere
undeniably
cleared
viz.
1.
The
Prelatick
Tyranny
and
impositions
of
these
times
.
2.
The
rage
and
fury
wherewith
they
endeavoured
to
inflame
and
stirre
up
all
against
this
Kingdome
,
after
that
they
had
first
constrained
us
to
just
defence
.
3.
Their
notorious
and
reiterate
persidies
,
whereby
they
rendered
all
securitie
desperate
:
And
lastly
the
sin
of
that
backsliding
course
48.
now
so
evidently
unmasked
,
by
the
9
Act
of
the
late
Parliament
,
1661
which
,
instead
of
delivering
,
did
visibly
precipitate
his
Majestie
's
sad
fate
:
these
things
are
so
manifest
,
even
from
the
publick
Records
of
the
Nation
,
that
I
can
not
but
admire
the
effronterie
of
your
confidence
,
that
can
so
overly
pass
them
.
But
you
add
a
Question
,
In
a
word
,
what
jealousies
had
you
justly
raised
in
the
hearts
of
Princes
,
of
your
Government
?
Sir
,
I
wish
you
had
deigned
your self
with
another
word
of
answere
;
for
really
I
know
none
,
except
these
old
and
endless
ones
,
the
temptation
,
and
sin
of
all
worldly
Powers
,
against
the
Lord
and
his
Anointed
.
As
for
our
Tyranny
1649.
against
the
Nobility
,
you
should
first
have
answered
for
their
breach
of
trust
,
1648
:
But
since
they
themselves
have
publickly
,
by
the
Act
above
mentioned
,
avowed
it
;
your
charge
of
Tyranny
against
the
moderately
disproportionate
censures
,
then
inflicted
,
merites
no
answere
.
In
the
last
place
,
you
say
:
our
Ministers
divided
shamefully
among
themselves
,
I
grant
,
and
sinfully
also
,
though
that
all
engaged
were
not
equally
guilty
,
and
this
was
a
great
triall
;
but
since
,
that
an
excess
of
charity
toward
your
party
,
on
the
one
hand
,
and
a
sounder
judgement
of
your
principles
or
rather
looseness
,
on
the
other
,
was
the
only
cause
of
the
difference
,
is
it
not
invidious
in
you
,
not
only
to
have
dissappointed
your
favourers
;
but
to
taxe
the
greater
number
,
whom
you
have
since
so
fully
justified
,
as
men
of
maximes
incompatible
with
Government
:
Sir
,
this
is
the
summe
of
the
account
,
you
make
us
,
of
the
reasons
of
his
Majesties
change
,
with
what
evidence
,
the
Reader
and
not
you
,
must
judge
?
If
he
miss
your
Sun
in
its
Meridian
,
and
finde
your
light
to
be
but
darkness
,
a
more
simple
eye
and
heart
,
may
be
both
his
satisfaction
and
your
remedy
:
If
I
might
enlarge
in
a
more
full
returne
,
I
could
easily
demonstrate
,
that
,
all
things
being
considered
,
both
before
,
at
,
and
since
the
Kings
restauration
,
his
adhering
to
the
Covenant
,
and
owning
that
interest
,
had
been
not
only
his
safety
and
peace
;
but
his
most
certain
establishment
and
Glory
:
if
the
favour
and
countenance
of
the
most
High
,
the
firme
love
and
loyalty
of
all
good
men
,
and
the
undoubtedly
equal
compliance
and
submission
of
the
other
parties
,
may
be
fit
media
,
in
such
an
argument
;
the
conclusion
is
obvious
:
But
lest
you
say
,
art
thou
made
of
the
Kings
Councel
?
Forbear
;
leaving
events
to
God
I
shall
be
silent
.
Having
all
along
endeavoured
to
burne
,
in
the
close
of
this
Dialogue
,
you
go
about
to
blowe
us
:
I
am
not
for
triffling
with
you
,
in
such
unsincere
and
mixed
complements
:
the
Lord
purge
both
you
and
us
from
all
dross
,
and
restore
to
the
Land
Truth
and
Purity
,
and
then
shall
we
certainly
enjoy
Peace
and
Unity
.
As
for
the
liberty
you
taxe
in
our
discourses
,
and
writings
,
I
hope
no
right
discerner
,
will
finde
it
to
be
an
invective
;
but
the
native
,
genuine
,
and
well-becoming
freedom
of
Truth
and
Uprightness
:
whether
the
license
that
you
usurp
,
in
your
pretended
justifications
of
the
King
,
the
Laws
,
and
your
Consciences
,
be
indeed
uncharitable
,
bitter
and
malicious
,
I
neither
say
nor
judge
;
he
whose
glory
is
concerned
he
also
judgeth
:
But
for
the
allowance
of
your
defence
by
Tongue
and
Pen
,
which
you
would
appear
to
plead
,
from
our
asserting
of
defensive
armes
;
you
cannot
be
so
serious
in
the
demand
,
as
I
am
free
to
accord
it
;
seing
I
am
perswaded
,
that
if
the
defensive
armes
,
which
we
maintain
,
were
no
better
warranted
,
and
as
little
to
be
feared
,
as
the
self-defence
,
which
you
pretend
,
neither
you
,
nor
any
other
,
would
have
accounted
them
to
be
worthy
of
the
opposing
.
The
fifth
DIALOGUE
Answered
.
SIR
,
Neither
envying
you
that
poor
applause
,
which
you
vainly
captate
,
from
your
Mock-Non
.
C.
confessing
himself
to
be
by
you
much
shaken
in
the
matter
of
Bishops
,
nor
regarding
the
pitiful
scorne
,
you
would
cast
on
us
by
making
him
,
or
your self
rather
,
ridiculous
in
avowing
a
blind
aversation
,
notwithstanding
of
his
professed
conviction
,
I
come
to
consider
his
quarrel
against
the
Bishops
on
the
account
of
your
Common-prayer-book
,
and
what
you
answere
.
Your
N.
C.
alledges
That
this
Common-prayer-book
is
a
dead
and
formal
Lyturgie
,
set
up
instead
of
the
pure
and
Spiritual
worship
of
God
:
In
answere
whereunto
,
pretending
as
vainly
,
that
these
are
but
big
words
,
as
I
have
already
clearly
proved
,
that
the
Government
which
we
contend
for
,
is
the
interest
,
and
doth
appertain
to
the
Kingdom
of
Christ
;
and
thereby
manifestly
shewed
this
your
confidence
to
be
meer
calumny
,
you
undertake
to
discover
the
fallacy
,
by
telling
us
what
it
is
to
pray
by
the
Spirit
:
And
you
say
,
[
To
Pray
by
the
Spirit
,
is
,
when
out
of
a
deep
sense
of
our
misery
and
need
,
and
firm
confidence
in
God
,
we
draw
near
to
him
,
to
offer
up
our
prayers
and
praises
to
him
,
through
Iesus
Christ
:
]
And
you
add
,
[
That
our
hearts
being
moulded
in
this
frame
,
we
pray
by
the
Spirit
,
use
we
words
or
not
,
the
same
or
different
;
Nay
,
it
will
appear
we
are
carnal
,
when
we
need
to
have
our
devotion
tickled
,
and
provoked
,
with
new
words
:
]
Which
description
,
and
the
deduction
from
it
,
being
laid
for
a
ground
,
exciting
your self
,
by
the
faigned
interjections
of
your
N.
C.
surprises
,
at
the
wit
and
novelty
of
your
invention
,
[
in
representing
the
Liturgie-worship
,
as
Spiritual
,
and
the
conceived
one
,
as
carnal
:
]
You
go
one
,
to
discourse
[
of
the
differences
,
betwixt
spiritual
devotion
,
and
prayer
by
words
,
]
the
termes
,
wherein
you
are
pleased
,
very
groundlessly
,
and
impertinently
,
to
state
the
distinction
:
[
And
the
former
(
you
say
)
lying
in
the
will
,
and
not
in
the
fancy
,
and
being
affected
with
the
thing
,
and
not
with
words
,
can
with
the
newness
of
affection
,
make
the
same
prayer
in
words
,
though
an
hundred
times
repeated
,
at
every
return
New
:
And
,
is
a
still
,
humbling
,
and
melting
thing
,
and
so
equable
,
that
it
is
above
the
frisking
fits
of
the
fancy
;
neither
doth
it
require
a
variety
of
words
;
but
,
in
its
sublimest
exercises
,
can
persist
long
,
with
great
sweetness
,
in
the
simplest
Acts
;
whereas
,
multiplicity
doth
perhaps
lead
out
the
minde
,
from
pure
and
still
devotion
,
interior
prayer
,
and
spiritual
converse
with
God
:
On
the
other
hand
(
you
tell
us
,
that
)
prayer
by
words
,
lying
in
the
fancy
,
and
its
gratifications
,
by
the
varying
of
things
into
several
shapes
,
the
devotion
raised
by
such
Chimes
,
is
only
sensible
,
needing
new
phrases
,
to
renew
its
fervour
;
and
words
,
and
all
the
heat
begot
by
words
,
are
but
a
false
fire
,
in
the
natural
powers
of
the
Soul
,
which
may
heat
the
brain
,
draw
forth
teares
,
seem
to
wring
the
heart
,
b●t
amounts
to
nothing
,
save
a
sensible
fervour
,
and
present
tickling
,
wherein
,
he
that
abounds
most
in
Mem●r●
,
Fancy
,
El●quence
,
and
Confidence
,
is
likely
most
to
excell
:
]
from
all
which
you
conclude
,
[
that
it
expresseth
a
more
spiritual
temper
,
to
be
able
to
worship
God
in
simple
,
and
constant
Forms
,
and
that
extemporary
prayer
,
cannot
be
called
praying
by
the
Spirit
;
except
by
Spirit
be
understood
the
Animal
or
Natural
spirits
.
This
I
suppose
is
a
true
account
of
your
first
floorish
,
upon
this
subject
,
to
what
purpose
,
remaines
yet
to
be
inquired
.
And
first
,
I
might
take
notice
of
the
inaccuracy
of
your
expression
,
of
praying
by
the
Spirit
;
whereas
the
Scripture-phrase
,
is
,
to
worship
in
Spirit
,
Iohn
.
4.
23.
Praying
in
the
Spirit
,
Eph.
6.
18.
to
worship
in
the
Spirit
,
Phil
,
3.
3.
to
pray
with
the
Spirit
.
1.
Cor.
14.
15.
And
though
the
difference
be
more
in
words
then
matter
;
yet
,
as
the
Scripture-diction
is
certainly
the
founder
;
so
,
I
am
apt
to
apprehend
,
that
your
not
adverting
to
it
,
may
have
in
part
occasioned
your
vain
and
impertinent
digression
,
upon
praying
by
the
Spirit
,
and
praying
by
Words
,
as
if
these
were
by
us
wholly
distinguished
,
and
the
latter
preferred
.
2.
I
might
observe
,
that
the
description
which
you
give
us
of
Praying
by
the
Spirit
,
is
more
suteable
to
the
calme
and
serene
progress
of
a
Christians
course
,
then
to
these
doubtings
,
feares
,
wrestlings
,
depressions
,
and
overwhelmings
,
so
frequently
found
,
in
the
experience
of
all
,
to
be
thereto
incident
,
which
being
no
less
removed
from
,
and
destitute
of
,
a
firm
confidence
,
then
the
staying
and
assisting
of
the
Spirit
,
with
groanes
that
cannot
be
uttered
,
is
therein
observable
;
your
description
appeares
to
be
narrow
,
and
inadequat
:
But
the
plain
answer
,
which
I
returne
,
is
,
that
as
the
stating
of
the
Question
,
is
by
you
wholly
neglected
;
so
the
reasoning
,
whereby
you
go
about
to
maintain
your
lifeless
and
superstitious
Liturgie
,
is
altogether
inconcludent
.
The
controversie
betwixt
you
and
us
,
anent
your
Service-book
is
twofold
.
1.
Whether
the
Publick
worship
of
God
ought
to
be
astricted
to
set
and
imposed
Forms
?
And
2.
Whether
that
form
of
Worship
,
which
your
Book
contains
,
be
not
in
it self
in
many
particulars
,
unsound
and
impertinent
,
and
consequently
not
to
be
received
by
way
of
directory
,
farre
less
acquiesced
unto
as
a
precise
injunction
?
That
these
are
the
two
hinges
of
this
debate
,
will
easiely
be
acknowledged
;
but
what
your
above
mentioned
discourse
doth
contribute
to
its
determination
,
I
must
again
solicite
your
second
thoughts
,
to
render
us
an
account
.
We
have
your
definition
of
praying
by
the
Spirit
;
and
we
let
it
pass
.
Next
you
subjoin
,
and
that
with
many
empty
reiterations
,
that
praying
in
words
,
specially
extemporary
and
various
,
is
sensible
,
fancical
,
affecting
and
heating
the
brain
in
lower
minds
,
and
producing
only
a
natural
fervour
;
and
that
thus
it
may
be
,
with
such
,
who
pray
in
words
without
the
Spirit
,
was
never
by
us
denied
;
but
darre
you
,
or
any
man
els
,
not
abandoned
to
utter
irreligion
,
propose
this
as
your
opinion
,
of
all
prayer
in
conceived
,
and
not
precontrived
and
prescribed
words
?
Do
not
the
very
truth
of
Religion
,
requiring
both
heart
and
mouth
;
the
reasonableness
of
our
service
,
consisting
in
their
Harmony
;
the
practice
of
the
Lords
people
,
in
all
Ages
;
the
frequent
examples
,
every
where
in
Scripture
;
the
experience
of
every
serious
Soul
;
yea
the
common
reason
of
all
men
,
redargue
the
gross
absurdity
of
such
a
perswasion
?
Were
David's
Thanksgiving
,
1
Chron.
29.
10.
Solomon's
Prayer
,
1
King
.
8.
23.
and
I●hosaphat's
Supplication
,
2
Chron.
20.
5.
all
without
Book
or
Set-form
,
only
extemporary
heats
?
Are
the
praying
Psalmes
,
with
all
the
exercises
of
the
Lord
Servants
,
in
the
Nynths
of
Ezrah
,
Nehemiah
,
and
Daniel
,
and
in
other
places
,
clearly
flowing
,
as
the
Spirit
gave
utterance
,
without
any
taught
frame
of
words
,
frisking
fits
of
the
Fancy
?
Was
our
Lords
Prayer
,
Ioh.
17.
only
a
sensible
fervour
?
〈◊〉
,
Sir
,
I
would
rather
suppose
,
that
although
your
airy
discourse
,
hath
wildly
seduced
your
observation
;
yet
your
heart
abhorres
such
impiety
:
I
will
not
therefore
insist
on
the
advantage
,
which
this
your
laxe
inadvertencie
so
fairely
offereth
;
nor
shall
I
content
my self
with
this
obvious
retortion
,
that
where
one
instance
can
be
given
of
conceived
Prayer
,
only
managed
by
Fancie
,
and
subsisting
in
its
vain
exercise
,
thousands
may
be
found
of
persons
,
through
the
practice
and
custome
of
Set-forms
,
habituate
to
a
most
lifeless
and
superstitious
mummery
,
more
suteable
to
the
worshiping
of
stockes
and
stones
,
then
to
the
service
of
the
true
and
living
God
:
Nor
lastly
will
I
vex
you
,
by
shewing
,
that
the
distinction
which
you
make
of
praying
by
the
Spirit
,
and
by
words
,
is
so
impertinently
by
you
applied
,
to
our
present
purpose
;
that
though
you
endeavour
thereby
,
to
impugne
extemporariness
,
multiplicity
,
and
variety
of
words
,
in
Prayer
;
yet
,
it
plainly
concludes
all
words
to
be
superfluous
:
for
,
seing
that
in
opposition
to
the
spiritual
worship
of
God
,
which
we
contend
for
,
you
tell
us
,
that
we
may
pray
by
the
Spirit
,
use
we
words
or
not
,
and
that
spiritual
devotion
is
a
still
inward
thing
:
Is
it
not
evident
,
that
all
outward
Forms
,
whether
set
or
extemporarie
,
are
thereby
rejected
?
But
freely
waving
these
your
lapses
,
that
I
may
come
more
closely
to
the
present
purpose
,
it
is
to
be
considered
,
that
the
right
and
true
worship
of
God
,
is
certainly
inward
in
the
minde
,
will
,
and
affections
:
God
who
demandeth
the
heart
,
doth
thence
expect
,
that
tribute
of
reverence
,
love
,
fear
,
acknowledgement
,
and
praise
,
which
in
his
sight
is
acceptable
;
and
all
other
outward
performances
,
as
they
ought
to
be
the
sincere
expressions
,
and
significations
of
this
internal
devotion
,
so
they
are
wholly
and
only
regulable
,
by
the
prescriptions
of
Divine
appointment
.
If
this
truth
were
as
seriously
heeded
,
(
as
I
am
perswaded
it
is
fixed
,
and
constant
,
)
both
by
you
and
me
,
our
controversie
would
soon
be
ended
:
The
Question
then
,
is
not
,
concerning
the
life
and
truth
of
internal
Prayer
,
wherein
,
without
doubt
,
the
spirituality
of
that
exercise
doth
principally
consist
;
but
,
seing
that
you
and
we
are
agreed
,
that
God
whom
we
serve
,
is
to
be
worshiped
in
Spirit
and
in
Truth
,
the
debate
is
,
anent
the
manner
,
how
this
worship
,
specially
when
Publick
,
is
to
be
performed
?
Whether
in
set
and
imposed
Forms
;
or
as
the
Spirit
giveth
utterance
?
Or
if
,
for
preventing
mistakes
,
you
please
to
take
it
at
greater
length
;
whether
it
be
lawful
for
men
,
to
compose
and
impose
Set
forms
for
Prayer
,
and
Worship
,
and
thereto
to
astrict
the
People
of
God
,
in
their
performances
?
Or
,
whether
it
be
more
agreeable
to
the
will
and
service
of
God
,
that
prayer
and
worship
,
which
are
to
be
performed
inwardly
,
in
the
liberty
and
truth
of
the
Spirit
and
understanding
,
in
their
outward
expression
,
be
left
to
be
managed
,
by
the
free
and
sanctified
use
of
the
rational
faculty
,
for
that
end
given
,
and
in
many
observably
gifted
?
By
which
state
,
as
you
may
easily
perceive
that
I
do
allow
,
not
only
the
antecedent
improvement
of
the
expressive
power
,
by
all
warrantable
aides
and
advantages
;
but
also
the
free
using
,
upon
occasion
,
of
such
words
,
as
others
have
formerly
,
either
dictated
,
or
made
use
of
:
Nay
even
in
so
ne
cases
of
several
of
you
Set
forms
;
both
which
I
conceive
are
very
consistent
with
praying
by
the
Spirit
,
either
as
by
you
or
by
us
defined
:
So
,
the
precise
point
controverted
,
and
to
which
I
would
have
you
all
along
to
advert
,
is
anent
the
imposing
,
and
astricting
,
which
I
plainly
judge
to
be
both
destitute
of
Divine
warrant
,
and
contrary
to
the
liberty
of
spiritual
devotion
;
and
so
repugnant
,
in
both
qualities
,
to
that
Worship
in
Spirit
and
Truth
,
which
only
is
acceptable
.
But
before
I
proceed
to
a
confirmation
,
there
occurre
some
mistakes
to
be
removed
:
one
is
,
of
some
of
your
way
,
who
,
defining
praying
by
the
Spirit
,
the
uttering
of
such
petitions
,
as
are
immediatly
suggested
,
both
matter
and
words
,
by
the
Holy
Ghost
,
hold
it
for
a
Gift
proper
to
the
Apostles
,
and
their
times
,
and
now
ceased
:
thus
the
English
Debater
,
and
your
own
headless
allegeance
,
that
extemporarie
Prayer
cannot
be
called
praying
by
the
Spirit
,
unless
we
also
call
it
infallible
,
doth
also
coincide
:
But
,
seing
by
your
description
,
above
mentioned
,
you
do
allow
of
praying
by
the
Spirit
,
as
not
yet
ceased
,
and
do
thereby
very
justly
understand
,
rather
the
Grace
,
then
the
Gift
of
Prayer
;
although
even
the
Gift
,
where
it
is
(
as
it
may
be
)
without
the
Grace
,
may
also
have
the
name
of
praying
by
the
Spirit
;
and
seing
that
both
the
Debater
,
and
you
,
I
suppose
,
would
be
offended
,
if
any
should
affirme
,
that
no
man
using
the
Service-book-forms
,
could
pray
by
the
Spirit
,
I
only
add
,
that
as
the
Spirit
is
the
great
promise
of
the
Gospel
,
its
Grace
,
the
life
,
and
its
Gifts
,
the
strength
of
all
Christian
duties
;
so
,
praying
by
or
in
the
Spirit
,
can
no
more
be
impugned
,
for
want
of
infallibility
,
then
any
other
good
work
,
of
the
same
Spirit
in
us
denied
,
for
want
of
perfection
:
But
who
would
not
pitie
two
Doctors
of
the
Church
,
either
so
disingenuous
,
or
unable
,
as
not
to
distinguish
,
betwixt
the
Spirits
ordinary
measures
,
and
extraordinary
assistances
.
The
next
mistake
is
,
that
reflecting
upon
the
greater
exactness
of
phrase
,
attainable
in
a
Set-form
,
above
what
can
be
expected
in
an
extemporarie
work
;
and
commending
the
propriety
,
conci●neness
and
gravity
,
that
may
be
in
the
former
,
in
respect
of
that
rudeness
,
incohesion
,
and
levity
,
supposed
to
be
incident
to
the
latter
,
you
exaggerate
the
comparison
,
as
if
the
whole
stress
of
the
debate
,
did
ly
in
this
point
,
whereas
he
that
duely
considereth
,
will
not
only
finde
your
Forms
,
at
best
to
be
but
humane
and
imperfect
,
and
that
the
Gift
of
Prayer
promised
,
if
duely
improved
,
in
and
with
the
exercise
of
the
Grace
,
is
,
farre
more
likely
,
to
furnish
sound
,
savory
and
acceptable
words
;
then
these
jejune
and
lifeless
composures
;
for
framing
and
enjoining
whereof
,
men
have
no
promise
of
the
Lords
assistance
:
And
lastly
,
that
the
whole
word
of
God
,
and
the
excellent
patterns
therein
recorded
,
with
many
other
helps
,
are
at
hand
,
and
allowed
by
us
,
by
way
of
Directory
;
but
he
must
also
grant
,
that
it
is
not
our
choice
,
but
the
Lords
own
prescription
,
which
he
doth
accept
:
Suppose
your
Forms
were
as
much
better
,
then
our
conceptions
,
as
a
Mans
First-born
,
is
preferable
to
the
beast
of
the
field
;
yet
,
if
not
required
,
they
cannot
come
up
with
acceptance
on
his
Altar
:
and
therefore
,
I
conclude
,
that
however
the
sincere
Users
may
finde
grace
in
his
sight
;
yet
the
peremptory
Imposers
,
cannot
be
innocent
.
A
third
mistake
,
is
,
that
because
in
the
use
of
certain
Set-forms
,
a
man
may
possibly
pray
,
with
deep
spiritual
impressions
,
and
high
elevations
:
Nay
the
sublimest
acts
of
communion
with
God
,
may
be
expressed
in
the
simplest
Forms
,
such
as
,
Thou
art
my
God
;
therefore
you
conclude
,
that
s●inted
Forms
,
are
more
suted
to
true
spiritual
devotion
,
then
the
multiplicity
and
variety
of
words
,
in
an
extemporarie
exercise
,
which
do
lead
out
,
and
do
too
frequently
only
excite
a
phantastick
transient
pleasure
,
almost
evanishing
with
the
sound
,
wherewith
they
are
pronounced
:
But
seing
,
that
the
variableness
of
the
condition
of
a
militant
Viator
can
hardly
be
defined
,
much
less
the
free
actings
of
the
Spirit
,
in
such
exigences
,
confined
to
any
prescribed
Forms
,
and
that
the
more
Seraphick
raptures
of
Divine
contemplation
,
do
therefore
subsist
in
few
and
plain
words
,
because
above
the
reach
of
expression
;
it
is
undoubtedly
certain
,
that
neither
the
right
use-making
,
or
rather
agreeableness
of
certain
forms
to
very
sincere
and
serious
devotion
,
nor
the
simplicitie
of
words
,
used
in
the
nearest
admission
of
heavenly
fellowship
,
do
at
all
remove
the
unwarrantableness
and
inconveniencie
of
the
restraint
of
Set
forms
,
when
under
the
necessity
of
an
imposition
.
As
for
what
is
insinuate
of
these
fancical
heats
and
pleasures
,
wherewith
words
,
ex
tempore
,
may
possibly
delude
;
it
is
only
an
accidental
inconvenience
,
from
our
corruption
,
and
by
the
faults
of
your
imposed
Forms
,
infinitly
overballanced
,
as
I
have
already
shewed
.
These
things
,
being
thus
cleared
:
for
confirming
of
my
assertion
,
against
your
stinted
,
and
imposed
Forms
,
I
say
first
,
That
these
impositions
are
peccant
against
the
Truth
of
Gods
worship
;
because
the
samine
requires
his
own
express
warrant
,
and
prescript
:
It
is
in
vain
to
worship
after
the
commandements
of
men
;
the
service
which
he
requireth
not
,
he
abhorreth
;
Will-worship
is
an
abomination
:
But
such
is
your
imposed
and
commanded
Liturgie
:
if
now
,
what
doth
the
Lord
require
?
ought
to
be
the
serious
reflection
of
every
one
,
that
draweth
near
unto
him
;
if
,
in
all
things
commanded
,
we
ought
to
be
circumspect
,
without
adding
to
,
or
diminishing
ought
from
it
;
If
the
Lord
did
most
exactly
define
the
manner
,
and
every
rite
and
ceremony
of
the
legal
Sacrifices
and
service
,
yea
every
pin
of
the
Tabernacle
,
with
the
whole
contrivance
and
orders
of
the
succeeding
Temple
;
if
strange
fire
,
made
use
of
even
in
an
offering
to
God
,
be
so
severely
vindicat
;
and
the
erecting
of
another
Altar
,
then
he
had
appointed
,
even
for
his
Sacrifices
,
what
can
we
conclude
,
concerning
your
imposed
Forms
and
the
manner
of
that
service
,
which
you
so
arbitrarily
enjoin
?
That
they
are
of
farre
greater
moment
in
his
Worship
,
then
many
of
these
things
,
about
which
we
see
,
his
holy
jealousie
to
be
so
attentively
conversant
,
commonsense
doth
evince
:
how
then
can
they
be
receaved
without
his
warrant
,
without
which
,
all
humane
devisings
are
rejected
?
Say
not
,
that
the
rigor
of
this
strictnes
was
a
part
of
the
old
legall
bondage
:
for
granting
that
it
may
be
so
,
as
to
the
particular
manner
of
that
dispensation
;
yet
you
are
so
farre
from
being
thereby
helped
,
that
,
as
I
have
formerly
shewed
that
the
burthen
of
the
things
,
by
you
imposed
,
stands
manifestly
convicted
by
our
Gospel-liberty
;
so
,
the
immoveable
principle
,
that
,
in
his
Worship
,
his
own
prescription
is
the
alone
warrant
of
acceptable
performance
,
doth
equally
redargue
the
presumption
of
your
imposing
,
in
whatsomever
model
,
without
his
Command
.
But
it
may
be
objected
,
that
,
seing
our
extemporarie
Prayers
,
are
as
well
a
part
of
Divine
Worship
,
as
your
stinted
Forms
,
and
that
as
to
the
frame
of
the
words
,
the
former
can
no
more
,
yea
rather
less
,
then
the
later
,
pretend
to
a
congruity
to
the
word
and
will
of
God
,
the
argument
from
the
unlawfulness
of
Will-Worship
,
doth
militat
more
against
us
,
then
you
:
'T
is
answered
,
If
the
question
in
this
matter
were
only
whether
Set-forms
,
or
extemporarie
straines
,
may
possibly
be
composed
with
the
greater
consonancie
,
in
words
,
unto
Scripture-phrase
,
the
objection
might
have
some
,
(
though
in
respect
of
what
I
have
already
touched
of
the
promised
gift
of
Prayer
very
little
)
,
weight
;
but
seing
our
debate
runs
clearly
,
concerning
the
manner
,
how
the
true
and
Spiritual
Worship
of
God
is
to
be
externally
performed
;
If
the
Lord
,
whole
alone
it
is
to
prescribe
in
this
matter
,
hath
in
a
just
congruity
to
the
liberty
of
his
own
Spirit
,
left
it
to
the
night
and
sanctified
use
of
the
rational
expressive
facultie
,
and
the
due
improvement
of
these
helps
and
promises
,
wherewith
he
hath
instructed
us
;
for
man
vainly
to
arrogat
a
better
contrivance
,
in
his
devised
impositions
,
is
an
intolerable
presumption
:
and
therefore
,
though
the
conceived
,
as
well
as
the
stinted
Prayer
,
be
a
part
of
Gods
Worship
:
Nay
,
though
this
,
as
well
as
the
other
,
singly
and
sincerely
used
,
may
be
accepted
;
yet
seing
the
Lord
hath
allowed
the
liberty
of
the
former
,
and
doth
not
at
all
require
the
obligation
of
the
latter
,
the
imposing
thereof
must
,
of
necessity
,
be
repute
and
cast
,
as
an
humane
invention
.
I
need
not
stay
to
resume
,
that
conceived
Prayer
,
for
the
reasons
above
mentioned
,
and
in
respect
of
the
promised
gift
,
and
assistance
of
the
Spirit
,
whereof
the
composing
and
commanding
of
Set-forms
is
destitute
,
may
probablie
be
,
and
is
often
found
to
be
,
the
better
phrased
:
Nor
shal
I
tell
you
,
that
the
manner
thereof
is
so
undoubtedly
the
more
rational
,
genuine
,
and
lively
,
that
if
even
those
of
your
way
could
be
perswaded
,
that
men
were
sufficiently
thereto
qualified
,
they
would
easily
grant
the
imposing
and
use
of
Forms
,
to
be
less
necessary
:
it
is
enough
for
us
,
that
the
Lord
,
who
knoweth
the
best
of
our
performances
,
in
whatsomever
sort
,
to
be
but
lame
and
imperfect
,
hath
both
allowed
,
and
accepted
of
our
extemporarie
petitions
,
whereas
your
injoined
Forms
are
no
where
required
.
2.
I
say
,
that
the
imposing
of
Forms
impingeth
upon
the
Spirituality
of
Prayer
and
Worship
;
That
which
boundeth
and
restraineth
the
free
Spirit
of
the
Lord
,
in
the
motions
and
breathings
whereof
,
the
very
life
of
prayer
doth
consist
,
impingeth
upon
the
Spirituality
of
Prayer
and
Worship
:
But
so
it
is
,
that
the
imposing
of
Forms
restraineth
and
bindeth
up
,
&c.
Therefore
,
&c.
That
the
Spirit
of
the
Lord
,
whereby
his
people
,
especially
in
prayer
,
are
guided
and
acted
,
is
free
,
not
only
in
its
gift
,
but
also
in
its
operations
,
both
Scripture
and
experience
do
teach
;
The
winde
bloweth
where
it
listeth
,
&c.
and
so
is
every
on
that
is
born
of
the
Spirit
:
where
the
Spirit
of
the
Lord
is
,
there
is
liberty
:
not
only
from
the
bondage
of
corruption
,
but
in
the
wayes
and
paths
of
the
Lord
;
and
more
especially
,
in
the
large
and
all-searching
discoveries
of
the
minde
,
yea
of
the
deep
things
of
God
:
and
what
strange
exercises
have
been
,
and
may
be
,
in
the
experiences
of
the
Saints
,
the
result
of
this
liberty
,
and
of
the
variety
of
our
unstable
condition
,
Iacob's
wrestlings
,
Davids
heart
commu●ings
,
Spirit-searchings
,
overwhelmings
,
and
again
exultings
,
Ierimiah's
mournings
,
and
Daniel's
supplications
,
do
exhibite
a
few
examples
.
Now
that
the
imposing
of
Forms
,
which
are
set
,
certain
,
and
determined
,
doth
stint
this
liberty
,
and
cannot
possibly
quadrat
to
all
the
variety
above
mentioned
,
needeth
no
other
evidence
,
then
that
of
an
ingenuous
reflection
.
I
have
already
acknowledged
that
in
the
right
using
of
several
of
your
Forms
,
a
man
may
have
his
heart
very
deeply
affected
;
and
now
I
further
suppose
for
argument
,
that
such
may
be
the
aptitude
of
a
full
and
sound
composition
,
as
may
possibly
suppeditat
petitions
and
expressions
,
convenient
to
every
exigence
;
but
yet
,
that
the
Spirits
free
use-making
,
and
mens
stinting
thereof
to
these
Forms
,
do
vastly
differ
,
cannot
be
denyed
;
since
that
,
notwithstanding
of
all
conceded
,
the
enjoining
of
these
impositions
is
not
only
inconsistent
with
the
free
methods
,
but
also
doth
confine
the
illimited
enlargements
of
the
Spirit
,
as
cannot
but
be
obvious
to
any
exercised
discerner
:
But
that
which
,
I
suppose
,
doth
induce
you
and
many
others
into
an
error
,
in
this
particular
,
is
a
preposterous
observation
of
certain
good
motions
,
and
sincere
and
servent
devotions
,
which
possibly
some
may
feel
,
in
the
use
of
your
Common-prayer-book
,
whence
you
inadvertently
conclude
,
that
the
same
Forms
,
not
appearing
obnoxious
to
the
escapes
,
incident
to
extemporarie
expressions
,
may
,
more
safely
and
sufficiently
,
serve
to
the
exciting
and
signifying
the
like
spirituall
motions
and
devotions
,
in
all
;
whereas
it
is
certain
,
that
as
in
the
former
case
,
these
motions
were
only
the
free
breathings
and
stirrings
of
the
Spirit
,
and
in
a
manner
accidental
to
these
Forms
,
wherein
they
come
to
be
uttered
;
so
to
ty
the
same
free
influences
to
the
manuduction
of
a
set
of
words
,
is
more
absurd
,
then
the
same
words
are
often
found
to
be
incompetent
to
the
setting
forth
of
the
singularity
that
may
be
in
the
case
of
the
Supplicant
,
whether
a
whole
Church
or
single
Person
.
Really
,
Sir
,
when
I
consider
,
that
the
Lord
craves
the
heart
,
and
that
men
Worship
him
in
Spirit
,
and
that
it
is
thence
,
and
out
of
its
abundance
,
that
the
mouth
ought
to
speak
;
and
from
a
beleeving
heart
,
that
the
tongues
confession
is
acceptable
,
I
cannot
but
wonder
,
how
this
inversion
of
preceeding
and
leading
Forms
should
be
so
much
asserted
:
and
certainly
if
we
may
,
after
the
Lord's
example
,
Mal.
1.
8.
reason
,
in
these
things
,
from
self
reflection
,
may
not
the
knowledge
we
have
of
our
own
way
,
in
such
supplications
,
to
or
from
our
Neighbours
,
wherein
the
heart
,
and
not
the
justice
and
merit
o●
the
sute
,
comes
to
be
regarded
,
teach
us
,
to
reprobate
,
and
nauseate
such
impositions
?
If
in
hearty
requests
,
we
ourselves
can
neither
be
confined
,
in
the
making
,
to
a
rat
of
words
put
in
our
mouth
,
nor
relish
the
like
practice
from
others
,
and
do
censure
such
methods
,
as
too
cold
and
indifferent
;
how
much
more
should
we
stand
in
awe
,
to
obtrude
them
to
the
Father
of
Spirits
,
the
searcher
and
lover
of
the
heart
?
I
might
arise
higher
,
upon
this
subject
,
and
demonstrate
to
you
,
from
the
order
of
nature
,
which
certainly
the
Lord
hath
principally
ordained
for
his
own
Worship
,
Service
and
Glory
,
that
the
heart
,
and
minde
,
and
not
the
eyes
,
common
sense
,
or
memory
(
unless
in
so
farre
as
is
requisite
,
to
the
joining
of
the
hearers
in
Publick
prayer
)
ought
to
preceed
,
in
all
;
and
without
question
did
preceed
,
in
the
first
acknowledgements
rendered
to
him
by
his
creatures
;
but
I
neither
love
nor
need
to
admixe
such
reasonings
to
these
Scripture-grounds
already
adduced
:
I
shall
therefore
summe
up
this
argument
,
with
answering
two
objections
viz.
That
I
seem
1.
to
forget
,
that
our
Ministers
in
publick
prayer
,
do
,
as
much
,
preceed
and
lead
the
peoples
devotions
and
affections
,
by
their
conceived
words
,
as
if
they
were
set
and
predevised
:
2.
To
suppose
,
that
all
who
can
or
ought
to
pray
in
heart
,
are
also
qualified
to
a
suteable
utterance
.
And
to
the
first
it
is
answered
.
1.
That
it
is
evident
,
that
the
People
may
,
and
ought
to
joine
in
publick
prayers
,
uttered
by
one
as
their
mouth
,
although
the
samine
be
by
him
conceived
,
and
to
them
unknown
,
until
expressed●
this
is
clear
from
the
practices
of
God's
People
,
in
these
publick
prayers
of
David
,
Solomon
,
Iehosophat
,
and
others
already
mentioned
:
and
you
your self
lay
it
for
the
ground
of
an
argument
,
viz
that
the
people
can
joyne
,
and
pray
by
the
Spirit
,
though
the
words
be
not
of
their
framing
.
2
,
That
although
our
Ministers
do
preceed
in
words
;
yet
seing
the
people
are
gathered
in
the
Lords
Name
,
and
he
,
with
the
power
of
his
Spirit
,
in
the
midst
of
them
;
and
the
Minister
is
called
and
appointed
to
oversee
them
,
know
their
condition
and
necessities
,
and
to
be
their
mouth
toward
God
;
and
lastly
,
seing
there
is
a
promise
of
the
Spirits
publick
,
aswell
as
private
assistance
,
whereupon
we
may
assuredly
confide
,
both
for
a
due
instruction
,
sense
,
and
utterance
in
the
Minister
,
of
the
Peoples
state
,
and
exigence
,
and
a
sweet
uniting
of
their
hearts
,
in
an
harmonious
concurrence
,
the
agreeablenesse
and
advantages
of
conceived
,
and
not
imposed
prayer
,
are
thereby
abundantly
conserved
:
and
the
difference
betwixt
the
Ministers
preceeding
,
in
free
and
Spirit-directed
words
,
from
the
manuduction
of
your
restricting
forms
,
manifestly
held
forth
.
Offend
not
that
I
say
Spirit-directed
words
;
for
if
I
should
descrive
Prayer
in
the
utterance
,
to
be
the
expressing
of
these
desires
,
which
through
the
Spirit
we
make
unto
God
,
in
the
name
of
Jesus
Christ
,
for
things
agreeable
to
his
will
,
in
words
directed
by
the
same
Spirit
;
and
thence
draw
an
argument
,
for
reprobating
your
vain
devising
,
and
rigid
commanding
of
Forms
,
which
practice
the
Lord
hath
neither
ordered
nor
blessed
,
I
should
but
define
the
dutie
,
according
to
the
Precept
and
Promise
,
which
is
no
more
impugned
,
by
the
mixture
of
your
infirmities
,
then
the
account
given
by
you
,
either
of
internal
praying
by
the
Spirit
,
or
external
,
by
a
Set-form
,
which
,
as
from
us
,
do
alwayes
labour
of
imperfection
,
are
thereby
made
void
.
As
for
the
second
objection
,
that
I
seem
to
suppose
,
that
all
that
can
,
or
ought
to
pray
in
heart
,
are
also
qualified
,
to
a
●u●eable
utterance
;
I
answere
1.
That
my
present
discourse
,
of
conceived
Prayer
,
doth
no
more
suppose
,
all
to
be
thereto
qualified
,
then
your
discourse
of
internal
Prayer
by
the
Spirit
,
doth
warrant
the
like
construction
:
how
men
do
pray
,
and
how
they
ought
to
pray
,
are
easie
to
be
distinguished
.
2.
The
Spirit
of
supplication
,
is
no
doubt
promised
,
not
only
for
inward
motions
,
but
also
for
outward
suteable
expressions
;
and
the
teaching
of
God
is
sufficient
,
and
may
be
forthcoming
for
the
one
,
as
well
as
for
the
other
:
Nay
as
we
know
,
the
expressive
facultie
,
where
the
organes
are
not
impedite
,
to
be
alwayes
more
or
less
subservient
enough
to
the
mindes
conceptions
;
so
,
notwithstanding
that
the
Gift
,
and
Grace
of
Prayer
,
be
certainly
distinct
,
yea
in
such
sort
separable
,
that
the
gift
may
be
,
where
the
grace
is
wanting
;
yet
seing
the
Gift
is
promised
,
and
given
,
for
the
help
of
the
Grace
,
at
lest
in
general
;
(
for
,
that
in
particular
Persons
,
the
gift
may
be
found
without
the
grace
,
for
helping
of
the
grace
in
others
,
is
not
refused
)
it
is
scarce
to
be
supposed
,
nor
can
it
be
easily
instanced
,
where
one
in
whom
the
Grace
was
found
,
was
totally
destitute
of
all
measure
of
the
Gift
;
I
say
,
of
all
measure
,
for
that
many
have
had
the
Grace
,
without
that
eminencie
of
the
measure
,
that
men
do
ordinarily
terme
the
Gift
,
cannot
be
denied
;
but
the
thing
to
be
principally
here
adverted
to
,
is
,
that
we
judge
not
of
the
competencie
of
this
Gift
,
according
to
mens
too
frequent
estimation
.
That
the
mixtures
of
that
wofull
vanity
,
from
which
,
of
all
vices
,
our
minds
are
most
hardly
purged
,
occasioned
by
a
just
aversion
of
Forms
,
ill
framed
and
worse
imposed
,
have
too
far
altered
the
ordinary
Rule
,
from
sincere
and
acceptable
simplicitie
,
is
too
true
a
regret
;
certainly
,
if
men
were
more
denied
unto
their
own
wisdome
,
and
more
surrendered
to
the
conduct
of
the
Holy
Ghost
,
even
for
the
words
which
he
teacheth
,
both
the
ungodly
scorn
of
many
,
mocking
at
apparent
weaknesses
,
and
the
pretended
modesty
,
but
reall
vanity
,
of
others
,
their
self-diffidence
;
and
lastly
our
true
and
undeniable
insufficiencies
,
for
a
suteable
utterance
in
Prayer
,
would
soon
,
and
happily
be
corrected
:
But
3.
admitting
that
most
men
were
more
unqualified
,
and
worse
furnished
,
then
really
they
are
,
for
conceived
prayer
,
pray
,
Sir
,
what
doth
your
imposing
of
Forms
help
the
matter
?
That
the
representing
of
Forms
,
and
other
Rules
by
way
of
directorie
,
may
conduce
for
instruction
,
will
easily
be
agreed
unto
;
but
that
the
imposition
wherein
the
evill
of
your
way
lyeth
,
addeth
nothing
by
way
of
help
;
but
on
the
contraire
,
is
a
presumptuous
prescriving
in
Gods
Worship
,
a
manifest
restraining
of
the
Spirit
of
Grace
and
Supplication
,
and
plainly
injurious
,
both
to
the
exercise
and
improvement
of
the
Gift
of
Prayer
,
is
not
less
obvious
,
to
every
ones
apprehension
,
then
by
the
arguments
adduced
evidently
evinced
.
Having
thus
discussed
the
first
part
of
our
present
debate
,
anent
the
imposing
of
Forms
in
general
:
The
second
part
,
whether
that
Systeme
of
Forms
,
contained
in
your
Service-book
,
be
not
(
for
not
a
few
of
them
)
unfound
,
and
impertinent
,
and
not
to
be
received
,
so
much
as
for
a
Directory
,
remains
yet
to
be
handled
?
But
since
it
is
a
little
after
,
that
you
are
pleased
only
to
give
a
touch
on
this
head
,
and
that
the
samine
on
our
part
,
hath
been
fully
spoke
to
,
by
such
,
who
by
their
examinations
and
anatomies
,
have
abundantly
discovered
,
both
the
Errors
and
Superstition
,
which
your
Liturgie
contains
;
I
proceed
to
answere
,
what
remains
of
your
reasoning
.
And
1.
You
lay
it
down
as
a
ground
,
that
,
in
opposition
to
your
Forms
,
we
hold
spiritual
devotion
to
be
only
the
using
and
pouring
out
of
unprescrived
words
,
as
if
that
were
all
required
:
Which
is
altogether
false
,
and
ridiculous
;
seing
it
is
evident
,
that
as
no
prayer
is
acceptable
,
unless
made
in
the
Spirit
;
so
we
therefore
call
our
way
spiritual
,
yours
formal
,
in
respect
,
that
ours
is
suted
to
the
liberty
,
and
made
dependent
on
the
Spirits
direction
,
whereas
your
impositions
,
do
both
restrain
the
Spirit
,
and
are
plainly
a
humane
invention
.
2.
You
say
,
That
it
expresseth
a
more
spiritual
temper
,
to
be
able
to
Worship
God
in
simple
and
constant
Forms
:
But
1.
That
this
doth
indeed
import
more
spirituality
,
then
the
imaginative
straines
of
these
,
who
only
flow
,
and
are
fervide
in
words
,
and
are
not
fervent
in
Spirit
,
serving
the
Lord
;
which
is
the
very
summe
of
your
discourse
,
is
no
more
certain
,
then
impertinently
by
you
insisted
on
.
2.
That
the
elevations
of
Spirit
may
,
sometime
,
surmount
the
faculty
of
expression
,
as
I
have
already
touched
,
is
as
little
to
your
purpose
.
3.
That
it
expresseth
a
more
spiritual
temper
,
to
be
able
to
Worship
in
a
set-form
,
then
,
in
the
same
inward
frame
,
to
be
able
in
free
and
Spirit-directed
words
,
in
a
more
full
and
lively
manner
,
then
any
stinted
Forms
can
pretend
,
to
expresse
our
prayers
,
and
our
praises
unto
God
;
I
utterly
deny
:
And
am
very
confident
,
that
when
you
attain
to
the
experience
,
you
will
be
farre
from
thinking
,
that
this
is
a
multiplicity
,
which
doth
lead
out
.
3.
You
say
,
that
if
extemporarie
prayer
be
by
the
Spirit
,
it
must
be
infallible
:
But
poor
man
,
do
you
not
consider
1.
That
the
Spirits
direction
,
and
out
imperfection
are
not
incompatible
.
2.
That
this
doth
as
much
militat
against
spiritual
prayer
,
in
,
and
by
your
humane
Forms
,
which
you
so
much
magnify
;
and
yet
they
are
neither
perfect
,
nor
infallible
.
3.
I
have
already
told
you
,
that
the
Spirits
extraordinary
infallible
assistance
,
and
ordinary
presence
and
direction
,
are
most
distinguishable
.
4.
You
your self
plead
,
that
as
we
affirme
,
that
the
people
may
join
with
the
Minister
,
and
Pray
by
the
Spirit
,
though
the
words
be
not
of
their
framing
;
so
the
Minister
may
also
pray
in
the
Spirit
,
though
he
use
words
framed
by
others
,
and
yet
you
know
,
that
neither
the
one
nor
the
other
are
infallible
.
4.
You
say
,
If
one
should
with
a
short-hand
follow
his
prayer
,
whom
we
say
prayes
by
the
Spirit
;
then
,
may
not
that
prayer
be
used
over
again
?
Or
,
is
the
Spirit
in
the
prayer
so
volatile
,
that
it
evaporats
in
the
saving
?
Really
,
might
I
be
free
without
offence
,
I
would
tell
you
my
fears
,
that
both
your
Reason
,
and
Religionare
evaporat
:
art
thou
a
Master
of
Israel
and
askest
such
questions
?
do
either
we
affirm
,
that
praying
by
the
Spirit
,
doth
consist
principally
in
the
conceiving
of
words
,
so
,
as
another
using
,
but
not
conceiving
the
same
words
,
cannot
pray
by
the
Spirit
?
Or
,
do
you
imagine
that
the
Spirit
in
Prayer
,
is
in
the
dress
and
form
of
words
,
so
that
whoever
doth
use
them
,
doth
pray
by
the
Spirit
?
And
seing
that
both
members
are
groundless
,
what
can
your
question
import
?
What
it
is
to
pray
by
the
Spirit
,
we
have
already
heard
,
which
,
as
it
doth
not
impede
,
why
a
man
may
not
possibly
join
,
and
pray
in
the
Spirit
,
though
in
the
words
of
your
Forms
,
when
uttered
by
the
coldest
Form
alist
;
so
,
neither
is
it
by
us
tyed
to
the
conceiving
and
expressing
of
words
;
nor
doth
a
mans
praying
by
the
Spirit
,
yet
in
words
,
either
composed
,
or
uttered
by
another
,
in
the
least
impugne
that
spiritual
liberty
in
orall
Prayer
,
by
us
asserted
,
against
your
unwarrantable
impositions
;
which
liberty
,
consisting
in
the
unconfined
use
of
words
,
left
to
the
Spirits
direction
,
as
it
is
most
agreeable
to
the
freedom
of
the
Spirit
,
and
our
rational
service
,
which
the
Lord
,
who
requireth
it
,
hath
not
astricted
unto
Forms
;
so
,
in
respect
of
your
carnal
,
restringent
,
and
unwarrantable
imposings
,
is
therefore
,
and
most
justly
,
termed
spiritual
.
But
it
were
only
a
wearinesse
to
trace
all
your
Mistakes
,
and
inconsistencies
in
this
question
;
he
who
can
conceive
,
that
the
spiritual
manner
of
prayer
by
us
commended
,
is
neither
,
on
the
one
hand
,
a
praying
alwayes
in
new
words
,
nor
,
on
the
other
,
such
as
can
be
lawfully
tyed
up
,
to
humane
stinted
forms
;
but
is
to
be
performed
,
whether
by
a
man
for
himself
,
or
with
and
for
others
,
in
words
freely
directed
by
the
same
Spirit
,
from
which
the
inward
desires
and
motions
ought
to
proceed
,
will
easily
tell
you
,
that
the
case
of
a
Ministers
following
this
Rule
,
and
being
astricted
to
words
,
framed
by
another
,
hold
no
parallel
,
and
with
the
same
facility
,
unravel
all
your
other
quiblings
,
and
pitie
your
impertinencies
:
and
therefore
I
go
forward
.
Your
N.
C.
asks
,
but
doth
not
the
Spirit
help
our
infirmities
and
teach
us
to
pray
?
And
you
tell
him
,
that
,
the
words
aright
considered
,
speak
out
a
far
different
thing
from
what
he
would
draw
from
them
,
and
that
the
Spirit
doth
indeed
teach
us
the
matter
of
our
Prayers
,
and
also
the
manner
,
to
wit
,
the
temper
of
our
hearts
;
but
,
that
words
are
not
meant
,
appears
from
what
follows
,
and
maketh
interc●ssion
for
us
with
groans
that
cannot
be
uttered
.
But
,
Sir
,
if
the
Apostle
commend
the
Spirits
assistance
to
us
,
in
prayer
,
in
intending
our
desires
,
above
the
earnestness
that
words
can
express
;
doth
it
therefore
follow
,
that
,
in
the
directing
of
our
utterance
,
which
is
a
lesser
matter
,
his
help
is
not
to
be
expected
?
2.
Though
in
this
place
,
the
Spirits
help
for
the
direction
of
our
words
were
not
meant
;
can
you
deny
,
that
,
that
gift
,
is
not
fully
elsewhere
promised
?
have
you
forgot
the
anointing
that
teacheth
us
of
all
things
?
The
Spirit
that
giveth
utterance
?
And
the
Father
of
lights
from
whom
cometh
every
good
Gift
?
And
who
enricheth
us
by
Iesus
Christ
in
all
utterance
and
in
all
knowledge
?
Or
,
need
I
to
remember
you
of
the
promises
,
that
the
heart
of
the
rash
shall
understand
knowledge
,
and
the
tongue
of
the
stammerer
shall
be
ready
to
speak
plainly
,
or
elegantly
:
and
again
the
tongue
of
the
dumb
shall
sing
:
Really
,
Sir
,
if
a
man
diffident
of
the
readinesse
of
his
expression
,
cannot
from
these
open
fountains
draw
supply
,
I
am
confident
that
the
brocken
Cisterns
of
your
imposed
Forms
,
will
make
him
but
small
reliefe
.
After
this
,
relapsing
into
your
former
prejudice
,
and
causing
your
N.
C.
to
say
,
That
in
this
imbodied
state
,
we
need
to
have
our
Souls
stirred
up
by
the
commotion
of
our
Fancies
,
you
accept
of
the
acknowledgement
,
and
thence
inferre
,
That
at
least
,
such
a
way
of
praying
,
is
not
so
sublime
,
and
therefore
ought
not
to
be
called
praying
by
the
Spirit
:
But
,
Sir
,
as
I
have
already
told
you
,
that
he
,
who
being
internally
moved
by
the
Spirit
of
Grace
,
neither
needeth
a
Set-form
,
to
obstetricat
his
expression
,
nor
therein
confineth
himself
to
it
;
but
out
of
the
abundance
of
his
heart
,
and
,
in
words
directed
by
the
Holy
Ghost
,
doth
flow
forth
in
his
Prayers
and
Praises
;
is
indeed
of
a
higher
size
,
then
he
who
having
the
same
devotion
toward
God
,
is
therein
either
stinted
by
another
,
or
straitened
in
himself
,
to
a
limiting
and
restricting
Form
;
so
,
your
talking
in
this
place
of
the
stirrings
of
the
Soul
,
by
the
commotion
of
Fancie
,
and
the
gratifications
of
Nature
and
imagination
,
is
,
but
the
gratification
of
your
own
vanity
,
in
as
much
,
as
it
neither
pertaineth
to
the
present
Question
,
whereof
the
lawfulness
or
unlawfulnesse
of
mens
imposing
Set-forms
of
Worship
,
and
not
the
life
or
spirituality
thereof
(
wherein
I
hope
we
are
agreed
)
is
the
subject
;
neither
do
we
either
teach
or
defend
,
but
plainly
reject
,
these
carnal
methods
,
here
by
you
supposed
to
excite
devotion
by
fancie
,
and
kindle
our
affections
by
imaginations
,
where
the
inspiration
of
the
Spirit
ought
to
warm
the
heart
,
and
blowe
the
flame
,
as
being
the
offering
of
strange
fire
unto
the
Lord
,
in
place
of
the
heavenly
fire
,
that
descends
from
himself
,
upon
his
Altar
:
It
is
true
,
the
heart
,
and
desires
thereof
,
being
once
set
on
work
,
by
this
divine
principle
,
may
,
and
ought
to
enlarge
it self
,
by
the
summoning
and
exciting
of
its
affections
,
and
whole
minde
and
strength
,
for
the
intending
of
its
fervor
,
and
elevating
of
the
Soul
;
but
this
truth
,
doth
so
little
favoure
your
impositions
,
in
preference
to
our
way
,
that
by
a
new
argument
,
it
further
,
and
evidently
confirmes
,
the
narrownesse
and
insufficiencie
of
your
stinted
Forms
,
to
that
spiritual
Soul-devotion
,
wherein
the
Lord
delights
.
But
you
say
,
That
,
you
will
convince
us
of
the
evill
of
extemporarie
Forms
;
and
1.
you
say
,
That
,
I
must
long
exercise
my
attention
,
to
consider
what
he
who
prayes
intends
,
and
this
strangely
draweth
out
the
minde
from
devotion
,
which
cannot
vigorously
act
two
powers
at
once
;
and
therefore
you
conclude
,
that
both
in
reason
and
experience
,
Set-forms
do
conduct
a
mans
devotion
,
with
less
anxiety
,
wavering
or
distraction
:
To
this
it
is
answered
1.
That
seing
the
Churches
of
Christ
are
united
,
not
only
in
the
same
form
of
profession
,
but
in
the
same
Spirit
,
and
have
the
promise
of
the
presence
of
the
Lord
and
his
power
,
in
all
their
Assemblies
gathered
in
his
Name
,
whereby
both
Minister
and
People
,
may
expect
all
due
assistance
in
their
performances
;
your
supposed
unacquaintedness
in
the
People
,
with
what
the
Minister
intends
,
with
the
long
attention
,
and
strange
out-drawing
of
the
minde
,
which
you
thence
inferre
,
are
but
your
own
groundless
and
faithless
imaginations
:
2.
That
a
certain
measure
of
previous
attention
in
joining
,
either
with
conceived
,
or
imposed
Forms
,
is
necessary
to
instruct
our
devotion
,
is
neither
by
you
,
nor
us
to
be
denied
;
but
how
you
can
thence
conclude
,
that
attention
,
as
such
,
which
in
this
case
,
both
in
your
and
our
way
is
absolutely
necessary
,
directly
preparatory
,
and
leading
into
,
should
lead
out
from
the
devotion
to
ensue
;
and
by
what
Logick
you
make
the
attention
,
or
inclination
of
the
minde
,
and
the
devotion
thence
arising
,
almost
as
connected
,
as
the
inclining
of
the
ear
,
and
hearkening
are
,
two
powers
,
(
and
not
two
acts
)
and
these
also
incompatible
,
surpasseth
common
understanding
:
It
is
true
,
if
I
could
suppose
with
you
,
that
the
People
,
nay
the
Minister
himself
,
going
about
to
pray
,
were
wholly
ignorant
,
how
he
will
discharge
it
,
and
that
therefore
,
they
,
either
join
blindly
,
or
with
anxiety
;
nay
further
that
our
way
labours
under
many
abuses
of
tedious
length
,
scurrilous
expressions
,
involved
periods
,
petulant
and
wanton
affectations
,
and
the
like
;
I
might
possibly
finde
some
shadow
of
reason
for
your
alledgeance
:
but
since
,
you
not
only
speak
as
a
stranger
to
the
Grace
and
Gift
of
Prayer
,
and
to
the
unity
of
the
Church
of
Christ
,
which
is
one
Body
,
baptised
and
united
into
one
Spirit
,
having
one
Hope
,
one
Faith
,
one
Lord
,
one
Baptisme
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
us
all
;
whereby
Christians
before
Forms
were
imposed
,
are
found
both
to
have
been
,
and
to
have
continued
with
one
accord
in
Prayer
,
and
Supplication
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
have
lift
up
their
voice
,
and
that
one
voice
,
in
the
same
extemporarie
words
to
God
,
in
Prayer
and
Thanksgiving
;
but
do
also
subtilly
and
profanely
take
advantage
,
from
escapes
incident
to
humane
frailtie
,
to
proclame
the
same
as
gross
abuses
,
and
thereupon
scoff
and
mock
at
the
heartie
and
spiritual
Prayers
of
the
Upright
,
wherein
the
Lord
delighteth
:
I
hope
your
own
vanity
and
folly
shall
reprove
you
:
But
3.
as
attention
is
requisite
,
even
in
the
publick
use
of
your
Forms
,
and
in
our
way
is
attended
with
such
advantages
,
that
do
both
render
it
sweet
and
easie
,
and
fully
secure
the
conduct
of
our
devotion
;
so
,
by
your
course
,
it
not
only
happens
,
that
oftentimes
the
attention
is
sore
put
to
it
,
and
perplexed
,
as
you
objecte
to
us
;
but
the
very
Rule
of
devotion
is
made
altogether
insecure
and
uncertain
:
for
proof
of
this
,
there
needeth
no
other
Argument
,
then
that
you
observe
these
Forms
,
lately
added
to
the
English
service
,
that
these
were
as
uncouth
to
the
People
,
at
the
first
hearing
,
and
required
as
great
attention
,
as
our
extemporarie
conceptions
;
is
clear
and
obvious
:
But
seing
beside
this
,
the
People
are
put
to
join
in
words
,
they
know
not
by
whom
framed
,
and
for
the
composing
and
commanding
whereof
,
their
appeareth
neither
precept
,
nor
promise
in
Scripture
;
that
their
attention
in
this
case
,
must
be
more
exercised
,
and
their
devotion
in
more
hazard
to
be
distracted
,
then
when
they
join
with
him
,
whom
they
judge
to
be
appointed
by
the
Lord
,
to
be
their
mouth
to
him-ward
,
and
on
good
grounds
suppose
,
to
b●
instructed
,
both
with
the
knowledge
of
their
condition
,
and
the
Rule
and
Spirit
,
whereby
he
ought
to
make
the
samine
known
,
in
supplications
,
unto
God
,
is
beyond
contradiction
:
neither
is
this
the
only
inconvenience
,
of
this
sort
,
in
your
manner
,
there
is
a
Court-practice
,
that
I
could
tell
you
of
;
how
the
King
pro
re
nata
,
useth
to
issue
out
a
Form
of
Prayer
,
either
for
his
own
Chappel
,
the
Citie-Churches
,
or
further
as
he
pleaseth
to
extend
his
orders
;
and
if
these
novell
prescriptions
,
be
not
more
chargeable
to
the
attention
,
and
disturbing
to
the
devotion
,
then
any
thing
in
our
way
;
nay
,
if
it
be
not
a
Method
,
as
dangerous
in
its
tendencie
,
as
destitute
of
warrant
,
let
men
judge
:
But
this
is
the
Supremacie
,
too
high
for
you
to
have
remembred
:
4.
If
there
were
a
greater
exercise
of
attention
in
our
way
then
in
yours
;
yet
when
I
consider
,
that
attention
,
if
not
surcharged
,
or
confounded
,
doth
certainly
tend
to
the
quickening
of
the
devotion
,
and
that
on
the
other
hand
,
by
the
coldness
of
your
stinted
Forms
,
both
the
attention
,
is
,
for
the
most
part
wholly
slackened
,
and
the
devotion
deadened
;
the
instance
you
make
of
a
few
serious
,
it
may
be
,
but
weak
and
peevish
persons
of
your
partie
,
professing
a
great
stayedness
in
the
use
of
Set-forms
;
whereas
in
extemporarie
Prayer
,
they
could
not
keep
their
minde
from
distraction
,
doth
neither
impugne
these
more
lively
and
powerful
devotions
,
whereunto
the
Lord
,
and
not
man
,
hath
ordered
our
Method●
nor
,
in
the
least
,
doth
it
counterballance
these
myriads
of
dead
Formalists
,
whom
your
way
doth
burie
in
utter
securitie
,
and
irreligion
:
In
this
place
you
tell
us
by
way
of
wittie
discovery
,
that
the
way
of
extemporarie
Prayer
,
was
well
devised
for
spreading
of
Error
,
or
Sedition
,
in
respect
,
forsooth
,
that
Ministers
prayed
over
their
Sermons
;
so
that
what
in
the
discourse
seemed
the
words
of
man
,
in
the
Prayer
was
called
the
dictat
of
the
Spirit
:
But
,
Sir
,
darre
you
or
any
man
deny
,
that
extemporarie
Prayer
,
was
the
first
manner
of
mens
calling
upon
the
Name
of
the
Lord
?
Are
you
not
then
ashamed
,
to
talk
of
it
,
as
a
late
device
?
2.
How
come
you
to
suppose
,
that
words
in
Prayer
,
spoken
by
us
to
God
,
may
rather
seem
the
dictat
of
the
Spirit
,
and
more
speciously
seduce
,
nor
the
same
words
delivered
in
Sermon
,
in
the
Name
,
and
as
the
word
of
God
?
Certainly
admitting
you
had
forgot
,
that
you
did
already
upon
this
very
pretext
,
endeavour
to
devest
Preaching
of
this
Authority
;
yet
common
sense
might
have
told
you
,
that
in
this
there
could
be
no
deep
artifice
:
But
3.
Wherefore
may
not
a
partie
given
to
sedition
,
or
error
,
devise
and
compose
Forms
to
the
same
purpose
,
and
with
more
success
?
If
Forms
be
but
of
humane
invention
,
and
if
,
as
you
suppose
,
they
be
more
weightie
and
impressing
,
then
extemporarie
words
,
it
is
obviously
evident
,
that
they
furnish
a
far
more
advantageous
opportunity
to
this
your
excellent
devise
:
I
might
confirme
this
,
by
telling
you
,
how
much
this
Method
hath
been
made
use
of
,
and
prospered
,
for
the
propagating
,
and
establishing
of
many
errors
and
superstitions
in
the
Romish
Church
;
but
a
nearer
and
latter
instance
of
that
piece
of
Herauldrie
,
blazoning
the
Kings
Titles
,
and
Prerogative
,
very
irreverently
and
undecently
,
to
God
,
foisted
in
by
Act
of
Councel
,
in
your
Church-prayers
,
for
inculcating
and
advancing
the
exorbitant
Supremacie
,
may
satisfy
the
world
,
that
your
evill
and
vain
conjecture
against
us
,
was
suggested
by
your
own
practice
.
After
the
false
and
calumnious
charge
of
gross
abuses
,
incident
to
our
extemporarie
Forms
,
given
in
by
you
,
with
much
pretended
tenderness
and
insinuation
,
as
I
have
already
touched
;
you
N.
C.
Answeres
,
that
we
had
a
Directory
of
the
things
we
should
pray
for
;
Which
,
no
doubt
,
if
you
had
been
pleased
to
propound
it
,
in
its
●ull
latitude
,
viz.
That
the
whole
word
of
God
,
many
other
instructions
and
forms
thence
drawn
and
delivered
,
and
left
to
us
by
godly
men
,
with
our
own
publick
Directory
,
and
these
of
other
Churches
,
and
lastly
,
that
the
teaching
of
our
Parents
,
Masters
,
and
Pastors
,
are
all
given
to
us
,
to
guide
us
,
and
assist
us
,
both
for
matter
and
words
,
in
the
prayers
we
ought
to
make
:
And
if
you
had
understood
it
aright
,
viz.
that
seing
the
rule
in
our
way
,
is
,
as
certain
,
though
not
so
stinted
,
as
that
in
yours
,
and
that
our
Ministers
appointed
to
be
the
peoples
mouth
,
in
publick
Prayer
and
Worship
,
are
not
only
tried
,
in
their
utterance
for
preaching
,
but
also
for
prayer
;
And
lastly
that
any
material
aberration
,
is
as
discoverable
and
censurable
among
us
,
as
among
you
,
you
might
have
been
fully
satisfied
,
that
neither
the
infirmities
nor
abuses
of
men
,
are
chargeable
upon
our
manner
of
Worship
;
nor
doth
your
peremptorie
imposing
of
Set-forms
,
more
secure
the
matter
,
from
the
like
,
and
greater
enormities
.
But
being
resolved
to
carp
,
you
say
,
why
may
not
we
have
a
Directory
forwords
,
as
well
as
things
?
'T
is
answered
.
1.
A
Directory
for
things
to
be
prayed
for
,
is
no
doubt
a
Directory
for
words
also
,
if
the
things
be
fully
directed
,
the
application
of
words
,
the
known
signes
,
can
have
litle
difficulty
:
2.
The
directory
,
distinctly
and
particularly
ordering
the
method
,
and
condescending
upon
the
heads
of
prayer
,
with
as
much
exactness
,
as
the
latitude
to
be
reserved
to
the
free
grace
and
gift
of
God
,
will
admit
;
cannot
but
be
received
for
a
Directory
,
both
of
words
and
things
.
But
you
add
,
That
it
was
but
a
cheat
,
to
cozen
the
World
who
might
have
startled
,
to
have
seen
us
,
without
any
rule
for
Worship
,
in
as
much
as
our
Leaders
quickly
wearied
of
it
.
It
is
answered
,
first
,
So
long
as
any
Church
doth
own
the
revealed
will
and
word
of
God
,
for
the
rule
of
Worship
,
none
,
but
such
phantastick
Formalists
as
you
will
prove
startlers
at
this
sure
and
acceptable
simplicity
:
2.
Whence
you
alledge
our
Ministers
their
wearying
of
the
Directory
,
as
such
,
except
from
the
suggestion
of
your
own
malice
,
I
cannot
conceive
:
that
our
Leaders
neither
turned
it
,
nor
astricted
themselves
to
it
as
,
to
an
imposed
Liturgie
,
is
very
certain
;
but
that
they
did
not
at
all
regard
it
,
is
a
groundless
calumnie
.
In
the
next
place
,
you
add
,
that
,
Hence
it
clearly
followed
,
that
the
Preaching
was
the
great
matter
of
the
Worship
;
but
the
constant
acts
,
wherein
the
Church
should
adore
God
,
were
thought
too
homely
:
How
you
will
make
out
this
connexion
,
seing
,
both
the
ground
is
false
,
and
the
consequence
doth
not
hold
,
I
recommend
to
your
second
thoughts
;
though
our
Prayers
and
Psalms
related
to
our
Preaching
,
yet
it
will
not
conclude
,
that
therefore
the
Preaching
,
was
the
great
matter
of
the
Worship
;
Your
Service-book
makes
many
,
both
Prayers
,
Gospells
,
Epistles
,
and
Collects
,
relative
to
certain
festivall
dayes
,
is
therefore
the
observation
of
these
dayes
,
the
great
point
of
Worship
?
The
great
matter
of
Worship
is
the
rendering
of
our
acknowledgement
unto
God
,
which
,
if
performed
by
prayer
,
hearing
of
His
word
,
and
praises
,
and
that
in
such
a
harmony
,
as
all
the
exercises
may
conspire
,
and
be
mutually
helpful
,
is
thereby
greatly
advanced
,
and
not
in
the
least
marred
.
As
for
these
Constant
acts
,
which
you
desiderat
in
our
Service
;
if
thereby
you
mean
your
Constant
Set-forms
,
you
are
already
answered
;
but
if
only
the
dayly
solemn
performances
of
Prayer
and
Praise
,
which
in
liew
of
the
morning
,
and
evening
Sacrifice
,
ought
,
as
the
stated
and
fixed
recognizance
of
the
great
God
,
be
observed
and
kept
up
,
in
every
Christian
Society
,
when
other
things
shall
be
restored
,
I
frankly
promise
you
my
assent
.
In
the
last
place
,
you
say
:
It
is
the
least
evill
of
extemporarie
Forms
,
that
a
Minister
is
ready
to
pour
out
his
Soul
to
God
,
in
such
devotions
as
are
then
most
in
his
own
Spirit
,
Which
may
possibly
happen
to
be
very
unfit
for
Publick
Worship
,
Sir
,
this
is
so
groundless
a
fear
,
and
so
plain
a
diffidence
of
the
assistance
and
presence
of
the
Lord
,
that
I
shall
not
trouble
you
with
any
further
answere
,
then
to
add
,
that
as
a
thoughtfull
serious
Spirit
,
is
ever
found
to
be
most
prepared
for
dutie
,
and
divine
influences
;
so
,
all
experiences
do
conclude
,
that
a
Ministers
particular
exercises
,
have
been
so
farre
from
marring
,
that
,
on
the
contraire
,
they
have
alwayes
rendered
his
publick
performances
,
more
spiritual
and
lively
.
And
thus
at
length
your
dull
N.
C.
comes
to
see
that
you
are
for
Set-forms
,
and
demanding
your
reason
,
tels
you
,
that
the
Apostles
used
them
not
,
to
which
you
answere
,
that
you
cannot
doubt
,
but
they
used
our
Saviour's
Prayer
,
and
really
,
though
I
do
as
little
doubt
,
but
they
might
have
done
it
;
yet
I
think
,
both
you
and
I
,
must
acknowledge
,
that
we
finde
no
vestige
of
their
doing
of
it
.
For
as
for
your
distinguishing
,
betwixt
Mathew's
after
this
manner
therefore
pray
ye
;
and
Luke's
when
ye
pray
,
say
,
the
pattern
to
be
proposed
in
the
first
,
and
the
practice
intended
in
the
second
:
seing
the
form
is
formally
the
same
,
in
both
places
,
and
the
patterm
so
proposed
by
Mathew
,
that
the
practice
might
be
its
most
exact
imitation
,
and
the
practice
so
enjoined
by
Luke
,
that
yet
the
latitude
of
a
Pattern
,
is
not
discharged
,
your
notion
is
but
airie
,
and
of
no
moment
.
But
if
it
were
needful
,
to
give
you
my
thoughts
in
this
matter
,
I
would
say
,
that
considering
.
1.
That
this
pattern
was
given
to
the
Disciples
,
in
the
infancie
of
their
knowledge
,
before
the
out-pouring
of
the
Spirit
,
as
a
short
and
easie
rudiment
.
2.
That
thereafter
the
Spirit
is
promised
,
and
that
in
such
an
abundant
measure
,
as
it
should
flow
like
rivers
of
living
water
.
3.
That
our
Lord
in
his
last
discourse
,
commands
them
frequently
to
pray
to
and
ask
the
Father
,
in
his
Name
,
and
4
that
the
Spirit
being
given
de
facto
,
they
were
enriched
unto
all
utterance
,
and
both
in
their
own
Prayers
,
and
in
their
Directions
to
others
,
how
to
pray
,
do
constantly
make
mention
of
the
name
of
Iesus
,
these
things
I
say
considered
,
I
am
verily
in
the
opinion
,
they
did
not
precisely
use
,
either
this
form
of
Prayer
,
or
any
other
;
but
leaving
this
digression
;
and
esteeming
this
Form
to
be
the
most
excellent
modell
,
and
the
very
Substance
of
all
prayer
,
and
granting
the
Apostles
might
have
used
it
;
yea
supposing
with
you
,
they
did
use
it
;
yet
what
makes
all
this
for
your
imposing
and
enjoining
of
Forms
,
the
only
point
of
our
present
difference
?
But
you
go
on
and
say
,
the
Iews
at
that
time
had
a
Liturgie
,
and
hours
of
Prayer
,
which
our
Saviour
never
reproves
:
ergo
quid
.
I
have
told
you
already
,
that
to
inferre
an
approbation
,
from
our
Lords
tolerance
for
a
time
,
of
either
the
whole
,
or
any
of
the
parts
of
that
service
,
which
he
was
in
a
short
space
to
abolish
totally
,
is
bad
Logick
.
2.
Admit
this
tolerance
were
an
approbation
,
how
will
you
make
it
out
,
that
the
Iews
their
Lyturgie
,
was
more
then
a
Directorie
,
and
that
they
were
thereby
astricted
,
to
an
imposed
Set-form
?
Specially
seing
we
finde
,
that
where
,
in
their
best
times
,
certain
Forms
of
Prayer
and
Thanksgiving
,
dictated
by
the
Spirit
,
are
committed
by
David
,
and
other
men
of
God
,
to
the
Ministers
for
publick
use
;
yet
the
thing
was
both
done
,
and
observed
,
without
the
mention
of
any
precise
astriction
,
or
limitation
.
In
the
next
place
you
tell
us
,
that
the
Lords
Prayer
is
word
for
word
taken
out
of
the
Iewish
Lyturgie
:
and
thence
you
think
,
that
exception
against
the
English
Service
,
that
some
of
its
Prayers
are
out
of
the
Roman
Missal
and
(
not
,
or
)
Breviarie
,
to
be
foolish
and
groundless
:
But
pray
,
Sir
,
why
talk
you
so
confidently
of
the
Iewish
Liturgie
of
these
times
,
(
for
other
posterior
Liturgies
availl
not
)
since
to
this
day
,
though
much
search
hath
been
made
,
and
many
forgeries
have
been
obtruded
,
no
such
thing
could
assuredly
be
found
:
Next
,
if
such
a
thing
sound
and
pure
was
in
our
Lord's
dayes
,
think
you
it
was
then
no
better
Pattern
,
nor
the
Roman
Missal
,
Ritual
,
and
Breviarie
were
,
in
the
very
profoundest
darkeness
,
of
that
Superstition
,
immediatly
before
the
Reformation
broke
up
;
and
when
the
first
glimmerings
of
that
light
,
managed
as
much
by
Police
as
Piety
,
did
translate
from
it
,
the
English
Liturgie
?
The
disparity
of
these
things
is
too
palpable
.
3.
Admitting
the
Iewish
Liturgies
,
used
in
the
dayes
of
our
Lord
,
were
yet
truely
extant
,
it
will
not
be
sufficient
for
you
,
to
●hew
the
words
and
sentences
of
the
Lord's
Prayer
,
to
be
therein
disorderly
found
,
for
so
no
doubt
a
good
Christian
prayer
,
might
almost
be
said
,
to
be
taken
out
of
the
Alcoran
;
but
even
for
evincing
,
that
our
Lord
did
respect
them
,
so
much
,
as
Directories
,
you
must
make
out
the
whole
context
of
his
Prayer
,
to
be
formally
found
therein
:
But
you
add
,
that
,
Though
the
Apos●les
and
others
immediatly
inspired
,
might
pour
out
extemporarie
Prayers
,
it
doth
not
follow
,
that
every
one
may
use
the
same
liberty
:
Who
would
not
pitie
this
folly
?
