A
Special
Verdict
Against
the
PROTESTANT
RECONCILER
.
S.
Paul
foretold
that
after
his
departure
grievous
Wolves
should
enter
in
(
with
a
design
and
malice
)
not
to
spare
but
to
devour
the
Flock
:
these
were
Wolves
in
Sheeps
cloathing
,
whose
business
was
to
steal
,
to
kill
and
to
destroy
;
but
these
were
not
all
,
and
perhaps
not
the
most
pernicious
of
the
Churches
Enemies
:
He
foretells
further
,
that
also
of
your
own
selves
shall
men
arise
,
speaking
perverse
things
to
draw
Disciples
after
them
.
And
this
Prophecy
is
fulfilled
in
our
Reconciler
.
For
among
others
he
is
risen
up
,
with
his
perverse
Principles
,
to
make
and
engage
a
Party
.
Had
he
intended
the
satisfaction
or
information
of
his
Superiors
,
his
Duty
would
have
prompted
him
to
have
presented
his
Papers
humbly
into
their
hands
and
with
a
modest
submission
to
have
expected
the
result
of
their
wise
Councils
.
But
a
Noverint
Vniversi
was
fitter
to
carry
on
his
popular
Design
,
and
to
caress
his
dear
Vain-glory.
He
should
have
come
in
the
Spirit
of
Elias
,
to
turn
the
hearts
of
the
Fathers
unto
the
Children
,
the
Holy
Fathers
Mind
and
Principles
,
their
Faith
and
Affections
into
the
Children
:
and
the
Disobedient
to
the
Wisdom
of
the
Just
:
That
what
the
Fathers
have
believed
and
practised
,
He
could
have
told
them
,
that
Christ
having
assured
his
Disciples
that
God
,
who
hears
the
Addresses
of
His
Church
,
he
streightly
commands
them
also
to
hear
Her
,
upon
pain
of
forfeiting
Her
(
which
is
the
same
with
His
)
Blessing
;
being
deservedly
(
for
their
contumacy
in
their
Disobedience
)
turned
out
of
Her
Communion
as
Publicans
and
Heathens
.
He
might
have
been
pleased
to
take
notice
,
how
Christ
resolves
the
case
of
Conscience
about
the
Tythe
of
Mint
and
Cummin
,
and
the
weightier
matters
of
the
Law
,
saying
unto
such
as
were
concerned
to
be
well
informed
,
These
things
ought
ye
to
have
done
and
not
to
have
left
the
other
undone
.
How
Christ
observed
not
only
the
service
solemnly
established
,
but
such
Customs
and
Festivals
as
had
no
divine
Institution
,
laying
down
this
for
a
Rule
of
Conscience
;
Thus
it
behoves
us
to
fulfill
all
Righteousness
.
He
might
have
put
them
in
mind
(
as
He
knows
very
well
,
that
we
ought
not
to
be
contentious
about
the
Customs
and
Practices
of
the
Church
,
when
they
do
not
supersede
the
Commands
of
God
,
nor
interfere
with
them
.
That
the
Governors
of
the
Church
have
a
great
Authority
from
our
Lord
,
and
are
intrusted
in
his
stead
to
set
things
in
Order
for
Edification
and
Decency
in
Gods
public
Worship
and
Service
.
And
when
they
have
done
this
with
great
prudence
and
deliberation
,
that
the
subjects
are
to
do
their
duty
without
murmuring
or
disputing
,
and
to
honour
such
their
Governors
very
highly
for
their
work-sake
.
If
not
,
he
could
have
informed
his
Readers
,
That
Christ
hath
furnisht
those
Governors
with
the
power
of
the
Keys
to
shut
the
door
as
well
as
to
open
it
,
with
a
Rod
for
Discipline
,
Authority
to
mark
and
censure
,
to
admonish
and
rebuke
sharply
,
to
stop
their
mouths
who
speak
preverse
things
,
and
to
reject
them
from
the
Communion
of
Christ's
Church
,
if
they
will
neither
obey
her
commands
,
nor
regard
her
admonitions
.
Are
they
not
entrusted
by
our
Lord
to
make
Orders
for
Discipline
,
and
to
take
the
measures
of
Decency
by
their
own
Judgment
and
Prudence
?
and
when
they
have
estabished
all
things
to
God's
Glory
,
the
Peace
and
Edification
of
the
Church
,
is
it
our
Duty
to
follow
our
Guides
or
to
controul
them
?
to
confront
our
Governors
or
to
obey
them
?
When
a
difference
arose
betwixt
the
Jews
and
Gentile
Converts
,
't
was
thought
the
most
prudent
and
likely
Way
to
compose
it
,
to
have
recourse
to
Yet
't
was
the
Resolution
of
the
Brittish
And
if
the
pretence
of
Christian
Liberty
be
allowed
to
retrench
the
Kings
Prerogative
in
Church-matters
;
't
will
soon
follow
the
Pope's
Practice
(
in
Ordine
ad
Spiritualia
)
and
invade
his
Authority
in
Temporals
.
All
times
have
afforded
examples
of
turbulent
Spirits
,
who
thought
their
Christian
Liberty
could
not
consist
without
the
downfall
of
the
Civil
Power
.
That
their
Religion
did
exempt
them
from
all
the
Laws
and
Ordinances
of
men
,
and
gave
them
a
Priviledge
to
oppose
and
banish
the
very
Office
of
the
Magistrate
from
among
And
〈◊〉
these
,
a
sort
of
subtil
〈◊〉
did
insinuate
themselves
;
and
having
〈◊〉
the
Grace
of
God
into
〈◊〉
,
that
they
might
enjoy
〈◊〉
c●rnal
satisfactions
with
the
greater
license
and
impunity
,
as
St.
Jude
ob
〈…〉
,
they
made
it
their
business
to
●bolish
Government
.
By
this
means
the
Christian
Religion
〈…〉
among
such
as
were
in
Authority
,
as
the
Parent
and
Breeder
of
Tumults
and
Seditions
;
as
at
this
very
day
,
says
Gualter
,
many
render
our
Religion
suspected
and
odious
to
Princes
upon
the
very
same
account
.
For
this
reason
the
Apostle
does
so
frequently
extol
Authority
,
and
so
earnestly
inculcate
and
press
that
Subjection
and
Obedience
,
which
is
justly
due
to
it
:
Thus
St.
Peter
commands
the
Jews
the
higher
Powers
;
And
Timothy
to
make
publick
Prayers
for
them
.
And
this
he
does
with
the
greatest
care
and
concern
,
when
he
writes
to
the
Christians
at
Rome
;
because
their
Animosities
and
Disputes
about
their
Christian
Liberty
were
high
,
and
nothing
could
be
acted
by
the
Professors
of
the
Gospel
there
that
looked
so
like
Sedition
,
without
the
apparent
hazard
of
the
whole
Church
.
And
this
Doctrine
,
saith
he
,
is
no
less
needful
now
than
heretofore
,
to
repress
the
rage
and
madness
of
those
turbulent
Spirits
,
the
Anabaptists
and
Libertines
,
who
abuse
their
Christian
Liberty
to
overthrow
the
Power
of
the
Civil
Magistrate
.
For
they
presume
,
They
are
Abraham's
Seed
too
,
not
Semen
Carnis
,
but
Semen
Foederis
,
The
Spiritual
Israel
of
God
,
and
his
peculiar
People
;
and
consequently
intituled
to
all
the
Prerogatives
,
which
the
Scripture
attributes
to
those
under
that
Character
.
And
being
puft
up
with
the
conceit
of
their
Spiritual
Dignity
,
they
look
upon
all
Princes
as
Gods
Enemies
,
and
Usurpers
of
a
Spiritual
Jurisdiction
,
which
they
think
does
not
belong
unto
them
.
Hereupon
they
are
ever
ready
to
mutiny
,
and
raise
Sedition
to
shake
off
that
Yoak
,
which
they
falsly
conceive
to
be
Tyrannical
,
and
to
assert
that
Lawless
Liberty
,
which
they
mistake
for
their
Christian
Priviledg
.
Does
not
the
Reconciler
too
much
favour
such
Factions
,
and
encourage
the
like
Anabaptistical
Outrages
and
run
into
the
same
excess
of
Riot
,
upon
the
like
unjust
account
of
Christian
Liberty
?
I
am
sure
he
has
given
the
Alarm
to
awaken
the
Jealousie
of
Princes
,
by
abetting
such
peevish
quarrels
at
their
commendable
Impositions
.
For
what
is
his
Practice
and
the
business
of
this
Book
?
He
speaks
faintly
of
the
Subjects
Duty
,
but
falls
foul
upon
his
Superiors
;
whom
he
condemns
for
their
care
to
keep
out
the
Wolf
and
the
little
Foxes
;
and
attempts
to
overthrow
their
Authority
by
such
weak
and
fallacious
Arguments
as
have
been
baffled
twenty
times
over
;
or
else
they
are
nothing
to
the
purpose
;
or
may
be
retorted
with
greater
force
upon
the
Party
he
takes
upon
him
to
plead
for
.
For
(
1.
)
He
supposes
men
to
be
weak
,
and
then
he
pleads
stifly
for
a
Toleration
for
them
;
yea
,
he
supposes
them
to
be
such
weak
ones
,
and
under
such
circumstances
,
as
those
were
in
S.
Pauls
time
,
and
then
alledges
S.
Paul's
Arguments
on
their
behalf
.
These
are
gratis
dicta
and
false
suppositions
,
which
he
can
find
no
ground
for
among
all
the
Fathers
he
heaps
together
to
countenance
his
Hypothesis
;
for
which
of
them
did
ever
condemn
the
Customs
and
Ceremonies
of
the
Church
in
their
times
,
upon
the
account
of
any
thing
delivered
to
the
contrary
in
St.
Paul's
Epistles
?
Yet
(
2.
)
He
supposes
a
Multitude
of
Rites
and
Ceremonies
among
us
,
and
such
as
have
nothing
in
them
of
real
goodness
,
or
of
positive
Order
,
Decency
and
Reverence
;
but
such
as
are
burdensome
and
scandalous
,
and
these
unjustly
imposed
,
(
which
would
be
true
enough
if
he
could
prove
them
to
be
such
)
and
then
as
such
he
disputes
against
them
.
And
indeed
his
design
is
to
destroy
all
Authority
in
matters
of
indifferency
;
and
to
extend
this
false
and
Seditious
Doctrine
to
the
utmost
,
to
blind
and
harden
such
as
have
rashly
(
I
will
not
say
maliciously
)
kickt
at
their
Governors
,
and
taken
a
vain
occasion
to
stumble
into
Schism
,
He
reckons
not
only
the
symbolical
protestation
of
Christianity
by
the
sign
of
the
Cross
,
but
the
external
worship
of
God
,
by
bowing
and
kneeling
,
amongst
things
indifferent
.
p.
39.
76
,
iii.
We
are
therefore
concerned
to
take
into
consideration
,
(
1.
)
The
Persons
supposed
to
be
weak
and
(
2.
)
the
Things
they
take
occasion
to
scruple
at
.
I.
Men
may
be
weak
either
in
their
Faith
or
in
their
Morals
.
These
last
come
not
under
our
consideration
in
this
Controversie
.
Him
that
is
weak
in
the
Faith
,
saith
Calixt
.
ad
Rom.
14.
1.
)
The
Apostles
observation
was
that
all
men
had
not
this
Knowledge
.
And
these
were
the
For
(
1.
)
they
had
been
bred
under
another
dispensation
,
the
Discipline
of
a
Ceremonial
Law
,
which
stood
by
Divine
Right
,
and
being
of
Gods
own
appointment
,
it
had
the
greater
force
and
tye
upon
the
Conscience
,
and
prevailed
the
more
by
bearing
the
Image
of
a
venerable
Antiquity
,
for
Custom
which
had
inured
them
to
the
practice
of
it
had
a
Prepossession
and
made
it
little
less
than
Natural
.
(
2.
)
On
the
other
side
they
were
called
off
to
another
Dispensation
which
totally
evacuated
the
force
of
that
Law
,
and
rescinded
all
those
Rites
and
Ceremonies
to
which
they
had
been
so
long
accustomed
.
Now
,
that
an
Institution
established
with
so
much
Grandeur
,
Dread
and
Majesty
should
quite
lose
its
Authority
;
and
that
they
should
have
a
power
to
shake
off
that
Yoak
which
had
been
put
upon
the
Necks
of
their
Reverend
and
Holy
Fathers
by
God
himself
;
this
was
the
great
stumbling-block
,
and
the
Objection
they
scrupled
at
.
They
were
but
Novices
in
Christianity
,
but
newly
called
to
the
Profession
of
the
Gospel
;
and
they
did
not
perfectly
understand
the
Nature
of
the
Christian
Liberty
;
this
was
their
weakness
;
and
their
persons
are
recommended
to
us
under
the
title
of
little
ones
,
of
Babes
in
Christ
,
and
of
weak
Brethren
.
Such
little
ones
,
tho
their
judgments
were
weak
,
if
their
hearts
were
sound
and
their
Faith
unfeigned
,
Christ
had
a
great
compassion
for
them
.
Take
heed
ye
offend
not
one
of
these
little
ones
that
believe
in
me
:
And
so
S.
Paul
for
his
Babes
in
Christ
;
Him
that
is
weak
in
the
Faith
receive
into
your
Communion
:
but
not
so
as
to
encourage
him
in
his
own
prejudices
,
to
quarrel
with
the
course
of
other
mens
Conversation
.
But
did
either
St.
Paul
or
Christ
cocker
them
up
in
their
childish
weakness
,
and
indulge
them
to
continue
Babes
always
(
as
our
Reconciler
does
?
)
Did
not
our
Blessed
Lord
chide
his
Disciples
Duncery
in
his
School
?
O
ye
of
little
Faith
!
How
long
shall
I
be
with
you
?
how
long
shall
I
suffer
you
?
O
fools
and
slow
of
heart
to
believe
!
Luke
24.
25.
And
did
not
St.
Paul
check
the
dulness
and
non-proficiency
of
his
Disciples
?
And
I
,
brethren
,
could
not
speak
unto
you
as
unto
Spiritual
,
but
as
unto
Carnal
(
He
leaves
out
the
word
men
,
and
adds
)
even
as
unto
Babes
in
Christ
.
I
have
fed
you
with
milk
and
not
with
meat
.
For
when
for
the
time
ye
ought
to
be
teachers
,
ye
have
need
that
one
teach
you
again
which
he
the
first
Principles
of
the
Oracles
of
God
;
and
are
become
such
as
have
need
of
milk
and
not
of
strong
meat
.
Did
not
he
and
the
rest
of
the
Apostles
charge
us
to
be
strong
in
the
Lord
and
in
the
power
of
his
might
:
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
;
and
to
be
always
building
up
our selves
in
our
most
holy
Faith
,
and
so
to
keep
our selves
in
the
love
of
God
.
But
our
Blessed
Saviour
knew
there
were
and
ever
would
be
Wolves
in
Sheeps
cloathing
,
and
a
generation
of
men
that
would
not
be
satisfied
either
full
or
fasting
:
that
would
take
offence
at
his
own
freedom
as
well
as
at
the
Baptists
austerity
.
Does
he
dandle
these
upon
his
lap
for
little
ones
?
No
,
for
such
he
has
severer
methods
;
an
exprobration
:
O
Generation
of
Vipers
;
and
Wo
unto
you
Scribes
Pharisees
Hypocrites
.
And
does
not
S.
Paul
also
mark
them
which
cause
Divisions
and
Offences
?
And
does
he
not
tell
us
such
false
Apostles
,
deceitful
workers
,
transforming
themselves
into
the
Apostles
of
Christ
many
shall
follow
their
pernicious
ways
.
Does
S.
Paul
flatter
or
connive
at
such
as
these
?
no
,
his
pious
zeal
breaks
out
into
a
just
indignation
against
such
disturbers
of
the
Churches
peace
and
safety
.
I
would
they
were
even
cut
off
which
trouble
you
:
and
he
tells
them
plainly
,
he
that
addicts
himself
to
such
a
practice
,
he
shall
bear
his
judgement
,
(
and
that
a
sad
doom
from
the
mouth
of
an
Apostle
)
whosoever
he
'T
is
a
very
severe
conclusion
of
Mr.
Calvin
,
and
he
takes
it
from
Christs
example
in
curing
the
blind
man
which
gave
so
great
a
scandal
to
the
Pharisees
.
By
this
example
(
saith
he
)
we
are
taught
ac
eos
prorsus
desipere
,
and
those
Reconcilers
do
but
play
the
fool
,
who
do
attempt
to
coaks
the
World
into
a
fellow-ship
with
Christ
,
as
to
condemn
all
emergent
Offences
;
when
Christ
himself
does
rather
wittingly
and
willingly
nettle
and
provoke
the
wicked
.
Tenenda
ergo
,
quam
alibi
praescribit
,
regula
,
we
must
therefore
observe
that
Rule
which
He
prescribes
in
another
place
,
that
the
blind
leaders
of
the
blind
are
to
be
neglected
.
We
must
be
very
careful
therefore
to
observe
as
Hemmingius
doth
(
ad
Rom.
14.
1.
)
that
in
this
point
of
tenderness
,
St.
Paul
speaks
of
such
weak
ones
as
had
not
yet
fully
learned
the
nature
and
use
of
their
Christian
Liberty
,
&
non
de
praefractis
:
and
speaks
not
of
the
refractory
,
who
stubbornly
set
themselves
in
opposition
to
the
truth
.
And
Bullinger
observes
that
the
Apostle
speaks
Ad
Rom.
15.
●
.
And
Beza
ad
Rom.
14.
2.
ait
,
Non
eos
qui
malitiose
&
praefractè
resistunt
Evangelicae
libertati
,
sed
qui
sola
ignorantia
peccanti
hic
infirmos
vocari
.
remarkably
of
regarding
the
infirmities
of
the
weak
,
nam
malitiam
nemo
pius
tulerit
aut
non
oderit
etiam
,
for
no
good
man
will
endure
such
a
ones
malice
,
but
rather
hate
it
.
Add
yet
that
learned
Protestant
makes
a
further
observation
,
Porro
placent
sibi
hoc
loco
,
qui
suo
serviunt
commodo
,
&
quod
agunt
,
ad
suum
trahunt
compendium
:
That
they
who
study
to
serve
their
own
ends
,
and
do
nothing
but
what
they
can
draw
to
their
own
advantage
,
do
wonderfully
please
themselves
in
that
piece
of
Scripture
;
and
so
doth
our
Reconciler
.