If
infallibilitie
be
required
in
our
extemporarie
methods
,
wherefore
not
also
in
your
Set-forms
?
But
seing
the
Apostles
,
were
only
the
better
assisted
,
and
not
singularly
privileged
,
to
pray
ex
tempore
,
by
their
extraordinary
Gifts
;
and
if
the
same
command
of
God
,
and
promise
of
the
Spirits
assistance
,
are
still
with
us
,
for
our
warrant
,
and
encouragement
to
this
dutie
,
your
argument
here
insinuate
,
is
emptie
and
inconcludent
,
and
in
effect
,
doth
as
much
prove
,
neither
the
Apostles
their
Preaching
,
nor
Praying
,
to
be
at
all
by
us
imitable
,
as
the
point
you
aime
at
.
Your
next
Argument
for
Set-forms
,
you
usher
in
,
by
the
instance
of
the
Corinthians
,
who
in
their
Worship
used
Hymnes
of
their
own
composing
,
as
well
as
prayers
,
and
then
you
adde
,
that
,
you
could
never
comprehend
,
why
we
allow
the
Spirit
to
be
restrained
in
Praising
,
as
to
words
,
and
not
in
Praying
:
Sir
,
whether
you
preface
the
custome
of
the
Corinthians
,
for
enforcing
your
imposed
Forms
,
or
as
the
reason
of
your
doubt
,
anent
the
difference
used
by
us
in
Praying
,
and
Praising
,
doth
not
appear
from
your
words
?
However
,
as
it
is
evident
,
that
in
that
Church
,
there
was
rather
an
exuberant
liberty
,
then
any
thing
like
to
your
stinting
;
so
,
our
practice
,
and
theirs
,
shal
soon
be
reconciled
;
but
first
,
let
us
take
your
N.
C.
Answere
to
your
main
scruple
,
and
he
and
I
tell
you
,
that
,
because
the
Psalmes
and
Scripture-songs
,
are
a
collection
of
Praises
,
dictated
by
the
Spirit
of
God
,
for
Worship
;
and
have
been
so
made
use
,
both
by
the
Church
of
the
Iews
,
in
the
time
of
the
old
Testament
,
and
by
the
Christian
Church
,
in
all
Ages
;
therefore
,
they
are
used
by
us
,
to
the
same
end
,
without
either
restraining
the
Spirit
,
in
the
performance
,
seing
it
is
his
own
appointment
,
or
tying
all
our
praises
,
to
these
Forms
,
seing
God
hath
thereto
,
only
tyed
our
solemn
praise
,
by
singing
,
and
otherwayes
left
and
allows
us
,
a
furder
liberty
:
To
your
N.
C.
part
of
this
answere
you
reply
,
that
never
were
more
absurdities
crouded
in
less
bounds
:
And
if
I
may
also
anticipat
,
I
am
certain
,
there
were
never
more
profane
and
ignorant
fopperies
,
stuffed
into
a
return
,
then
in
that
,
which
you
here
do
make
.
And
first
,
you
say
,
it
is
clear
we
may
worship
in
the
Spirit
,
and
yet
be
restrained
as
towords
;
since
we
acknowledge
,
that
God
hes
done
it
in
praising
:
But
waving
that
,
which
I
have
already
plainly
,
and
so
often
told
you
,
viz.
that
it
is
the
imposing
of
men
,
and
not
the
free
use-making
of
Set-forms
,
that
we
condemne
;
how
absurd
is
it
for
you
,
to
alledge
,
that
a
man
worshipping
in
words
,
prescribed
by
the
Spirit
,
is
,
in
so
doing
,
restrained
in
Spirit
?
Could
you
not
advert
,
that
the
Spirits
prescriving
,
and
mens
,
are
different
,
and
that
he
prescriveth
to
himself
,
without
any
restraint
?
2.
You
say
,
there
are
many
Psalms
prayers
;
and
why
may
they
not
be
used
for
constant
prayers
,
as
well
as
the
other
for
constant
praises
?
Nay
why
,
for
instance
,
may
we
not
use
the
51
Psalme
in
plain
words
,
with
a
plain
voice
,
as
prayer
,
as
well
as
in
hobling
rime
,
with
a
Tune●
'T
is
answered
,
That
I
may
first
take
out
the
waspish
sting
of
your
Mockerie
;
is
this
the
tender
respect
,
that
you
profess
p.
70.
to
every
thing
,
that
relateth
to
Gods
service
;
to
call
the
Psalmes
in
meeter
,
used
both
by
you
,
and
us
,
hobling
rime
?
or
is
your
Poëtick
vain
so
nicely
delicate
,
that
you
can
endure
no
verses
inferior
to
your
loftie
Pindarick
?
Which
yet
,
if
Criticks
mistake
not
,
doth
trote
more
rudely
,
and
lamely
,
then
our
hobling
meeter
:
for
my
part
,
I
see
not
what
answere
can
be
given
to
these
Questions
,
save
this
,
that
it
seems
both
your
tenderness
,
and
poesie
,
are
but
false
,
and
forced
:
But
to
the
purpose
,
2.
I
answere
,
that
the
Psalms-prayers
,
and
particularly
the
51
Psalm
,
may
in
plain
words
,
with
a
plain
voice
be
used
in
Prayer
,
as
Prayer
,
if
so
be
,
the
Spirit
do
so
direct
our
utterance
;
but
if
by
constant
prayers
,
you
mean
,
that
the
Praying-psalms
,
may
as
well
be
imposed
,
and
enjoined
for
prayer
,
as
the
other
for
praise
;
you
want
the
warrant
of
the
Word
,
and
Spirit
of
God
,
who
hath
appointed
the
whole
Psalms
,
to
instruct
our
praise
;
but
not
to
regulat
our
prayers
,
and
so
you
widely
miss
your
marke
.
But
here
you
insinuat
two
difficulties
;
1.
How
we
come
to
sing
Psalms-prayers
?
and
this
you
afterward
enlarge
by
demanding
,
our
warrant
,
for
using
all
David's
Psalms
,
since
many
of
them
relating
to
particulars
of
Davids
life
,
belong
not
to
us
?
Others
of
them
are
imprecatorie
,
hardly
to
be
sung
,
and
many
things
there
are
in
the
Psalmes
,
which
we
understand
not
,
and
lastly
there
were
not
above
twentie
of
the
Psalms
used
by
the
Jews
in
Worship
.
To
this
it
is
answered
,
that
being
commanded
we
sing
Psalms-prayers
,
not
with
direct
thoughts
suted
to
the
strain
of
Prayer
,
wherein
they
were
first
framed
,
and
said
,
before
they
were
appointed
to
be
sung
;
but
with
a
reflexe
acknowledgement
of
the
goodness
and
mercy
of
God
,
the
hearer
of
Prayer
,
who
both
turned
the
Authors
mourning
into
a
song
of
gladness
,
and
hath
appointed
it
to
be
so
used
by
us
,
that
we
may
be
encouraged
,
and
praise
him
,
in
the
like
hope
:
if
in
almost
all
Psalms
of
Praise
,
we
finde
the
preceeding
distress
and
afflictions
,
with
the
prayers
and
groanings
,
therein
made
,
first
pathetically
commemorat
,
as
the
ground
of
the
ensuing
praise
,
for
the
deliverance
;
is
it
not
easie
to
apprehend
,
how
that
a
small
reflection
,
might
,
after
the
Lord's
reliefe
,
have
made
the
reciting
of
a
Psalm
wholly
of
lamentation
,
the
most
exulting
expression
of
the
delivereds
joy
,
and
may
commend
it
to
us
,
to
the
same
purpose
?
For
my
part
,
when
I
read
or
hear
the
88
Psalme
beginning
with
crying
,
and
ending
with
darkeness
,
and
like
Iob's
imprecation
upon
the
day
of
his
birth
,
having
no
light
shining
,
but
a
cloud
dwelling
upon
it
,
and
yet
finde
it
a
song
of
the
Sons
of
Korah
,
directed
to
the
chief
Musician
,
I
cannot
but
acknowledge
it
,
for
a
Psalme
of
high
praise
unto
God
,
who
turned
such
dolefull
mourning
,
to
be
the
matter
of
rejoicing
;
and
thus
,
if
you
will
rightly
consider
,
that
the
Psalmes
are
ordained
for
the
matter
of
praise
,
whereof
the
manner
,
consisting
in
reflexe
acts
,
directed
by
the
Spirit
,
unto
such
suteable
meditations
,
as
may
excite
our
joy
in
,
and
praises
unto
God
,
is
most
rationally
,
and
warrantably
expressed
,
by
singing
,
you
may
very
quickly
be
satisfied
,
that
the
Saints
their
complainings
,
David's
particular
History
,
Victories
,
and
the
like
,
with
all
the
composures
made
thereupon
;
yea
,
even
these
imprecatorie
Psalmes
(
which
though
in
the
direct
act
,
they
appear
to
be
hard
,
and
to
need
a
special
warrant
,
may
nevertheless
furnish
,
unto
all
,
sweet
reflections
of
praise
)
are
,
most
proper
for
the
matter
of
song
,
whereunto
they
were
,
both
at
first
framed
,
and
have
since
been
used
:
are
all
the
works
of
God
wonderful
,
and
such
as
may
excite
to
praise
?
and
do
you
think
it
strange
that
the
various
exercises
of
his
Servants
and
People
,
should
be
accounted
proper
matter
for
this
exercise
?
Sir
,
though
I
be
no
pretender
to
Poesie
,
farre
less
presumptuous
PINDARUM
AEMULARI
;
yet
I
conceive
the
smallest
intelligence
of
the
Nature
,
and
manner
of
Encomiasticks
,
and
Elogies
,
finding
matter
in
every
subject
,
might
have
guarded
you
from
this
escape
;
but
here
I
must
digress
unto
a
very
pertinent
discovery
;
I
have
already
told
you
,
that
though
by
command
we
use
the
Psalmes
in
our
praises
;
yet
seing
these
Forms
are
prescribed
by
the
Spirit
,
it
can
import
no
restraint
,
and
therefore
can
furnish
no
argument
for
your
humane
impositions
;
but
now
there
appears
a
more
significant
disparity
,
viz.
That
the
Psalmes
being
commanded
by
the
Lord
,
only
for
the
matter
of
our
praises
,
though
many
of
them
may
suggest
,
both
inward
elicite
conceptions
,
and
outward
proper
expressions
of
praise
;
yet
it
is
evident
,
that
by
the
injunction
,
the
reflex
acts
,
wherein
the
nature
and
exercise
of
praise
doth
formally
consist
,
are
not
in
the
least
narrowed
,
or
confined
,
let
be
stinted
,
or
restrained
;
whereas
by
your
imposed
Forms
,
framed
on
purpose
,
not
simply
,
to
furnish
matter
,
but
to
direct
,
nay
to
suggest
,
lead
,
and
express
our
Petitions
,
the
very
formal
desires
of
the
heart
,
and
spirit
,
in
their
substance
,
at
least
,
though
not
in
their
degree
,
are
so
led
and
bound
up
,
that
it
is
hard
to
determine
,
whether
this
restraint
be
more
visible
,
or
injurious
.
Having
thus
farre
diverted
I
return
to
our
purpose
:
You
say
,
there
are
many
things
in
the
Psalmes
that
we
understand
not
.
To
sing
without
understanding
is
certainly
sinful
;
but
unless
you
affirme
the
Psalmes
to
be
in
themselves
unintelligible
,
you
may
not
,
because
of
our
ignorance
,
or
weakness
,
reject
the
institution
of
God
:
Lastly
you
tell
us
,
that
there
were
not
above
twentie
of
the
Psalmes
used
by
the
Jews
in
Worship
.
'T
is
answered
.
1.
You
observe
not
,
that
all
this
clatter
,
is
no
more
against
us
then
against
you
,
at
least
your
Episcopal
Church
;
for
as
for
your self
,
I
am
almost
in
the
opinion
,
that
you
are
yet
so
little
fixed
,
that
the
clearest
redargution
,
will
prove
no
conviction
:
2.
The
very
inscriptions
of
more
then
thrice
the
number
of
Psalmes
by
you
named
,
do
demonstrat
the
groundless
confidence
of
this
your
alledgeance
;
beside
that
we
finde
,
1
Chron.
16.
7.
the
very
first
Psalm
,
delivered
by
David
to
the
publick
Singers
,
insert
in
the
Book
of
Psalmes
,
without
any
direction
by
way
of
title
,
what
may
we
then
conceive
of
the
rest
?
3.
Reforming
Hezekiah
commanded
the
Levites
to
sing
praises
unto
the
Lord
,
with
the
words
of
David
and
of
Asaph
the
Seer
;
and
this
the
opinion
and
custome
of
the
Church
in
all
ages
,
have
understood
of
all
the
Psalmes
:
whence
then
is
it
,
that
you
do
assert
so
boldly
?
The
2
difficulty
which
I
am
to
remove
,
is
,
that
you
say
we
are
not
bound
,
or
rather
have
no
warrant
to
use
the
Psalmes
in
meeter
or
with
Tunes
.
To
this
I
answere
,
That
we
are
bound
to
sing
is
evident
,
both
from
Scripture-precept
and
example
;
and
that
we
are
thereby
warranted
,
to
have
the
Psalmes
in
meeter
with
Tunes
,
is
as
clear
,
as
both
are
necessary
,
at
least
convenient
in
the
propriety
of
our
language
,
for
the
use
of
singing
:
I
deny
not
,
but
prose
may
be
sung
;
but
seing
it
is
certain
,
that
our
language
hath
no
such
exact
Prosodie
,
as
either
to
render
it
easiely
measurable
,
or
the
measures
distinguishable
by
points
and
accents
;
nay
that
the
import
of
the
musici
or
tonici
accentus
,
in
the
Hebrew
,
qui
olim
moderabantur
harmoniam
musicam
,
is
so
farre
now
lost
,
and
unknown
,
that
if
we
were
now
to
sing
the
Hebrew
Psalmes
,
we
could
not
make
use
of
them
:
Pray
,
Sir
,
leave
us
but
the
way
of
meeter
,
in
place
of
points
and
accents
,
untill
you
teach
us
better
Grammar
:
whereas
you
hint
,
that
we
may
have
all
David's
Instruments
as
well
as
Tunes
,
if
you
could
learn
us
to
sing
without
Tunes
,
as
we
may
well
do
without
Organs
,
I
shal
not
contend
,
but
seing
that
David
did
,
no
doubt
,
invent
and
introduce
these
his
Instruments
,
as
well
by
the
special
direction
of
the
Spirit
,
as
he
did
all
other
things
,
anent
the
service
of
the
Temple
,
and
that
the
Primitive
Christians
,
worshipping
more
in
the
simplicity
of
the
Spirit
,
then
in
outward
showes
,
canebant
assâ
voce
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
think
you
may
now
put
up
your
pipes
,
and
spare
the
cost
.
Next
you
say
,
Why
may
not
the
Christian
Church
compose
new
Hymnes
,
as
they
of
Corinth
did
?
And
this
you
judge
to
be
the
more
necessarie
;
because
that
David's
Psalmes
have
not
such
full
and
clear
Hymnes
,
upon
the
great
Mysteries
of
the
Christian
beliefe
:
And
you
think
the
liberty
,
which
we
plead
for
in
Prayer
,
should
much
perswade
it
.
'T
is
answered
,
if
you
consider
,
that
Scripture
,
1
Cor.
14.
and
particularly
the
26.
v.
you
may
understand
,
that
as
the
Apostle's
business
,
in
the
place
,
is
,
to
set
an
order
to
the
use
of
extraordinary
Gifts
,
wherein
that
Church
abounded
;
so
,
the
Psalms
,
Doctrine
,
Tongue
,
Revelation
,
and
Interpretation
,
there
spoken
of
,
appear
to
be
inspired
and
afflatitious
motions
,
which
will
not
found
you
any
argument
:
And
you
your self
do
so
plainly
observe
,
that
these
Psalmes
of
the
Corinthians
were
framed
by
private
persons
,
that
I
marvell
,
that
your
remembring
of
the
thing
,
to
be
extraordinary
,
did
not
stop
your
translation
of
it
,
by
way
of
Privilege
,
to
the
Churches
in
our
dayes
.
2.
Seing
the
Lord
hath
provided
us
with
a
plentiful
variety
of
Psalmes
and
Hymnes
;
and
beside
,
hath
allowed
us
as
full
a
liberty
of
praising
in
prose
,
as
of
prayer
,
I
think
it
doth
fully
remove
,
all
that
is
here
by
you
objected
,
and
abundantly
warrant
us
,
both
to
abide
content
with
Gods
institutions
,
and
refuse
a
superfluous
mixture
of
humane
Odes
,
with
these
Divine
Psalmes
,
which
he
hath
appointed
,
for
the
matter
of
our
more
solemne
Praises
.
But
your
scope
is
,
Why
do
not
ye
use
the
Glorie
to
the
Father
,
and
your
N.
C.
answering
,
Because
it
is
not
in
the
Scripture
and
is
but
the
device
of
men
:
you
reply
,
who
would
not
be
sick
with
such
pitiful
folly
?
Thus
your
nice
ceremonious
stomach
,
nauseats
sure
and
solid
truths
:
You
add
,
shew
me
a
reason
,
why
you
make
prayers
and
not
praises
?
I
answere
1.
Whatever
we
make
we
impose
none
.
2.
We
do
not
say
,
that
we
make
either
prayers
or
praises
;
our
plain
profession
is
,
that
as
the
Lord
,
whose
it
is
,
hath
commanded
,
so
we
worship
him
,
using
that
allowed
liberty
of
Spirit
,
and
utterance
,
both
in
prayer
and
praise
,
whereunto
he
himself
hath
promised
to
direct
and
assist
us
:
And
as
for
the
Psalmes
given
us
by
Divine
appointment
,
for
the
matter
only
(
and
not
for
the
formal
expression
of
our
more
solemn
praising
)
we
are
satisfied
with
his
bountie
;
and
therefore
do
refuse
your
vain
superaddition
of
an
humane
invention
:
That
our
Meeter-Psalmes
are
no
device
of
men
,
seing
they
are
the
same
in
substance
and
sen●e
,
with
these
in
prose
,
without
any
greater
variation
,
then
the
application
of
the
command
of
singing
to
us
Scots-men
,
doth
both
require
and
warrant
,
is
obvious
to
any
mans
candid
reflection
:
As
to
the
possibility
of
singing
in
Prose
,
as
well
as
in
Rime
,
I
have
already
acknowledged
it
,
and
when
you
shall
make
it
plainly
and
safely
practicable
,
I
presume
none
will
dissent
.
But
you
again
return
to
the
Doxologie
,
and
asks
,
Why
it
may
not
be
used
in
the
end
of
singing
,
as
well
as
it
is
used
by
us
in
the
end
of
praying
?
And
this
second
Demand
heats
you
to
be
unmannerly
,
and
to
tell
us
,
that
such
childishnes
makes
you
doubt
our
rational
faculties
:
When
in
faire
dealing
,
it
would
become
your
charitie
better
to
informe
them
:
but
,
passing
your
folly
,
I
say
,
we
close
our
prayers
ordinarily
,
with
praise
and
glory
to
the
Father
,
the
Son
,
and
the
Holy
Ghost
;
because
it
is
warrantable
from
Scripture-practice
,
to
wit
,
in
Blessing
;
and
agreeable
to
the
truth
and
liberty
of
Gospel-worship
;
and
yet
we
refuse
it
in
singing
,
(
marke
it
,
not
in
praising
)
because
,
for
that
exercise
,
the
Lord
having
instructed
us
with
a
sufficient
plenty
of
Divine
composures
,
we
think
it
neither
needfull
nor
acceptable
,
that
we
should
gratifie
an
arbitrarie
imposition
,
in
receiving
the
supplement
of
an
humane
addition
:
It
is
true
,
the
words
are
Scriptural
,
but
can
you
say
,
that
the
Scripture
beares
any
such
allowance
,
for
their
use
in
singing
,
as
it
doth
for
the
Psalmes
of
David
?
Yea
and
many
other
spiritual
songs
,
in
Scripture
,
whereof
you
might
indeed
with
some
reason
reprehend
our
too
great
disuse
:
Hence
therefore
it
is
manifest
,
that
not
only
the
offence
of
your
unlawful
imposing
;
but
also
the
want
of
Scripture-warrant
,
doth
exhibit
the
reason
of
our
different
practice
,
in
praying
and
solemn
sung
praises
,
which
you
so
hotly
urge
.
Having
thus
,
Sir
,
vindicat
,
both
the
Truth
and
our
rational
Faculties
,
with
how
much
advantage
,
might
I
retort
your
reproach
of
Childish
weakeness
?
suppose
our
Reasons
for
refusing
were
no
better
then
yours
for
imposing
,
is
it
not
a
childish
impotencie
,
to
be
angrie●
let
be
to
make
such
a
stirre
,
for
our
scrupling
to
do
a
thing
,
when
you
have
no
better
reason
for
you
,
then
because
we
exactly
and
fully
do
the
equipollent
?
And
really
,
when
in
my self
I
consider
,
that
on
your
part
,
such
is
the
nature
of
almost
all
the
differences
,
that
fill
this
Church
and
Kingdome
,
with
so
much
distraction
,
how
can
it
be
sufficiently
regreted
?
for
Men
,
yea
Christians
,
yea
Christian
Rulers
,
to
vex
and
toss
poor
Innocents
,
whom
they
ought
with
tenderness
to
protect
,
for
no
other
reason
,
even
in
your
acknowledgement
,
but
because
,
they
will
not
surrendare
their
Consciences
to
arbitrarie
,
vain
and
frivolous
impositions
,
which
the
very
natural
liberty
of
reason
would
disdain
,
is
indeed
a
matter
of
wonder
,
which
nothing
save
a
Devillish
design
to
debosh
Conscience
,
and
judicial
delusion
from
the
Lord
,
can
satisfie
:
But
I
pray
the
Lord
to
open
their
eyes
,
who
ought
to
see
.
In
the
next
place
,
returning
to
Prayer
,
you
bid
us
consider
how
Hosea
the
Prophet
prescribes
a
form
,
when
he
sayeth
take
with
you
words
and
say
:
Strong
reasoning
!
The
Prophet
is
exhorting
a
backslidden
,
impenitent
,
and
obdured
People
,
to
returne
;
and
,
for
their
help
and
encouragement
,
instructing
them
,
how
by
a
short
supplication
to
God
,
they
might
avert
his
wrath
:
And
this
you
make
a
warrant
for
men
,
rigidly
to
impose
Forms
:
If
a
Non-conformist
should
go
●orth
in
the
Spirit
of
the
Lord
,
and
proclame
,
O
Scotland
returne
unto
the
Lord
thy
God
,
take
with
you
words
,
and
say
,
take
away
the
iniquity
of
a
despised
Gospel
,
and
brocken
Covenant
,
and
receive
us
graciously
&c.
would
not
you
think
him
very
impertinent
,
who
should
thence
conclude
,
that
man
to
be
for
a
set
Liturgie
.
But
our
saviour
prayed
thrice
still
in
the
same
words
,
and
yet
the
third
time
more
●ervently
:
I
will
not
tell
you
,
that
even
in
the
Text
there
may
be
a
little
variation
observed
;
but
pray
,
Sir
,
who
of
us
ever
affirmed
,
that
fervour
in
prayer
did
consist
in
a
varying
of
the
phrase
,
which
is
the
inference
you
here
make
,
against
us
;
and
yet
that
a
stinted
form
,
specially
when
imposed
,
may
restrain
fervour
,
is
as
evident
to
any
impartial
discerner
,
as
that
a
deep
fervor
of
Spirit
may
oftentimes
fixe
in
one
short
petition
,
nay
sometimes
be
intended
to
a
degree
beyond
words
,
is
certainly
confirmed
by
manifold
experience
.
You
conclude
that
in
the
Church
they
used
Forms
very
early
:
I
will
not
tell
you
,
that
antiquity
is
not
a
better
plea
for
Set-forms
,
then
it
is
for
Bishops
:
And
really
in
my
opinion
,
it
is
so
much
the
worse
for
either
,
that
it
pleads
so
jointly
for
both
;
for
that
corruptions
do
draw
on
one
another
,
and
especially
a
declination
in
Government
,
a
declination
from
the
pure
worship
,
though
the
first
beginnings
,
and
antient
examples
were
more
obscure
,
yet
the
joint
progress
and
increase
of
these
evils
,
in
the
Roman
Church
,
and
the
renewed
late
experiments
,
which
we
have
had
at
home
,
confirme
it
above
exception
:
But
my
answere
is
first
,
that
the
liberty
of
prayer
,
which
we
plead
for
,
was
in
the
Church
long
before
Set-forms
,
even
from
the
dayes
of
our
Lord
,
during
the
times
of
the
Apostles
and
their
Apostolick
Successors
,
is
a
most
certain
truth
,
and
a
better
pattern
then
any
after-alteration
:
why
do
you
not
then
hold
to
it
?
As
for
the
Liturgies
of
Iames
and
Mark
,
you
your self
disowne
them
,
and
they
are
notour
forgeries
.
2.
Admit
that
in
the
third
and
fourth
Centuries
,
partly
through
declining
formality
,
and
partly
for
a
remedy
of
the
then
much
advanced
decay
,
both
of
Piety
and
Gifts
in
the
Christian
Church
,
certain
Liturgies
were
composed
and
used
;
yet
the
very
variety
of
them
,
which
you
acknowledge
,
as
of
that
of
Basile
that
of
Chrysostome
,
that
of
Ambrose
,
doth
sufficiently
testify
,
that
though
they
might
then
have
been
proposed
for
helps
,
and
so
used
;
yet
there
was
not
one
of
them
imposed
by
peremptory
injunction
:
As
for
what
you
say
of
the
Reformed
Churches
,
that
they
have
their
Liturgies
,
and
that
so
had
we
ours
at
our
first
Reformation
,
it
so
exactly
quadrats
to
what
I
have
answered
,
anent
the
antient
Liturgies
,
their
being
framed
for
helps
,
that
there
can
be
nothing
more
apposite
;
in
as
much
,
as
it
is
a
most
certain
truth
,
that
both
our
old
Liturgie
,
(
since
you
do
name
it
so
)
and
these
of
the
Reformed
Churches
,
are
so
farre
different
,
and
free
from
the
impertinencies
,
corruptions
ceremonies
,
and
rigid
restriction
of
your
Service-book
,
by
which
it
grossly
bewrayes
its
foul
Popish
fountain
,
that
they
do
more
oppugne
,
then
fortify
your
principal
intent
:
but
the
matter
speaketh
for
it self
:
what
shall
we
then
say
of
your
bold
assertion
,
viz.
That
never
were
extemporarie
hea●s
(
as
you
love
to
speak
of
the
liberty
of
prayer
,
as
rudely
and
profanely
as
if
you
were
talking
of
race
horses
)
used
in
the
Church
?
When
not
only
frequent
instances
from
the
Old
,
the
constant
practice
of
the
times
of
the
New
Testament
,
the
first
and
purer
ages
of
the
Church
,
but
the
professed
allowance
,
and
known
practice
,
of
all
the
Reformed
Churches
,
do
so
directly
witness
against
you
:
Verily
this
is
such
an
impudence
,
that
le●t
it
tempt
my
Mediocrity
,
I
rather
leave
it
to
your
own
Conscience
.
In
the
next
place
,
you
make
your
N.
C.
alledge
.
That
our
Church
was
purer
then
any
by
you
named
,
on
purpose
,
that
you
may
take
the
advantage
to
say
;
That
we
were
cheated
to
believe
,
that
all
the
World
was
wondering
at
us
,
a
cheat
like
unto
that
of
our
alledged
Prophetess
:
whereof
you
,
and
you
forsooth
,
on
your
word
only
,
assure
,
that
neither
were
true
:
Sir
,
if
the
grossnes
of
that
lye
,
anent
the
use
of
extemporarie
prayer
,
wherein
I
have
just
now
attraped
you
,
did
not
sufficiently
secure
us
from
the
slander
of
your
scoffing
calumnies
;
I
could
easily
make
it
appear
,
that
all
the
paines
we
took
,
in
our
own
just
vindication
,
was
many
degrees
inferior
to
that
restless
labour
taken
by
your
partie
,
to
represent
us
to
all
,
as
most
arrant
Rebells
,
and
load
us
with
the
most
atrocious
reproches
,
which
the
Father
of
lies
could
invent
:
but
Cui
bono
?
It
is
sufficient
for
us
,
that
as
the
work
of
the
Lord
,
among
us
,
was
honourable
and
glorious
,
many
wayes
countenanced
by
his
Grace
,
and
Presence
,
●oth
in
ordinarie
and
extraordinary
appearances
,
particularly
in
M.
M.
whom
,
I
suppose
,
you
have
learned
,
from
Balcanquels
Mani●esto
,
and
not
from
us
,
to
call
her
our
Prophetess
,
and
only
levelled
against
the
wickednes
and
tyrannie
of
a
Prelatick
partie
,
enemie
to
all
Conscience
,
and
the
scandal
and
betrayer
of
the
Protestant
interest
;
so
these
hard
and
contrarie
things
,
that
have
of
late
befallen
us
,
in
place
of
obscuring
,
do
only
tend
to
its
greater
manifestation
,
and
more
universal
approbation
,
from
all
that
love
our
Lord
Jesus
Christ
in
sincerity
:
But
you
proceed
and
tell
us
,
that
it
is
strangely
inconsequentiall
for
us
not
to
pray
in
a
Liturgie
;
yet
alwayes
to
bless
the
people
in
a
Set-form
:
But
,
is
it
not
strangely
rediculous
for
you
,
to
dessemble
such
an
obvious
disparity
?
And
will
you
still
arrogantly
pretend
to
be
a
Master
of
Ceremonies
,
in
the
Court
of
Heaven
?
The
Blessing
,
used
by
us
to
be
pronounced
upon
the
people
,
at
the
breaking
up
of
the
Assembly
,
is
only
a
short
formula
of
a
Christian
fare-well
,
warranted
by
,
and
coppied
from
,
the
practice
both
of
Moses
under
the
old
Testament
,
and
the
Apostle
Paul
in
the
shutting
up
of
his
Epistles
;
and
therefore
in
use
to
be
performed
,
sometime
in
the
words
of
Paul
only
,
sometime
in
the
words
of
both
,
and
sometime
also
with
an●
agreeable
variation
from
both
:
What
then
can
this
make
,
for
the
imposing
of
set-forms
,
for
all
publick
Prayer
and
Worship
?
Do
not
both
the
diverse
nature
of
the
things
,
and
the
difference
,
betwixt
a
peremptory
imposition
,
and
a
free
imitation
,
red●rgue
this
your
reasoning
?
In
civill
converse
,
our
ordinarie
ran
counters
are
commonly
prefaced
&
concluded
,
with
certain
received
Formulae
of
a
respective
benevolence
;
should
therefore
all
mutuall
addresses
,
be
reduced
,
and
strainted
to
the
same
methods
?
Certainly
the
smallest
attention
will
both
acknowledge
the
just
application
,
and
marvel
that
(
as
you
say
of
us
)
you
are
so
little
governed
by
reason
.
But
now
to
the
English
Liturgie
,
which
commending
as
an
excellent
Rule
of
Worship
,
and
using
other
vain
floorishes
,
not
worth
the
noticing
:
in
answere
to
your
N.
C.
you
tell
us
:
That
it
is
farre
from
being
an
easie
way
of
praying
,
and
that
a
natural
man
,
would
be
better
pleased
,
to
be
runnig
out
with
his
own
conceptions
;
then
to
use
the
form
of
the
Church
,
which
is
more
simple
and
humble
.
'T
is
answered
,
That
there
may
be
some
conceated
Hypocrites
,
from
such
a
carnal
motive
,
despising
Set-forms
,
I
shall
not
controvert
;
but
as
I
have
already
told
you
,
what
are
our
just
exceptions
against
their
imposition
;
so
,
that
the
generality
of
men
,
who
,
for
the
most
part
,
do
only
lay
clame
to
the
name
,
and
make
a
slight
profession
of
Religion
,
without
busying
themselves
further
in
it
,
are
by
the
carnal
easines
,
that
they
finde
in
your
way
,
not
only
more
engaged
to
it
,
then
to
ours
;
but
habituat
to
a
superstitious
,
stupid
formality
,
wherein
placing
the
all
of
Religion
,
they
ruine
their
own
Souls
,
is
a
truth
that
millions
of
sad
instances
do
confirme
:
seing
therefore
,
this
strong●
food
(
as
you
terme
it
)
of
your
Service
is
indeed
both
ranck
and
poisonous
,
we
wish
that
,
that
princely
tenderness
in
our
Soveraign
,
to
which
you
impute
his
forbearance
to
impose
it
,
may
at
length
,
in
its
just
exercise
,
extend
to
remove
and
discharge
it
,
in
all
his
Dominions
.
As
for
the
discreet
prudence
of
our
Superiors
(
the
Bishops
no
doubt
)
which
you
would
also
commend
to
us
,
upon
the
same
account
;
pardon
us
,
Sir
,
if
we
be
not
such
Babes
:
we
have
shared
too
largely
of
the
strong
food
of
their
Violence
;
and
of
the
bread
of
adversity
and
water
of
affliction
,
from
their
hands
,
to
be
so
abused
;
He
who
rightly
considereth
will
easily
assent
,
that
they
have
hitherto
been
sparing
,
to
enjoin
these
corruptions
,
for
no
other
reason
,
then
that
which
moved
the
Iews
to
forbear
to
take
Christ
on
the
feast-day
,
viz
;
lest
there
be
an
uproare
among
the
people
.
As
for
the
ensuing
contest
,
betwixt
you
and
your
N.
C.
anent
that
dulnesse
and
stupidity
,
which
we
see
occasioned
by
,
and
attending
your
formality
,
the
preceeding
discourse
,
doth
so
rationally
connect
them
,
and
common
observation
so
evidently
confirme
the
matter
,
that
your
alledgeance
of
some
godly
people
,
who
,
in
a
well-meaning
sincerity
,
have
,
in
the
use
of
your
service
,
attained
to
some
feelings
of
pure
and
simple
devotion
,
doth
furnish
you
no
stronger
exception
,
then
what
the
Papists
may
also
pretend
for
their
Mass
and
Latine-service
.
After
this
,
you
make
your
Non-conformist
objecte
the
vanity
of
your
Service-book-repetitions
,
in
the
often
redoubling
of
Lord
have
mercy
upon
us
,
and
2.
its
confusion
,
in
that
all
the
people
say
some
of
the
Prayers
together
,
and
use
Amen
:
but
seing
these
objections
are
amongst
the
least
of
these
exceptions
,
made
by
ours
against
that
Liturgie
,
which
ye
altogether
neglect
:
I
only
say
,
that
as
the
136.
Psal.
containing
a
summare
enarration
of
the
great
things
God
did
for
Israel
,
and
most
pathetically
interrupted
by
these
frequent
eruptions
of
praise
,
agreeable
to
such
a
reflection
,
can
be
no
precedent
or
warrant
for
the
framing
,
and
imposing
the
battologies
of
your
Letanie
,
vainly
composed
,
and
as
deadly
exercised
,
in
compa●ison
to
such
a
pattern
;
so
,
your
instance
adduced
from
Acts
4.
where
it
is
said
,
that
the
whole
company
lift
up
their
voice
with
one
accord
to
God
,
And
the
custome
intimated
by
Paul
,
of
the
saying
Amen
at
the
giving
of
thanks
,
do
not
remove
the
confusion
objected
,
1.
because
,
it
is
the
opinion
of
some
,
that
that
passage
in
the
Acts
,
was
an
afflatitious
motion
,
both
dictat
and
uttered
by
the
Spirit●s
immediate
inspiration
:
2.
It
may
be
doubted
,
if
the
whole
company
did
all
of
them
lift
up
their
voice
,
in
as
much
as
one
speaking
in
a
company
,
and
the
whole
consenting
and
joining
,
they
may
be
properly
enough
said
to
lift
up
their
voice
with
one
accord
,
though
every
single
member
do
it
not
:
3.
Supposing
,
as
is
not
improbable
,
that
the
great
exultation
of
that
smal
company
,
did
then
express
it self
,
in
that
extraordinary
manner
;
would
you
make
such
extraordinary
examples
,
precedents
for
ordinary
service
?
sure
Reason
repugnes
,
and
the
effect
of
decencie
doth
not
answere
:
4.
For
your
Amen
,
as
I
am
certain
,
that
the
Apostles
words
,
may
be
understood
of
a
consentient
,
though
silent
,
Amen
;
so
it
is
evident
,
that
,
even
in
the
point
of
order
,
your
so
frequently
repeated
Amen
is
superfluous
,
and
vain
:
but
if
you
will
reduce
your
practice
to
a
decent
use
,
seing
the
matter
appears
to
be
indifferent
,
if
you
love
to
express
it
,
use
your
liberty
,
only
permit
us
the
like
favour
of
ours
.
As
to
what
you
subjoine
,
that
The
people
all
with
their
voice
,
join
in
the
Psalmes
,
and
therefore
may
also
in
Prayers
:
the
disparities
are
clear
.
1.
we
are
warranted
,
and
commanded
to
sing
,
which
necessarily
requires
our
own
vocall
performance
and
concurrence
;
whereas
the
command
of
Prayer
,
either
private
,
or
publick
,
hath
no
such
import
.
A
man
may
pray
in
his
heart
,
or
join
with
another
,
without
using
words
:
I
hope
you
will
not
say
,
that
he
can
also
properly
sing
,
and
not
use
his
voice
.
2.
I
grant
,
your
Liturgie
being
admitted
,
the
joining
of
all
with
their
voice
in
Prayer
,
though
not
very
orderly
or
decent
,
is
yet
practicable
;
but
seing
we
refuse
these
forms
,
the
reason
of
our
different
practice
,
in
this
matter
,
from
our
use
in
singing
,
must
by
your self
be
acknowledged
:
Having
considered
your
answeres
to
what
you
make
your
N.
C.
objecte
,
against
the
English
Lyturgie
,
I
might
give
you
an
appendix
of
many
more
important
exceptions
:
As
1.
It
s
scenical
,
and
mimical
composure
throughout
,
very
unbecoming
the
Worship
of
the
great
God
:
2.
The
many
impertinencies
of
its
Letanies
,
Gospels
,
Epistles
,
and
Collects
.
3.
It
s
mancking
and
confounding
of
Holy
Scripture
,
specially
in
its
Collects
:
4.
The
superstitious
observation
of
dayes
and
other
ceremonies
,
twisted
all
alongs
with
its
whole
tenor
,
and
exercise
:
And
5.
It
s
corrupt
tincture
,
and
unsavorie
and
unacceptable
straines
and
methods
,
which
it
derives
from
the
Roman
Idolatrous
Missal
,
and
Superstitious
Ritual
,
and
Breviarie
.
whence
it
was
translated
;
but
seing
others
have
fully
declared
them
,
to
whom
you
have
thought
good
to
make
no
answere
,
civility
forbids
me
to
urge
a
declining
Adversarie
.
And
thus
we
are
arived
at
the
controverted
Ceremonies
,
viz.
The
five
articles
of
Perth
:
which
you
say
,
were
all
lawful
,
and
most
of
them
useful
and
necessary
:
Sir
,
the
matter
of
Ceremonies
in
general
,
and
also
of
these
by
you
specially
named
,
with
all
the
pretenses
that
possibly
can
be
alledged
for
them
,
have
been
so
fully
treated
and
examined
by
ours
,
particularly
by
Didoclavius
alias
Mr.
Calderwood
in
his
Altare
Damascenum
,
and
Gillespie
in
his
English
Popish
Ceremonies
,
that
I
marvell
,
how
you
had
the
confidence
,
to
set
forth
these
poor
mustie
,
and
many
times
and
wayes
refelled
and
basted
reasonings
,
which
you
adduce
:
Neither
are
you
in
this
only
censurable
:
but
when
I
compare
that
wit
and
acuracie
,
adhibit
by
others
of
your
way
,
in
the
handling
of
this
subject
,
with
that
bluntne●s
and
confusion
,
wherewith
you
repone
to
us
the
very
meanest
of
their
Arguments
,
not
so
much
as
in
the
least
recocted
,
nay
,
that
the
short
motives
and
insinuations
mentioned
in
the
tenor
of
the
Articles
themselves
,
are
of
farre
more
weight
,
then
all
your
superficial
discourse
,
my
censure
doth
almost
exceed
to
accuse
you
,
either
of
bold
ignorance
,
or
a
designed
treachorie
:
However
,
since
all
the
arguments
,
either
used
by
others
,
or
abused
by
you
,
with
all
that
could
be
invented
,
for
maintaining
your
vain
plea
,
doth
stand
by
us
,
fully
and
evidently
discussed
;
I
minde
not
by
a
disadvantageous
repetition
,
to
lapse
into
your
error
;
and
therefore
shall
content
my self
,
by
a
summare
and
close
review
of
what
ensues
,
in
this
Dialogue
,
to
bring
it
to
a
Period
.
The
first
of
the
five
Articles
,
which
you
begin
with
,
is
,
Confirmation
:
And
you
say
,
That
if
it
had
been
introduced
as
a
Sacrament
,
we
had
reason
to
except
against
it
;
but
seing
it
was
only
designed
for
a
solemne
renovation
of
the
Baptismal
Vow
,
that
Children
who
do
not
therein
engage
themselves
,
when
they
come
to
the
years
of
discretion
,
may
then
do
it
;
and
is
confirmed
by
antiquity
,
the
probable
meaning
of
the
laying
on
of
hands
mentioned
,
Heb.
6.
and
the
assent
of
most
Reformers
,
the
thing
seems
to
be
sufficiently
warranted
.
'T
is
answered
,
1.
It
seems
that
in
this
place
you
forget
your self
:
did
you
not
tell
us
,
in
your
3.
Dialogue
,
that
washing
the
feet
,
and
anointing
the
sick
with
oyl
;
though
in
appearance
,
as
particularly
descrived
,
and
as
well
warranted
by
Scripture
,
as
either
of
the
Sacraments
;
yet
,
since
antiquat
by
the
Church
,
are
now
lawfully
difused
,
wherefore
then
may
not
the
Church
,
having
power
to
exauctorate
Sacraments
,
be
also
allowed
the
power
to
institute
new
ones
,
and
so
establish
your
Confirmation
,
as
a
Sacrament
,
specially
since
the
Roman
Church
doth
so
practise
it
?
2.
Not
to
contend
with
you
anent
the
name
and
definition
of
a
Sacrament
:
How
come
you
to
deny
to
the
Church
,
the
power
of
introducing
Confirmation
as
a
Sacrament
,
and
yet
to
allow
it
the
power
to
appoint
it
,
as
a
solemn
renovation
of
the
Baptismal
Vow
?
Certainly
,
whatever
be
the
difference
betwixt
the
two
,
yet
the
unquestionable
Rule
,
that
in
the
house
and
ordinances
of
God
,
men
are
not
,
without
Divine
prescript
,
either
to
add
or
change
,
doth
equallie
refute
innovations
of
all
sorts
.
3.
You
speciously
obtrude
your
Confirmation
,
as
a
solemn
renovation
of
the
Baptismal
Vow
;
but
,
if
you
consider
the
thing
,
as
it
stands
in
the
Article
,
whereby
it
is
enjoined
,
it
is
plainly
the
Bishops
solemn
benediction
of
young
beginners
,
for
the
increase
of
knowledge
;
whereby
it
is
manifest
,
that
your
description
,
importing
the
young
beginner
his
act
,
is
manifestly
different
from
the
thing
,
(
being
the
Bishops
act
)
which
you
undertake
to
maintain
.
But
4.
Whatever
way
we
take
it
,
its
singular
solemnity
,
wherein
its
form
consists
,
is
not
only
without
all
Scripture-warrant
,
but
plainly
superfluous
;
seing
that
,
as
the
Bishop
or
Presbyters
their
blessing
is
not
thereby
bettered
,
or
materially
differenced
from
their
ordinary
benediction
;
so
the
ordinary
profession
of
beginners
,
in
their
examinations
,
and
especially
their
after-partaking
of
the
Sacrament
of
the
Lords
Supper
,
doth
more
then
supply
your
pretended
solemn
renovation
.
5.
As
this
conceit
of
Confirmation
,
as
it
is
explained
by
you
,
doth
evidently
derogate
from
the
Sacrament
and
Covenant
of
Baptisme
,
as
to
Infants
;
so
,
your
appropriating
the
administration
thereof
to
the
Bishop
,
objected
by
your
N.
C.
in
his
next
demand
,
doth
yet
more
discover
its
vanity
and
evill
design
:
To
the
arguments
therefore
which
you
bring
for
it
,
and
1.
to
its
Antiquity
:
I
answere
,
that
the
simplicity
and
purity
of
the
first
Ages
of
the
Church
,
knew
it
not
:
2.
As
,
it
s
very
first
beginnings
cannot
be
calculate
,
beyond
the
times
of
the
Churches
declination
,
so
,
it
is
most
certain
,
that
from
an
arbitrarie
well-meaning
institution
,
it
hath
since
been
depraved
to
such
an
abuse
,
as
may
sufficiently
justify
the
total
removal
of
its
use
.
2.
As
for
your
Scripture
probability
,
from
the
laying
on
of
hands
so
notourly
known
to
have
been
then
only
used
,
in
the
conferring
of
the
extraordinary
Gifts
of
the
Spirit
,
or
in
the
Ordination
,
or
Mission
of
Ministers
,
neither
it
,
nor
your
alleaged
assent
of
most
Reformers
,
do
merite
any
answere
.
Next
you
tell
us
,
in
defence
of
Private
Baptisme
,
That
for
us
to
confine
the
Sacramental
actions
,
to
the
walls
of
a
Church
,
is
gross
Superstition
:
But
,
who
would
have
thought
,
when
you
clamour
so
much
upon
our
Non-conforming
Meetings
,
you
would
have
stumbled
into
such
a
mistake
?
Our
exception
against
Privat
Baptisme
is
therefore
,
not
the
want
of
a
dedicated
House
,
as
you
do
vainly
alleage
;
but
because
our
Lord
,
having
,
by
his
commission
,
annexed
it
to
the
preaching
of
the
word
,
whereof
it
is
the
seal
,
and
it
being
the
Sacrament
of
our
initiation
into
the
Church
,
its
performance
doth
evidently
appear
to
be
most
agreeable
to
the
ordinary
Church
assemblies
,
where-ever
held
;
beside
,
that
peoples
mindes
,
prone
to
superstition
,
may
,
by
the
practice
of
Private
Baptisme
,
be
readily
inclined
,
both
to
apprehend
the
Popish
absolute
necessity
of
Baptisme
,
and
thence
to
regard
the
exterior
action
,
more
then
the
spiritual
signification
and
efficacie
,
is
confirmed
,
by
undeniable
experience
,
both
in
your
and
the
Roman
Churches
:
For
the
inconveniency
,
which
you
poorly
exaggerate
,
from
the
distance
of
many
Churches
,
the
badness
of
seasons
,
and
tenderness
of
Infants
:
as
,
unto
this
day
,
it
was
never
made
the
ground
of
a
reall
complaint
,
so
you
should
understand
,
that
the
dispensations
of
Gods
Providence
do
not
alter
the
dispositions
of
his
holy
will
.
From
Baptisme
,
you
pass
to
plead
for
the
private
administration
of
the
Communion
to
Persons
on
death-bed
,
and
this
you
think
,
the
seasonablenes
of
its
use
,
and
the
propriety
of
its
ends
to
such
a
case
,
do
abundantly
perswade
:
To
which
I
answere
,
1.
That
though
at
no
time
,
Faith
and
Love
need
more
to
be
quickened
,
the
Death
of
Christ
more
to
be
remembred
,
nor
communion
with
the
Church
to
be
declared
,
then
in
the
approach
of
the
last
pangs
,
it
will
not
thence
follow
,
that
therefore
the
Communion
may
then
be
privatly
administrat
:
for
,
since
not
the
seasonableness
of
the
fruits
,
but
the
warrant
and
Rule
given
unto
us
,
is
first
to
be
heeded
,
in
the
going
about
of
holy
administrations
;
nay
,
since
that
,
without
this
regard
duely
adhibit
,
the
blessing
and
fruits
are
but
in
vain
expected
,
it
is
evident
,
that
barely
from
the
exigence
of
the
fruits
,
to
conclude
,
in
any
case
,
the
lawfulness
of
the
celebration
,
is
preposterous
Religion
,
and
worse
Reason
:
Now
2.
That
the
rule
set
down
to
us
,
in
this
Sacrament
,
doth
reprobate
this
your
observance
,
is
evident
not
only
from
that
connexion
,
that
there
is
and
ought
to
be
observed
,
betwixt
the
word
,
and
Sacraments
:
But
,
1.
From
our
Lords
own
pattern
in
the
institution
,
keeping
this
solemnity
with
the
company
of
his
Disciples
,
making
as
it
were
a
little
Christian
Church
:
2.
Because
the
Apostle
in
his
regulation
of
this
Sacrament
,
according
and
with
respect
to
his
Masters
pattern
,
doth
suppose
the
Churches
coming
together
into
one
place
,
and
consequently
the
ordinary
Church
Assemblies
,
as
a
necessary
requisite
,
in
the
free
and
peaceable
times
of
the
Church
:
3.
Because
the
very
Mysterie
of
the
Lords
Supper
,
representing
the
union
of
Believers
with
,
and
their
communion
in
Iesus
Christ
their
Head
and
the
name
that
it
hath
thence
obtained
,
1
Cor.
10.
v.
16
,
17.
is
not
well
consistent
with
this
private
administration
:
'T
is
true
,
the
Authors
of
your
Articles
,
not
being
able
to
decline
the
convincing
evidence
of
this
reason
,
do
,
among
other
preparations
,
require
that
there
be
three
or
four
,
free
of
lawful
impediments
,
present
with
the
sick
person
to
communicate
with
him
;
but
as
such
a
packt
Conventicle
,
beside
other
inconveniences
,
hath
no
just
resemblance
of
the
Church
her
ordinary
Assemblies
;
much
less
can
communicating
with
hand-weal'd
companions
be
a
signe
of
that
free
,
equable
and
comprehensive
communion
,
signified
by
this
Sacrament
;
so
,
it
is
manifest
,
that
the
forementioned
requisite
is
only
a
colourable
evasion
,
manifestly
acknowledging
the
force
of
our
argument
,
&
in
fraudem
Legis
,
salvis
verbis
sententiam
ejus
circumveniens
:
But
3.
This
your
Private
Communion
is
to
be
reprobate
;
because
,
as
the
decumbents
faith
,
love
,
and
other
graces
,
in
that
hour
of
his
need
,
are
only
best
excited
by
the
means
at
that
time
allowed
and
competent
,
and
the
sanctified
remembrance
and
improvement
of
other
privileges
,
and
ordinances
,
formerly
enjoyed
;
so
,
it
is
certain
,
that
this
observance
hath
not
only
been
abused
by
the
Papists
,
unto
the
abomination
of
their
private
Ma●●
;
but
is
also
rejected
,
by
the
Reformed
Churches
,
not
Lutheran
,
as
found
to
be
inductive
of
vain
Superstition
,
whereever
it
is
used
;
and
for
this
I
need
not
go
farre
in
search
of
confirmations
,
for
you
your self
in
telling
us
,
That
your
practice
was
very
early
in
the
Church
,
subjoin
,
that
Iustin
Martyr
sayes
,
they
sent
of
the
Eucharist
,
to
them
that
were
absent
,
and
that
the
story
of
Serapion
shews
,
how
necessary
,
Christians
then
thought
it
,
to
be
guarded
by
this
holy
viaticum
,
which
two
instances
,
whether
true
or
false
,
being
generally
held
to
be
an
excess
,
both
inclining
to
,
and
introductive
of
vain
Superstition
;
and
therefore
,
reckoned
among
the
first
Naevi
,
appearing
in
the
face
of
the
Primitive
Church
,
and
now
generally
disused
,
by
all
the
Churches
of
Christ
,
as
they
are
by
you
adduced
,
do
too
evidently
demonstrate
,
how
much
,
both
your
spirit
and
customes
,
do
bend
to
a
relapse
,
in
these
evils
.
In
the
next
place
your
N.
C.
asks
you
What
you
say
for
Kneeling
in
receiving
;
sure
this
looks
like
Superstition
and
Idolatrie
:
And
in
return
you
confess
,
that
it
is
the
Article
of
them
all
,
which
you
have
least
fondness
for
.
And
this
indeed
,
is
very
fitly
expressed
,
in
as
much
as
it
is
evident
,
it
can
be
no
rational
or
solid
liking
,
which
inclineth
you
,
to
any
of
them
;
but
since
even
your
fondness
,
as
to
this
Article
,
is
defective
;
how
farre
must
you
be
from
doing
the
thing
in
faith
?
And
how
much
more
sound
and
Christian
would
it
be
for
you
,
here
to
subsist
,
and
say
,
since
,
for
want
of
the
warrant
of
Faith
,
this
Kneeling
cannot
possibly
please
God
,
let
it
be
removed
from
his
Holy
Ordinance
?
But
you
proceed
and
tell
us
,
That
since
the
kneelers
do
declare
,
that
they
neither
believe
Christ
to
be
corporally
present
,
nor
intend
any
Worship
to
the
bread
or
wine
;
but
direct
their
Worship
to
God
and
Christ
,
for
that
death
which
is
therein
shewed
forth
,
it
is
great
uncharitableness
,
for
us
,
to
call
this
kneeling
Idolatrie
.
'T
is
answered
,
Sir
,
as
in
the
general
,
I
have
as
dull
a
facultie
,
and
small
an
inclination
,
for
constructive
inferences
,
specially
in
the
worser
part
,
as
most
of
men
;
so
really
;
if
the
purpose
of
this
discourse
were
only
a
contest
of
opinion
,
upon
the
practice
of
persons
,
professing
,
as
you
say
,
and
gracing
the
same
with
humility
,
meekness
,
and
sincere
love
of
the
truth
,
the
great
Apologists
for
a
dubious
performance
,
for
all
the
evill
appearances
,
which
I
finde
in
this
matter
,
I
think
I
ought
rather
to
informe
,
in
the
Spirit
of
meekness
,
by
pointing
out
the
error
,
then
by
a
severe
naming
of
it
,
though
just
enough
,
both
involve
in
more
doubtfull
disputations
,
and
like
wise
irritate
,
but
seing
our
business
lyes
with
such
,
who
,
having
rejected
and
scorned
all
information
,
resisted
yea
gone
over
unanswerable
light
,
and
shewed
perverseness
in
practice
,
do
further
go
about
,
subtilly
to
seduce
,
nay
rigidly
and
violently
to
impose
upon
others
,
who
both
have
escaped
and
renounced
these
vanities
:
If
the
purity
and
truth
of
Gods
Ordinances
,
and
the
very
end
of
charity
,
do
in
this
case
allow
,
a
more
peremptory
plainness
,
I
think
your
censure
of
our
uncharitableness
altogether
unseasonable
:
Now
that
all
your
Ceremonies
,
but
specialy
this
act
of
Kneeling
are
Idolatrous
,
and
that
not
only
reductivè
and
participativè
,
as
they
speak
;
but
also
directly
,
and
formally
,
by
rendering
Formalists
such
,
Gillespie
in
his
English
Popish
Ceremonies
,
hath
so
fully
demonstrat
,
and
therein
hath
so
diligently
searched
you
out
,
in
all
your
subterfuges
,
and
clearly
discussed
all
imaginable
pretensions
;
that
I
should
but
wrong
both
him
,
and
my self
,
and
the
cause
,
by
offering
either
to
repeate
,
or
add
:
Only
to
convince
you
yet
more
,
how
little
,
in
this
affaire
,
I
am
inclined
groundlesly
to
taxe
your
way
of
Idolatrie
:
I
grant
that
your
Kneelers
do
not
only
profess
,
as
you
say
,
which
may
aswell
be
alledged
for
Worship
done
before
a
Crucifixe
,
and
yet
doth
not
purge
it
of
Idolatrie
.
But
further
do
acknowledge
,
the
act
of
receiving
and
communicating
to
be
no
direct
act
of
Worship
;
but
first
commemorative
,
having
the
acts
of
praise
and
thanksgiving
,
in
the
next
place
,
resulting
from
it
,
and
the
gesture
of
adoration
to
be
thereto
only
ascriveable
;
yet
,
seing
in
mediate
Worship
,
the
media
are
necessarily
objected
,
and
of
the
very
substance
of
the
ordinance
,
without
which
it
cannot
subsist
,
it
is
manifest
,
that
external
adoration
therein
used
,
inevitably
,
though
neither
rationally
,
nor
intentionally
,
respecting
and
relating
to
these
objects
,
must
of
necessity
be
Idolatrous
:
For
instance
,
suppose
a
person
abstracting
in
profession
,
as
much
as
you
do
from
all
respect
to
the
minister
,
who
in
his
preaching
sustaines
his
Masters
person
,
and
declaring
,
that
neither
rationally
he
could
,
nor
intentionally
did
,
attribute
any
more
then
becoming
reverence
to
the
word
heard
,
should
nevertheless
in
hearing
,
still
kneell
,
would
not
you
and
all
men
say
,
that
such
an
excess
were
superstitiously
Idolatrous
?
How
much
more
then
,
must
this
kneeling
in
the
actual
receipt
and
commemoration
,
(
an
act
nothing
so
immediat
betwixt
God
and
the
Soul
,
as
that
of
hearing
his
word
)
of
necessity
respecting
the
Elements
,
in
as
much
as
without
the
presence
thereof
,
it
would
not
at
all
be
by
you
exacted
,
fall
under
the
same
,
yea
a
worse
,
construction
?
But
,
not
to
dip
further
in
a
discourse
,
which
I
have
already
told
you
,
that
I
judge
superfluous
,
as
I
have
here
exhibited
the
fairest
interpretation
of
your
way
,
and
yet
there
is
nothing
found
,
even
under
the
legal
Ordinances
,
wherein
the
signes
and
instruments
,
often
honoured
with
a
visible
Divine
glory
,
were
advanced
to
the
highest
pitch
of
a
becoming
reverence
,
that
can
,
by
any
act
of
adoration
,
thereto
properly
directed
or
relative
,
any
where
recorded
,
justify
your
practice
;
so
,
when
it
occurres
,
that
the
samine
is
both
contrary
to
our
Lords
own
example
,
incongruous
to
the
meaning
,
and
end
of
the
institution
,
and
lastly
known
to
be
introduced
by
a
Superstition
,
that
very
quickly
discovered
,
and
brought
forth
,
the
most
gross
of
all
the
Popish
Idolatries
;
how
strange
must
this
delusion
be
,
that
not
only
retaineth
,
but
presseth
it
upon
others
?
But
when
your
N.
C.
urgeth
you
with
our
Lords
example
of
sitting
in
a
Table-gesture●
you
tell
him
,
That
none
should
alledge
this
,
but
such
as
communicate
leaning
,
and
after
supper
,
and
in
an
upper
Room
:
And
wherefore
did
you
not
add
in
the
house
,
where
one
carrying
a
Pitcher
doth
enter
;
and
in
a
citie
like
to
Ierusalem
:
and
the
like
,
that
so
the
folly
of
your
reply
might
have
discovered
it self
,
without
my
medling
?
But
the
matter
is
plain
:
Our
Lords
example
is
to
be
our
pattern
and
rule
,
both
for
the
substance
,
and
in
the
circumstances
properly
respecting
its
nature
and
ends
:
the
substance
of
the
institution
,
is
,
a
mysterious
Eucharistick
commemoration
of
Christs
Death
,
by
the
symboles
of
Bread
and
Wine
,
used
in
the
manner
prescribed
;
the
circumstances
are
,
that
the
samine
be
performed
by
way
of
a
festivity
,
at
a
Table
,
and
the
like
:
these
things
being
observed
,
as
the
particular
roome
,
time
and
manner
of
the
Iews
sitting
mentioned
in
the
Gospel
,
were
only
accidental
;
so
,
the
samine
are
variable
,
according
to
the
customes
of
every
People
,
and
Nation
,
without
the
least
derogation
from
the
Lords
Ordinance
,
Nay
if
you
would
but
deall
with
ordinarie
ingenuity
,
in
these
matters
;
seing
that
our
Lords
familiar
converse
and
Table-gesture
,
adhibite
in
this
appointment
,
is
not
the
least
testimony
of
that
condescending
love
,
thereby
represented
,
the
just
and
faire
imitation
of
his
example
,
consisting
in
the
like
familiar
manner
,
in
genere
actus
,
regulate
by
a
due
decencie
,
doth
equally
reject
,
both
the
affected
reverence
of
your
impertinent
Adoration
,
and
also
the
other
extreme
of
that
rigid
Apish
conformity
,
in
things
purely
accidental
,
whereby
you
go
about
to
redargue
our
censure
of
your
Superstition
.
But
you
say
,
Seing
the
Jews
,
without
any
written
warrant
,
did
change
the
commanded
posture
of
the
Pass-over
,
from
standing
to
sitting
,
and
Christ
did
thereto
conform
,
wherefore
may
not
Christians
,
who
are
less
restrained
,
change
the
first
gesture
,
which
is
not
commanded
,
and
only
lamely
exemplified
,
by
leaning
?
'T
is
answered
,
The
posture
mentioned
,
Exod.
12.
21.
in
the
institution
of
the
Passe-over
,
is
,
that
they
should
eat
it
with
their
loins
girded
,
their
shoes
upon
their
feet
,
and
their
staff
in
their
hand
:
there
is
no
express
mention
made
of
standing
.
2.
Some
are
of
opinion
,
that
supposing
standing
to
be
imported
,
by
what
is
injoined
;
yet
the
posture
was
particular
to
that
eating
,
at
Israels
departure
from
Egypt
,
and
that
thereafter
the
posture
was
free
,
in
respect
that
the
formal
perpetual
ordinance
,
given
after
the
first
celebration
,
Exod.
12.
43.
makes
no
mention
of
the
gesture
;
and
therefore
,
that
the
Iews
did
thereafter
use
sitting
,
at
least
from
the
dayes
of
Ioshua
,
in
sign
of
rest
and
secure
liberty
:
however
,
certain
it
is
,
that
as
our
Lords
posture
in
eating
the
Passe-over
,
whatever
it
was
,
was
not
contrary
to
the
Divine
prescription
;
so
,
the
Iews
their
practice
,
acknowledged
by
you
to
have
been
the
same
,
can
be
no
ground
for
your
Superstitious
innovation
of
Kneeling
,
introduced
contrary
to
our
Lords
example
,
the
Rule
of
the
institution
;
and
both
introductive
of
,
and
tending
to
plain
Idolatrie
.
As
for
that
greater
liberty
allowed
to
Christians
,
which
you
here
plead
;
as
we
have
already
heard
,
that
you
only
alledge
our
liberty
,
from
the
former
rigor
,
to
the
effect
you
may
impose
your
new
yoke
of
a
more
i●rational
bondage
;
so
,
it
is
evident
,
that
in
this
pla●e
you
mention
our
freedome
of
Gesture
,
on
purpose
,
〈◊〉
you
may
enslave
us
to
the
imposition
of
your
Superstitious
Kneeling
:
but
he
truely
walketh
at
liberty
,
who
keepeth
the
Lords
Commandments
.
You
shut
up
this
Article
with
a
perhaps
,
that
more
veneration
is
due
to
this
action
now
,
that
our
Saviour
is
exalted
;
then
he
could
have
allowed
of
in
his
humiliation
:
But.
1.
the
veneration
,
that
you
here
speak
of
,
to
the
action
,
sufficiently
intimateth
,
that
for
all
the
pretenses
made
in
the
contraire
,
the
Kneeling
,
which
you
plead
for
,
is
in
some
sort
relative
to
the
Elements
therein
used
,
and
therefore
Idolatrous
.
2.
your
perhaps
,
unsoundly
insinuats
,
that
our
Lord
could
not
have
allowed
of
the
same
adoration
,
now
due
to
him
in
Exaltation
,
in
the
state
of
his
Humiliation
;
which
you
know
to
be
false
.
3.
at
best
,
it
is
a
conjectural
intruding
into
these
things
,
which
you
have
nor
seen
,
and
so
not
meriting
any
regard
.
In
the
last
place
,
you
treat
of
the
Article
,
anent
the
observing
of
dayes
,
and
denying
that
you
pretend
to
make
them
holy
dayes
:
you
tell
us
,
that
it
is
another
thing
,
to
keep
peculiar
dayes
of
thanksgiving
,
for
the
great
and
signal
mercies
of
the
Gospel-dispensation
,
and
in
such
customes
you
can
apprehend
no
evill
?
and
really
,
Sir
,
I
am
confident
you
have
seen
as
little
good
:
but
to
be
short
,
remitting
what
may
be
said
against
this
Article
,
to
the
pious
and
learned
Labours
of
these
Authors
,
which
I
have
already
commended
;
I
only
add
,
that
although
the
construction
which
you
put
upon
this
observation
of
dayes
,
is
certainly
the
most
plausible
that
can
be
made
;
yet
you
know
so
well
,
how
grossly
these
dayes
have
,
in
the
Roman
Church
,
been
abused
to
superstition
and
profanity
,
both
in
their
dedication
and
observation
,
And
it
is
so
obvious
to
any
,
how
,
to
this
day
,
the
generality
in
these
Reformed
Churches
,
where
they
are
observed
,
do
,
in
the
persvasion
as
well
as
practice
,
continue
the
same
abuse
,
that
I
think
,
since
they
are
only
an
humane
invention
,
not
good
in
itself
,
your
own
rule
,
p.
70.
that
,
when
such
things
are
grossly
abused
,
then
there
is
ground
to
change
their
use
,
may
fully
satisfy
you
,
as
to
the
justice
and
reason
of
our
dissent
.
But
you
affirme
confidently
,
that
in
all
Ages
of
the
Church
,
Christians
have
had
a
peculiar
veneration
for
these
dayes
:
'T
is
answered
,
a
veneration
for
these
dayes
,
how
doth
this
language
agree
with
the
above
mentioned
interpretation
,
whereby
,
reducing
these
dayes
,
to
the
condition
of
a
meere
circumstance
of
a
constant
Anniversary
thanksgiving
,
you
go
about
to
purge
them
of
all
further
Superstition
?
But
this
wind
of
your
vanity
can
not
he
hid
:
it
is
as
the
ointment
of
the
right
hand
which
bewrayeth
it self
.
2.
These
dayes
,
were
not
in
veneration
,
in
the
first
and
purest
Age
of
the
Church
,
whereby
,
both
the
generality
of
your
assertion
,
and
your
argument
,
from
Antiquity
,
are
subverted
:
you
tell
us
that
the
observation
of
Easter
and
Pentecost
,
are
clearly
derived
from
Apostolical
practices
:
what
you
understand
by
Apostolical
practices
,
concernes
me
not
,
seing
that
the
Apostles
,
and
Church
,
in
their
times
,
knew
no
such
thing
:
And
this
Negative
,
proving
it self
,
cannot
be
controlled
:
I
grant
,
the
succeding
Ages
became
soon
fond
of
these
vanities
;
but
,
what
were
the
bitter
fruites
of
contention
and
schisme
,
which
the
Lord
in
his
justice
,
did
suffer
this
earely
corruption
to
produce
,
is
notourly
known
,
and
certainly
such
,
as
alone
might
have
taught
the
whole
ensuing
generations
,
to
be
more
tender
of
Gospel
purity
and
simplicity
:
Shall
we
then
also
refuse
instruction
?
But
you
say
,
Paul
hasted
to
be
at
Jerusalem
to
keep
the
feast
of
Pentecost
:
Pray
,
Sir
,
be
more
sincere
;
all
we
find
in
Scripture
,
is
,
that
he
hasted
to
be
at
Ierusalem
,
the
day
of
Pentecost
:
And
I
appeal
to
common
ingenuity
,
if
that
any
rational
man
,
considering
Paul
to
be
a
Iew
,
and
to
hasten
,
against
one
of
their
three
great
Feasts
and
Convocations
,
then
by
the
Iews
still
observed
,
to
his
own
Countrey
and
its
Metropolis
,
where
the
general
and
solemne
confluence
of
his
whole
Nation
was
to
meet
,
can
thence
conclude
,
that
he
went
thither
to
keep
the
Feast
of
Pentecost
,
in
the
meaning
by
you
insinuate
and
requisite
to
your
purpose
?
In
the
last
place
you
tell
us
that
Paul
sayeth
of
the
legall
holy
dayes
,
he
that
regardeth
a
day
,
to
the
Lord
he
doth
regard
it
:
Whence
you
inferre
,
that
if
Moses
his
Feasts
might
have
been
kept
holy
to
the
Lord
,
much
more
may
these
be
,
which
the
Church
hath
institute
.
Really
,
I
am
so
wearied
with
this
poor
stuff
,
that
civility
,
forgetting
it
to
be
your
own
,
doth
almost
prompt
me
to
demand
your
pardon
,
for
resuming
it
:
The
Apostle
Paul
in
that
Chapter
,
is
most
expressly
declaring
,
our
Christian
Liberty
,
and
its
right
use
,
and
in
the
case
of
a
weak
Brother
,
esteeming
one
day
above
another
,
belike
from
the
difference
made
by
Moses
Law
,
he
only
adviseth
,
that
he
be
fully
perswaded
in
his
own
minde
,
and
seing
he
regardeth
it
unto
the
Lord
,
he
would
not
have
him
therefore
judged
:
Now
tell
me
plainly
,
is
this
either
the
case
or
the
controversie
betwixt
us
?
Are
Bishops
the
weak
Brethren
,
from
the
abiding
impress
,
of
a
Divine
dispensation
fulfilled
and
evanishing
,
but
not
expressly
antiquat
,
tenderly
and
conscientiously
over-esteeming
and
regarding
certain
dayes
;
and
therefore
only
pleading
a
charitable
forbearance
.
Or
lastly
:
Seing
the
Bishops
do
not
only
,
without
warrant
,
keep
up
these
superstitious
observations
;
but
peremptorily
enjoin
and
impose
them
upon
others
;
whereas
the
Apostle
in
the
same
place
,
doth
both
declare
our
Liberty
,
and
,
with
equal
care
,
prescribe
,
that
,
seing
he
that
regardeth
not
the
day
,
to
the
Lord
he
doth
not
regard
it
;
that
therefore
he
should
not
be
judged
:
Are
they
not
by
the
very
Text
here
alledged
manifestly
convicted
?
But
it
is
enough
:
And
whether
our
dislike
of
these
Festivals
,
and
the
other
Articles
of
Perth
,
be
not
well
grounded
,
and
your
observing
and
enjoyning
of
them
both
Superstitious
and
irrational
,
I
leave
it
to
the
judgement
of
all
the
Lovers
of
Truth
.
The
sixth
DIALOGUE
Answered
.
SIR
,
To
this
conference
,
very
visibly
contrived
for
the
commendation
of
your self
and
your
way
,
and
wherein
pretending
,
by
sublime
speculations
and
the
swelling
words
of
a
faire
profession
,
to
elevat
Souls
to
the
solid
hights
,
and
true
liberty
of
Christianity
,
you
plainly
go
about
,
to
introduce
a
regardless
indifferencie
,
for
all
these
corruptions
and
superstitious
practices
,
whereunto
,
in
a
convenient
compliance
with
the
present
course
,
you
cunningly
endeavour
to
subjecte
us
;
you
make
you
N.
C.
preface
,
That
there
is
no
good
to
be
hoped
from
you
,
who
are
so
fierce
against
us
,
and
to
add
with
little
serious
reverence
,
but
God
be
thanked
an
ill-willed
Cow
hath
short
hornes
:
Whence
taking
the
occasion
,
you
tell
us
of
your
extreme
aversion
from
fierce
and
violent
courses
,
your
love
to
all
Christians
,
your
pitie
of
such
as
you
judge
mistaken
,
and
that
you
quarrel
with
no
man
for
his
opinion
,
in
these
lesser
matters
,
Which
are
but
the
skirts
and
suburbs
of
Religion
,
and
so
forth
.
Sir
,
if
Censure
were
either
my
Genius
or
office
,
how
easie
were
it
for
me
,
to
strip
both
you
and
your
partie
of
this
your
sheeps
clothing
:
We
have
heard
in
the
preceeding
Dialogues
,
your
frequent
accusations
of
Rebellion
and
Faction
,
your
virulent
calumnies
of
the
most
inhumane
,
unnatural
,
and
barbarous
Wickedness
that
can
be
paralleled
,
your
insolent
mockeries
at
fancied
mistakes
,
and
lastly
,
all
that
hath
preceeded
,
a
continual
quarrel
about
these
things
,
which
you
call
lesser
matters
,
and
all
this
,
against
the
generality
,
nay
,
against
the
whole
of
the
Godly
and
sober
in
the
Land
;
but
especially
,
the
Lords
faithful
and
suffering
Ministers
;
and
yet
you
have
the
boldnes
,
to
wipe
your
mouth
,
and
make
a
boast
of
your
singular
gentlenes
,
Christian
love
,
compassion
upon
them
that
are
out
of
the
way
,
and
tender
forbearance
toward
dissenters
in
lesser
things
.
But
,
I
have
already
medled
too
far
in
this
concention
,
only
,
as
I
would
not
have
men
mistaken
concerning
you
,
so
,
for
preventing
of
their
mistake
of
us
,
from
your
N.
C.
suggestion
,
I
assure
you
plainly
,
that
though
any
man
may
affirme
,
without
fear
of
a
contradiction
,
that
the
Prelatick
Spirit
,
mingled
in
the
midst
of
you
,
is
irreligious
,
false
,
fierce
,
jealous
,
cruell
,
covetous
and
proud
;
and
,
in
these
few
years
bygone
,
hath
less
or
more
appeared
,
in
all
these
evill
qualities
,
yet
as
the
seen
fury
,
folly
and
prophanitie
of
your
Bishops
and
Curates
,
and
a
secret
conviction
,
in
all
men
,
of
the
consistencie
of
true
Loyalty
with
the
Countreys
just
aversion
from
them
,
may
in
politick
prudence
,
induce
our
Governours
to
restrain
some
what
of
the
rage
of
that
Partie
,
which
we
are
thankfully
to
acknowledge
,
so
it
is
our
Prayer
to
God
,
that
he
would
lead
them
on
,
to
a
full
and
just
consideration
of
the
true
causes
of
all
our
grievances
,
and
to
serious
repentance
and
returning
unto
God
,
who
alone
,
with
truth
,
can
restore
unto
us
true
peace
and
establishment
.
You
subjoine
here
the
late
King's
advice
of
Moderation
to
his
Son
,
who
now
reigneth
;
and
would
,
forsooth
,
have
us
to
beleeve
,
that
his
words
to
express
both
your
opinion
,
and
temper
:
and
really
,
though
I
cannot
altogether
acquit
their
strain
of
prejudice
,
nor
carrie
their
designe
higher
then
the
ends
of
Policie
;
yet
they
contain
so
much
of
sound
reason
,
and
the
later
part
of
them
,
viz.
take
heed
,
that
outward
circumstances
and
formalities
of
Religion
devour
not
all
,
or
the
best
,
encouragements
of
Learning
,
Industrie
,
and
Pietie
,
is
so
sadly
verified
,
in
the
present
condition
of
affaires
,
that
I
cannot
but
with
wonder
reflect
,
how
such
a
rational
instruction
,
taught
to
the
Author
,
by
long
and
costly
experience
,
should
at
his
Majesties
return
,
have
been
so
much
neglected
,
and
,
even
to
this
day
,
after
so
visible
an
accomplishment
,
so
little
remembred
?
But
the
use
you
make
of
this
passage
,
is
only
to
bewray
your
N.