But
(
2.
)
willful
and
affected
Ignorance
does
excommune
us
from
the
privilege
of
a
weak
Brother
as
well
as
malice
and
stubbornness
:
We
must
not
Let
us
take
heed
therefore
that
we
be
not
imposed
upon
by
the
vizor
or
fraud
of
pretended
little
ones
.
These
Dissenters
would
(
one
while
)
be
accounted
weak
Brethren
:
but
upon
what
account
can
we
esteem
them
so
?
were
they
bred
up
(
as
the
Jews
were
under
Moses
)
under
another
Dispensation
?
Were
they
taught
another
Gospel
than
what
S.
Paul
Preached
?
If
they
were
;
I
am
sure
they
have
not
so
learned
Christ
.
If
they
were
nursed
up
in
false
Principles
from
their
Childhood
,
is
it
not
high
time
for
them
to
put
away
those
childish
things
?
have
they
not
had
time
enough
and
means
enough
to
be
better
informed
?
are
they
not
of
age
and
of
capacity
to
understand
the
doctrine
and
practice
of
the
Christian
Liberty
?
what
it
is
in
it self
,
and
the
extent
of
its
nature
,
and
what
it
is
in
its
use
,
when
it
is
limited
and
determined
by
Authority
.
But
they
study
to
contend
,
and
to
build
themselves
up
in
Faction
.
They
give
themselves
up
to
vain
jangling
and
perverse
disputings
,
instead
of
an
humble
and
modest
address
unto
their
duty
,
without
mumuring
and
disputing
.
If
these
be
S.
Paul's
Babes
in
Christ
,
I
am
sure
they
are
very
froward
ones
.
But
they
assume
the
title
of
weak
Brethren
for
other
ends
,
their
weakness
improves
into
Faction
,
and
therein
they
strengthen
themselves
,
and
boast
of
their
might
against
all
Right
and
all
Authority
and
Power
,
nothing
will
serve
their
turn
but
Christ
on
his
Throne
,
and
that
must
be
one
of
their
own
make
,
according
to
their
own
imagination
;
and
therefore
't
is
no
wonder
,
they
think
he
can
never
ascend
it
without
the
help
of
their
Sedition
.
Just
such
weak
ones
were
those
Fanaticks
which
infested
Germany
in
the
infancy
of
the
Reformation
,
well
esteemed
they
were
at
first
for
their
presumptive
well-meaning
,
pitied
for
their
simplicity
and
countenanced
for
their
zeal
and
fair
pretensions
unto
Godliness
:
but
when
they
began
to
set
up
themselves
in
their
taking
Arms
for
Jesus
Christ
,
and
to
oppose
all
establisht
Order
and
Government
but
their
own
;
the
Princes
thought
it
high
time
(
when
they
had
unmasq'd
their
hypocrisie
)
to
lay
aside
their
own
compassion
and
kindness
and
to
deal
with
them
according
to
their
deserts
,
at
the
rate
of
head-strong
and
sturdy
Rebels
.
But
from
the
Persons
he
pleads
for
,
under
the
feigned
notion
of
weak
Brethren
(
whose
pulse
and
temper
we
may
be
called
upon
to
feel
and
examine
a
little
more
precisely
hereafter
)
let
us
pass
on
to
consider
the
things
he
pleads
against
,
as
things
indifferent
,
whihc
he
thinks
to
be
no
less
imprudently
than
uncharitably
imposed
.
And
here
I
must
premise
,
that
,
this
Reconciler
,
is
as
like
to
be
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
such
a
busie-body
in
matters
which
he
has
no
concern
to
intermeddle
in
,
as
any
of
those
,
whom
the
Apostle
tells
us
do
deservedly
suffer
(
as
1
Pet.
3.
17.
chap.
4.
1●
.
it
is
sit
they
should
)
amongst
evil
doers
.
For
has
he
any
order
from
his
Superiours
to
undertake
the
part
of
a
Reconciler
?
did
they
furnish
him
with
instructions
and
give
him
his
Rules
and
Measures
to
guide
him
in
a
matter
of
this
importance
to
Church
and
State
?
or
has
he
any
Commission
from
the
Dissenters
to
act
and
play
the
Advocate
on
their
behalf
?
have
they
made
their
last
Will
and
Testament
about
things
indifferent
?
Does
he
know
what
they
are
content
to
bequeath
to
the
Church
,
or
what
they
are
resolved
to
take
from
it
?
Can
he
tell
what
will
fully
satisfie
their
scrupulosity
,
and
bring
them
into
so
hearty
a
compliance
with
us
as
may
settle
a
happy
and
a
seasonable
conformity
amongst
us
?
if
he
can
produce
no
delegation
to
this
effect
(
the
design
he
goes
upon
running
Counter
to
the
Laws
and
Customs
establisht
)
his
attempt
will
be
ridiculous
,
and
appear
to
consist
of
as
many
and
as
impertinent
fooleries
as
those
he
has
so
civilly
charged
the
Learned
Meisner
with
.
But
let
us
proceed
.
When
Moses
the
great
Law-giver
was
about
to
make
the
Tabernacle
(
a
Type
of
the
Church
)
he
was
admonished
thus
of
God
,
see
that
thou
make
all
things
according
to
the
Pattern
shewed
to
thee
on
the
Mount
.
But
I
do
not
find
that
ever
he
called
the
people
to
consult
whether
they
approved
of
this
or
that
part
of
the
pattern
;
nor
do
I
find
any
attempt
of
theirs
to
question
or
dispute
the
decency
of
any
particular
piece
of
that
pattern
.
Now
parallel
to
the
Pattern
on
the
Mount
,
the
Apostles
had
the
mind
of
Christ
after
his
frequent
Sermons
and
private
discourses
.
And
let
all
things
be
done
decently
and
in
order
,
to
publick
edification
and
the
Glory
of
God
.
These
were
the
Pattern
on
the
Mount
under
the
New
Testament
,
the
Ritual
Law
of
the
Holy
Gospel
,
by
which
alone
the
Authority
of
Governors
is
limitted
and
directed
.
And
when
matters
of
Ecclesiastical
Discipline
are
established
by
their
Prudence
according
to
this
Rule
,
the
subjects
Duty
is
to
submit
and
follow
their
steps
and
practice
.
And
if
this
were
well
observed
it
would
presently
free
them
from
all
their
doubts
and
scruples
as
well
as
from
their
Schism
;
which
can
never
be
excused
,
unless
they
can
prove
,
that
their
Governors
do
act
contrary
to
the
divine
Canon
,
in
which
case
only
,
they
may
plead
with
S.
Peter
whether
it
be
right
,
&c.
But
And
't
is
a
little
strange
to
observe
the
want
of
Ingenuity
in
this
Reconciler
:
(
according
to
the
wonted
practice
of
the
Party
)
he
repeats
their
Cavils
and
Objections
,
but
never
takes
notice
of
the
Answers
that
have
been
returned
;
it
seems
they
have
been
refuted
with
so
much
strength
of
reason
,
that
he
thought
himself
not
able
enough
to
grapple
with
it
.
But
this
is
not
all
,
he
makes
a
great
cry
against
the
imposition
of
unnecessary
Ceremonies
,
as
if
the
Constitution
of
this
Church
were
over-burthened
,
and
the
good
Seed
of
the
Gospel
choaked
with
the
multitude
of
them
,
when
in
truth
upon
a
strict
examination
they
will
not
amount
unto
a
number
.
For
we
may
observe
That
he
reckons
some
observances
among
things
indifferent
,
which
really
are
not
so
.
He
does
instance
in
bowing
and
kneeling
,
which
are
parts
of
Gods
external
Worship
,
suggested
by
the
light
of
nature
,
and
enjoyned
by
the
second
precept
of
the
Moral
Law
;
which
command
binds
always
(
semper
non
ad
semper
)
but
because
this
external
Worship
may
be
exhibited
in
several
gestures
of
the
Body
,
which
cannot
be
all
performed
at
once
,
therefore
it
is
left
to
the
wisdom
of
the
Church
to
determine
it
(
pro
hic
&
nunc
)
for
place
and
season
;
for
which
notwithstanding
She
wants
not
Her
sufficient
directions
in
holy
Scripture
.
2.
We
may
observe
that
all
things
are
not
alike
indifferent
.
As
in
those
Heavenly
bodies
,
there
is
one
Glory
of
the
Sun
,
another
of
the
Moon
,
&
another
of
the
Stars
and
one
Star
differeth
from
another
Star
in
Glory
:
So
a
great
disparity
there
was
betwixt
the
State
and
Magnificence
of
the
first
and
second
Temple
,
for
even
that
which
was
made
glorious
,
had
no
glory
in
this
respect
,
by
reason
of
the
glory
that
excelleth
.
And
to
bring
the
discourse
Offer
it
now
unto
thy
Governor
:
will
he
be
pleased
with
thee
,
or
accept
thy
person
,
saith
the
Lord
of
Hosts
?
And
we
must
remember
that
it
was
the
Poverty
of
the
Offerer
which
God
condescended
to
,
when
he
accepted
of
a
pair
of
Turtle-doves
or
two
young
Pigeons
for
an
Oblation
;
and
this
was
only
in
case
of
a
private
person
,
who
was
able
to
present
no
more
;
and
so
must
not
be
brought
into
example
,
when
we
are
concerned
for
publick
Administrations
.
And
we
may
consider
further
that
The
estimate
of
Veneration
and
Reverence
is
taken
from
the
customs
of
several
Places
and
Countrys
:
to
put
off
our
shooes
in
holy
places
among
us
would
be
undecent
;
and
so
it
would
be
thought
to
kiss
the
Kings
hand
upon
our
tails
.
Whatever
they
do
in
other
places
,
our
Governors
have
adjudged
the
Gestures
and
Observances
in
use
among
us
to
be
the
most
Reverent
;
and
't
is
left
to
their
judgment
by
Christ
himself
to
determine
it
;
and
I
know
no
Goverment
of
State
or
Church
in
the
World
,
that
will
lightly
change
their
Country
Customs
to
gratifie
the
designs
or
importunity
of
any
impetuous
Faction
,
that
is
crept
in
,
or
risen
up
amongst
them
.
3.
'T
is
to
be
considered
that
there
are
some
things
indifferent
in
the
General
,
and
yet
there
is
a
necessity
for
their
specification
.
And
herein
't
is
left
to
the
prudence
of
Governors
to
determine
.
This
is
so
evident
of
it self
,
that
the
Dissenters
acknowledge
it
,
in
the
instances
of
time
and
place
.
There
can
be
no
publick
Administration
,
no
solemn
Assembly
without
them
;
herein
therefore
they
will
allow
Authority
to
determine
.
And
why
not
as
well
in
the
matter
of
Habit
?
For
to
go
naked
is
against
the
Law
of
natural
decency
;
and
to
go
in
a
Fools
Coat
is
ridiculous
:
wherefore
if
Modesty
has
virtue
enough
to
make
a
thing
necessary
,
some
Habit
ought
to
be
appointed
for
publick
Officers
in
their
publick
and
solemn
Administrations
;
and
who
should
determine
this
but
the
Governors
?
And
the
like
we
may
plead
for
our
Gesture
,
for
some
Gesture
in
the
performance
of
Gods
Worship
and
Service
is
of
absolute
necessity
(
there
can
be
nothing
done
without
it
)
Authority
therefore
must
determine
;
and
(
as
was
hinted
even
now
)
Holy
Scripture
does
suggest
enough
for
the
direction
of
the
Church
herein
,
in
the
Revelation
made
to
the
Holy
Evangelist
,
we
find
the
Saints
and
Elders
in
three
several
postures
;
they
were
sitting
,
Rev.
4.
4.
(
2.
)
They
were
standing
,
Rev.
vii
.
9
,
3.
they
were
falling
down
upon
their
knees
or
faces
,
Rev.
iv
.
10
,
&
5
,
8
,
14.
their
sitting
was
a
posture
wherein
they
did
attentively
hear
and
receive
the
Holy
Oracle
and
Instructions
of
the
Gospel
(
as
Rev.
iv
.
4.
)
their
standing
was
,
to
profess
their
Faith
in
Christ
and
to
sing
Rev.
7.
9.
10.
&
Rev.
5.
9
,
10
,
11
,
12.
compar'd
with
v.
8.
and
14.
Rev.
4.
10.
5.
8.
14.
7.
11.
God's
Praises
:
their
falling
down
(
whether
upon
their
knees
or
faces
)
was
to
Adore
and
Worship
.
No
doubt
their
behaviour
was
seemly
and
Reverent
in
all
these
several
Postures
or
Gestures
:
but
sitting
(
as
to
hear
)
was
not
so
Reverent
as
standing
,
and
standing
(
as
to
sing
lauds
and
praises
)
was
not
so
Reverent
as
prostration
(
or
falling
upon
their
knees
or
faces
)
when
they
offered
up
their
prayers
(
Rev.
v.
8.
)
or
when
they
did
adore
and
worship
God
and
the
Lamb
,
they
performed
it
with
the
profoundest
Veneration
and
Reverence
:
and
from
this
Pattern
on
the
Mount
,
the
Church
does
take
and
prescribe
Her
practice
.
For
kneeling
at
the
Sacrament
,
the
penitent
and
devout
soul
must
needs
be
convinced
that
it
is
expedient
[
†
](A66905-e13170-b)
†
Quia
opus
habemus
stimulis
,
non
parum
valet
genuflexio
.
V.
Calvin
ad
6
Dan.
10.
m.
p.
73.
in
med.
not
that
g●nuflexio
per●se
necessaria
in
precibus
.
for
(
1.
)
does
not
the
profoundest
adoration
become
us
at
the
performing
of
our
greatest
Duty
and
Service
?
And
do
we
not
here
commemorate
the
most
bitter
Passion
and
Death
of
our
dearest
Lord
and
Master
;
and
shall
not
this
humble
us
?
And
(
2.
)
upon
what
account
did
he
suffer
that
shameful
and
accursed
death
?
Was
it
not
for
our
guilt
?
Did
not
God
lay
on
him
the
iniquity
of
us
all
?
Was
he
not
wounded
for
our
transgressions
?
And
shall
not
this
bring
us
upon
our
knees
?
3.
Do
we
not
here
address
our selves
for
Grace
and
Pardon
?
And
shall
we
expect
such
blessings
upon
our
tails
?
Is
it
not
a
custom
with
us
,
and
do
we
not
think
it
highly
decent
to
kneel
down
when
we
kiss
our
Prince's
hand
to
receive
a
Temporal
Benefaction
?
For
my
part
,
when
I
expect
to
receive
the
greatest
blessings
of
heaven
from
the
ever
blessed
Jesus
,
by
the
hand
of
his
Minister
,
to
sit
then
upon
my
taile
(
which
may
be
decent
enough
in
their
conceit
,
who
can
prophane
the
holy
Sacrament
in
lambs-wool
)
seems
a
most
vile
irreverence
,
and
to
deal
freely
,
I
cannot
find
in
my self
the
least
inclination
to
communicate
at
our
Lords
Table
in
such
a
posture
of
good-fellowship
.
4.
We
are
to
consider
,
that
where
the
Scripture
is
silent
it
is
left
to
the
prudence
of
Governors
to
determine
what
things
are
most
expedient
;
and
without
this
power
there
can
be
no
Uniformity
,
nothing
but
Disorder
and
Confusion
.
The
very
first
Convention
at
Jerusalem
,
was
to
determine
a
Case
of
this
nature
;
for
the
things
there
specified
disorderly
persons
.
Indeed
the
scene
of
the
Governors
Legislative
power
lyes
chiefly
in
expedients
.
For
as
to
sin
and
moral
vertue
,
therein
they
are
but
Executors
to
perform
the
will
of
the
Supreme
Law-giver
.
And
now
,
because
our
Protestant
Reconciler
upon
all
or
no
occasion
lashes
out
upon
the
Surplice
and
the
sign
of
the
Cross
(
taking
no
notice
at
all
of
what
has
been
offered
elsewhere
in
their
vindication
)
I
shall
add
a
word
or
two
more
for
the
satisfaction
of
the
ingenuous
Reader
.
How
did
the
Saints
and
Elders
appear
before
the
Throne
of
God
to
the
great
Divine
?
It
was
in
And
for
the
sign
of
the
Cross
(
tho
they
cry
out
of
many
)
't
is
the
only
Ceremony
in
all
our
practice
of
Religion
;
and
it
is
but
once
apply'd
to
any
single
person
in
his
whole
life
,
and
that
is
done
too
,
for
the
most
part
,
without
his
consent
or
knowledge
(
which
therefore
cannot
be
his
sin
)
by
the
hand
of
the
publick
Minister
.
This
is
the
only
symbolical
sign
we
have
,
that
is
under
no
necessity
and
of
no
Divine
Institution
:
yet
this
is
a
real
protestation
of
our
Faith
in
Christ
Crucified
;
which
Faith
we
must
not
keep
to
our selves
as
we
may
do
some
private
opinion
about
matters
of
indifferency
,
wherein
the
Church
has
made
no
determination
.
Calvin
ad
Dan.
6.
10.
in
p.
73.
princ
.
Discamus
itaque
,
&c.
&
Lavater
.
in
Librum
Josuae
c.
22.
p.
72.
2.
m.
exemplum
piae
solicitudinis
parentum
pro
filiis
,
&c.
as
hath
been
sufficiently
declared
elsewhere
(
tho
the
Reconciler
thought
fit
to
pass
it
over
in
silence
.
)
But
the
Presbyterians
are
highly
obliged
to
own
that
proof
if
they
will
maintain
their
own
publick
Communion
and
protested
Doctrin
;
for
in
their
,
Jus
Divinum
Regiminis
Ecclesiastici
,
pag.
16.
they
lay
down
this
for
a
Rule
in
Divinity
,
That
the
ordinary
examples
of
the
Godly
approved
in
Scripture
,
being
against
no
general
precept
,
have
the
force
of
a
general
Rule
,
and
are
to
be
followed
;
and
p.
22.
they
say
,
Those
examples
in
Scripture
are
obligatory
,
whose
ground
,
reason
,
scope
or
end
are
obligatory
,
and
of
a
Moral
Nature
,
and
as
much
concern
one
Christian
as
another
;
whether
they
be
the
examples
under
Old
or
New
Testament
.