C.
childishnesse
,
and
shew
a
little
of
your
own
affectation
,
by
causing
him
first
to
say
,
It
seems
you
are
a
Latitudinarian
,
and
then
by
your
answering
,
that
if
by
latitude
be
meant
charity
,
you
glory
in
it
;
but
as
I
have
already
demonstrat
,
in
the
second
Dialogue
,
that
it
is
conveniencie
,
more
then
sincerity
,
which
relaxes
and
dilates
your
charity
;
and
,
as
it
is
too
too
evident
,
that
it
is
the
love
of
Peace
,
more
then
of
Truth
,
which
doth
recommend
men
to
the
favour
of
your
good
opinion
;
so
,
I
would
have
you
to
consider
,
that
rectitude
,
and
not
latitude
,
is
the
measure
and
character
of
the
wayes
of
God
:
Nay
,
when
I
remember
our
Lord's
words
,
Enter
ye
in
at
the
strait
gate
;
for
wide
is
the
gate
,
and
broad
is
the
way
,
that
leadeth
to
destruction
;
but
strait
is
the
gate
,
and
narrow
is
the
way
,
that
leadeth
unto
life
:
The
fairest
gloss
,
whereof
your
latitude
is
capable
,
cannot
reconcile
me
to
the
designation
:
It
is
therefore
,
in
the
streightness
,
yea
and
straitnes
of
this
Rule
,
and
in
the
practice
of
the
new
commandement
of
Love
,
that
you
may
truly
glory
,
but
only
in
the
Lord
:
The
assuming
of
Names
,
other
then
that
of
Christian
,
is
but
an
emptie
vanity
,
and
that
of
latitude
,
is
so
little
expressive
of
pure
Christian
charity
,
that
you
see
it
is
the
very
Gospel-epithet
of
the
broad
way
of
damnation
.
In
the
next
place
,
taking
,
as
it
appears
,
with
this
new
name
of
Latitudinarian
,
for
all
your
disowning
of
it
,
within
a
few
lines
preceeding
,
you
and
your
N.
C.
together
,
playing
to
others
hands
,
compound
a
prettie
garland
of
praises
,
for
your self
,
and
complices
:
And
where
he
acknowledgeth
,
That
you
live
very
good
lives
,
are
strong
witted
People
,
sound
against
Socinianisme
,
clear
and
free
from
Popish
errors
,
you
add
on
your
part
,
That
your
principles
are
neither
dangerous
nor
loose
;
that
there
are
none
greater
haters
of
,
and
enemies
to
,
Atheisme
;
that
you
give
a
rational
and
convincing
account
of
Christianity
,
to
all
clear
witted
men
;
that
with
a
due
measure
of
Charity
for
Papists
,
and
regard
to
the
union
of
the
Catholick
Church
,
you
disclame
all
errors
,
and
give
a
most
clear
and
scriptural
account
,
of
the
points
debateable
;
and
lastly
,
that
even
where
the
attributes
of
Gods
soveraignity
,
and
goodness
,
seem
to
interfere
,
by
faith
,
you
stope
the
mouth
of
weak
reason
:
Certainly
,
then
,
the
men
of
the
latitude
are
sound
,
and
orthodox
men
;
nay
,
no
doubt
,
but
ye
are
the
people
,
and
wisdome
shal
die
with
you
:
Yet
,
if
I
might
a
little
search
you
out
,
I
would
demand
,
1.
Why
you
thus
distinctly
characterize
your self
,
under
a
peculiar
name
;
for
,
that
you
do
not
understand
these
Epithets
of
all
your
partie
,
nay
,
not
of
your
Bishops
,
and
most
of
your
Curates
,
is
evident
,
even
from
the
first
,
whereby
you
assert
,
that
you
live
very
good
lives
,
which
,
I
am
certain
,
many
of
them
do
not
so
much
as
pretend
to
?
2.
If
the
principles
of
you
Latitudinarians
,
be
the
same
,
that
we
have
set
down
,
in
the
preceeding
Dialogues
,
viz.
that
preaching
is
not
to
be
termed
the
Word
of
God
;
and
consequently
that
Ministers
are
not
his
Messengers
;
that
the
Church
(
and
we
know
not
what
Church
)
may
antiquat
and
cause
to
cease
,
the
obligation
of
practices
,
such
as
the
washing
of
feet
,
and
anointing
the
sick
with
oil
,
though
,
as
punctually
and
perpetually
enjoined
in
the
Scripture
,
as
either
of
the
Sacraments
;
that
Christs
Kingdome
is
so
inward
and
spiritual
,
that
Offices
,
and
Officers
,
can
no
more
be
thence
pleaded
for
,
in
the
Church
,
then
the
stamping
of
Coin
;
that
,
if
the
inward
opinion
be
left
free
,
no
imposition
upon
the
outward
practice
can
wrong
Christian
liberty
;
that
extemporate
prayer
is
but
fancicall
and
carnal
;
that
there
is
no
praying
by
the
Spirit
,
unless
in
a
manner
and
in
words
infallible
;
that
the
English
Liturgie
is
an
excellent
Rule
of
Worship
;
and
many
such
like
things
:
Certainly
,
if
these
,
I
say
,
be
the
principles
of
the
Latitudinarians
,
as
they
are
yours
,
they
are
very
loose
and
dangerous
,
even
subversive
of
the
very
foundations
,
the
Word
of
God
,
and
the
Ordinances
therein
appointed
.
3.
You
take
to
your selves
the
commendation
of
very
good
lives
:
I
wish
you
may
not
be
deceived
;
the
Pharisees
made
clean
the
outside
of
the
cup
and
of
the
plater
;
but
God
requireth
and
searcheth
the
heart
,
and
these
things
that
come
forth
from
the
heart
,
evill
thoughts
,
deceit
,
blasphemies
,
pride
,
foolishnes
,
as
well
as
adulteries
,
murders
,
thefts
,
these
defile
the
man
:
What
of
these
may
be
found
in
this
little
Volume
of
your
Dialogues
,
especially
,
lies
,
calumnies
,
mockings
,
it
were
too
rigid
for
me
to
recapitulat
;
I
leave
it
to
the
impartial
perusal
of
what
both
of
us
have
said
:
Only
as
I
desire
not
to
be
accounted
so
uncharitable
,
as
to
propose
this
,
as
a
proportional
cognizance
of
all
the
writings
and
sayings
of
the
men
of
your
way
;
so
,
I
heartily
pray
the
Lord
,
to
make
all
of
you
,
indeed
,
rectitudinarians
.
4.
As
for
your
strong
wits
,
I
wish
you
may
be
as
little
puffed
up
with
the
conceit
of
them
,
as
we
are
terri●fied
by
their
opposition
;
that
you
do
not
abuse
them
to
Atheism
,
or
Socinianism
,
we
chearfully
accept
of
the
acknowledgement
:
Only
let
me
tell
you
,
that
though
we
be
as
loath
,
as
you
are
,
to
deny
Christianity
,
both
in
its
Articles
of
beliefe
,
and
precepts
of
practice
,
to
be
highly
congruous
,
to
the
dictats
of
right
reason
;
and
do
grant
,
that
Religion
,
the
highest
accomplishment
of
Nature
,
is
suteable
to
mans
supreme
faculty
;
yet
,
that
thus
to
propose
them
,
is
the
most
convincing
way
to
all
clear
witted
men
,
labours
of
these
difficulties
,
1.
That
,
although
there
be
not
only
as
much
obvious
reason
,
in
the
revelation
of
the
Gospel
,
as
may
stop
the
mouth
of
all
Gainsayers
,
and
unanswerably
confound
the
vanities
of
Atheism
,
and
all
false
Religions
,
but
also
,
such
a
Divine
congruous
light
,
as
,
once
entering
and
dispelling
the
natural
man's
darkeness
,
causeth
these
things
,
which
formerly
were
to
him
as
foolishness
,
appear
to
be
the
wisdome
of
God
;
yet
,
it
is
certain
,
that
the
things
of
God
,
depending
solely
upon
his
free
,
holy
,
and
unsearchable
good
pleasure
,
and
decree
,
and
being
only
communicat
by
the
revelation
,
and
receivable
in
the
illumination
of
the
Spirit
,
to
think
to
propose
and
enforce
them
,
by
rational
perswasion
,
for
the
conversion
of
men
in
the
state
of
nature
,
is
vain
and
presumptuous
:
and
therefore
,
if
it
be
in
this
manner
,
that
you
do
understand
your
assertion
,
viz.
that
thus
to
propose
them
,
is
the
most
convincing
way
to
all
clear
witted
men
,
seing
,
it
both
imports
a
sufficiencie
in
the
proposer
,
and
a
possible
capacity
in
the
hearers
,
to
convert
without
efficacie
of
Divine
grace
,
and
the
light
of
revelation
,
it
is
doubly
peccant
.
2.
In
what
sort
soever
your
assertion
be
understood
,
the
superlative
preference
,
which
it
giveth
to
your
way
of
reason
,
directly
impingeth
upon
the
Apostles
their
manner
of
preaching
;
which
was
not
with
the
wisdom
of
words
,
but
in
that
simplicity
,
which
unto
these
,
that
sought
after
wisdom
,
was
as
foolishness
:
It
was
neither
by
the
Wise
,
nor
by
the
Scribe
;
nor
by
the
Disputer
;
but
God
choosed
the
foolish
things
of
the
world
,
to
confound
the
wise
:
Consider
the
Apostles
their
Sermons
,
yet
extant
;
specially
Peters
,
not
only
to
the
Iews
,
but
also
to
Cornelius
and
the
first
converts
of
the
Gentiles
,
there
can
be
nothing
more
simple
,
either
in
perswasion
,
or
in
expression
:
Hear
Pauls
testimony
of
himself
[
and
I
brethren
,
came
not
with
excellencie
of
speach
,
or
of
wisdom
,
declaring
unto
you
,
the
testimony
of
God
;
but
was
with
you
,
in
weakness
,
and
in
fear
,
and
in
much
trembling
:
]
&c.
and
certainly
,
if
you
will
be
pleased
to
ponder
the
reason
and
end
,
which
he
subjoins
,
viz.
[
that
your
faith
should
not
stand
in
the
wisdom
of
men
;
but
in
the
power
of
God
]
You
cannot
but
perceive
,
both
the
difference
of
this
way
from
,
and
its
excellencie
above
that
of
rational
perswasion
,
which
you
so
much
commend
.
3.
As
neither
the
undoubted
congruity
of
Christianity
to
reason
once
enlightned
,
nor
the
sufficiency
of
reason
,
by
its
own
force
,
to
redargue
proud
mockers
and
despisers
,
do
conclude
its
aptitude
for
the
discovery
,
explication
,
or
right
uptaking
of
the
things
of
God
,
without
the
Spirit
,
which
alone
knoweth
them
;
So
,
it
is
justly
to
be
feared
,
that
this
new
method
,
of
adventuring
by
reason
,
without
the
testimony
of
the
word
,
to
propose
and
explain
these
mysteries●
do
not
only
prove
ineffectual
,
for
true
instruction
;
but
also
inductive
of
the
Authors
themselves
,
into
many
misprisions
and
errors
:
For
men
to
quite
and
lay
aside
the
conduct
of
the
true
and
only
light
which
is
the
best
evidence
and
manifestation
,
both
of
its
self
,
and
of
its
object
,
and
in
a
vain
curiosity
,
to
set
up
and
demonstrat
by
the
taper
of
Reason
,
in
the
sunshine
of
revelation
,
and
to
endeavour
,
to
cause
reason
lead
or
guide
,
which
,
with
much
difficultie
,
is
able
to
follow
,
is
a
presumption
,
not
more
full
of
pride
then
of
danger
:
Paul
was
a
man
very
learned
,
long
exercised
,
and
no
doubt
mightily
fervid
in
all
the
Arts
and
Methods
of
reasoning
;
but
from
the
time
,
that
,
that
light
from
Heaven
,
above
the
brightnes
of
the
Sun
,
shined
about
him
,
and
laid
him
on
the
ground
,
trembling
and
astonished
,
we
find
his
speech
in
the
matters
of
the
Gospel
,
was
not
with
entising
or
perswasive
words
of
Mans
wisdom
;
but
in
demonstration
of
the
Spirit
,
with
much
fear
:
sometime
indeed
he
disputes
,
and
thereby
also
confounds
;
but
it
is
his
preaching
that
mostly
converts
.
Think
not
that
,
by
these
reflections
,
I
aime
particularly
at
either
the
fault
or
fate
of
the
men
of
your
way
:
no
,
let
their
writings
speak
for
themselves
;
but
that
there
is
such
a
vanity
,
too
much
in
present
practice
,
the
late
,
more
pretendedly
rational
,
then
Scriptural
,
essayes
of
many
,
do
too
sadly
evince
.
4.
You
say
that
you
Latitudinarians
are
neither
Papists
,
nor
Cassandrians
;
but
,
in
effect
,
charitable
Protestants
,
and
that
you
are
far
from
that
hight
of
rigour
,
of
damning
all
Papists
,
which
some
of
us
owne
.
'T
is
answered
,
That
we
are
sufficiently
tender
in
this
point
,
is
notour
to
all
,
and
this
your
challenge
,
if
rightly
understood
of
Papists
,
that
is
of
all
,
who
live
within
the
verge
of
and
own
the
Church
of
Rome
,
is
as
groundless
as
your
needless
profession
of
an
uncontroverted
charity
,
because
they
hold
the
foundation
Iesus
Christ
,
though
they
build
upon
it
,
wood
,
hay
,
and
stuble
:
I
confess
that
,
seing
thereby
you
plainly
enough
insinuate
,
that
Papists
,
even
as
such
,
do
not
erre
fundamentally
,
and
consequently
,
under
this
reduplication
may
be
saved
,
it
imports
to
me
an
excess
,
wherewith
we
ought
not
to
comply
.
To
join
with
the
merit
of
Jesus
Christ
,
that
of
their
own
good
works
,
nay
,
of
their
own
superstitious
inventions
;
and
to
his
Mediation
,
that
of
Saints
,
seem
to
me
to
impinge
upon
the
very
foundation
,
which
you
acknowledge
.
What
shal
we
then
say
,
of
the
avowed
gross
Idolatries
and
Superstitions
,
ridiculous
penitences
and
perverted
morality
,
whereby
,
both
the
truth
,
and
spirituality
of
Gods
Worship
and
Service
,
with
the
inward
and
genuine
Grace
of
Obedience
and
Sanctification
,
are
subverted
?
Really
,
Sir
,
these
appear
to
me
,
to
be
a
superstructure
of
such
naughty
stuffe
,
as
neither
the
sincerity
of
Grace
,
with
which
I
judge
them
incompatible
,
nor
even
the
flames
of
their
own
purgatory
,
will
ever
purge
away
.
But
you
proceed
:
That
though
you
will
not
say
,
that
all
things
controverted
,
betwixt
the
Reformed
Churches
and
them
,
are
matters
of
Salvation
;
yet
in
their
greater
errors
,
such
as
the
Popes
Supremacie
,
the
Churches
infallibility
,
the
corporal
presence
&c.
you
condemne
them
,
and
perhaps
on
clearer
grounds
,
then
we
do
:
'T
is
answered
,
1.
That
the
things
controverted
with
the
Papists
are
not
all
of
them
such
,
as
do
directly
and
necessarily
,
in
beleefe
or
practice
,
appertain
to
Salvation
,
is
not
by
us
denied
;
but
,
where
,
in
this
your
latitude
,
you
do
in
effect
intimate
such
a
dissent
from
the
Reformed
Churches
,
as
if
many
things
betwixt
us
and
the
Papists
,
were
needlessly
by
us
drawn
in
question
,
it
is
such
an
undervaluing
of
the
will
and
way
of
the
Lord
,
whereupon
,
even
in
our
smallest
differences
,
we
hope
,
we
are
founded
;
that
I
could
not
pass
it
,
without
an
observation
.
2.
Whether
you
do
indeed
condemn
the
Papists
,
in
many
of
the
points
by
you
enumerate
,
let
be
on
better
grounds
,
is
to
me
very
dubious
?
You
say
,
you
are
against
the
Popes
Supremacie
;
but
how
is
it
then
,
that
you
have
transferred
it
upon
his
Majesty
,
and
that
with
a
more
ample
extent
,
then
ever
was
conceded
to
,
nay
,
or
arrogat
by
any
Pope
?
That
the
King
,
may
enact
such
Acts
,
and
Orders
,
concerning
the
administration
of
the
external
Government
of
the
Church
,
and
the
Persons
therein
imployed
,
and
concerning
all
Ecclesiastick
Meetings
and
matters
,
therein
to
be
proposed
,
as
he
shall
think
fit
,
is
more
then
any
Pope
ever
assumed
:
Pray
,
Sir
,
is
the
difference
betwixt
the
persons
of
the
Pope
,
and
Prince
,
the
hinge
of
the
controversie
?
Or
,
is
this
one
of
the
clearer
grounds
,
you
talk
of
?
consider
it
at
your
leisure
.
In
the
next
place
,
you
tell
us
,
that
you
condemn
the
Churches
infallibility
,
and
yet
,
p.
31.
of
this
same
Book
,
your
affirme
that
even
in
matters
,
as
punctually
set
down
in
Scripture
,
as
either
of
these
Sacraments
,
the
Church
may
judge
,
that
God
did
not
therein
intend
any
perpetual
obligation
,
and
,
by
her
practice
,
oblige
us
to
a
cessation
,
and
consequently
,
alter
Scripture-determinations
:
Beside
,
you
know
what
power
you
attribute
to
the
Church
,
to
impose
significant
ceremonies
and
other
observances
;
which
,
although
you
tell
us
,
for
an
evasion
,
do
not
take
away
the
liberty
of
inward
opinion
;
yet
you
affirme
,
that
they
do
bind
in
Conscience
to
a
conformable
practice
:
Verily
,
if
a
Church
so
impowered
be
not
infallible
,
the
concessions
are
too
large
;
but
the
truth
is
,
Scripture
defectible
,
the
Church
fallible
,
and
nothing
fixed
,
appear
to
be
most
aggreeable
,
to
the
lightnes
of
your
brains
,
and
the
Conveniencie
of
your
new
latitude
.
3.
You
affirme
,
that
you
are
against
the
corporal
presence
,
and
also
the
worshiping
of
Images
;
and
yet
,
you
are
for
Adoration
,
to
,
before
,
or
,
in
order
to
,
the
Eliments
:
For
call
it
as
you
will
,
you
plead
for
it
,
as
due
veneration
,
in
the
action
,
whereof
,
they
are
the
necessary
objects
:
how
these
do
consist
,
I
see
not
:
For
my
part
,
I
cannot
but
judge
,
the
Papists
,
though
more
gross
,
yet
more
consequent
.
But
we
have
enough
of
this
subject
,
and
these
few
instances
premised
may
indeed
well
justify
the
excessive
love
,
which
you
profess
to
the
unity
of
the
Catholick
Church
,
wherein
you
include
the
Roman
;
and
your
esteem
for
such
,
meaning
by
Cassander
,
and
others
of
his
way
,
who
have
studied
to
bring
things
to
a
temper
,
do
palpably
hold
out
your
byass
to
their
haltings
:
But
if
the
unity
and
temper
,
that
you
aime
at
,
be
of
this
temper
,
since
it
hath
not
truth
for
its
foundation
,
the
Lord
deliver
his
Churches
from
it
.
In
the
next
place
your
N.
C.
and
you
fall
a
quarrelling
,
about
Iustification
,
and
after
you
have
first
taxed
,
then
smoothed
,
and
again
,
in
a
manner
,
rejected
the
Papists
their
Iustification
by
works
,
and
their
Merit
,
you
proceed
to
Iustification
by
faith
only
:
and
when
you
have
given
us
your
explanation
of
it
,
you
make
a
prettie
bo●st
,
as
it
,
forsooth
,
by
your
right
apprehension
of
things
,
you
had
,
in
a
few
words
,
told
that
,
which
,
with
much
nicety
swels
amongst
us
to
Volumes
:
Sir
,
I
so
greatly
defire
to
find
you
walking
in
the
truth
,
and
am
so
little
in
love
with
contention
,
especially
in
a
matter
of
this
importance
,
that
I
am
resolved
,
rather
fanely
to
pass
,
then
rigidly
to
strain
,
even
your
more
ambiguous
expressions
;
but
since
you
would
make
the
World
beleeve
,
that
,
with
you
and
you
only
,
is
to
be
found
both
Truth
and
Light
;
and
that
,
on
the
other
hand
,
we
do
perplexe
this
point
,
with
Nic●ties
and
subtilties
,
it
will
not
be
amiss
,
that
in
this
matter
,
I
examine
you
more
particularly
:
which
that
I
may
performe
,
with
the
greater
candor
and
perspiciuty
,
I
shall
first
exhibit
your
words
,
in
their
full
context
,
and
thereafter
review
them
in
parts
.
You
say
then
,
That
Iustification
and
Condemnation
are
two
opposite
legall
termes
,
relating
to
the
judgement
shal
be
given
out
,
at
the
last
day
:
For
though
we
are
said
to
be
condemned
already
,
this
is
only
,
that
we
are
now
in
the
state
of
such
,
as
shal
be
solemnly
justified
or
condemned
.
Now
,
at
the
great
day
,
we
must
give
an
account
of
our
actions
,
and
we
must
be
judged
accordingly
;
but
since
all
must
be
condemned
,
if
God
enter
in
judgement
with
them
;
therefore
God
gave
his
Son
to
the
death
for
us
,
that
thereby
we
might
obtain
Salvation
:
And
all
judment
is
,
by
the
Father
,
committed
to
the
Son
:
and
Iesus
Christ
hath
proposed
life
,
through
his
death
,
to
as
many
as
receive
his
Gospell
,
and
live
according
to
it
:
And
as
that
,
which
gives
us
a
title
to
the
favour
of
God
,
is
the
blood
of
Christ
;
so
that
which
gives
us
an
interest
in
his
death
,
is
faith
,
with
a
life
conforme
to
the
rules
of
the
Gospel
,
and
the
root
of
this
new
life
,
is
a
faith
which
worketh
by
love
,
purifyeth
the
heart
,
and
overcometh
the
world
,
and
therefore
Iustification
is
ascribed
to
it
in
Scripture
:
and
this
,
you
say
,
is
the
right
apprehension
of
things
;
both
ascribing
all
to
Christ
,
and
declaring
clearly
the
necessity
of
a
holy
life
.
'T
is
answered
;
The
matter
of
Justification
,
being
,
in
effect
,
the
very
substance
of
the
Gospel
,
and
its
right
uptaking
,
of
the
greatest
moment
,
in
order
to
our
Salvation
,
for
as
much
,
as
you
,
by
an
affected
simplicity
,
and
simulat
smoothness
,
do
palpably
laboure
to
involve
and
pervert
it
;
I
shal
first
represent
,
in
your
words
,
and
in
its
own
colours
,
the
error
which
you
would
impose
,
and
then
discusse
these
reasons
,
and
insinuations
,
whereby
you
endeavour
,
rather
cunningly
to
cover
and
convey
it
,
then
plainly
to
maintain
it
.
The
scope
then
and
aime
of
your
discourse
is
,
that
the
proposall
of
life
in
the
Gospel
,
through
the
death
of
Christ
,
is
to
as
many
as
receive
it
,
and
live
according
to
it
;
that
,
that
which
giveth
us
an
interest
in
the
death
of
Christ
,
is
●aith
with
a
li●e
con●orme
to
the
ral●s
of
the
Gospel
,
and
that
because
of
the
fruits
of
faith
,
love
,
purity
of
heart
,
and
victorie
over
the
world
;
therefore
Iustification
is
ascribed
unto
it
in
Scripture
.
The
meaning
of
which
expressions
in
plain
language
,
is
,
that
it
is
by
good
works
,
joined
with
faith
,
nay
,
by
good
works
principally
,
and
faith
referred
to
them
,
as
the
root
thereof
,
and
not
by
faith
only
,
as
the
instrument
,
whereby
the
perfect
Righteousness
of
Jesus
Christ
is
laid
hold
upon
,
and
becometh
ours
,
in
Gods
sight
,
that
we
are
justified
.
Now
,
that
this
your
opinion
is
false
,
and
is
to
be
rejected
,
appeareth
by
these
many
,
and
plain
Scriptures
:
By
the
deeds
of
the
Law
there
shal
no
flesh
be
justifyed
in
his
sight
,
Rom.
3.
20.
The
man
is
blessed
,
to
whom
God
imputeth
righteousnesse
without
works
,
Rom.
4.
6.
By
grace
we
are
saved
,
not
of
works
,
lest
any
man
should
boast
,
Eph.
2.
8.
9.
Not
by
works
of
righteousnesse
,
which
we
have
done
,
but
according
to
his
Mercy
he
saved
us
,
Tit.
3.
5.
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
unto
them
,
2.
Cor.
5.
19.
God
hath
saved
us
with
an
holy
calling
,
not
according
to
our
works
;
but
according
to
his
own
purpose
and
grace
,
which
was
given
us
,
in
Christ
Iesus
,
before
the
world
began
,
2
Tim.
1.
9.
He
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
.
2.
Cor.
5.
21.
Iesus
Christ
,
is
made
of
God
,
unto
us
,
Wisdom
,
and
righteousness
,
and
sanctification
,
and
redemption
,
1.
Corin.
1.
30.
He
is
the
LORD
OUR
RIGHTEOUSNESSE
,
Ier.
23.
6.
We
are
justified
freely
by
Gods
Grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
Whom
God
hath
set
forth
to
be
a
propisiation
through
faith
in
his
blood
.
Rom.
3.
24
,
25.
By
the
righteousnesse
of
Christ
,
the
free
gift
came
upon
all
men
to
the
justification
of
life
:
and
by
the
obedience
of
one
shall
many
be
made
righteous
,
Rom.
5
,
18.
19.
We
are
justifyed
by
the
faith
of
Iesus
Christ
,
and
not
by
the
works
of
the
law
Gal.
2.
16.
He
that
worketh
not
,
but
believeth
on
him
that
justifyeth
the
ungodly
,
his
faith
is
counted
unto
him
for
righteousnesse
,
Rom.
4.
5.
And
lastly
,
A
man
is
justifyed
by
faith
,
it
without
the
works
of
the
law
,
Ro.
5.
28.
This
〈◊〉
hope
is
plain
Scripture
language
,
without
any
subtil●y
:
How
can
you
then
joine
our
works
of
the
Law
with
the
righteousnesse
of
faith
,
even
the
righteousness
of
Jesus
Christ
,
which
faith
doth
apprehend
,
&
appropriat
for
our
Justification
in
Gods
sight
,
contrary
to
these
most
manifest
testimonies
?
Certainly
,
if
men
would
but
seriously
examine
and
consider
what
Gods
word
doth
so
plainly
and
rationally
hold
forth
,
anent
this
purpose
,
how
quickly
would
that
pure
and
perfect
light
dispel
darknesse
,
clear
doubtings
,
and
give
us
both
a
right
understanding
,
and
sound
and
easie
expression
therein
.
God
did
creat
and
appoint
man
to
bear
,
and
be
conformable
to
his
image
,
for
the
manifestation
of
his
own
glory
;
and
thereby
to
partake
and
enjoy
his
favour
,
for
our
felicity
:
for
that
end
,
he
gave
his
holy
and
righteous
Law
,
on
the
one
hand
,
being
both
the
way
to
,
and
bearing
the
promise
of
life
unto
the
obedient
;
and
on
the
other
,
pronouncing
wrath
and
death
,
against
such
,
as
should
be
disobedient
:
The
sanction
and
pain
of
this
divine
Law
being
by
〈◊〉
incurred
,
and
all
mankind
standing
thereby
condemned
,
and
bound
over
to
wrath
in
Gods
sight
,
the
Grace
of
God
that
bringeth
Salvation
,
appeareth
,
holding
forth
Jesus
Christ
,
manifested
in
our
flesh
,
and
therein
fulfilling
all
righteousnesse
,
suffering
in
both
Bodie
and
Soul
,
dying
,
shedding
his
bloud
,
and
making
his
Soul
an
offering
,
for
a
propitiation
and
ransome
,
for
satisfiing
Divine
justice
,
and
reconciling
us
unto
God
,
rising
again
for
our
Justification
,
and
being
made
perfect
through
suffering
,
became
the
Author
of
eternal
salvation
to
all
them
that
obey
him
;
that
is
,
believe
and
receive
this
Gospel-covenant
(
whereof
he
himself
was
also
the
Minister
)
holding
him
forth
,
for
Wisdom
,
Righte
,
ousnes
,
Sanctification
,
and
absolute
Redemption-to
all
that
come
unto
and
imbrace
him
:
And
therefore
,
as
at
first
,
Christ
came
into
the
world
,
by
doing
the
will
of
God
,
and
making
his
Soul
an
offering
for
sin
,
to
bring
in
everlasting
Righteousnes
,
even
the
Righteousnesse
of
God
through
faith
in
his
Name
;
so
,
because
he
was
obedient
unto
death
,
even
the
death
of
the
Cross
,
God
hath
therefore
highly
exalted
him
and
given
him
a
name
,
which
is
above
every
name
,
and
,
vesting
him
with
all
power
in
Heaven
and
in
Earth
,
hath
made
him
the
Head
of
all
things
,
unto
his
Church
,
and
committed
unto
him
all
Judgement
,
that
he
may
,
one
day
,
render
both
vengeance
unto
the
Disobedient
and
Unbelievers
,
and
receive
unto
himself
and
the
Fathers
Glory
,
his
own
,
who
,
through
faith
in
his
Name
,
are
justifyed
in
Gods
sight
,
and
by
his
grace
purifyed
,
and
preserved
unto
his
heavenly
Kingdom
.
This
being
then
the
plain
Gospel-revelation
,
to
lost
and
condemned
sinners
:
what
els
doth
it
require
,
then
,
that
in
the
knowledge
and
sense
of
this
our
sinful
,
wretched
and
miserable
estate
,
flowing
from
Jesus
Christ
our
Wisdom
,
we
,
by
faith
,
lay
hold
on
him
and
his
Righteousnesse
,
for
our
ransome
from
wrath
,
and
alone
acceptation
in
God's
sight
;
and
also
for
obtaining
of
Sanctification
,
consisting
in
the
purging
away
of
all
filthiness
of
the
flesh
and
Spirit
;
which
the
penitent
Convert
;
as
he
feareth
its
guilt
and
wrath
,
doth
,
in
like
manner
,
detest
and
abhorre
;
and
the
perfecting
holiness
in
the
fear
of
God
:
And
lastly
for
compleat
Redemption
from
,
and
victorie
over
,
Sathan
,
the
World
,
the
body
of
this
death
it self
,
in
the
triumph
of
the
Resurrection
,
and
the
plenarie
possession
of
Eternal
life
.
By
all
which
,
it
is
evident
,
that
whatever
be
these
other
graces
and
blessings
,
which
we
partake
,
in
and
through
our
Lord
Jesus
;
yet
it
is
through
and
by
faith
alone
,
as
an
instrument
,
and
in
respect
of
its
peculiar
aptitude
for
that
end
,
apprehending
or
laying
hold
on
Christ
Jesus
,
the
only
Propitiation
,
and
his
Righteousnes
,
the
alone
Satisfaction
,
that
we
are
justifyed
in
Gods
sight
.
And
really
,
Sir
,
when
in
this
sincere
and
clear
light
,
I
have
proposed
this
matter
,
I
wonder
,
what
vanity
or
ignorance
could
seduce
you
,
to
the
doctrine
which
you
here
deliver
.
To
grant
,
as
you
do
,
Justification
to
be
a
judicial
act
,
whereby
,
no
doubt
,
we
are
to
understand
,
that
God
as
the
great
Judge
,
attempe●ing
justice
with
mercie
,
doth
thereby
accept
of
a
Ransome
and
Surety
offered
,
and
therefore
absolve
,
yea
justify
the
Criminal
;
and
yet
,
notwithstanding
of
the
evident
Scripture
testimonies
,
that
shew
the
Lord
our
Righteousness
to
be
,
in
very
deed
,
this
Ransome
and
Surety
,
and
faith
only
its
instrumental
application
,
to
join
good
works
with
it
,
and
state
both
,
as
the
condition
of
our
Justification
,
is
not
only
reproved
by
the
Papists
their
more
consequent
explication
,
who
,
because
they
admit
of
works
in
Justification
,
do
therefore
hold
it
,
not
to
be
a
judicial
act
;
but
rather
a
gracious
work
;
but
by
the
common
sense
of
all
men
,
in
these
similare
instances
,
from
which
the
manner
of
explaining
these
things
is
borrowed
:
If
in
our
ordinarie
Courts
,
the
Law
being
transgressed
,
and
the
transgressor
convicted
,
the
pronouncing
of
the
doome
of
judgement
,
and
its
execution
,
were
stopt
,
by
the
interposition
of
a
ransome
and
surety
offered
,
so
fully
satisfying
and
acceptable
in
the
eyes
of
the
judge
,
that
,
for
his
sake
,
the
poor
Criminal
were
both
pardoned
and
received
to
special
favour
,
would
any
rational
man
say
,
that
the
person
guilty
,
were
thus
absolved
and
justifyed
,
either
for
his
act
of
laying
claime
to
the
price
and
pledge
,
as
a
condition
;
seing
it
is
only
the
moral
instrument
,
whereby
the
true
motive
of
the
ransomers
satisfaction
is
applyed
;
or
yet
for
the
act
it self
,
together
with
the
absolved
person
his
consequent
good
behaviour
,
which
is
the
parallel
of
your
interpretation
which
is
yet
more
absurd
;
And
not
rather
affirme
plainly
,
that
it
is
for
the
ransome
and
surety
only
,
that
the
man
is
acquit
and
accepted
?
Certainly
common
ingenuity
,
which
must
acknowledge
all
the
defects
of
this
similitude
,
to
be
the
manifest
advantages
of
the
point
,
principally
pressed
,
will
both
cede
to
the
conviction
of
its
evidence
,
aud
transferre
it
plainly
to
the
case
in
hand
.
Having
thus
set
down
a
Scriptural
and
easie
account
of
this
important
truth
,
which
(
reflecting
upon
almost
all
Protestant
Divines
,
with
whom
in
this
we
agree
,
and
wandering
in
your
raveries
,
after
no
better
guid
then
Patrick
the
Pilgrim
)
you
say
,
is
by
us
handled
,
with
much
niceness
and
subtilty
:
for
it
s
further
clearing
,
and
the
better
discoverie
of
your
vanity
:
I
shal
now
examine
your
discourse
in
its
particulars
:
and
1.
you
say
,
Iustification
and
Condemnation
are
two
opposite
legal
termes
.
By
legal
,
I
know
you
mean
judicial
,
and
therefore
,
in
place
of
urging
your
mistake
,
I
seriously
wish
that
the
tenor
of
what
ensues
,
had
been
consistent
to
so
true
and
solid
a
ground
:
but
you
add
:
That
they
relate
to
the
judgement
shall
be
given
out
at
the
last
day
:
a
strange
fetch
to
compasse
a
false
designe
,
I
might
remember
you
,
that
the
Scripture
is
express
,
That
being
justifyed
by
faith
,
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
:
and
there
is
now
therefore
,
no
condemnation
to
them
which
are
in
Christ
Iesus
,
who
(
by
their
assured
partaking
of
his
grace
,
and
in
consequence
of
their
true
faith
in
him
,
and
Justification
therethrough
)
walk
not
after
the
flesh
,
but
after
the
Spirit
:
and
that
thence
it
is
evident
,
that
,
as
it
is
God
that
judgeth
;
so
it
is
by
an
act
of
his
free
grace
,
in
Jesus
Christ
,
antecedent
to
the
last
judgement
,
that
we
are
reconciled
unto
him
,
and
justified
in
his
sight
.
But
your
own
words
,
viz.
For
though
we
are
said
to
be
now
justified
as
the
unbeleeving
are
said
to
be
condemned
already
,
this
is
only
,
that
we
are
now
in
the
state
of
such
,
as
shall
be
solemnly
justified
or
condemned
;
do
sufficiently
reprove
you
,
because
,
1.
It
is
certain
,
that
the
unbelieving
are
not
,
improperly
,
and
with
respect
only
to
that
future
judgement
,
said
to
be
condemned
already
;
but
,
as
by
reason
of
sin
,
judgement
is
already
come
upon
all
unto
condemnation
,
and
he
that
beleeveth
not
the
Son
shall
not
see
life
,
is
under
the
curse
,
and
the
wrath
of
God
abideth
on
him
;
so
it
is
manifest
,
that
now
it
is
,
that
they
stand
truely
under
the
condemning
power
and
sentence
of
Gods
holy
Law
,
from
which
,
it
is
most
unquestionable
,
that
condemnation
doth
directly
proceed
against
all
transgressours
;
however
,
in
the
forbearance
of
God
,
they
are
not
only
for
a
time
reprived
,
but
place
left
for
a
ransome
.
2.
To
be
justified
freely
through
grace
,
doth
plainly
import
,
the
person
justified
to
be
antecedently
under
condemnation
;
if
by
the
offence
,
judgement
had
not
come
upon
all
to
condemnation
,
there
had
been
no
need
of
the
Righteousnes
of
Christ
,
to
the
Iustification
of
life
:
How
then
,
can
the
opposite
instance
of
Condemnation
,
be
by
your
referred
unto
the
last
day
?
Far
less
made
an
argument
to
deferre
,
untill
that
judgement
,
our
Iustification
,
which
of
necessity
doth
presuppose
it
:
Certainly
,
you
cannot
but
grant
it
to
be
most
absurd
,
to
think
,
that
Believers
shall
,
in
that
day
,
be
first
condemned
,
and
thereafter
justified
.
3.
When
you
say
,
That
it
is
in
that
day
,
that
men
shall
be
solemnly
justified
or
condemned
,
you
clearly
resolve
the
matter
:
viz.
that
as
the
solemnity
of
the
judgement
of
that
day
,
shall
be
only
declarative
,
and
finally
executive
;
so
it
evidently
concludes
,
that
the
judgement
,
then
to
be
pronounced
,
was
given
and
established
of
before
.
Pray
,
Sir
,
do
you
think
the
Spirits
of
just
men
made
perfect
,
are
not
as
yet
justified
?
But
4.
you
grant
,
that
we
are
now
in
the
state
of
such
,
as
shall
be
solemnily
justified
or
condemned
;
which
clearly
shews
;
your
insinuation
premised
to
be
only
a
designe
,
to
obscure
by
words
without
knowledge
,
in
as
much
,
as
the
question
remains
the
same
,
anent
this
state
,
and
how
we
now
attaine
to
it
,
as
anent
the
justification
,
which
you
would
deferre
:
And
1.
What
is
the
state
of
Iustification
?
Is
it
not
that
we
who
were
under
the
Curse
and
aliens
,
are
accepted
unto
favour
,
pardoned
,
and
brought
near
?
Wherein
doth
it
then
differ
,
from
actual
Iustification
?
2.
How
is
it
,
that
we
attain
to
this
state
?
Sure
not
by
works
,
either
alone
,
or
in
conjunction
with
faith
,
as
we
have
heard
from
Scripture
,
and
shall
be
further
evinced
.
But
if
it
be
by
faith
alone
,
as
the
instrument
laying
hold
on
the
sole
meritorious
Righteousnes
of
Christ
,
our
difference
is
only
verbal
,
wherein
you
foolishly
resile
from
Scripture
phrase
:
If
you
shall
further
add
,
that
by
faith
we
do
indeed
attain
to
this
state
,
but
only
inchoatly
,
or
unfixedly
,
and
changeably
,
then
you
evidently
impinge
,
both
upon
the
perfection
of
Christs
Righteousnes
,
and
the
faire
and
certain
grounds
of
the
Saints
their
perseverance
.
It
followeth
in
your
discourse
,
Now
at
the
great
day
we
must
give
an
account
of
our
actions
,
and
we
must
be
judged
accordingly
:
And
I
note
in
your
ensuing
words
That
since
all
must
be
condemned
,
if
God
enter
into
judgement
with
them
,
and
that
not
only
,
if
he
should
charge
us
with
our
transgressions
,
but
even
if
he
should
only
reckon
with
us
,
upon
our
good
works
,
and
for
that
imperfection
and
weakness
,
wherewith
,
as
they
are
from
us
,
they
are
tainted
;
doth
not
the
certainty
of
this
judgement
,
above
all
things
,
plead
the
necessity
,
and
alone
sufficiency
of
the
Righteousness
of
Jesus
Christ
,
for
our
Justification
?
But
to
restore
your
words
to
their
own
channell
,
you
say
,
that
since
all
must
be
condemned
,
if
God
enter
into
judgement
;
therefore
God
gave
his
Son
unto
the
death
for
us
,
that
thereby
we
might
obtain
Salvation
:
And
though
by
this
passage
,
it
be
clearly
enough
imported
;
that
it
is
before
God
,
and
by
the
sentence
of
his
Law
,
that
all
men
stand
condemned
;
and
that
therefore
,
he
hath
given
his
Son
,
whose
Death
and
Bloud
is
the
Propitiation
,
and
in
whom
he
is
well
pleased
,
to
be
a
ransome
,
for
liberation
and
acceptation
to
all
that
believe
on
him
;
whereby
Justification
by
faith
in
Jesus
Christ
,
without
the
deeds
of
the
Law
,
is
in
substance
granted
;
yet
for
ushering
in
your
good
works
,
to
share
with
faith
,
in
Justification
,
by
a
strange
connexion
,
you
subjoin
:
And
all
judgement
is
committed
by
the
Father
to
the
Son
,
and
Iesus
Christ
hath
proposed
life
through
his
death
to
as
many
as
receive
his
Gospell
,
and
live
according
to
it
.
But
I
must
take
notice
.
1.
That
by
laying
down
the
commission
of
judgement
given
to
the
Son
,
as
a
ground
to
his
proposing
of
the
Gospel
offer
,
you
manifestly
repugne
to
our
Lords
own
words
and
testimony
,
expressly
distinguishing
the
character
of
his
first
coming
,
which
was
in
the
form
of
a
servant
,
to
minister
,
not
to
be
ministered
unto
,
and
by
performing
the
Fathers
commandment
,
to
save
the
World
,
and
not
to
judge
it
;
from
that
of
his
second
coming
,
which
shall
be
with
power
and
great
glory
,
to
the
Salvation
of
all
that
look
for
him
,
and
to
judge
and
to
execute
judgement
upon
all
,
that
are
ungodly
.
2.
By
making
our
Lords
commission
to
judge
,
antecedent
to
his
ministration
of
the
Gospel
,
you
invert
Truth
and
plain
Scripture-evidence
,
whereby
it
is
clear
,
that
our
Lord
was
first
sent
into
the
World
,
to
preach
the
Gospel
,
and
lay
down
his
life
for
sinners
;
that
,
whosoever
believeth
on
him
should
not
perish
,
but
have
everlasting
life
:
And
then
,
because
of
his
compleat
,
and
perfect
obedience
,
is
exalted
to
be
the
Head
of
all
things
,
unto
the
Church
,
and
hath
Authority
also
to
execute
judgement
committed
to
him
,
because
he
is
the
Son
of
Man
.
But.
3.
By
this
your
doctrine
,
you
in
effect
subvert
the
grace
of
the
Gospel
,
in
as
much
as
,
in
the
place
of
the
Gospel-covenant
,
offering
pardon
and
peace
to
poor
lost
sinners
,
through
Christ
Jesus
,
and
,
with
and
in
him
,
all
grace
and
glory
;
you
introduce
our
Lord
,
as
having
,
by
his
death
,
indeed
merited
the
privilege
of
a
new
offer
of
life
unto
sinners
;
but
making
and
renewing
the
same
,
in
no
better
termes
,
then
these
of
the
Law-covenant
;
for
as
the
Law
sayeth
,
that
the
man
that
doth
these
things
shall
live
by
them
;
so
,
you
tell
us
,
that
the
termes
of
the
Gospel-tender
,
are
to
receive
the
same
,
and
live
according
to
it
:
Now
,
if
the
Law
doth
offer
life
,
to
such
as
receive
and
live
according
to
it
;
and
our
Lords
proposal
stand
in
the
like
termes
,
admit
the
proposers
not
to
be
the
same
;
yet
the
proposals
are
certainly
coincident
:
and
therefore
,
although
the
eternal
transaction
betwixt
the
Father
and
the
Son
,
may
be
of
Grace
;
yet
it
is
undeniable
,
that
,
in
your
opinion
,
the
tenders
of
the
Law
and
Gospel
,
as
to
us-ward
,
do
rune
in
the
same
tenor
;
and
the
condescendence
of
both
,
prerequiring
our
works
,
is
equally
to
be
reckoned
of
debt
:
These
being
the
consequences
of
that
Gospel-method
,
by
you
here
contrived
,
and
its
designe
no
less
evident
,
to
make
works
with
saith
,
the
condition
and
procuring
cause
of
our
Iustification
,
at
least
in
the
sight
of
Christ
,
as
the
Judge
appointed
:
I
add
;
1.
That
your
attributing
of
Iustification
to
Christ
,
as
judge
ordained
over
all
,
in
the
last
judgement
,
is
contrary
to
the
Scripture
,
that
telleth
us
,
that
it
is
one
God
that
justifieth
,
it
is
Christ
that
died
,
marke
the
distinction
made
;
and
no
doubt
,
reason
it self
informing
us
,
that
it
is
the
Law
and
Law-giver
,
and
not
the
Judge
,
which
define
dutie
,
determine
paines
,
and
condemne
the
transgressors
,
poenae
enim
persecution
,
non
Iudicis
voluntati
mandatur
;
sed
legis
authoritati
reservatur
:
It
doth
also
confirm
,
that
it
appertaines
unto
God
only
,
as
the
Law-giver
,
to
remit
the
punishment
incurred
,
and
accept
and
justify
sinners
,
upon
an
aequipollent
satisfaction
.
2.
The
Authority
to
execute
judgement
being
given
to
our
Lord
,
as
the
Mediator
;
and
because
he
is
the
Son
of
Man
,
in
which
respect
,
he
is
not
the
principal
Author
and
efficient
,
but
only
the
meritorious
cause
of
our
Iustification
;
not
the
very
act
,
but
only
the
solemn
declaration
thereof
,
can
be
ascrived
to
him
,
in
this
capacity
;
unless
you
can
conceive
,
that
our
Lord
is
not
only
,
both
the
Ransome
,
and
the
accepter
thereof
,
but
that
,
by
becoming
the
Propitiation
,
he
also
becometh
the
partie
to
be
appeased
,
which
are
palpably
inconsistent
.
3.
The
plain
Scripture-truth
,
in
this
point
,
is
that
our
Lord
having
compleatly
obeyed
the
will
of
God
,
and
being
made
perfect
through
suffering
,
is
therefore
highly
exalted
above
every
name
,
and
hath
all
power
and
judgement
committed
to
him
;
whereby
,
as
he
doth
,
here
in
time
,
enrich
with
all
Grace
,
guid
,
support
,
and
preserve
all
that
beleeve
in
him
;
and
also
over-rule
,
restrain
,
and
punish
all
his
,
and
their
Adversaries
;
so
,
shal
he
,
in
the
last
day
,
appear
,
first
,
to
receive
and
welcome
all
his
redeemed
ones
,
formerly
justified
by
his
Righteousnesse
,
and
sanctified
by
his
Grace
,
unto
his
Fathers
joy
:
And
then
with
them
,
to
judge
the
reprobate
,
and
take
vengeance
on
all
,
that
know
not
God
,
and
obey
not
the
Gospel
:
by
which
it
is
evident
,
that
Justification
proceeding
from
God
,
for
Christs
sake
,
and
necessarily
preceeding
,
both
our
Sanctification
here
,
and
Glorification
in
the
last
day
,
cannot
be
referred
unto
that
judgement
,
which
is
only
declarative
and
executive
,
according
to
these
words
,
Come
ye
blessed
of
my
Father
,
nor
explicate
,
according
to
its
scheme
:
And
therefore
,
although
our
Lord
do
therein
,
for
our
encouragement
in
well
doing
,
and
the
commendation
of
the
riches
of
his
bountie
,
make
mention
of
our
good
works
,
and
shall
certainly
,
in
that
day
,
also
crown
his
own
free
grace
in
us
,
with
a
reward
;
yet
,
thence
to
inferre
,
that
our
Justification
before
God
,
and
in
order
to
his
holy
justice
,
having
for
its
alone
cause
,
the
Righteousnes
of
Jesus
Christ
,
and
imported
in
the
compellation
,
ye
blessed
of
my
Father
,
is
founded
,
on
our
weak
love
,
and
scant
charity
which
,
even
the
Righteous
in
that
day
,
seeme
ashamed
to
owne
,
is
both
a
groundless
error
,
and
high
presumption
.
But
I
proceed
to
your
next
words
viz.
That
Christ
Iesus
hath
proposed
life
through
his
death
,
to
as
many
as
receive
his
Gospel
and
live
according
to
it
.
That
,
this
is
a
manifest
perversion
of
the
free
Grace
of
God
,
whereby
our
Lord
Jesus
doth
freely
hold
out
himself
unto
us
,
not
only
for
to
be
our
Righteousnesse
for
Justification
;
but
also
our
Sanctification
through
his
Spirit
,
unto
the
glory
of
God
;
and
therefore
doth
not
require
our
holinesse
,
as
an
antecedent
condition
,
seing
,
it
is
indeed
his
own
subsequent
Gi●t
,
the
obvious
evidence
of
so
clear
a
truth
,
may
sufficiently
confirme
,
and
the
following
argume●ts
do
unanswerably
evince
.
1.
Our
Lords
own
words
,
the
surest
Rule
for
understanding
the
proposal
controverted
,
do
contain
a
free
tender
,
and
not
the
termes
by
you
represented
:
Hear
what
he
saith
to
Nicodemus
:
Whosoever
beleeveth
in
the
Son
of
man
,
shall
no
,
perish
,
but
have
eternal
life
:
For
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
beleeveth
on
him
,
should
not
perish
,
but
have
everlasting
life
,
Iohn
3.
15
,
16.
Iohn
addeth
,
he
that
beleeveth
on
the
Son
,
hath
everlasting
life
,
chap.
3.
v.
36.
And
again
,
our
Lord
sayeth
,
this
is
the
work
of
God
,
that
you
beleive
on
him
,
whom
he
hath
sent
:
And
this
is
his
will
,
that
every
one
which
seeth
the
Son
,
and
beleeveth
,
may
have
everlasting
life
:
Verily
verily
I
say
unto
you
,
he
that
beleeveth
on
me
,
hath
everlasting
life
.
Iohn
.
6.
29
,
40
,
47.
Surely
these
are
Gospel
proposalls
,
yea
the
very
summe
and
substance
of
its
offer
,
whereof
your
condition
of
a
conformable
life
,
maketh
no
part
:
I
might
add
Paul's
words
to
the
Jailour
,
believe
on
the
Lord
Iesus
Christ
,
and
thou
shall
be
saved
;
but
it
is
so
much
the
strain
of
the
whole
New
Testament
,
that
it
were
unnecessary
to
enlarge
.
2.
If
when
we
were
Enemies
,
and
not
for
works
of
Righteousnesse
,
which
we
have
done
,
we
were
reconciled
unto
God
,
by
the
death
of
his
Son
,
then
the
proposal
of
life
,
and
Justification
,
is
made
through
faith
in
his
Name
,
without
the
condition
of
these
good
works
,
which
you
join
with
it
;
but
so
it
is
,
that
the
antecedent
is
plain
Scripture
;
therefore
that
the
consequent
is
identick
with
it
,
as
Justification
and
Reconciliation
are
,
cannot
be
denied
.
3.
That
which
is
the
end
of
our
Election
,
Calling
and
Redemption
by
Jesus
Christ
,
&
is
his
undertaking
for
us
,
in
that
respect
,
and
is
the
fruit
of
our
faith
,
and
of
our
acceptation
therethrough
,
yea
,
and
is
the
product
of
the
Fathers
care
over
us
,
as
accepted
in
the
Beloved
,
cannot
be
said
to
be
required
of
us
as
a
condition
antecedent
to
our
justification
,
no
more
then
the
same
thing
,
can
be
thought
,
to
be
really
both
antecedent
and
subsequent
.
But
so
it
is
,
that
we
are
chosen
,
and
called
to
be
holy
,
and
created
in
Christ
Iesus
unto
good
works
;
through
faith
it
is
,
and
that
not
of
our selves
,
it
is
the
Gi●t
o●
God
,
that
we
become
partakers
of
Christ
,
for
Reconciliation
,
and
of
all
his
graces
for
Sanctification
;
and
lastly
we
are
in
him
,
Gods
husbandrie
,
that
we
may
bring
forth
the
fruits
of
righteousnesse
.
Therefore
&c.
4.
Your
requiring
of
good
works
,
together
with
faith
,
previous
to
our
acceptance
by
Jesus
Christ
,
is
an
uncertain
and
desperat
thing
,
in
as
much
,
as
it
is
evident
,
that
unless
we
be
first
accepted
of
him
,
and
united
to
him
,
it
is
not
possible
for
us
to
do
any
thing
:
without
me
you
can
do
nothing
,
are
our
Lords
own
words
.
Say
not
that
this
Argument
,
equally
militats
against
previous
faith
,
if
we
did
hold
faith
,
as
it
is
our
act
to
be
required
as
a
proper
potestative
foregoing
condition
of
our
acceptance
,
the
objection
might
be
of
some
moment
;
but
since
we
do
affirme
,
faith
to
be
only
the
instrumental
act
,
(
to
which
the
word
of
power
exciting
)
the
Soul
doth
thereby
lay
hold
on
,
and
close
with
Jesus
Christ
,
it
is
thence
manifest
,
that
immediatly
,
without
any
other
prerequisite
,
he
becometh
our
propitiation
,
peace
,
and
all
.
5.
To
these
may
be
added
,
that
this
your
Doctrine
joining
good
works
to
faith
,
for
attaining
to
our
Lords
acceptation
,
subverteth
the
peace
,
taketh
away
the
joy
of
Beleevers
,
checketh
Paul's
exultation
,
in
his
so
much
professed
assurance
of
the
love
of
God
in
Christ
Jesus
;
and
lastly
,
as
to
sinners
in
extremity
,
called
immediatly
before
the
twelfth
hour
,
removeth
all
ground
of
hope
;
but
I
am
already
too
full
,
in
a
matter
so
clear
,
and
so
largely
handled
by
many
more
able
Pens
.
I
might
here
subjoin
,
that
as
your
joining
of
good
works
,
as
a
condition
with
faith
,
in
the
proposal
of
the
Gospel
,
is
a
manifest
perverting
of
the
free
grace
of
God
,
upon
which
these
good
works
,
having
a
subsequent
dependence
,
cannot
,
by
any
reall
antecedent
influence
,
possibly
move
it
;
so
your
turning
faith
,
by
this
conjunction
,
to
be
a
motive
of
the
same
nature
,
and
to
be
also
respected
in
the
quality
of
a
condition
,
is
a
palpable
depravation
of
its
use
,
and
comfort
.
It
s
true
,
our
Divines
taking
the
word
condition
,
in
a
large
sense
,
as
it
signifieth
any
thing
prerequired
,
do
ordinarily
say
,
that
faith
and
faith
only
is
the
condition
,
on
our
part
,
of
the
Gospel-covenant
;
but
that
it
is
not
therein
a
condition
,
as
a
condition
doth
properly
and
legally
import
:
viz.
that
which
,
though
by
convention
only
,
yet
hath
a
meriting
or
moving
influence
,
upon
the
other
parties
performance
,
and
such
as
works
,
previously
required
,
either
in
the
Covenant
of
works
,
or
in
that
of
Grace
(
as
you
would
have
it
,
)
certainly
hath
,
and
can
have
,
no
other
,
I
firmly
maintain
.
I
further
grant
,
that
the
requiring
of
faith
,
as
a
proper
condition
,
doth
no
less
exact
the
existence
of
the
thing
,
then
if
it
were
repute
to
be
necessary
as
an
instrument
;
yet
that
it
clearly
changeth
the
office
of
faith
,
in
the
new
Covenant
,
unto
that
of
the
condition
of
works
,
under
the
old
;
and
that
by
respecting
it
as
a
condition
,
on
our
part
,
it
doth
diminish
that
immediat
regard
,
we
ought
to
have
to
,
and
comfort
,
which
we
derive
from
,
Jesus
Christ
and
his
Righteousnesse
,
tendered
unto
us
to
be
laid
hold
upon
,
as
the
alone
motive
and
satisfaction
,
acceptable
to
God
for
our
Justification
,
cannot
be
denied
.
But
I
go
on
with
your
discourse
,
you
add
,
And
as
that
which
giveth
us
a
title
to
the
favour
of
God
,
is
the
bloud
of
Christ
;
so
that
,
which
giveth
us
an
interest
in
his
death
,
is
faith
,
with
a
life
conforme
to
the
rules
of
the
Gospel
:
But
passing
your
conjunction
,
and
this
your
third
and
which
I
am
certain
would
require
more
study
,
to
discover
therein
a
connexion
,
then
you
did
adhibite
in
the
using
;
let
me
ask
if
the
bloud
of
Christ
giveth
us
a
title
to
the
favour
of
God
,
is
it
not
then
the
sufficient
,
and
sole
price
and
purchase
of
our
Iustification
,
in
his
sight
?
And
must
not
faith
its
alone
proper
application
render
us
accepted
to
the
Beloved
?
What
then
can
your
,
So
,
further
import
,
Viz.
so
,
that
which
giveth
an
interest
in
the
death
of
Christ
,
is
faith
,
with
a
life
conforme
to
the
Gospel
?
Can
you
,
or
any
man
els●
,
conceive
,
that
a
man
by
faith
alone
in
the
propitiation
,
the
bloud
of
Christ
,
should
be
reconciled
unto
God
;
and
yet
not
attain
,
to
an
interest
in
Christs
death
,
without
a
holy
life
,
superadded
and
concurring
,
in
the
same
causality
?
Nay
,
these
things
are
plainly
inconsistent
:
2.
The
fairest
sense
that
your
words
can
bear
,
is
that
,
as
we
are
restored
to
a
capacity
of
favour
with
God
,
by
the
bloud
of
Christ
;
so
,
it
is
faith
,
with
a
life
conforme
to
the
Gospel
,
that
gives
us
an
actual
interest
in
his
Death
,
and
thereby
unto
the
peace
of
God
;
but
seing
the
result
of
this
,
in
plain
language
,
is
no
other
then
,
that
our
Lord
,
having
by
his
own
bloud
ransomed
fallen
and
forfeited
mankind
,
hath
in
liew
of
the
first
Covenant
,
made
with
man
and
by
him
transgressed
,
proposed
to
us
a
second
,
adding
to
the
condition
of
a
holy
life
,
required
by
the
f●●st
,
that
of
beleeving
.
That
this
is
altogether
dissonant
,
both
to
the
declared
love
of
God
,
and
the
grace
revealed
by
Jesus
Christ
,
in
his
Gospel
,
any
Christian
may
discern
.
Your
next
words
are
,
And
(
a
fourth
And
)
the
root
of
this
new
life
is
a
faith
,
which
worketh
by
love
,
purifieth
the
heart
,
and
overcometh
the
world
;
and
there
fore
Iustification
is
ascribed
unto
it
,
in
Scripture
:
But
pray
,
Sir
,
how
is
it
,
that
faith
becometh
such
a
fruitful
root
?
Is
it
not
by
laying
hold
on
Christs
Righteousnesse
,
by
which
,
pardon
being
obtained
,
and
we
reconciled
unto
God
,
we
have
right
unto
,
and
so
do
attain
,
in
due
time
,
the
benefite
of
all
the
promises
of
Grace
,
which
,
in
Christ
Jesus
,
are
yea
,
and
Amen
?
or
,
that
the
same
faith
,
which
layeth
hold
on
him
,
as
our
Righteousnesse
in
Gods
sight
,
doth
also
unite
us
to
him
,
for
Sanctification
,
and
ingraffing
us
,
as
it
were
in
him
,
through
the
communication
of
his
grace
,
purifieth
the
heart
,
and
overcometh
the
World
?
Or
lastly
,
is
it
not
,
that
by
faith
we
are
brought
to
the
bloud
of
Sprinkling
,
which
is
both
the
bloud
of
atonement
,
that
sprinkleth
from
an
evill
Conscience
;
and
also
the
Laver
,
which
cleanseth
from
all
sin
,
and
wherewith
we
are
sanctifyed
?
This
being
then
,
the
Scripture
account
,
and
it
being
most
apparent
,
that
Christ
,
through
faith
,
becometh
,
first
our
Righteousnesse
,
for
remission
of
sin
and
Justification
in
Gods
sight
,
and
then
our
Sanctification
unto
Good
works
;
your
own
acknowledgement
,
that
faith
is
the
root
of
this
new
life
of
holiness
,
may
evince
,
that
a
holy
life
,
subsequent
to
faith
,
and
our
acceptation
therethrough
,
cannot
be
therewith
joined
,
as
a
condition
,
for
our
Justification
.
But
that
which
followeth
in
your
discourse
,
and
therefore
(
i.
e.
because
of
the
above
enumerat
frui●s
,
which
it
produceth
)
Iustification
is
ascribed
unto
faith
,
in
the
Scripture
:
is
,
the
grossest
error
of
all
,
because
1.
It
directly
repugnes
to
Scripture
,
clearly
intimating
,
that
it
is
unto
faith
,
as
the
instrument
only
,
whereby
the
Righteousnesse
of
Jesus
Christ
is
unto
us
applyed
,
that
Justification
is
in
Scripture
ascrived
.
If
we
be
justifyed
by
the
faith
of
Jesus
Christ
,
and
if
,
by
the
Righteousnesse
of
Jesus
Christ
,
the
free
gift
cometh
upon
all
,
to
the
Justification
of
life
;
if
he
be
the
propitiation
,
through
faith
in
his
bloud
;
and
our
righteousnesse
,
which
is
of
God
by
faith
,
are
you
not
affrayed
to
say
,
that
Justification
,
requiring
a
satisfactorie
righteousnesse
,
is
ascrived
to
faith
,
because
of
its
poor
,
and
imperfect
fruits
in
us
,
and
thereby
to
●light
and
vilipend
the
perfect
Righteousnesse
of
Christ
,
the
immediat
object
,
whereon
it
layeth
hold
,
and
our
only
acceptation
in
Gods
sight
?
2.
Because
this
your
error
derogates
from
Divine
justice
.
We
have
already
heard
you
call
Justification
a
legal
or
judicial
act
,
and
consequently
,
an
act
,
wherein
free
grace
doth
not
more
favour
the
lost
sinner
,
then
justice
doth
regard
a
valuable
ransome
and
surety
:
If
Iustification
then
be
ascribed
in
Scripture
to
faith
,
this
must
certainly
be
understood
,
either
as
faith
is
in
it self
,
or
is
relative
to
a
compleat
and
adequat
satisfaction
.
Now
,
to
think
that
faith
in
it self
,
or
as
it
is
an
act
,
or
habite
,
which
is
the
Gift
of
God
;
or
its
fruits
,
which
,
(
beside
,
that
they
are
also
the
gift
of
God
,
and
our
dutie
as
from
us
,
are
mixed
with
much
weakness
and
imperfection
:
or
lastly
,
that
any
thing
else
then
the
Righteousnesse
of
Jesus
Christ
apprehended
by
faith
,
can
be
commensurable
to
holy
Iustice
,
is
more
then
redargued
,
by
the
simple
proposal
.
3.
This
your
ascribing
Iustification
unto
faith
,
in
regard
of
a
holy
life
,
which
it
produceth
,
doth
no
less
detract
from
the
praise
of
the
glory
of
the
grace
of
God
wherein
he
hath
made
us
accepted
in
the
Beloved
:
Is
it
the
praise
and
commendation
of
this
wonderful
love
,
and
grace
,
that
he
spared
not
,
but
gave
his
only
begotten
Son
,
to
be
a
ransome
for
sinners
;
and
that
it
is
in
the
Beloved
,
that
we
are
accepted
and
justifyed
;
and
should
not
you
be
ashamed
to
say
,
that
it
is
unto
faith
,
as
the
root
of
a
holy
life
,
and
not
as
it
doth
respect
and
take
hold
on
him
,
who
was
made
to
be
sin
for
us
,
and
knew
no
sin
,
that
we
might
be
made
the
Righteousnesse
of
God
in
him
,
that
Iustification
is
in
Scripture
ascrived
?
4.
This
your
error
,
as
it
is
contrary
to
the
Scripture
,
and
derogatorie
to
the
Righteousnesse
of
Christ
,
the
Holinesse
of
Divine
justice
,
and
the
Glory
of
free
Grace
;
so
,
it
is
the
manifest
product
of
,
and
cannot
but
be
a
most
dangerous
temptation
to
,
that
inward
and
spiritual
pride
,
in
the
heart
of
man
,
of
all
sin
the
most
subtilly
insinuating
,
deeply
rooted
,
and
pernicious
:
A
price
,
or
something
meriting
,
or
moving
,
at
least
of
our
own
,
is
that
which
the
natural
man
liketh
well
;
nay
knoweth
not
how
to
renounce
:
was
it
not
a
subtile
and
strange
effect
of
this
pride
,
and
corrupt
selfe
?
Shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
When
as
the
thing
required
by
the
Lord
,
was
to
do
justly
,
love
mercy
,
and
walk
humbly
with
God
.
And
whence
did
the
Iews
their
stumbling
at
the
Gospel
proceed
?
Was
it
not
,
that
they
went
about
to
establish
their
own
righteousnesse
;
and
therefore
,
they
did
not
submit
themselves
unto
the
Righteousnesse
of
God
?
Say
not
,
that
this
accusation
against
you
,
is
unwarranted
:
I
know
you
tell
us
,
That
your
explanation
ascribes
all
to
Christ
,
through
,
whom
it
is
,
that
our
sinnes
are
pardoned
,
our
services
accepted
,
and
grace
and
glory
conveyed
to
us
,
But
it
is
evident
,
that
these
are
but
vain
words
;
in
as
much
as
,
though
you
here
tell
us
,
that
our
services
are
accepted
through
Christ
;
yet
almost
immediatly
before
,
we
heard
you
say
,
that
it
is
faith
and
a
life
conforme
to
the
Gospel
,
by
way
of
antecedent
condition
,
which
gives
us
an
interest
in
his
bloud
:
Now
,
that
our
services
cannot
be
prerequired
,
by
way
of
condition
,
to
his
acceptance
of
us
,
and
also
only
accepted
as
performed
by
us
,
in
him●
is
of
it self
manifest
.
2.
Though
you
should
,
more
clearly
,
and
consistently
,
ascribe
all
unto
Jesus
Christ
;
yet
by
turning
his
grace
into
a
condition
,
the
subtilty
and
folly
of
your
pride
doth
but
the
more
bewray
it self
:
For
,
as
simply
to
obtrude
our
own
good
works
,
which
in
the
acknowledgement
of
the
most
exact
and
confident
legalist
,
are
both
commanded
and
given
us
of
God
,
is
a
proud
presumption
;
so
,
the
more
you
attribute
either
the
strength
or
the
acceptance
of
performances
unto
the
grace
of
God
in
Christ
Jesus
,
while
,
in
the
mean
time
,
you
do
still
arrogate
them
,
as
a
condition
on
the
creatures
part
,
you
the
more
declare
the
folly
,
but
in
nothing
diminish
the
sinfulnesse
,
of
your
vanity
.
These
things
need
not
to
be
illustrat
:
questionless
,
who
ever
doth
consider
his
lost
condition
,
by
reason
of
sin
and
wrath
,
and
hearkeneth
unto
that
fundamental
Gospel-precept
,
deny
thy self
,
imprimis
all
self-righteousnesse
,
and
beleeve
;
will
find
the
power
thereof
so
deeply
descending
into
his
Soul
,
that
all
the
desire
,
trust
,
and
hope
thereof
,
will
be
fixed
on
Jesus
Christ
alone
,
and
to
be
found
in
him
,
not
having
his
own
righteousnesse
,
which
unto
his
sincere
reflection
,
will
be
so
far
from
appearing
a
condition
,
that
it
will
disappeare
as
dung
;
but
that
Righteousnesse
,
which
is
through
the
faith
of
Christ
,
the
Righteousnesse
which
is
of
God
by
faith
.
But
who
can
sufficiently
declare
and
regret
the
madnes
and
ingratitude
of
this
pride
of
man
?
Jesus
Christ
is
made
of
God
unto
us
,
Righteousnesse
;
and
yet
we
will
thereto
join
our
own
,
for
Justification
in
Gods
sight
:
He
is
also
made
unto
us
Sanctification
,
that
in
Him
we
may
bring
forth
the
fruits
of
holinesse
unto
the
glory
of
God
;
and
the
very
same
fruits
,
will
we
impropriat
,
to
be
the
condition
,
and
,
as
it
were
,
the
price
of
our
acceptance
,
even
with
himself
,
who
is
our
only
acceptation
,
and
our
all
.
Sir
,
be
not
deceived
,
as
they
who
in
the
sight
of
sin
,
and
fear
of
wrath
,
f●ee
unto
Christ
alone
,
for
a
refuge
,
do
finde
his
Righteousness
,
not
more
sufficient
,
then
freely
offered
,
to
every
one
that
willeth
,
for
Justification
in
Gods
sight
;
so
,
your
Doctrine
,
requiring
both
faith
and
a
holy
life
,
as
the
previous
conditions
,
to
give
an
interest
in
Christs
Death
,
and
ascriving
Justification
to
faith
,
because
,
forsooth
,
of
the
pitiful
fruits
of
our
righteousnesse
,
and
not
that
perfect
Righteousnesse
of
Jesus
Christ
,
which
it
doth
apprehend
,
is
wholly
dissonant
unto
the
method
of
the
Gospel
,
and
cannot
possibly
attain
its
end
.
What
shall
be
then
said
of
your
ensuing
words
?
Now
judge
,
but
a
little
,
what
it
is
,
to
have
a
right
apprehension
of
things
?
since
I
have
,
in
a
few
plain
words
,
told
you
that
,
which
with
much
nicety
,
swels
among
you
,
to
Volumes
:
Really
,
Sir
,
if
I
may
use
the
liberty
of
answering
,
by
you
permitted
:
I
would
say
,
what
a
sad
thing
is
it
,
to
have
a
wrong
and
conceited
apprehension
of
things
;
since
you
have
in
a
few
involved
words
,
in
such
a
manner
,
obscured
and
confounded
a
plain
point
of
truth
,
that
notwithstanding
of
express
Scripture-light
;
yet
it
hath
necessarily
required
a
great
many
words
,
clearly
to
unsold
it
.
There
remaineth
now
to
be
considered
the
main
reason
,
whereby
as
you
shut
up
,
so
you
would
seem
to
enforce
,
the
opinion
which
we
have
heard
:
and
that
is
the
necessity
of
a
holy
life
,
which
you
say
,
Your
way
of
Iustification
,
doth
clearly
declare
;
as
being
that
,
whereupon
we
shall
be
solemnly
judged
,
justified
,
and
absolved
,
at
the
last
day
:
and
afterward
,
you
add
,
That
it
may
correct
the
error
of
many
carnall
Christians
,
who
love
well
to
hear
of
Salvation
,
by
the
death
of
Christ
,
provided
they
be
bound
to
do
nothing
themselves
,
that
they
may
be
saved
.
'T
is
answered
.
1.
That
there
are
many
seeming
Christians
,
who
have
a
name
that
they
live
and
are
dead
,
who
have
and
do
delight
in
a
form
of
knowledge
,
but
want
the
power
;
of
whose
delusion
,
the
error
which
you
mention
,
may
be
a
part
,
is
an
old
and
true
regret
:
And
yet
the
explication
by
you
delivered
,
being
so
many
wayes
unsound
and
peccant
,
as
we
have
heard
,
cannot
possibly
be
an
antidote
.
2.
As
these
carnal
Christians
,
pretending
to
lay
hold
on
Jesus
Christ
for
Righteousnesse
,
and
yet
wholly
neglecting
the
study
of
holiness
,
are
,
of
all
men
,
the
most
sadly
deceived
,
and
most
wretched
deceivers
;
so
,
your
manner
of
Justification
,
derogating
from
the
holy
Iustice
of
God
,
and
the
perfect
Righteousnesse
of
Jesus
Christ
,
flattering
the
natural
mans
pride
,
to
which
,
of
all
vices
,
we
are
most
prone
,
and
seducing
souls
,
from
the
free
Grace
of
the
Gospel
,
cannot
be
less
dangerous
and
pernicious
.
But
3.
This
your
reason
,
for
departing
from
Justification
by
faith
only
,
as
encouraging
to
licentiousness
,
is
so
directly
the
objection
which
the
Apostle
Paul
taketh
notice
of
,
and
fully
answereth
,
after
his
having
declared
the
truth
of
Justification
,
as
by
us
professed
,
that
we
are
thereby
exceedingly
fortified
:
The
passage
is
thus
,
the
Apostle
having
shewed
,
that
it
is
by
the
Righteousnesse
of
Jesus
Christ
,
that
the
free
Gift
cometh
upon
all
men
,
to
Iustification
of
life
,
and
that
it
is
by
the
obedience
of
one
,
that
many
are
made
righteous
;
and
summing
up
the
whole
matter
,
that
it
is
grace
that
reigneth
through
Righteousnesse
,
unto
eternal
life
,
by
Iesus
Christ
our
Lord
;
he
subjoineth
,
What
shall
we
say
then
?
shall
we
continow
in
sin
that
grace
may
abound
?
Seing
it
is
not
by
our
works
,
but
of
free
grace
,
through
faith
in
the
Righteousness
of
Jesus
Christ
,
that
we
are
justified
from
sin
,
shall
we
therefore
,
in
as
much
as
sin
commendeth
grace
,
and
our
good
works
availl
not
,
continow
in
sin
,
that
grace
may
abound
?
The
plain
insinuation
of
what
you
object
:
Now
hear
the
Apostles
answere
both
for
us
and
himself
.
1.
He
saveth
justification
by
faith
only
,
cannot
encourage
to
sin
;
because
such
as
do
thereby
,
truely
lay
hold
on
Jesus
Christ
,
partake
of
his
death
,
and
are
made
conformable
thereto
:
How
shall
they
then
,
that
are
dead
to
sin
,
live
any
longer
therein
?
Sin
may
indeed
remain
,
but
that
they
who
through
faith
in
his
Death
,
are
planted
in
the
likenesse
thereof
,
and
become
as
crucified
with
him
,
should
live
any
longer
in
sin
,
is
not
possible
:
To
the
same
purpose
it
is
,
that
the
Apostle
Iohn
,
saith
,
whosoever
is
born
of
God
doth
not
commit
sin
,
and
he
cannot
sin
,
because
he
is
born
of
God
:
And
yet
,
if
any
false
pretender
,
should
therefore
say
,
either
that
he
cannot
transgress
,
or
that
his
transgressions
are
no
sins
,
and
so
license
himself
unto
wickedness
,
he
but
deceiveth
himself
,
and
the
truth
is
not
in
him
.
2.
Paul
saith
that
Justification
through
faith
importeth
a
more
certain
assurance
of
good
works
,
then
any
thing
by
you
urged
.
The
necessity
of
good
works
,
which
ye
plead
for
,
is
only
that
of
a
condition
,
strict
indeed
,
as
to
its
obligation
;
but
very
uncertain
,
if
not
desperat
,
as
to
its
cause
and
reall
existence
;
being
previously
required
,
unto
our
acceptance
by
,
and
being
in
,
Christ
,
as
I
have
already
shewed
:
whereas
the
Apostle
tells
us
plainly
,
that
according
to
the
truth
of
Justification
,
by
him
and
by
us
asserted
,
the
necessity
of
good
works
,
is
causally
certain
,
depending
upon
such
infallible
causes
,
that
whereever
true
Faith
is
,
the
study
of
holiness
must
necessarily
ensue
;
and
where
this
is
not
,
the
pretense
of
Faith
,
and
Justification
thereby
,
is
but
vain
and
groundlesse
:
For
seing
by
Faith
,
the
only
requisite
,
on
our
part
,
for
Justification
,
we
are
not
only
dead
indeed
with
Jesus
Christ
unto
sin
,
but
planted
together
with
him
,
in
the
likeness
of
his
Resurrection
,
and
alive
through
him
unto
God
,
that
we
also
should
walk
in
newness
of
life
,
the
necessity
of
holiness
is
evidently
thereby
as
much
assured
,
as
the
acts
of
life
are
in
their
proper
principle
:
How
can
it
then
be
alledged
,
that
,
in
our
way
,
the
necessity
of
holiness
is
less
secured
,
then
in
yours
?