Now
I
say
that
by
a
parity
of
Reason
,
the
command
and
practice
of
the
Church
for
the
use
of
the
sign
of
the
Cross
in
Baptism
is
obligatory
;
because
the
ground
,
reason
,
scope
or
end
of
it
,
which
is
the
confession
of
our
Faith
and
Protestation
of
our
Christianity
,
is
obligatory
and
of
a
moral
nature
,
and
as
much
concern
one
Christian
as
another
,
one
Church
as
another
,
one
time
as
another
.
Having
thus
briefly
shewed
the
nature
of
those
impositions
,
which
this
Reconciler
does
condemn
;
and
given
a
short
account
of
the
temper
of
those
weak
Brethren
on
whose
behalf
he
so
earnestly
solicites
an
indulgence
;
I
cannot
but
reflect
upon
his
Preface
;
wherein
he
does
little
less
than
traduce
many
worthy
Persons
by
alledging
their
condescentions
,
as
if
they
had
been
the
yielding
up
of
a
Right
to
those
Dissenters
against
that
Authority
and
Government
,
which
themselves
did
constantly
assert
and
manage
.
Indeed
their
Charity
and
Compassion
carried
many
of
them
very
far
that
way
.
They
saw
us
in
a
storm
;
and
our
condition
to
be
much
like
to
theirs
in
the
27th
.
of
the
Acts
(
15.
18
,
19
,
20.
)
When
the
Ship
was
caught
(
the
Church
assaulted
hy
a
violent
Faction
)
and
could
not
bear
up
into
the
Wind
,
we
let
her
drive
.
And
being
exceedinly
tossed
with
a
Tempest
,
the
next
day
they
lightned
the
Ship
:
and
the
third
day
we
cast
out
with
our
own
hands
the
takling
of
the
Ship
.
And
when
neither
Sun
nor
Stars
,
in
many
days
appeared
,
and
no
small
tempest
lay
on
us
,
all
hope
that
we
should
be
saved
was
then
taken
away
.
And
this
,
upon
the
matter
,
was
the
case
of
the
Episcopal
and
Loyal
Party
,
who
were
Embarqued
in
the
Established
Church
of
England
;
their
crafty
Adversaries
to
raise
a
Storm
against
them
,
had
put
a
conceit
into
the
light
heads
of
the
Rabble
,
that
they
were
bound
for
Rome
too
,
as
S.
Paul
was
in
another
sense
;
Hereupon
their
Frantick
Zeal
push'd
them
with
an
impetuous
fury
into
Tumults
,
wherein
the
poor
distressed
Barque
was
so
tossed
,
She
was
in
danger
to
be
sunk
,
or
split
and
dash'd
to
pieces
.
In
this
forlorn
condition
no
wonder
their
danger
should
prompt
them
to
cast
Anchor
upon
the
unsteady
sands
,
or
comply
with
any
course
or
method
,
that
might
be
thought
expedient
for
their
present
safety
.
Sometimes
empty
Casks
are
thrown
out
by
the
skilfull
Mariner
to
make
diversion
for
the
ungovernable
Leviathan
,
when
he
threatens
to
overturn
their
Vessel
.
And
if
a
liberty
of
Prophesying
be
not
sufficient
to
divert
their
rage
and
make
them
at
a
loss
,
and
stop
their
cry
;
then
an
Irenicum
may
be
thought
a
pious
charm
to
allay
their
heats
,
to
appease
their
animosities
and
to
bring
them
to
a
more
calm
composure
.
Perhaps
this
Reconciler
thinks
we
are
in
a
Storm
still
;
and
't
is
no
wonder
if
he
be
of
that
opinion
having
taken
so
much
pains
to
raise
a
blustering
wind
to
blow
up
his
Euroclydon
of
Fanatick
Zeal
amongst
us
.
But
't
is
observable
in
experience
,
that
such
well-meant
attempts
,
at
such
a
season
,
do
for
the
most
part
give
advantage
to
the
watchful
Adversary
,
seldom
answer
their
expectation
,
and
never
take
effect
,
to
the
obtaining
that
pious
end
,
which
their
worthy
and
learned
Authors
aimed
at
.
2.
I
find
,
that
learned
and
good
men
may
be
mistaken
;
and
't
is
an
error
of
the
right
hand
when
Charity
leads
them
to
it
.
We
are
told
that
Mr.
Hales
found
occasion
to
bid
John
Calvin
good
night
:
and
whatever
Essays
of
wit
might
come
to
his
Friends
hands
when
his
Fancy
was
brisk
and
sprightful
,
I
doubt
not
,
when
he
came
to
a
more
mature
judgment
he
took
a
solemn
leave
of
many
of
those
unhappy
hallucinations
,
which
had
been
more
to
his
honour
,
if
they
had
been
buried
in
his
ashes
.
I
am
sure
his
Tractate
of
Schism
has
been
confuted
no
less
than
three
four
times
over
.
And
for
some
others
of
a
much
higher
rank
than
He
,
to
my
knowledge
,
they
retracted
those
opinions
which
had
given
so
much
encouragement
to
the
Factious
Party
,
and
bewailed
their
mistaken
charity
with
great
remorse
upon
all
occasions
,
to
make
amends
for
the
Scandal
their
well-meant
tenderness
had
given
to
the
Loyal
and
true
Conformist
.
3.
There
are
none
of
them
,
I
dare
be
bold
to
say
,
that
ever
intended
such
dismal
disapidations
of
the
Church
as
the
Dissenters
had
Projected
,
dream'd
not
of
the
introduction
of
such
confusions
as
were
the
necessary
product
of
their
pernicious
practices
;
and
were
so
far
from
adhering
to
them
in
the
prosecution
of
their
wicked
Designs
,
that
for
the
most
part
of
them
,
they
were
sufferers
under
that
11th
.
Persecution
.
For
(
4.
)
Their
constant
Practice
in
the
use
of
the
Liturgy
as
it
witnessed
their
stedfast
affection
to
the
Church
Established
,
so
it
betrayed
them
to
the
Spight
and
Malice
of
the
Faction
,
who
were
carrying
on
a
design
to
overthrow
it
.
To
say
they
acted
herein
against
their
Judgment
,
would
bring
their
sincerity
into
question
,
and
make
their
Authority
of
no
value
,
and
consequenty
insignificant
as
to
that
purpose
this
Reconciler
produces
it
for
.
We
must
conclude
therefore
,
that
whatever
their
condescentions
were
,
they
were
intended
meerly
to
gratifie
the
present
weakness
of
such
as
they
believed
to
be
conscientious
;
but
not
all
to
countenance
their
Non-conformity
.
5.
For
Foreign
Churches
and
Universities
,
we
very
well
understand
both
their
Principles
and
their
Practice
.
And
we
are
well
assured
that
the
Doctrine
and
the
Discipline
,
the
Customs
and
Observances
of
the
present
Church
of
England
are
fully
justified
by
them
both
;
what
esteem
they
had
for
us
,
before
the
late
times
of
Deformation
we
may
learn
from
the
pen
of
the
learned
and
noble
Deodate
in
his
Epistle
to
the
late
Assembly
;
wherein
he
gives
us
this
Encomium
,
That
Flourishing
England
,
the
very
eye
and
excellency
of
all
the
Churches
,
Christs
own
choice
,
purchase
and
peculiar
,
the
Sanctuary
of
the
afflicted
,
the
Arcenal
of
the
faint-hearted
,
the
Magazine
of
the
needy
,
the
Royal
Standard
of
good
hope
(
p.
6
,
7.
&
p.
17.
)
He
does
acknowledge
and
solemnly
declare
it
,
That
on
the
Theatre
of
the
Vniversal
Church
,
the
Kingdom
and
Church
of
England
have
hitherto
excelled
and
out-shined
all
the
Churches
upon
Earth
in
Holiness
and
Glory
.
Such
as
well
understand
the
happy
constitution
of
this
Church
of
England
cannot
but
have
the
like
value
for
Her
;
and
they
that
are
of
that
perswasion
,
can
never
with
a
sober
judgment
and
deliberation
,
utter
any
thing
in
Derogation
to
Her
Dignity
.
If
this
Reconciler
can
produce
any
thing
from
their
example
to
our
prejudice
(
tho
't
is
far
more
fit
that
we
should
be
a
Pattern
and
Law
to
them
,
than
they
to
us
)
let
him
give
us
but
one
instance
,
wherein
they
destroyed
their
own
Establishment
to
gratifie
a
discontented
and
Dissenting
Faction
:
the
contrary
whereof
,
has
been
sufficiently
proved
to
be
the
obstinate
resolution
of
those
Churches
,
as
well
of
the
Calvinian
,
as
of
the
Lutheran
Denomination
.
6.
I
say
,
we
have
the
Authority
of
many
other
excellent
persons
of
another
Judgment
,
to
name
some
few
,
Whitgift
,
Bancroft
,
Andrews
,
Laud
,
Sanderson
,
Hooker
,
Heylin
,
Hammond
;
whose
judgments
we
have
greater
reason
to
rely
upon
;
because
they
judged
the
case
with
a
more
deliberate
diligence
,
and
weighed
the
importance
and
consequences
of
a
Change
with
a
better
attention
,
and
by
a
clearer
and
exacter
observation
,
discovered
more
fully
the
temper
and
design
of
this
Dissenting
Party
.
And
upon
this
account
I
shall
only
subjoyn
the
Resolutions
of
a
Wise
and
Learned
Prince
with
a
great
and
prudent
Statesman
.
King
James
concludes
his
Proclamaion
(
of
March
5.
in
the
first
of
his
beign
)
in
these
words
;
We
do
admonish
all
men
,
that
hereafter
they
shall
not
expect
nor
attempt
any
further
alteration
in
the
Common
and
Publick
Form
of
Gods
Service
from
this
which
is
now
established
;
for
that
neither
will
we
give
way
for
any
to
presume
,
that
our
own
Judgment
having
determined
in
a
matter
of
this
weight
,
shall
be
swayed
to
alteration
by
the
frivolous
suggestions
of
any
light
Spirit
.
Neither
are
we
ignorant
of
the
inconveniencies
that
do
arise
in
Government
,
by
admitting
innovation
in
things
once
setled
by
mature
deliberation
:
and
how
necessary
it
is
to
use
constancy
in
the
upholding
the
publick
determinatins
of
States
;
for
that
such
is
the
unquietness
and
unstedfastness
of
some
dispositions
,
affecting
every
year
new
Forms
of
things
,
as
,
if
they
should
be
followed
in
their
unconstancy
,
would
make
all
actions
of
State
ridiculous
and
contemptible
:
whereas
the
stedfast
maintaining
of
things
by
good
advice
established
,
is
the
weal
of
all
Common-wealths
.
And
his
Grace
the
Lord
Arch-Bishop
Juxton
soon
after
his
Majesties
happy
Restauration
,
discoursing
with
me
about
the
Indulgence
(
which
was
then
the
common
talk
of
all
the
Town
,
)
he
was
pleased
to
express
himself
after
this
manner
.
That
if
the
yielding
of
some
few
small
matters
(
of
indifferency
)
would
win
them
to
joyn
cordially
with
us
in
the
practice
of
the
rest
,
he
could
very
well
be
content
with
it
.
But
(
his
Grace
added
)
you
know
Mr.
W.
I
have
sometimes
sat
at
the
Helm
,
and
truly
I
have
studied
the
temper
of
these
men
,
and
could
never
find
them
so
ingenuous
;
Assure
your self
Mr.
W.
there
is
no
way
to
Govern
this
sort
of
People
,
but
by
a
straight
Rein.
For
gratifie
them
in
any
thing
,
and
you
but
encourage
them
to
ask
more
.
Your
condescention
shall
be
their
Argument
that
their
requiries
were
just
,
and
your
conviction
that
your
own
practice
is
unwarrantable
,
nor
will
they
ever
rest
satisfied
till
all
matters
of
decency
and
Order
be
laid
aside
,
to
make
way
for
their
own
(
as
his
Grace
was
pleased
to
call
them
)
new-fangled
Innovations
.
After
all
this
,
methinks
,
so
many
Authentick
Instruments
,
Proclamations
and
Acts
of
Parliament
,
should
be
sufficient
to
supersede
all
that
has
been
alledged
,
as
of
a
much
inferiour
stamp
and
quality
.
But
before
we
proceed
further
I
shall
offer
two
or
three
things
to
the
Readers
serious
Consideration
.
1.
The
first
is
this
,
That
the
Church
on
Earth
is
not
in
a
state
of
Triumph
;
and
though
this
Reconciler
may
be
a
Trimmer
in
a
modern
Notion
,
yet
if
the
Bride
of
the
Lamb
wants
trimming
,
the
Dissenters
(
tho
they
take
his
advice
along
with
them
)
have
no
Authority
to
appoint
Her
Ornaments
,
nor
are
they
called
to
be
Her
Dressers
.
Christ
has
taken
a
course
to
present
Her
to
Himself
a
Glorious
Church
,
not
having
wrinkle
,
spot
or
blemish
at
the
day
of
Marriage
.
In
the
interim
She
is
as
a
heap
of
Corn
not
clean
winnowed
from
the
chaff
;
as
a
field
of
Wheat
with
a
mixture
of
Tares
or
Darnel
:
And
this
the
Church
is
concerned
to
Tolerate
,
lest
She
should
root
up
the
Wheat
for
the
Tares
sake
,
or
lest
the
good
grain
being
separated
from
the
chaff
before
the
time
and
so
left
naked
,
But
as
the
Father
saith
in
another
of
his
Epistles
,
tho
the
Church
being
set
among
much
chaff
and
tares
,
tolerates
many
things
,
tamen
quae
sunt
contra
fidem
vel
bonam
vitam
,
non
approbat
,
nec
tacet
nec
facit
.
And
I
dare
be
bold
to
say
,
that
in
these
respects
,
this
Church
of
England
is
as
innocent
,
and
as
eminently
watchful
as
ever
any
Church
was
since
the
days
of
the
Apostle
.
2.
'T
is
observable
that
many
well
meaning
Souls
are
strangely
imposed
upon
by
the
plea
of
a
mistaken
Charity
.
Charity
I
know
has
in
many
respects
,
the
sovereignty
of
all
vertues
,
and
ought
to
have
a
great
command
in
the
Cor.
13.
last
.
conduct
of
all
our
actions
:
but
to
transform
her
into
a
foolish
pity
would
be
a
huge
degrading
of
her
.
A
fond
Mother
will
give
the
froward
child
the
Apple
as
often
as
he
whines
and
whimpers
for
it
:
but
the
prudent
Father
thinks
the
Rod
a
more
useful
instrument
to
cure
him
of
his
frowardness
,
and
yet
his
affection
is
never
the
less
towards
him
.
Correction
is
a
work
of
mercy
as
well
as
alms
;
and
many
times
more
seasonable
and
beneficial
.
St.
Jude
has
given
us
an
excellent
Rule
.
And
of
some
have
compassion
making
a
difference
:
and
others
save
with
fear
pulling
them
out
of
the
fire
.
Such
as
cannot
be
won
to
do
their
duties
by
instruction
and
good
advice
,
with
other
wholsom
instances
of
gentleness
,
must
fall
under
the
correction
of
a
severer
discipline
;
and
there
is
some
kind
that
will
not
be
cast
out
otherwise
.
[
*
](A66905-e14090-b)
*
See
Aretius
ad
2
Cor.
13.
2.
infra
.
The
stubborn
Aegyptian
will
not
conform
to
Moses's
Treaty
,
till
he
sees
his
Rod
turned
into
a
Serpent
.
This
is
severe
you
'll
say
,
but
't
is
no
more
than
what
we
learn
as
well
from
the
Practice
as
the
Doctrine
of
the
Apostle
?
For
does
he
not
threaten
the
Corinthians
will
not
spare
,
but
will
use
sharpness
;
and
this
he
threatens
against
the
Schismaticks
,
no
doubt
,
as
well
as
other
impenitent
sinners
that
he
should
find
amongst
them
,
2
Cor.
13.
2.
And
wherefore
did
he
use
or
threaten
this
Severity
?
was
it
because
he
loved
them
not
?
this
he
refers
to
the
searcher
of
hearts
But
perhaps
the
case
may
be
altered
now
;
no
,
it
was
not
we
are
sure
in
St.
Austins
time
.
Quid
igitur
hic
faciat
Ecclesiae
Now
what
remedy
can
the
Church
(
which
with
the
tenderness
of
a
Mother
seeks
the
good
of
all
her
children
)
apply
in
this
case
,
whilst
she
is
embroiled
in
the
contentions
of
the
Frantick
on
the
one
hand
,
and
the
Stupid
and
Sullen
on
the
other
?
She
neither
can
well
nor
indeed
ought
she
utterly
to
cast
them
off
,
or
cease
admonishing
them
;
which
course
soever
she
takes
it
must
needs
trouble
her
,
because
she
has
a
kindness
for
both
.
But
so
long
as
neither
the
Frantick
and
unruly
will
be
restrained
by
her
Laws
,
nor
will
the
sullen
be
provok'd
to
observe
them
,
she
in
charity
to
them
both
proceeds
to
chastise
the
one
and
rouze
up
the
other
,
and
yet
retains
a
love
for
them
both
.
Both
take
offence
,
and
yet
what
is
done
is
in
love
to
both
;
both
are
apt
to
fret
and
murmur
,
and
are
angry
in
their
sickness
as
if
they
were
wronged
,
but
upon
recovery
are
glad
to
find
the
wholsom
effects
of
those
means
applyed
to
them
.
I
shall
trouble
the
Reader
but
with
one
praemonition
more
;
which
concerns
the
Reconcilers
dealing
with
Dr.
Womock
.
The
Body
of
his
discourse
this
Champion
of
Dissention
found
solid
,
and
of
too
high
proof
for
the
little
strength
of
his
Assault
and
Battery
;
and
therefore
with
great
wisdom
and
forecast
he
never
attempts
it
:
but
yet
to
shew
his
good
will
to
the
cause
,
and
because
some
sort
of
men
(
out
of
their
great
zeal
)
must
be
medling
,
he
acts
the
part
of
the
old
Serpent
and
falls
a
nibling
at
the
Heels
of
it
.