Nay
,
such
is
the
certainty
of
this
truth
,
that
true
Faith
in
Jesus
Christ
,
is
the
root
and
principle
of
the
new
life
of
holiness
,
that
,
as
it
is
by
you
acknowledged
;
so
,
I
cannot
but
wonder
,
how
reason
could
so
quickly
desert
you
,
as
to
think
,
that
any
necessary
effect
,
such
as
you
must
grant
good
works
to
be
of
true
Faith
,
can
be
rationally
joined
with
its
cause
,
in
the
consideration
of
a
condition
,
which
your
discourse
imports
?
If
fire
or
life
were
,
in
any
case
,
required
as
a
condition
,
he
that
should
thereto
join
heat
or
motion
,
necessarily
thereon
dependent
,
were
plainly
ridiculous
:
I
need
not
take
notice
,
of
what
may
be
objected
,
from
these
seeming
Beleevers
,
who
,
because
of
their
profession
,
are
said
to
be
in
Christ
,
and
yet
for
want
of
fruits
,
to
be
cut
off
;
as
it
doth
not
more
militat
against
us
,
then
against
you
,
who
acknowledge
true
faith
to
be
alwayes
fruitful
;
so
,
it
answereth
it self
:
But
3.
because
by
necessity
,
its
like
that
you
do
understand
,
the
obligation
to
holiness
,
as
if
,
in
your
way
,
it
were
rendered
more
binding
and
pressing
,
and
thence
would
commend
your
explanation
,
as
more
engaging
unto
a
holy
life
;
I
shall
not
here
resume
,
what
I
have
already
declared
,
viz.
1.
That
to
press
the
necessity
of
holiness
,
antecedently
to
our
being
,
and
acceptation
,
in
Jesus
Christ
,
is
vain
,
and
fruitless
.
2.
That
to
join
our
imperfect
holiness
,
with
Christs
unspotted
and
alone
sufficient
Righteousnesse
,
which
is
faiths
value
,
is
proud
and
presumptuous
;
but
rather
represent
these
true
grounds
of
the
necessity
of
holinesse
,
which
are
found
in
our
way
,
equally
,
yea
more
obliging
,
then
all
your
vain
pretenses
.
And
1.
We
say
with
the
Apostle
,
that
the
holy
and
just
and
good
Law
of
God
remaineth
in
its
entire
force
,
threatning
and
condemning
all
sin
,
whereever
found
;
and
as
the
poor
sinner
convicted
,
is
thereby
urged
to
flee
for
refuge
unto
Christ
,
who
alone
delivereth
from
the
wrath
to
come
;
so
,
he
who
expecteth
Salvation
,
by
the
Death
of
Christ
,
and
doth
not
witness
the
truth
of
his
profession
,
in
a
holy
life
,
is
,
in
so
farre
,
no
less
exposed
to
its
severity
and
terror
;
neither
can
the
Beleever
sinning
,
whatever
may
be
the
difference
of
his
state
in
Gods
sight
,
more
pretend
to
the
peace
and
favour
of
God
,
without
repentance
renewed
,
and
faith
in
Christ
reacted
,
whence
the
study
of
holiness
will
undoubtedly
revive
and
flow
;
then
the
wicked
,
persisting
in
his
impenitence
:
What
is
then
the
difference
betwixt
you
and
us
?
You
must
acknowledge
,
that
the
great
obligation
of
holiness
doth
descend
from
the
Law
of
God
;
and
we
grant
that
this
holy
Law
continueth
,
in
the
same
force
and
power
,
against
all
sin
(
I
say
not
sinners
)
whereever
found
,
whether
in
the
Beleever
or
Unbeleever
;
so
,
that
thereby
,
in
our
way
,
licentiousnesse
to
sin
must
be
equally
excluded
.
If
you
say
,
that
by
requiring
Faith
alone
for
Iustification
,
we
relaxe
the
study
of
holiness
;
I
must
again
tell
you
,
that
true
faith
in
Christ
Iesus
,
the
thing
which
we
require
,
cannot
be
without
the
study
of
holiness
:
Next
,
if
any
person
should
thence
delude
himself
unto
licentiousness
,
the
Holy
Law
of
God
remaining
in
the
same
severity
against
it
,
cannot
but
,
in
our
way
,
wherein
that
high
aggravation
of
turning
the
Grace
of
God
unto
wantonnesse
,
is
more
manifest
,
be
also
more
powerful
.
If
any
man
go
on
to
urge
us
with
the
possible
delusions
of
presumption
and
libertinisme
,
whereunto
the
Devil
both
hath
,
and
may
abuse
the
truth
and
free
grace
of
God
,
he
but
fighteth
with
the
Devils
weapons
,
whereby
mans
wretched
frailty
is
indeed
discovered
;
but
the
truth
,
by
Paul
plainly
asserted
against
the
like
cav●●●a●ions
,
and
by
us
owned
,
not
in
the
least
impugned
:
Nay
,
I
may
further
affirme
,
that
as
all
error
is
delus●on
,
and
inductive
of
more
;
so
,
where
one
hath
been
tempted
to
abuse
the
proposal
of
free
Grace
,
hundreds
,
through
Natures
pride
,
both
desiring
,
and
overvaluing
propriety
,
have
stumbled
upon
this
your
so
descrived
conjunction
of
our
good
works
,
and
fallen
into
that
,
not
entire
submitting
unto
the
Righteousness
of
God
,
and
a
going
about
to
establish
their
own
Righteousness
;
by
which
sin
,
the
rock
of
Salvation
became
unto
the
Iews
a
rock
of
offence
.
2.
As
the
Law
,
in
the
severity
of
its
sanction
,
doth
still
abide
in
force
,
to
deterre
from
all
sin
,
to
bring
in
and
reclaime
unto
Iesus
Christ
our
Righteousnesse
and
also
our
Sanctification
;
so
,
it
s
more
binding
Authority
,
derived
from
the
greatness
and
goodness
of
God
,
it
s
own
holiness
and
perfection
,
are
,
upon
none
so
powerful
,
and
in
none
so
effectual
,
as
these
,
who
,
through
faith
,
have
laid
hold
on
Christ
Iesus
,
for
Righteousness
,
and
therethrough
alone
have
attained
unto
peace
.
I
need
not
tell
you
,
that
true
repentance
,
discovering
the
sinfulness
,
as
well
as
the
guiltiness
of
sin
,
cannot
but
endeare
holiness
;
and
that
God
appearing
in
Christ
Iesus
,
in
that
inconceivable
glory
of
his
Holiness
,
Iustice
,
Love
and
Mercy
,
and
justifying
us
through
Faith
,
in
his
Name
,
cannot
,
but
beget
a
deeper
reverence
,
and
a
greater
regard
to
his
will
and
commandments
;
then
all
the
thunderings
of
mount
Sinai
,
the
greatest
motive
to
holiness
in
the
construction
of
your
way
.
But
when
I
consider
,
that
Christ
is
the
end
of
the
Law
for
Righteousnesse
,
and
that
the
Law
through
Faith
is
not
made
void
,
but
more
established
;
and
therefore
we
are
chosen
,
and
created
in
him
unto
holiness
,
and
good
works
,
to
the
Glory
of
God
;
when
I
observe
the
connexion
,
that
God
hath
established
,
and
his
word
holds
out
,
betwixt
Iustification
and
Sanctification
:
(
1.
)
In
his
purpose
,
Eph.
1.
4.
2
Thess.
2.
13.
(
2.
)
In
his
promise
,
Ezek
36.
25
,
26
,
27.
Micah
7.
19.
2
Pet.
1.
4.
(
3.
)
In
his
precept
,
Tit.
3.
8.
(
4.
)
In
Christs
purchass
,
Tit.
2.
14.
(
5.
)
In
the
Gift
of
Christ
to
his
people
,
1
Cor
1.
30.
(6)
In
the
sincere
desire
of
and
great
d●light
in
holiness
,
as
well
as
pardon
,
recorded
of
the
Saints
,
in
all
the
Scripture
,
specially
Psal.
51.
&
103.
3.
(
7.
)
In
the
description
of
lustification
,
given
us
by
Paul
,
in
the
first
6
chap.
Rom.
and
Gal.
2.
I
seriously
wonder
,
how
you
,
or
any
man
,
can
doubt
,
but
a
holy
life
,
both
in
its
obligation
,
and
also
in
its
performance
,
is
,
by
the
way
of
Iustification
by
Faith
only
,
molsty
assured
.
3.
In
the
way
of
Justification
by
faith
only
,
not
only
the
obligation
of
the
Law
of
God
remains
,
in
the
manner
declared
;
but
also
,
our
Lord
,
for
our
further
encouragement
unto
holiness
,
hath
graciously
intimat
,
that
even
these
good
works
,
w●ich
we
performe
in
his
strength
,
shall
be
,
by
the
same
grace
from
which
they
flow
,
also
graciously
rewarded
:
Wherefore
the
Apostle
saith
,
That
being
made
free
from
sin
,
and
become
servants
to
God
,
we
have
our
fruit
unto
holiness
,
and
the
end
everlasting
life
.
Now
then
,
if
there
be
a
constraint
in
love
and
gratitude
,
above
the
perswasion
of
fear
;
and
if
the
desire
of
reward
be
powerful
,
above
the
apprehension
of
punishment
,
these
considerations
are
certainly
cumulative
,
and
,
in
our
way
,
above
any
thing
that
yours
doth
contain
.
That
I
may
therefore
summe
up
this
discourse
,
anent
the
necessity
of
holiness
:
Know
,
that
without
holiness
none
shall
see
the
Lord
:
But
hence
it
doth
so
ill
follow
,
that
holiness
by
way
of
previous
condition
,
is
to
be
joined
unto
our
Faith
,
in
order
to
our
Justification
,
that
on
the
contrary
,
as
God
hath
elected
us
in
Christ
Jesus
to
be
holy
;
so
,
he
also
justifieth
us
through
Faith
in
his
Name
,
not
because
we
are
,
but
that
in
,
and
by
him
,
we
may
be
partakers
of
the
glorious
riches
of
his
free
grace
,
in
begun
holiness
here
,
and
consummat
holin●ss
in
Glory
hereafter
;
and
hereby
is
our
obligation
unto
and
study
of
holiness
,
so
far
from
being
remitted
;
that
it
is
both
promoved
,
by
the
same
standing
fierie
Law
against
all
sin
&
ungodliness
,
and
strengthened
,
by
that
alsufficiency
of
grace
,
which
is
in
Christ
Jesus
for
our
compleating
,
to
whom
,
through
Faith
,
we
are
united
:
And
lastly
,
we
are
bound
and
encouraged
unto
it
,
by
all
that
is
most
binding
in
the
Laws
Authority
,
and
obliging
in
Divine
bounty
.
To
all
which
,
this
consideration
may
also
be
superadded
;
that
,
as
the
exercise
of
holiness
remaineth
with
us
,
still
under
the
obligation
of
Divine
precept
,
and
is
certainly
the
end
and
effect
of
our
acceptation
in
Gods
sight
;
so
,
the
same
being
the
necessary
consequence
,
and
inseparable
effect
of
beleeving
,
and
thereby
becoming
its
most
assured
test
,
must
,
upon
this
ground
,
stirre
up
as
effectually
unto
the
truth
and
sincerity
of
Faith
,
whence
it
flows
,
and
which
doth
again
incite
to
the
sincere
,
closs
,
and
constant
study
of
holiness
,
by
a
reciprocal
influence
,
as
your
vain
stating
of
it
,
as
a
condition
in
our
Justification
,
doth
but
lamely
perswade
its
persuite
.
But
I
hasten
to
the
last
part
of
your
discourse
,
viz.
That
it
is
upon
the
necessity
of
holiness
that
we
shall
be
solemnly
judged
justified
and
absolved
at
the
last
day
:
I
cannot
now
enlarge
upon
these
mistakes
,
that
are
again
by
you
crouded
into
these
few
words
,
it
may
here
suffice
,
that
I
tell
you
,
that
it
is
without
all
doubt
,
that
,
on
that
day
,
all
men
shall
be
solemnly
judged
,
according
to
the
holy
Law
of
God
;
and
therefore
seing
,
by
the
deeds
of
the
Law
,
there
shal
no
flesh
be
justifyed
in
his
sight
,
The
righteousness
of
God
,
which
is
by
faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
beleeve
,
without
the
mixture
,
or
conjunction
of
our
imperfect
righteousness
,
in
the
often
forementioned
respect
,
is
only
thereby
the
more
recommended
2.
Where
you
say
,
that
it
is
upon
this
,
so
understood
,
necessity
of
holiness
,
or
upon
our
holiness
,
that
we
shall
be
,
in
that
day
,
solemnly
justifyed
and
absolved
;
you
erre
,
and
impinge
most
grosly
,
contrary
to
Scripture-evidence
,
the
value
of
Christs
Righteousnesse
,
the
holiness
of
Gods
Justice
,
and
the
glory
of
free
Grace
.
as
I
have
already
demonstrat
.
I
grant
indeed
,
that
,
in
that
day
,
when
our
Lord
shal
gather
into
one
,
welcome
,
and
appear
glorious
in
,
all
Beleevers
,
he
will
also
confess
them
before
his
Father
,
and
the
holy
Angels
,
commemorate
their
charity
and
good
works
,
and
,
in
the
exceding
riches
of
his
bountie
,
reckon
his
own
grace
in
them
,
unto
the
increase
of
their
reward
;
but
thence
to
inferre
,
that
it
is
upon
our
holiness
that
we
are
justifyed
,
and
absolved
in
Gods
sight
,
is
destitute
of
all
truth
and
reason
:
Nay
,
the
very
figure
of
that
judgement
,
wherever
represented
in
Scripture
,
bearing
,
only
,
in
order
to
Beleevers
,
their
solemne
reception
and
welcome
from
our
Lord
and
Saviour
,
as
such
,
who
are
already
,
in
him
,
blessed
and
justifyed
,
and
by
him
redeemed
and
sanctifyed
,
doth
,
most
plainly
,
and
powerfully
confute
it
.
And
thus
,
I
hope
,
I
have
evidently
demonstrat
,
not
in
the
language
of
men
,
or
in
Schoole
termes
,
which
on
purpose
I
have
declined
;
but
in
the
express
revelation
of
the
Gospel
,
that
,
that
Doctrine
of
yours
,
which
you
make
your
N.
C.
only
to
taxe
,
as
singular
in
its
phrase
,
and
you
your self
do
the
more
commend
,
as
being
closely
Scriptu●al
,
is
in
effect
,
both
vain
and
antiscriptural
,
in
matter
,
as
well
as
expression
.
What
you
mean
by
preferring
the
stile
of
the
Catholick
Church
to
Modern
and
Scholastical
expressions
,
under
which
the
Doctrine
of
all
the
Reformed
Churches
is
unavoidably
comprised
,
let
others
judge
:
but
as
for
the
abuses
which
you
mention
,
viz.
the
presumption
of
such
,
who
love
to
hear
of
Salvation
by
the
Death
of
Christ●
provided
they
be
bound
to
do
nothing
themselves
,
that
they
may
be
saved
:
seing
there
can
be
nothing
more
engaging
,
and
effectual
unto
holiness
,
then
that
,
which
in
Scripture
termes
we
do
assert
;
viz.
That
we
are
saved
,
and
called
with
an
holy
calling
,
not
according
to
our
works
,
or
doings
;
but
according
to
his
own
purpose
,
and
grace
,
given
us
in
Christ
Jesus
,
the
sin
thereof
remaineth
with
the
Authors
,
and
pure
and
certain
truth
,
is
neither
thereby
lessened
,
nor
ought
to
be
stumbled
at
:
And
therefore
having
fully
redargued
the
falsehood
of
your
Doctrine
,
and
the
vanity
of
all
your
pretenses
,
that
I
may
,
once
for
all
,
vindicat
this
most
precious
and
important
truth
,
of
Iustification
by
Faith
only
,
from
all
calumnie
;
and
warne
all
of
that
delusion
,
which
you
would
,
very
unjustly
,
make
proper
to
our
way
;
I
plainly
and
positively
affirme
,
that
the
study
of
holiness
is
a
most
necessary
and
indispensable
dutie
,
unto
the
justifyed
Beleever
,
1.
By
the
necessity
of
Divine
precept
,
at
length
above
declared
.
2.
By
the
necessity
of
loves
constraint
;
holiness
being
both
amiable
in
it self
,
and
the
high
path
way
leading
unto
the
seeing
and
enjoying
of
God
,
who
therein
delights
.
3.
By
the
force
of
fears
perswasion
,
in
regard
of
Gods
fatherly
displeasure
against
all
sin
;
a
motive
most
tenderly
perswasive
to
all
,
that
are
truely
godly
.
4.
By
the
obligation
of
gratitude
,
which
is
indeed
the
cords
of
a
man
,
and
cannot
but
powerfully
engage
the
Beleever
to
the
constant
acknowledgement
of
God's
free
love
,
and
grace
,
and
to
walk
worthy
of
him
,
who
hath
delivered
us
from
death
,
and
called
us
with
so
heavenly
a
calling
.
5.
For
the
manifestation
,
to
our selves
,
of
our
faith
,
and
justifyed
state
,
to
our
own
peace
and
comfort
.
6.
For
the
adorning
of
the
Gospel
,
to
the
edification
of
others
;
nay
,
in
a
word
,
if
our
felicity
be
in
God
;
if
glory
be
our
desire
;
if
free
grace
be
the
most
powerfull
attractive
,
and
sufficient
help
;
and
if
there
be
any
dread
and
terror
from
Gods
displeasure
,
the
study
of
holiness
,
is
by
the
united
force
of
all
these
motives
,
most
strongly
recommended
,
and
by
the
wonderful
free
love
of
God
,
in
our
Justification
,
through
faith
in
Christ
Jesus
,
only
yea
infinitly
intended
.
In
the
next
place
,
your
N.
C.
having
acquit
you
of
Poperie
,
how
justly
,
or
unjustly
,
I
leave
it
to
the
Reader
:
You
make
him
say
,
but
are
you
not
,
ARMINIANS
?
And
to
that
I
must
confess
,
in
the
words
of
your
N.
C.
you
answere
with
so
much
Legerdemain
,
that
you
are
not
easily
discovered
;
yet
these
few
things
are
manifest
.
1.
That
such
is
the
strange
extent
of
this
your
latitude
,
that
it
is
more
inclineable
,
and
favourable
to
any
Sect
or
Partie
,
then
Conscientious
Non-conformists
:
If
you
deal
with
Papists
,
then
all
their
gross
Idolatries
and
superstitions
,
yea
and
their
horrid
Rebellions
and
Cruelties
,
are
forgotten
,
and
they
forsooth
,
hold
the
foundation
,
and
only
build
upon
it
wood
,
hay
,
and
stuble
:
And
you
earnestly
wish
for
a
temper
,
which
,
undeniable
experience
shews
,
your
partie
hath
endeavoured
after
,
at
the
rate
of
a
hundred
fold
more
condescendence
,
then
is
required
to
the
appeasing
of
all
our
complaints
:
If
Arminians
,
come
in
your
way
:
not
one
word
of
all
these
errors
,
so
highly
injurious
to
the
Doctrine
of
the
certainty
&
immutability
of
Gods
holy
Decrees
;
of
the
freeness
and
efficacie
of
his
Grace
,
of
the
extent
of
the
merit
of
Christs
Death
;
and
to
the
comfortable
truth
of
the
Saints
Perseverance
;
nor
yet
of
these
disorders
and
tumults
,
wherewith
,
we
know
,
they
have
infested
the
Reformed
Churches
:
but
away
with
these
controversies
,
the
itch
of
multiplying
,
and
canvassing
subtill
questions
,
hath
proven
the
chief
pest
of
the
Church
:
It
is
good
to
be
sober-minded
:
And
,
thus
,
we
see
,
they
do
indeed
vent
,
profess
,
and
seduce
,
according
to
their
pleasure
,
whereas
,
if
this
your
tendernesse
of
Religion
,
and
sober-mindedness
,
were
reall
,
would
not
the
first
more
readily
teach
you
,
that
the
departing
from
the
simplicity
,
and
humility
of
the
Gospel
,
hath
been
the
visible
inlet
to
all
the
wickedness
,
and
darknesse
,
at
this
day
in
the
Church
of
Rome
?
And
the
second
,
that
in
nothing
sober-mindednesse
,
is
more
sober
,
then
anent
imposing
upon
such
,
as
do
really
scruple
in
Conscience
,
things
that
the
Lord
hath
no
where
commanded
:
which
two
,
are
the
hinges
of
most
of
these
debates
,
which
at
present
disturbe
us
.
Now
on
the
other
hand
,
how
you
have
treated
Non-conformists
,
all
alongs
,
I
leave
it
to
your
own
,
and
every
mans
obvious
reflection
:
Rebellion
,
Hypocrisy
,
and
Peevishness
,
you
,
falsely
,
make
their
ordinary
Epithets
:
And
for
your
inclinations
towards
them
,
a
short
look
forward
exhibits
them
in
Verse
,
wherein
,
after
your
approbation
of
the
bloud
and
fynings
,
that
we
have
suffered
,
you
melodiously
sing
.
This
strange
distemper
doth
all
skill
defy
:
Physicians
hopes
still
falsify
.
But
as
a
joint
,
which
Gangren
doth
corrupt
,
Must
be
cut
off
,
from
the
sound
lump
,
Better
the
body
grow
a
stump
;
Then
by
such
members
,
banckrrupt
.
And
then
again
,
lest
such
rigour
may
prove
a
stain
to
your
Christian
and
Catholick
latitude
,
you
add
a
forbearance
for
us
,
such
as
it
is
,
wherein
,
though
your
own
interest
plead
for
a
delay
;
yet
you
can
forgive
nothing
,
it
is
only
Till
brimful
be
their
cup
;
Then
chaffed
justice
,
shall
the
chaff
devour
,
And
Angel-reapers
bring
the
Iust
to
Heavens
floor
:
This
,
this
,
I
fear
,
is
the
inside
of
your
pretended
charity
;
and
it
but
too
plainly
evinces
,
that
all
your
professed
stretches
of
a
faire
and
comprehensive
Latitude
,
are
,
in
their
regard
to
us
,
but
the
forced
product
,
of
your
own
conveniencie
.
2.
By
your
opposing
to
the
Soveraignity
of
God
,
which
the
Arminian
opinion
doth
proudly
impugne
,
his
infinite
Goodness
,
and
Holiness
,
which
they
make
their
great
pretense
;
and
declaring
,
that
the
reconciling
of
these
attributes
is
beyond
your
capacity
;
it
is
evident
,
by
resolving
this
objection
in
the
common
difficulty
of
the
unsearcheablenesse
of
Gods
judgements
,
both
by
them
and
by
us
acknowledged
,
you
take
part
on
their
side
;
however
it
is
not
my
purpose
to
draw
you
unto
debate
;
the
Counsel
o●
God
,
though
imperscrutable
,
yet
it
standeth
sure
,
having
this
seal
,
the
Lord
knoweth
them
that
are
his
:
The
Soveraignity
o●
God
,
though
part
●●nding
ou●
;
〈◊〉
it
only
so
much
the
more
,
establisheth
the
liberty
and
certainty
of
his
Decrees
,
without
all
shadow
of
unrighteousnesse
,
and
in
stead
of
interfering
with
,
doth
plainly
render
,
both
his
Goodness
and
Holiness
,
the
more
eminent
,
and
glorious
:
These
are
the
ref●ections
,
that
the
Apostle
maketh
upon
this
subject
:
Pray
consider
the
passage
,
Rom.
9.
where
the
Apostle
,
after
having
shewed
,
that
before
the
children
had
done
any
good
or
evil
,
God
in
his
free
purpose
according
to
Election
,
not
of
works
,
but
of
〈◊〉
that
calleth
,
preferreth
the
Younger
,
and
passeth
by
the
Elder
,
loving
Iacob
but
hating
Esaw
,
to
vindicate
the
Righteousnesse
of
God
,
which
is
your
stumbling
,
recurreth
to
his
Soveraignity
,
having
mercie
on
whom
he
will
have
mercie
,
and
whom
he
will
hardening
:
And
he
is
so
far
from
conceiving
with
you
,
that
the
Soveraignity
of
God
,
on
the
one
hand
,
and
his
infinite
Goodness
and
Holiness
on
the
other
,
are
to
humane
capacity
irreconcileable
attributes
;
that
it
is
from
this
high
Soveraignity
,
that
he
not
only
deduceth
the
excellencies
of
mercy
,
and
illustrateth
the
glory
of
Gods
power
,
and
wrath
;
but
rationally
answereth
,
the
proud
reply
of
poor
clayes
carnal
arguings
against
the
Lord
,
its
infinite
maker
,
and
free
and
absolute
disposer
.
But
you
say
,
that
you
may
well
take
his
own
oath
for
it
,
that
he
taketh
no
pleasure
in
the
death
of
sinners
:
And
so
you
may
indeed
very
safely
,
if
either
you
understand
it
,
of
the
death
of
sinners
,
simply
and
abstractly
in
it self
considered
,
or
with
respect
to
his
serious
call
,
to
them
to
repent
,
and
live
,
as
the
context
of
that
passage
doth
hold
out
;
but
if
you
would
thence
deny
,
that
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
purposed
from
all
eternity
,
to
pass
by
such
,
on
whom
he
willeth
not
to
shew
mercy
,
enduring
with
much
long●
uffering
the
vessel●s
of
wrath
,
fitted
to
destruction
;
you
directly
contradict
the
Apostle
,
and
all
these
other
Scripture-passages
,
whereby
God
,
and
the
Saints
their
rejoicings
,
in
the
manifestation
of
his
righteous
Judgements
,
are
clearly
holden
out
.
But
3.
wishing
to
you
,
and
all
men
,
much
fear
,
sobriety
,
and
Scripture-simplicitie
,
in
the
Doctrine
of
this
high
mystery
of
Predestination
,
and
not
urging
further
the
designed
indifference
,
which
,
under
a
faire
general
,
you
clearly
go
about
to
introduce
,
for
all
Arminian
tenents
;
my
earnest
desire
is
,
that
the
Rule
,
which
you
give
for
a
conclusion
,
may
indeed
both
stint
curiosity
,
and
direct
practice
,
Viz.
Let
none
of
our
good
be
ascribed
to
our selves
,
and
none
of
our
evill
be
imputed
unto
God
.
You
proceed
to
make
your
N.
C.
alledge
our
Ministers
their
jealousies
,
of
this
your
new
way
;
that
you
ma●
again
appeal
to
,
and
make
a
boast
of
your
fruits
;
but
since
I
have
,
without
boasting
,
abundan●ly
searched
,
and
shaken
you
,
and
left
all
to
open
view
;
I
also
referre
the
judgem●nt
,
to
that
most
righteous
cognizance
.
But
now
,
you
are
wearied
of
these
your
wranglings
,
and
therefore
you
resolve
to
leave
these
dry
,
and
arid
matters
,
and
talk
a
little
with
your
N.
C.
on
better
subjects
.
Sir
,
your
resolution
is
just
and
good
;
only
transferre
not
the
faults
,
of
your
vain
,
airie
,
and
insipid
reasonings
,
upon
the
matters
themselves
by
you
treated
:
If
you
have
foolishly
and
petulantly
impugned
,
not
only
the
work
of
God
,
and
his
Covenant
,
in
these
Lands
;
the
Ordinances
,
of
the
Government
,
Discipline
,
and
Worship
of
his
House
;
but
also
endeavoured
to
unsetle
and
subvert
the
very
foundations
of
Justification
by
Faith
in
Christ
Jesus
,
without
the
deeds
of
the
Law
;
a
sent
Gospel-ministerie
,
determined
Sacraments
,
and
Christian
Liberty
;
And
if
your
N.
C.
pretending
to
be
the
Respondent
,
hath
on
the
other
hand
,
manifestly
betrayed
the
Cause
,
by
such
a
faint
,
ridiculous
,
and
absurd
defence
,
as
you
were
pleased
to
suggest
,
the
folly
of
this
your
wrangling
remaineth
with
your self
alone
;
the
matters
therein
handled
,
as
they
continow
still
to
be
the
firme
truths
,
signal
blessings
,
and
especial
means
given
us
of
God
,
for
the
declaring
of
his
Glory
,
and
the
promoving
of
our
Salvation
,
and
are
not
by
your
discourse
,
in
the
least
,
prejudged
;
so
,
they
are
so
farre
from
excusing
,
that
they
greatly
aggravat
these
jejune
and
gustless
Methods
,
wherewith
you
manage
this
your
conference
;
but
foreseeing
this
censure
,
you
cunningly
cast
in
our
way
,
the
mention
of
better
subjects
;
whether
with
a
designe
thus
to
evade
,
or
by
your
insinuat
distinction
betwixt
the
forgoing
matters
,
as
dry
,
and
arid
,
and
your
subsequent
speculations
,
as
these
better
things
,
only
to
be
pursued
,
to
drive
on
the
deceit
of
an
irreligious
indifferencie
,
so
much
at
present
studied
by
the
Adversarie
,
and
his
Emissaries
,
let
others
Judge
?
Two
things
only
I
must
say
.
1.
That
to
go
about
to
smooth
the
World
,
with
the
pretensions
of
sublime
and
Seraphick
attainments
,
and
,
in
the
mean
time
,
from
these
hights
,
as
it
were
,
but
really
,
in
a
convenient
accommodation
to
every
guise
,
whereunto
carnal
ease
doth
invite
,
and
outward
peace
perswade
,
to
slight
,
despise
,
and
labour
to
relaxe
from
,
the
conscientious
observance
of
these
ordinances
and
midses
,
which
the
Lord
hath
given
and
appointed
,
as
the
only
way
,
leading
to
himself
,
and
the
felicity
of
his
favour
,
is
the
most
delusive
appearance
of
an
Angelick
light
,
wherewith
Sathan
can
possibly
palliat
his
blackest
enterprises
.
2.
Though
your
subsequent
discourse
were
much
more
sound
and
candid
,
both
in
its
tenor
and
scope
,
then
truely
it
is
;
yet
,
therein
to
figure
your self
,
to
be
,
as
it
were
,
a
new
burning
,
and
shining
light
,
teaching
your
N.
C.
in
such
a
strain
,
as
if
all
of
us
,
whom
by
him
you
personat
,
were
wholly
ignorant
of
the
truth
of
Religion
,
both
in
its
methods
,
and
ends
;
and
altogether
strangers
to
its
life
,
is
visibly
more
disingenuous
and
arrogant
,
then
sincerely
charitable
:
Say
not
that
I
am
ill
natured
,
if
you
find
these
words
a
little
more
pointed
,
it
s
you
that
hath
sharpened
them
:
Nay
,
if
I
should
assume
a
furder
confidence
of
boasting
,
in
behalf
of
the
Lords
Ministers
,
and
the
true
Seekers
of
his
face
,
found
amongst
us
,
according
to
the
measure
of
the
grace
,
which
God
hath
distributed
unto
us
,
and
even
become
a
fool
in
glorying
,
for
the
abasing
of
your
self-flatterie
,
I
do
neither
want
a
just
provocation
,
nor
a
clear
precedent
,
for
my
warrant
.
But
seing
there
are
several
things
by
you
here
proposed
,
which
may
be
for
the
use
of
edifying
,
to
a
serious
and
considerat
Soul
,
and
wherein
a
real
union
would
indeed
prove
a
most
effectuall
corrective
,
both
of
sinistruous
designes
,
and
evill
mixtures
;
I
shall
therefore
wave
the
direct
prosecution
of
such
discoveries
,
and
wishing
that
,
that
power
,
light
,
and
life
,
which
is
in
true
and
pure
Religion
,
may
indeed
end
all
our
differences
,
I
heartily
join
my
assent
to
your
subsequent
discourse
,
with
all
the
harmony
and
affection
,
that
truth
doth
allow
.
That
some
do
place
Religion
wholly
in
debates
,
others
in
external
Forms
,
others
in
some
privat
devotions
,
others
in
the
regulation
of
the
outward
man
,
and
others
in
certain
inward
speculations
,
and
self-devised
strains
,
are
things
not
so
strange
,
as
grievous
;
but
as
to
know
the
Father
,
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
,
is
the
summe
and
substance
of
Religion
,
and
Eternal
life
,
in
which
profession
we
are
all
agreed
;
so
,
it
is
the
power
of
this
knowledge
,
descending
from
Christ
Jesus
our
Wisdom
,
and
apprehending
him
,
for
Righteousnesse
,
Sanctification
,
and
Redemption
,
which
is
mostly
,
and
most
sadly
wanting
:
If
in
the
conduct
thereof
,
men
were
abhorring
and
denying
themselves
,
and
in
the
acknowledgement
of
him
,
who
hath
called
us
unto
Glory
,
and
Virtue
,
laying
hold
on
these
great
and
precious
promises
,
which
in
Christ
Jesus
are
all
yea
and
amen
;
then
,
from
the
application
of
His
Righteousnesse
should
the
peace
of
reconciliation
,
and
joy
in
the
Holy
Ghost
abound
;
from
the
communication
of
his
life
and
grace
,
should
the
Divine
seed
propagat
,
and
diffuse
it self
through
the
whole
man
;
and
from
and
by
this
truth
,
and
power
of
Religion
,
Believers
should
be
transformed
,
into
the
likeness
and
image
of
God
,
and
rendered
partakers
of
the
Divine
Nature
,
by
which
,
it
is
manifest
,
that
as
Christ
Jesus
is
the
only
foundation
;
so
it
is
,
that
in
him
alone
,
there
is
Salvation
,
neither
is
there
any
other
name
under
Heaven
given
amongst
men
,
whereby
we
must
be
saved
:
The
power
,
as
well
as
the
reward
,
of
Natures
light
,
was
long
since
forfeited
in
Adam
;
and
though
in
the
succeeding
Ages
,
God
left
not
himself
without
a
witness
,
in
that
he
did
good
,
and
gave
the
invisible
things
of
him
,
from
the
creation
of
the
World
,
to
be
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
Godhead
;
yet
,
the
ungodliness
of
men
still
prevailing
,
and
holding
the
truth
in
unrighteousness
,
this
weaker
light
,
served
only
to
render
them
without
excuse
:
't
is
true
,
the
Patriarchs
were
burning
and
shining
lights
;
but
it
was
from
Divine
revelation
,
and
the
oracles
,
and
promises
of
God
,
in
which
they
saw
Christ's
day
and
rejoiced
,
and
not
from
natures
light
,
that
this
their
radiancy
was
derived
:
The
dawning
opened
by
Moses
,
had
certainly
a
great
splendour
,
and
therein
Christ
Jesus
,
the
end
of
the
Law
for
Righteousnesse
,
was
very
observably
held
forth
;
but
as
it
pleased
the
Lord
to
vail
the
glory
of
this
discovery
,
with
many
types
and
shadows
,
not
making
it
a
great
ridle
,
as
you
do
unadvisedly
affirme
;
but
keeping
and
conducting
that
people
,
under
the
Pedagogie
of
that
more
burdensome
and
severe
dispensation
,
until
the
fulness
of
the
time
should
come
;
so
then
it
was
,
that
he
sent
forth
his
own
Son
,
a
light
to
lighten
the
Gentiles
,
and
the
glory
of
his
people
Israel
;
to
bless
them
,
in
turning
away
every
one
of
them
,
from
their
iniquities
:
to
turne
them
from
darkness
unto
light
,
and
from
the
power
of
Satan
unto
God
,
that
they
might
receive
forgiveness
of
sins
,
and
inheritance
among
them
which
are
sanctifyed
,
by
faith
that
is
in
him
:
&
thus
our
Lord
Jesus
abolished
death
;
and
brought
life
and
immortality
to
light
through
the
Gospel
:
and
the
great
designes
thereof
not
lying
in
that
preposterous
in
coherent
order
,
by
you
represented
,
are
first
,
by
proposing
to
us
that
stupendious
mysterie
of
the
Redemption
of
sinners
through
Jesus
Christ
;
and
proclaiming
,
that
whosoever
beleeveth
on
him
,
shal
not
perish
,
but
have
everlasting
life
;
to
reconcile
us
enemies
,
and
bring
us
aliens
,
nigh
unto
God
;
and
then
being
thus
accepted
,
that
in
the
same
Lord
Jesus
,
we
may
be
filled
with
all
grace
,
by
the
Spirit
of
grace
,
to
the
knowledge
,
and
acknowledgement
of
God
his
wonderful
bountie
,
his
unmeasurable
love
,
his
glorious
holiness
,
his
eternal
truth
and
faithfulness
,
and
unto
the
exciting
,
in
us●
of
that
ravishing
and
constraining
love
,
that
filial
and
perswasive
fear
,
and
that
comforting
and
joyous
hope
;
which
graces
,
more
and
more
moulding
us
into
a
lively
conformity
unto
him
,
that
loved
us
,
and
washed
us
from
our
sins
,
in
his
own
bloud
,
and
is
become
our
life
,
our
light
,
and
our
all
;
and
thereby
causing
us
,
to
bring
forth
the
fruite
,
of
holiness
,
meekness
,
patience
,
brotherly
love
,
and
of
all
virtues
,
to
the
praise
of
God
,
are
the
sweetness
,
excellency
,
and
delight
of
Grace
,
here
,
untill
it
shall
be
perfected
by
,
and
swallowed
up
of
Glory
,
hereafter
:
This
,
this
is
the
work
and
purpose
of
the
Gospel
.
And
seing
,
it
shall
availl
us
nothing
,
to
gain
the
whole
world
and
lose
our
own
souls
,
it
ought
indeed
to
be
the
great
designe
of
our
lives
,
to
conforme
unto
it
,
even
to
hearken
unto
the
call
of
God
,
and
by
beleeving
in
Christ
Jesus
,
that
we
may
be
delivered
from
the
wrath
to
come
,
to
labour
to
be
fou●d
in
him
,
not
having
our
own
righteousness
,
which
is
of
the
Law
;
but
the
righteousness
,
which
is
of
God
by
faith
;
that
so
we
may
know
him
,
and
the
power
of
his
Resurrection
,
and
the
fellowship
of
his
sufferings
,
and
still
reaching
forth
,
unto
these
things
which
are
before
,
press
toward
the
mark
,
for
the
prize
of
the
high
calling
of
God
,
in
Christ
Jesus
.
The
way
then
,
to
purify
and
save
our
souls
,
is
not
barely
to
affect
a
little
virtue
,
or
morality
;
nay
,
nor
yet
,
from
our selves
,
without
the
Mediator
,
to
apply
our
mindes
to
God
:
God
not
in
Christ
Jesus
is
a
consuming
fire
,
the
contemplations
of
his
Glory
,
and
Holiness
,
instead
of
deriving
,
into
our
souls
,
his
excellent
perfections
,
would
but
fill
them
with
amazement
and
horrour
:
If
the
externall
shew
and
figure
only
of
this
sight
,
was
so
terrible
even
to
Moses
,
that
he
said
,
I
exceedingly
fear
and
quake
;
How
do
you
think
,
that
poor
sinners
can
approach
?
We
are
therefore
,
to
apply
our
minde
unto
God
;
but
,
only
in
and
through
Christ
Jesus
,
that
by
him
,
obtaining
peace
,
and
from
him
,
grace
,
we
may
have
access
,
and
by
faith
(
not
by
speculation
only
)
have
our
hearts
purified
.
Your
precepts
of
stilness
and
abstraction
of
minde
,
to
become
of
a
thinking
temper
,
and
give
up
with
passions
&c.
and
use
much
inward
recollection
:
As
by
you
proposed
,
for
the
way
to
spirituality
,
without
Jesus
Christ
,
who
is
the
only
true
way
;
are
but
stoical
dreames●
and
deluding
vanities
:
The
awakened
sinner
,
whom
sin
affrights
,
and
wrath
terrifies
,
findeth
no
rest
nor
refuge
;
but
in
Christ
Jesus
,
and
the
peace
,
and
favour
of
God
in
him
;
and
being
in
him
accepted
,
is
by
his
grace
purified
,
and
made
to
partake
of
that
blessedness
,
pronounced
by
the
procurer
of
it
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
:
And
thus
with
open
face
,
beholding
as
in
a
glass
,
the
Glory
of
the
Lord
,
he
is
changed
into
the
same
image
,
from
glory
to
glory
,
untill
that
hereafter
,
he
be
brought
to
see
him
,
as
he
is
,
and
thereby
be
perfected
;
these
are
the
great
means
,
to
attain
to
,
and
continue
in
,
converse
and
fellowship
with
God
.
If
any
man
love
me
,
saith
our
Lord
,
he
will
keep
my
words
,
and
the
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
:
And
thence
,
no
doubt
,
it
is
that
,
not
only
all
that
sweetness
of
the
meditation
of
God
and
his
attributes
,
the
admiration
of
his
mercie
and
love
in
Christ
,
the
adoration
of
his
excellencies
,
and
these
soul
breathings
,
and
continual
aspirings
toward
him
,
which
you
here
mention
,
will
flow
in
into
the
soul
,
to
its
constant
satisfaction
,
in
an
entire
submission
and
delightsome
complacencie
,
in
all
Gods
wayes
and
actings
;
but
also
the
Beleever
will
be
stirred
up
,
prompted
,
and
animat
,
in
the
holy
and
pure
zeal
of
God's
Glory
,
to
fight
out
the
good
fight
of
faith
,
acquit
himself
strenuously
,
in
that
warfare
,
with
the
World
,
Sin
,
and
Sathan
;
wherein
now
we
stand
ingaged
,
and
readily
to
embrace
every
occasion
,
whereby
he
may
approve
himself
unto
him
,
who
hath
so
dearly
loved
us
;
and
walk
worthy
of
God
,
who
hath
called
us
unto
his
Kingdom
and
Glory
:
but
to
suppose
,
that
a
man
may
think
himself
into
this
frame
,
or
by
the
simple
means
of
that
Metaphorick
ass●●ilation
,
that
is
in
meer
thinking
,
attain
to
this
Divine
likeness
,
is
no
less
groundless
,
then
the
active
militant
state
of
Christians
,
within
time
,
is
ill
defined
,
by
your
imaginary
stilness
.
Now
,
if
any
man
would
understand
,
wherein
the
sweetness
,
that
is
to
be
found
in
Divine
converse
,
doth
consist
?
The
stilness
,
wherewith
the
minde
is
overflowed
;
the
clearness
of
the
judgement
,
stedfastness
of
the
will
,
and
calmeness
of
the
passions
,
wherein
you
place
it
,
are
indeed
qualities
,
which
do
highly
advance
a
man
,
unto
the
perfection
of
his
nature
;
and
the
Divine
touches
,
that
you
mention
,
whereby
the
soul
is
sometimes
carried
unto
sublimities
not
utterable
,
are
also
found
in
the
records
of
Christian
experience
:
but
the
only
proper
answere
,
which
can
be
returned
,
is
,
O
tast
and
see
,
that
the
Lord
is
good
!
The
unsearcheable
treasures
of
his
goodness
have
no
measure
;
the
excellencies
of
his
glorious
perfections
,
have
no
parallel
;
the
poor
narrow
soul
,
admitted
unto
these
felicities
,
by
attributing
unto
God
,
the
very
form
,
essence
,
and
substance
of
all
its
pleasure
;
and
magnifying
him
,
as
its
alone
love
,
joy
,
and
delight
,
hath
,
by
these
,
as
by
the
application
of
whatsomever
else
it
doth
conceive
to
be
amiable
and
delectable
,
endeavoured
to
adumbrat
this
Divine
satisfaction
:
But
as
the
constant
result
of
these
ref●ections
hath
been
ever
admiration
and
wonder
;
so
,
a
forced
silence
in
that
transport
,
of
the
Spouse
her
raptures
,
yea
he
is
altogether
lovely
,
is
only
its
most
significant
period
.
What
part
our
affections
and
passions
have
,
in
these
enjoyments
,
it
is
not
needfull
to
mention
;
certainly
,
God
who
hath
commanded
,
that
we
love
him
,
with
all
the
heart
,
with
all
the
soul
,
with
all
the
strength
,
and
with
all
the
minde
,
will
both
purify
and
satiat
all
these
capacities
.
As
for
your
telling
us
,
that
sensible
passions
may
be
very
high
,
in
an
impure
minde
,
and
of
a
natural
devotion
;
specially
in
a
person
melancholick
,
a
woman
,
or
hysterical
,
which
may
mount
very
high
;
but
doth
not
humble
,
or
purify
the
minde
.
I
judge
it
,
to
be
such
an
unsavorie
and
little
pertinent
mixture
,
that
I
must
expresse
my
fears
,
that
it
doth
denote
a
minde
,
in
your self
,
little
humbled
,
and
less
purified
:
But
that
which
you
add
,
of
Persons
Divinely
acted
their
deniedness
unto
all
things
,
their
absolute
resignation
unto
,
and
intense
delight
in
,
and
desires
toward
God
,
as
the
blessed
effects
of
the
souls
union
with
him
,
is
that
which
I
rather
observe
.
And
here
indeed
it
is
,
and
in
your
declaring
self
abhorrence
,
and
abnegation
,
and
humble
applications
of
the
soul
,
unto
Jesus
Christ
,
to
be
that
strait
passage
,
and
low
gate
,
which
is
by
violence
to
be
entered
,
for
attaining
unto
that
heavenly
state
,
wherein
,
spiritual
solaces
here
,
and
immediat
Divine
enjoyments
hereafter
,
do
not
only
compense
and
swallow
up
all
the
preceeding
anguish
;
but
surpass
all
possible
apprehensions
of
that
unconceived
glory
,
that
I
do
most
heartily
embrace
that
saving
truth
,
if
rightly
understood
,
of
Faith
and
Repentance
,
which
hitherto
I
have
desiderat
.
O
that
in
the
possession
of
so
great
a
joy
,
and
the
hope
of
a
greater
blessedness
expected
,
we
would
all
vigorously
set
about
the
duties
of
a
Christian
life
,
not
intangling
our selves
with
the
pollutions
of
this
world
,
nor
with
the
affaires
of
this
life
,
how
to
serve
our
own
lusts
and
ease
,
and
comply
with
every
device
,
and
invention
of
men
,
but
enduring
hardness
,
contradiction
,
reproach
,
and
all
persecution
,
that
we
may
please
him
,
who
hath
chosen
us
to
be
Souldiers
!
Certainly
,
he
whose
heart
is
thus
fixed
on
God
,
in
and
through
Christ
Jesus
,
his
life
and
actions
will
quickly
manifest
,
that
he
hath
not
only
the
forme
,
but
the
power
of
Godliness
;
his
rational
and
unconcerned
contempt
of
this
present
world
,
his
hatred
of
base
and
debasing
lusts
,
his
undervaluing
of
the
things
of
sense
,
his
well
squared
and
solid
indifferencie
for
all
conditions
and
occurrents
;
and
lastly
,
his
love
of
truth
,
and
study
of
innocencie
,
and
delight
in
goodness
,
in
all
his
words
,
and
works
,
do
evidently
shew
forth
the
love
,
and
fear
of
God
,
to
be
,
as
it
were
,
the
vital
springs
of
all
his
thoughts
and
motions
,
while
self-denyall
emptieth
,
and
humility
vaileth
him
,
as
nothing
,
and
out
of
the
world
,
the
native
and
genuine
lustre
of
free
grace
in
him
,
is
thereby
rendered
more
conspicuous
,
and
his
light
,
doth
the
more
shine
,
unto
the
praise
of
God
,
who
hath
called
us
unto
Glory
and
virtue
:
He
peaceably
,
and
chearfully
obeyeth
the
publick
Father
of
his
Countrey
,
but
only
in
the
Lord
;
he
remembreth
and
honoureth
such
,
who
watch
for
his
soul
,
who
speak
unto
him
the
word
of
God
,
of
these
he
is
a
follower
,
as
they
are
of
Christ
,
following
their
faith
,
and
considering
the
end
of
their
conversation
;
he
pursueth
Charity
,
as
the
Crown
of
perfection
.
Be
ye
therefore
perfect
,
even
as
your
Father
,
which
is
in
heaven
is
perfect
,
hath
not
with
him
a
more
commanding
Authority
,
then
an
inviting
and
soul●a●ishing
attraction
:
Hence
it
is
,
that
as
his
bounty
and
beneficence
toward
men
is
prompt
and
unconfined
;
so
,
his
obedience
toward
God
is
most
punctual
and
circumspect
,
having
respect
unto
all
Gods
commandments
,
and
esteeming
his
precepts
,
concerning
all
things
to
be
right
,
and
hating
every
false
way
;
a
latitude
of
love
,
and
good
will
toward
all
men
,
he
heartily
acknowledgeth
,
and
rejoiceth
in
;
but
a
latitude
of
compliance
with
sinful
courses
,
and
indifferency
,
even
in
the
smallest
matters
of
God
,
under
whatsomever
pretext
,
he
from
his
heart
abhorreth
.
These
,
indeed
,
are
a
few
of
the
faire
lines
,
that
compose
the
Christians
Character
,
by
which
,
as
you
may
see
in
part
,
wherein
Christian
Religion
doth
consist
;
so
,
it
is
too
too
apparent
,
that
many
,
who
in
their
vain
vaunting
of
serene
and
still
speculations
and
high
abstractions
,
do
alledge
the
strickness
of
Conscientious
practices
,
to
be
but
loud
pretenses
,
do
themselves
sadly
and
most
dangerously
,
recede
from
it
.
O
how
much
is
it
to
be
desired
,
that
not
only
such
,
but
all
,
would
,
in
their
secret
retirements
,
often
review
and
examine
their
actions
,
that
,
discovering
their
errors
and
fa●lings
,
they
may
be
humbled
and
brought
,
unto
the
renewed
and
more
serious
exercise
of
repentance
,
stirred
up
by
a
more
lively
,
and
active
faith
,
to
lay
hold
on
Jesus
Christ
,
and
from
him
,
and
by
the
power
of
his
grace
,
quickened
to
new
vigour
and
alacrity
,
in
the
wayes
of
God!
Then
should
the
Divine
love
,
in
Christ
Jesus
,
inflame
and
elevat
the
soul
,
and
captivate
the
whole
powers
thereof
,
unto
these
pure
and
free
resignations
,
wherewith
God
is
well
pleased
;
then
should
the
power
of
the
grace
of
our
Lord
,
mortify
sin
,
overcome
temptations
,
and
advance
,
in
every
thing
acceptable
,
unto
God
.
And
lastly
,
then
should
the
offerings
of
our
praises
to
God
,
for
all
his
mercies
,
especially
for
the
invaluable
and
unspeakeable
Gift
of
Christ
Jesus
,
ascend
with
gladness
,
and
bring
back
the
returnes
of
more
grace
,
and
joy
:
and
our
prayers
and
supplications
,
in
the
name
of
Christ
,
according
to
the
will
of
God
,
for
all
things
,
that
we
may
be
careful
in
nothing
,
and
for
all
men
,
especially
for
Kings
,
and
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
,
and
peaceable
life
,
in
all
Godliness
and
honesty
,
should
be
set
forth
before
him
,
as
incense
,
and
mount
up
,
as
the
evening
Sacrifice
:
And
it
is
,
from
these
heavenly
exercises
,
and
the
communications
of
Grace
,
which
flow
therein
,
that
the
heart
is
firmly
fixed
and
strenthened
,
to
order
and
do
all
to
the
glory
of
God
,
and
the
minde
continually
bended
,
by
the
strong
applications
of
fear
and
love
,
to
direct
all
its
wayes
,
as
in
his
sight
:
And
these
truely
are
the
frame
,
and
fruits
,
of
inward
and
secret
devotion
.
As
for
publick
Worship
,
he
who
considereth
it
,
as
commanded
by
God
,
for
the
avowed
and
more
solemn
acknowledgement
of
our
dependence
upon
him
,
and
testifying
our
union
with
his
Church
,
and
that
therefore
,
not
only
in
reason
,
but
also
by
express
precept
,
it
is
to
be
seriously
and
sincerely
performed
,
with
and
from
the
heart
,
and
in
that
holy
and
pure
manner
,
which
he
himself
hath
prescribed
,
without
the
contaminating
mixtures
of
mens
presumptuous
and
vain
inventions
,
will
certainly
go
unto
the
congregation
of
the
Lords
people
,
met
together
in
his
Name
,
and
sincerely
professing
thus
to
seek
his
face
,
not
out
of
custome
or
formality
,
whereunto
,
of
all
things
,
the
devising
and
imposing
of
humane
forms
and
modes
do
most
powerfully
delude
;
but
,
that
he
may
,
jointly
with
others
,
cordially
adore
,
and
praise
his
Maker
,
and
Redeemer
,
and
give
,
not
only
an
external
concurrence
,
according
to
the
Rule
and
decency
of
the
Worship
;
but
with
his
soul
,
and
all
that
is
within
him
,
will
blesse
his
holy
Name
,
and
joine
his
Amen
.
Thus
you
have
my
hearts
assent
,
to
the
truth
that
I
find
in
your
conclusion
,
my
desire
to
God
is
,
that
both
you
,
and
we
,
were
by
a
serious
,
humble
,
and
holy
practice
;
and
not
by
talking
only
,
experimenting
the
solid
edification
,
and
pleasure
,
that
lyeth
in
these
heads
:
If
this
you
had
minded
more
,
you
and
your
partie
would
have
been
farre
from
vexing
the
Lords
Church
and
people
,
in
these
Lands
,
contrary
to
the
Word
of
God
,
solemn
Oaths
and
Covenants
,
established
Laws
,
sound
Reason
,
and
Policy
,
and
the
general
inclinations
of
all
,
with
that
grievous
yoke
of
wicked
and
pervese
Prelacie
,
and
these
vain
and
burthensome
corruptions
,
wherewith
,
in
all
Ages
,
it
hath
been
attended
:
Which
things
,
as
to
your
own
recollected
thoughts
,
they
appear
to
be
but
extrinseck
,
and
of
little
moment
;
so
,
pray
Sir
,
whence
did
they
proceed
?
And
what
have
they
produced
?
Certainly
,
if
either
serious
reflections
upon
all
the
Ages
of
Christianity
,
especially
upon
these
alterations
,
that
have
happened
amongst
us
,
since
the
Reformation
;
or
a
just
consideration
,
of
the
present
condition
,
and
state
of
affaires
,
could
have
place
;
as
the
pride
,
and
avarice
of
corrupt
Church-men
,
and
consequently
,
of
the
worst
of
men
,
assisted
,
since
the
rejection
of
the
Pope
,
with
the
same
irreligious
spirit
,
and
practices
,
observed
in
former
times
,
of
an
aspiring
Supremacie
,
moving
under
the
specious
pretexts
of
order
,
and
peace
,
will
appear
to
be
the
only
spring
,
and
cause
;
so
,
ignorance
,
profanity
,
violence
,
and
distraction
,
will
be
found
,
the
woful
fruits
of
these
innovations
.
But
it
is
of
the
Lord
,
for
the
punishment
of
our
iniquities
;
especially
,
our
not
receiving
,
and
walking
worthy
,
of
the
glorious
Gospel
,
that
judgement
is
farre
from
us
,
neither
doth
justice
overtake
us
,
we
wait
for
light
,
but
behold
obscurity
,
for
brightness
,
but
we
walk
in
darkness
:
We
look
for
judgement
,
but
there
is
none
,
for
salvation
,
but
it
is
farre
from
us
.
The
Lord
see
to
it
,
and
let
his
Arme
bring
salvation
,
and
his
name
be
glorified
.
As
for
the
concluding
complement
of
affection
,
which
you
do
here
give
your
Non-conformist
,
and
make
him
to
repay
,
at
our
cost
,
with
the
confession
of
his
former
unmeasured
fury
,
it
is
but
too
palpably
the
wantonnesse
of
your
own
extravagant
fancie
,
wherein
to
looke
for
more
truth
,
then
you
do
shew
constancie
in
your
resolution
,
to
put
a
point
to
these
matters
controverted
,
and
never
to
resume
them
againe
,
were
great
weaknesse
.
You
add
in
words
,
Let
us
provoke
therefore
one
another
to
charity
and
good
works
,
and
yet
we
know
your
practice
to
be
,
to
press
your
trifling
conformity
,
and
provoke
the
Powers
,
against
such
,
as
cannot
comply
:
We
have
indeed
a
blessed
exercise
for
our
tongues
,
even
with
them
to
bless
God
the
Father
;
but
since
you
do
persist
,
in
your
maligning
the
wayes
,
work
,
and
people
of
God
,
your
mouth
must
,
and
shall
be
stopt
,
if
the
small
endeavours
,
by
me
used
,
might
make
you
minde
the
pursuance
of
truth
more
,
then
the
study
of
your
so
often
repeated
Temper
,
my
satisfaction
would
be
little
inferior
to
your
advantage
;
but
seing
both
your
words
and
works
,
do
shew
,
that
thou
art
neither
cold
,
nor
hot
;
but
lukewarm
:
I
counsel
the
,
in
the
words
of
the
great
Counseller
,
To
be
Zealous
therefore
,
and
repent
:
behold
he
standeth
at
the
door
,
and
knocketh
,
if
any
man
hear
his
voice
,
and
open
the
door
,
he
will
come
in
to
him
,
and
sup
with
him
,
and
he
with
him
.
To
him
that
overcometh
,
will
he
grant
,
to
sit
with
him
in
his
throne
;
even
as
he
also
overcame
,
and
is
set
down
with
his
Father
,
in
his
throne
.
And
thus
passing
your
preposterous
postscript
,
and
your
Icarian
Pindarick
I
proceed
to
your
Continuation
.
The
Continuation
,
OR
The
seventh
DIALOGUE
Answered
.
SIR
,
Beginning
this
your
seventh
Dialogue
with
your
ordinary
insinuations
,
whereof
the
slender
artifice
,
obvious
to
the
first
view
,
needeth
no
further
discovery
,
I
only
take
notice
,
that
where
your
preface
affirmeth
that
the
true
reason
of
your
consenting
to
the
publishing
of
the
former
Dialogues
,
was
,
That
since
yow
had
allayed
,
a
great
deall
of
the
heat
you
met
with
in
your
N.
C.
upon
these
matters
,
you
presumed
it
might
produce
the
like
good
effect
in
others
.
It
is
an
alledgeance
too
serious
to
be
groundless
,
and
beyond
what
the
license
of
the
fictitious
form
of
your
conferences
will
allow
;
and
therefore
,
since
any
excess
of
heat
that
appeares
in
your
N.
C.
is
not
ours
,
but
purely
your
own
invention
,
your
pretense
of
having
allayed
it
,
doth
both
bewray
your
vanity
,
and
shew
this
to
be
indeed
the
true
cause
of
the
publication
.
As
for
the
advantages
yow
reckon
upon
,
yow
reckon
before
your
Host
,
reckon
again
,
and
then
boast
of
your
Reason
.
But
you
would
also
be
accou●ted
a
Droll
forsooth
,
though
you
say
,
you
have
only
adhibite
somwhat
of
that
,
not
out
of
humour
,
but
for
sweetening
the
transitions
,
according
to
the
manner
of
all
Dialogues
;
certainly
you
Latitudinarians
are
all
brave
comprehensive
spirits
,
Masters
of
all
good
qualities
,
whether
you
possesse
them
or
not
,
and
yet
I
dare
affirm
,
that
a
pleasant
humorist
,
will
laugh
more
at
this
passage
of
your
conceitedness
,
then
all
the
drolries
that
hitherto
you
have
vented
.
But
now
begins
your
half-proselited
N.
C.
and
without
connexion
tells
you
,
that
some
charge
you
with
Socinianisme
,
others
with
Poprie
,
others
with
Arminianisme
,
and
others
with
Quakerisme
,
though
as
it
seems
to
him
upon
very
slender
grounds
.
Sir
,
what
may
have
moved
you
,
after
what
we
have
heard
in
your
sixt
Dialogue
,
again
in
this
place
to
resume
these
things
to
so
small
purpose
,
I
do
not
conceive
.
You
shew
as
if
you
were
extremly
picked
by
such
reproaches
,
and
tell
us
,
that
you
know
the
arts
of
such
,
who
will
tell
their
people
,
that
you
are
unsound
and
heteredox
,
and
back
ther
hard
words
,
with
grave
nods
and
ivry
faces
.
Poor
man
,
your
passion
is
stirred
,
and
I
am
sorry
to
find
you
so
impotent
,
as
again
to
relapse
in
such
a
childish
reflection
,
whereas
to
have
used
it
once
before
was
too
much
and
unworthy
of
your
gravity
.
Bu●
sure
who
ever
are
your
accusers
,
(
who
really
to
me
are
unknown
,
)
they
have
too
visible
an
advantage
,
in
this
your
weakness
;
and
if
many
men
be
not
mistaken
,
no
less
ground
of
retortion
in
your
own
scenical
gesticulations
,
and
affected
grimaces
.
The
thing
I
am
concerned
to
notice
is
,
why
being
so
sharp
in
your
resentment
,
are
you
so
scant
in
your
purgation
?
You
ask
,
if
they
do
understand
things
,
who
charge
him
with
Socinianisme
,
who
believeth
that
Christ
is
the
eternal
Son
of
God
,
and
hopes
for
salvation
only
through
his
blood
.
And
I
grant
that
these
things
being
truely
understood
and
believed
,
as
I
hope
you
do
,
are
indeed
the
truth
opposite
to
the
Socinian
errors
:
But
seeing
you
know
that
some
Socinians
do
also
very
easily
admit
,
and
acknowledge
the
same
form
of
words
,
and
that
the
cardinal
point
of
this
Controversie
is
,
whether
or
not
Iesus
Christ
the
Son
of
God
,
be
indeed
essentially
&
naturâ
Deus
,
according
to
that
Scripture
,
And
we
are
in
him
,
that
is
true
,
even
in
his
Son
Iesus
Christ
,
this
is
the
true
God
and
eternal
life
.
I
wish
you
had
chosen
the
same
positive
assertion
for
your
vindication
.
As
for
your
clearing
your self
of
Poprie
in
the
matter
of
Justification
,
because
forsooth
,
that
you
ascribe
all
we
receive
in
this
life
,
and
in
that
to
come
,
to
the
love
and
grace
of
God
,
thorough
Iesus
Christ
.
It
is
so
far
from
being
a
sufficient
test
of
your
orthodoxy
,
that
I
am
confident
,
there
is
scarce
one
understanding
Papist
,
who
would
not
say
it
were
a
calumny
,
to
charge
them
with
the
contrary
.
Nay
you
your self
,
in
your
sexth
Dialogue
do
plainly
say
,
that
they
hold
the
foundation
Jesus
Christ
,
and
expressly
wave
their
opinion
of
Justification
,
in
the
enumeration
of
their
errors
,
which
in
effect
amounts
to
all
by
you
here
asserted
;
however
,
having
already
at
great
length
handled
this
purpose
,
and
not
loving
to
vex
any
with
odious
names
,
I
shall
only
adde
,
that
when
you
shall
believe
and
teach
,
that
Christ
alone
,
is
our
Righteousness
and
Peace
,
and
that
it
is
by
the
faith
of
Jesus
Christ
,
and
not
by
the
works
of
the
Law
,
that
we
are
justified
,
then
shall
you
have
a
good
report
of
all
men
,
and
of
the
truth
itself
.
Next
you
subjoin
,
that
we
know
that
all
that
Calvin
and
his
followers
aime
at
in
the
matter
of
Arminius
his
points
,
is
that
all
our
good
be
ascribed
unto
God
,
how
then
can
he
be
erroneous
in
this
matter
,
who
asserts
that
?
Sir
,
having
already
waved
these
debates
,
I
shall
not
now
resume
them
,
but
though
I
have
formerly
accorded
,
and
am
still
perswaded
that
this
general
principle
,
rightly
understood
and
seconded
with
a
sincere
practice
;
would
prove
a
happie
antidote
against
the
Arminian
errors
;
yet
I
am
far
from
the
opinion
,
that
its
bare
profession
,
which
hardly
any
other
then
an
Atheist
will
disown
,
should
acquit
you
as
to
soundness
in
these
controversies
.
Where
you
say
that
Calvin
aimed
at
no
more
,
I
might
tell
you
,
1.
That
that
might
be
true
,
and
yet
he
and
Arminius
differ
in
the
manner
.
2.
It
is
certain
that
Calvin's
aim
was
farther
from
Scripture-revelation
,
to
vindicat
both
the
Soveraignity
of
God
,
and
the
deep
mysterie
of
the
Divine
counsel
and
decrees
,
from
mens
narrow
self-devised
and
presumptuous
notions
and
apprehensions
,
&
also
more
evidently
to
defeat
the
errors
of
Universal
Redemption
and
the
uncertainty
of
Perseverance
bottomed
upon
the
same
ground
:
But
since
Arminius
himself
and
all
his
followers
,
would
be
far
from
denying
God
,
to
be
the
alone
Author
and
fountain
of
all
good
,
what
need
of
more
words
,
for
redarguing
such
a
pitiful
vindication
.
Now
follows
your
purgation
of
Quakerisme
,
which
I
confess
is
plain
and
positive
,
and
I
am
indeed
convinced
,
(
though
ignorant
of
them
)
that
the
grounds
of
that
accusation
,
which
you
are
ashamed
to
name
,
are
in
effect
ridiculous
;
the
severity
of
that
mode
,
is
no
doubt
too
strict
for
yours
of
the
Latitude
:
However
it
shall
still
be
my
wish
,
that
its
large
comprehension
,
may
not
at
least
include
some
of
the
peculiar
principles
of
that
Sect
,
which
to
the
discerning
of
all
,
that
have
penetrat
into
its
deeps
,
you
do
very
justly
terme
the
subtilest
device
yet
broached
for
the
overthrow
of
the
Christian
Religion
.
To
this
you
adde
,
but
if
that
spirit
be
not
the
womb
,
from
whence
all
these
Sects
and
errors
have
sprung
amongst
us
,
let
all
that
look
on
judge
.
Pray
,
Sir
,
what
spirit
do
you
meane
;
that
there
is
a
chasma
here
is
manifest
,
but
whether
in
the
print
,
as
is
obvious
from
the
letter
,
or
rather
in
your
brains
,
as
the
futility
of
the
reasons
subjoined
do
more
evidently
perswade
,
may
be
very
rationally
doubted
:
In
the
mean
time
,
if
for
the
better
examining
of
your
discourse
,
I
may
supply
the
first
,
I
suppose
you
meane
,
that
the
Presbyterian
spirit
is
the
womb
spoken
of
;
and
this
you
go
about
to
prove
,
because
none
fall
to
them
viz.
to
Quakers
,
as
I
judge
,
but
such
as
were
formerly
most
violent
in
their
.
i.
e.
the
Presbyterian
(
for
all
is
here
manck
and
conjectural
)
way
.
But
1.
If
you
knew
how
to
reason
fairly
,
to
give
your
Argument
a
collour
of
probability
,
you
should
have
taken
it
,
not
from
the
falling
away
of
the
most
violent
,
which
may
be
the
issue
of
that
excess
from
the
soundest
profession
,
but
from
the
most
serious
in
whom
the
natural
tendency
of
opinions
is
best
discerned
.
2.
That
the
more
serious
Presbyterians
do
remain
stedfast
and
unbrangled
with
these
delusions
,
is
that
which
you
dar
not
deny
.
3.
Even
of
these
most
violent
that
you
speak
of
,
the
number
fallen
away
is
so
few
,
that
urged
to
a
condescendency
you
would
be
ashamed
to
reckon
them
.
4.
Your
argument
,
whatever
way
understood
,
is
no
more
applicable
to
Presbytery
,
then
to
Christianity
;
nay
if
such
loose
reasoning
,
were
of
any
moment
,
the
thousands
of
heresies
,
which
the
Christian
Religion
hath
occasioned
,
should
postpone
it
to
Paganisme
.
But
you
say
,
though
you
are
sure
,
that
we
are
far
●nough
from
being
Quakers
,
yet
our
principles
have
a
natural
tendency
that
way
,
and
for
evidence
,
you
demand
,
whence
,
think
you
,
have
they
suckt
there
rejecting
of
all
forms
and
order
(
under
a
pretence
that
the
spirit
is
not
to
be
prelimited
)
but
from
your
notions
against
Liturgies
and
for
extemporary
heats
.
'T
is
answered
.
1.
Seing
that
we
disprove
your
imposing
of
Set-forms
,
and
reject
your
Liturgie
from
solid
Scripture-grounds
,
as
I
have
already
evinced
,
the
Quakers
their
abuse
thereof
being
the
same
,
whereby
they
pervert
the
plainest
Scriptures
,
signifieth
nothing
in
your
behalf
.
As
for
the
mention
you
make
of
extemporary
heats
;
though
your
profane
spirit
,
doth
not
stick
to
mock
at
the
true
manner
of
spiritual
prayer
,
so
much
practised
in
Scripture
,
and
by
the
people
of
God
in
all
ages
,
under
this
false
character
,
yet
I
think
your
own
vanity
,
may
make
you
blush
at
such
a
conceited
repetition
.
2.
If
I
did
not
love
to
exceed
in
candor
,
more
then
you
do
hate
calumny
,
I
could
retort
to
you
with
very
good
reason
,
that
it
is
not
so
much
the
very
abuse
of
our
grounds
against
your
Liturgies
,
that
have
deluded
the
Quakers
unto
the
rejection
of
all
form
and
order
,
as
it
is
the
manifest
irreligion
of
your
rigor
in
imposing
,
and
dead
formality
in
practising
of
these
vain
inventions
,
that
have
stumbled
not
only
Quakers
into
their
fancies
,
but
many
thousands
into
palpable
Atheisme
.
Next
you
tell
us
,
that
the
liberty
we
take
to
medle
in
matters
too
high
for
us
,
and
judge
of
every
thing
,
without
thinking
on
the
reverence
we
owe
the
Church
,
opens
a
wide
door
for
their
pretensions
,
to
a
liberty
of
the
spirit
,
renouncing
all
modesty
and
humility
.
Really
,
Sir
,
this
arguing
appeares
to
me
so
mean
,
that
I
can
scarce
repete
it
without
blushing
,
we
have
heard
you
frequently
object
,
that
our
Ministers
did
labour
much
to
ty
up
the
people
,
in
an
implicite
faith
,
and
here
you
taxe
us
for
the
contrary
excess
;
if
you
say
,
that
the
fault
here
mentioned
might
be
true
of
our
Ministers
,
and
your
former
challenge
hold
of
the
people
,
you
miss
your
mark
,
since
you
cannot
charge
our
Ministers
with
that
falling
away
which
you
object
;
but
why
do
I
trifle
?
As
you
cannot
convince
our
way
,
either
of
the
excessive
liberty
or
irreverence
alledged
;
so
it
is
evident
,
that
it
is
only
our
not
subjecting
our
faith
to
your
Lordly
Prelacy
,
and
complying
with
every
foolish
device
of
man
in
the
matters
of
God
,
that
moves
your
spleen
.
But
you
proceed
to
object
,
that
our
humor
of
separation
,
begets
that
giddiness
in
people
,
that
no
wonder
they
,
being
shaken
from
the
Unity
of
the
Church
,
also
stagger
through
unbeliefe
.
Thus
you
move
every
stone
that
you
may
reach
us
;
in
former
times
the
rigor
of
Presbytery
against
separation
,
was
a
great
clamour
,
and
no
doubt
,
if
you
had
been
Prelatick
in
those
dayes
,
you
would
have
made
it
a
far
more
plausible
medium
for
the
same
conclusion
.
And
now
our
constancy
to
the
truth
once
received
,
and
most
solemnly
ingaged
unto
,
and
our
abhorrence
of
the
falshood
and
perjury
of
such
,
who
,
casting
off
all
fear
of
God
,
and
regard
to
their
own
reputation
,
either
as
Christians
or
men
,
have
subverted
the
righteous
and
pure
constitution
of
this
Church
,
usurped
its
name
and
authority
,
and
are
turned
to
be
persecutors
of
such
who
cannot
comply
with
all
this
wickedness
,
is
made
by
you
not
only
a
charge
of
separation
,
but
exaggerat
as
a
preparative
to
the
Quakers
their
folly
.
O
with
how
much
more
reason
,
and
undeniable
evidence
,
might
the
perjurious
lightness
,
and
versatile
falshood
of
your
Prelats
and
their
adherents
,
who
have
been
carried
about
by
every
wind
of
tentation
,
be
accused
as
the
cause
,
not
only
of
the
Quakers
their
giddiness
,
by
you
objected
,
But
of
all
that
contempt
and
regardless
indifferency
,
whereinto
at
present
,
we
see
Religion
thereby
precipitat
.
Your
next
quarrell
is
,
that
we
cherish
in
our
followers
,
a
dejection
of
mind
too
much
,
as
if
Religion
,
which
gives
a
man
a
right
to
the
purest
joyes
,
should
become
a
life
of
doubting
,
and
this
,
you
say
,
introduceth
a
spirit
of
melancholy
making
way
to
pretended
enthusiasme
.
Whether
or
not
this
your
challenge
doth
not
in
effect
coincide
with
the
cavils
of
the
profane
world
,
and
directly
encourage
that
spirit
,
which
continually
decrieth
Religion
,
as
a
●our
melancholy
and
inconversable
conceit
,
let
every
serious
soul
judge
.
It
is
enough
for
our
vindication
,
that
we
do
not
teach
any
other
dejection
,
then
that
of
humble
repentance
,
mortification
and
self-denial
;
this
is
indeed
a
hard
work
,
compared
in
Scripture
to
the
most
bitter
and
grievous
mournings
,
nay
unto
death
it self
;
and
seeing
the
superstructure
of
grace
and
glory
thereupon
founded
,
is
exceeding
weighty
and
high
,
it
is
certainly
very
necessary
,
that
these
foundations
be
firmly
laid
,
and
ever
the
deeper
the
better
:
But
as
it
is
by
the
power
of
the
spirit
of
Jesus
,
and
in
the
sense
of
his
wonderful
,
both
depressing
and
exalting
love
,
that
these
things
are
best
performed
,
so
an
excess
of
humbling
(
if
not
despairing
)
abasement
in
this
matter
,
is
no
just
fear
,
and
more
unjustly
made
our
reproach
.
As
for
Religion
,
no
question
it
gives
a
man
a
right
to
the
purest
joyes
,
and
is
also
even
in
this
life
,
attended
with
a
most
ravishing
foretaste
,
and
a
most
glorious
and
satisfying
hope
:
but
if
in
this
our
bodily
estate
,
the
same
pure
excellency
of
the
thing
,
and
searching
discoveries
which
it
makes
,
do
by
reason
of
the
enmity
of
Satan
,
and
detestable
and
yet
inevitable
importunities
and
warrings
of
the
World
and
the
Flesh
,
render
us
necessarily
obnoxious
to
many
doubtings
,
fears
and
oppositions
,
against
which
we
are
oblidged
and
by
the
word
commanded
to
pray
,
watch
,
wrestle
and
fight
continually
;
do
you
therefore
,
because
we
thus
warn
,
justly
accuse
us
,
as
if
we
made
Religion
a
life
of
doubting
,
let
be
to
countenance
these
melancholy
affectations
and
pretended
enthusiasmes
?
Sir
,
if
you
were
as
serious
in
the
practice
,
as
you
appear
affected
in
the
speculations
of
Religion
,
your
experience
of
the
many
devices
of
Satan
,
the
deceitfulness
of
your
own
heart
,
the
uncessant
oppositions
of
the
Flesh
and
Spirit
,
together
with
the
oppressing
and
grievous
sense
of
a
body
of
death
and
sin
which
doth
so
easily
beset
,
would
certainly
convince
you
,
not
only
that
security
and
not
doubting
is
the
common
bane
of
professors
,
but
that
our
brightest
shinings
of
joy
in
time
,
are
after
the
saddest
shours
of
mourning
,
that
the
most
relishing
wine
of
our
consolation
is
made
of
the
water
of
Repentance
,
that
it
is
from
the
seed
of
teares
,
that
the
harvest
of
our
joy
groweth
;
nay
that
our
blessedness
here
is
in
a
manner
wrapped
up
in
mourning
,
and
that
it
is
hereafter
only
that
we
are
to
look
for
the
times
of
refreshing
when
we
shall
be
fully
comforted
:
But
the
Lord
grant
your
more
reall
and
solid
dejections
,
and
deliver
you
from
the
vanity
of
an
airy
imagination
which
both
in
it self
doth
bend
to
,
and
is
frequently
in
righteousness
plagued
by
these
enthusiasmes
,
wherewith
you
do
reproach
us
.
And
thus
all
men
may
see
,
how
unjustly
we
are
by
you
blamed
,
for
the
progress
that
Quakerism
maketh
amongst
us
;
and
how
directly
,
not
only
that
,
but
most
of
the
irreligion
and
profanity
of
these
dayes
,
is
chargeable
upon
your
way
.