But
that
verdict
was
drawn
up
with
so
much
evidence
of
truth
,
that
the
Dr.
dares
venture
it
before
any
Bench
,
and
present
it
to
any
that
bears
the
Character
and
Title
of
a
Judge
,
except
the
Protestant
Joyner
or
an
Ignoramus
Jury
.
With
the
Readers
Patience
,
we
will
try
how
this
Reconciler
does
attaque
it
.
He
begins
,
in
reference
to
the
fourteenth
and
fifteenth
chapters
of
the
Epistle
to
the
Romans
,
and
at
pag.
89.
of
the
Verdict
.
Where
the
Dr.
laid
down
this
Position
;
That
the
Rules
of
Advice
in
those
Chapters
were
directions
for
common
use
among
private
Christians
:
(
and
here
I
am
afraid
the
Reconciler
had
no
honest
meaning
in
changing
the
Drs.
words
,
saying
)
and
not
Decrees
;
whereas
the
Dr.
goes
on
thus
)
but
for
Decrees
and
Orders
of
publick
use
and
practice
,
He
(
the
Apostle
)
gave
out
none
to
this
Church
;
because
as
yet
here
was
no
Jurisdiction
setled
,
no
Laws
made
,
no
Governors
appointed
to
put
them
in
Execution
.
To
prove
this
,
the
Dr.
alledged
four
Arguments
,
tho
the
Reconciler
takes
notice
but
of
three
.
1.
The
first
of
those
Arguments
was
taken
from
Grotius
,
and
it
is
built
upon
the
Apostles
command
to
those
Romans
;
which
was
only
to
mark
such
as
caused
Divisions
and
Scandals
,
and
not
to
excommunicate
them
:
From
whence
that
Learned
man
collects
,
that
there
was
not
then
at
Rome
any
Presbytery
or
setled
Jurisdiction
.
In
answer
to
this
Plea
,
the
Reconciler
But
to
mollifie
the
sharpness
of
his
stile
,
in
saying
,
't
is
manifestly
false
,
he
is
pleased
to
be
a
little
more
civil
(
and
that
is
much
in
him
)
and
to
say
,
only
1.
That
it
is
not
true
;
For
(
says
he
)
can
any
man
imagine
(
yes
,
he
knows
,
Grotius
,
and
Aretius
,
and
others
as
well
as
Dr.
Womock
,
do
imagine
it
)
that
in
such
a
Church
,
whose
Faith
was
spoken
of
throughout
the
World
,
there
should
be
no
Ministers
to
Baptize
,
to
Preach
the
Word
,
to
administer
the
Sacrament
of
the
Lords
Supper
to
them
?
and
if
there
were
such
,
there
must
be
a
standing
Order
of
Presbyters
licensed
by
the
Apostles
or
their
Bishop
,
or
exercising
their
Ministerial
Function
without
licence
.
Before
I
return
my
Answer
,
I
must
in
Charity
deliver
the
Reconciler
out
of
his
own
snare
,
or
at
least
preserve
the
unwary
Reader
from
it
:
or
exercising
their
Ministerial
Function
without
Licence
:
This
is
a
fallacy
,
which
the
Logicians
call
petitio
principii
:
whether
there
were
such
a
Ministerial
Function
setled
as
yet
at
Rome
,
is
the
thing
in
question
:
but
the
Reconciler
takes
it
for
granted
,
and
so
disputes
upon
it
.
He
should
have
proved
it
first
,
and
then
he
might
very
fairly
have
made
his
Inference
.
In
the
mean
while
,
I
shall
tell
the
Reader
for
his
satisfaction
,
That
Rome
being
the
Imperial
City
,
and
having
Commerce
with
all
the
World
,
't
was
no
wonder
that
all
the
world
should
soon
have
intelligence
that
the
Gospel
was
brought
and
entertained
amongst
them
.
But
as
a
very
learned
and
judicious
person
observes
,
the
Church
(
or
rather
the
Christians
)
at
Rome
,
when
S.
Paul
wrote
his
Epistle
thither
,
seems
(
as
that
also
at
Antioch
was
)
for
the
most
part
to
be
made
up
of
Foreigners
(
both
of
Jews
and
Gentiles
)
whom
business
Anon.
Paraphrase
&
Annot.
on
the
Rom.
in
the
preface
.
(
chap.
16.
)
and
from
his
writing
the
Epistle
in
Greek
.
Whether
the
Sacraments
were
as
yet
commonly
administred
there
,
is
not
asserted
in
that
Epistle
,
(
for
the
mention
of
Baptism
in
the
sixth
Chapter
,
will
not
evince
it
,
that
it
was
)
but
the
Gospel
of
the
Resurrection
could
not
want
Apostles
and
Evangelists
in
a
large
sense
,
to
publish
it
.
The
good
women
,
who
brought
the
glad
tidings
of
our
Saviours
return
from
the
Grave
with
life
and
glory
,
are
somewhere
stiled
Apostolorum
Apostolae
,
the
Apostles
of
the
Apostles
.
After
the
death
of
S.
Stephen
,
the
Disciples
who
were
scattered
abroad
,
Gospel
was
Preached
in
Creete
before
any
Discipline
or
Government
was
established
.
The
Schoolmen
tell
us
,
with
great
truth
and
reason
that
Potestas
Ordinis
,
&
Potestas
Jurisdictionis
are
too
several
things
.
There
are
several
parts
of
the
holy
Function
;
I
will
recite
them
as
they
are
reckoned
up
by
Dr.
Sclater
,
There
is
Potestas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Censurae
,
to
administer
Censures
,
less
or
greater
,
according
to
the
quality
of
Offences
.
Every
mans
zeal
and
knowledge
(
where
there
is
no
Organical
Church
setled
)
was
licence
enough
for
him
to
report
what
had
been
done
at
Jerusalem
,
and
what
was
the
present
Faith
and
Practice
there
.
If
they
had
any
Ministers
to
Preach
with
Authority
amongst
them
,
no
doubt
they
had
their
Holy
Orders
and
a
Divine
Mission
,
and
were
put
in
Office
to
that
purpose
;
but
't
is
most
likely
they
had
none
;
because
tho
they
had
knowledge
to
admonish
one
another
of
the
Doctrine
they
had
received
,
yet
they
had
no
Authority
to
teach
as
S.
Ambrose
has
observed
,
Rom.
15.
14.
non
dixit
,
ut
invicem
se
doceant
,
sed
admoneant
;
and
if
there
had
been
any
such
spiritual
guides
,
doubtless
,
in
such
a
case
of
difficulty
and
danger
,
the
Apostle
would
have
referred
the
Christians
to
their
Conduct
as
he
did
in
other
places
.
And
yet
every
man
that
hath
a
licence
as
well
as
ability
to
preach
the
Gospel
,
has
not
presently
the
Authority
of
a
Governor
.
Philip
was
an
Evangelist
,
and
Preached
Christ
to
the
City
of
Samaria
,
Baptiz'd
Converts
,
and
wrought
Miracles
amongst
them
,
yet
he
had
no
Jurisdiction
there
.
The
Apostles
sent
Peter
and
John
from
Jerusalem
to
lay
their
hands
upon
them
to
Confirm
them
,
Acts
8.
14.
to
17.
Secondly
,
saith
our
Reconciler
,
The
Apostle
among
many
others
,
whom
he
calls
his
Helpers
in
Christ
,
approved
in
Christ
,
labourers
in
Christ
.
Rom.
16.
3
,
9
,
12.
who
may
all
rationally
be
deemed
to
be
Church-Officers
(
and
as
rationally
deemed
to
be
none
)
Presbyters
,
Deacons
,
and
Diaconesses
,
makes
mention
of
Andronicus
and
Junias
,
of
note
amongst
Christ's
Apostles
,
i.
e.
(
saith
our
Reconciler
)
among
the
Preachers
of
the
Gospel
,
the
Teachers
of
the
Christian
Faith
.
If
these
be
his
Church-Governors
,
then
there
was
a
woman
got
into
the
Chair
at
Rome
before
Pope
Joan
was
heard
of
;
for
Theophilact
saith
that
Junias
was
the
name
of
a
woman
,
and
Grotius
thinks
she
was
wife
to
Andronicus
.
But
what
is
all
this
to
a
setled
Jurisdiction
,
to
establisht
Laws
,
and
Governors
appointed
to
put
them
in
execution
;
which
was
the
thing
he
was
obliged
to
prove
?
and
now
to
pay
him
back
a
little
of
his
own
coin
(
of
the
finer
mettal
,
)
who
could
imagine
this
Reconciler
would
have
had
the
confidence
to
oppose
a
deliberate
Verdict
upon
a
Melius
inquirendum
;
and
pretermitting
all
the
solid
Grounds
of
Truth
,
Reason
and
Authority
,
upon
which
it
is
established
,
think
to
quash
it
by
his
own
vain
Imaginations
?
All
the
Ancients
that
write
of
the
Church
of
Rome
,
do
conclude
that
it
was
founded
by
those
two
great
Apostles
S.
Peter
and
S.
Paul
,
and
S.
Paul
being
the
Apostle
of
the
Incircumcision
,
and
above
all
the
rest
adorned
with
the
title
of
a
chosen
vessel
to
bear
the
name
and
Gospel
of
Christ
among
the
Gentiles
,
Acts
9.