To
this
vindication
I
could
further
subjoin
a
very
significant
testimony
viz.
How
that
King
Iames
,
in
his
first
and
more
innocent
years
,
did
make
his
boast
of
the
constitution
of
Presbyterian
government
,
as
the
most
effectual
bulwark
against
error
and
heresie
,
but
the
certainty
of
this
truth
needeth
no
such
support
.
For
your
insinuation
of
piety
and
love
here
subjoined
,
we
have
so
often
found
the
most
keen
arrowes
of
your
calumny
dipped
in
this
oyntment
,
that
I
think
you
oblidged
to
my
civility
,
when
I
pass
it
as
one
of
your
poor
sweetening
transitions
.
In
the
next
place
you
license
your
N.
C.
To
characterize
you
freely
,
to
the
effect
that
,
seeing
you
are
resolved
to
let
him
prove
nothing
,
even
what
is
truth
in
his
charge
may
be
construed
prejudice
:
but
seeing
it
hath
been
my
endeavour
,
so
to
draw
and
design
in
vive
collours
,
that
naming
would
appeare
superfluous
,
I
need
not
prosecute
such
a
representation
.
As
for
the
answere
you
return
of
your
brave
temper
against
reproach
,
Apostolick
firmness
against
all
reports
,
your
pure
anger
without
sin
,
and
more
then
humane
goodness
even
to
die
for
your
hating
traducers
,
it
were
folly
in
me
to
question
the
truth
,
where
sincerity
alone
would
be
an
incredible
happiness
;
but
seeing
these
elogies
are
the
smoak
you
cap●at
,
I
grudge
you
not
.
You
go
on
,
and
truly
I
beleeve
with
no
less
candor
,
to
class
us
,
in
some
sober
and
modest
,
and
others
sour
,
heady
,
uncharitable
and
unsociable
:
and
for
the
first
,
yow
honour
them
,
great
civility
,
&
honour
them
the
more
,
for
their
first
founder
Calvin
,
great
wit
,
and
then
lest
this
be
taken
for
a
jeer
,
you
tell
us
that
the
first
being
ever
Presoytery
had
,
was
in
Calvin's
brain
;
and
this
you
assure
,
a
great
evidence
indeed
;
and
verily
whether
your
civility
,
wit
,
or
evidence
be
the
greater
,
it
were
hard
to
determine
;
only
as
it
must
be
an
extraordinary
complement
,
to
which
a
scoffing
jest
doth
make
an
accession
,
and
an
extraordinary
jest
,
to
which
falshood
gives
the
point
,
and
an
extraordinary
falshood
which
both
the
Scriptures
,
the
practice
of
the
first
and
purest
times
of
the
Church
,
and
the
more
judicious
and
ingenuous
of
your
own
partie
do
redargue
;
so
questionless
in
all
the
three
you
are
eminently
singular
.
Now
for
the
second
Class
of
us
,
which
you
make
to
consist
of
narrow
headed
,
hot
brain'd
,
crosse
grain'd
Fanaticks
,
you
must
be
licensed
to
use
them
severely
;
and
with
all
my
heart
use
such
as
you
please
,
only
use
the
whole
party
and
their
cause
truly
,
and
then
I
am
confident
this
member
of
your
distinction
,
will
be
found
but
a
groundless
malicious
forgery
;
but
to
confirm
it
,
you
remember
a
passage
of
one
of
our
Preachers
,
allowing
Sharpness
in
defence
of
the
Truth
,
and
to
check
the
proud
conceit
of
Adversaries
,
and
though
it
arise
most
natively
from
the
words
,
and
be
clearly
verifiable
in
all
times
and
occasions
;
yet
,
loving
to
rake
in
our
former
divisions
,
you
will
have
it
to
be
directed
against
the
insolence
,
forsooth
,
of
the
then
protesting
partie
,
and
to
serve
as
a
complete
apology
for
any
sharpness
you
have
used
:
But
,
Sir
,
as
you
cannot
subsume
in
the
termes
of
that
doctrine
,
either
upon
your
own
defense
of
the
Truth
,
or
upon
our
proud
conceit
,
and
consequently
do
fall
short
of
your
designed
apology
;
so
your
reflecting
upon
these
differences
,
wherein
you
are
nothing
concerned
,
being
plainly
intended
for
the
disgracing
of
the
whole
party
,
doth
far
more
discover
your
malice
,
then
our
infirmities
:
and
therefore
to
use
the
words
of
the
Text
,
seeing
you
use
these
of
the
doctrine
,
although
there
be
mockers
with
us
,
and
our
eye
doth
continow
in
their
provocation
,
at
which
upright
men
may
be
astonied
,
yet
let
the
innocent
stir
up
himself
against
the
hypocrite
and
the
righteous
hold
on
his
way
,
and
he
that
hath
clean
hands
shall
be
stronger
and
stronger
.
The
next
wedge
which
you
set
and
drive
for
to
divide
us
,
is
to
tell
the
world
,
that
our
humors
and
sollies
,
are
not
chargeable
upon
the
whole
Presbyterian
party
,
that
the
English
Presbyterians
are
●ar
beyond
us
in
moderation
,
as
appeares
from
Baxter's
Disputations
on
Church-government
,
and
all
they
desired
in
the
late
treaty
,
was
to
be
joyned
with
the
Bishops
in
the
exercise
of
Discipline
which
we
refuse
.
'T
is
answered
,
what
your
opinion
is
of
the
whole
party
,
shall
not
be
taken
from
your
fraudulent
insinuations
,
but
as
these
are
plainly
enough
confuted
,
by
your
more
free
expressions
in
other
parts
,
particularly
in
your
,
1.
Dialogue
,
Pag.
6.
Where
you
say
,
Rebellion
was
the
soul
of
our
whole
worke
,
and
the
Covenant
the
bond
thereof
,
and
Dial.
4.
P.
62.
where
you
charge
both
English
and
Scots
,
with
all
the
blood
of
the
late
war
;
So
these
umbrages
of
differences
,
which
you
alledge
,
either
from
a
particular
person
his
problematick
disputations
,
or
a
streatch
of
Accommodation
,
flowing
in
a
great
pressure
of
necessity
from
men
not
by
oath
tyed
with
us
to
this
preservation
of
that
where
unto
they
had
not
actually
attained
,
but
only
to
endeavour
a
Reformation
according
to
the
sure
rules
therein
set
down
,
ought
not
to
be
either
a
matter
of
stumbling
,
or
an
excuse
to
your
deceit
.
But
now
forgetting
your
distinction
,
with
the
same
breath
you
exhibite
one
of
your
former
charges
against
us
all
in
these
words
,
before
the
late
dissorders
,
all
the
Presbyterians
in
Scotland
,
did
sit
in
the
Courts
for
Church-discipline
,
and
why
may
not
you
aswel
do
the
like
;
And
to
this
you
make
your
N.
C.
Answere
upon
the
old
legal
establishment
then
standing
,
and
never
rescinded
untill
the
year
.
1662.
On
purpose
that
you
may
surprise
him
,
as
you
speake
,
with
a
new
discovery
forsooth
of
an
Act
published
,
and
printed
now
57
years
ago
,
whereby
you
say
,
the
Act.
1592.
S●tling
Presbytery
,
was
expresly
annulled
,
and
hereupon
you
pretend
such
amazement
,
and
do
make
such
exclamations
upon
our
disingenuous
forgery
,
or
intolerable
ignorance
and
groundless
and
presumptuous
shisme
,
that
this
whole
passage
,
saving
your
reverence
,
doth
plainly
appeare
to
me
to
be
but
the
schareleton
tricks
of
a
pitiful
impostor
.
For
,
1.
I
told
you
before
upon
your
.
4.
Di●l
(
Where
I
confess
I
waved
this
matter
as
not
worthy
the
answering
)
That
the
reason
of
our
different
practice
now
in
order
to
your
meetings
,
from
what
was
used
formerly
,
is
plainly
this
,
that
Prelacy
,
being
at
first
introduced
in
this
Church
mostly
by
cunning
,
and
a
lent
procedure
,
our
true
Presbyteries
were
not
thereby
discontinued
,
but
only
injuriously
invaded
and
usurped
upon
;
of
which
practices
,
any
honest
Minister
being
free
,
and
purging
himself
of
all
appearance
of
accession
,
by
open
protestation
,
might
very
lawfully
sit
still
,
and
serve
his
Master
therein
:
but
in
the
late
overturning
,
all
things
being
carried
at
a
far
different
rate
,
and
not
only
the
old
Presbyteries
distol●ed
,
but
a
new
foundation
being
laid
,
of
the
Kings
Supremacy
,
and
all
the
power
and
jurisdiction
of
this
Church
therein
fountained
,
and
both
Bishops
and
the
present
pretended
Presbyteries
,
thereon
founded
,
it
is
most
manifest
,
that
your
present
meetings
,
being
no
lawful
Church●
in●sicatories
,
are
not
to
be
countenanced
by
any
true
Minister
of
Jesus
Christ
.
2.
You
make
your
.
N.
C.
lay
claime
to
a
legal
establishment
,
as
a
necessary
warrant
to
impower
Ministers
to
meet
in
Ecclesiastick-courts
,
whereas
you
know
,
that
although
we
judge
Magistrats
bound
to
give
Christs
Church
the
assistance
and
protection
of
their
authority
and
laws
,
yet
we
constantly
hold
the
power
of
assembling
,
as
well
as
of
Discipline
,
to
be
intrinseck
in
the
Church
,
derived
unto
it
from
Jesus
Christ
its
head
,
and
this
is
certainly
a
jus
divinum
,
to
which
all
true
Non-conformists
do
constantly
adhere
,
and
which
your
.
N.
C.
doth
very
foolishly
and
weakly
omit
.
3.
The
noise
you
make
,
that
it
is
in
all
our
mouths
that
the
law
for
Pres●yteries
,
was
in
force
untill
the
year
1662.
(
Which
for
my
own
part
,
I
may
declare
,
I
never
either
thought
or
heard
alledged
,
as
the
account
of
the
different
practice
wherewith
you
here
urge
us
)
and
your
pretended
surprise
,
and
vain
account
of
being
undeceived
,
by
a
person
of
great
honour
who
shewed
you
the
Act.
1612.
(
Which
I
hardly
believe
,
that
there
is
any
in
Scotland
of
your
coa●
ignorant
of
)
What
do
they
signify
,
but
the
dress
of
a
ridiculous
fable
,
to
impose
upon
the
simple
to
our
prejudice
?
4.
If
the
matter
were
worth
the
contending
for
,
I
could
shew
you
,
that
,
that
person
of
great
honour
,
is
not
much
oblidged
to
your
report
for
the
credit
of
his
knowledge
,
in
as
much
as
your
words
do
import
that
both
he
and
you
do
understand
the
Act.
1592.
setling
Presbytery
,
to
have
been
by
the
Act
1612.
totally
rescinded
,
and
Presbyteries
thereby
totally
disolved
;
whereas
the
clause
of
the
Act
runneth
verbatim
thus
,
annulling
and
rescinding
the
114
Act.
Parl.
1592.
Aud
all
and
whatsomever
Acts
,
Laws
,
Ordinances
and
Customes
,
in
so
far
as
they
or
any
part
thereof
are
contrary
or
derogatory
unto
the
Articles
above
written
,
so
that
there
being
no
Article
or
provision
in
the
Act.
1612.
Making
void
the
approbation
,
given
to
the
being
and
meetings
of
Presbyteries
by
the
1592.
(
Although
I
grant
their
power
and
priviledges
,
are
thereby
much
diminished
)
It
is
evident
,
that
the
power
of
meeting
,
and
doing
all
other
things
,
not
altered
by
the
posterior
,
did
still
remain
allowed
to
Presbyteries
by
vertue
of
the
prior
.
Say
not
that
the
first
part
of
the
abovementioned
rescissory
clause
,
relative
to
the
Act.
1592.
Is
simple
,
and
doth
there
terminat
,
as
I
heard
once
affirmed
by
one
of
your
party
,
not
,
't
is
like
,
of
so
great
honour
as
your
informer
,
but
,
I
am
sure
,
in
this
point
,
of
more
knowledge
then
your self
,
who
proving
it
by
the
point
ordinarily
set
after
the
figures
of
the
year
of
God
,
would
have
the
following
restriction
,
only
to
concerne
the
Acts
and
Lawes
generally
annulled
.
But
as
it
is
evident
,
that
the
point
maketh
no
period
,
and
protestant
Religion
contained
in
that
Act.
1592.
Should
be
vacated
and
annulled
;
so
the
obvious
tenor
of
the
words
,
together
with
the
sense
of
the
Parl.
Anno.
1662.
Who
in
the
new
establishment
of
your
Prelacy
,
did
judge
it
convenient
to
the
grounds
therein
laid
down
,
to
rescind
de
novo
,
that
old
Act
,
in
all
its
heads
,
clauses
and
Articles
,
whatever
might
be
the
consequence
,
do
abundantly
elide
this
conceit
.
However
I
do
again
tell
you
,
that
our
consciences
,
in
this
matter
,
are
better
founded
,
and
not
squared
to
such
mutable
rules
:
And
,
therefore
,
seeing
our
grounds
are
firme
and
stable
,
let
me
in
the
words
of
your
own
exhortation
,
obtest
you
and
your
party
to
consider
your
way
better
,
cease
from
your
persecution
,
repent
of
your
apostasy
and
usurpation
,
and
return
into
favour
with
God
and
union
with
us
.
Now
follows
a
childish
quarrel
between
you
and
your
N.
C.
anent
the
tenderness
of
your
love
and
prayers
in
our
behalf
,
above
that
measure
which
we
use
towards
you
,
and
1.
You
say
,
wo
should
be
to
you
and
you
N.
C.
If
the
love
of
God
to
you
did
appear
in
such
effects
as
the
love
of
some
of
ours
doth
,
the
invidious
strain
of
their
prayers
being
universally
,
that
God
would
bring
you
down
,
destroy
the
incorrigible
,
and
shew
the
rest
the
evill
of
there
defection
:
but
,
you
say
,
how
would
we
take
it
,
if
you
should
pray
,
that
God
would
destroy
our
party
,
and
shew
us
the
evill
of
our
Rebellion
,
and
other
wicked
courses
.
'T
is
answered
,
1.
Seeing
that
wo
shall
certainly
be
unto
all
such
,
and
they
are
far
from
the
love
of
God
,
who
are
incorrigible
,
that
God
by
making
manifest
his
righteous
judgments
,
would
glorify
his
own
Name
,
and
deliver
his
Church
from
such
adversaries
,
is
a
prayer
clearly
warranted
,
both
from
the
word
,
and
the
practice
of
the
Saints
,
nor
is
it
in
the
least
discordant
,
from
that
Christian
charity
,
whereby
I
am
really
moved
,
earnestly
to
desire
the
Lord
to
deliver
you
and
all
both
from
the
thing
,
and
its
punishment
.
2.
That
God
would
bring
down
the
proud
that
exalt
themselves
against
Jesus
Christ
,
and
give
repentance
to
backsliders
,
is
a
prayer
so
agreeable
to
the
will
of
God
,
and
full
of
love
to
the
persons
prayed
for
,
that
I
am
certain
,
whatever
may
be
said
against
our
principles
,
which
I
remit
to
the
impartial
discerner
,
yet
our
practice
in
this
,
as
being
both
tenderly
Christian
,
and
fairly
consequent
,
cannot
but
be
approven
.
3.
Mistake
not
,
if
you
should
pray
for
us
,
in
the
same
strain
,
we
might
possibly
,
and
with
great
reason
,
account
it
an
aggravation
of
the
evils
of
your
other
principles
and
practices
:
but
we
are
not
so
narrow
,
as
to
construe
it
a
particular
breach
of
charity
:
Nay
for
my
part
,
as
I
would
think
it
rationally
consequent
,
so
,
abstracting
from
the
errors
which
it
suppos●th
,
I
would
take
it
for
the
greatest
testimony
both
of
your
zeal
toward
God
,
and
love
toward
us
.
But
if
I
may
use
a
little
freedome
,
why
do
you
please
your self
so
much
in
vain
talk
?
though
we
hear
not
many
of
your
prayers
,
yet
,
I
am
sure
,
all
know
,
that
we
want
not
plenty
of
matter
and
instances
for
a
retortion
,
in
what
termes
soever
you
please
to
frame
your
challenge
:
are
we
so
short
in
memory
,
as
not
to
remember
how
your
pulpits
sounded
,
both
in
preaching
and
prayer
,
after
the
late
rising
,
and
that
not
only
against
these
poor
broken
innocents
,
but
in
such
a
manner
against
our
whole
party
,
as
,
by
false
and
fierce
accusing
of
all
without
distinction
,
might
almost
have
excused
in
them
the
like
attempt
,
to
save
from
that
fury
that
thundered
every
where
?
If
you
would
have
any
latter
and
more
particular
instances
,
pray
inquire
after
the
B.
of
St.
Andrew's
Sermons
,
specially
that
preached
by
him
the
30
of
Jan.
1669.
and
the
other
before
the
last
Parliament
:
you
complain
of
the
severe
stile
of
our
prayers
,
he
,
good
man
,
being
ill
satisfied
,
with
such
soft
and
a●rie
tooles
,
and
having
passionately
fumed
out
a
most
bitter
invective
against
our
Presbyterian
Ministers
,
not
long
since
his
brethren
and
benefactors
,
did
very
agreeably
close
it
in
these
words
,
these
are
circumforaneous
Demagogues
,
acted
by
a
spirit
,
otherwise
to
be
cast
out
then
by
fasting
and
prayer
.
But
what
need
I
mention
your
prayers
,
when
indeed
many
of
your
practices
have
most
visibly
been
such
,
as
may
justly
make
your
fairest
words
suspected
of
the
deepest
dissimulation
.
I
know
some
of
you
have
a
fashion
of
praying
,
that
God
would
unite
this
poor
Church
,
and
heall
our
breaches
:
But
if
that
be
all
the
evidence
you
can
bring
,
to
shew
the
healing
and
peaceable
spirit
to
be
on
your
side
.
Pray
tell
me
,
why
the
Church
of
Rome
,
that
may
boast
as
much
of
the
same
formula
,
may
not
as
justly
pretend
to
it
?
I
might
further
adde
,
that
it
appears
to
be
no
extraordinary
merit
for
such
as
are
countenanced
by
the
Powers
,
and
do
Idolize
peace
and
ease
,
to
wish
for
an
union
with
any
whom
they
apprehend
to
be
their
opposits
,
and
that
perhaps
the
more
sober
amongst
you
,
for
all
their
compliance
under
the
tentation
,
yet
are
not
so
far
abandoned
,
as
that
they
dare
in
Gods
sight
justifie
there
defection
,
and
pray
against
the
party
and
courses
,
which
they
know
they
did
not
desert
,
from
any
conscientious
conviction
.
But
I
have
insisted
too
long
on
so
poor
a
subject
,
and
I
can
in
your
own
words
assure
you
,
that
we
are
not
only
ready
to
unite
with
you
,
but
are
extremly
,
though
not
implicitly
,
desirous
of
it
;
and
do
therefore
dayly
pray
,
that
God
would
open
your
eyes
,
reclaim
you
from
your
backslidings
,
and
grant
unto
us
union
and
peace
,
in
truth
,
to
his
glory
.
This
is
the
Accommodation
,
that
is
only
desireable
,
if
you
pursue
any
other
,
I
am
certain
,
that
,
however
it
may
be
consonant
to
your
designes
,
yet
it
is
altogether
dissonant
from
your
pro●ession
;
and
therefore
,
if
we
be
more
rational
and
upright
,
to
hate
all
sinfull
Accomodation
,
and
rather
to
wish
that
our
differences
may
stand
,
and
be
perpetuat
in
the
behalf
of
truth
,
then
cemented
by
a
sinful
compliance
,
wherein
are
we
to
be
reprehended
?
Now
that
this
is
all
that
we
teach
in
this
matter
,
the
same
books
which
you
referre
to
,
do
testify
;
and
that
it
is
none
other
,
then
the
very
doctrine
of
the
School
of
Christ
,
the
frequent
Scripture-injunctions
to
the
defence
of
,
and
stedfastness
in
the
truth
,
with
the
commands
of
a
just
opposition
to
,
and
avoiding
of
every
false
way
and
its
promoters
,
do
sufficiently
evince
.
But
you
adde
,
Let
all
men
judge
,
if
there
be
not
a
bitterness
in
the
Preface
to
Mas●er
Rutherfoords
letters
,
the
Apologetical
Narration
,
and
Naphtali
,
unsampled
in
any
satire
,
let
be
grave
and
Christian
writing
.
Sir
,
since
you
are
pleased
to
ingage
me
into
particular
vindications
,
I
answer
,
That
,
seeing
the
plainness
of
truth
hath
alwayes
been
an
unsufferable
bitterness
to
all
perverse
spirits
,
this
your
reflection
doth
not
deserve
any
special
notice
,
if
I
were
inclined
to
retort
,
it
were
not
more
easie
for
me
,
then
evident
to
say
in
your
own
words
,
and
let
all
men
judge
,
if
there
be
not
a
subtile
poisonous
malice
,
in
your
few
Dialogues
,
above
all
the
pretended
bitterness
against
which
you
clamour
:
But
,
seeing
these
Writings
,
that
you
here
mention
,
are
not
only
too
clearly
warranted
by
undeniable
truth
,
but
manifestly
approven
by
Scripture-practice
,
and
almost
stile
,
in
the
like
cases
of
backsliding
and
apostasy
,
your
charging
them
with
a
bitterness
unsampled
in
any
Satire
,
hath
a
higher
tendency
then
probably
you
did
advert
unto
.
But
you
proceed
,
and
what
cursed
doctrine
is
it
Naphtali
broacheth
,
concerning
private
persons
their
punishing
of
crimes
in
case
of
the
supinnesse
of
the
Magistrat
?
Pray
,
Sir
,
what
is
it
?
For
really
I
am
of
the
opinion
,
that
,
notwithstanding
of
your
insinuat
supposition
,
the
thing
is
only
notour
to
your self
.
We
finde
indeed
,
that
Naphtali
,
respecting
the
order
and
subordination
of
ends
,
viz.
the
glory
of
God
in
the
first
place
,
the
good
of
the
whole
Society
,
wherein
the
safety
of
the
particular
members
is
included
in
the
next
place
,
and
thirdly
,
the
maintenance
of
Government
and
Governours
,
for
the
procuring
of
these
other
ends
,
doth
accordingly
determine
the
obligation
and
duty
of
Subjects
;
and
as
from
this
principle
,
both
he
and
many
others
do
,
in
the
case
of
intolerable
and
inevitable
oppression
,
allow
,
even
to
the
smaller
part
,
the
right
of
self-defence
;
so
,
in
the
case
of
notorious
Rebellion
against
God
,
and
perversion
of
his
righteous
lawes
,
he
,
by
an
inference
as
much
stronger
and
clearer
in
this
case
,
then
in
that
,
as
the
indearing
importance
of
the
matter
,
viz.
the
Glory
of
God
and
the
salvation
of
souls
,
is
greater
then
that
of
our
perishing
lives
and
fortunes
,
and
a
manifest
revolt
from
God
and
open
overturning
of
his
work
,
is
a
more
enforcing
exigence
then
any
necessity
can
be
pleaded
for
self-defence
,
the
principal
grounds
of
that
privilege
,
proceedeth
to
assert
,
to
these
small
or
great
,
few
or
many
whom
the
Lord
stirreth
up
in
the
ceasing
and
failing
of
other
means
,
the
power
and
right
of
Reformation
;
and
thence
,
by
way
of
anticipation
of
an
objection
,
he
goeth
on
to
shew
,
that
the
deed
of
Phineas
may
not
be
made
a
cavill
,
and
that
the
samine
,
being
only
an
heroick
stretch
of
his
more
fervent
zeal
,
and
not
an
extraordinary
act
by
reason
of
any
special
express
warrant
,
may
,
both
for
encouraging
unto
,
and
justifying
the
like
practices
,
very
justly
be
regarded
as
an
imitable
example
:
but
as
for
your
blunt
and
uncautioned
general
,
viz.
that
private
persons
may
punish
crimes
in
case
of
the
supinness
of
the
Magistrat
,
I
am
confident
who
ever
peruseth
that
whole
passage
in
Naphtali
,
will
find
it
no
less
calumnious
on
your
part
,
then
it
is
remote
from
the
account
that
I
have
exhibited
,
Now
,
if
you
remain
still
of
the
opinion
,
that
even
the
Doctrine
,
by
me
acknowledged
for
Naphtali's
,
is
accursed
,
when
you
shall
have
answered
the
reasons
and
Scriptures
by
which
he
confirms
it
,
and
particularly
the
command
given
,
Deut.
13.
v.
12
,
13
,
14
,
15.
with
the
examples
of
Phineas
executing
judgment
without
legal
process
,
Saul's
souldiers
rescuing
Ionathan
from
the
Kings
injustice
,
Elijah
killing
Saul's
Priests
,
not
by
any
special
command
mentioned
,
in
the
presence
of
the
King
,
without
his
leave
,
as
the
King
himself
narrates
it
,
1
Kings
19
,
1.
and
Azariah
with
fourscore
valiant
Priests
,
their
resisting
Uziah
in
his
proud
usurpation
,
all
of
them
less
or
more
dependent
,
upon
the
forementioned
position
,
it
will
be
seasonable
for
me
to
reply
.
It
is
true
,
one
o●
your
party
hath
been
at
the
pains
to
survey
Naphtali
,
and
particularly
,
and
at
great
length
,
the
points
above
mentioned
,
whether
with
candor
,
or
with
clamor
,
by
strong
and
sound
reason
,
or
by
carping
,
wresting
and
falsifying
sophistry
,
I
leave
it
to
others
to
examine
.
Only
when
I
consider
,
that
where
,
in
the
beginning
,
Naphtali
doth
treate
of
thir
matt●rs
,
he
doth
it
expressly
and
tru●ly
by
way
of
narrative
from
the
doctrine
and
practices
of
our
first
Reformers
,
and
that
with
a
very
observable
caution
and
moderation
,
and
that
when
in
the
end
he
doth
resume
this
purpose
,
he
carrieth
on
his
assertion
,
from
most
simple
and
evident
principles
,
by
a
very
rational
and
pe●spicuous
connexion
,
to
the
conclusion
designed
,
I
do
indeed
ma●vel
at
the
method
wherewith
I
find
him
treated
:
but
waving
g●neral
vind●cations
,
seeing
your
whole
party
as
well
as
your self
,
do
not
a
little
talk
of
Naphtali
his
making
use
of
that
instance
of
Phineas
,
and
do
think
,
by
the
inferences
which
you
thence
make
,
to
render
the
truth
odious
,
it
will
not
be
amiss
that
I
enlarge
a
little
on
this
subject
.
And
first
I
say
,
that
the
fact
of
Phineas
appeares
to
me
,
not
to
have
been
extraordinary
,
or
to
have
proceeded
upon
any
particular
commission
to
him
given
,
but
plainly
to
be
such
,
whereunto
in
its
then-proper
circumstances
,
any
one
of
the
Congregation
was
equally
warranted
,
and
which
in
the
like
exigence
,
hath
still
a
laudable
use
for
imitation
.
If
you
inquire
my
reasons
,
there
can
be
none
more
convincing
,
then
the
Scripture
account
of
this
matter
,
Israel
in
Shittim
,
joines
himself
unto
Baal-peor
,
and
the
anger
of
the
Lord
being
therefore
kindled
,
the
Judges
are
commanded
to
slay
every
one
his
men
that
were
joined
unto
Baal-peor
;
yet
the
plague
by
this
execution
is
not
stayed
,
and
the
whole
Congregation
are
weeping
before
the
door
of
the
Tabernacle
,
when
,
behold
,
even
in
there
sight
about
such
an
exercise
,
because
of
a
destroying
plague
raging
in
the
camp
,
a
man
of
Israel
in
his
most
impudent
wickedness
cometh
,
bringing
a
Midian●tish
woman
unto
his
brethren
,
which
Phineas
perceiving
,
he
riseth
up
from
among
the
Congregation
(
tanquam
quilibet
)
taketh
a
javelin
,
and
going
in
after
the
Israelite
brevi
manu
,
in
the
very
Act
,
thrusteth
both
the
man
and
the
woman
thorow
,
and
so
the
plague
was
stayed
,
and
the
Lord
saith
unto
Moses
,
Phineas
hath
turned
my
wrath
away
from
the
children
of
Israel
,
while
he
was
zealous
for
my
sake
among
them
,
wherefore
,
behold
,
I
give
unto
him
my
Covenant
of
peace
and
thus
Numb
.
25.
Which
the
Spirit
of
the
Lord
again
commemorating
.
Psal.
106.
Describeth
in
these
words
,
then
stood
up
Phineas
,
and
executed
judgment
,
and
so
the
plague
was
stared
;
and
that
was
compted
to
him
for
righteousnesse
,
unto
all
generations
for
evermore
;
by
which
Scriptures
this
deed
,
in
it self
upon
the
matter
agreeable
unto
a
positive
and
clear
command
,
being
represented
,
as
proceeding
,
in
the
Author
,
not
from
any
special
call
from
God
,
or
command
from
Moses
,
whereof
there
is
not
the
least
vestige
in
the
Text
,
but
from
the
alone
impulse
of
an
holy
and
fervent
Zeal
,
exciting
him
to
stand
up
to
execute
judgment
,
and
therefore
counted
to
him
for
righteousnesse
,
&c.
If
these
be
not
the
undeniable
circumstances
and
characters
of
a
deed
only
in
the
manner
heroick
,
and
which
any
person
in
that
Congregation
,
acting
from
the
same
sincere
zeal
of
God
,
might
without
any
particular
warrant
have
performed
with
equall
acceptance
,
let
all
ingenuous
men
judge
.
2.
I
say
that
whatever
capacity
may
be
attribute
to
Phineas
,
as
the
son
of
Eleazar
then
high
priest
,
(
which
indeed
is
all
we
find
in
Scripture
concerning
him
preceeding
this
time
)
or
upon
the
ground
of
any
other
conjecture
;
yet
the
samine
doth
no
wayes
make
out
,
that
this
deed
was
an
Act
of
ordinary
administration
,
and
consequently
deprives
not
Naphtali
,
of
its
pertinent
application
,
in
as
much
as
it
is
evident
,
that
Phineas
did
not
do
this
deed
,
either
by
vertue
and
using
the
power
of
any
Authority
,
wherewith
possibly
he
might
have
been
vested
,
or
yet
by
Moses
his
order
,
or
command
,
but
simply
from
the
motive
,
of
that
sincere
and
high
measure
of
zeal
whereby
,
without
waiting
the
command
of
the
superior
Magistrat
,
or
observing
a
legal
procedure
,
he
was
suddenly
acted
in
such
a
flagrant
,
and
openly
provoking
wickednesse
,
immediatly
to
interpose
and
execute
judgment
;
and
therefore
we
see
,
that
as
nather
by
Moses
his
command
,
nor
by
the
judges
there
obedience
,
in
slaying
every
one
his
men
that
were
guiltie
,
the
fierce
anger
of
the
Lord
was
turned
away
;
so
it
was
only
by
Phineas
his
fact
,
as
being
of
another
nature
,
and
his
eminent
zeal
appearing
&
prompting
him
in
such
a
manner
that
the
Lord
was
appeased
,
&
the
plague
stayed
.
And
really
when
I
observe
,
that
it
is
in
the
readinesse
and
fervor
of
Phineas
,
his
zeal
transporting
him
,
as
it
were
,
to
the
omission
of
the
ordinary
solemnities
of
judgment
,
for
the
punishing
of
such
a
manifest
and
provoking
villany
,
that
the
Spirit
of
the
Lord
seemeth
to
place
the
high
and
singular
praise
of
this
action
,
I
cannot
but
equally
admire
,
how
that
any
person
,
should
either
attribute
it
to
an
extraordinary
command
,
or
account
it
an
Act
of
common
obedience
to
Moses
,
or
yet
of
ordinary
jurisdiction
.
3.
I
say
,
that
although
in
certain
particular
cases
,
such
as
Abraham
his
stretching
out
his
hand
to
slay
his
Son
,
the
Israelits
there
borrowing
to
the
spoiling
of
the
Egyptians
,
and
Samsons
killing
of
himself
with
the
Philistines
,
all
obviously
interfering
with
the
general
commands
contained
in
the
law
,
where
an
express
warrant
is
not
recorded
,
the
samine
may
,
and
ought
to
be
supposed
;
yet
where
the
deed
is
in
substance
agreeable
to
the
precept
,
and
the
apparent
singularity
of
any
circumstance
remitigated
by
another
extraordinary
occurrent
,
and
where
the
performance
is
expressly
ascribed
to
the
actors
zeal
or
fortitude
,
and
not
the
least
mention
made
of
any
special
command
,
there
,
to
recurre
to
tacite
warrants
,
is
altogether
groundless
.
If
this
the
author
of
the
Survey
had
adverted
to
,
he
could
not
in
the
pursuance
of
his
alledgeance
,
that
the
soveraigne
God
can
cross
ordinary
rules
,
and
appoint
some
to
execute
his
judgments
extraordinarily
,
wherein
they
are
not
to
be
followed
without
the
same
special
commission
(
a
truth
which
we
do
not
controvert
)
have
thereto
subjoined
examples
so
widely
different
,
as
Moses
his
killing
the
Egyptian
which
having
vengeance
admixed
over
and
above
the
quality
of
the
Israelits
defence
,
is
by
Scripture
referred
to
an
express
warrant
Act.
7.
24
,
25.
Ehud's
killing
of
Eglon
,
which
on
the
other
hand
was
without
all
question
lawful
to
any
Israelite
against
such
an
oppressor
,
Elias
his
destroying
of
the
fifties
with
fire
from
heaven
,
which
no
doubt
doth
not
more
upon
the
matter
require
,
then
by
its
extraordinary
manner
it
is
witnessed
to
have
had
an
special
command
,
his
killing
of
Baal's
Priests
,
which
on
the
other
part
I
do
nothing
question
,
to
have
been
only
a
noble
act
of
executing
Gods
judgment
,
which
a
wretched
uxorious
Prince
fearing
to
do
,
the
people
themselves
might
lawfully
have
done
:
Abraham
going
to
kill
Issac
,
which
is
plainly
and
particularly
commanded
,
David's
ingaging
in
duell
with
Goliah
as
I
judge
,
which
any
in
the
camp
of
Israel
might
laudably
with
the
same
permission
have
undertaken
,
and
lastly
Samson's
killing
(
not
murthering
,
as
he
inadvertently
speaks
)
of
the
Philistines
with
himself
,
which
for
the
reason
above
assigned
did
certainly
proceed
upon
a
particular
license
.
But
the
Surveyer's
design
in
this
so
inconsistent
a
mixture
is
evident
,
viz.
that
having
premised
so
many
,
part
pertinent
,
part
impertinent
examples
to
his
position
,
he
might
with
the
lesse
observation
adde
the
Lords
stirring
up
of
Phineas
as
a
suteable
instance
,
whereas
it
is
obvious
,
that
the
same
is
not
more
unlike
to
the
cases
of
Abraham
,
Moses
,
Samson
&
Elias
with
the
fifties
,
then
it
justly
quadrats
to
that
other
of
Elias
against
Baal's
Priests
,
&
both
this
&
these
of
Ehud
&
David
,
are
nothing
referable
to
the
ground
he
layeth
down
,
but
do
plainly
proceed
by
vertue
only
of
general
rules
taking
place
in
there
respective
exigences
without
the
necessity
(
what
ever
message
Ehud
de
facto
had
)
of
any
special
commission
.
4.
I
say
,
that
Phineas
his
fact
,
was
indeed
a
stretch
beyond
the
line
of
his
ordinary
vocation
,
but
so
far
from
importing
upon
this
ground
the
necessity
of
a
special
warrant
,
that
as
the
Scripture
doth
clearly
impute
this
his
transport
to
the
rare
measure
of
his
zeal
,
inflaming
him
in
a
manner
to
the
present
execution
of
a
just
vengeance
upon
such
a
detestable
abomination
;
so
it
doth
no
lesse
evidently
hold
forth
how
that
particular
and
extraordinary
exigences
de
facto
occurring
,
the
very
common
principles
of
duty
,
may
,
without
a
special
extraordinary
warrant
,
carrie
to
singular
performances
.
And
thus
we
are
arrived
at
the
main
point
,
whereunto
this
example
of
Phineas
is
by
Naphtali
applyed
,
and
about
which
both
the
Surveyer
,
and
you
do
raise
such
a
noise
,
and
yet
in
effect
the
matter
doth
contain
no
greater
difficulty
in
thesi
,
then
that
which
is
fully
satisfied
and
removed
by
the
most
common
and
ordinary
distinction
of
a
mans
calling
unto
that
which
is
proper
and
particular
,
whereunto
in
the
ordinary
course
of
things
,
he
is
regularly
and
commonly
confined
,
and
unto
that
which
is
general
,
which
not
being
circumscribed
by
any
particular
rule
,
doth
,
from
the
common
obligation
of
the
end
for
which
all
particular
stations
are
institute
,
in
the
clear
exigence
of
an
extraordinary
incident
according
to
the
general
rules
of
righteousnesse
bind
,
to
an
agreeable
practice
.
I
know
Naphtali
in
his
tenderness
to
offend
for
preventing
of
mistakes
,
insinuates
severall
distinctions
and
subdistinctions
,
whereby
an
action
heroick
,
and
a
call
thereto
,
may
be
discerned
from
that
which
properly
and
strictly
is
termed
extraordinary
,
and
its
call
,
and
that
the
Surveyer
in
his
rambling
way
,
by
proponing
the
distinction
of
acts
heroical
and
extraordinary
to
consist
in
this
,
viz.
that
acts
heroical
do
not
deviat
from
the
common
rules
of
vertue
,
but
differ
only
from
its
common
acts
quoad
modum
perfectiorem
,
whereas
acts
extraordinary
go
beyond
ordinary
rules
and
are
founded
upon
special
warrant
,
goes
about
to
impugne
Naphtali
in
that
wherein
they
both
agree
.
But
seeing
that
all
the
difficulty
of
these
distinctions
,
as
I
have
said
,
is
very
easily
and
plainly
resolved
by
these
several
aptitudes
of
a
person
in
order
to
a
commanded
performance
,
which
depending
upon
circumstances
,
may
be
thereby
so
diversified
,
that
what
in
the
ordinary
and
unperturbed
condition
of
things
would
be
accounted
an
excesse
of
our
particular
calling
and
an
usurpation
,
in
an
e●●●aordinary
occurrence
becometh
a
necessary
duty
of
our
general
calling
,
and
seeing
the
certainty
and
usefulness
of
this
distinction
,
according
to
the
continual
variety
of
humane
affaires
,
may
be
undeniably
instanced
in
thousands
of
experiences
,
and
particularly
in
that
more
ready
then
regular
concurrence
,
which
we
see
practised
in
the
case
of
fire
,
or
any
such
surprising
calamity
,
the
more
zealous
then
orderly
interposition
which
all
men
would
allow
to
a
son
,
even
in
the
presence
of
a
righteous
Magistrat
,
for
preventing
or
staying
a
sudden
outrage
intended
against
his
fathers
person
,
that
resentment
of
justus
dolor
,
which
the
common
law
indulges
to
a
husband
against
his
wife
and
an
adulterer
found
in
the
act
in
his
own
house
,
and
in
many
such
cases
,
I
think
,
I
say
,
that
these
things
considered
without
pursuing
any
further
inquiry
,
I
may
from
the
grounds
already
laid
down
fairly
conclude
,
that
as
Phineas
his
fact
was
not
extraordinary
in
respect
of
any
special
warrant
,
neither
probable
nor
necessary
in
this
subject
,
but
a
pure
product
of
that
large
measure
of
holy
zeal
wherewith
he
was
endued
,
and
whereunto
all
men
ought
to
aspire
:
so
there
may
be
certain
exigences
of
the
glory
of
God
,
which
tristing
with
a
suteable
degree
of
the
same
zeall
without
waiting
the
consent
of
a
godly
,
far
more
without
regarding
the
opposition
of
an
ungodly
Magistrat
,
may
,
upon
the
general
grounds
and
obligations
to
righteousnesse
,
lawfully
provoke
and
excite
to
convenient
action
.
Now
,
if
it
be
objected
,
that
this
conclusion
being
only
general
,
allowing
the
power
,
but
not
defining
what
is
the
exigence
requisite
to
its
exercise
,
may
more
readily
prove
a
snare
and
an
offence
,
then
conduce
to
any
good
purpose
,
It
is
answered
1.
That
seing
my
undertaking
was
,
to
vindicat
the
Scripture
truth
of
Phineas
his
deed
,
recorded
for
our
instruction
,
from
mens
mistakes
,
and
Naphtali
from
their
calumny
,
if
I
thence
rationally
elicite
the
inference
made
,
the
accidental
hazard
of
mens
misapplication
,
flowing
from
their
own
weakness
and
corruption
,
cannot
more
properly
be
charged
upon
Naphtali
,
then
vpon
his
Surveyer
;
but
it
is
in
effect
an
inconvenience
,
which
all
are
concerned
to
explicate
.
2.
I
freely
acknowledge
that
such
is
the
fervour
of
corrupt
passion
,
far
more
rapid
,
almost
in
all
,
then
the
pure
zeal
of
God
is
to
be
found
active
in
any
,
that
too
much
caution
,
tenderness
and
fear
,
can
scarce
be
adhibite
in
a
subject
,
wherein
even
the
most
warrantable
provocation
of
holy
zeal
is
ordinarily
attended
,
with
such
a
concurrence
of
self-interest
and
other
carnal
temptations
,
as
it
is
impossible
without
the
signal
assistance
of
the
Spirit
of
grace
,
to
have
its
exercise
,
in
any
notable
measure
or
manner
,
without
the
mixture
of
a
sinful
allay
,
beside
the
evil
of
ill
example
,
whereunto
,
it
may
be
very
readily
and
most
pernicio●sly
drawn
;
and
therefore
seing
the
consideration
,
resulting
from
the
concurrence
of
all
circumstances
,
whereupon
the
right
dignoscing
of
such
deeds
doth
mostly
depend
,
is
oftentimes
most
difficult
,
and
delicate
,
the
more
easie
and
safe
course
,
and
best
use
of
this
whole
doctrine
,
is
rather
to
give
judgment
upon
a
case
of
that
nature
,
when
actually
existent
,
and
its
whole
contexture
exposed
to
certain
examination
,
then
to
set
down
general
rules
directive
of
such
practices
,
But
3.
As
the
Lord
hath
delivered
unto
us
the
rules
of
righteousness
,
in
themselves
certain
and
evident
,
and
absolutely
comprehensive
of
all
cases
incident
,
so
he
,
who
knoweth
and
doth
the
same
,
is
no
doubt
of
a
good
understanding
,
and
whose
heart
is
sound
in
the
Lords
statutes
,
walking
therein
continually
in
fear
,
humility
and
uprightness
,
he
walketh
surely
and
shall
not
be
aehamed
;
The
Law
of
the
Lord
is
perfect
converting
the
soul
,
the
testimonie
of
the
Lord
is
sure
,
making
wise
the
simple
,
the
Statutes
of
the
Lord
are
right
,
rejoycing
the
heart
,
the
Commandment
of
the
Lord
is
pure
,
enlightening
the
eyes
.
Here
is
the
complete
and
fixed
Rule
,
and
who
so
taketh
heed
thereto
diligently
,
in
faith
and
fear
,
is
not
only
fitted
and
prepared
for
all
ordinary
duty
,
but
thorowly
furnished
unto
all
good
works
.
It
is
true
,
that
in
all
heroick
,
and
more
elevat
acts
,
beside
the
rule
and
common
vertue
whence
it
flowes
,
we
do
find
the
exciting
and
impelling
motions
of
the
Spirit
frequently
mentioned
,
as
customary
and
necessary
thereto
;
but
seing
unto
every
righteous
performance
,
the
assistance
of
grace
is
requisite
,
and
the
impulse
and
excitation
mentioned
is
nothing
else
but
a
greater
measure
of
that
assisting
grace
,
which
the
extraordinariness
of
the
case
,
and
the
difficulties
therein
occurring
,
do
call
for
,
and
,
at
most
,
doth
only
determine
to
the
species
(
as
Lawyers
speak
)
of
the
action
;
but
it
is
not
at
all
its
rule
and
warrant
,
the
interveening
of
such
motions
dot
not
alter
the
rule
,
or
restrict
its
obligation
,
nor
yet
hinder
the
action
so
performed
,
to
be
to
all
an
imitable
example
.
That
actions
following
from
and
depending
upon
special
antecedent
commands
,
which
,
for
the
most
part
,
are
singular
in
their
matter
,
as
well
as
in
their
manner
,
are
not
to
be
taken
for
examples
,
is
very
readily
confessed
:
but
that
an
extraordinary
motion
,
first
supposing
duty
,
and
in
the
next
place
only
requisite
and
given
because
of
some
uneasiness
in
the
execution
,
should
restrict
the
duty
in
general
to
the
person
so
gifted
,
when
the
same
or
the
like
measure
of
assisting
grace
is
rather
to
be
by
all
desired
,
is
not
at
all
agreeable
.
I
say
first
,
supposing
duty
;
for
,
that
great
gi●ts
,
or
strong
impulses
are
not
the
rule
of
duty
either
under
an
ordinary
or
extraordinary
exigence
,
much
less
do
give
men
a
call
to
go
beyond
the
rules
of
their
calling
(
as
the
Surveyer
captiously
alledgeth
Naphtali
to
suggest
)
is
by
me
heartily
conceeded
,
as
a
very
important
point
for
clearing
the
truth
which
I
maintain
:
That
which
only
remains
to
be
adverted
to
is
,
that
although
these
singular
motions
and
impulses
be
indeed
subsequent
&
subservient
,
both
to
the
rule
of
duty
,
&
to
a
mans
calling
resulting
therefrom
,
and
from
the
circumstances
wherein
he
is
stated
;
yet
,
they
seem
to
have
such
a
peculiar
determining
influence
in
these
heroick
performances
,
as
to
the
species
of
the
action
,
that
it
is
not
so
much
the
particular
deed
,
that
we
are
to
heed
for
our
imitation
,
as
we
are
to
emula●
the
grace
and
principle
of
zeal
,
which
produceth
it
,
and
is
therein
so
conspicuously
relucent
,
for
our
upstirring
to
acts
in
like
manner
,
as
God
shall
give
us
the
opportunity
.
From
all
which
it
is
obvious
,
that
as
it
is
the
opportunity
,
res
facti
,
and
the
assistent
motion
of
the
Lord's
Spirit
,
which
chiefly
do
determine
,
by
way
of
excitation
,
as
to
the
particular
species
of
an
heroick
enterprise
;
so
,
it
is
only
from
the
known
and
immoveable
Law
of
God
,
and
the
nature
of
the
occasion
,
wherein
the
samine
doth
take
place
,
&
from
which
two
our
calling
doth
proceed
,
that
the
obligation
of
Phineas
his
deed
,
and
of
all
other
the
like
practices
,
doth
descend
,
and
according
whereunto
they
are
to
be
examined
,
and
in
their
conformity
thereto
be
proposed
for
imitation
These
things
then
being
thus
explained
,
I
shall
take
leave
to
lengthen
this
digression
a
little
further
,
for
the
removing
the
Surveyer
his
calumnies
and
objections
against
Naphtali
on
this
point
.
And
first
,
he
saith
,
That
Naphtali
by
adducing
the
instance
of
Phineas
,
for
the
Patrociny
of
such
,
whom
he
would
have
esteemed
,
as
having
acted
from
the
like
warrant
and
principle
,
maketh
every
man
judge
in
his
own
privat
discretion
,
to
fall
in
hand
with
such
practices
,
and
consequently
giveth
leave
to
all
or
any
,
upon
pretense
,
or
because
he
thinketh
that
Rulers
have
fallen
into
Apostasie
,
by
any
means
to
cut
them
off
.
But
1.
if
Phineas
his
fact
be
indeed
such
,
and
of
use
for
imitation
,
as
I
have
already
proven
,
the
perversness
of
the
Surveyer's
Malignity
,
is
not
so
much
levelled
against
Naphtali
,
as
against
the
very
Scriptures
of
truth
,
whence
his
doctrine
is
taken
2.
Where
doth
Naphtali
allow
mens
private
judgment
and
discretion
to
be
their
warrant
in
such
practices
?
That
every
man
doth
de
facto
judge
,
and
practise
according
to
his
own
private
discretion
,
is
indeed
no
more
requisite
to
the
procedure
of
rational
agents
,
then
,
because
of
mans
ignorance
and
corruption
,
it
hath
both
in
matters
of
this
kinde
,
and
all
other
matters
of
truth
and
righteousnesse
,
been
the
sad
productive
of
many
great
inconveniences
;
and
if
,
for
such
inconveniences
,
the
sure
rules
of
truth
and
righteousnesse
must
be
altered
,
I
am
certain
,
as
there
is
nothing
truth
,
either
in
natures
light
or
Scripture
revelation
,
which
hath
,
through
mans
abuse
,
produced
so
many
and
so
sad
evils
,
as
that
of
the
power
of
,
and
submission
due
to
soveraignity
,
which
almost
every
where
,
and
in
all
ages
hath
been
perverted
unto
tyranny
and
oppression
,
and
,
for
one
instance
of
disorder
or
sedition
that
,
can
be
charged
upon
popular
liberty
,
is
attended
with
thousands
of
far
greater
extravagancies
;
so
the
Surveyer
&
his
party
of
all
men
ought
to
be
most
sparing
in
the
sophistry
of
such
objections
:
but
seing
Naphtali
alloweth
no
other
judges
de
jure
,
save
these
unerring
rules
,
which
the
Lord
hath
appointed
,
this
fallacy
which
the
Surveyer
doth
continually
and
most
foolishly
beat
upon
,
thorow
all
his
Survey
,
alledging
still
where
Naph
.
alloweth
to
rational
men
a
discerning
facultie
,
(
without
which
it
is
most
certain
,
that
nather
reason
nor
morality
can
subsist
)
that
therefore
he
doth
set
up
this
judgment
of
discretio●
to
be
the
only
dictat
of
righteousnesse
,
is
by
that
most
notour
and
obvious
distinction
,
of
the
last
result
of
the
practical
judgment
from
the
fixed
rule
of
righteousnesse
,
unanswerably
refuted
,
it
being
thereby
manifest
,
that
,
as
the
former
is
,
de
facto
,
the
necessary
interveinent
medium
of
application
to
every
moral
action
;
so
,
the
later
is
that
,
by
which
,
de
jure
,
both
the
judgment
it self
,
and
the
action
thence
ensuing
,
ought
to
be
regula●
and
judged
,
and
without
either
turning
the
use
of
our
discerning
,
unto
an
implicite
and
stupid
deference
and
submission
,
or
exauctorating
the
rules
of
righteousnesse
,
by
a
lawless
licentious
liberty
.
2.
The
Surveyer
urgeth
Naphtali
with
another
calumny
;
and
that
is
,
That
although
Naphtali
doth
alledge
,
that
he
holdeth
not
such
instances
as
that
of
Phineas
for
regular
precedents
,
for
all
times
and
persons
;
yet
he
giveth
no
caution
against
the
false
pretense
of
heroical
excitations
,
it
is
easie
to
raise
the
divell
,
but
not
so
to
lay
him
;
if
he
could
set
down
rules
to
bar
a
headie
people
from
tumult
and
confusion
,
he
would
say
something
to
satisfaction
.
But
1.
Is
not
his
declaring
such
instances
to
be
no
regular
precedent
,
but
restricting
their
imitation
to
the
cases
of
extreme
necessity
,
or
the
like
manifest
exigence
,
a
very
considerable
caution
.
2.
Naphtali
doth
so
plainly
require
,
not
only
that
the
matter
of
the
action
be
just
and
lawful
,
and
of
it self
natively
and
really
conducing
to
the
glory
of
God
,
but
,
in
an
evident
necessity
,
formally
intended
by
the
actor
from
a
Spirit
of
holy
Zeal
,
wrought
and
excited
by
the
Lord
,
with
whom
is
the
residue
of
the
Spirit
,
&
who
thereby
breatheth
upon
people
and
persons
,
when
and
as
he
listeth
,
that
I
marvel
how
the
Surveyer
was
not
ashamed
to
contradict
so
clear
an
evidence●
But
if
he
say
all
these
things
may
be
pretended
,
where
they
are
not
,
and
for
this
there
is
no
caution
given
.
'T
is
answered
,
seing
it
is
impossible
to
adhibite
a
better
caution
against
hypocritical
shewes
,
then
the
touchstone
of
truth
,
whereby
they
are
to
be
tryed
,
and
the
abuse
of
lying
pretensions
is
incident
unto
the
most
evident
and
certain
duties
,
Naphtali
,
requiring
truth
and
reality
,
and
not
admitting
mens
delusions
,
and
imaginations
,
cannot
be
herewith
justly
charged
;
but
,
the
truth
is
,
the
Surveyers
whole
representation
of
Naphtali
in
this
matter
is
so
foully
calumnious
,
that
,
without
following
him
further
,
I
shall
content
my self
briefly
to
review
the
objections
,
which
he
maketh
against
the
doctrine
delivered
,
anent
the
imitableness
of
Phineas
his
act
,
where
finding
himself
caught
by
Scripture-evidence
,
how
with
disjointed
reasons
,
and
lame
testimonies
,
he
strangely
tosseth
and
turneth
himself
for
an
issue
,
the
impartial
eye
,
in
his
eight
particular
Answers
to
Naphtali
subjoined
,
will
easily
discern
.
And.
1.
He
doubteth
if
Phineas
was
a
private
person
,
and
thence
doth
groundlesly
pretend
the
warrant
of
his
ordinary
calling
,
as
to
the
fact
controverted
.
2.
Departing
from
this
,
upon
the
supposition
that
he
was
a
private
person
,
he
,
without
any
reason
,
insinuateth
from
Moses
his
being
present
in
that
great
assembly
of
the
people
,
and
his
after-approving
of
the
deed
,
that
therefore
it
was
done
by
his
authority
and
command
3.
He
impertinently
differenceth
the
case
of
Israels
sin
,
from
that
of
our
present
backsliding
,
whereas
(
waving
the
too
manifest
parity
of
our
present
open
rebellion
against
the
Lord
,
usurping
his
Kingdom
,
changing
his
ordinances
,
and
filling
the
land
both
with
the
idolatry
of
poperie
and
all
leudnesse
,
to
the
then
horrible
idolatry
and
villanous
whoredome
,
wherein
he
places
Israels
sin
)
the
main
disparity
of
a
then
godly
Magistrat
,
is
Naph
.
undeniable
advantage
.
4.
He
falsly
,
and
inconsistently
with
his
former
grounds
,
alledgeth
,
that
Phineas
acted
by
special
commission
,
of
which
the
Scripture
is
not
only
silent
,
but
doth
very
significantly
intimate
the
contrary
,
as
we
have
heard
.
5.
He
foolishly
cautioneth
,
that
actions
specially
warranted
,
are
not
for
common
rules
,
to
which
I
freely
adde
,
that
not
only
such
,
but
even
these
,
which
are
special
from
the
sole
reason
of
their
singular
exigence
,
are
not
to
be
drawn
to
common
example
.
6.
He
needlesly
quarrelleth
,
anent
the
distinction
of
Acts
heroical
and
extraordinary
,
and
misconstruing
the
Lords
approbation
of
Phineas
,
Numb
.
25.
He
plainly
wresteth
the
elogie
.
Psal.
106.
And
that
was
counted
unto
him
for
righteousnesse
,
as
if
its
emphasis
were
not
the
rare
commendation
of
the
deed
,
but
that
otherwise
it
might
have
been
imputed
to
him
for
sin
,
unto
an
inconcludent
inference
of
a
special
command
and
calling
.
7.
He
calumniously
asserteth
,
that
Naphtali
holds
great
gifts
,
and
secret
impulses
to
be
a
sufficient
call
for
men
to
go
beyond
the
ordinary
rules
,
which
God
hath
set
to
them
in
their
callings
,
whereas
,
all
we
find
in
Naphtali
is
,
that
joyning
a
zealous
excitation
to
the
Lords
command
,
in
an
exigence
of
extreme
necessity
,
he
thereof
,
for
superabundance
,
maketh
up
a
sufficient
call
to
the
heroick
action
thereon
ensuing
,
And.
8.
And
lastly
,
he
grosly
perverteth
the
question
,
as
if
any
of
us
did
affirme
,
that
we
have
warrant
now
to
look
for
extraordinary
persons
,
having
Gods
special
and
secret
mandat
to
do
works
,
which
neither
Reason
nor
Scripture
do
warrant
,
when
,
on
the
contrary
,
Naph
.
Labours
mainly
,
to
show
,
that
even
Phineas
had
no
such
character
.
Now
that
these
are
the
Surveyers
reflections
upon
this
fact
of
Phineas
,
and
this
their
successe
,
the
perusal
of
his
Papers
with
what
I
have
here
said
doth
aboundantly
cleare
.
It
remains
,
in
the
next
place
,
that
I
declare
,
how
that
,
as
Naphtali's
doctrine
,
here
vindicated
,
is
by
him
only
narrativè
delivered
from
the
records
of
our
first
Reformation
;
so
,
the
samine
is
there
truely
and
more
fully
to
be
found
;
and
that
Master
Knox
and
our
worthy
Reformers
were
of
the
same
opinion
,
as
to
the
instance
controverted
,
and
from
the
ground
thereof
did
give
a
resolution
,
in
a
case
far
more
debatable
,
then
that
of
Naphlali
,
the
following
passage
may
evence
.
In
the
year
1563
the
Queen
having
emitted
a
proclamation
against
the
Mass
,
and
yet
conniving
thereat
,
and
the
Kingdom
being
visited
by
an
universal
death
,
which
master
Knox
sayes
,
was
for
the
idolatry
of
our
wicked
Rulers
,
and
our
ingratitude
,
that
suffered
them
again
to
defile
the
land
with
that
abomination
,
the
brethren
generally
offended
,
determined
to
put
to
their
own
hands
,
and
to
punish
,
for
example
to
others
,
and
so
they
practised
on
some
,
and
made
intimation
to
the
rest
.
The
Queen
offended
here
at
,
sendeth
for
Master
Knox
,
and
dealeth
with
him
earnestly
,
to
perswade
the
people
,
and
principally
the
Genlemen
of
the
West
,
not
to
put
to
their
hands
to
punish
papists
.
Master
knox
,
on
the
other
hand
,
exhorteth
her
to
execute
justice
,
which
,
if
she
omitted
,
he
feared
some
would
let
the
papists
understand
,
that
they
should
not
be
suffered
so
manifestly
to
offend
without
punishment
.
To
this
the
Queen
answereth
,
will
yow
allow
●that
they
shall
take
my
sword
in
their
hand
?
Now
observe
his
reply
The
sword
of
justice
,
Madam
,
is
Gods
,
and
is
given
to
princes
and
rulers
for
one
end
,
which
if
they
transgress
,
sparing
the
wicked
and
oppressing
the
innocents
,
they
,
that
in
the
fear
of
God
execute
judgment
where
God
hath
commanded
,
offend
not
God
,
although
Kings
do
it
not
;
nather
yet
sin
they
,
that
bridle
kings
to
strike
innocent
men
in
their
rage
,
the
examples
of
Samuel
s●aying
Agag
,
Elias
Jezabels
Prophets
,
and
Phineas
,
Zimri
and
Cozbi
are
evident
.
And
so
,
Madam
,
your
Majestie
may
see
,
that
others
then
cheif
magistrats
have
lawfully
punished
,
and
may
punish
,
the
crimes
that
God
commands
to
be
punished
.
By
which
discourse
it
is
evident
,
as
the
sun
light
,
that
Naphtali
in
place
of
being
the
broacher
of
this
doctrine
doth
indeed
come
short
of
that
,
which
Mr
Knox
hath
long
since
asserted
;
it
is
true
,
in
his
conclusion
he
saith
,
others
then
chief
Magistrats
,
&
as
if
meaning
by
inferior
thereafter
subjoines
,
that
by
act
of
Parliament
power
is
given
to
all
judges
,
to
search
and
punish
mass-mongers
and
hearers
;
but
seing
the
same
is
only
spoken
with
an
accomodation
to
the
then
case
,
and
that
both
the
grounds
of
Master
Knox
his
reasoning
,
in
this
place
,
and
his
declared
opinion
,
in
his
appellation
&
admonition
to
the
commonalty
,
viz.
that
the
punishing
of
idolatry
and
such
crimes
,
as
touch
the
majestie
of
God
,
doth
not
appertain
to
rulers
only
,
but
to
the
body
of
the
people
,
and
every
member
thereof
,
according
to
his
vocation
,
and
according
to
that
possibility
,
which
God
doth
minister
,
together
with
the
manifest
consequence
of
clear
reason
,
give
no
lesse
power
to
the
people
against
subaltern
then
to
subaltern
against
supreme
magistrats
,
I
need
not
hereupon
enlarge
,
far
lesse
to
answer
the
Surveyers
profane
&
inconsistent
reflections
upon
these
times
:
if
the
opposition
then
made
to
idolatrous
and
persecuting
Rulers
,
had
been
indeed
sedition
or
rebellion
sinfully
raised
for
some
unjust
cause
extrinseck
to
the
matter
of
religion
,
by
our
first
Reformers
,
as
many
professors
of
that
time
were
no
dout
too
palpably
guilty
of
sacriledge
and
self-seeking
,
there
had
been
ground
to
have
placed
all
into
one
category
,
and
vindicate
the
Lords
word
from
the
sin
of
such
instruments
:
but
seing
,
the
then-resistance
was
visibly
made
in
the
same
Spirit
,
which
,
in
the
preceeding
dispensation
of
and
call
to
suffering
,
had
so
patiently
and
constantly
endured
firie
and
bloudy
trialls
,
for
the
testimony
of
Jesus
,
and
was
carried
on
by
these
reformers
,
who
continually
testifying
against
the
sacriledge
and
self-seeking
mentioned
,
did
from
clear
scripture-grounds
,
out
of
the
manifest
zeal
of
God
,
and
for
the
maintenance
of
his
Gospel
,
strenuously
assert
and
promove
these
courses
,
it
is
certain
,
that
their
testimony
is
very
significant
,
adding
as
much
confirmation
,
as
can
be
drawn
from
humane
authority
:
and
the
Surveyers
alleviating
thereof
,
by
alledging
that
our
Lord
was
crucified
by
wicked
hands
,
and
yet
the
result
was
the
worlds
redemption
,
that
reprobat
ministers
have
saved
their
hearers
,
a
leprous
hand
may
sow
good
seed
,
and
that
heirs
of
glory
may
be
gotten
in
bastard●
,
is
not
more
impertinent
from
its
non
consequence
,
these
works
being
manifestly
evil
,
then
wickedly
contumelious
and
ungrate
:
but
behold
the
instability
of
this
double
minded
man
,
who
having
vented
all
this
foul
malice
,
against
these
doings
of
our
first
Reformers
,
subjoineth
,
let
it
be
so
,
that
much
of
their
way
was
justificable
upon
the
account
of
these
motives
,
which
then
impelled
them
;
yet
how
unlike
was
the
case
then
,
to
what
it
is
now
,
&c.
Whereby
it
is
evident
,
that
it
is
neither
Naphtali's
principles
,
nor
yet
his
doctrine
concerning
Phineas
,
but
the
Surveyers
different
present
apprehension
of
the
hypothesis
&
consequently
the
blindfolding
charme
of
self-interest
against
the
power
of
truth
,
that
seduceth
him
and
his
accomplices
to
their
absurd
contradiction
.
Having
thus
asserted
Naphtali's
doctrine
against
your
maligne
misrepresentation
,
it
is
time
that
I
consider
,
what
you
objecte
against
him
.
And
you
●ay
ransack
all
the
Provincial
letters
,
Escobar
or
the
other
pro●ane
Casuists
,
you
shall
not
find
a
more
impious
and
detestable
opinion
among
them
,
then
this
doctrine
concerning
private
persons
their
punishing
of
crimes
,
in
cas●
of
the
supinnesse
of
the
Magistrate
.
But
pray
,
Sir
,
1.
Wherefore
do
you
enumerat
the
Provincial
Letters
,
so
elaboratly
write
against
them
,
among
other
profane
Casuists
?
This
your
escape
,
if
designed
,
should
be
a
bad
reward
for
the
Authors
pains
taken
against
that
wicked
School
,
2.
Though
the
assertion
,
as
by
you
indefinitly
laid
down
,
be
not
a
little
invidious
;
yet
seeing
it
is
undeniable
,
that
Phineas
and
Elias
did
,
neither
as
Magistrats
,
whatever
was
their
capacity
,
nor
by
special
warrant
,
punish
crimes
and
execute
judgment
;
and
that
desperate
disorders
in
the
publick
government
,
may
,
by
the
force
of
necessity
,
license
to
private
persons
,
specially
parents
and
masters
,
this
power
controverted
,
to
affirme
without
exception
that
the
doctrine
concerning
private
persons
their
punishing
of
crimes
,
in
case
of
the
supinness
of
the
Magistrate
,
is
cursed
,
seemeth
rather
to
be
the
effect
of
passion
then
of
reason
.
3.
Divine
impulses
have
been
and
are
still
casible
,
and
that
the
Lord
thereby
,
without
the
giving
of
any
special
commission
,
may
stirre
up
to
such
an
heroick
act
,
as
though
necessarily
debording
from
common
methods
,
may
not
the
less
,
in
its
whole
tract
and
event
,
be
attended
with
so
peculiar
a
lustre
and
evidence
of
Gods
approbation
,
as
may
even
force
from
you
an
assent
,
notwithstanding
that
the
deed
can
only
be
maintained
by
these
general
positions
,
which
you
seeme
to
disprove
,
is
to
me
unquestionable
.
And
therefore
,
your
so
severe
disowning
,
without
any
reserve
,
of
private
persons
their
punishing
of
crimes
,
in
case
of
the
supinness
of
the
Magistrate
,
excluding
all
possibility
of
divine
excitations
to
that
purpose
,
appeareth
to
be
very
precipitant
.
Are
the
contingencies
of
humane
affaires
,
and
their
surprisals
and
pressures
such
as
to
move
Kings
and
Princes
on
earth
,
over
and
above
all
fixed
and
regular
courses
,
to
define
certain
causes
and
occasions
,
Quando
liceat
unicuiqne
sine
judice
se
vindicare
,
velpublicā
devotionem
,
&
subjug
are
edicto
quod
serum
esset
punire
judicio
,
it
a
ut
cuncti
,
adversus
latrones
publicos
,
desertoresque
militiae
,
jus
sibi
sciant
,
pro
quiete
communi
,
exercendae
publicae
ultionis
,
indultum
:
And
if
,
in
the
far
more
pressing
and
conspicuous
exigences
of
the
glory
of
God
,
when
Soul-murderers
and
Christ-deserters
,
are
not
only
permitted
but
patronized
,
the
Lord
,
in
that
case
,
animat
private
persons
to
heroick
undertakings
for
his
glory
,
when
all
other
judgment
faileth
,
shal
the
justifying
of
such
practices
,
though
otherwise
countenanced
by
many
undeniable
testimonies
,
be
exclaimed
against
as
accursed
doctrines
?
far
be
it
from
us
,
and
all
that
love
the
Lords
glory
,
and
adore
his
soveraignity
.
I
say
,
otherwise
countenanced
,
&c.
for
that
some
men
,
under
these
collours
,
may
pretend
to
the
like
warrant
,
when
in
reality
they
have
it
not
,
is
indeed
to
be
regreted
,
nay
,
that
the
present
loose
,
and
lewd
practices
of
some
,
who
most
licentiously
invade
Conformists
,
under
cloud
of
night
,
in
their
own
houses
,
to
no
good
purpose
whatsomever
,
but
to
the
great
scandal
of
Religion
and
prejudice
of
the
Countrey
,
are
such
as
by
many
clear
circumstances
,
are
utterly
to
be
condemned
,
whatever
they
may
pretend
,
is
,
I
hope
,
manifest
without
any
observation
,
and
needeth
not
any
further
caution
.
4.
If
I
may
come
a
little
nearer
on
this
subject
,
wherein
,
I
protest
sincer●ly
,
I
have
no
designe
,
but
to
vindicat
the
truth
and
wayes
of
the
Lord
,
with
all
tenderness
and
fear
,
and
with
all
due
regard
to
the
deceitfulness
of
humane
passion
and
corruption
,
are
there
not
many
suppositions
casible
,
wherein
,
to
speake
roundly
&
freely
in
the
extreme
pressure
either
of
our
own
,
or
our
neighbours
interest
in
matter
of
life
or
estate
,
both
you
,
and
I
,
and
all
others
,
whatever
be
our
shynesse
in
opinion
,
would
have
a
clearnesse
to
act
many
things
of
the
same
nature
with
,
or
as
important
as
the
punishing
of
crimes
,
not
only
without
,
but
even
,
in
some
cases
,
against
the
Magistrate
:
how
can
we
then
deny
the
like
obligation
and
warrant
to
the
highest
and
most
important
concernment
of
the
glory
of
God
,
in
its
just
and
manifest
exigence
?
Sir
,
I
know
that
the
wrath
of
man
worketh
not
the
righteousness
of
God
:
but
,
verily
,
when
I
reflect
,
how
that
in
many
cases
relating
to
self
,
the
most
part
of
men
,
and
even
dissemblers
in
profession
,
are
neverthelesse
in
practice
firmly
perswaded
,
and
,
in
some
cases
,
all
without
exception
,
are
even
in
opinion
most
determined
,
as
to
their
right
and
obligation
of
defence
and
resistance
,
And
withall
consider
,
that
our
love
,
which
is
certainly
the
foundation
of
this
right
and
obligation
,
ought
to
be
infinitly
more
intended
toward
God
,
then
toward
all
things
else
,
I
cannot
but
wish
,
that
both
the
perswasion
and
zeal
of
all
men
,
in
his
matters
,
were
accordingly
proportional
to
their
value
:
But
oh
!
who
is
now
on
the
Lords
side
?
and
who
are
they
that
aspire
unto
Levi's
blessing
,
who
said
unto
his
father
and
to
his
mother
,
I
have
not
seen
him
,
neither
did
he
acknowledge
his
brethren
,
nor
knew
his
own
Children
?
5.
Although
the
position
be
by
you
exhibited
,
in
such
a
laxe
Manner
,
as
if
,
upon
the
emergencie
of
every
crime
,
every
private
person
were
constitute
the
Magistrats
overseer
and
exacter
of
his
administrations
,
that
you
may
the
better
load
us
with
your
forged
absurdities
;
Yet
Naphtali's
doctrine
above
declared
,
over
and
above
the
just
exigence
required
,
is
so
clearly
set
down
in
the
case
only
of
gross
and
notorious
backsliding
and
defection
,
countinanced
or
connived
at
by
the
Magistrate
,
wherein
the
concernment
of
Gods
glory
,
and
our
call
to
assert
the
same
,
is
far
more
discernable
and
manifest
,
then
in
the
punishing
of
other
crimes
,
that
,
I
hope
,
I
have
said
enough
to
cut
off
vain
and
impertinent
cavillations
.
It
is
therefore
certain
,
that
though
this
doctrine
concerning
private
persons
their
punishing
of
crimes
,
in
case
of
the
supinnesse
of
the
Magistrate
,
in
its
undefined
and
uncautioned
latitude
,
may
be
obnoxious
to
gross
abuses
,
yet
absolutely
to
deny
the
same
,
and
thence
to
condemne
not
only
many
fair
scripture-examples
,
but
all
heroick
excitations
,
which
,
in
their
suteable
exigences
,
are
by
a
clear
concurrence
of
circumstances
manifestly
demonstrate
to
be
from
the
Spirit
of
God
,
as
to
the
matter
warranted
by
his
command
,
and
,
in
their
manner
dependent
on
his
soveraignity
,
were
most
rigid
and
unjust
,
But
you
go
on
and
tell
us
,
that
what
cursed
effects
this
cursed
doctrine
produced
,
all
the
Nation
saw
,
when
in
the
sight
of
the
Sun
,
a
villain
,
with
a
pistol
,
invaded
the
persons
of
two
of
the
fathers
of
the
Church
,
and
that
in
the
chief
●●rect
of
our
royall
City
What
an
empty
pomp
of
words
have
we
here
to
make
out
this
cursed
effect
,
a
villain
,
fathers
of
the
Church
,
chief
str●et
,
royal
City
,
big
words
indeed
.
Sir
,
the
way
to
be
just
in
your
resentments
,
is
first
to
be
equal
,
and
then
I
doubt
,
but
if
you
have
as
much
respect
to
our
Lord
Jesus
,
King
over
his
Church
,
as
you
pretend
to
your
fathers
of
the
Church
,
that
the
wrongs
and
invasions
by
them
villainously
committed
,
with
a
high
and
insolent
hand
,
in
the
sight
of
all
the
Nations
,
against
his
glory
and
prerogative
,
will
not
only
make
you
give
to
them
the
epithet
,
wherewith
you
censure
their
invader
,
but
account
the
effects
of
their
wickednesse
a
hundred-fold
more
accursed
:
But
lest
I
offend
you
by
such
extenuations
I
verily
think
,
all
circumstances
considered
,
&
their
exigence
duely
ballanced
,
that
the
deed
was
rash
,
precipitant
&
of
evil
example
;
but
wherefore
accursed
,
since
against
such
a
sacrum
caput
,
and
a
person
self-devoted
,
upon
whom
and
his
associats
,
by
executing
justice
,
both
our
Rulers
,
and
the
whole
Land
,
may
so
certainly
consecrate
themselves
unto
the
Lord
,
that
he
might
bestow
a
blessing
upon
us
,
I
confesse
I
hesitate
.
In
the
next
place
you
adde
,
that
though
the
providence
of
God
sheilded
one
of
your
fathers
to●ally
from
his
fury
,
and
preserved
the
life
of
the
other
,
though
with
the
losse
(
or
rather
disabling
only
)
of
his
arm
;
yet
his
malice
was
not
to
be
blamed
,
for
that
assassinations
were
only
wanting
to
complete
the
parallel
betwixt
that
Spirit
and
the
Iesuits
,
which
is
indeed
the
same
moving
in
different
characters
.
But
,
seing
you
would
appeare
so
accurate
an
observer
of
Providence
,
why
do
ye
not
also
remember
,
how
easily
and
safely
the
invader
did
escape
?
Surely
whatever
may
be
the
moment
of
these
circumstances
of
the
sight
of
the
Sun
,
and
the
chief
street
of
our
royal
City
,
as
to
the
aggravation
for
which
you
adduce
them
;
yet
,
in
order
to
this
passage
of
the
escape
they
are
of
a
more
important
consideration
to
render
it
remarkable
.
If
you
say
that
eventual
impunity
,
doth
not
argue
innocency
,
the
retorsion
is
so
just
and
manifest
against
your
reasoning
from
the
Bishops
their
providential
preservation
,
that
I
need
not
insist
.
But
this
was
an
assassination
only
wanting
to
complete
the
parallel
betwixt
that
Spirit
and
the
Iesuits
,
which
is
indeed
the
same
moving
in
different
characters
.
Sir
,
if
I
did
intend
the
patrocinie
of
this
fact
,
I
could
tell
you
.
1.
That
there
can
be
no
proper
assassinat
,
without
an
interveening
price
,
which
in
this
case
,
you
do
not
so
much
as
alledge
.
2.
Admitting
your
meaning
to
be
only
of
a
deliberat
insidiating
murther
,
yet
,
I
would
have
you
to
consider
,
that
it
is
from
the
matter
,
and
not
from
the
manner
that
the
guiltiness
of
many
deeds
,
doth
principally
descend
:
For
,
as
we
must
acknowledge
the
greatest
villanies
to
have
been
sometimes
perpetrat
in
forme
of
justice
,
so
it
cannot
be
denyed
,
that
very
eminent
acts
of
righteousness
have
been
performed
without
any
legal
process
,
as
the
deed
of
Phineas
and
the
other
examples
above
adduced
,
with
many
such
like
Histories
that
might
be
alledged
,
do
plainly
hold
out
;
and
really
,
when
I
consider
but
this
one
viz.
how
Saul's
murthering
of
the
Lords
Priests
,
and
Iehu
his
killing
of
the
Priests
of
Baal
;
as
to
their
summare
manner
of
procedor
,
of
so
near
alliance
,
nay
,
that
this
later
hath
plainly
,
in
respect
of
the
dissimulation
used
,
a
worse
appearance
then
the
former
,
I
think
this
one
reflection
may
direct
you
unto
a
more
solid
judgment
in
thir
matters
.
3.
The
Iesuits
their
mischievous
plots
,
flowing
from
a
pernicious
principle
,
enslaving
mens
consciences
to
an
implicite
compliance
to
their
dictats
,
without
all
regard
to
forms
of
justice
,
and
being
levelled
against
innocent
persons
,
in
order
to
their
most
wicked
ends
,
and
designes
,
are
not
only
most
remote
,
yea
most
opposite
to
Naphtali's
doctrine
,
but
nothing
countenanced
by
this
very
fact
wherewith
you
urge
us
.
But
having
above
,
seriously
disowned
this
rash
and
inconsiderat
attempt
,
and
already
cleared
,
how
that
it
is
not
only
the
matter
,
but
the
concurrence
of
circumstances
,
bearing
such
a
pressing
exigence
,
as
either
cannot
be
satisfied
by
,
or
needeth
not
to
attend
the
ordinary
course
of
law
,
which
doth
sustain
their
more
singular
and
heroick
attempts
,
your
paralleling
of
that
Spirit
(
of
Naphtali's
I
suppose
)
so
congruous
both
in
principles
and
practice
,
unto
undeniable
scripture
grounds
and
precedents
,
with
that
perverse
and
cruel
one
,
working
in
the
Iesuites
,
and
making
them
to
be
the
same
moving
in
different
characters
,
is
like
unto
the
rest
of
these
bold
and
groundless
calumnies
,
wherewith
you
study
to
reproach
:
However
,
it
were
to
be
wished
,
that
you
who
,
upon
so
unlikely
grounds
,
have
the
confidence
to
draw
parallels
,
were
upon
the
other
hand
as
ingenuous
,
as
to
consider
these
most
certain
and
evident
arguments
of
pride
,
violence
,
falshood
&
irreligion
,
whereby
your
prelatick
Spirit
doth
discover
it self
,
to
be
not
only
Jesuitick
,
but
unquestionably
Antichristian
and
diabolick
.
Now
in
the
close
,
and
after
having
made
it
your
work
all
along
to
brand
any
measure
of
zeal
for
God
to
be
found
amongst
us
,
with
the
characters
of
a
●our
,
unsociable
,
violent
and
cruel
disposition
,
you
adde
,
that
you
charge
not
this
fact
upon
the
party
,
but
acknowledge
that
all
of
them
abhorre
it
;
but
yet
you
subjoine
,
that
,
without
all
uncharitableness
,
you
may
charge
it
on
the
Author
of
Naphtali
:
And
thus
having
before
mentioned
Naphtali
,
as
one
of
their
Books
and
Authors
,
at
lest
owned
by
them
,
the
vanity
and
deceit
of
this
your
insinuation
is
too
too
palpable
.
But
seing
that
which
is
crooked
cannot
be
made
streight
,
it
shall
suffice
me
to
say
,
that
,
as
I
have
evinced
Naphtali's
doctrine
to
be
none
other
,
then
the
just
vindication
of
Phineas
his
practice
copied
from
our
first
Reformers
,
and
also
shewed
,
that
the
fact
,
which
you
do
here
objecte
,
hath
not
thereon
any
rational
dependence
;
so
your
particular
charge
,
with
all
the
foolish
clamour
of
your
party
,
upon
this
account
,
against
Naphtali
,
doth
not
so
much
reflect
upon
him
,
as
on
Phineas
,
and
the
Holy
Ghost
by
whom
he
was
acted
.
After
this
,
you
cause
your
N.
C.
complain
,
of
your
design
,
To
make
him
regardlesse
of
the
state
of
the
Church
,
and
neglective
o●
the
interest
of
Christ
,
contrary
to
that
tender
aff●ction
we
ought
to
bear
him
,
and
the
example
of
his
Saints
,
and
only
after
the
manner
o●
Gallio's
indiff●rency
.
And
to
this
you
Answer
,
That
all
things
have
two
sides
,
and
so
this
doctrine
o●
resignation
,
on
the
wrong
side
,
seems
like
unconcerned
stupidit●
;
and
yet
,
rightly
considered
,
it
is
one
of
the
highest
pieces
o●
Christianity
.
Whence
you
go
●n
,
from
the
infinite
Power
,
Goodnesse
,
and
Wisdom
of
God
,
to
reprove
the
●olly
a●d
pres●mption
of
anxiety
,
a●ent
the
Lords
management
o●
matters
,
specially
the
conc●r●●ments
of
his
Church
,
and
to
perswade
us
to
commit
the
●ame
to
him
,
and
to
rest
securely
on
this
,
tha●
all
things
cooperat
&c.
But
still
you
say
,
We
are
to
concerne
our selves
in
the
good
of
the
Chur●h
,
as
by
fervent
soliciting
of
●od
in
her
behalf
,
w●ereby
our
zeal
for
God's
glory
,
and
charity
to
the
Brethren
are
expressed
;
so
by
improving
all
opportunities
of
doing
good
in
as
for
as
we
are
called
,
upon
all
hazards
:
Yet
,
even
in
this
,
we
are
,
with
David
,
not
to
meddle
,
in
matters
too
high
for
us
,
And
with
Paul
,
not●
to
s●retch
our
s●●ves
bey●nd
●ur
line
:
And
with
all
not
to
let
de●ecting
melancholy
possess
our selves
,
contrary
to
the
end
and
contrivance
of
Reli●ion
,
which
is
to
beget
in
us
●verla●ing
joyes
,
which
by
such
sorrows
are
mostly
marred
.
Sir
,
I
have
set
down
this
passage
at
large
,
not
that
I
find
in
your
answere
abstractly
considered
,
any
error
;
seing
it
is
very
certain
,
that
the
wrongs
done
to
these
most
dearly
affecting
concernes
of
God's
Glory
and
his
Churches
welfare
,
ought
not
to
be
more
tenderly
afflicting
,
and
powe●fully
exciting
to
duties
of
prayer
,
and
all
righteous
indeavours
,
then
the
Lords
high
and
holy
Soveraignity
is
both
most
strengthening
to
these
duties
,
and
comfortably
exc●usive
of
all
sinful
anxiety
and
dejection
,
the
heav●nly
return
made
to
our
Lord
,
I
have
both
glorified
my
Name
,
and
will
glori●y
it
again
,
doth
abundantly
hold
out
this
consistency
;
and
is
so
far
from
being
contrary
to
a
holy
touching
grief
,
upon
that
account
,
that
on
the
other
hand
,
you
may
find
the
necessary
cercainty
of
God's
Glory
,
the
ground
both
of
the
earnest
and
assurance
of
our
Lo●●'s
supplication
,
and
of
the
comforting
answere
made
to
his
troubled
soul
,
whence
it
did
proceed
.
But
,
that
which
I
would
enquire
,
is
how
you
come
to
make
such
an
answere
to
your
N.
C.
challenge
,
which
being
very
rational
and
sound
,
complaining
only
of
a
stupid
misregard
and
profane
indifferency
,
without
the
least
●●exure
to
the
other
extreame
of
sinful
anxiety
,
had
,
in
my
thought
,
been
better
and
more
ingenuosly
answered
by
a
simple
denial
,
then
by
your
unnecessary
cautions
:
To
oppose
one
truth
to
another
can
have
no
innocent
design
:
Nay
,
i●
I
may
use
your
own
maxime
,
that
all
things
have
two
sides
,
I
fear
this
your
discourse
prove
also
double
faced
,
and
that
,
under
the
colou●
of
excessive
anxiety
&
dej●cting
melancholy
,
you
do
indeed
condemn
that
mean
of
a
concerning
solicitude
for
Gods
Glory
and
his
Churches
wellfare
,
which
you
seem
to
allow
,
and
by
i●sinuating
,
joy
to
be
the
end
and
fruit
of
Relig●on
,
resolve
all
its
seriousness
into
the
indifferency
objected
.
But
lest
you
judge
this
challenge
,
which
is
only
an
anticipation
,
to
be
want
of
charity
,
I
proceed
to
what
ensues
,
which
is
first
your
N.
C's
reply
,
to
wit
:
That
all
this
your
preceeding
discourse
is
still
contrary
to
the
holy
men
of
God
;
the
Psalms
,
Prophets
,
&
Lamentations
are
full
of
sad
complaints
,
and
certainly
a
greater
measure
of
zeal
becomes
the
more
clear
manifestation
of
the
love
of
God
under
the
Gospel
.
And
to
that
return
which
you
give
to
it
,
running
out
upon
the
difference
of
the
old
and
new
dispensation
,
shewing
forsooth
,
that
outward
desolations
and
losses
,
which
under
the
former
were
curses
and
grievous
,
under
the
later
are
pronounced
blessings
and
matter
of
joy
,
and
so
forth
.
What
strange
dealing
and
doctrine
is
this
?
Your
N.
C.
tells
you
of
the
complainings
and
mournings
of
the
holy
Men
of
God
in
old
times
,
for
the
desolation
of
Gods
house
,
departing
of
his
Glory
,
and
the
blasphemie
of
his
Adversaries
,
Which
I
am
certain
every
serious
soul
will
take
to
be
no
other
,
then
the
same
careful
regard
to
the
Glory
of
God
,
and
the
good
of
his
Church
,
which
just
now
we
heard
you
approve
,
and
is
,
no
doubt
,
inseparable
from
the
true
Love
and
Zeal
of
God
in
all
ages
:
But
you
,
in
your
present
Answere
,
would
have
these
regretes
to
be
only
suteable
to
a
carnal
dispensation
,
and
nothing
agreeing
to
that
of
the
Gospel
.
Now
,
if
this
be
not
a
palpable
discovery
of
your
sinistrous
design
,
let
all
men
judge
:
Or
if
you
think
that
I
do
wrest
your
words
,
do
you
,
or
any
man
els
,
make
them
pertinent
,
in
any
other
sense
,
&
I
am
content
to
bear
the
blame
.
But
neither
is
this
your
doctrine
in
it selfe
more
sound
:
You
say
,
That
outward
desolations
and
afflictions
,
were
of
old
,
signes
of
Gods
displeasure
,
&
curses
:
but
now
they
are
pronounced
and
made
blessings
.
Pray
Sir
,
make
you
no
distinction
betwixt
a
sign
of
Gods
displeasure
,
and
a
curse
:
Or
do
you
think
,
that
sufferings
and
afflictions
,
may
not
be
,
both
signs
of
displeasure
against
sin
,
and
yet
profitable
corrections
,
yea
matter
of
joyous
consolation
in
the
event
?
Certainly
,
if
you
had
consulted
Scripture
in
this
matter
,
you
would
have
found
,
that
,
as
the
sufferings
of
Gods
People
under
the
New
Testament
:
are
accounted
chastisements
,
and
consequently
signs
of
the
Lords
displeasure
against
sin
,
which
thereto
provokes
;
so
,
under
the
Old
they
were
no
less
to
be
by
them
regarded
,
as
the
chastenings
of
a
loving
father
,
and
the
rebukes
of
love
:
But
it
seems
you
have
forgotten
the
exhortation
,
which
under
both
dispensations
speaketh
unto
the
Lords
People
,
as
unto
children
,
My
son
despise
not
thou
the
chastening
of
the
Lord
,
nor
faint
when
thou
art
rebuked
of
him
;
for
whom
the
Lord
loveth
the
chasteneth
and
scourgeth
every
son
whom
he
receiveth
.
Nay
,
blessed
is
the
man
whom
thou
chastenest
,
O
Lord
,
and
teachest
out
of
thy
law
,
being
so
plainly
said
of
old●
I
wonder
how
you
could
lapse
into
thir
mistakes
.
I
grant
that
the
Jewish
dispensation
is
much
countenanced
by
temporal
promises
,
and
that
even
the
manner
of
divine
service
thereby
appointed
,
did
much
depend
upon
their
performance
,
Whereas
that
better
Covenant
being
established
upon
better
promises
,
is
,
in
effect
,
so
ordered
,
that
afflictions
and
persecutions
did
and
do
tend
rather
to
its
advancement
:
But
,
if
thence
you
conclude
,
either
that
the
People
of
God
in
old
times
were
to
regard
their
sufferings
,
as
they
respected
themselves
,
differently
from
what
is
commanded
to
,
and
commended
in
Christians
,
or
that
their
complaints
for
the
corrupted
or
suppressed
Worship
of
God
,
and
the
departed
Glory
by
reason
of
prevailing
backsliding
,
or
outward
desolation
,
may
not
now
under
the
Gospel
,
in
the
like
calamities
,
be
lawfully
and
laudably
resumed
,
over
and
above
your
evil
design
mentioned
,
you
bewray
palpable
ignorance
.
I
might
here
further
adde
,
that
you
may
not
only
observe
the
same
patience
and
fruit
of
chastisements
under
the
old
,
that
is
found
under
the
new
dispensation
,
but
also
read
the
grace
and
glory
of
their
confessions
and
martyrdomes
,
in
almost
the
same
termes
,
wherein
you
go
about
to
represente
the
sufferings
under
the
Gospel
as
new
and
singular
.
Others
were
tortured
not
accepting
deliverance
,
they
were
stoned
,
they
were
sawn
asunder
,
were
tempted
,
were
s●ain
with
the
sword
,
they
wandered
about
in
sheep-skins
,
being
destitute
,
afflicted
,
tormented
,
of
whom
the
world
was
not
worthy
.
Pray
Sir
,
who
were
they
,
or
wherein
is
this
account
short
of
that
,
which
you
exhibite
of
Christians
their
rejoicing
in
sufferings
,
except
in
the
vain
excess
of
your
superstitious
festivals
,
viz.
the
dayes
of
the
death
of
Martyrs
,
observed
by
the
Church
under
the
name
of
Natalitiae
Mart●rum
?
But
I
have
already
sufficiently
demonstrate
both
the
folly
and
falshood
of
this
your
impertinent
distinction
:
And
the
mixture
of
the
cup
of
Gods
Children
,
being
clearly
confirmed
by
the
experience
of
all
ages
,
your
taxing
of
our
mourning
because
of
a
broken
Covenant
,
a
profaned
Sanctuary
,
and
abounding
wickedness
and
violence
,
as
sinful
repining
,
because
of
personal
sufferings
,
notwithstanding
that
the
joy
and
strength
of
the
Lord
hath
been
very
conspicuous
in
our
dying
Witnesses
,
and
our
other
Sufferers
,
doth
plainly
adde
malice
to
your
ignorance
.
But
in
our
complainings
you
reprehend
both
injustice
and
excess
,
and
for
injustice
you
tell
us
,
That
the
reason
thereof
is
only
the
alteration
of
the
Law
's
and
the
Magistrat's
denying
to
us
further
encouragement
,
and
punishing
us
not
for
Conscience
,
since
none
hath
suffered
because
he
was
for
Presbytery
,
or
against
Episcopacy
;
but
for
unruly
humors
and
practices
.
Sir
,
if
our
complainings
and
mournings
,
were
according
to
their
just
causes
,
viz.
our
high
handed
Rebellion
against
God
,
unparalleled
breach
of
Covenant
,
perjurious
subversions
and
alterations
of
the
Ordinances
of
God
,
aswel
as
the
Laws
of
the
Land
,
with
the
profanity
,
ignorance
and
violence
,
that
have
thence
abounded
and
filled
the
whole
Land
,
neither
should
I
,
or
any
of
the
fearers
of
the
Lord
,
have
eyes
to
write
or
read
this
my
vindication
.
It
is
true
,
all
this
iniquity
and
mischief
is
introduced
and
established
by
form
of
Law
,
and
thence
you
take
the
impudence
to
smooth
it
over
,
as
if
there
were
no
more
in
it
,
then
the
alteration
of
Laws
;
nay
,
as
if
what
before
the
Act
&
Law
made
were
righteously
refused
out
of
conscience
,
after
the
accession
of
an
humane
injunction
could
not
be
forborn
,
but
out
of
humor
:
And
as
if
Conscience
and
Laws
could
not
inte●●ere
,
you
go
on
to
tell
us
,
That
the
reason
of
our
suffering
is
neither
our
adhering
to
Presbytery
,
nor
our
non●
compliance
with
Episcopacy
,
but
only
our
unruly
humors
and
practices
.
But
seing
the
colour
of
Law
,
which
you
p●etend
,
is
indeed
no
relief
of
conscience
,
but
the
greatest
aggravation
of
that
Apostacie
and
persecution
,
whereof
we
complain
,
and
that
notwithstanding
of
any
reproch
wherewith
you
do
slander
it
,
the
true
cause
of
all
our
sufferings
is
none
other
then
our
stedfastness
in
the
Oath
of
God
,
binding
us
to
the
maintenance
of
Presbytery
,
and
extirpation
of
your
Prelacy
.
And
,
lastly
,
seing
that
we
bemoan
no
violence
,
either
to
death
,
banishment
,
bonds
or
spoile
,
which
,
the
taking
of
your
Declaration
against
the
Covenant
,
would
not
certainly
have
prevented
,
the
witness
of
our
cause
and
sufferings
,
who
is
in
Heaven
,
heareth
,
and
will
reprove
your
lies
.
As
for
our
excess
,
you
say
,
We
make
complaints
to
to
God
,
as
if
Heaven
and
Earth
were
mixed
,
and
adapt
all
the
lamentations
of
Ieremiah
to
our
sorry
matters
,
comparing
the
overthrow
of
Presbytery
,
to
the
Babylonish
captivity
:
But
oh
that
the
causes
of
our
grief
were
thorowly
weighed
,
and
the
hainous●ess
of
our
provocations
,
with
the
calamities
come
upon
Gods
House
,
Ordinances
and
Servants
,
laid
in
the
balance
together
;
certainly
then
,
you
should
more
regrete
our
defect
,
then
now
you
mock
at
our
excess
:
And
in
asmuch
as
sin
is
more
grievous
then
judgment
,
and
judgments
spiritual
,
heavier
then
judgments
temporal
,
Nay
,
Gospel
Ordinances
more
precious
,
then
these
of
the
old
dispensation
,
You
would
judge
the
overthrow
of
Presbytery
visibly
accompanied
with
breach
of
Covenant
,
and
the
rejecting
and
expelling
of
the
Lords
ministry
,
far
more
important
,
at
least
in
these
respects
,
(
whatever
other
aggravations
there
might
have
been
in
that
distress
)
then
the
Babylonish
captivity
.
To
these
objections
you
adde
,
Now
,
were
your
way
what
you
imagine
,
you
should
rejoice
that
you
are
called
to
suffer
for
it
,
and
not
make
such
tragical
complaints
.
Who
ever
heard
such
ridiculous
discourse
in
such
a
serious
purpose
?
Your
N.
C.
doth
only
plead
for
a
due
concerning
regard
to
the
state
of
the
Church
,
and
the
interests
of
Iesus
Christ
,
you
your self
allow
a
fervent
solicitude
to
God-ward
,
in
behalf
of
His
Glory
and
the
good
of
His
People
:
And
we
do
not
only
propose
for
imitation
the
practice
and
exercise
of
Gods
Servants
,
who
,
both
of
old
&
of
late
&
in
all
times
,
have
from
the
love
&
zeal
of
Gods
Glory
,
made
the
desolation
of
Gods
Sanctuary
,
the
corrupting
and
removing
of
his
Ordinances
,
with
the
persecutions
of
his
People
,
matter
of
heavy
complaint
,
and
deep
mourning
,
but
do
also
,
greatly
rejoice
in
that
grace
and
glory
,
whereby
the
Lord
hath
countenanced
and
beautified
the
tryals
of
particular
sufferers
amongst
us
,
no
lesse
then
these
of
any
other
his
Martyrs
upon
record
:
And
yet
after
you
have
confounded
the
complainings
of
the
Lord's
People
of
old
,
for
the
desolations
of
his
Sanctuary
with
their
concernment
in
their
own
private
losses
,
and
falsely
,
and
vainly
distinguished
betwixt
the
duty
and
deportment
of
Gods
People
under
the
old
and
under
the
new
dispensation
,
in
order
to
afflictions
,
you
say
dully
,
without
any
connexion
or
regard
to
the
mixtures
of
the
cup
of
Gods
People
,
Our
way
is
not
what
we
imagine
,
els
we
should
rejoice
,
that
we
are
called
to
suffer
for
it
.
But
the
Lord
,
who
giveth
us
both
strength
and
joy
in
our
sufferings
,
doth
also
know
and
hear
our
mournings
,
and
will
reprove
your
mocking
.
But
you
say
,
That
our
bitternesse
against
our
enemies
,
looks
nothing
like
the
mildnesse
of
Christ
or
the
primitive
Sufferers
.
How
long
will
you
love
vanity
,
and
seek
after
leasing
?
That
we
approve
not
bitternesse
against
our
persecutors
upon
any
account
,
is
our
serious
profession
whereunto
our
practices
ought
to
be
conform
:
But
with
all
,
that
we
hate
their
way
,
pray
that
they
may
lay
aside
their
opposition
to
the
cause
and
people
of
God
,
otherwise
,
that
such
troublers
were
even
cut
off
,
and
when
God
enables
and
calls
,
do
stand
up
for
the
defence
of
the
Gospell
and
our selves
against
evill
doers
,
is
so
far
from
jarring
with
primitive
precedents
that
both
Scripture
,
Reason
,
and
the
practice
of
all
times
do
allow
it
.
And
really
Sir
,
when
I
consider
these
your
discourses
,
so
directly
tending
to
the
blunting
nay
extinguishing
of
all
zeal
for
God
,
and
the
perswading
of
a
stupid
(
not
patient
)
endurance
of
all
injuries
,
under
the
pretext
of
Christian
Resignation
,
that
wickedness
and
violence
,
so
much
at
present
prevailing
,
may
the
better
be
estabilished
,
as
I
cannot
but
regrete
this
point
of
your
conformity
to
primitive
examples
,
(
not
indeed
these
of
Christians
,
but
of
their
persecutors
,
who
in
the
madnesse
of
their
wickedness
did
often
whe●
their
violence
,
and
intende
their
cruelty
to
the
persecuted
by
their
scornful
reciting
of
the
gospell
precepts
to
patient
suffering
)
;
So
,
I
must
tell
you
my
fears
,
that
your
pretendings
to
the
serene
and
dove-like
spirit
,
are
only
collours
to
palliat
your
deep
deceit
and
malice
.
But
making
your
N.
C.
decline
your
instance
of
the
primitive
Christians
with
a
vain
scoff
of
your
own
suggesting
,
that
far
fowls
have
●air
feathers
,
and
appeal
to
the
practice
of
late
Reformers
,
as
such
who
universally
resisted
the
Magistrate
,
out
of
an
exceding
veneration
,
as
you
pretend
to
the
same
Reformers
,
you
do
undertake
from
undeniable
evidence
of
History
,
to
convince
us
of
the
falshood
of
that
vulgar
error
,
that
the
Reformation
was
carryed
on
by
resistance
.
But
here
,
in
the
entrance
,
you
must
give
me
leave
,
(
though
I
acknowledge
that
you
take
no
advantage
from
it
)
first
to
rectify
your
expression
,
that
the
Reformation
in
many
places
,
where
opposed
by
force
,
was
maintained
by
resistance
,
Is
that
which
we
with
as
plain
and
full
an
evidence
as
can
be
instanced
in
any
matter
of
fact
,
do
very
confidently
assert
:
But
that
it
was
carried
on
by
resistance
,
Is
not
only
inconsistent
,
resistance
sounding
rather
for
the
defence
then
the
advance
of
any
cause
,
or
interest
whatsomever
)
but
according
to
the
proper
import
of
the
phrase
,
carrying
on
,
intimating
force
to
have
been
the
mean
used
to
propogat
Religion
,
very
false
and
caluminous
.
2.
I
must
premise
that
when
I
reflect
on
your
undertaking
in
this
place
,
and
there
with
compare
that
of
Doctor
Heylen
in
his
Aërius
redivivus
,
I
can
not
but
observe
the
deep
deceit
of
Sathan's
contradicting
Methods
for
advancing
one
&
the
same
error
:
for
whereas
to
disprove
the
righteousnesse
of
Defensive
Armes
,
in
behalf
of
Religion
,
you
go
about
to
show
that
all
the
lawfull
wars
instanced
on
our
part
for
our
assertion
,
had
their
rise
from
an
other
cause
;
he
,
on
the
other
hand
,
aiming
at
the
same
mark
,
is
so
far
from
referring
these
wares
to
any
other
cause
,
that
in
his
fury
against
Presbytery
,
he
chargeth
all
home
upon
the
Reformed
protestant
Churches
,
as
Religious
rebellions
,
just
as
in
an
other
case
,
viz:
for
one
and
the
same
design
of
destroying
Conscience
and
making
void
the
ordinances
of
God
,
we
find
the
Devill
the
old
Serpent
winding
him self
in
courses
no
less
opposite
:
for
while
on
the
one
hand
Taylour
standeth
up
for
the
liberty
of
prophesying
,
and
Henrie
More
for
his
liberty
of
Conscience
;
And
on
the
other
Hobes
and
Parker
do
no
less
plead
for
the
subjection
of
Conscience
to
the
Magistrat's
dictates
;
that
both
do
joyntly
point
,
though
differently
,
the
former
by
dissolute
relaxing
,
and
the
later
,
by
a
wretched
blindfolding
and
enslaving
,
to
make
void
Conscience
and
all
its
obligation
in
these
matters
of
God
,
which
they
would
have
to
be
Arbitrary
,
is
evident
as
the
Sun
's
light
.
But
passing
these
preliminaries
,
and
without
further
prefacing
upon
the
strange
and
selfe
contradicting
Arguments
,
whereby
you
go
about
to
make
an
undenyable
,
nay
generally
on
all
sides
an
undenyed
truth
,
a
vulgar
error
,
I
come
to
examine
your
proofs
.
And
first
,
you
say
,
The
Waldenses
resisted
not
the
King
of
France
,
as
is
clear
in
the
History
,
notwithstanding
of
unparalleled
persecutions
,
viz.
60000.
killed
in
one
town
of
Beziers
,
&
7000.
Murdered
at
once
in
one
Church
.
It
is
true
that
there
were
wars
betwixt
the
Count
of
Montfort
&
the
Count
of
Tholouse
;
but
Tholouse
was
a
P●er
of
France
,
and
a
vassal
rather
then
a
subject
,
besides
he
only
●ought
against
Montfort
,
who
was
a
bloudy
Emissary
of
the
Popes
,
not
authorized
by
Philip
then
King
of
France
,
who
only
permitted
his
subjects
to
Arme
in
this
war
.
So
that
here
there
was
no
resistance
of
subjects
against
their
Soveraigne
.
A
man
would
think
,
by
the
reading
of
this
passage
,
that
certainly
all
these
thousands
killed
at
Beziers
,
were
in
a
submissive
non-resistance
persecuted
to
death
by
the
Kings
Authority
,
els
to
what
purpose
is
their
not
resisting
of
the
King
,
notwithstanding
of
their
unparalleled
persecutions
by
you
mentioned
?
And
what
can
the
connexion
import
?
For
,
if
either
they
were
not
persecuted
by
the
King
,
or
not
killed
without
resisance
,
it
is
evident
,
that
the
instance
is
altogether
impertinent
.
And
yet
it
is
certain
,
that
as
this
execution
was
indeed
one
of
the
funeste
effects
of
the
war
,
which
you
afterwards
mention
,
and
therefore
not
suffered
without
resistance
;
so
,
you
your selfe
,
upon
the
same
consideration
,
do
deny
the
King's
concurrence
&
there●
by
plainly
subvert
the
insinuation
here
made
of
their
submission
,
&
discover
your
own
absurdity
.
But
that
I
may
cleare
the
truth
in
this
particular
from
your
confusion
&
deceit
;
the
matter
of
fact
(
as
by
all
recorded
)
Is
most
clear
,
viz.
that
,
that
time
being
the
very
hour
&
power
of
darkness
,
wherein
all
the
World
wondered
after
the
Pope
,
it
was
indeed
by
his
instigation
,
and
,
in
a
manner
,
under
his
banner
,
viz.
The
Croisade
,
that
this
war
was
raised
against
the
Waldenses
;
&
consequently
by
him
was
the
Count
of
Montfort
nominate
to
the
conduct
thereof●
and
,
for
his
better
encouragement
,
had
,
by
decree
of
Councel
,
the
dominions
of
Tholouse
gifted
unto
him
.
But
as
it
is
most
apparent
that
the
King
,
who
not
only
permitted
his
Subjects
to
go
to
that
war
,
but
sent
his
Son
to
take
the
crosse
in
it
,
as
you
your self
do
alledge
,
and
also
allowed
of
the
commission
,
and
confirmed
the
Gift
●ade
to
Simon
,
did
therein
concurre
;
So
your
denying
thereof
is
both
groundless
and
absurd●
Groundless
,
because
of
the
deeds
of
his
concurrence
mentioned
and
confirmed
,
by
all
the
Histories
of
these
wars
,
and
by
your selfe
confessed
;
absurd
,
because
if
the
King
did
not
concurre
,
the
example
proves
not
your
affirmation
,
viz.
That
the
Waldenses
did
not
resist
the
King
of
France
notwithstanding
they
were
grievously
persecuted
.
Now
before
I
proceed
,
for
confirmation
of
what
I
have
said
both
of
the
King's
persecution
and
the
Waldenses
their
resistance
,
take
the
following
testimonies
,
viz.
Hortatu
Papae
&
Francorum
Regis
permissu
,
per
univers●m
Galliam
,
quam
plurima
armatorum
millia
crucem
sumpserunt
&c.
Nec
vero
tantum
permisisse
Phil●ppum
Regem
hanc
expeditionem
;
(
quod
plerique
solum
dicunt
verum
&
ipsummet
,
suo
nomine
sumptiousque
exemplum
aliis
prebentem
,
quindecem
millia
armatorum
ad
eam
dedisse
(
●ipse
namque
aliis
bellis
detentus
haud
ire
potuit
ut
cupiebat
)
asserit
Gu●ielmus
Brito
,
qui
tunc
vivebat
&c.
Bitteras
,
Urbem
celebrem
&
copiosam
,
●ed
prae
caeteris
haeresi
infectam
vi
ceperunt
&
combusserunt
,
&c.
60
vel
70
mil●
ia
internecione
delentur
,
atque
intra
ipsius
Ecclesiam
occisa
septem
millia
;
&
quam
multa
castra
&
oppida
,
quâ
vi
quâ
deditione
Simon
Montisfortis
,
Dux
belli
electus
cepit
;
&
quae
Simon
in
hoc
bello
prestiterit
,
you
may
find
at
great
length
in
the
Historie
Spond
.
ad
ann.
1209
&
sequentes
,
idem
ad
ann.
1227.
Varia
certamina
,
marteque
vario
inter
Inbertum
Bellojocensem
istarum
partium
regium
rectorem
,
&
Raymundum
Tholosanum
haereticorum
sive
sectatorem
sive
fautorem
,
inita
sunt
:
&
anno
1228.
sanctius
atque
illustrius
rebus
interea
in
Gallia
sub
strenuo
&
sancto
Rege
puero
,
ac
foemina
prudentissima
regni
Procuratrice
procedentibus
,
dum
ex
una
parte
&c.
&
ex
alia
perduelles
Religionis
,
vi
&
suasionibus
manus
dare
coguntur
&c.
obsessa
enim
ab
Imberto
cum
exercitu
Regio
Tholossa
,
&c.
with
many
the
like
passages
which
may
be
seen
in
this
Author
,
Innocentius
tertius
ad
istam
(
Albigensium
)
haeresin
extirpandam
&c.
arma
in
eos
excitat
,
curam
autem
belli
Leopoldo
&c.
&
Simoni
Comiti
Montisfortis
demandat
,
urbes
vi
captae
erant
Bitterae
,
&c.
Item
Francorum
Regi
instinctu
Innocentii
3.
Papae
cum
Albigensium
haereticis
negotium
fuit
:
belli
Dux
Simon
Montisfortis
erat
,
Magdeb.
Cent.
13.
pag.
216
,
&
218.
What
then
can
be
more
evident
,
then
that
not
only
these
Waldenses
resisted
their
persecutors
,
though
countenanced
and
authorized
by
the
King
;
but
that
even
though
the
King
himself
had
been
Dux
belli
,
as
his
Son
,
by
your
own
relation
,
was
belli
particeps
,
he
had
met
with
the
same
opposition
.
But
you
say
,
that
the
Count
of
Tholouse
was
a
Peer
of
France
,
and
by
Hugo
Capetus
constitution
,
Peers
were
rather
Vassals
then
Subjects
.
It
is
answered
,
ne
ultra
crepidam
,
if
Peers
be
Vassals
,
as
they
are
indeed
,
being
such
Peers
among
themselves
only
,
and
not
with
the
King
,
that
therefore
they
are
of
all
the
most
strictly
oblidged
subjects
,
is
notour
to
all
that
know
the
fidelity
and
gratitude
which
Vassallage
doth
import
,
so
that
whatever
priviledge
their
Peerage
may
give
them
over
their
inferiours
,
yet
that
,
in
order
to
their
Soveraign
and
Liedge
Lord
,
they
are
in
every
respect
subjects
,
is
uncontroverted
.
But
why
should
I
spend
time
on
your
triflings
?
Admitting
that
the
Waldenses
,
in
this
war
,
had
not
so
directly
and
immediatly
resisted
the
King
their
Soveraign
,
as
not
being
their
direct
and
immediate
Persecutor
,
have
we
therefore
no
advantage
from
this
passage
?
And
are
there
not
many
other
precedents
in
the
History
of
that
people
,
which
do
fully
and
exactly
infer
our
conclusion
?
And
as
to
the
first
,
do
we
not
at
least
finde
,
even
in
your
own
concession
,
the
Waldenses
persecute
for
Religion
standing
to
their
own
defence
.
Now
if
once
you
allow
to
Religion
the
common
priviledge
of
a
defensive
resistance
,
the
main
strength
of
your
arguments
,
founded
upon
a
pretended
singularity
in
the
cause
of
Religion
,
as
disowning
forsooth
all
resistance
,
and
,
in
a
special
manner
,
astricted
to
suffering
both
by
Gospell
precept
and
primitive
practice
,
is
thereby
dissolved
and
removed
.
I
may
not
here
insist
on
this
subject
:
But
,
once
for
all
,
let
me
demand
you
,
may
not
Religion
be
defended
aswell
as
other
rights
and
interests
?
If
you
say
it
may
,
but
neither
that
nor
any
other
against
the
invasion
and
persecution
of
the
King
and
soveraign
Power
:
This
is
indeed
a
consequent
,
but
so
destitute
of
all
reason
,
that
,
as
there
is
scarce
a
man
in
the
world
so
stupid
or
debauched
by
flattery
,
that
will
not
,
in
some
suppositions
,
grant
the
lawfulness
of
resistance
;
so
,
the
most
precious
import
of
Religion
,
and
the
atrocity
of
the
injuries
,
whereby
it
useth
to
be
persecute
,
can
not
but
render
it
the
first
and
most
favourable
of
all
excepted
cases
.
But
if
you
say
it
may
not
;
then
,
whether
is
it
your
meaning
,
that
it
may
not
at
all
be
defended
either
against
Superior
,
equall
,
or
inferior
?
And
certainly
,
the
Scripture
,
and
also
many
of
the
primitive
instances
,
abused
to
prostrate
Religion
unto
tyranny
,
do
seem
to
run
in
this
latitude
,
without
insinuating
any
distinction
,
so
that
this
generality
,
being
manifestly
absurd
,
doth
of
necessity
evince
them
to
have
an
other
meaning
,
and
to
be
nothing
conclusive
to
your
purpose
.
Or
do
you
understand
,
that
in
this
the
cause
of
Religion
is
singular
,
that
though
against
persecuting
inferiors
or
equals
,
Religion
,
aswell
as
other
rights
,
doth
permit
defence
;
yet
against
the
Powers
over
us
,
it
is
subject
to
a
special
restraint
.
Assigne
me
for
this
speciality
but
any
colourable
pretext
,
&
cris
mihi
magnus
Apollo
.
That
the
Gospel
precepts
,
Resist
not
evill
,
Turn
your
cheek
to
the
smiter
,
Love
your
enemies
&c.
Have
their
holy
and
Christian
use
of
patience
and
godliness
,
for
all
manner
of
injuries
from
whatso●ever
hand
;
And
that
these
other
commands
of
subjection
,
non-resistance
,
honour
,
and
obedience
to
Kings
and
all
in
Authority
,
have
also
their
righteous
influence
of
determining
,
in
every
occasion
,
our
due
compliance
and
submission
,
without
the
least
vestige
either
in
all
or
any
of
the
places
,
of
injoining
a
singular
subjection
to
Powers
persecuting
for
Religion
,
is
obviously
evident
.
What
speciality
you
will
gather
from
primitive
practices
,
the
general
mistakes
that
we
find
in
their
opinions
,
as
we
may
understand
from
Ambrose
and
Augustine
,
condemning
private
defence
even
against
Robbers
,
ne
dum
salutem
defendit
pietatem
contaminet
,
may
give
us
a
satisfying
conjecture
.
From
all
which
we
may
assuredly
conclude
,
that
seing
Religion
doth
lay
no
speciall
prohibition
of
resistance●
in
order
to
Superiors
,
upon
Subjects
by
them
persecuted
;
and
that
the
above-written
passage
of
the
Waldenses
doth
at
least
evince
,
that
in
other
cases
it
hath
the
common
priviledge
,
your
inferring
of
spec●al
consequences
,
in
favours
of
the
Powers
,
from
abused
generalls
,
is
but
a
politick
improving
of
your
lies
unto
base
and
selfish
flattery
.
Now
as
to
other
examples
that
may
be
found
among
the
Waldenses
,
Pray
Sir
,
was
this
the
only
passage
in
all
that
History
,
which
you
conceived
did
favour
our
cause
,
or
was
you
loth
to
follow
them
over
the
Alpes
,
unto
the
valleys
of
Piemont
,
to
meet
with
instances
,
which
indeed
you
have
reason
to
think
can
only
be
best
answered
by
concealing
them
,
in
the
obscurities
of
the
places
where
acted
?
And
really
,
this
omission
is
so
grosly
supine
,
that
you
must
pardon
me
to
think
it
designed
.
However
,
the
History
that
I
referre
you
to
,
for
a
full
and
particular
account
,
aswell
of
the
faith
,
stedfastness
and
simplicicy
of
these
Waldenses
in
Piemont
,
as
of
their
many
and
great
persecutions
by
their
own
Rulers
and
Princes
,
and
their
just
and
frequent
oppositions
made
against
them
,
particularly
from
the
year
1540
to
the
year
1561.
And
how
in
the
year
1571
they
entered
into
a
League
of
mutual
assistance
,
and
from
that
year
did
undergo
many
vicissitudes
,
sometimes
of
peace
and
quiet
,
then
of
cruell
and
barbarous
persecutions
,
wherein
they
testified
great
constancy
and
patience
,
and
sometimes
of
necessary
defensive
resistances
,
wherein
they
witnessed
no
less
uprightnesse
and
courage
,
even
until
the
year
1658
,
wherein
the
narration
terminates
,
is
that
of
the
Evangelical
Churches
in
the
valleys
of
Piemont
,
very
faithfully
and
acuratly
collected
and
written
by
Mr
Morland
,
Where
,
I
am
confident
,
every
ingenuous
person
will
finde
the
case
of
defence
,
for
the
cause
of
Religion
,
against
persecuting
Rulers
,
so
justly
stated
,
so
tenderly
and
submissively
proceeded
into
,
and
,
lastly
,
so
singly
and
moderatly
prosecuted
;
and
that
not
only
once
or
twice
,
but
often
;
that
as
he
will
be
thereby
greatly
confirmed
in
the
righteousness
of
this
practice
,
so
he
can
not
but
observe
the
inexcusable
omission
of
your
silence
.
The
next
instance
which
you
undertake
to
vindicate
,
is
that
of
the
Bohemians
under
Zisca
,
their
fighting
and
resisting
when
the
chalice
was
denyed
them
.
And
for
answere
to
this
,
you
bid
us
consider
,
that
the
Crown
of
Boheme
is
elective
;
in
which
case
,
certainly
the
States
of
a
Kingdom
share
more
largely
of
the
Soveraign
power
.
But
1.
You
hereby
plainly
acknowledge
that
Religion
is
not
indefendible
,
except
by
meer
subjects
,
against
their
Soveraign
:
So
that
again
we
see
,
it
is
not
from
the
cause
of
Religion
,
but
from
the
quality
of
the
persons
,
that
you
foolishly
go
about
to
exclude
Religion
from
defence
,
which
yet
notwithstanding
,
in
several
excepted
cases
,
all
inferior
to
that
of
persecution
,
is
to
subjects
against
their
oppressing
Princes
by
all
almost
allowed
.
2.
That
the
States
of
a
Kingdom
share
more
largely
of
the
soveraign
Power
,
in
an
elective
,
then
in
a
successive
Kingdom
,
hath
no
proper
dependence
upon
the
way
of
election
,
but
is
thereto
meerly
accidental
,
the
Dictators
in
free
Rome
were
elected
,
and
that
only
occasionally
,
and
for
a
short
space
,
and
yet
were
uncontrollable
:
The
Roman
Empire
,
though
elective
,
yet
gave
to
the
Emperours
absolute
Soveraignity
:
And
,
on
the
other
hand
,
we
see
many
Kingdoms
successive
,
wherein
nevertheless
the
Soveraignity
is
divided
betwixt
the
King
and
the
Estates
;
so
that
your
ground
doth
not
hold
.
As
Grotius
de
jur
.
belli
l.
1.
c.
3.
§.
11.
in
explication
of
that
distinction
,
aliud
esse
de
re
querere
aliud
de
modo
habendi
,
doth
fully
cleare
.
3.
Admitting
the
Crown
of
Boheme
to
be
elective
,
which
yet
you
know
,
in
the
competition
betwixt
Ferdinand
and
,
Frederick
,
was
much
controverted
;
and
that
the
Estates
do
indeed
share
largely
of
the
Soveraignity
,
And
further
,
that
they
were
the
Authors
of
this
resistance
,
which
also
you
ought
to
have
alledged
;
yet
the
opposition
by
them
authorized
upon
the
denying
and
with
holding
of
the
Chalice
,
and
undertaken
upon
the
common
and
just
grounds
of
defence
,
considering
the
participation
of
power
,
which
our
Estates
,
before
his
Majesties
restitution
did
constantly
acclaim
,
and
oftentimes
by
themselves
exercise
,
this
similitude
of
the
cases
doth
only
the
more
assimilate
this
instance
to
that
of
our
last
Reformation
.
4.
Although
the
Hussites
,
being
numerous
in
Bohem
,
and
their
provocation
very
injurious
and
intolerable
,
the
success
of
Zisca
,
their
Chieftain
,
did
in
a
little
time
draw
the
whole
Estates
of
the
Kingdom
to
appeare
on
that
side
;
yet
it
is
apparent
from
History
,
that
the
beginnings
of
these
troubles
were
so
far
from
being
authorized
by
the
Estates
,
that
they
were
rather
occasional
,
and
,
as
it
were
,
tumultuary
,
upon
the
hindering
of
some
Hussites
in
the
town
of
Prague
to
celebrat
the
Lords
Supper
with
their
accustomed
solemnities
,
which
the
Hussites
by
force
resisting
,
it
was
from
this
spark
that
the
flame
kindling
,
the
party
became
to
be
headed
by
Zisca
;
and
he
and
they
advanced
,
breaking
down
Images
,
and
dissipating
Cloisters
,
until
at
length
he
contracted
a
just
Army
,
and
strenuously
stood
to
his
defence
,
and
thereby
obtained
the
concurrence
of
the
Estates
against
Sigismond
then
both
Emperour
,
and
upon
Venceslaus
his
death
,
become
King
of
Boheme
:
Now
whether
this
was
not
a
clear
resistance
of
the
people
,
begun
at
least
without
the
States
,
against
their
Soveraign
,
upon
the
account
of
Religion
,
I
remit
it
to
your
second
thoughts
.
But
you
say
,
that
Comenius
gives
but
a
slender
character
of
Zisca
and
his
business
,
extolling
him
chiefly
as
a
good
souldier
.
And
,
I
pray
Sir
,
what
would
you
have
him
to
say
more
?
beside
that
it
is
not
Comenius
his
testimony
,
but
the
practice
of
the
Bohemians
,
which
upon
your
own
appeal
,
we
are
concerned
to
notice
.
In
the
next
place
you
tell
us
,
That
the
Iustifiers
of
the
late
Bohemian
wars
never
run
upon
this
strain
of
subjects
resisting
their
Soveraign
,
upon
the
account
of
Religion
,
but
upon
the
laws
and
liberties
of
that
elective
Kingdom
.
I
intreat
you
,
Sir
,
to
consider
what
you
say
,
That
the
injuries
provoking
to
that
war
,
were
the
invasions
made
upon
the
Liberties
of
Religion
,
formerly
confirmed
by
Maximilianus
and
Rudolphus
,
is
notour
and
manifest
:
Now
,
if
in
this
case
they
did
aggravate
the
wrong
,
not
only
from
that
liberty
,
which
is
every
where
due
to
truth
,
but
from
these
royal
concessions
thereto
superadded
,
certainly
this
can
make
no
disparity
to
our
prejudice
.
But
if
you
mean
that
these
Resisters
had
not
only
law
for
them
,
as
to
the
making
out
of
the
wrongs
which
they
suffered
,
but
were
in
a
legal
capacity
,
as
being
the
States
of
the
Kingdom
,
to
resist
the
invasions
of
their
Prince
,
I
have
already
told
you
how
much
this
,
if
it
were
true
,
would
make
for
and
not
against
us
.
2.
You
must
consider
,
that
the
opposition
,
which
gave
the
immediat
occasion
to
the
war
1618.
and
the
war
thereon
ensuing
,
did
proceed
from
,
and
was
carried
on
only
by
the
Religionis
Bohemicae
socii
Ordines
,
and
not
by
the
whole
Ordines
Regni
,
which
were
partim
P●ntificii
,
partim
Religionis
Bohemicae
.
So
that
the
share
,
which
the
Estates
of
the
Kingdom
had
of
the
Soveraignity
,
in
this
case
,
doth
not
assist
you
.
I
grant
,
that
the
Ordines
Religionis
Bohemicae
,
at
first
prevailing
,
seem
thereafter
to
have
attained
to
the
whole
power
,
and
so
to
have
proceeded
to
the
election
of
Frederick
.
But
the
lawfulness
of
his
election
is
not
now
the
point
in
question
.
You
add
,
Neither
were
the
Protestants
too
well
satisfied
with
the
last
Bohemian
businesse
.
And
it
is
very
like
,
that
the
briskness
of
the
first
assaul●
upon
the
King's
Counsellers
,
with
other
miscarriages
in
the
progress
of
that
businesse
,
might
possibly
offend
;
but
can
you
thence
infer
,
that
either
these
defensive
wars
were
not
undertaken
for
Religion
,
or
that
on
this
account
,
the
Protestants
did
dislike
them
?
As
for
what
you
subjoin
,
Yea
K.
James
notwithstanding
of
his
interest
in
the
elected
King
,
was
no
way
cordial
for
it
.
He
who
desires
a
true
account
of
King
Iames
his
deportment
in
this
affair
,
&
how
,
contrary
to
the
inclination
of
all
English
Protestants
,
the
advice
of
his
best
Councellers
,
and
the
earnest
solicitation
of
Archbishop
Abbot
,
he
strangely
delayed
to
assist
,
and
in
effect
deserted
both
his
Son
in
Law
,
and
the
cause
of
the
protestant
Religion
in
that
juncture
,
may
finde
it
at
length
in
.
Mr.
Rushworth●s
collections
.
But
the
truth
is
,
his
Majestie
in
that
particular
was
so
possessed
and
captivat
by
a
design
,
or
rather
an
humor
,
that
then
overacted
him
toward
a
Spanish
match
,
not
only
in
prejudice
and
to
the
ruine
of
his
own
Daughter
and
Son
in
Law
,
his
own
and
Englands
honour
and
interest
,
but
contrary
to
his
sounder
opinion
in
●●vors
of
the
French
protestants
necessitate
to
a
resistance
,
that
if
you
had
consulted
the
honour
of
his
memory
,
you
had
in
this
matter
chosen
to
be
silent
.
Your
third
instance
is
adduced
by
your
.
N.
C.
In
these
words
,
But
you
know
there
was
fighting
in
Germany
upon
the
account
of
Religion
,
To
which
you
answere
,
This
showes
how
overly
you
read
History
when
you
bring
this
as
a
precedent
.
And
truly
Sir
.
I
do
conceive
,
t●at
the
most
overly
reading
may
give
so
full
and
intire
satisfaction
,
as
to
this
point
,
that
I
exceedingly
long
to
hear
,
how
your
more
accurat
perusal
will
convel
the
evidence
.
You
say
when
Luther
rose
the
Duke
of
Saxon
,
moved
of
God
,
did
receive
the
reformation
peaceablie
into
his
principalities
,
&c.
And
what
then
as
to
the
matter
of
defence
?
But
you
adde
,
that
in
the
years
.
1524.
and
1525.
There
arose
a
war
in
Germanie
fomented
by
some
troublesome
Preachers
,
as
saith
the
Historian
,
who
pretended
the
liberty
of
the
Gospel
for
their
chief
quarrel
;
And
this
war
of
the
Rusticks
was
again
and
again
condemned
by
Luther
as
an
execrable
rebellion
,
nay
opposed
and
broken
even
by
protestant
Princes
.
All
the
concludency
of
this
passage
on
your
part
,
depends
upon
the
supposition
,
that
this
war
of
the
Rusticks
,
was
by
them
necessarily
ingaged
into
,
for
defence
of
themselves
and
the
true
Religion
,
against
their
persecuting
Adversaries
.
Which
though
you
be
bold
enough
indirectly
to
insinuate
,
yet
all
your
confidence
durst
not
positively
assert
:
But
,
that
all
men
may
see
your
disingenuous
dealing
,
in
this
allegeance
,
it
will
not
be
amiss
that
we
take
a
more
exact
account
of
it
,
in
Sliedan's
own
words
,
where
we
find
in
his
fourth
Book
,
mense
novembri
,
Ann.
1524.
Ceperunt
a
suo
domino
Comite
Luphio
suevo
dissidere
homines
rusticani
,
propter
onera
quibus
gravari
se
nimium
querebantur
,
idem
&
alii
deinde
vicini
faciebant
in
suum
quisque
Magistratum
.
Here
you
may
perceive
that
the
liberty
of
the
Gospel
was
not
so
much
as
pretended
to
be
the
quarrel
,
let
be
the
chief
quarrel
;
but
that
as
oppression
only
and
not
Religion
was
the
cause
which
they
held
out
,
so
their
too
prompt
and
illegal
resentment
by
way
of
violence
,
without
the
pressure
of
an
extreme
necessity
,
is
that
for
which
they
are
very
justly
censured
.
The
next
mention
we
have
of
them
is
in
the
same
Book
,
the
following
year
,
Cujus
verè
primo
per
Sueviam
,
&c.
altera
fuit
exorta
tempestas
Ordinis
plebeii
contra
quosdam
proceres
Ecclesiasticos
.
jamque
jurejurando
ac
fide
data
societatem
coibant
obducta
causa
,
quasi
&
Euangelii
veritatem
tueri
,
&
servitutem
ab
se
profligare
vellent
:
And
the
author
adds
,
Magistratus
quidem
cognoscere
de
quaerimoniis
ipsorum
,
&
quod
iniquum
esset
,
emendare
se
velle
dicebat
;
verum
illi
perseverabant
,
&
eorum
postulata
,
mox
aliis
communicata
,
passim
novos
incendebant
motus
.
Which
obstinacie
and
refusal
was
certainly
unjust
.
Now
what
these
postulata
were
,
I
need
not
repeate
,
in
so
far
as
they
did
only
demand
the
liberty
of
the
Gospel
and
the
reliefe
of
their
oppressions
,
all
men
will
judge
them
reasonable
;
yea
Luther
,
for
all
his
vehemence
against
them
,
Yet
upon
these
considerations
,
doth
not
only
seriously
admonish
and
reprehend
the
Princes
for
their
persecution
and
tyranny
,
and
tell
them
that
,
talis
est
vester
dominatus
,
ut
eum
homines
nec
possi●t
,
nec
velint
,
neque
sane
debeant
ferre
diutius
,
&
cujus
Deus
aut
per
plebem
,
aut
per
novos
hostes
quos
excitabit
,
poenam
exposcet
:
But
also
concluds
,
that
if
neither
the
one
nor
the
other
party
will
abate
and
hearken
to
right
counsels
,
se
fore
utriusque
ruinae
spectatorem
:
nesas
enim
utrinque
versari
,
&
bellum
esse
plebi
contra
principes
ut
in
oppressores
ipsorum
,
salutis
atque
doctrinae
,
magistratum
invicem
conflictari
cum
plebeiis
ut
cum
latronibus
,
&
iis
,
qui
nomini
Christiano
contumeliam
faciunt
.
But
the
casting
reasons
against
these
tumults
,
were
,
that
in
effect
what
was
right
in
their
demands
was
only
speciously
alledged
,
to
palliat
an
unjust
design
of
a
licentious
levelling
liberty
in
all
,
and
a
more
wicked
ambition
in
their
chief
leaders
and
instigators
,
and
that
as
carnal
impatience
and
revenge
,
did
give
the
rise
to
these
stirs
;
so
,
their
contagion
and
progress
every
where
was
carried
on
rather
by
an
inconsiderate
and
fatal
fury
&
rage
then
any
shew
of
reason
,
or
good
conduct
.
Whence
it
is
manifest
,
that
these
courses
,
being
so
plainly
seditious
,
cannot
be
paralleled
to
the
cases
of
defence
by
us
mentioned
.
But
you
say
,
they
were
fomented
by
some
seditious
Preachers
,
who
pretended
,
the
liberty
of
the
Gospel
for
their
chief
quarrel
?
Thus
you
love
deceitfully
to
insinuate
where
you
cannot
justly
accuse
.
But
because
that
Thomas
Muncer
,
quiting
first
the
truth
,
and
then
his
station
,
did
,
under
that
general
fa●●
pretext
,
with
some
others
his
associates
,
heeding
their
own
delusions
and
dreams
,
and
aspiring
to
enthusiasmes
,
become
ringleaders
to
a
mutinous
rable
,
for
the
cutting
off
,
of
all
Magistrats
as
wicked
,
and
the
destroying
of
propriety
,
Dare
you
thence
infer
,
that
the
practices
,
which
we
defend
,
are
of
the
same
nature
,
And
that
the
Lords
Ministers
amongst
us
were
no
better
?
Certainly
your
calumny
not
hardie
enough
to
turn
this
oblique
reflection
unto
a
direct
accusation
,
doth
clearly
enough
evince
its
own
falshood
.
But
you
add
,
that
Luther
wrote
again
&
again
unto
them
,
condemning
what
they
did
,
as
an
excerable
&
cursed
rebellion
.
It
is
answered
,
what
Luther
did
write
,
first
in
answere
to
their
appeal
and
demands
,
more
soberly
,
by
way
of
disswasive
,
and
then
upon
their
eruption
unto
hostility
,
more
vehemently
by
way
of
incentive
,
to
incite
all
,
even
private
persons
,
by
what
somever
manner
of
way
,
to
repress
and
kill
them
,
is
extant
on
record
.
And
●eing
that
I
have
already
cleared
,
how
widely
the
rising
of
these
Rusticks
,
doth
differ
from
the
defensive
risistances
by
us
asserted
,
I
am
very
free
,
upon
the
matter
,
to
subscrive
to
his
judgment
.
But
because
I
confess
his
reasoning
doth
proceed
upon
the
same
grounds
of
subjecting
to
the
Magistrate
,
not
resisting
of
evill
,
and
our
Lords
hindering
of
Peter
to
fight
in
his
defence
,
which
the
men
of
your
perswasion
do
commonly
abuse
,
and
are
indeed
handled
by
him
in
such
a
manner
,
as
may
seem
to
give
you
an
apparent
advantage
,
Yow
must
pardon
me
,
for
this
my
ingenuity
,
to
use
a
sutable
liberty
,
and
tell
you
,
first
,
that
although
Luther
,
in
his
first
discourse
doth
make
certain
suppositions
,
viz
,
of
the
Magistrat's
being
intolerable
for
persecution
and
oppression
,
and
that
we
suffered
as
atrocious
injuries
from
him
,
as
Peter
and
the
rest
of
the
Apostles
did
when
our
Lord
was
taken
and
led
away
from
them
;
and
even
in
such
cases
doth
prohibite
fighting
;
yet
examine
his
words
,
&
you
will
finde
,
that
it
is
to
restrain
from
revenge
,
and
not
to
prohibite
,
that
he
there
useth
these
passages
.
As
for
example
,
after
having
said
,
Sit
Magistratus
plane
intolerabilis
,
he
addeth
,
non
tamen
idcirco
excitandi
motus
:
Nec
enim
cujuslibet
est
coercere
maleficia
&c.
And
after
having
mentioned
Christs
commanding
Peter
to
abstain
from
his
defence
,
he
subjoyneth
,
gravi
latâ
sententiâ
in
eos
qui
gladio
●eriunt
,
hoc
est
,
qui
contempto
Magistratu
vindictam
privatam
exercent
:
So
that
albeit
his
words
after
the
usual
manner
of
dehortatives
,
do
seem
some
what
tending
to
the
contrary
extreme
;
yet
his
scope
being
fairly
adverted
to
,
as
the
surest
rule
of
genuine
interpretations
,
they
ought
not
to
be
extended
beyond
the
condemning
of
impatient
revenge
.
2.
I
say
,
that
as
all
humane
authorities
are
but
accessory
and
not
leading
Arguments
,
And
Luthers
judgement
in
the
matter
of
war
,
as
in
other
things
,
was
but
progressive
,
and
not
at
first
thorowly
enlightned
;
So
although
he
had
been
more
positive
against
us
,
at
this
time
and
upon
this
occasion
,
it
ought
not
to
stumble
us
;
for
as
much
as
,
in
the
first
years
of
his
Reformation
,
from
which
this
war
of
the
Boures
was
not
far
removed
,
Sleidan
tells
us
,
that
he
wrote
not
only
that
the
Magistrat●
was
in
no
case
to
be
resisted
Lib.
8.
But
that
to
war
against
the
Turk
was
to
resist
God
;
who
useth
him
as
a
scourge
to
chasten
us
.
Lib.
14.
Both
which
he
afterward
,
in
his
own
manner
,
did
retract
and
qualify
as
you
shall
hear
.
3.
Albeit
the
Boures
their
wars
,
were
unjust
,
and
seditious
,
as
we
have
heard
;
yet
that
Luther
in
his
arguing
against
them
might
,
and
did
overstrain
,
beside
the
arguments
already
adduced
,
is
easie
to
be
gathered
from
his
excessive
vehemence
,
in
his
second
writing
,
wherein
,
forgetting
his
main
principle
of
appropriating
the
sword
of
justice
and
vengeance
unto
the
Magistrate
,
he
instigates
even
private
persons
to
take
vengeance
on
them
,
and
(
if
you
will
understand
it
a
right
)
to
turn
Phineases
in
the
case
,
and
this
Sleidan
sayes
,
ut
nimis
aerem
et
cruentum
multi
passim
vituperabant
.
The
next
thing
you
alledge
anent
thir
wars
,
Is
that
the
Protestant
Princes
stirred
up
by
Luther
,
did
fight
against
the
Boures
and
break
them
.
And
why
not
;
seing
their
rising●
specially
that
of
Muncer
,
against
which
they
took
armes
,
was
plainly
seditious
and
rebellious
?
And
thus
we
see
,
how
that
by
laying
down
of
false
suppositions
,
you
do
only
accumulat
impertinencies
.
●
But
the
best
advice
that
I
can
give
you
,
is
that
which
your
confidence
blindly
offereth
unto
your
N.
C.
viz.
not
to
hearken
to
the
tatles
of
ignorant
persons
,
but
read
the
History
it selfe
and
there
you
may
both
understand
the
truth
,
and
the
true
estimat
to
be
made
of
Luther's
Papers
.
In
the
next
place
you
tell
us
,
That
upon
the
invasion
and
combination
of
the
Duke
of
Brunswick
&
others
against
the
Lutherans
,
the
Duke
of
Saxon
the
Lantgrave
of
Hesse
,
&
other
Princes
and
free
cities
met
at
Smalcald
to
unite
among
themselves
:
but
Luther
was
dissatisfied
until
that
from
the
Bulla
aurea
,
and
other
constitutions
of
the
Empire
,
it
was
shewed
him
,
that
it
was
lawful
for
them
to
defend
themselves
.
Whereupon
he
consenting
,
they
entered
into
that
famous
league
.
To
this
you
add
,
and
every
one
knows
,
the
princes
of
the
Empyre
are
Soveraigns
within
themselves
,
And
that
the
Emperour
is
only
the
head
of
the
union
.
From
all
which
,
it
seems
,
you
would
infer
,
that
though
this
be
an
instance
of
inferiour
Princes
standing
to
their
own
defence
,
upon
the
account
of
Religion
,
against
their
Superiour
;
yet
it
can
not
warrant
people
to
resist
their
Soveraign
:
But
here
let
me
reminde
you
first
,
of
your
own
undertaking
,
which
was
to
convince
us
of
the
falshood
of
that
vulgar
error
,
that
the
Reformation
was
carried
on
or
mantained
by
resistance
:
Now
,
whether
this
passage
of
the
Smalcaldick
league
doth
answere
your
designe
,
or
not
,
I
appeal
to
your
second
thoughts
:
You
present
your selfe
in
the
proposal
,
as
if
you
were
to
prove
,
that
the
Reformers
were
altogether
for
suffering
,
and
not
at
all
for
resistance
according
to
the
misconstructions
that
you
make
of
the
practice
of
the
primitive
Christians
;
And
yet
when
you
come
to
this
instance
,
all
your
offer
is
a
politick
consideration
de
facto
,
incident
,
which
neither
as
to
Gospel-rules
,
or
antient
precedents
,
by
you
commonly
abused
,
is
of
the
least
moment
,
as
I
have
already
shewed
.
2.
Although
the
provocation
,
which
you
mention
,
to
the
Smalcaldick
League
,
viz.
the
invasion
&
combination
of
the
D.
of
Brunswick
&
others
against
their
neighbour
protestants
,
do
signify
nothing
in
your
behalfe
,
but
be
altogether
proper
and
agreeable
to
the
nature
of
defence
,
which
we
do
maintain
;
yet
,
seing
it
is
not
so
consonant
to
truth
,
in
matter
of
fact
,
and
that
the
true
and
genuine
rise
and
progress
of
that
League
do
much
more
illustrate
our
assertion
,
you
must
give
me
leave
to
note
your
inadvertency
,
in
asmuch
as
we
finde
that
the
league
of
Smalcald
was
both
proposed
and
entered
into
,
long
before
the
opposition
of
Brunswick
and
the
confederacy
of
Norimberg
,
whereby
it
was
fortified
.
And
as
to
the
first
beginning
of
the
league
at
Smalcald
,
we
have
it
,
in
the
year
1526.
At
Spire
,
where
the
D.
of
Saxon
,
and
the
Langrave
calling
the
Commissioners
of
certain
Cities
,
tell
them
quoniam
ipsis
charam
esse
videant
Evangelii
Doctrinam
,
&
vero
quid
Episcopi
moliantur
,
atque
pontificii
non
sit
obscurum
,
deliberare
sese
dicunt
num
qua
societas
atque
●aedus
iniri
possit
,
ut
,
si
quem
hujus
causa
periclitari
contingat
,
mutua
subministrentur
auxilia
&c.
Thereafter
when
several
Princes
and
Cities
had
first
protested
against
the
second
Decretum
Spirense
,
and
,
by
many
meetings
and
other
previous
transactions
,
had
prepared
the
thing
,
in
the
year
1530.
these
protestants
meet
at
Smalcald
,
atque
faederis
concipiunt
formulam
,
non
quidem
offendendi
quemquam
,
sed
sui
defendendi
causa
,
&
huic
continuo
Principes
subscripserunt
,
&c.
Quod
foedus
postea
Anno
1535.
In
annos
decem
renovatur
;
whereas
it
was
in
the
year
1538.
and
after
the
Popish
Princes
and
Bishops
had
leagued
together
at
Norimberg
,
against
the
Protestants
,
that
we
find
Henricum
Brunswicensem
totum
ad
rumpendum
ocium
publicum
spectantem
,
&
in
hoc
incumbentem
,
ut
belli
fieret
initium
adversus
Protestantes
.
And
it
was
in
the
year
1542.
that
,
Ob
vexatas
Goslariam
&
Brunswicum
Smalcal
.
Foederis
Civitates
Saxo
&
Langravius
communi
sociorum
nomine
bellum
ei
faciunt
,
clear
arguments
of
your
mistake
.
But
,
by
all
these
and
many
other
passages
incident
in
these
times
,
it
is
evident
,
that
the
principles
of
the
then
protestants
did
maintain
the
lawfulness
of
resistance
,
no
less
against
persecution
for
Religion
,
then
against
any
other
injurie
.
I
might
here
adde
the
league
made
in
the
1529.
By
the
Argentinenses
cum
Tigurinis
,
Bernatibus
,
&
Basiliensibus
for
mutual
defence
in
case
of
invasion
for
Religion
,
and
that
other
,
made
the
following
year
,
upon
the
same
grounds
by
the
Langrave
with
the
same
Cities
,
but
I
forbear
to
insist
on
examples
so
obvious
and
frequent
.
As
for
what
you
say
of
Luther's
Dissatisfaction
,
until
that
Lawyers
shewed
him
,
how
that
,
by
the
bulla
aurea
and
other
Constitutions
of
the
Empyre
,
it
was
lawful
for
them
to
de
end
themselves
;
That
which
I
find
in
Sleidan
to
this
purpose
is
,
that
Luther
had
ever
taught
that
the
Magistrate
was
not
to
be
resisted
:
but
when
in
this
deliberation
,
Lawyers
did
shew
,
that
the
lawes
did
sometimes
permit
resistance
;
and
that
now
matters
were
stated
in
one
of
these
excepted
cases
,
He
ingenuously
professeth
,
that
he
knew
not
this
to
be
lawful
.
And
because
the
Gospel
doth
not
impugne
or
abolish
politick
lawes
,
and
also
because
,
in
that
so
doubtful
and
dangerous
a
time
,
many
things
might
fall
out
,
so●
that
not
only
Law
,
but
the
very
force
and
necessity
of
conscience
,
might
make
us
take
armes
,
He
concluds
,
that
a
League
for
defence
might
be
entered
into
.
Now
,
whether
this
passage
do
more
favour
your
design
,
or
our
assertion
,
is
very
discernible
,
if
we
consider
,
first
,
that
there
is
no
mention
here
of
the
bulla
aurea
,
which
though
it
do
indeed
contain
the
rights
,
liberties
,
priviledges
and
Dignities
of
the
Princes
and
States
of
the
Empyre
;
yet
beareth
no
permission
of
resistance
referable
to
this
case
.
2.
The
laws
here
spoken
of
sometime
permitting
resistance
,
are
,
no
doubt
,
no
other
then
these
ordinary
exceptions
founded
in
the
law
of
nature
,
whereby
the
laws
of
subjection
and
submission
,
flowing
from
the
inferior
law
of
Nations
,
are
by
all
Lawyers
held
,
in
some
cases
,
to
be
restricted
.
And
though
I
grant
,
that
many
Casuists
do
require
to
the
lawfulness
of
subjects
their
resistance
,
beside
the
justice
of
the
cause
,
the
concurring
of
inferior
Magistrates
;
yet
that
the
same
grounds
,
with
better
consequence
,
do
also
allow
to
the
people
by
themselves
(
inferior
Magistrates
either
joining
with
the
supreme
oppressor
,
or
deserting
their
dutie
)
the
right
of
defence
,
is
the
opinion
of
the
more
judicious
.
Nay
,
seing
it
is
most
certain
,
as
I
have
often
touched
,
that
there
are
certain
atrocious
injuries
,
which
do
force
,
even
from
the
most
rigid
royalist
,
a
particular
exception
in
favors
of
single
persons
thereby
attacqued
,
it
is
evident
,
that
all
this
controversie
is
more
in
hypothesi
then
in
thesi
.
3.
If
it
be
remembred
what
were
Luther's
mistakes
,
in
his
younger
years
,
in
the
matters
of
war
&
resistance
,
&
withall
that
beside
the
information
of
Lawyers
,
he
had
a
further
and
a
most
important
reflection
upon
the
force
and
necessity
of
conscience
,
in
times
of
uncertainty
and
danger
;
it
must
of
necessity
be
acknowledged
,
that
this
passage
is
not
meerly
a
politick
discovery
,
whereof
before
he
was
ignorant
,
but
a
manifest
retractation
of
former
mistakes
.
I
have
already
hinted
,
how
absurdly
the
Scriptures
,
for
not
resisting
of
evill
,
and
for
subjection
to
Powers
,
are
abused
,
by
Court-flatterers
,
to
a
special
prohibition
of
all
resistance
from
Christians
persecuted
,
for
conscience
sake
,
against
their
oppressing
Princes
,
Only
for
sooth
,
because
their
unconcernedness
in
Religion
,
doth
sufficiently
secure
them
from
the
consequence
;
whereas
it
is
clear
as
the
Sun-light
,
that
the
same
Scripture-rules
do
make
no
distinction
,
from
what
cause
,
let
be
from
what
person
,
the
injurie
doth
descend
;
but
equally
and
indefinitly
enjoyn
patience
and
submission
,
in
their
exigence
and
season'
without
the
least
prejudice
to
these
other
rules
of
righteousness
,
whereby
,
aswell
in
the
case
of
persecution
for
Religion
,
as
of
injurious
invasions
upon
other
accounts
,
the
persons
invaded
,
when
in
an
otherwise
unrestrain●d
capacity
,
are
warranted
to
resistance
in
their
own
defence
.
And
for
this
,
it
may
suffice
,
though
there
were
no
more
,
that
Luther
tells
us
,
that
he
ever
taught
,
that
the
Gospel
doth
not
impugne
or
abolish
politick
laws
,
much
less
then
the
fundamental
laws
of
nature
,
to
which
all
politick
laws
do
cede
.
But
what
he
further
addes
,
of
a
force
and
necessity
of
conscience
,
thereby
joyning
the
obligation
to
the
right
of
defensive
resistance
,
is
certainly
a
ground
,
which
if
it
were
here
pertinent
,
I
could
improve
to
more
then
I
have
hitherto
asserted
.
But
you
say
,
that
every
one
knowes
,
that
the
Princes
are
Soveraigns
within
themselves
,
and
the
Emperour
is
only
the
head
of
the
union
.
How
doth
this
blinde
Confident
medle
without
understanding
.
That
the
constitution
of
the
Empyre
is
purely
feudal
,
the
Emperour
Liege-lord
,
and
all
the
Princes
feudataires
recognoscing
him
,
and
subject
to
the
imperial
Chamber
,
where
they
have
been
often
doomed
and
for
faulted●
Is
a
thing
most
obvious
.
What
do
you
then
bable
of
united
Soverraigns
,
and
Soveraigns
within
themselves
?
By
which
dialect
of
discourse
,
and
a
fair
descent
a
Majori
ad
Minus
,
you
or
any
other
private
person
may
quo
ad
his
reserved
rights
and
liberties
,
be
termed
a
Soveraigne
within
himself
:
We
know
,
that
by
concession
they
have
large
priviledges
,
and
that
most
of
the
regalia
appertain
to
them
,
but
are
they
therefore
Soveraignes
?
Or
is
the
Emperour
only
the
head
of
the
union
?
Beside
,
how
will
you
make
thir
things
quadrat
to
the
Hanse-townes
and
free
Cities
,
who
certainly
,
for
all
their
immunities
and
priviledges
,
are
immediatly
,
and
directly
subject
to
the
Emperour
,
and
yet
have
often
ingaged
in
these
defensive
leagues
and
wars
against
him
.
Thus
I
answere
you
,
in
your
folly
.
But
,
pray
Sir
,
do
you
think
,
that
ever
our
Lord
commanded
,
or
the
Gospel
meant
,
that
,
though
the
poor
people
may
not
defend
themselves
,
when
persecute
for
Religion
;
yet
great
men
their
superiors
,
though
subject
to
the
Supreme
,
may
?
Or
,
if
you
be
more
rational
,
can
you
imagine
,
that
an
oppressed
people
upon
any
account
,
with
the
concurse
of
inferior
rulers
may
defensively
resist
their
Soveraign
,
to
whom
all
are
subject
,
and
that
the
same
people
,
no
more
,
but
rather
less
subject
to
these
inferior
,
then
all
are
to
the
Supreme
,
may
not
as
lawfully
,
upon
the
like
provocation
,
defend
themselves
against
both
the
Supreme
&
Inferror
joyning
in
an
oppressive
combination
?
Specially
,
seing
it
is
most
certain
that
,
as
the
Supreme
hath
all
his
power
from
the
peoples
suffrage
and
consent
;
so
,
the
Inferior
doth
wholly
and
precariously
for
the
most
part
,
subsist
by
his
grant
.
But
I
proceed
,
you
say
,
As
for
the
war
that
afterwards
followed
betwixt
Charles
the
5
th
.
&
the
Duke
of
Saxe
,
besides
that
the
Duke
was
free
to
defend
himselfe
,
as
I
have
told
,
Charles
the
5
th
.
declared
it
was
not
for
Religion
he
fought
.
'T
is
answered
,
for
the
freedom
of
the
Duke
of
Saxe
,
that
it
was
no
greater
in
this
case
,
then
the
people
may
acclaime
in
the
like
,
as
also
,
that
if
the
Duke
of
Saxe
his
war
was
lawful
,
upon
the
account
of
injuries
,
for
other
causes
then
that
of
of
Religion
,
Religion
doth
only
aggravat
,
and
not
alter
the
case
,
I
have
already
cleared
.
But
what
a
pitiful
allegeance
is
this
,
that
Charles
the
fift
forsooth
declared
it
was
not
for
Religion
he
fought
?
Whereas
first
by
the
league
betwixt
him
and
the
Pope
,
it
is
expressely
convented
,
That
wherefore
many
years
Germany
had
continued
in
great
errors
,
for
which
the
Councel
of
Trent
was
called
and
set
down
,
And
that
these
of
the
Smalcald
confederacy
,
did
reject
the
same
:
therefore
the
Pope
and
Caesar
,
for
the
Glory
of
God
and
safety
of
that
People
,
have
transacted
,
that
Caesar
levy
an
army
against
Iuny
next
,
and
by
force
of
armes
reduce
these
Refusers
of
the
Council
,
and
Defenders
of
errors
,
into
the
old
Religion
and
obedience
of
the
holy
See
.
2.
The
Duke
of
Saxe
and
the
Langrave
writ
to
him
to
disswade
him
,
closing
,
that
when
ever
they
should
understand
his
pretended
causes
for
that
war
,
they
would
so
answere
,
ut
quivis
intelligat
,
&
injuriam
nobis
fieri
,
&
te
Romani
Antichristi
ac
impii
Concilii
Tridentini
impulsu
bellum
hoc
suscipere
,
ut
&
Euangelii
Doctrina
&
Germaniae
libertas
opprimatur
,
nec
ullam
aliam
subesse
causam
docebimus
.
3.
They
at
the
same
time
,
emit
a
publick
vindication
for
themselves
,
proving
by
unanswerable
arguments
that
Religion
was
the
only
cause
of
that
war
.
And
should
not
you
be
ashamed
,
to
obtrude
to
us
Caesar's
groundless
and
calumnious
assertion
,
against
both
the
Princes
their
declaration
and
reasons
?
4.
The
very
letters
written
by
Caesar
to
the
Argentinenses
and
other
Protestant
Cities
,
wherein
,
accusing
the
Princes
of
Rebellion
and
Oppression
,
under
the
pretext
of
Religion
,
he
really
maketh
out
nothing
,
together
with
their
answer
,
wherein
all
his
pretensions
are
taken
off
;
nay
Sleidan's
whole
sevententh
Book
,
containing
the
Pop's
Bull
,
his
letters
to
the
Helvetii
,
the
distinct
returnes
made
to
Caesar's
demands
by
the
Protestant
and
Popish
Cantons
,
with
many
other
letters
and
declarations
,
is
but
one
evidence
,
and
that
irrefragable
,
against
you
.
What
impudence
is
this
then
whereinto
you
are
hardened
?
But
the
Electors
of
Cullen
amd
the
Palatine
both
Protestants
lay
neuters
.
And
what
then
?
Do
we
not
know
how
rare
a
things
it
is
,
in
a
time
of
danger
,
for
all
concerned
to
unite
even
in
the
most
uncontroverted
duties
?
Beside
,
the
Elector
of
Cullen
was
then
recently
deposed
and
excommunicate
,
and
his
people
(
specially
his
principal
Clergie
)
and
he
at
great
variance
,
for
the
Reformation
by
him
intended
.
And
the
Palatine
inclining
to
favoure
,
&
in
effect
aiding
the
Princes
with
400
horse
,
was
by
the
evil
success
of
the
war
forced
to
retreat
and
excuse
himselfe
.
Next
you
adde
,
That
the
Elector
of
Brandenburg
and
Maurice
of
Saxe
armed
for
the
Emperour
.
And
I
grant
,
That
Albertus
&
Ioannes
Brandenburgici
quanquam
erant
religionis
,
&
Ioannes
quidem
etiam
foederis
Protestantium
,
tamen
quod
Caesar
,
non
propter
R●ligionem
,
sed
quorundam
rebellionis
ulciscendae
causa
,
bellu●
sucsipi
diceret
,
suam
illi
operam
addixisse
.
But
as
their
resting
upon
Caesar's
assertion
and
promise
,
for
the
security
of
Religion
,
was
,
by
all
the
circumstances
of
that
war
,
declared
to
be
but
an
emptie
pretext
;
so
Iohn's
breach
of
faith
,
in
this
his
ingagement
,
can
as
little
be
denyed
,
as
his
relation
of
Son
in
law
to
Henrie
of
Brunswick
,
then
detained
captive
by
the
Langrave
,
seemes
to
have
been
his
great
motive
.
However
it
is
certain
,
that
the
Elector
of
Br●ndenburg
,
for
whom
it
is
like
,
that
,
in
your
heedless
way
,
you
take
one
of
his
above
mentioned
Brothers
,
did
stand
off
neuter
,
endeavouring
rather
to
mediate
,
as
the
History
testifies
,
and
we
may
see
by
his
interposing
betwixt
the
Elector
of
Saxe
and
Maurice
,
at
the
seige
of
Lipsick
.
As
for
Maurice
,
his
part
,
it
was
indeed
foulest
,
and
deservedly
condemned
by
all
equal
Judges
.
But
seeing
you
can
adduce
no
other
argume●ts
for
your
pretended
vindication
,
then
undeniable
wrong
and
perfidy
,
the
truth
and
righteousness
of
that
defensive
war
,
on
the
Princes
their
part
,
against
the
Emperour
needeth
not
my
further
patrociny
.
And
yet
,
As
if
you
had
said
something
to
purpose
,
you
have
the
boldness
to
conclude
in
these
words
,
So
you
may
see
what
piti●ul
His●orians
they
are
who
alledge
the
precedent
of
Germany
.
O
os
durum
!
Who
would
not
Laugh
at
such
excessive
confidence
,
above
the
excuse
of
all
possible
ignorance
?
The
fourth
instance
which
you
go
about
to
cleare
,
is
that
of
Sweden
,
and
you
say
,
That
King
Gustavus
,
with
the
States
of
that
Kingdome
,
did
in
the
Year
1524.
peaceably
receive
the
Reformation
,
and
who
would
not
wish
that
Religion
and
Reformation
might
have
had
the
same
fate
every
where
,
Neither
were
there
any
broils
about
it
,
till
after
seventy
years
,
that
Sigismond
King
of
Polland
,
the
Son
of
their
former
King
,
and
therefore
by
them
acknowledged
,
though
a
Papist
,
was
by
force
entering
the
Kingdome
,
resolving
to
root
out
the
Protestant
Religion
:
Whereupon
they
deposed
him
;
no
strange
thing
in
the
Sweedish
History
,
that
being
before
an
Elective
Crown
,
and
but
newly
then
become
hereditary
,
and
the
States
still
retaining
the
supreme
Authority
.
Sir
,
I
must
confess
,
that
this
is
a
passage
,
whereunto
I
can
make
no
reply
;
your
undertaking
was
to
convince
us
,
by
undeniable
evidence
of
History
,
of
the
falshood
of
that
vu●gar
error
,
That
the
Reformation
was
carried
on
(
that
is
maintained
as
,
I
have
before
shewed
)
by
resistance
;
and
here
you
give
us
an
instance
of
a
Kingdome
,
not
only
resisting
,
but
deposing
their
King
,
because
of
his
invading
of
Religion
:
Which
,
in
place
of
a
vindication
,
is
a
full
and
plain
concession
:
For
,
as
to
what
you
insinuate
,
that
that
Crown
had
been
a
little
before
Elective
,
I
told
you
,
upon
the
instance
of
Boheme
,
that
though
it
had
been
even
for
the
time
Elective
,
yet
it
could
not
make
for
you
,
much
less
when
you
acknowledge
that
then
(
for
,
as
for
your
own
or
the
Printers
escape
,
referring
the
change
to
the
Year
1644.
I
urge
it
not
)
it
was
become
successive
.
And
where
you
alledge
,
that
the
States
did
still
retain
the
Supreme
Authority
,
if
you
understand
it
otherwayes
then
according
to
that
power
and
priviledge
which
appertains
to
our
Parliaments
,
it
is
only
your
own
fiction
.
But
you
,
subjoyne
that
,
If
this
serve
not
to
vindicat
the
Sweds
,
at
least
,
the
Reformation
was
not
introduced
by
wars
among
them
.
And
pray
Sir
,
who
of
us
did
ever
defend
such
a
practice
?
To
introduce
,
and
to
maintain
,
are
things
so
different
,
that
they
can
not
be
fairly
confounded
.
The
last
shift
you
make
is
,
That
the
actions
of
that
state
were
never
looked
upon
as
a
precedent
to
others
:
But
,
if
so
,
why
then
do
you
mention
them
,
and
if
they
be
indeed
a
precedent
,
certainly
it
is
hard
to
determine
,
whether
you
be
more
false
in
your
general
assertion
anent
the
establishing
of
the
Reformation
,
or
ridiculous
in
this
part
of
your
vindication
.
The
fift
instance
you
mention
,
is
,
That
Denmark
received
the
Reformation
peaceably
.
But
seing
this
hypothese
excluds
the
question
controverted
,
anent
the
maintenance
of
Religion
by
armes
,
not
casible
without
the
antecedent
violence
,
It
is
evident
,
that
it
is
rather
transiently
then
pertinently
by
you
adduced
.
The
sixt
instance
is
tabled
by
your
N.
C.
thus
,
But
you
cannot
deny
there
was
force
used
in
Helvetia
and
Geneve
.
A●d
to
this
you
answere
both
in
the
manner
and
termes
of
your
accustomed
vanity
,
That
this
shewes
,
what
a
superficial
Reader
of
History
your
N.
C.
is
.
And
then
you
tell
us
,
T●at
Zurich
received
the
Reformation
peaceably
,
but
being
maligned
by
the
other
Cantons
,
and
by
them
injured
,
at
the
Popes
instigation
,
it
broke
out
into
a
civil
war
,
purely
defensive
upon
Zuriches
part
,
Likeas
the
Cantons
are
not
subject
to
one
another
,
but
free
States
only
united
in
a
League
.
It
is
answered
,
that
here
,
upon
the
account
of
Religion
,
there
was
force
used
in
Helvetia
is
clear
from
your
own
narration
.
How
then
do
you
taxe
your
N.
C.
for
this
allegeance
,
as
a
superficial
Reader
of
History
?
As
for
that
,
that
it
was
used
by
one
associat
against
another
,
and
not
by
subjects
against
their
superior
,
it
is
only
accidental
from
the
condition
of
these
Cantons
,
&
the
other
circumstances
of
that
war
.
And
seing
,
that
neither
the
Gospel
,
nor
Reason
,
do
lay
any
special
restraint
upon
subjects
,
in
case
of
their
Superiors
intolerable
persecution
because
of
Religion
,
as
I
have
already
shewed
,
this
precedent
is
no
small
confirmation
of
the
practices
by
us
maintained
.
2.
I
must
tell
you
further
,
that
this
war
,
on
Zuriches
part
,
was
not
so
purely
defensive
,
as
you
give
it
out
,
in
asmuch
as
it
is
certain
from
Sleidan
.
4.
and
8.
Books
,
that
the
provoking
injuries
were
,
for
the
most
part
,
committed
upon
their
citizens
without
their
territories
,
and
the
first
act
of
hostility
,
by
the
interclusion
of
passages
,
was
done
by
these
of
Zurich
,
so
that
,
although
their
guards
were
indeed
surprised
;
yet
dating
the
war
from
the
hostile
interclusion
,
it
appears
rather
to
have
been
assertive
then
purely
defensive
.
3.
The
advantage
,
which
this
example
doth
give
us
,
is
the
more
observable
,
from
that
preface
they
make
to
their
expostulation
,
emitted
to
their
confederats
in
these
words
.
Christus
,
inquiunt
,
unam
ferienti
maxillam
jubet
alteram
quoque
preberi
feriendam
,
hanc
eius
doctrinam
sequ●ti
,
multa
profecto
toleravimus
&
patienter
quidem
:
Nunc
autem
quando
nullus
est
injuriarum
finis
,
aut
modus
,
cogimur
ad
illud
confugere
quod
Christus
usurpavit
,
&
,
si
malè
quid
egimus
,
doceri
petimus
illud
atque
demonstrari
,
&c.
Whereby
understanding
the
patience
;
which
our
Lord
enjoynes
,
according
to
its
just
exigence
and
measure
,
and
,
by
a
very
exact
and
sound
observation
,
holding
out
how
in
a
continued
tract
of
injuries
the
duty
of
patience
may
at
length
cease
,
and
the
liberty
of
defence
then
take
place
,
they
plainly
reject
these
abusive
inferences
of
absolute
subjection
,
or
rather
stupidity
,
in
the
cause
of
Religion
,
which
men
,
assured
by
their
indiffe●encie
in
these
matters
against
the
temptation
and
hazard
,
would
thence
inferre
.
4.
When
you
remembred
the
practice
of
the
Suitzers
,
in
the
point
of
Reformation
,
how
came
you
to
forgett
Basile
,
Where
you
may
finde
(
Sleid.
l.
6
)
that
after
the
Reformation
was
in
a
manner
established
,
the
Papists
nevertheless
did
prosecute
their
own
designe
,
until
the
citizens
thereby
provoked
,
assemble
and
supplicate
the
Senate
,
that
certain
of
their
number
,
countenancers
of
the
popish
preachers
,
might
be
removed
;
Which
being
refused
,
they
make
an
other
Assembly
and
Supplication
&
quamvis
sine
armis
,
●
non
tamen
tam
demisse
quàm
antea
,
whereupon
the
Senate
returning
a
second
displeasing
answere
,
and
the
people
being
more
offended
,
because
of
the
apprehended
usurpation
of
a
few
,
they
openly
declare
that
they
would
take
a
course
,
not
for
Religion
(
viz.
simply
and
only
)
but
for
the
vindication
of
their
own
right
:
And
so
they
instantly
take
armes
,
And
the
same
day
,
one
of
them
casting
down
a
certain
statue
,
they
suddenly
take
the
occasion
to
throw
down
all
the
idolls
and
statues
within
the
city
making
answere
to
such
,
who
came
from
the
Senate
to
compose
the
matter
,
that
what
the
Senate
had
been
advising
upon
,
for
three
years
,
they
would
perfect
in
one
hour
,
that
idols
might
no
more
be
the
cause
of
contention
.
Upon
which
the
Senate
grants
th●m
all
their
desire
,
removing
the
suspected
Senators
,
abolishing
the
Messe
,
and
settling
the
reformed
Religion
.
In
which
passage
,
subjects
their
maintaining
and
asserting
of
the
Reformation
by
armes
,
against●
their
superiors
,
is
so
evident
,
that
it
is
very
easie
to
conjecture
the
reason
of
your
silence
and
omission
.
It
is
true
the
people
do
mention
the
vindication
of
their
right
,
and
not
religion
,
as
the
immediate
cause
of
their
taking
armes
:
But
seing
their
meaning
is
plain
enough
,
that
their
just
demands
in
behalf
of
Religion
were
in
such
a
manner
refused
,
as
not
only
their
common
right
,
but
their
special
priviledges
were
injured
;
and
seing
,
in
the
progress
,
the
cause
of
Religion
was
by
them
most
directly
intended
and
pursued
,
it
is
manifest
above
exception
,
that
,
as
it
was
the
occasion
,
so
the
Reformation
of
Religion
,
was
the
principal
motive
and
end
of
all
this
stir
.
As
for
Geneve
,
you
say
;
the
Bishop
fled
from
it
out
of
a
pannick
fear
,
when
the
Reformation
was
received
.
And
't
is
true
the
History
saves
,
that
upon
the
change
,
Episcopus
atque
Clerus
irati
discesserunt
ab
urbe
.
But
is
it
then
pertinent
for
you
to
observe
,
that
no
force
was
used
where
there
was
no
provocation
.
But
you
subjoine
,
that
Geneve
was
a
free
Town
,
neither
subject
to
the
Bishop
,
nor
the
duke
of
Savoy
.
And
no
doubt
you
give
this
caveat
for
that
war
,
which
,
you
know
,
was
made
against
them
,
in
the
year
1534.
By
the
duke
of
Savoy
,
adjutus
ab
ejus
urbis
Episcopo
,
vel
potius
instigatus
partim
ob
Evangelii
pro●essionem
,
partim
aliis
de
causis
.
But
,
seing
although
Geneve
was
a
free
Town
,
yet
it
had
a
considerable
dependence
upon
the
Bishop
,
and
though
it
had
not
,
yet
the
instance
is
no
less
concludent
for
us
,
then
that
of
the
war
of
Zurich
,
I
will
not
insist
in
any
longer
reply
.
The
seventh
instance
,
you
also
adduce
by
your
N.
C.
Questioning
what
you
say
to
the
war
in
the
Netherlands
.
To
which
you
answere
,
that
you
say
still
they
fought
not
for
Religion
:
And
that
they
fought
not
for
Religion
,
that
is
,
to
propagate
it
by
Armes
you
are
in
the
right
:
But
that
persecution
for
Religion
,
carried
on
by
the
making
of
new
Bishops
,
the
Inquisition
,
and
bloody
Edicts
,
was
the
principal
cause
of
all
these
wars
,
Historians
on
both
sides
,
such
as
Bentivoglio
,
Strada
,
Grotius
,
Grimstoun
and
his
Authours
do
so
fully
attest
,
that
your
confidence
is
to
me
admirable
.
But
you
say
,
Papists
and
Protestants
did
jointl●
concurr
in
it
.
It
is
answered
,
1.
That
the
cause
of
these
wars
being
complexe
,
the
Spaniard
endeavouring
no
less
to
subvert
the
liberties
of
these
Provinces
,
then
to
extirpate
the
Reformed
Religion
,
it
is
nothing
strange
,
that
there
should
have
been
a
joint
concurrence
i●
the
opposition
.
Specially
seing
,
2.
even
the
persecution
at
that
time
,
practised
upon
the
Protestants
in
these
Countries
by
the
Spaniards
strangers
,
was
so
tyrannous
,
ragefull
and
pernicious
,
that
many
of
their
Compatriots
,
though
otherwise
not
of
their
Religion
,
were
yet
induced
to
favoure
their
cause
.
But
3.
As
it
was
the
spreading
of
the
Reformed
Religion
in
these
parts
,
that
first
gave
the
Spaniard
occasion
to
exercise
tyranny
,
and
,
by
violating
and
subverting
their
Liberties
,
to
designe
an
uniforme
royalty
over
all
his
Dominions
;
So
it
is
unquestionable
,
that
Religion
and
the
cruelty
practised
upon
its
Professors
,
were
the
originall
and
principal
cause
of
that
war
as
the
Apology
,
set
out
by
the
Protestants
,
after
their
first
defeat
,
in
the
end
of
the
Regency
of
Margaret
,
doth
fully
witness
.
And
here
I
might
tell
you
of
the
joynt
supplications
and
confederacies
made
about
that
time
by
these
of
that
Religion
for
their
own
preservation
,
and
also
the
concessions
made
to
them
in
that
behalf
;
But
the
History
is
so
large
in
this
matter
,
that
it
were
superfluous
in
this
place
to
be
more
particular
:
And
therefore
I
say
4.
That
although
in
the
beginning
,
the
mixed
designe
of
the
extirpation
of
Religion
mainly
intended
,
and
of
the
erecting
of
an
uniforme
Monarchy
assumed
through
the
occasion
thereof
,
carrying
along
a
manifest
and
most
injurious
violation
of
all
rights
,
liberties
and
priviledges
,
did
at
first
ingage
even
Papists
in
the
resistance
;
yet
it
is
most
certain
,
that
the
principal
cause
of
the
war
,
viz
,
Religion
,
more
and
more
prevailing
,
of
the
Flamings
themselves
there
were
few
,
save
Protestants
,
that
took
part
on
the
defensive
side
.
And
as
for
the
French
or
others
,
who
joyned
afterwards
upon
a
clear
ground
of
interest
,
it
belongeth
not
unto
the
present
consideration
.
You
adde
,
that
Egmond
&
Horn
beheaded
,
by
the
D
of
Alve
,
as
the
chief
instruments
in
it
,
died
both
Papists
.
'T
is
answered
,
Egmond
and
Horn
plainly
accused
of
having
joined
to
the
confederats
against
the
inquisition
,
&
for
remisness
in
the
maintenance
of
the
Romish
Religion
,
were
very
early
cut
off
,
even
in
the
first
fermenting
,
as
it
were
of
these
tumults
,
before
the
ensuing
war
was
formed
;
but
,
however
,
certain
it
is
,
that
although
they
professed
and
practised
mainly
for
the
liberty
of
their
Countrey
against
tyranny
,
yet
they
greatly
favoured
the
persecute
protestants
,
and
also
much
inclined
to
their
way
,
as
is
clear
from
their
very
accusation
,
and
also
from
the
manner
of
their
death
,
specially
Horn's
,
who
,
for
all
Grotius
his
saying
,
that
they
were
execute
,
post
sacra
romano
ritu
peracta
;
yet
,
at
first
refused
to
confess
to
the
Bishop
of
Ypre
,
saving
that
he
had
confessed
himselfe
unto
God
.
What
then
doth
this
allegeance
,
destitute
of
reason
and
little
favoured
by
truth
,
avail
you
?
Your
next
argument
is
,
that
the
States
by
a
Placaet
declared
it
scandalous
,
to
say
they
fought
for
Religion
.
Sir
,
I
wish
you
had
given
us
the
words
,
at
least
the
date
of
that
Placaet
:
For
,
sure
I
am
,
that
in
what
termes
soever
,
the
Estates
in
policie
might
think
fit
to
declare
and
publish
the
cause
of
these
wars
,
and
to
assigne
for
the
same
rather
the
invasion
of
liberties
and
priviledges
,
which
was
the
effect
of
the
Spanish
persecution
,
then
Religion
,
which
was
the
more
remote
cause
;
yet
whoever
reflects
upon
their
first
beginnings
will
finde
that
it
was
after
this
manner
.
The
Flamings
receiving
the
light
of
the
Gospel
,
&
being
therefore
sore
vexed
by
long
and
cruel
persecutions
,
the
same
upon
the
succession
of
Philip
to
his
Father
Charles
,
are
by
the
Spainards
much
intended
,
and
a
resolution
being
taken
,
to
root
out
the
Protestants
,
new
Bishops
are
created
,
the
Spanish
Inquisition
is
threatned
,
and
many
terrible
edicts
emitted
,
by
which
courses
,
not
only
in
themselves
wicked
,
but
also
contrary
to
the
priviledges
,
and
destructive
of
the
liberties
of
that
,
people
,
many
tumults
and
confusions
were
in
all
parts
occasioned
,
untill
at
length
the
Nobles
do
confederate
for
resistance
,
and
mutual
assistance
and
relief
;
in
consequence
whereof
,
they
petition
the
Regent
,
and
applications
are
made
to
the
King
,
when
in
the
meane
time
,
on
a
suddain
,
these
of
the
Religion
seeing
no
success
that
way
,
keep
their
meetings
and
assemblies
openly
,
assuming
armes
for
their
own
defence
aggainst
suddain
violence
,
and
by
the
meaner
sort
of
the
people
,
images
and
idols
are
as
with
a
whirl-winde
(
quales
olim
saepe
motus
Iudeorum
erant
which
is
Grotius
his
remark
)
thrown
down
almost
in
all
places
.
These
things
make
the
Regent
more
easie
towards
the
Protestants
,
and
force
her
to
remit
bygons
,
and
indulge
their
Preachers
:
but
the
Lords
retearing
to
their
respective
charges
,
for
rendering
the
concessions
effectual
,
and
being
terrified
by
the
reports
of
the
King
's
implacable
displeasure
,
betake
themselves
to
divided
Councels
,
whereupon
the
Regent
resiles
from
the
agreement
,
renewes
the
persecution
,
levies
new
forces
,
imposeth
new
oaths
,
and
the
Spainards
,
supposing
the
whole
people
one
way
or
other
to
have
been
involved
in
the
late
tumults
,
conceive
them
,
as
guiltie
of
rebellion
,
to
have
forfaulted
their
former
liberties
,
and
to
be
become
obnoxious
to
an
absolute
domination
.
This
being
the
condition
of
matters
when
the
Duke
d'Alva
was
named
to
the
government
,
the
Prince
of
Orange
&
Brederode
,
both
Protestants
,
retire
.
Brederod
his
forces
of
the
same
Religion
resist
and
are
beaten
,
and
many
shift
for
themselves
:
then
the
Duke
arriving
fills
all
places
in
a
moment
with
tyranny
and
persecution
,
putting
to
death
many
Lords
and
Gentlemen
,
and
many
thousands
beside
,
because
of
the
former
confederacie
,
and
upon
the
account
of
their
Religion
:
And
the
Prince
of
Orange
,
being
cited
and
not
compearing
,
his
Estate
and
Lands
ar
seised
on
,
and
thereafter
takking
armes
by
the
perswasion
of
the
banished
,
and
declaring
to
the
world
both
the
injuries
done
unto
him
,
and
that
he
was
of
the
Religion
,
he
is
once
and
again
beaten
;
so
that
there
remained
no
opposition
to
the
Duk
's
rage
&
violence
,
save
what
was
made
by
a
few
,
escaped
from
the
former
defeats
given
to
the
Protestants
,
who
made
war
in
the
Princes
name
,
partly
by
piracie
at
sea
,
and
partly
from
woods
and
forests
,
against
Priests
only
and
Officers
of
justice
.
In
this
deplorable
estate
,
under
most
insolent
tyrannie
and
violent
persecution
,
these
poor
Countries
remain
,
untill
the
Earl
vander
Marke
with
his
Protestants
or
sea
Gueux
,
as
they
were
then
called
,
surpriseth
the
Town
of
Breill
,
after
which
Flussing
and
several
other
townes
in
Zealand
and
Holland
,
refuse
spanish
garisons
,
and
being
Protestants
revolt
to
the
Prince
of
Orange
,
who
having
implored
the
aid
of
all
Protestant
Princes
,
after
a
successess
enterprise
for
the
succour
of
his
Brother
Ludovick
at
Mons
,
and
a
proclamation
emitted
,
declaring
the
cause
of
his
ingagement
to
be
for
relief
of
these
Countreys
form
Alva's
tyranny
,
and
from
the
crueltie
and
oppression
of
his
proclamations
,
edicts
,
taxes
,
and
imposts
,
cometh
unto
Holland
,
from
which
time
the
war
for
Religion
and
liberty
,
proceedeth
thorow
many
and
various
accidents
,
and
both
are
in
all
places
equally
restored
.
This
is
the
plain
and
true
and
account
of
the
rise
of
these
wars
,
at
which
period
,
even
Grotius
,
who
,
of
all
the
writters
of
that
History
,
doth
most
decline
and
wave
the
cause
of
Religion
as
an
ingredient
in
the
quarrel
,
noteth
,
Religionis
causa
primi
talibus
caeptis
sociaverant
Smalcaldico
faedere
Germani
,
post
quos
Galli
proceres
plurimis
etiam
Scriptis
disseruerant
non
peccare
,
in
fas
obsequii
minores
potestates
qui
invito
quàmvis
principe
divina
ac
publica
jura
,
vitam
que
innocentium
,
si
necesse
●oret
,
armis
defenderent
,
&c.
And
a
little
after
,
romanae
ceremoniae
ejectae
templis
,
&c.
Whether
or
not
then
persecution
for
Religion
appears
to
have
been
the
cause
of
these
wars
,
let
all
impartial
men
judge
.
But
you
tell
us
,
that
the
true
ground
of
the
quarrel
,
as
we
may
read
in
all
the
Histories
,
was
that
their
Prince
was
not
an
absolute
Soveraign
,
but
limited
in
his
power
and
that
by
expresse
compact
,
they
might
use
force
if
he
transgressed
his
limits
,
as
he
notoriously
did
.
Sir
,
for
the
true
and
proper
ground
of
the
war
I
have
alreadie
clearly
narrated
it
,
from
the
best
Historians
:
that
which
you
point
at
here
,
is
rather
a
justification
of
their
resistance
from
the
right
and
capacity
whereunto
their
Prince
was
astricted
.
But
1.
You
cannot
deny
that
persecution
for
Religion
,
whereby
they
were
injured
both
in
their
special
priviledges
,
and
common
and
natural
rights
and
liberties
,
was
the
provoking
cause
of
these
wars
;
and
consequently
that
Religion
no
more
then
other
interests
,
doth
not
forbid
to
subjects
necessary
defence
and
resistance
against
their
Superiors
.
2.
For
all
the
vaine
talke
that
you
and
your
fellowes
make
against
us
for
allowing
to
the
people
a
discretive
judgement
,
anent
their
Princes
actings
,
yet
you
not
only
suppose
and
approve
it
,
in
these
of
the
Netherlands
,
in
order
to
their
Prince
,
but
stick
not
to
vent
your
aime
,
in
saying
that
the
King
did
most
notoriously
and
tyrannically
pass
his
limits
.
3.
Though
we
should
urge
this
instance
no
further
then
you
allow
it
;
yet
it
stil
remaines
a
very
agreeable
precedent
for
justifying
our
late
courses
,
it
being
certain
,
that
not
only
the
rights
and
priviledges
of
both
Kingdomes
were
violate
,
but
that
the
undoubted
priviledges
of
Parliament
,
and
the
resticted
nature
of
the
Kings
soveraignity
over
us
,
did
give
us
as
good
and
sufficient
a
warrand
for
the
oppositions
then
made
,
as
upon
this
head
can
be
alledged
and
instructed
by
these
of
the
Netherlands
.
And
really
,
when
I
reflect
upon
the
particular
case
of
the
late
warres
betwixt
the
King
and
Parliament
,
and
how
that
in
the
Papers
printed
by
consent
of
both
,
for
clearing
the
controversie
,
there
appeareth
nothing
,
save
the
pretensions
and
pleas
of
prerogative
and
priviledge
,
and
yet
all
do
acknowledge
Religion
to
have
been
the
original
cause
,
I
think
this
sole
consideration
might
have
made
you
to
forbear
this
poor
vindication
.
It
is
true
,
Grotius
sayes
,
and
seems
to
lay
much
weight
upon
it
,
quod
Brabanti
illud
quoque
proprium
pacisci
solent
,
ut
,
principe
leges
violante
,
ipsi
fidei
&
obsequii
vinculo
liberantur
donec
demantur
injuriae
.
But
not
to
draw
you
to
long
discourses
,
anent
the
effect
of
an
irritant
provision
adjected
to
a
mutual
contract
.
1.
It
were
no
great
difficulty
to
shew
you
from
undeniable
reason
,
nay
from
Grotius
himselfe
,
in
his
de
Iur.
Bell.
that
as
there
is
such
a
connexion
in
all
contracts
,
that
the
failzeer
of
the
one
party
doth
in
so
far
liberat
the
other
from
his
mutual
&
corresponding
ingagement
,
and
repone
him
to
his
antecedent
condition
and
liberty
;
so
in
the
present
case
,
an
irritant
provision
,
though
,
in
other
cases
,
it
may
sometimes
extend
its
vertue
and
influence
beyond
the
intrinseck
import
of
the
failzie
wherby
it
is
committed
)
,
appears
not
to
have
any
special
use
,
but
only
to
serve
,
ad
majorem
,
quia
expressiorem
cautelam
.
2.
It
might
here
be
sufficient
to
make
that
answere
for
us
,
which
Grotius
a
little
,
after
in
the
same
place
makes
for
the
other
Provinces
,
viz.
ab
aliis
quoque
Belgarum
nationibus
idem
jus
moribus
usurpatum
;
which
may
be
verefied
as
to
Scotland
and
England
,
by
many
most
pregnant
and
luculent
examples
.
But●
3.
As
I
grant
that
a
reservation
of
these
things
,
which
otherwse
would
be
imported
in
the
peoples
surrender
,
&
appertain
to
the
Soveraign
,
fortified
or
not
fortified
,
by
an
irritant
provision
,
may
give
to
the
people
when
therein
wronged
,
the
liberty
of
asserting
their
own
right
,
which
without
a
special
reservation
had
been
none
;
so
undoubtedly
,
as
to
such
rights
,
which
do
reserve
themselves
,
and
are
so
much
ours
,
that
even
by
an
express
surrender
,
they
cannot
be
absolutely
resigned
(
such
as
the
right
of
Religion
,
our
lives
and
whole
fortunes
are
,
the
preservation
whereof
,
being
the
very
ends
of
go
,
vernment
,
can
not
be
understood
to
be
permitted
to
the
Governour
's
absolute
arbitrement
)
the
people
therein
invaded
,
by
vertue
of
the
power
inherent
to
rights
reserved
and
the
liberation
,
flowing
from
all
such
failzeours
,
though
not
expressed
,
may
very
justly
resist
,
and
demand
reparation
.
And
,
is
it
indeed
possible
,
that
any
rational
man
should
think
,
because
of
a
reservation
of
things
of
less
value
,
and
therefore
within
our
power
,
a
Prince
transgressing
may
lawfully
be
resisted
,
and
that
nevertheless
these
high
and
atrocious
invasions
,
in
matters
of
the
greatest
value
,
and
which
therefore
can
neither
be
absolutely
surrendered
,
nor
do
need
an
express
reservation
,
should
and
ought
to
be
stupidly
swallowed
down
?
But
seing
the
greatest
Royalists
do
,
in
certain
suppositions
,
wherein
their
own
sense
and
interest
do
give
them
a
better
understanding
,
not
stick
both
to
acknowledge
and
practise
,
according
to
this
principle
,
it
is
very
evident
,
as
I
have
often
said
,
that
it
is
only
their
indifferency
in
matters
of
Religion
,
and
the
security
that
they
thence
derive
,
which
makes
them
and
us
to
differ
on
this
subject
.
In
the
close
of
this
instance
,
you
tell
us
,
That
for
all
this
,
you
refer
us
to
Grotius
.
And
for
matter
of
fact
,
I
decline
him
not
,
as
you
may
perceive
,
but
if
his
too
manifest
prejudice
in
matters
of
Religion
,
do
make
him
less
express
to
our
purpose
,
I
hope
the
supplement
of
other
Authors
,
and
also
of
solid
reason
,
shall
obtain
from
you
&
al
men
a
just
acknowledgment
.
The
8th
instance
that
you
would
vindicate
,
is
that
of
the
Civil
warrs
of
France
,
and
first
you
say
,
Their
first
civil
wars
,
were
managed
by
the
Princes
of
the
blood
,
who
by
the
laws
of
that
Crown
are
not
ordinary
subjects
.
And
certainly
by
all
law
and
common
sense
,
extraordinary
persons
may
well
be
said
not
to
be
ordinary
subjects
;
but
are
they
therefore
not
subjects
?
Surely
the
conferring
of
high
dignities
and
great
Authority
,
may
well
intend
their
obligation
,
it
doth
not
alter
their
condition
.
And
how
often
have
we
heard
and
seen
them
accused
and
forfeited
for
rebellion
?
Why
do
you
then
render
you●
selfe
ridiculous
by
such
a
pitiful
alledgeance
?
But
you
add
,
besides
,
the
wars
were
begun
in
the
minority
of
the
King
.
And
do
you
seriously
think
,
that
(
setting
aside
the
greater
incapacity
it
might
have
put
them
into
)
had
the
King
been
major
,
they
would
have
been
of
another
minde
?
But
you
say
,
that
,
in
this
case
,
the
power
of
the
Princes
is
greater
;
And
we
have
indeed
often
heard
,
that
the
dignity
of
the
Princes
doth
consist
mainly
in
two
,
viz.
their
right
of
succession
,
and
privilege
of
Regencie
,
during
the
Kings
minority
or
absence
:
but
as
,
in
the
matter
of
Regencie
,
the
nearest
,
and
not
all
the
agnati
of
the
royal
blood
can
pretend
to
it
,
and
that
only
in
the
case
of
no
nomination
made
by
the
preceeding
King
,
and
during
the
space
of
the
young
King's
pupillarity
,
just
according
to
the
common
rules
of
tutela
legitima
;
so
you
may
remember
,
that
the
wars
,
we
speak
of
,
falling
out
in
the
reigne
of
Francis
the
Second
,
being
for
the
time
,
at
least
,
sixteen
years
of
age
,
there
was
no
place
for
the
Princes
their
pretence
of
Regencie
:
beside
the
first
appearance
of
these
wars
was
only
supposed
to
be
countenanced
,
but
not
openly
by
them
owned
.
And
as
for
the
continuation
of
the
war
,
in
the
non-age
of
Charles
the
Nynth
,
it
is
certaine
,
that
the
King
of
Navarre
,
to
whom
,
as
nearest
agnat
,
the
Regencie
belonged
,
did
voluntarily
renounce
his
pretension
,
in
favours
of
the
Queen
mother
,
nay
that
he
joined
with
her
&
the
Guisians
,
and
died
fighting
against
the
Protestants
headed
by
Conde
and
the
Admiral
.
And
likewise
,
these
wars
were
againe
renewed
in
the
King
his
Majority
;
But
,
not
to
enter
further
into
these
iliads
of
tumults
,
and
confusions
,
occasioned
by
the
restles
perfidie
and
unsatiable
cruelty
of
the
adversaries
,
though
I
should
admit
,
that
these
wars
were
not
only
incited
and
provoked
to
by
persecution
,
but
that
also
,
even
on
the
Protestants
their
side
,
they
were
not
a
little
influenced
both
by
particular
interests
and
passions
,
and
the
general
fervor
of
that
Nation
(
Which
in
effect
is
the
very
worst
account
that
even
the
enemies
of
the
truth
do
give
of
them
,
and
cannot
be
received
by
any
impartial
inquirer
)
Yet
,
seing
it
is
most
evident
,
that
persecution
for
Religion
was
the
true
cause
moving
the
body
of
the
Protestants
to
their
own
defence
,
and
that
their
Ministers
and
Teachers
,
whom
God
had
honoured
to
be
instrumental
in
their
conversion
,
as
Beza
and
others
,
did
countenance
these
wars
,
and
constantly
maintain
,
that
a
defensive
resistance
to
subjects
in
a
due
capacity
,
was
no
more
prohibite
,
upon
the
account
of
persecution
for
Religion
,
then
in
the
case
of
any
other
intolerable
oppression
.
The
mixture
of
mans
corruption
(
inseparable
even
from
his
best
actions
)
in
the
prosecution
of
so
good
a
cause
,
can
neither
prejudge
its
justice
,
nor
deprive
us
of
the
advantage
of
this
precedent
.
But
knowing
your
former
answers
to
be
weake
and
unsatisfying
,
you
subjoyne
,
that
you
do
not
deny
their
following
wars
to
have
been
direct
Rebellion
.
And
is
this
the
vindication
you
promised
?
Only
,
you
bid
us
,
consider
the
fierce
Spirit
of
that
Nation
,
and
we
must
confess
it
was
not
Religion
,
but
their
temper
that
was
to
be
blamed
.
Well
Sir
,
is
this
your
candor
?
The
question
is
,
whether
or
not
Religion
was
the
cause
of
these
wars
,
which
,
if
the
lawfulness
thereof
were
not
first
supposed
,
were
utterly
impertinent
;
and
you
not
darring
to
deny
it
,
do
first
tell
us
by
a
blunt
petitio
principii
,
that
the
wars
were
rebellion
,
and
then
,
that
the
French
temper
more
then
Religion
is
to
be
therefore
,
blamed
,
Who
should
regard
such
a
pitiful
Sophister
?
But
,
seing
it
can
not
be
denyed
that
the
many
and
great
injuries
,
suffered
upon
the
account
of
Religion
,
were
the
just
provocation
to
these
wars
,
although
some
small
censu●e
either
of
precipitancy
,
or
of
excess
in
the
prosecution
may
possibly
be
imputed
to
the
hote
temper
of
that
people
,
or
excused
by
the
signal
insolencie
of
ther
provocations
;
yet
,
sure
I
am
,
that
neither
the
cause
of
Religion
,
nor
the
justice
of
it
,
is
thereby
in
the
least
disproven
.
But
now
you
say
,
many
of
the
eminent
men
of
that
Church
are
fully
convinced
of
the
evill
of
these
courses
,
yea
one
of
the
glories
of
our
Nation
Cameron
,
in
the
wars
of
the
last
King
,
directly
preached
against
their
courses
as
Rebellion
.
I
will
not
answere
,
that
possibly
it
hath
befallen
the
eminent
men
of
that
Church
,
as
it
did
many
of
our
own
,
who
,
as
they
were
removed
,
from
the
first
times
of
the
Reformation
,
&
the
then
opposition
of
adversaries
,
&
from
the
evidence
of
the
Lord's
Spirit
&
presence
that
therein
appeared
;
so
according
to
the
influence
of
after
temptations
,
were
induced
to
condemne
that
,
which
otherwise
they
would
have
approven
.
It
is
enough
for
us
,
that
your
many
eminent
,
whoever
they
be
,
are
more
then
overballanced
by
many
more
and
more
eminent
still
abyding
on
our
side
.
And
for
Cameron
,
whom
,
forsooth
,
in
your
pedantick
stile
,
you
more
then
cannonize
,
by
terming
a
Glory
,
you
must
pardon
us
,
who
know
him
better
,
whatever
be
his
opinion
in
this
matter
,
not
to
be
dazled
by
his
splendour
,
specially
seing
you
know
,
that
,
if
we
were
disposed
to
vie
with
you
in
such
vanities
,
we
might
by
adducing
King
Iames
his
justifying
of
the
French
Protestants
their
defensive
wars
,
in
his
answer
to
cardinal
Perron
,
eclipse
this
your
glory
into
obscurity
:
but
what
need
of
more
words
.
If
these
last
wars
were
purely
defensive
for
Religion
,
they
could
not
be
rebellious
;
and
if
they
were
not
,
we
only
lose
the
instance
,
but
not
the
argument
,
as
I
have
abundantly
proven
.
But
to
this
you
make
your
N.
C.
Answer
by
asking
,
How
did
the
late
King
give
assistance
to
the
Rochellers
,
in
the
last
wars
,
if
so
be
they
were
rebellious
?
And
to
this
you
reply
,
That
it
proceeded
from
a
particular
reason
,
Viz.
Because
the
King
of
Britain
had
become
the
surety
in
the
former
pacification
that
the
French
King
should
observe
the
agreement
.
Sir
,
If
I
had
the
management
of
your
N.
C.
part
.
I
think
I
should
not
have
troubled
you
with
this
answer
.
The
assistance
you
mention
was
so
like
rather
to
a
treachery
that
both
for
the
good
of
these
poor
Protestants
,
and
for
the
honour
of
our
King's
memory
,
I
wish
it
had
never
been
.
But
,
since
you
suppose
it
to
have
been
real
,
how
is
it
that
by
your
return
,
you
do
so
pitifully
betray
your
cause
?
For
,
seing
by
your
acknowledgment
the
late
King
did
in
the
pacification
,
after
the
second
war
of
Rochell
,
with
consent
of
the
French
King
,
become
surety
to
his
Protestant
subjects
for
due
observance
,
and
,
by
this
his
accession
,
clearly
acknowledged
the
lawfulness
and
validitie
of
the
Protestants
their
treatie
,
it
is
a
more
manifest
confession
of
the
Peoples
right
and
capacity
to
restrain
both
by
contract
and
necessary
force
the
unjust
and
persecuting
violence
of
their
Prince
,
then
all
the
instances
adduced
do
afford
.
It
is
true
,
you
adde
,
That
this
assistance
was
on
our
Kings
part
most
just
,
what
ever
the
Subjects
of
France
their
part
in
it
might
be
.
But
where
is
your
reason
for
this
insinuat
distinction
?
Or
what
Logick●
can
prove
that
a
just
concurring
assistance
may
be
given
in
an
unjust
war
?
That
the
King
of
Britain
interposing
was
injured
and
affronted
by
the
King
of
France
,
his
breach
is
not
denyed
by
,
or
contrary
to
,
us
,
more
then
the
injury
done
by
the
French
King
unto
these
his
Protestants
subjects
.
But
to
clear
this
passage
of
your
foolish
quibles
.
The
Duke
of
Rohan
in
the
Ninth
of
his
Politick
Discourses
,
entituled
,
His
Apology
upon
the
last
troubles
of
France
because
of
the
Religion
,
plainly
tell
us
,
that
the
King
of
Britain
did
,
by
a
Gentleman
sent
to
him
,
remonstrat
how
he
was
surety
in
the
last
peace
,
and
did
compassionate
the
Protestants
their
sufferings
,
that
if
by
fair
means
he
did
not
obtain
relief
,
he
would
ingage
his
whole
Kingdomes
,
and
his
proper
Person
in
so
just
a
war
to
which
he
found
himselfe
oblidged
in
honour
and
conscience
,
providing
that
the
Protestants
would
take
armes
with
him
,
and
promise
,
as
he
would
do
,
not
to
hearken
to
any
treatie
,
but
jointly
with
him
.
And
thereto
the
Duke
subjoines
,
that
this
promise
of
assistance
was
his
principal
ingagement
to
arme
:
What
think
you
then
?
Do
not
these
words
plainly
enough
denote
both
Religion
to
have
been
the
cause
,
and
what
was
the
Kings
approbation
of
these
wars
?
Or
,
if
you
doubt
the
French
man's
faith
,
pray
take
but
a
view
of
Mr
Rushworth's
Collections
as
to
this
affair
,
and
there
,
beside
the
confimation
of
what
the
Duke
sayes
,
I
am
perswaded
you
will
find
,
the
King
so
express
,
and
the
Parliament
so
cordial
,
in
their
resentments
of
the
wrongs
done
to
these
poor
Protestants
,
and
in
their
readinesse
to
assist
for
their
relief
,
that
you
will
be
ashamed
hereafter
to
scorn
your selfe
by
such
confident
childish
conjectures
and
distinctions
.
But
,
I
am
sorry
,
that
by
reflecting
upon
the
part
of
the
French
Protestants
,
in
that
war
,
as
less
just
then
the
King
of
Britains
,
you
should
have
forced
me
to
a
discovery
,
which
rendreth
its
event
so
dishonourable
to
our
King's
memory
.
Having
run
thorow
so
many
examples
,
with
such
success
,
as
we
have
spoken
,
you
conclude
,
And
thus
I
have
cleared
the
Churches
abroad
of
that
in●urious
stain
you
brand
them
with
.
But
seeing
I
have
so
mamanifestly
discovered
your
falshood
and
presumption
,
in
this
matter
,
I
will
not
insult
over
this
your
folly
.
You
go
on
in
the
next
place
to
our
Britain
,
and
tell
us
of
the
English
Reformation
,
and
how
that
it
was
stained
with
no
blood
,
save
that
of
Martyrs
,
and
that
indeed
was
no
stain
,
but
,
as
you
do
well
correct
your selfe
,
its
chief
Ornament
.
But
Sir
,
if
the
Reformation
in
other
places
were
no
less
confirmed
and
rendred
glorious
by
this
zeal
and
testimony
,
and
withall
the
People
,
by
defensively
resisting
,
when
in
a
sufficient
capacity
,
did
evidence
a
greater
and
more
universal
constancy
,
not
versatile
by
every
blast
of
Authority
,
and
ambulatory
at
Princes
their
pleasure
,
doth
it
not
rather
augment
then
diminish
their
praise
.
You
adde
,
That
in
England
,
though
a
Popish
and
persecuting
Queen
interveened
,
betwixt
the
first
Reformation
of
King
Edward
,
and
the
second
of
Queen
Elizabeth
,
yet
none
rebelled
.
And
what
then
?
Pray
Sir
,
how
or
wherefore
doth
Scotland
want
that
glory
?
Sure
I
am
,
that
the
Reformation
being
established
in
Scotland
,
after
a
sharp
war
(
and
by
the
way
,
you
may
remember
,
that
Queen
Elizabeth
sided
with
the
subject
)
both
by
Pacification
,
Authority
and
determination
of
a
General
Assembly
,
yet
we
received
Queen
Mary
from
France
,
a
declared
violent
Papist
,
without
the
least
question
anent
her
right
of
Government
,
or
any
opposition
moved
against
her
,
until
provoked
by
such
weakness
&
wickednesse
,
as
I
am
ashamed
to
mention
.
Wherein
then
in
this
regard
are
we
inferior
to
England
,
unless
it
be
that
neither
for
the
favour
nor
fear
of
a
woman
,
we
were
moved
by
any
publict
act
,
let
be
by
vote
of
Parliament
,
as
the
Representative
of
that
Nation
,
to
deny
the
●aith
,
and
again
take
on
theyoke
of
the
Romane
Antichrist
?
Or
how
are
you
not
ashamed
,
to
reproach
your
Nation
with
a
nimious
fervour
,
specially
upon
this
occasion
,
wherein
our
worthy
Reformers
did
make
the
Court
complyance
,
back-drawing
and
lukwarmness
of
a
few
temporizers
,
their
great
and
continual
complaint
.
In
the
next
place
,
you
tell
us
,
that
all
that
travelled
the
World
,
can
witness
that
we
were
not
approven
in
our
late
rebellion
,
and
passing
by
Diodat
,
Spanhem
,
Rivet
,
Salmasius
,
Blondel
,
Amerald
,
de
Moulin
,
and
others
,
not
named
,
as
all
either
in
print
or
publick
discourse
declaring
for
you
,
you
say
,
There
was
an
act
made
by
the
Consistory
of
Charentoun
that
no
man
should
be
barred
the
communion
for
the
Scots
Excommunication
,
except
it
were
for
a
crime
;
And
this
,
forsooth
was
a
loud
declaration
of
their
disowning
of
our
practice
?
'T
is
answered
.
1.
Though
you
could
give
a
account
of
the
opinion
of
the
Nations
abroad
,
concerning
our
late
wars
,
yet
their
judgement
,
in
matters
so
remote
from
their
knowledge
,
and
wherein
,
the
favour
generally
born
to
Kings
,
specially
when
so
fatally
unfortunat
as
Charles
the
first
was
,
is
able
to
create
in
the
most
part
,
very
little
inquisitive
,
a
very
strong
prejudice
,
cannot
amount
to
a
testimony
of
any
moment
.
2.
That
the
more
knowing
among
them
did
,
both
by
their
Histories
and
other
writtings
,
&
also
by
their
letters
,
approve
our
proceedings
,
might
be
very
easily
made
out
by
an
unanswerable
condescendence
;
nay
that
the
generality
both
of
Dutch
and
French
Protestants
did
condemne
the
King's
party
and
their
practices
,
I
am
certain
,
none
of
these
to
whom
you
appeal
,
in
this
matter
,
can
justly
disown
it
.
As
for
Diodat
,
and
the
rest
you
name
,
why
do
you
not
e●hibite
their
words
?
You
say
indeed
for
some
of
them
,
very
wisely
and
safely
,
That
they
did
only
declare
themselves
in
their
Discourses
and
Sermons
.
And
for
these
I
think
you
must
be
excused
,
because
you
heard
them
not
.
But
for
the
rest
I
ingage
,
that
whatever
passages
you
shall
adduce
from
them
on
your
part
,
I
shall
redargue
either
their
information
,
in
matter
of
fact
,
or
their
reasons
in
matter
of
Right
,
to
the
satisfaction
of
all
unbyassed
men
:
Beside
Salmasius
is
most
exceptionable
,
in
respect
he
was
imployed
,
and
got
money
in
the
cause
:
and
yet
,
in
the
judgement
of
many
,
though
he
had
unanswerable
advantages
,
as
to
the
main
design
of
his
defence
,
he
was
even
in
that
shamefully
baffled
.
And
for
Amerauld
,
read
but
his
own
vain
and
ridiculous
Dedication
of
his
paraphrase
,
upon
the
Psalmes
,
to
the
King
,
in
the
year
of
his
restitution
,
and
I
am
certain
you
will
allow
us
to
think
the
want
of
his
suffrage
no
prejudice
to
our
cause
.
Now
for
your
act
made
at
Charenton
I
confess
your
not
producing
of
it
doth
the
more
dissatisfy
,
because
you
represent
it
in
termes
little
consistent
,
viz.
That
the
Sco●s
Excommunication
should
not
debar
,
unless
it
were
for
a
crime
.
That
you
take
a
crime
in
this
place
in
its
larger
acceptation
,
for
an
offense
,
and
not
in
that
more
strict
and
proper
wherein
Lawyers
use
it
,
it
were
disingenuity
in
me
for
to
call
it
in
question
.
But
then
how
Excommunication
can
otherwise
proceed
without
the
allegation
of
any
crime
,
as
you
seem
to
accuse
us
,
is
indeed
to
me
a
difficulty
inexplicable
,
&
whereof
,
I
am
sure
,
our
Church
could
not
be
guilty
;
and
therefore
seing
the
Consistorie
could
not
doubt
that
the
Church
of
Scotland
did
hold
an
offense
and
obstinacie
to
be
the
necessary
causes
of
excommunication
,
for
them
to
have
●lighted
the
tryal
by
us
made
,
and
judged
the
particular
grounds
of
our
procedure
not
answerable
to
the
general
rule
,
had
been
breach
of
Christian
communion
and
charity
,
whereof
your
naked
assertion
shall
never
make
me
think
the
French
Church
guilty
:
withal
yow
know
that
the
Bishop
of
Galloway
,
whom
you
alledge
to
have
been
upon
this
act
admitted
to
the
Lords
Table
,
notwithstanding
of
his
excommunication
,
was
excommunicate
upon
the
accusation
of
clear
crimes
.
So
that
,
what
you
call
a
loud
declaration
on
the
Consistories
part
,
I
apprehend
to
be
only
a
loud
calumny
on
yours
.
But
,
whatever
be
in
that
act
,
or
the
Bishops
admission
,
upon
his
own
information
,
in
opposition
to
all
your
vain
pretenses
of
contrary
Authorities
,
it
is
certain
,
that
not
only
the
truth
and
right
was
on
our
side
,
but
also
that
our
practices
were
approven
,
yea
applauded
and
we
therein
encouraged
by
letters
from
several
of
the
reformed
Churches
,
yet
extant
upon
record
.
But
,
in
the
next
place
,
your
.
N.
C.
Demanding
it
,
you
undertake
to
tell
him
ingenuously
what
precedents
there
are
in
History
for
subjects
fighting
upon
the
account
of
Religion
.
And
the
first
,
you
say
,
that
you
know
,
is
that
of
Gregory
the
seventh
arming
the
subjects
of
Germanie
against
Henry
the
fourth
,
from
whom
other
Popes
taking
example
,
they
made
no
bones
upon
any
displeasure
,
pretending
alwayes
some
matter
of
Religion
,
to
depose
Princes
,
and
liberat
their
subjects
,
As
you
instance
in
Frederick
the.
1.
und
2.
Lewes
of
Bavier
,
and
several
others
,
but
the
latest
precedent
,
you
say
,
is
the
holy
league
of
France
,
from
which
you
think
our
whole
matter
seems
to
be
transcribed
.
I
have
on
purpose
exhibited
these
passages
together
,
that
men
may
the
better
perceive
the
malice
of
your
calumny
,
which
prefacing
and
palliating
with
a
great
show
of
ingenuity
,
you
prosecute
with
meer
falshood
and
impertinency
.
But
first
,
dare
you
,
after
second
thoughts
,
affirme
upon
your
ingenuity
,
small
as
it
is
,
that
this
History
of
Gregory
is
the
first
precedent
that
occurres
to
you
of
fighting
for
Religion
?
I
have
already
told
you
,
how
,
before
Constantin's
Empire
,
the
Christians
in
the
East
,
the
Armenii
by
name
,
did
by
armes
assert
the
liberty
of
the
Gospel
,
and
rout
Maximinus
their
Persecutor
,
and
that
the
Persian
Christians
,
persecute
by
their
Princes
,
did
implore
the
assistance
of
the
Romanes
against
them
,
is
obviously
notour
.
Are
not
these
then
antient
and
undeniable
precedents
?
But
2.
What
likeness
find
you
in
Gregories
case
to
these
practices
that
we
maintaine
?
An
usurping
Prelat
,
according
to
the
Spirit
of
pride
and
violence
,
moving
in
that
order
,
quarrels
with
the
Emperour
,
anent
the
investiture
of
Bishops
,
whether
upon
just
grounds
or
not
,
is
not
the
present
concern
,
and
thereupon
excommunicating
him
,
extites
his
Subjects
,
yet
unstable
after
a
recent
rebellion
,
to
a
second
rising
.
Pray
Sir
,
was
this
a
war
provoked
to
by
persecution
&
the
necessity
of
defence
,
in
which
points
,
the
justice
of
our
courses
doth
cheifly
Consist
?
Sir
,
do
you
think
that
a
war
,
being
sometime
made
upon
a
false
or
unjust
pretense
of
Religion
,
should
be
an
instance
sufficient
to
disprove
all
warres
whatsomever
upon
a
Religious
account
?
Certainly
,
if
we
admit
of
such
reasoning
,
the
most
necessary
and
just
defensive
war
that
ever
was
or
can
be
supposed
,
may
by
the
objecting
(
though
most
groundlesly
)
of
any
of
the
most
arrant
rebellions
,
by
the
same
consequence
be
condemned
.
Seing
therefore
that
Gregorie's
course
was
plainly
wicked
.
1.
Because
his
medling
with
the
Emperour
after
this
sort
was
a
proud
usurpation
.
2.
Because
whatever
right
or
wrong
was
in
the
matter
,
abstractly
considered
,
yet
,
without
doubt
,
the
Emperour's
pretense
was
better
founded
,
then
the
Pop's
.
3.
Because
he
not
only
abused
the
spirituall
censure
,
but
perverted
it
to
the
instigatting
to
perjury
,
rebellion
,
and
blood
,
for
his
own
tyrannous
lust
and
ambition
,
your
reproaching
us
,
who
from
our
heart
detest
all
such
wayes
;
either
with
this
or
any
the
like
act
of
the
papal
insosolence
and
domination
,
is
but
dull
and
ridicluous
envy
.
As
for
the
Holy
league
of
France
,
from
which
,
you
say
,
our
whole
matter
seems
to
be
transcribed
,
Was
it
not
contrived
and
entered
into
,
at
least
in
pretense
,
for
the
restoring
and
settling
of
Romes
superstition
,
and
consequently
for
the
extirpation
of
the
protestant
Religion
?
How
then
can
our
necessary
undertaking
for
the
defence
of
our selves
,
in
the
maintenace
of
the
true
Religion
,
and
covenanting
together
,
in
this
cause
,
expresly
against
Romes
designes
and
instruments
,
be
assimulat
to
that
precedent
?
Out
of
what
Topicks
will
you
prove
such
direct
opposites
,
as
a
League
for
establishing
error
against
truth
,
and
a
Covenant
for
truth's
defence
,
to
be
parallel
?
Or
do
you
think
,
that
the
same
common
name
and
forme
of
a
League
,
or
the
accidental
similitude
of
certaine
ordinary
methods
and
circumstances
is
sufficient
to
conclude
all
ingagements
,
accordingly
modelled
,
under
the
same
character
?
But
it
is
so
certaine
,
that
the
most
wicked
combinations
of
the
ungodly
may
proceed
in
the
same
form
&
manner
,
with
the
righteous
Covenants
of
the
faithful
,
and
that
as
these
may
joyn
themselves
to
the
Lord
,
in
a
perpetual
Covenant
,
so
those
also
may
conspire
against
the
Lord
and
against
his
anointed
,
plote
against
the
just
,
and
make
a
Covenant
even
with
hell
and
death
,
that
I
am
ashamed
of
your
futility
.
But
you
say
,
That
herein
we
symbolize
with
Courtiers
,
Canonists
and
Iesuites
the
worst
gang
of
the
Romane
Church
,
and
yet
fill
heaven
and
earth
with
clamors
against
the
Church
of
England
,
for
innocenter
resemblances
.
Sir
,
This
your
(
herein
)
needeth
explication
;
for
that
as
they
did
,
so
do
we
enter
into
Leagues
,
is
too
general
to
import
any
reflection
:
and
as
to
the
specifications
of
that
popish
League
,
seing
they
disterminate
our
cases
to
no
less
opposition
,
then
that
of
error
,
persecution
and
destruction
,
on
their
part
,
to
truth
,
necessary
defence
and
preservation
,
on
our
part
,
what
remains
to
make
out
this
your
objected
agreement
?
'T
is
true
,
these
French
leaguers
were
subjects
,
and
did
pretend
for
their
Religion
,
with
an
avowed
preference
to
the
subordinate
duty
of
their
allegeance
to
their
Prince
:
but
seing
their
religion
was
a
false
superstition
,
and
their
ingagement
neither
provoked
by
injurie
,
nor
limited
to
defence
,
but
in
manifest
malice
,
Without
the
countenance
of
Authority
,
entered
into
,
to
suppresse
,
by
bloud
and
violence
,
truth
and
innocenie
,
our
Covenant
,
authorized
by●
the
unanimous
vote
of
the
Estates
of
Parliament
,
for
the
necessity
of
defence
,
in
an
exigent
,
very
demonstrable
both
from
our
first
and
chief
obligation
unto
God
,
and
unquestionable
liberty
and
priviledge
of
selfe
defence
,
can
not
without
an
impious
effrontery
,
be
compared
to
that
wicked
and
cruel
Bond.
And
here
,
if
comparisons
were
not
more
odious
then
pungent
,
it
were
easie
for
me
to
prove
,
that
as
our
National
Covenant
was
at
first
made
in
opposition
to
the
bloudy
decrees
of
the
Council
of
Trent
,
and
the
combinations
framed
for
execut●ing
thereof
●and
our
League
and
Covenant
afterward
ingaged
in
,
upon
the
express
consideration
of
the
continual
plotes
and
conspiracies
of
the
enemies
of
God
,
against
his
truth
;
so
,
it
is
only
the
practice
of
your
Prelats
,
their
persecuting
bonds
and
subscriptions
,
with
their
persidious
●ellum
Episcopale
,
and
not
our
defensive
Covenants
,
that
can
be
reproached
with
the
imitation
of
these
popish
courses
.
But
seing
the
necessity
and
justice
of
our
cause
was
plainly
such
,
as
neither
can
be
convelled
by
your
aspersions
,
nor
needeth
the
confirmation
of
the
known
precedents
of
the
French
,
and
other
protestants
,
counter-leaguing
,
in
opposition
to
that
wicked
League
devised
against
them
,
I
shall
not
detain
you
longer
on
this
subject
.
As
for
the
Church
of
England's
seeming
to
symbolize
with
Rome
,
in
some
innocenter
things
,
as
you
phrase
it
,
I
wish
she
were
indeed
as
innocent
in
that
matter
,
as
we
are
in
what
you
objecte
.
But
seing
what
you
would
only
have
to
be
a
seeming
appearance
,
is
a
manifest
reality
,
already
clearly
Demonstrate
,
by
the
Authors
of
Altare
damascenum
,
and
the
English
Popish
Ceremonies
;
passing
this
poor
reflection
,
as
one
of
your
affected
transitions
,
I
follow
you
to
your
next
purpose
.
Which
you
table
by
a
challenge
from
your
N.
C.
that
you
still
retain
the
papacie
,
and
do
only
change
the
person
from
the
Pope
,
to
the
King
,
whom
you
make
,
and
swear
to
,
as
Head
of
the
Church
.
And
to
this
you
answere
very
vehemently
,
that
it
is
an
impudent
calumny
,
as
you
promise
to
clear
by
an
account
of
the
whole
matter
.
But
behold
the
worthie
performance
;
a
lame
,
confused
,
pitiful
storie
,
how
the
Pope
,
beside
his
general
tyrannie
,
did
,
upon
King
John
his
base
r●signation
,
exercise
over
England
a
particular
authority
;
that
after
the
Reformation
and
the
shaking
of
the
papal
voke
,
the
Oath
of
Supremacie
was
brought
in
,
to
exclude
all
forraign
Iurisdiction
,
and
reinstate
the
King
is
his
Civill
Authority
;
That
Henrie
the
8th
did
indeed
set
up
a
Civill
Papacie
,
but
the
Reformation
of
England
was
never
dated
from
his
breach
with
Rome
:
that
the
Oath
of
supremacie
was
never
designed
to
take
away
the
Churches
intrinseck
Power
,
or
to
make
the
power
of
Ordination
,
of
giving
Sacraments
,
or
of
Discipline
to
flow
from
the
King
,
that
however
,
because
the
generality
of
the
words
might
suggest
scruples
,
they
are
explained
in
an
Act
of
Parliament
of
Q.
Elizabeth
,
and
in
one
of
the
29.
Articles
,
and
morefully
by
B.
Usher
with
King
Iames
approbation
.
And
lastly
since
we
have
this
oath
from
England
,
none
ought
to
scruple
,
the
words
being
sufficiently
plain
,
and
the
English
meaning
ours
.
This
is
the
full
and
clear
account
which
you
promise
;
But
who
knows
not
these
poor
and
insignificant
pretenses
:
King
Iohn's
resignation
was
indeed
so
base
,
that
by
all
disinterested
it
was
ever
held
to
be
invalid
,
and
in
after
times
scarce
ever
mentioned
,
let
be
pleaded
.
It
is
therefore
the
Pop's
general
tyrannie
,
and
what
it
was
,
and
whether
abolished
,
in
these
Kingdomes
,
or
in
effect
only
transferred
from
him
to
the
Prince
,
that
we
are
here
to
consider
.
And
,
I
think
,
I
may
take
it
for
granted
,
that
you
judge
the
Pope's
exorbitant
usurpation
,
specially
his
assumming
to
himselfe
,
not
an
external
assisting
oversight
(
which
we
grant
to
be
the
proper
right
of
Princes
)
but
,
by
way
of
an
intrinseck
and
direct
power
,
the
sole
and
uncontrolable
care
of
the
Church
,
her
ministry
and
ministers
,
with
his
arrogating
an
architectonick
power
in
the
ordering
of
Gods
Worship
,
so
that
in
all
Ecclesiastick
meetings
and
matters
therein
proposed
,
he
may
enact
what
canons
he
pleases
,
to
be
parts
of
the
Papal
tyranny
,
not
only
as
in
him
,
but
in
all
men
under
our
Lord
Jesus
Christ
,
unwarrantable
and
antichristian
;
nay
some
of
these
are
points
of
so
high
a
nature
,
that
the
greater
part
,
even
of
the
members
of
the
Romish
Church
,
do
reclaim
against
them
.
Now
questionlesse
if
this
power
be
to
the
Pope
unlawful
and
incompetent
,
all
secular
persons
and
Princes
are
therefore
much
more
excluded
,
in
asmuch
as
the
Pope
being
at
least
in
shew
a
Church-man
,
and
,
according
to
the
hypothese
even
of
your
Hierarchy
,
the
first
Bishop
of
the
westerne
,
if
not
of
the
whole
Church
,
he
is
fortified
by
certain
seeming
pretenses
,
of
which
the
clame
of
civil
Princes
is
wholly
destitute
.
To
come
then
to
our
purpose
,
that
after
the
Reformation
,
the
Popish
yoke
not
only
as
to
the
particulars
above
mentioned
,
but
also
as
to
his
forreign
Jurisdiction
,
unlawfully
usurped
over
Church-men
in
civills
,
to
the
prejudice
of
the
King's
Soveraignity
;
was
righteously
shaken
off
,
and
the
King
re-instated
in
his
Civil
authority
,
over
all
Persons
,
and
also
,
in
all
Causes
,
in
so
far
as
they
are
committed
to
his
royal
direction
and
tuition
,
is
not
at
all
denyed
:
If
that
matters
had
here
sisted
,
and
upon
the
abolition
of
the
Papal
domination
,
the
things
of
God
and
of
Caesar
had
been
equally
restored
,
who
could
have
gain-said
it
?
But
that
,
on
the
contrary
,
by
the
Pop's
exclusion
,
and
,
in
place
of
this
righteous
restitution
,
the
King
,
under
pretence
of
the
vindication
of
his
own
Supremacy
,
did
procure
to
himself
a
very
formal
and
full
translation
of
what
the
Pope
had
not
only
usurped
from
him
,
but
arrogate
from
God
,
specially
in
the
things
above-specified
,
both
the
occasion
of
this
change
,
and
the
manner
how
this
Supremacy
hath
since
been
exercised
,
do
aboundantly
declare
.
And
for
clearing
the
occasion
,
it
may
be
remembred
,
1.
That
the
Peter-pence
,
called
in
the
beginning
the
King's
almes
,
imposed
by
on
Ina
King
of
the
West
Saxons
,
was
discharged
by
Act
of
Parliament
in
the
reigne
of
Edward
the
Third
,
and
the
contention
anent
the
exemption
of
Church-men
from
the
King's
Courts
most
hotly
agitate
,
in
the
reig●es
of
Henry
Second
and
King
Iohn
,
was
composed
many
years
before
the
dayes
of
Henry
the
Eight
:
So
that
neither
that
exaction
,
nor
this
old
debate
,
and
far
less
King
Iohn's
most
invalide
resignation
,
not
worth
the
naming
,
could
be
the
cause
of
King
Henry
his
acclaiming
the
Supremacy
.
2.
The
only
motive
that
we
find
in
History
,
whereby
Henry
was
instigat
to
reject
the
Pope
,
and
to
declare
himself
to
be
supreme
in
causes
Ecclesiastick
,
aswell
as
civil
,
was
his
purpose
of
divorce
from
Queen
Katharine
,
wherein
,
finding
himself
abused
by
the
Pope
and
his
Legates
their
delayes
,
he
discharges
all
appeals
to
Rome
,
appointing
them
to
be
made
from
the
Comissary
to
the
Bishop
,
from
the
Bishop
to
the
Archbishop
,
and
from
the
Archbishop
to
the
King
,
and
is
thereafter
first
called
by
the
Clergy
,
and
then
declared
by
the
Parliament
,
to
be
Supreme
head
of
the
Church
,
in
liew
of
the
Pope
,
whose
authority
was
abrogat
by
the
same
Act
:
These
things
then
being
certain
,
and
you
your selfe
acknowledging
that
King
Henry
did
set
up
a
civil
Papacy
,
It
is
easy
to
determine
,
that
this
change
was
not
a
bare
exclusion
,
but
a
plain
translation
of
the
Popes
usurped
power
.
We
know
the
Reformation
of
England
was
never
dated
from
that
breach
with
the
Bishop
of
Rome
:
But
what
then
?
Can
you
deny
that
this
was
both
the
rise
and
establishment
of
the
Supremacy
,
which
being
transmitted
to
Edvard
the
sixth
,
and
then
renounced
by
Queen
Mary
,
and
again
restored
to
the
Pope
,
was
by
Queen
Elizabeth
reassumed
,
and
so
continueth
untill
this
day
?
It
is
true
,
that
after
the
breaking
up
of
the
more
clear
light
of
Reformation
,
whereby
not
only
Rom's
Superstition
,
bot
also
the
Popes
usurpation
and
tyranny
,
in
many
things
,
was
,
upon
better
reasons
,
rejected
,
and
especially
after
the
succession
of
Queen
Elizabeth
,
to
whose
Sexe
the
former
title
of
headship
,
for
all
the
smoothings
that
had
been
before
used
,
was
nevertheless
construed
not
to
be
so
agreeable
.
Many
explications
were
adhibite
for
qualifying
the
Supremacy
,
both
in
answer
to
the
opposition
of
Papists
and
for
removing
the
offence
of
the
Protestant
Churches
.
But
the
truth
is
,
these
explications
,
though
more
sound
in
their
grounds
,
yet
,
in
their
explication
,
were
nothing
conclusive
as
to
the
present
debate
,
and
their
Authors
arguing
for
the
Supremacy
from
the
examples
of
reforming
Kings
and
Emperours
,
acting
not
by
vertue
of
an
assumed
prerogative
,
but
only
from
that
extraordinary
power
,
which
the
necessity
of
the
end
,
upon
the
failzour
of
other
midses
,
doth
measure
out
to
Princes
first
,
and
to
others
also
,
if
in
a
competent
capacity
,
did
rather
infer
the
justification
of
the
work
,
then
conclude
the
approbation
of
the
Supremacy
,
notwithstanding
it
was
therein
imployed
.
Nay
,
while
by
these
their
reasonings
,
they
went
about
from
such
extraordinary
interpositions
,
only
warranted
by
the
exigence
of
necessity
,
and
the
rectitude
of
the
work
thereby
effectuat
,
to
establish
to
the
Prince
a
constant
setled
authority
,
properly
conversant
about
these
matters
,
the
argument
is
far
more
absurd
,
then
if
because
a
Governour
may
,
in
a
manifest
incident
disorder
falling
,
for
example
,
in
a
Family
,
repone
the
Father
and
head
thereof
to
his
paternal
oversight
,
one
should
thence
conclude
to
the
same
Governour
,
a
proper
power
and
faculty
of
placeing
and
displaceing
Heads
of
Families
,
and
appointing
the
Rules
thereof
at
his
pleasure
.
Now
that
thus
it
fell
out
in
England
after
the
Reformation
,
and
that
the
same
(
if
not
a
more
exorbi●ant
power
)
taken
from
the
Pope
,
was
transferred
and
setled
upon
the
Crown
,
as
a
perpetual
privilege
thereof
,
is
in
the
second
place
by
the
manner
of
its
exercise
,
and
its
ensuing
fruits
,
ve●y
evidently
held
out
.
For
proofe
whereof
,
the
office
and
actings
of
the
Lord
Cromwell
,
as
Vicare
General
,
appointed
by
Henry
the
eight
,
over
the
spirituality
,
though
by
the
good
providence
of
God
ordered
to
be
a
notable
mean
for
advance
of
the
Reformation
,
is
an
undeniable
argument
.
And
as
to
the
continuance
of
the
same
usurpation
,
in
order
to
other
effects
in
themselves
evill
,
and
not
to
be
justified
,
there
needeth
no
curious
search
;
the
frequent
practices
of
after
Princes
,
laying
claime
to
this
power
,
namely
Elizabeth
,
Iames
and
Charles
,
in
their
ecclesiastick
medlings
,
but
especially
of
his
Majesty
now
regnant
,
in
his
interposing
in
Church-matters
,
and
thereby
overturning
a
true
Gospe-●ministry
,
introducing
a
new
model
of
Church-government
,
absolutely
dependent
upon
himselfe
,
reviving
vain
,
groundless
and
antiq●●●
ceremonies
,
appointing
and
imposing
new
Religions
,
Dayes
and
Forms
.
And
lastly
,
giving
Rules
to
Ministers
their
doctrine
,
what
points
to
preach
and
what
to
omit
all
according
to
the
device
of
his
own
heart
,
are
an
obvious
demonstration
:
which
things
are
in
themselves
so
evident
,
that
I
strange
you
should
accuse
Henry
the
Eight
of
a
civil
Papacy
,
and
so
inconsequently
acquit
al
his
Successors
:
Whereas
,
in
effect
,
they
not
only
acted
in
Church-matters
after
the
same
method
by
him
observed
,
using
the
same
prerogative
,
in
the
grant
of
their
High
Commissions
and
in
other
acts
,
which
he
exercised
in
his
vicarious
deputation
;
but
he
is
the
Prince
who
(
waving
his
haltings
upon
the
other
side
,
and
considering
the
necessity
there
was
at
that
time
,
of
an
extraordinary
remedy
,
for
the
good
things
that
he
did
)
seemeth
to
have
employed
their
usurped
Supremacy
most
excusably
,
and
also
very
advantageously
for
the
promoving
of
the
Reformation
.
Bot
you
tell
us
,
that
the
Oath
of
Supremacy
was
never
designed
,
to
take
away
the
Churches
intrinseck
power
,
or
to
make
the
power
of
Ordination
,
of
Sacraments
,
and
of
Discipline
,
flow
from
the
King
.
It
is
answered
,
seing
the
many
evill
effects
of
this
Supremacy
,
do
so
pla●●ly
evince
its
direct
and
proper
tendency
,
and
its
late
explanation
by
Act
of
Parliament
,
doth
put
its
nature
and
extent
beyond
all
controversy
,
to
tell
us
what
at
first
it
was
or
was
not
designed
for
,
is
but
a
vain
suggestion
.
And
therefore
according
to
these
●urer
grounds
,
I
must
now
tell
you
.
1.
That
although
the
King
,
not
likely
to
be
tempted
by
such
an
empty
curiosity
,
hath
neither
expresly
declared
in
his
own
favour
,
nor
assumed
to
himselfe
the
exercise
of
this
power
of
administration
;
yet
that
by
vertue
of
his
Supremacy
,
as
it
now
stands
explained
,
he
may
do
both
or
either
,
when
he
pleaseth
,
is
not
to
be
doubted
.
I
need
not
reminde
you
that
any
Church-power
,
not
acknowledging
a
dependence
upon
,
and
subordination
unto
the
Soveraign
Power
of
the
King
as
Supreme
,
is
abrogate
and
discharged
.
But
,
pray
Sir
,
he
who
may
enact
what
he
thinketh
fit
concerning
all
Ecclesiastick
meetings
and
matters
,
may
he
not
,
if
he
think
fit
,
declare
himself
to
have
the
power
of
the
ministerial
function
?
Nay
,
what
may
he
not
do
?
But
2.
admitting
that
this
was
not
meaned
by
the
Parliament
,
in
their
explanation
,
and
that
in
probability
the
King
will
never
affect
the
imployment
;
yet
that
the
intrinseck
power
of
Government
belonging
to
the
Church
,
both
as
to
a
Society
of
our
Lords
erection
,
and
by
his
express
gift
and
concession
,
is
by
the
Supremacy
taken
away
,
I
beleeve
it
will
be
so
far
from
being
disowned
,
that
it
is
rather
vaunted
of
as
its
principal
end
and
advantage
.
But
referring
the
truth
and
evidence
of
this
point
,
anent
the
power
of
Government
,
given
by
our
Lord
immediatly
to
his
Church
,
to
what
hath
been
very
fully
by
others
declared
,
and
is
by
me
above
hinted
at
,
I
verily
think
,
that
though
we
had
no
other
argument
,
save
the
sad
changes
that
of
late
have
ensued
upon
the
usurpation
of
this
Supremacy
,
the
usefulness
and
excellency
of
this
intrinseck
Government
,
is
thereby
rendered
apparent
,
beyond
the
evidence
of
any
further
confirmation
.
And
really
when
,
together
with
the
authority
of
its
founder
,
I
consider
the
undeniable
necessity
and
expedience
of
an
internal
power
of
Government
in
the
Church
,
as
the
most
significant
mean
for
making
all
its
other
gifts
,
powers
,
&
offices
effectual
,
And
how
much
it
is
commended
by
the
signal
usefulness
of
a
proper
Government
in
every
Society
,
but
more
especially
to
our
adversaries
by
that
high
yea
sacred
estimat
,
which
they
so
much
inculcat
of
that
Civil-government
,
and
all
its
punctilios
,
whereupon
their
interest
depends
,
and
when
,
on
the
other
hand
,
I
reflect
upon
the
pe●●●●ous
and
woful
influences
,
that
in
all
ages
have
constantly
attended
either
the
suppression
or
usurpation
of
this
great
divine
ordinance
,
I
cannot
sufficiently
regrete
,
that
the
pride
,
ambition
and
vanity
of
men
,
in
setting
up
and
advancing
this
Supremacy
,
should
be
so
sinfully
subservient
to
the
Divell
's
great
design
,
of
crossing
the
progress
of
the
Gospel
,
and
propogating
irreligion
:
Which
evil
is
the
more
to
be
lamented
,
that
nothwithstanding
that
our
own
experience
of
its
wretched
consequences
,
doth
evidently
redargue
this
usurpation
,
yet
these
men
who
,
in
the
matter
of
Civil
government
,
make
every
circumstance
sacred
,
and
exclaime
against
the
smallest
innovation
,
as
if
all
confusion
were
imminent
,
can
and
do
,
in
the
business
of
Ecclesiastick
government
,
with
a
more
then
Gallio
indifferency
and
coldness
,
slight
all
its
concerns
,
in
opposition
to
their
carnal
designes
,
as
questions
of
meer
outward
forms
,
and
the
skirts
and
suburbs
of
Religion
,
far
removed
from
its
life
and
substance
.
Whereas
it
is
very
certain
,
that
eternal
life
and
salvation
,
the
great
end
,
is
not
more
preferable
to
temporal
peace
and
outward
tranquillity
,
then
our
zeal
for
the
government
of
God's
House
,
institute
by
himselfe
in
his
Church
,
in
order
to
our
everlasting
welbeing
,
ought
to
exceed
our
regard
to
Civil
government
,
which
in
this
respect
,
are
but
the
ordinances
of
man
,
in
order
to
our
temporal
interests
:
Nay
,
so
apparent
is
the
lukwarmness
&
hypocrisy
of
mens
reasonings
in
behalfe
of
this
Supremacy
,
that
though
in
the
supposition
that
our
Lord
had
by
himselfe
immediatly
erected
in
any
Kingdom
,
a
Society
or
incorporation
with
masters
,
laws
,
and
a
competent
jurisdiction
,
in
order
to
some
temporal
advantage
,
as
he
hath
,
in
the
acknowledgement
of
all
,
institute
his
Church
with
Ordinances
,
Officers
,
and
Government
suited
to
its
great
ends
,
all
ration●●
men
let
be
the
members
of
that
Society
,
would
judge
the
King
's
pretending
to
an
arbitrary
and
absolute
disposal
of
these
previleges
thus
granted
,
to
be
an
injurious
invasion
and
usurpation
.
Yet
,
in
order
to
the
Church
and
her
rights
and
immunities
,
they
are
not
ashamed
to
cut
off
●o
even
and
just
a
parallel
,
and
deny
so
evident
a
consequence
in
behalf
of
her
righteous
liberty
:
But
wisdome
is
justified
of
her
children
.
And
how
much
were
it
to
be
wished
,
that
,
at
the
least
,
the
children
of
light
were
as
wise
as
the
children
of
this
world
are
in
their
generation
.
3.
Beside
the
invasion
threatened
to
the
Church
,
in
its
power
of
administration
,
and
the
usurpation
from
the
Church
of
the
power
of
Government
,
which
this
Supremacy
imports
,
it
further
attributes
to
the
Prince
,
according
to
our
Parliaments
late
explication
,
an
illimited
power
in
matters
of
Religion
,
proper
and
reserved
to
God
alone
.
To
enact
whatever
a
man
thinketh
fit
in
Ecclesiastick
meetings
and
ma●●ers
,
I
am
certain
,
is
that
which
the
Lord
did
never
allow
to
any
meer
man
under
heaven
;
and
yet
that
this
power
is
assumed
,
and
how
,
by
vertue
thereof
,
old
,
unwarrantable
superstitions
have
been
retained
,
new
rites
and
ceremonies
in
Divine
Worship
devised
,
and
Churches
turned
and
overturned
,
according
to
mens
pleasure
,
is
sufficiently
known
without
my
condescendence
.
And
therefore
,
seing
the
King
,
by
vertue
of
his
Supremacy
,
doth
not
only
intermedle
,
by
giving
his
civill
sanction
and
confirmation
to
the
intrinseck
powers
of
the
Church
,
by
you
mentioned
,
as
you
do
allege
,
or
by
acts
imperate
,
as
others
,
in
contradistinction
to
elicite
acts
in
these
matters
,
doe
use
to
express
it
,
but
doth
lay
claime
to
an
absolute
power
in
and
over
all
Church-matters
and
persons
,
the
filly
pretense
whereby
you
go
about
to
smooth
it
is
not
worthie
of
any
mans
notice
.
In
the
next
place
,
you
tell
us
of
some
explications
provided
for
removing
of
the
scruples
,
which
the
generality
of
the
words
of
the
oath
of
Supremacy
might
suggest
.
And
to
this
it
may
suffice
for
answer
,
that
seing
these
explications
are
certainly
confined
to
England
,
and
by
no
publick
Act
received
or
owned
among
us
,
your
allegeance
,
with
your
childish
ground
,
that
we
have
this
oath
from
them
,
is
wholly
impertinent
as
to
our
releife●
But
seing
the
setting
down
of
these
explications
,
contained
in
the
English
act
and
Articles
above
cited
,
(
Which
you
do
counningly
omit
)
will
not
only
,
by
comparing
therewith
the
far
different
practices
of
the
Kings
of
that
Realme
,
discover
the
inadequatnesse
,
not
to
say
the
slightnesse
of
these
sensings
,
in
effect
meerly
devised
to
palliat
an
excess
in
it self
nowise
justifiable
,
but
more
fully
manifest
the
strange
extravagance
both
of
the
practical
acceptation
,
and
late
express
interpretation
of
this
Supremacie
.
You
may
read
them
as
follows
;
the
words
of
the
Act
in
quinto
Elizab.
Declare
her
power
and
Authority
to
be
a
soveraignity
over
all
manner
of
persons
,
borne
within
the
Realme
,
whether
they
be
ecclesiastical
or
temporal
,
so
that
no
forreigne
power
hath
or
ought
to
have
any
superiority
over
them
,
and
these
of
the
Articles
,
run
thus
.
Art.
37.
We
give
not
to
our
Princes
the
ministring
either
of
Gods
.
Word
or
of
the
Sacraments
,
the
which
thing
the
injunctions
also
lately
set
forth
by
Elizab
our
Queen
do
most
plainly
testifie
:
but
that
only
prerogative
,
which
we
see
to
have
been
given
alwayes
to
all
godly
Princes
,
in
holy
Scriptures
,
by
God
himselfe
,
that
is
,
that
they
should
rule
all
Estates
and
degrees
committed
to
their
charge
by
God
,
whether
they
be
Ecclesiastical
or
Temporal
,
and
restrain
with
the
civill
sword
the
stubborne
,
and
evill
doers
.
These
being
the
termes
of
these
explications
,
what
consonancie
the
medlings
of
their
Princes
in
imposing
rites
,
ceremonies
and
formes
of
Worship
,
enjoyning
their
own
dayes
,
and
profaning
God's
,
commanding
what
Doctrine
Ministers
should
forbear
,
permitting
excomunication
in
their
own
name
jointly
with
the
Lords
,
and
finally
,
by
sitting
and
ruling
in
the
Temple
of
God
,
as
in
their
own
Court
,
do
hold
therto
,
is
obvious
to
the
first
reflection
:
Only
this
I
must
say
,
that
if
the
Kings
of
England
their
Ecclesiastick
actings
be
indeed
sufficiently
warranted
,
by
the
foregoing
explanations
,
the
Author
of
the
late
discourse
of
Ecclesiastick
policy
,
who
,
in
prosecution
of
the
King's
Supremacie
,
doth
plainly
annexe
unto
it
the
Authority
of
the
preisthood
,
and
power
over
the
conscience
,
at
least
the
obedience
of
men
,
in
matters
of
Religion
;
in
place
of
that
applause
,
wherwith
he
is
generally
received
at
Court
,
deserves
rather
to
be
demeaned
as
the
highest
calumniator
and
depraver
of
his
Majesties
government
.
But
not
to
trouble
you
further
with
these
double
English
senses
,
viz
that
pretended
by
their
Acts
of
Parliament
and
Articles
,
which
I
grant
to
be
more
sound
,
and
such
wherewith
many
godly
men
have
rested
satisfied
,
and
the
other
more
true
,
received
and
followed
by
their
Court
and
Clergie
,
nor
yet
to
insist
upon
your
incomparable
and
blessed
(
Who
now
hath
mens
persons
in
admiration
?
)
Bishop
Usher
his
more
full
interpretation
equally
redargued
by
what
I
have
alreadie
said
.
Let
us
consider
our
Scots
most
excessive
,
though
more
ingenuous
,
explanation
;
and
although
,
I
do
apprehend
the
words
of
the
Oath
of
Supremacie
to
be
in
themselves
capable
of
a
sound
sense
,
and
that
by
understanding
supreme
Governour
of
this
Kingdome●
not
to
be
a
limiting
designation
,
but
a
plain
qualification
of
the
nature
of
the
government
as
being
in
order
to
its
correlat
this
Kingdome
,
in
it selfe
civil
,
and
only
in
this
notion
,
to
be
extended
to
persons
and
causes
ecclesiastick
,
all
difficulties
may
be
salved
;
yet
,
when
to
the
rise
and
manner
of
this
Supremacie
above
declared
,
I
adde
how
of
late
it
hath
been
made
the
ground
of
the
King
his
restoring
of
Bishops
,
and
framing
their
government
to
an
absolute
dependence
upon
himselfe
,
granting
of
the
high
Commission
,
appointing
the
constitution
of
a
National
Synod
,
and
of
other
strange
acts
before
touched
,
and
especially
that
as
the
Act
Parl.
1592.
expresly
and
justly
limiting
this
Supremacy
,
was
by
the
first
Act
〈◊〉
2.
Parl.
1661.
Wholly
abrogate
and
made
void●
so
by
the
first
Act
of
the
Par.
1669.
The
same
Supremacie
is
ass●rted
to
that
absurd
hight
,
as
doth
import
a
plain
surrender
of
Conscience
,
and
submission
of
all
Matters
of
Religion
(
for
as
to
civills
,
we
are
not
so
rash
)
to
his
Majesties
pleasure
,
in
a
more
absolute
manner
,
then
ever
to
this
day
hath
been
acclaimed
either
by
Pope
or
general
Council
.
These
things
,
I
say
,
being
weighed
,
I
think
I
may
safely
conclude
,
that
I
look
upon
the
Supremacie
not
only
as
a
civill
Papacie
,
but
an
height
of
usurpation
against
our
Lord
,
King
in
Zion
,
whereunto
never
Christian
Prince
nor
Potentate
did
heretofore
aspire
.
And
here
,
your
N.
C.
seconding
my
assertion
tells
you
,
that
this
Supremacie
clearly
makes
way
for
Erastianisme
.
To
which
you
answer
,
That
this
is
one
of
our
mutinous
arts
,
to
find
out
long
&
hard
names
,
and
affixe
them
to
any
thing
displeaseth
us
.
But
passing
the
childishness
of
this
conceite
,
as
if
either
a
long
or
hard
name
were
more
odious
then
a
short
,
in
my
opinion
,
s●ch
is
the
manifest
wickedness
of
this
your
Supremacy
,
that
it
is
one
of
your
●elusive
arts
to
make
your
.
N.
C.
rather
vail
it
with
an
obscure
name
,
then
leave
it
to
an
open
discoverie
;
and
in
the
same
manner
it
was
,
that
the
men
of
your
gang
,
after
they
begun
to
broach
their
dangerous
,
dissolute
,
and
undermining
principles
,
thought
fairly
to
have
palliate
all
with
the
gentle
name
of
Latitudinarian
,
as
apparently
obleidging
to
all
parties
:
But
now
that
they
are
detected
,
they
turn
their
talk
,
and
loth
to
marr
their
affected
smoothness
by
terming
it
otherwise
then
,
the
long
name
,
they
blame
us
for
loading
them
with
reproach
:
whereas
,
to
the
best
of
my
knowledge
,
it
was
their
own
invention
and
choise
.
But
not
to
detaine
you
about
names
,
which
really
I
do
so
little
value
,
in
any
respect
,
that
I
do
not
so
much
as
regard
the
name
Fanatick
,
nor
these
many
other
,
wherewith
the
truth
,
and
partie
,
which
I
maintain
have
been
standered
,
let
us
proceed
to
what
you
say
to
the
things
.
And
first
you
tell
us
,
that
in
the
old
Testament
the
Kings
of
Judah
frequently
medled
in
divine
matters
,
and
the
Sanhedrin
,
which
was
a
civill
Court
determined
in
all
matters
of
Religion
,
'T
is
answered
,
did
you
not
just
now
give
us
an
account
of
certain
restrictive
explications
made
of
the
Supremacie
?
What
do
you
then
intend
by
these
instance
?
Not
that
I
do
exclude
Kings
from
a
due
medling
in
divine
matters
,
or
do
decline
the
righteous
practices
of
the
Kings
of
Iudah
,
in
the
largest
construction
that
they
can
receive
;
But
certainly
,
if
what
you
say
of
their
Sanhedrin
be
true
,
it
will
overturne
all
your
pretended
limitatio●s
,
at
least
,
give
to
the
King
a
determining
judgement
in
all
matters
of
Religon
,
which
neither
ought
,
nor
can
be
admitted
.
But.
2.
This
threed-bare
argument
,
taken
from
the
Kings
of
Iudah
and
the
Sanhedrin
,
for
your
Supremacie
,
is
so
fully
answered
by
others
,
specially
by
Mr.
Gillespie
,
in
his
Aaron●s
Rod
;
and
he
hath
so
evidently
cleared
,
that
there
was
a
Sanhedrin
ecclesiastick
,
distinct
from
the
civill
,
and
that
these
two
governments
were
not
confounded
,
that
I
wonder
you
are
not
ashamed
of
such
jejune
repetitions
.
And
,
in
effect
,
it
is
so
plain
in
Scripture
,
that
none
of
these
Kings
did
interpose
in
matters
of
Religion
,
otherwise
then
by
their
extrinseck
oversight
and
assistance
,
except
either
by
immediat
commission
and
direction
from
God
,
as
it
happened
in
the
establishment
made
by
David
and
Solomon
,
not
to
be
drawn
in
consequence
,
or
els
in
the
case
of
necessary
Reformation
,
in
which
,
ordinary
means
ceasing
,
the
obligation
of
the
end
doth
authorize
even
more
extraordinary
endeavours
,
that
seing
the
Lord
himselfe
did
immediatly
reprove
the
usurpation
of
Uzziah
,
I
can
not
imagine
from
what
particular
precedent
you
do
designe
your
advantage
.
However
,
of
one
thing
I
am
most
perswaded
,
and
I
am
charitable
to
think
that
all
your
confidence
dare
not
deny
it
,
that
had
any
one
of
the
Kings
of
Iudah
arrogate
to
himselfe
a
Supremacie
in
all
causes
,
and
over
all
persons
,
aswell
Ecclesiastick
as
Civill
so
as
to
declare
that
whatsoever
he
,
should
enact
,
anent
Ecclesiastick
meetings
or
matters
should
be
obeyed
and
observed
by
all
his
subjects
,
he
had
been
repute
no
other
then
a
rebell
and
usurper
against
God
,
and
a
proud
contemner
of
his
Law
:
And
as
for
the
Sanedrin
,
though
it
were
not
proven
that
there
was
one
Ecclesiastick
,
and
●n
other
Civill
,
yet
their
distinct
,
sacred
,
and
inviolable
Preisthood
,
doth
so
strangly
plead
for
a
constant
separation
where
we
find
the
Lord
to
have
made
a
divided
institution
,
that
any
conjunction
in
that
Court
,
or
any
thing
beside
occasioned
by
their
singularly
mixed
Policy
,
can
nowise
infer
the
conclusion
you
plead
for
.
The
next
thing
you
say
is
,
That
the
Christian
Emperours
did
medle
in
matters
of
Religion
,
'T
is
ans.
That
the
first
Chistian
Emperours
did
medle
in
matters
of
Religion
,
so
as
to
confirme
the
truth
and
Ecclesiastick
decrees
by
their
Civill
sanction
,
to
establish
the
Chu●ch
in
the
condition
wherein
they
found
her
,
to
adorne
her
with
certain
priviledges
,
enrich
her
with
revenues
,
and
beautifie
her
with
fair
structures
,
is
not
denyed
;
But
what
is
all
this
to
your
Supremacie
?
And
who
is
he
who
doth
not
wish
for
a
just
measure
of
the
like
favour
and
assistance
?
You
add
,
that
they
called
the
first
general
Councils
.
And
why
not
?
Who
denyes
that
the
King
may
,
within
his
Dominious
,
do
the
like
?
But
the
point
you
drive
,
is
to
have
this
power
to
the
King
solely
,
and
exclusive
of
any
right
and
power
in
the
Church
to
appoint
and
meet
in
such
Assemblies
,
(
what
ever
be
the
necessity
)
contrary
to
the
Kings
prohibition
:
And
that
,
for
order
and
decency
,
the
King's
consent
and
countenance
should
first
be
sought
,
nay
,
that
his
refusal
ought
to
be
of
that
moment
as
not
to
be
counter-ballanced
,
but
by
a
very
visible
urgencie
,
is
by
all
granted
.
Only
that
he
hath
an
absolute
veto
in
this
matter
,
I
positively
and
firmly
deny
:
for
,
seing
it
is
evident
,
that
the
Church
,
while
under
pagane
Princes
,
did
enjoy
this
power
,
how
she
should
lose
it
,
upon
their
becoming
Christian
,
otherwise
then
to
be
tyed
,
out
of
respect
and
for
order
,
to
make
to
him
the
first
application
,
to
be
regulable
by
his
reasons
,
and
very
tender
of
his
displeasure
,
is
utterly
unexplicable
,
and
were
in
plain
termes
to
defer
to
them
as
Christians
,
though
acting
as
Antichristians
,
and
worse
then
their
pagane
predecessors
.
And
further
it
may
be
considered
,
that
the
power
of
conveening
in
Council
,
being
founded
on
the
same
warrant
with
the
Churches
liberty
to
meet
for
the
duties
of
Worship
,
the
former
no
more
then
the
later
can
be
made
dependent
upon
the
Prince
his
pleasure
.
But
you
subjoine
,
that
they
presided
in
these
Councils
:
And
to
this
there
is
no
answer
like
unto
your
own
,
viz.
that
in
presiding
they
only
ordered
matters
but
did
not
decide
in
them
;
which
,
together
with
a
Moderator
,
after
the
example
of
the
first
Nicen
Synod
,
wherein
Constantine
presiding
,
Eustathius
of
Antioch
did
by
prayer
open
the
Council
,
you
know
we
do
willingly
allow
.
But
to
help
you
a
little
in
this
point
,
I
grant
that
Theodosius
in
the
Council
of
Constantinople
seems
to
have
gone
a
great
length
;
yet
all
that
we
find
upon
record
is
that
the
Council
being
divided
without
issue
,
by
the
opinions
of
the
Orthodoxe
,
&
of
the
Macedonians
,
Arrians
&
Ennomians
,
the
Emperour
requires
their
several
confessions
,
and
,
after
much
earnest
prayer
to
God
for
light
and
direction
,
he
declares
for
the
Nicen
Faith
;
whereunto
the
Synod
agreeing
,
the
contrary
heresies
are
condemned
:
And
this
was
no
doubt
a
very
laudable
practice
,
warranted
both
by
the
exigent
and
the
truth
it selfe
,
whereby
many
things
less
regular
,
without
inferring
an
ordinary
and
proper
power
in
the
Author
for
their
warrant
,
have
very
often
been
sustained
.
A
good
turne
,
specially
when
done
in
the
cessation
of
other
midses
,
doth
sufficiently
subsist
by
its
own
merit
.
Iehojada
a
Priest
in
a
state
of
necessity
,
armes
against
a
Tyranne
,
and
reformes
the
Kingdome
:
But
can
you
or
any
man
thence
conclude
,
that
therefore
he
acted
from
an
ordinary
power
and
facultie
,
a
priviledge
proper
to
his
office
?
Why
then
should
men
be
so
absurdly
unequal
,
as
from
the
like
extraordinary
interpositions
of
Princes
,
in
Church
perturbations
,
to
attribute
to
them
a
proper
inherent
right
and
perpetual
prerogative
?
Next
you
say
,
That
the
Emperours
also
judged
in
matters
of
Schisme
.
But
seing
that
any
judgement
given
by
them
was
consequent
to
the
Churches
determination
,
though
perhapes
with
a
little
attemperation
for
conveniency
,
whereof
determinations
in
these
matters
do
very
naturally
allow
,
the
instance
is
no
more
favourable
then
the
rest
you
have
adduced
.
But
the
Code
,
Basilicks
&
Capitulers
of
Charles
the
great
shew
that
they
never
thought
it
without
their
sphere
to
make
laws
in
Ecclesiastick
matters
.
'T
is
answ.
This
objection
shewes
,
that
either
you
are
little
acquainted
with
what
is
in
these
Books
,
or
little
advertent
to
the
conclusion
you
have
in
hand
.
The
laws
you
mention
,
are
either
imperial
confirmations
of
the
truth
,
owned
by
the
Church
,
or
for
condemning
and
punishing
of
declared
hereticks
,
or
for
authorizing
and
ordering
a
slender
umbrage
of
jurisdiction
called
episcopalis
audientia
,
granted
to
Church-men
in
charitable
and
favourable
cases
,
or
for
restraining
and
correcting
their
dissolute
manners
,
or
lastly
,
anent
the
regulating
,
of
Hospitals
,
Alms-houses
,
&
other
things
,
pertaining
to
the
outward
policy
of
the
Church
.
Pray
Sir
,
what
make
these
for
your
Supremacie
?
Or
was
ever
this
part
of
his
Majesties
power
by
us
questioned
?
But
where
wil
you
finde
,
in
all
approven
antiquity
,
that
ever
a
Prince
by
vertue
of
a
pretended
inherent
right
in
his
Crown
,
or
any
acclaimed
prerogative
and
Supremacie
,
in
causes
Ecclesiastick
,
took
upon
him
,
with
one
blow
,
summarily
to
overturne
the
established
Ministery
of
a
Church
,
by
himselfe
formerly
by
solemn
Oath
confirmed
,
introduce
new
Office-bearers
,
set
up
a
new
frame
of
Church-government
,
declaring
himselfe
to
be
the
sole
head
and
fountain
thereof
,
to
whom
all
others
,
as
subordinat
,
must
be
accountable
for
their
admistrations
?
In
what
antient
record
did
you
ever
read
of
a
Commission
granted
by
a
King
for
Ecclesiastick
affaires
,
impowering
Secular
persons
to
appoint
Ministers
to
be
censured
by
suspension
and
deposition
,
and
Church-men
to
punish
by
fining
,
confining
,
incarcerating
,
and
other
corporal
paints
?
What
Emperour
or
Prince
did
ever
assume
to
himselfe
,
in
the
right
of
his
royal
power
,
at
once
to
impose
upon
a
whole
Church
a
new
liturgie
and
form
of
service
never
before
heard
of
among
them
?
Or
,
did
it
ever
enter
in
the
heart
of
a
Christian
Potentat
to
declare
for
a
Law
,
that
what
ever
he
should
please
to
enact
anent
Church-meetings
and
matters
should
upon
the
publication
be
by
all
obeyed
and
observed
,
and
,
in
suite
of
it
,
to
statute
,
that
if
either
Minister
or
other
person
,
not
allowed
by
his
or
his
Bishops
authority
,
do
preach
,
expone
Scripture
,
or
pray
,
except
in
his
own
house
,
and
to
these
only
of
his
own
family
,
it
shall
be
judged
a
Coventicle
,
and
liable
to
pains
of
Law
?
These
are
a
part
of
the
native
fruits
of
your
Supremacie
.
If
you
look
back
to
confirme
it
by
antient
precedents
,
pray
,
give
us
but
one
parallel
.
I
grant
,
that
Iustinian
,
in
some
of
his
Constitutions
,
after
having
declared
and
confirmed
the
truth
,
received
by
the
Church
,
and
d●termined
by
her
Councils
;
not
only
condemnes
,
but
anathematizes
the
contrary
heresies
.
But
seing
his
using
of
that
phrase
peculiar
to
the
Church
,
and
properly
importing
a
power
,
acknowledged
not
to
be
competent
to
secular
Athority
,
doth
only
express
his
more
enixe
detestation
of
these
errours
,
and
approbation
of
the
Church
her
censures
against
them
,
it
cannot
with
any
colour
of
reason
,
be
made
use
of
for
your
purpose
.
But
you
proceed
to
tell
us
,
that
the
Bishops
,
not
excepting
the
Bishope
of
Rome
,
were
named
,
at
least
their
elections
approven
by
the
Emperours
.
And
what
then
?
For
my
part
,
if
the
Emperour
,
and
all
Christian
Princes
should
agree
at
once
,
to
reduce
them
,
aswell
as
they
advanced
them
,
it
should
not
be
accounted
an
invasion
of
the
Churches
power
or
priviledge
.
But
,
because
it
is
like
that
these
Emperours
,
you
speak
of
,
did
indeed
regard
them
,
as
true
Church-officers
,
&
nevertheless
medled
,
as
is
mentioned
,
in
their
elections
,
I
answer
further
,
that
the
true
cause
of
Princes
their
first
medling
in
the
elections
of
Bishops
was
,
either
the
diffidence
of
the
Bishops
,
as
to
that
office
and
title
,
wherein
not
being
satisfied
from
Scripture-warrant
,
they
were
inclined
to
apply
to
the
Emperour
for
the
supplement
of
his
confirmation
,
or
els
their
solicitous
ambition
,
which
,
in
thesearly
contests
that
they
had
for
precedency
,
did
prompt
them
,
among
other
artifices
,
to
fortify
their
pretensions
by
the
Emperour's
favour
and
suffrage
.
However
this
is
very
certain
,
that
whether
the
Emperour
's
medling
was
first
procured
by
the
Bishops
address
,
or
did
flow
from
their
own
proper
motive
,
had
these
Church-men
contained
themselves
within
the
rules
and
limits
set
to
them
by
our
Lord
,
they
had
never
judged
the
Emperours
confirmation
requisite
to
the
validity
of
their
office
and
title
:
and
therefore
seing
the
true
account
of
this
matter
,
is
,
that
the
aspiring
of
Ecclesiasticks
did
give
the
first
rise
unto
this
secular
medling
,
whether
we
take
it
to
be
no
usurpation
,
as
being
conversant
about
that
,
which
,
to
say
the
truth
,
is
not
Christian
,
let
be
Ecclesiastick
,
or
to
be
a
partaking
in
the
Church-men
their
usurpation
,
either
of
the
two
do●h
equally
make
void
your
argument
.
After
the
reasons
,
which
we
have
heard
,
you
conclude
,
That
Kings
their
medling
in
Ecclesiastick
affaires
,
was
never
controverted
,
till
the
Romane
Church
swelled
to
the
hight
of
tyranny
,
and
since
the
reformation
,
it
hath
been
still
stated
,
as
one
of
the
differences
betwixt
us
and
them
.
It
is
answered
.
If
Princes
had
at
first
exceeded
and
intruded
too
far
in
Church-matters
,
and
then
the
Pope
acted
by
a
worse
spirit
,
and
no
less
aspiring
,
had
risen
up
against
his
Masters
,
and
thrust
himselfe
into
their
rooms
,
what
would
this
make
for
your
advantage
?
Or
doth
it
to
either
of
them
conclude
a
right
?
Suppose
a
Papist
debating
this
question
should
argue
thus
,
that
the
Pope
his
headship
in
Ecclesiastick
affaires
in
England
was
never
controverted
,
till
Henry
the
Eight
,
impatient
through
lust
,
did
arrogate
to
himself
the
Supremacy
,
and
since
that
time
it
hath
still
been
stated
as
one
of
the
controverted
differences
,
would
you
think
this
reasoning
pungent
?
Why
then
is
not
your
discerning
equall
to
your
judgement
?
But
the
clear
truth
in
this
matter
is
,
that
although
the
Emperours
of
old
did
,
at
no
time
,
lay
claime
to
this
Supremacy
questioned
,
yet
they
and
the
succeeding
Princes
,
having
too
much
connived
at
and
countenanced
the
Antichristian
ambition
,
working
in
Prelacy
toward
the
Papacy
,
it
was
from
the
righteous
judgement
of
God
,
that
,
upon
its
exaltation
,
they
were
blinded
and
involved
in
these
contentions
,
and
justly
plagued
by
the
transcendent
insolence
of
an
evill
,
which
they
had
too
much
fomented
:
And
therefore
your
dating
the
period
of
these
contests
from
the
setting
up
of
the
Papal
tyranny
,
doth
contribute
nothing
to
your
advantage
.
And
where
you
say
,
that
since
the
Reformation
the
Supremacy
hath
still
been
stated
as
one
of
our
differences
from
them
,
'T
is
very
certain
,
that
it
hath
been
granted
by
all
the
reformed
Churches
,
that
Princes
may
and
ought
to
reassume
their
own
power
and
Kingdome
,
given
unto
the
Beast
,
in
so
far
as
,
in
the
times
of
the
prevailing
of
the
mystery
of
iniquity
,
it
was
either
by
force
extorted
,
or
by
fraud
elicite
from
them
:
But
that
any
King
or
Prince
,
upon
the
pretense
of
recovering
his
own
from
the
Pope
,
should
lay
claim
to
all
that
he
hath
usurped
,
either
against
our
Lord
,
or
over
his
Church
,
nay
to
more
then
ever
any
Pope
did
arrogate
,
which
is
the
case
and
import
of
your
Supremacy
,
is
that
whereunto
,
I
am
confident
,
no
true
subject
of
Jesus
Christ
,
and
enemy
of
Antichrist
can
judiciously
assent
:
And
therefore
if
in
this
we
do
more
solidly
&
soundly
maintain
the
differences
betwixt
the
Reformed
and
Popish
Churches
,
and
,
while
we
assert
our
Lord's
prerogative
and
his
Churches
priviledge
against
the
Pope
,
do
not
betray
them
to
any
other
pretender
,
we
hope
our
differing
from
you
,
aswell
as
the
Papists
,
in
this
matter
,
shall
only
witness
us
to
be
the
more
upright
defenders
and
no
deserters
of
the
Protestants
plea
,
and
the
truth
of
God
.
Now
,
this
is
That
Supremacie
which
as
I
have
very
plainly
and
graphically
represented
without
making
use
of
Scolastick
termes
or
distinctions
,
in
my
opinion
not
more
frequent
then
super●luous
in
a
matter
so
palpable
;
so
I
am
confident
that
every
one
who
hath
that
true
understanding
of
the
fear
of
God
,
and
the
sincere
love
of
our
Lord
Jesus
,
will
ever
abhorre
it
with
all
its
wicked
effects
.
But
you
in
your
crastines
do
not
only
make
your
.
N.
C.
cede
as
it
were
to
your
reasonings
,
but
in
a
manner
own
the
late
pretended
Indulgence
,
as
flowing
from
the
Supremacie
,
on
purpose
to
fix
upon
these
few
Ministers
of
ours
,
who
have
been
thereby
restored
,
at
least
,
a
constructive
approbation
of
this
evill
.
And
thus
you
move
your
N.
C.
to
say
that
he
hopes
you
are
so
much
for
the
Supremacy
,
as
not
to
quarrel
at
this
Indulgence
lately
granted
;
and
by
way
of
reply
you
tell
him
,
how
good
Subjects
you
are
not
to
criticize
upon
your
Soveraign's
pleasure
,
and
how
much
more
moderate
then
we
,
who
would
not
have
received
ann.
1641
such
a
proposition
from
the
King
in
favours
of
the
Doctors
of
Aberdeen
;
And
from
this
,
falling
to
touch
our
opposing
the
readmission
of
Malignants
to
the
Army
against
the
Englishes
,
you
exceedinly
please
your selfe
in
your
own
well-natur'd
compliance
,
and
would
have
even
the
jealousy
and
aversion
,
which
some
of
you
have
for
this
favour
,
commend
your
submission
as
the
greater
vertue
,
because
against
your
inclination
.
But
,
not
to
lose
time
in
these
your
trifflings
,
the
weak
shadowings
of
your
vain
imagination
,
to
be
brieff
and
round
with
you
,
I
differ
from
your
N.
C.
and
am
so
much
against
the
Supremacy
,
that
I
abominat
the
Indulgence
under
this
name
.
That
God
hath
disposed
the
King
,
to
restore
,
in
any
measure
,
what
was
so
sinfully
taken
away
,
we
account
it
a
great
blessing
,
wishing
that
he
may
be
in
such
manner
satisfied
with
the
fruits
of
this
course
as
may
more
and
more
convince
him
of
its
righteousness
,
and
encourage
him
to
its
prosecution
:
But
if
you
or
any
els
do
think
,
by
this
poor
and
scant
restitution
,
to
bribe
the
Lords
People
to
a
consent
to
the
rest
of
your
usurpations
,
and
a
more
tame
compliance
with
all
the
other
wrongs
and
mischiefs
,
that
you
have
done
and
are
still
doing
,
we
trust
the
Lord
shall
deliver
his
own
from
so
fearfull
a
snare
:
And
that
as
hitherto
our
Ministers
have
looked
upon
themselves
as
such
,
neither
of
man
nor
only
by
man
,
but
by
Jesus
Christ
and
God
the
Father
;
so
they
will
accordingly
acquit
themselves
,
and
in
a
special
manner
(
as
they
expect
our
Lords
presence
to
be
with
them
)
testify
for
his
right
and
ordinance
against
all
invasions
,
and
that
so
much
the
more
,
as
the
hard
condition
of
the
present
times
hath
in
some
sort
ingaged
them
to
a
seeming
allowance
,
of
which
they
ought
to
purge
themselves
in
the
first
place
.
As
for
your
being
better
subjects
to
the
King
then
we
are
;
we
know
indeed
that
many
,
if
not
all
,
of
you
,
either
principally
designing
,
or
els
simply
deluded
by
outward
peace
and
ease
,
do
,
in
order
to
this
end
,
not
only
acknowledge
the
King
as
Supreme
,
but
in
effect
adore
and
revere
him
as
the
most
high
,
and
for
the
freedome
of
your
persons
and
fortunes
,
really
enslave
your
consciences
to
his
dictates
:
But
,
as
this
is
a
subjection
no
more
stable
and
fixed
,
then
the
mutability
of
that
interest
,
whereon
it
depends
;
so
it
is
a
measure
thereof
,
for
which
we
do
neither
envy
you
,
nor
for
the
want
thereof
fear
to
be
less
accepted
,
either
with
God
or
man
.
Only
let
me
tell
you
,
that
I
take
your
not
criticizing
upon
the
late
Licence
,
a
thing
,
though
very
hardly
resolved
upon
,
and
no
better
digested
by
your
evill
natures
and
foolish
malice
;
yet
,
in
it selfe
,
most
conducible
,
and
in
its
effect
very
advantagious
to
your
ends
,
to
be
so
much
the
concernment
of
your
interest
,
as
scarce
to
be
a
mark
of
just
and
ordinary
subjection
,
let
be
to
furnish
a
complement
to
your
slavish
flattery
.
But
you
talk
to
us
also
of
your
greater
moderation
:
O
the
impudence
!
The
Prelates
having
raged
several
years
in
persecution
and
violence
against
persons
,
only
chargeable
with
a
simple
not-countenancing
of
their
evill
courses
,
to
the
ruining
of
a
part
,
and
distressing
of
the
whole
Countrey
,
and
to
the
manifest
hazard
of
turning
all
to
Confusion
,
a
few
of
our
Rulers
more
wise
(
foreseeing
the
consequences
)
are
at
length
perswaded
to
a
small
relenting
,
and
in
hope
thereby
more
assuredly
to
compass
their
end
of
suppressing
and
extinguishing
the
party
by
them
feared
,
they
resolve
rather
to
allay
and
break
them
,
by
pretended
favour
and
seeming
indulgence
:
And
this
having
succeeded
more
happily
,
then
either
reason
or
sense
can
convince
the
ever-jealous
and
cruel
Prelatick
Clergie
,
you
would
have
us
so
stupid
as
to
applaud
you
for
your
moderation
,
as
exceeding
any
thing
by
us
practised
.
But
to
convince
you
,
by
the
retortion
of
your
own
instance
,
Will
you
or
any
knowing
man
affirme
,
that
if
there
had
been
no
more
of
necessity
and
interest
to
plead
for
us
,
then
appeared
in
the
behalfe
of
the
Doctors
of
Aberdeen
,
we
had
notwithstanding
have
attained
to
this
favour
?
For
my
part
,
I
think
it
may
be
demonstrate
,
that
had
that
freedome
been
used
by
us
in
open
disputing
and
opposing
,
which
was
permitted
,
nay
allowed
to
the
Doctors
,
instead
of
Answers
,
and
Answers
to
Replyes
,
as
they
are
termed
,
we
had
certainly
got
Prisons
and
Gibbets
.
And
yet
for
all
your
calumnious
alleageance
,
that
they
and
other
worthy
persons
(
whom
nevertheless
you
wisely
forbear
either
to
name
or
number
)
were
by
us
driven
away
by
tumults
and
not
by
laws
,
It
is
known
that
all
they
suffered
was
,
after
desperate
obstinacy
,
to
be
removed
either
by
Law
or
Ecclesiastick-censure
.
The
next
thing
whereby
you
go
about
to
make
out
your
charge
of
rigor
against
us
,
is
,
that
we
purged
our
Armies
.
And
wherefore
not
?
That
evill
men
do
not
by
reason
of
sin
forfeit
their
rights
,
and
consequently
may
lawfully
defend
them
,
is
not
denyed
:
But
that
the
Lord
,
having
then
so
lately
testified
his
displeasure
against
the
Malignant
courses
of
the
1648.
And
we
having
thereupon
so
solemnly
vowed
a
detestation
thereof
,
and
a
non-conjunction
with
all
their
bettors
,
there
was
just
reason
,
when
the
necessity
was
not
such
as
to
leave
no
place
for
election
,
in
the
fear
of
the
Lord's
displeasure
,
to
preferre
his
Command
.
Deut.
23.
v.
9.
and
our
own
ingagements
unto
the
then
contrary
pretensions
;
and
to
keep
us
from
every
wicked
thing
,
can
not
rationally
be
disproved
.
However
these
things
being
now
past
,
I
love
not
to
rake
in
them
,
my
hearts
desire
is
,
that
the
things
which
have
since
befallen
us
,
and
seem
to
have
so
clear
a
dependence
upon
the
unstedfastness
,
insincerity
,
mockery
,
heats
and
contentions
of
these
bygone
transactions
,
may
at
length
lead
every
serious
fearer
and
seeker
of
the
Lord
,
unto
a
single
and
through
discovery
,
and
the
repentance
which
the
Lord
requires
.
As
for
the
advantage
you
would
draw
from
this
objection
,
I
have
already
told
you
that
necessity
and
interest
do
too
visibly
influence
all
your
pretended
moderation
,
to
leave
you
any
matter
of
boasting
in
your
late
abatements
.
But
he
who
pleaseth
to
turne
his
eye
upon
the
other
side
,
and
there
,
with
your
former
Ecclesiastick
rigors
,
behold
your
other
methodes
,
in
appointing
the
Declaration
,
as
an
indispensable
condition
of
State-trusts
,
and
in
your
manifest
discountenancing
all
of
a
different
perswasion
,
will
certainly
admire
to
find
you
so
much
exceed
,
even
in
these
very
evills
,
which
you
would
appeare
to
condemne
.
Now
to
your
stiffling
of
jealousies
,
which
vexe
some
of
your
more
weak
and
malicious
Modells
.
We
know
too
well
their
selfish
and
cowardly
dispositions
,
to
impute
their
not
whispering
to
any
true
respect
to
authority
,
more
then
the
compliance
of
others
to
your
alledged
moderation
.
To
obey
God
more
then
man
,
and
therefore
to
suffer
affliction
cross
to
our
inclination
,
is
indeed
a
faire
accession
to
the
praise
of
the
grace
of
God
in
this
greater
vertue
you
vaunt
of
,
and
wherein
we
desire
to
be
found
:
But
as
for
your
submission
against
certain
blind
perswasions
,
and
peevish
fears
(
which
you
call
your
inclination
)
to
that
absolute
overswaying
devotion
,
which
we
know
you
bear
to
Peace
and
Ease
,
many
of
you
have
so
notourly
already
basely
renounced
,
not
only
your
God
,
but
your
King
(
for
whom
you
do
more
highly
pretend
)
for
this
interest
,
that
you
must
pardon
us
,
neither
to
applaud
your
obedience
nor
submission
from
such
suggestions
.
And
so
indeed
you
insinuat
more
intelligibly
then
you
are
awar
;
for
you
say
,
that
if
we
abuse
not
this
liberty
we
have
got
,
you
shall
never
complaine
of
it
:
which
according
to
the
construction
of
abuses
,
held
out
by
your
lawes
and
practices
,
doth
so
plainly
sound
,
if
you
neither
offer
to
reclaime
the
people
from
their
rebellion
against
,
and
backsliding
from
the
Lord
,
nor
to
warne
and
testify
against
the
courses
,
and
tendencies
of
an
antichristian
Supremacy
and
profane
Prelacy
,
that
the
benefite
and
security
,
which
you
would
obtain
by
the
performance
of
this
condition
,
doth
render
your
pretended
acquiescence
almost
ridiculous
.
But
you
go
on
to
adde
,
Nay
,
you
would
rejoice
to
finde
it
produce
the
effects
,
for
which
it
is
designed
,
viz.
to
bring
us
to
a
more
peaceable
temper
.
And
who
either
doubteth
this
in
your
sense
,
or
refuseth
it
in
a
just
sense
?
could
we
exchange
a
good
conscience
for
Court-compliance
,
or
prefer
Peace
to
Truth
,
which
do
plainly
appear
to
be
the
termes
of
difference
,
wherein
we
stand
,
there
is
no
question
of
your
victory
and
our
agreement
:
But
seing
this
may
not
be
,
and
your
designe
is
at
best
preposterous
,
I
hope
,
I
shall
more
easily
obtaine
your
concurrence
in
my
wish
,
that
the
Gospel
and
godliness
being
by
this
indulgence
advanced
,
true
peaceableness
and
peace
may
thence
ensue
.
The
second
effect
of
this
Indulgence
by
you
intended
,
Is
to
make
us
value
and
love
more
one
of
the
noblest
and
most
generous
Princes
that
ever
ruled
.
Sir
,
you
just
now
commended
your selfe
for
a
better
Subject
,
then
to
criticize
upon
your
Soveraign's
pleasure
,
and
,
I
think
,
I
should
at
least
be
so
civill
,
as
not
to
controvert
his
praise
;
but
as
I
do
heartily
pray
that
the
Lord
would
make
it
a
hundred
times
so
much
truly
greater
then
it
is
;
So
,
let
me
tell
you
,
that
to
state
your
superlatives
of
Nobility
,
and
Generosity
,
upon
the
grant
of
this
Licence
,
a
very
mean
and
scant
act
of
justice
,
elicit
by
a
visible
State-conveniency
,
if
not
necessity
,
and
many
degrees
inferior
to
the
liberty
granted
either
by
the
King
of
France
,
to
his
Protestants
,
or
the
great
Turk
to
his
Christian
Subjects
,
is
rather
to
betray
then
advance
your
Prince
his
reputation
.
I
say
not
this
to
diminish
the
just
acknowledgement
of
his
Majesties
justice
,
that
every
good
subject
ought
on
every
occasion
to
express
;
but
this
your
artifice
,
either
to
baffle
our
consciencious
non-compliance
with
your
remaining
corruptions
,
as
ingratitude
,
or
to
stop
the
procedure
of
the
King's
goodness
,
as
being
already
in
the
next
degree
to
an
excess
,
must
not
go
unnoticed
.
Your
third
effect
designed
,
is
to
dispose
us
to
a
brotherly
accomodation
with
you
,
Which
you
say
,
the
Fathers
of
the
Church
are
readie
to
offer
,
on
such
termes
as
refused
will
declare
us
to
be
schismatical
.
But
seing
all
along
you
would
have
this
licence
to
be
a
free
favour
,
and
would
thence
plead
its
obligation
toward
a
brotherly
Accommodation
,
as
I
have
hitherto
told
you
,
that
I
cannot
regard
it
under
that
character
;
so
,
I
hope
,
the
insinuation
that
this
pretense
may
import
,
shall
be
of
no
moment
to
byass
any
to
an
Accomodation
,
in
the
termes
of
so
stated
an
opposition
.
Sir
,
mistake
me
not
,
it
is
not
,
that
I
love
division
or
studie
faction
;
union
and
peace
in
the
Lord
are
the
earnest
desire
and
prayer
of
my
soul
,
and
that
not
more
for
the
manifestation
of
the
glorious
power
of
the
grace
of
God
,
in
turning
you
from
your
evill
wayes
,
then
for
that
beautie
,
joy
and
strength
,
wherewith
it
is
accompanied
,
and
whereby
the
pleasure
of
the
Lord
might
be
so
effectually
promoted
:
But
while
you
continue
impenitent
,
yea
obstinat
in
your
perjury
and
rebellion
,
whereby
you
have
overturned
the
Lord's
work
,
with
the
Ministrie
and
Government
of
His
House
,
and
do
own
that
idol
of
Jealousie
and
root
of
wickedness
,
the
Supremacie
,
and
its
dependent
Prelacy
,
wherby
under
the
pretense
of
peace
and
order
,
the
Kingdome
of
our
Lord
,
aswell
over
Consciences
,
as
in
his
Church
,
is
borne
down
,
prophanity
,
popery
,
nay
Atheisme
and
all
wickedness
connived
at
,
and
nothing
become
more
odious
and
persecute
,
then
a
conscientious
acknowledgement
of
the
most
High
,
not
prostitute
to
mens
lusts
&
devices
;
While
,
I
say
,
you
are
still
such
,
what
fellowship
hath
righteousness
with
unrighteousness
?
&
what
communion
hath
light
withdarkness
?
And
what
concord
hath
Christ
with
Belial
?
Or
what
part
hath
he
that
keepeth
Covenant
with
him
that
avowedly
breaketh
it
?
If
these
be
schismatical
insinuations
,
we
are
very
willing
to
be
accounted
such
,
and
do
heartily
imbrace
the
reproach
:
nay
,
if
I
should
tell
you
,
that
such
are
the
nature
and
circumstances
of
the
present
defection
,
that
it
doth
not
only
enjoyne
a
necessarie
separation
from
your
pretended
and
corrupt
Ecclesiastick
Courts
,
for
eviting
the
sin
that
attends
a
conjunction
;
but
also
a
witnessing
&
withdrawing
to
testify
against
backsliders
,
I
might
as
easily
evince
it
both
from
Scripture-precept
and
example
.
But
,
may
be
I
am
too
prompt
;
if
the
termes
that
you
are
about
to
offer
be
as
fair
as
is
promised
,
that
is
,
as
can
be
demanded
by
any
rational
person
,
no
doubt
they
will
satisfie
all
our
scruples
.
And
therefore
wishing
that
the
event
may
redargue
this
apparent
anticipation
,
I
goe
on
to
your
following
promise
,
viz.
to
give
your
N.
C.
at
next
meeting
a
full
prospect
of
the
state
of
the
ancient
Church
,
and
you
doubt
not
to
convince
him
that
their
frame
was
better
suted
for
promoting
the
ends
of
Religion
,
then
ever
Prebyterie
could
be
.
Sir
,
your
performance
is
expected
,
and
for
your
encouragement
,
I
am
free
to
tell
you
,
that
though
the
improbabilitie
of
the
undertaking
may
possibly
give
the
world
a
disappointment
,
yet
it
will
be
no
surprise
.
It
is
not
the
first
promise
that
you
have
failed
in
,
upon
more
unaccountable
reasons
:
Mean
while
,
you
forbid
us
,
to
abuse
our
Soveraign's
royal
goodnesse
,
nor
the
tendernesse
of
these
he
sets
over
us
.
But
this
,
in
my
opinion
,
is
a
superfluous
caution
;
the
Prelats
have
taken
a
surer
course
to
prevent
your
fears
;
for
such
hath
been
their
care
to
secure
this
goodnesse
and
tendernesse
from
our
abuse
,
that
hitherto
they
have
thought
fit
to
keep
it
without
our
reach
.
I
know
this
will
appear
a
hard
reflection
to
some
of
your
party
,
who
would
have
even
the
common
air
estemed
his
Majesties
,
and
us
to
breath
it
by
his
indulgence
:
But
a
flattering
mouth
worketh
ruine
,
and
the
Lord
shall
cut
off
all
flattering
lips
.
We
despise
not
his
Majesties
favour
,
nay
,
we
desire
and
long
for
it
that
it
may
come
down
like
raine
upon
the
mowen
grasse
:
But
while
there
is
so
great
a
short-coming
in
the
things
,
which
are
right
in
the
eyes
of
the
Lord
,
and
righteous
toward
his
servants
,
why
should
flatteries
deceive
?
And
thus
we
are
come
to
your
Conclusion
of
Prayers
for
and
exhortation
to
peace
,
love
,
and
charity
;
a
very
expedient
one
to
so
bad
a
cause
,
so
badly
managed
:
your
rebellion
against
God
,
your
usurpation
against
our
Lord
Jesus
Christ
,
the
wrongs
done
to
his
Church
and
People
,
by
which
your
Prelats
have
got
into
the
chair
,
and
in
compliance
wherewith
you
your self
do
at
least
find
ease
,
If
they
cannot
be
mentioned
by
reason
,
yet
may
in
a
manner
be
secured
by
peace
.
And
,
no
doubt
,
the
love
and
charity
,
which
you
crave
would
go
a
great
length
.
I
will
not
say
with
Iehu
,
what
have
you
to
do
with
peace
?
But
there
is
no
peace
to
the
wicked
,
saith
my
God
;
And
that
ought
to
be
unto
you
of
more
moment
,
then
if
Iehu
,
with
all
his
fury
and
forces
,
were
at
your
heels
.
But
you
are
of
that
number
,
who
would
have
peace
though
you
walk
in
the
imagination
of
your
own
hearts
;
nay
,
you
seduce
this
people
,
and
heal
their
hurt
slightly
,
by
saying
peace
,
where
there
is
no
peace
:
But
if
you
had
stood
in
the
counsel
of
the
Lord
,
and
had
caused
his
people
to
hear
his
words
,
then
you
should
have
turned
them
from
their
evill
way
,
and
from
the
evill
of
their
doings
:
am
I
a
God
at
hand
,
saith
the
Lord
,
and
not
a
God
a
far
off
.
Can
any
hide
himselfe
in
secret
places
that
I
shall
not
see
him
,
saith
the
Lord
,
do
not
I
fill
heaven
and
earth
,
saith
the
Lord
.
I
have
heard
what
the
Prophets
said
who
Prophesie
lyes
in
my
name
,
and
do
cause
my
people
to
erre
by
their
lightnesse
,
yet
I
sent
them
not
,
nor
commanded
them
,
therefore
they
shall
not
profite
this
people
at
all
,
saith
the
Lord
.
As
for
the
love
that
you
desire
;
should
we
love
them
that
hate
the
Lord
:
you
know
whose
profession
it
was
,
do
not
I
hate
them
,
O
Lord
,
that
hate
thee
?
And
am
not
I
grieved
with
these
that
rise
up
against
the
?
I
hate
them
with
perfect
hatred
,
I
count
them
mine
enemies
.
Neither
are
these
the
words
of
one
only
under
the
old
dispensation
,
which
elswhere
you
are
pleased
to
terme
,
more
carnal
and
fierie
.
He
who
wished
that
they
were
even
cut
off
,
who
troubled
the
Church
,
appeareth
to
be
of
the
same
Spirit
.
Nay
,
God
who
is
love
,
and
perfect
in
goodnesse
to
all
his
creatures
,
is
neverthelesse
a
consuming
fire
unto
his
adversaries
.
And
our
Lord
Jesus
,
who
came
in
lowlinesse
and
meeknesse
to
seek
sinners
and
dye
for
enemies
,
enjoyning
love
as
a
badge
,
and
legating
peace
as
his
proper
blessing
to
all
his
followers
,
doth
notwithstanding
pronounce
many
a
sad
wo
unto
the
hypocritical
,
proud
,
covetous
&
in
a
word
(
if
as
shamlessly
irreligious
)
Prelatick
Pharisee
.
Let
us
therefore
,
above
all
things
,
in
the
first
place
contend
for
the
love
of
God
,
and
to
be
found
,
and
to
abide
therein
:
This
once
purging
our
hearts
from
dividing
and
distracting
lusts
,
will
only
happily
cement
us
by
its
own
bond
.
But
if
you
continue
your
opposition
against
God
,
perversion
of
his
righteous
wayes
,
and
persecution
of
his
Saints
,
you
do
in
vain
pretend
to
that
peace
,
which
is
the
Saints
their
priviledge
,
and
without
which
,
outward
peace
is
no
better
then
one
of
these
snares
that
the
Lord
raineth
upon
the
wicked
.
Your
next
wish
is
for
charity
,
and
O!
that
it
might
be
both
your
and
our
blessing
,
in
its
full
extent
;
charity
not
rejoycing
in
iniquity
,
but
rejoycing
in
the
truth
,
would
quickly
produce
a
desireable
Accommodation
,
but
this
is
not
the
charity
which
you
study
;
't
is
like
a
charity
thinking
no
evill
of
your
evil
doings
,
beleeving
all
your
imposings
,
enduring
all
your
usurpations
,
and
bearing
all
your
rigours
,
would
please
you
well
.
And
at
this
rate
the
most
violent
irreligious
persecutor
would
become
your
concurrent
.
But
we
have
not
so
learned
Christ
.
It
is
a
very
easie
and
advantagious
thing
,
to
men
possest
of
their
desires
to
wish
for
security
in
the
peace
,
love
,
and
charity
even
of
their
adversaries
.
And
yet
we
are
not
so
short
of
rememberance
as
to
believe
that
this
was
alwayes
,
the
language
of
your
partie
.
At
first
it
was
,
make
a
chaine
the
land
is
full
of
bloodie
crimes
,
and
the
city
is
full
of
violence
,
and
your
cry
was
,
rase
it
,
rase
it
,
even
to
the
foundation
.
And
when
after
much
crueltie
and
blood
your
Prelats
would
scarce
by
the
restraint
of
more
safe
counsel
be
taken
off
their
eager
pursuites
,
how
hardly
are
they
prevailed
upon
,
even
by
their
own
interest
,
to
teach
this
doctrine
of
peace
?
It
is
not
many
weeks
since
the
chief
of
your
Fathers
,
as
you
terme
them
,
preaching
before
the
King's
Commissioner
and
many
members
of
Parliament
on
that
Text
,
Let
us
therefore
follow
after
the
things
which
make
for
peace
,
told
his
hearers
,
in
the
very
entrie
,
that
the
particular
rules
of
mutual
for
bearance
and
tendernesse
,
given
in
that
Scripture
by
the
Apostle
,
were
only
convenient
for
the
then
state
of
that
Church
wanting
a
Christian
Magistrate
:
But
now
there
being
a
Christian
Magistrat
,
his
authoritie
should
quiet
all
scruples
,
and
might
not
be
demurred
by
these
pretenses
:
and
going
on
to
show
that
the
only
way
to
peace
,
is
to
allow
to
the
King
not
only
an
outward
coercive
power
,
but
also
an
inward
,
directive
,
architecktonick
,
uncontrollable
power
(
O
fear
the
Lord
all
ye
his
Saints
)
over
conscience
,
in
the
matters
of
Worship
,
with
much
ado
,
as
eye
and
ear
witnesses
do
attest
,
he
stammered
through
a
part
of
the
first
chapter
of
a
new
Piece
,
entituled
a
Discours
of
Ecclesiastical
policie
.
And
thus
,
he
delivered
to
us
the
very
same
doctrine
of
peace
,
which
,
in
several
places
of
your
Dialogues
,
you
do
very
plainly
hold
out
.
Whether
or
not
then
it
be
in
the
same
principle
,
and
for
the
same
end
,
that
ye
do
here
pray
for
peace
,
love
and
charity
,
let
men
judge
.
For
our
part
,
your
power
,
riches
,
and
dignities
(
in
themselves
,
to
say
the
truth
,
the
very
meenest
of
these
trifles
)
are
by
us
neither
coveted
nor
envied
.
Our
souls
desire
and
earnest
prayer
to
God
,
both
in
your
and
our
own
behalfe
,
is
that
God
would
open
our
eyes
,
turne
back
our
hearts
,
heal
our
backslidings
,
and
restore
unto
us
his
Gospel
and
blessed
Ordinances
in
power
and
purity
.
O
turne
us
again
Lord
God
of
hosts
,
cause
thy
face
to
shine
and
we
shall
be
saved
,
then
shall
Glory
dwell
in
our
Land
,
mercy
and
truth
meet
,
and
righteousnesse
and
truth
kisse
each
other
,
then
should
the
work
of
the
Lord
appear
unto
his
servants
,
and
the
beauty
of
the
Lord
our
God
,
even
peace
,
unity
and
love
be
upon
us
.
As
for
these
Scriptures
wherewith
you
second
your
wish
for
peace
,
Were
I
not
more
tender
in
opposing
Scripture
to
Scripture
,
then
you
are
in
abusing
it
to
your
own
designe
,
it
were
easie
for
me
to
repay
your
admonition
to
love
,
by
a
more
seasonable
exhortation
to
you
of
repentance
:
But
since
the
very
consideration
of
the
words
,
by
you
cited
,
may
rectify
your
misapplication
,
my
single
desire
is
,
that
you
had
pondered
or
could
yet
ponder
them
.
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
,
let
us
fulfil
the
Lords
joy
,
that
we
be
first
of
a
sound
minde
,
&
then
like
minded
,
having
the
same
love
,
being
of
one
accord
,
of
one
minde
,
Let
nothing
be
done
,
through
strife
or
vain
glory
(
a
short
discharge
of
all
the
pride
,
persecution
and
pompe
of
your
prelatick
order
)
but
,
in
lowlinesse
of
minde
,
let
each
esteeme
others
better
then
themselves
.
Who
is
a
wise
man
and
endued
with
knowledge
among
us
;
let
him
show
out
of
a
good
conversation
his●
works
with
meeknesse
of
wisdome
.
But
if
you
have
bitter
zeal
,
or
envying
(
For
seeing
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wanting
this
adjunct
,
signifieth
also
envie
,
without
the
least
reflection
upon
that
holy
zeal
of
God's
house
which
is
said
to
eat
up
even
the
pattern
of
meekness
&
Prince
of
peace
,
your
poor
criticisme
,
in
altering
the
translation
,
shewes
more
of
your
malice
then
your
learning
)
and
strife
in
your
hearts
,
glory
not
,
and
lye
not
against
the
truth
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
Zealous
there
fore
and
repent
of
your
perjurie
and
Covenant
breaking
)
this
wisdome
descendeth
not
from
above
,
but
is
earthly
sensual
and
devilish
;
for
where
zeal
or
envying
(
The
word
is
indeed
still
the
same
,
and
so
is
your
folly
in
this
remarke
)
and
strife
is
,
there
is
confusion
and
every
evill
work
.
But
the
wisdome
that
is
from
above
is
first
pure
,
then
peaceable
(
not
first
peaceable
and
then
impure
,
as
that
of
your
partie
is
)
Gentle
and
easie
to
be
entreated
,
full
of
mercie
and
good
fruits
,
without
partiality
,
and
without
hypocrisie
(
O
desirable
quality
)
And
the
fruit
of
righteousnesse
is
sowen
in
peace
of
them
that
make
peace
.
Let
us
put
on
therefore
(
as
the
elect
of
God
,
holy
and
beloved
)
bowels
of
mercies
,
kindnesse
,
humblenesse
of
minde
,
meeknesse
,
long-suffering
,
forbearing
one
another
and
forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
us
,
so
let
us
do
;
and
above
all
things
put
on
charity
which
is
the
bond
of
perfectness
.
And
let
the
peace
of
God
rule
in
our
hearts
,
to
the
which
also
we
are
called
in
one
body
,
and
let
us
be
thankfull
.
Let
the
word
of
Christ
dwell
in
us
richly
,
in
all
wisdome
,
teaching
and
admonishing
one
another
in
Psalmes
and
Hymns
and
Spiritual
songs
,
singing
with
grace
in
our
hearts
to
the
Lord
,
and
whatsoever
we
do
in
word
or
deed
(
pray
observe
this
fundamental
direction
)
Let
us
do
all
in
the
name
of
the
Lord
Iesus
(
What
shall
we
then
say
to
these
who
in
the
Bond
to
the
Publict
Peace
would
not
admit
the
name
of
the
Lord
to
be
mentioned
)
Giving
thanks
to
God
and
the
Eather
by
him
.
In
all
this
I
wish
we
were
sincerily
agreed
.
And
that
these
words
were
more
deeply
infixed
in
our
mindes
,
for
I
confesse
I
am
wearie
of
vain
janglings
,
as
much
as
you
are
,
and
do
long
for
truth
and
peace
,
as
much
as
you
do
for
your
much
courted
peace
;
and
indeed
there
is
nothing
that
doth
so
much
portend
the
Lords
displeasure
and
imminent
wrath
as
that
not
any
pleadeth
for
truth
;
they
trust
in
vanity
and
speak
lies
,
they
conceive
mischief
,
and
bring
forth
iniquitie
,
they
hatch
cockatrice
eggs
,
and
weave
the
spiders
web
,
he
that
eateth
of
their
eggs
dieth
,
and
that
which
is
crushed
breaketh
out
into
a
viper
;
their
works
are
works
of
iniquitie
,
and
the
act
of
violence
is
in
their
hand
;
they
do
much
love
outward
peace
,
but
the
way
of
peace
they
know
not
,
and
there
is
no
judgement
in
their
goings
,
they
have
made
them
crooked
Pathes
,
whosoever
goeth
therein
shall
not
know
peace
.
Therefore
is
judgement
far
from
us
,
and
justice
doth
not
overtake
us
;
we
waite
for
light
,
but
behold
obscurity
,
for
brightness
,
bot
we
walk
in
darkness
;
for
our
transgressions
are
multiplied
before
thee
,
and
our
sins
testifie
against
us
;
for
our
transgressions
are
with
us
,
and
as
for
our
iniquities
we
know
them
,
in
transgressing
and
lying
against
the
Lord
and
departing
away
from
our
God
,
speaking
oppression
and
revolt
,
conceiving
and
uttering
from
the
heart
words
of
falshood
,
and
judgement
is
turned
away
backward
,
and
justice
standeth
afar
off
;
for
truth
is
fallen
in
the
street
,
and
equity
cannot
enter
,
yea
truth
faileth
,
and
he
that
departeth
from
evill
maketh
himself
a
prey
.
Whether
you
or
your
N.
C.
account
these
words
to
proceed
from
a
fretted
minde
,
or
not
,
I
know
not
;
sure
I
am
there
is
that
truth
in
them
that
though
David's
wished
for
wings
may
better
suit
your
desire
of
rest
,
yet
Ieremiah's
waterie
head
,
and
weeping
eyes
,
with
his
retirement
to
a
wildernesse
,
would
be
the
more
agreeable
wish
to
our
condition
.
But
our
relieff
is
,
that
the
Lord
seeth
,
and
who
knowes
,
but
he
is
displeased
that
there
is
no
intercessor
,
and
that
therefore
his
arme
may
bring
salvation
,
when
he
shall
put
on
righteousnesse
as
a
breast-plate
,
and
an
helmet
of
salvation
upon
his
head
,
when
he
shall
put
on
the
garments
of
vengeance
for
clothing
,
and
cloath
himself
with
zeal
(
even
that
zeal
which
you
go
about
to
maligne
)
as
with
a
clock
.
However
this
is
most
certaine
that
the
Redeemer
is
come
to
Zion
and
unto
them
that
turne
from
transgression
in
Jacob
,
saith
the
Lord
.
But
your
.
N.
C.
recals
me
and
tells
us
,
that
the
further
he
seeth
in
the
great
businesse
of
Religion
,
he
is
the
the
more
coovinced
of
a
serene
and
placide
temper
,
which
so
qalisies
the
soul
for
Divine
converse
.
And
these
words
do
ravish
and
unite
your
heart
to
him
in
such
a
manner
,
that
,
for
a
conclusion
to
these
your
roving
Dialogues
,
you
do
very
agreeably
evanish
in
a
fancied
transport
.
And
really
Sir
,
I
do
as
little
question
that
the
further
a
man
seeth
,
and
is
seriously
exercised
in
the
great
businesse
of
Religion
,
he
will
certainly
be
therby
rendered
of
a
more
serene
and
placide
temper
.
The
statutes
of
the
Lord
are
indeed
right
rejoyceing
the
heart
,
the
commandement
of
the
Lord
is
pure
enlightning
the
eyes
;
the
divine
light
doth
certainly
give
pure
joy
,
and
pure
joy
no
doubt
doth
elevat
above
all
carnall
perturbations
,
and
drossie
pleasures
:
there
is
a
vertue
in
Religion
,
that
,
powerfully
rebuking
not
only
the
windes
of
our
tempestuous
passions
,
and
the
tossings
of
our
vaine
desires
,
but
the
dreadful
tempest
of
Gods
anger
,
doth
make
a
great
calme
,
which
bringeth
unto
Jesus
Christ
for
refuge
,
unto
God
for
our
rest
,
and
blesseth
us
with
his
peace
that
passeth
understanding
,
and
filleth
us
with
all
joy
in
believing
.
But
your
insinuation
,
as
if
a
serene
and
placid
temper
not
flowing
from
,
but
previously
disposing
unto
,
Religion
and
fellowship
with
God
,
were
of
special
influence
as
to
divine
converse
,
is
at
best
but
a
continuation
of
your
delusion
,
I
shall
not
say
deceit
,
suited
to
your
great
designe
of
preferring
peace
,
to
truth
,
and
fraiming
Religion
to
your
own
accommodation
.
And
truly
in
order
to
that
end
,
the
advantages
of
a
serene
indifferencie
and
placide
compliance
,
resolving
all
difficulties
by
the
conveniencie
of
ease
,
and
not
striving
in
any
case
against
the
Authority
and
commands
of
such
,
on
whom
our
outward
peace
depends
,
can
not
be
denyed
.
But
seing
it
is
the
great
work
of
Religion
,
first
to
open
the
eyes
,
and
to
turne
from
darkness
unto
light
,
and
from
the
power
of
Satan
unto
God
,
that
we
may
receive
forgivenesse
of
sins
,
and
inheritance
among
them
which
are
sanctified
by
faith
,
and
in
these
excellent
graces
true
peace
and
full
joy
,
let
him
who
would
have
a
minde
truly
serene
,
and
not
only
a
placide
temper
,
but
a
tranquill
and
joyful
conscience
,
studie
and
walk
in
this
light
,
discovering
and
abhorring
every
evill
way
,
and
by
purity
and
faithfulnesse
,
even
in
that
which
is
least
,
make
sure
his
peace
,
and
so
shall
he
not
only
be
qualified
for
,
but
certainly
attaine
unto
divine
converse
.
Serenity
and
tranquillity
of
minde
,
when
flowing
from
that
wisdome
from
above
,
which
is
first
pure
then
peaceable
,
and
is
the
product
of
pure
Religion
and
undefiled
,
is
no
doubt
,
no
other
then
that
light
wherein
God
dwells
,
and
that
calmness
and
weakness
of
Spirit
,
wherein
he
delights
.
But
as
for
your
serene
and
placid
Temper
,
whith
you
exhibite
to
us
,
rather
as
preparatory
,
then
subsequent
to
Religion
,
I
must
again
tell
you
my
feares
that
I
find
it
so
little
agreeable
to
Religion's
genuine
methode
,
and
so
very
suitable
to
your
carnal
designes
,
that
I
greatly
apprehend
,
that
,
instead
of
advancing
you
to
true
divine
converse
,
it
only
seduce
you
into
a
fools
paradise
of
your
own
dreams
and
imaginations
.
Whether
your
ensuing
raptures
do
thence
proceed
,
I
leave
it
to
others
to
judge
.
But
,
sure
I
am
,
were
you
as
earnest
to
pray
,
Deliver
my
soul
,
O
Lord
,
from
lying
lips
,
and
from
a
deceitful
tongue
,
as
you
would
appear
serious
in
the
following
regrete
of
having
too
long
dwelt
among
them
that
hate
peace
:
You
had
rather
choosed
to
suffer
affliction
with
the
people
,
of
God
,
esteeming
the
reproach
of
Christ
(
even
treason
and
sedition
)
great
riches
;
and
respecting
and
looking
for
the
recompense
of
the
reward
,
the
eternal
love
and
peace
of
God
,
then
to
have
taken
the
compendious
,
way
of
a
sinful
compliance
,
for
obtaining
this
worlds
ease
and
quiet
.
Which
I
am
confident●
that
holy
man
,
whose
words
you
usurpe
,
would
have
abhorred
at
the
rate
.
As
for
the
thick
fogs
and
mists
of
contention
,
which
you
complaine
of
,
if
this
life
were
indeed
to
you
a
valley
of
tears
,
as
you
give
it
out
,
while
all
light
and
purity
is
almost
destroyed
by
the
lust
and
ignorance
of
your
prelatick
party
,
it
would
have
been
to
these
infernal
vapors
,
and
clouds
of
smok
,
by
which
our
Sun
and
air
are
darkned
,
and
not
to
the
just
and
necessary
opposition
of
a
small
faithful
remnant
against
your
apostacy
,
that
you
had
ascribed
the
noisomness
which
you
mention
.
But
,
behold
the
nimblenesse
,
aswell
as
the
delusion
,
of
the
mans
fancy
;
he
hath
for
outward
ease
cast
away
a
good
conscience
,
and
preferred
all
along
peace
unto
truth
:
All
the
disturbance
he
mee●eth
with
,
is
the
dissent
of
a
few
faithfull
unto
God
,
and
stedfast
in
his
Covenant
;
whom
he
and
his
party
do
therefore
persecute
:
This
small
innocent
non-complyance
he
complaineth
of
,
as
if
he
were
the
most
refined
and
tender
Saint
,
grieving
for
the
wicked
and
rageful
persecution
of
the
ungodly
,
from
which
imaginary
and
feigned
distresse
,
with
the
same
artifice
and
facility
,
he
pretendeth
that
his
relieff
is
in
divine
contemplation
,
whither
,
as
to
the
mountaine
of
God
,
he
flieth
,
forsooth
,
for
Sanctuary
that
he
may
take
rest
.
But
this
triumphing
of
your
presumption
shall
be
but
short
,
the
joy
of
the
hyhocrite
is
but
for
a
moment
,
though
his
excellency
reach
up
to
the
heavens
,
and
his
head
reach
unto
the
clouds
;
yet
he
shall
perish
for
ever
,
like
his
own
dung
,
they
which
have
seen
him
shall
say
,
where
is
he
,
he
shall
fly
away
as
a
dream
,
and
be
chased
away
as
a
vision
of
the
night
:
for
who
,
Lord
,
shall
dwell
in
thy
holy
hill
,
and
who
shall
ascend
unto
the
hill
of
the
Lord
,
and
who
shall
stand
in
his
holy
place
?
he
that
walketh
uprightly
and
worketh
righteousnesse
,
and
speaketh
the
truth
in
his
heart
;
he
that
backbiteth
not
with
his
tongue
,
nor
doth
evill
to
his
neighbour
,
nor
taketh
up
a
reproach
against
his
neighbour
,
in
whose
eyes
a
vile
person
is
contemned
,
but
he
honoureth
them
that
fear
the
Lord
,
he
that
sweareth
to
his
own
hurt
and
changeth
not
;
he
that
hath
clean
hands
,
and
a
pure
heart
,
who
hath
not
lift
vp
his
soul
unto
vanity
,
nor
sworn
deceitfully
,
he
shall
receive
the
blessing
from
the
Lord
,
and
righteousnesse
from
the
God
of
his
Salvation
.
If
therefore
your
pretensions
be
such
as
you
professe
,
you
must
not
overlooke
the
way
that
God
himselfe
hath
designed
,
but
walk
in
it
with
fear
.
Your
vain
phantastick
soarings
will
not
carry
you
,
either
over
,
or
by
it
.
Nay
in
the
end
they
will
prove
a
lie
,
and
tumble
you
into
destruction
:
For
what
is
the
hope
of
the
Hypocrite
when
he
hath
gained
,
when
God
taketh
away
his
soul
?
Think
not
that
these
things
are
from
ill
nature
,
and
spoken
in
bitterness
;
Nay
,
Sir
,
I
may
very
seriously
protest
,
that
when
I
reflect
on
your
laxe
and
unsound
principles
,
not
only
in
the
matters
of
Government
and
Worship
,
but
even
in
the
head
of
justification
,
and
several
other
parts
,
that
you
have
given
me
occasion
to
touch
,
with
your
enmity
and
reproaches
against
the
work
of
God
,
and
the
Kingdome
,
Ministry
and
Ordinances
of
our
Lord
Iesus
Christ
,
and
how
,
on
the
other
hand
,
you
endeavour
to
shreud
your self
under
the
high
pretenses
of
peace
,
love
,
charity
,
and
devotion
,
wholly
heavenly
,
I
can
scarce
refrain
from
trembling
,
in
the
thoughts
of
such
deep
and
abusive
hypocrisie
.
And
therefore
though
you
should
scorn
my
compassion
,
yet
will
I
not
forbear
to
give
you
my
best
advice
.
You
seem
to
have
the
forme
of
knowledge
,
and
of
the
truth
in
the
word
.
Nay
thou
makest
thy
boast
of
God
,
and
divine
contemplation
,
the
secret
of
Gods
presence
,
and
the
refreshfull
shades
of
the
Almighty
,
where
joy
unspeakable
,
and
the
most
pure
solaces
flow
,
appear
to
be
your
familiar
retreat
.
But
as
it
is
too
too
evident
that
neither
your
principles
nor
practice
are
very
suitable
to
this
profession
,
nay
,
that
there
is
no
noise
heard
of
this
profession
,
while
you
are
bussied
in
serving
mens
designs
,
and
your
own
fancies
:
And
that
it
is
only
after
you
have
striven
to
the
outmost
in
perswading
or
contradicting
,
that
you
seek
to
evade
or
delude
by
these
pretensions
;
So
my
earnest
request
is
that
in
place
of
fancie
,
that
evaporats
all
your
knowledge
into
imagination
,
faith
and
love
may
suck
down
the
truth
into
your
heart
,
to
convert
you
indeed
unto
God
,
and
reveal
in
you
with
power
his
Son
Iesus
Christ
,
that
you
may
love
the
Lord
with
all
your
soul
and
strength
,
and
trust
in
him
alwayes
,
have
respect
unto
all
his
Commandements
,
and
observe
all
his
Ordinances
;
then
should
you
walk
in
the
way
safely
,
and
the
Lord
should
be
your
confidence
.
And
though
you
should
be
exercised
with
the
same
perverse
disputings
of
men
of
corrupt
mindes
,
the
same
strife
of
tongues
and
persecution
of
adversaries
,
whereof
we
have
so
large
an
experiment
;
yet
amidst
all
these
boisterous
windes
and
tossing
waves
,
God
would
be
your
Rock
,
light
,
joy
,
strength
,
and
salvation
for
ever
.
Sir
,
this
is
our
faith
and
also
our
victory
,
for
which
,
when
you
shall
as
seriously
contend
,
as
you
do
vainly
pretend
to
outward
peace
and
mans
favour
,
then
shall
true
peace
,
even
that
peace
,
which
the
World
neither
gives
nor
can
take
,
abound
unto
you
to
establish
you
unto
the
end
.
Let
us
therefore
fight
the
good
fight
,
keep
the
faith
and
lay
hold
on
eternal
life
,
that
we
may
finish
our
course
with
joy
,
so
shall
we
receive
that
Crown
of
Righteousnesse
which
the
righteous
Iudge
shall
give
unto
us
at
that
day
,
and
not
unto
us
only
,
but
unto
all
them
also
,
that
love
his
appearing
.
Even
so
come
Lord
JESUS
.
FINIS
.