15.
in
all
reason
we
should
allow
him
a
good
share
in
the
establishment
of
that
Church
which
was
the
most
considerable
in
his
whole
Province
;
but
't
is
evident
when
he
wrote
his
Epistle
he
had
never
been
at
Rome
to
do
it
;
and
tho
he
sent
Phaebe
with
his
Epistle
,
I
hope
no
man
will
be
so
ill
advised
as
to
think
he
gave
her
any
Commission
to
Govern.
If
there
had
been
any
such
Governors
there
,
where
should
we
look
for
them
,
but
among
those
persons
(
of
such
excellent
note
)
whom
S.
Paul
salutes
;
and
yet
if
the
Reconciler
will
needs
have
them
to
be
Church-Governors
,
the
first
of
the
Catalogue
is
a
Woman
,
(
Rom.
16.
3.
)
Priscilla
,
so
likewise
,
2
Tim.
4.
19.
She
is
called
Prisca
,
and
set
before
Aquila
,
and
't
is
thought
(
what
e're
the
rest
were
)
that
her
Husband
was
her
Convert
.
Priscillam
quidem
priori
loco
ponit
,
cujus
ratio
certa
vix
reddi
potest
.
Si
tamen
conjecturis
locus
est
,
illustrior
fortussis
fuit
uxor
,
&
magis
nota
omnibus
,
vel
prior
ad
fidem
conversa
maritum
postea
instituit
.
Gualt
.
ad
Rom.
Homil.
93.
in
p.
225.
2.
in
fine
.
He
sets
down
Priscilla
in
the
first
place
,
for
which
no
certain
Reason
can
be
given
;
but
if
we
may
conjecture
,
probably
the
Wife
might
be
of
the
more
honourable
extraction
,
and
so
more
publickly
known
,
or
being
first
converted
to
the
Faith
her self
,
afterwards
instructed
her
Husband
in
the
same
.
That
S.
Peter
was
there
to
plant
a
Church
and
settle
Governors
,
so
as
to
make
a
Coalition
of
Jew
and
Gentile
into
one
united
body
,
before
S.
Paul
wrote
this
Epistle
,
if
he
can
prove
it
solidly
,
the
present
Church
of
Rome
shall
thank
him
for
it
:
but
the
generality
of
Protestant
Writers
are
against
it
.
Take
Gualterus
instead
of
all
the
rest
,
ad
Rom
,
16.
7
,
16.
Homil.
94.
Non
parum
facit
hic
locus
ad
confutandum
impudens
Papistarum
figmentum
,
&c.
This
place
(
saith
he
)
makes
strongly
for
the
confutation
of
that
impudent
Fiction
of
the
Papists
,
who
dream
of
S.
Peters
coming
to
Rome
in
the
second
year
of
Claudius
,
and
that
he
first
constituted
a
Church
there
,
over
which
he
himself
did
preside
for
five
and
twenty
years
together
.
Now
if
they
say
true
in
this
,
He
must
be
at
Rome
when
S.
Paul
wrought
this
Epistle
.
Why
then
makes
he
no
mention
of
him
?
or
what
reason
can
be
alledged
why
the
name
of
Peter
only
should
be
left
out
of
that
long
and
honourable
catalogue
of
those
men
who
were
famous
in
that
Church
at
that
time
?
was
it
because
he
was
ignorant
of
his
being
there
?
But
this
cannot
well
be
,
seeing
that
the
Faith
of
Rome
was
published
in
most
parts
of
the
World
;
and
how
could
so
great
an
Apostle
escape
S.
Paul's
knowledge
,
who
was
acquainted
with
so
many
of
far
meaner
quality
?
or
shall
we
think
that
he
concealed
S.
Peter's
name
out
of
emulation
?
But
far
be
such
a
thing
from
the
sincerity
and
uprightness
of
an
Apostle
;
and
why
should
he
envy
Peter
his
honour
who
speaks
so
honourably
of
many
others
far
inferior
to
him
?
Therefore
our
Romanists
will
never
be
able
to
make
good
this
fancy
of
theirs
.
For
what
Answer
will
they
give
S.
Luke
,
who
says
that
Peter
was
present
at
the
Council
of
Jerusalem
,
which
(
as
St.
Paul
witnesseth
in
his
second
Chapter
to
the
Galathians
)
was
held
in
the
eighteenth
year
after
his
Conversion
,
which
(
according
to
true
computation
)
falls
on
the
ninth
year
of
Claudius
?
besides
these
men
are
not
aware
how
great
mischief
they
do
S.
Peter
,
when
they
talk
of
his
sitting
as
Bishop
of
Rome
for
full
five
and
twenty
years
,
who
(
according
to
Christs
command
)
ought
to
have
travelled
up
and
down
and
preached
the
Gospel
in
several
places
.
And
truly
if
(
with
other
Histories
)
we
compare
those
places
which
are
found
in
sacred
Scripture
,
we
shall
find
that
those
later
Writers
who
questioned
S.
Peters
ever
being
at
Rome
at
all
,
had
some
shew
of
Reason
for
their
conjecture
.
But
because
this
may
seem
somewhat
difficult
to
prove
by
reason
of
the
general
consent
of
Ancient
Writers
,
who
affirm
that
he
suffered
Martyrdom
at
Rome
in
the
last
year
of
Nero
,
I
shall
easily
assent
unto
that
.
But
,
that
he
was
the
first
founder
of
the
Church
of
Rome
,
and
performed
the
Office
of
a
Bishop
there
,
this
I
positively
affirm
to
be
false
.
Thus
far
Gualterus
.
And
this
is
confirmed
viz.
Haymo
in
Epist.
ad
Rom.
Argum.
A
Corintho
Civitate
Metropoli
Achaiae
Regionis
Scripsit
Apostolus
Paulus
Romanis
hanc
Epistolam
,
quos
non
ipse
,
non
Petrus
,
non
Quilibet
Apostolorum
duodecim
primum
instruxit
,
sed
quidam
Judaeorum
credentium
,
qui
ab
Hierosolymis
Romam
venientes
(
ubi
Princeps
Orbis
residebat
,
cui
erant
ipsi
Subjecti
)
fidem
,
quam
apud
Hierosolymam
didicerunt
,
Romanis
Evangelizaverunt
:
From
the
City
Corinth
the
Metropolis
of
all
Achaia
the
Apostle
Paul
writ
this
Epistle
to
the
Romans
,
who
were
instructed
in
the
Principles
of
Christianity
neither
by
Paul
himself
,
nor
Peter
,
nor
yet
by
any
of
the
twelve
Apostles
,
but
some
of
the
believing
Jews
,
who
came
from
Jerusalem
to
Rome
(
which
was
the
seat
of
the
Emperor
,
whose
Subjects
they
were
)
and
made
known
that
Faith
to
the
Romans
which
they
had
learned
at
Jerusalem
.
Soto
is
of
opinion
that
when
S.
Paul
sent
his
Epistle
to
Rome
,
They
had
not
so
much
as
heard
of
S.
Peter's
Vision
at
Joppa
,
(
Act.
10.
)
which
is
an
argument
that
he
had
not
spent
so
much
time
there
as
some
imagine
.
And
truly
I
had
rather
perswade
my self
that
S.
Peter
had
not
been
there
at
all
,
before
that
time
,
than
think
he
carried
himself
among
them
,
as
Calvin
says
he
had
done
at
Antioch
,
Petrus
ita
Judaizabat
,
ut
Gentes
cogeret
in
servitutem
:
&
simul
hoc
quasi
praejudicio
derogaret
Pauli
Doctrinae
.
Non
tenuit
ergo
modum
;
quia
gratificandi
majorem
curam
quam
aedificandi
habuit
,
magisque
respexit
quid
Judaeis
placeret
,
quam
quid
universo
corpori
expediret
.
Calv.
ad
Gal.
2.
11.
Peter
did
so
far
comply
with
the
Jews
,
that
he
had
almost
brought
the
Gentiles
under
the
slavery
of
the
Law
:
and
likewise
hereby
gave
so
great
offence
to
the
Gentiles
that
it
took
off
very
much
from
the
force
and
efficacy
of
S.
Paul's
Doctrine
.
So
that
herein
he
exceeded
the
bounds
of
his
Commission
,
because
he
apply'd
his
care
more
in
gratifying
some
few
than
in
edifying
the
whole
Church
,
and
regarded
more
the
pleasing
of
one
part
,
the
Jews
,
than
the
benefit
and
expedience
of
the
whole
Body
.
And
again
,
ad
verse
14.
Ideo
claudicationis
arguitur
quia
nimis
serviliter
Judaeis
obsequebatur
,
Calvin
ad
Gal.
2.
14.
therefore
S.
Paul
reproves
him
of
unsteadiness
and
wavering
in
his
opinion
because
he
saw
him
so
servilely
complyant
with
the
Jews
.
Paulo
visus
est
(
Petrus
)
reprehensione
dignissimus
.
Nam
suo
facto
corrumpebatur
synceritas
Evangelii
,
quasi
opus
haberet
tutelis
Mosaicis
,
Aret.
ad
Gal.
2.
S.
Paul
thought
it
very
necessary
to
rebuke
him
,
because
through
his
means
the
Gospel
suffered
very
much
in
its
credit
and
repute
,
as
though
it
stood
in
need
of
the
Mosaical
observances
to
sustain
it
.
At
the
best
,
when
this
Epistle
was
sent
,
we
are
sure
there
was
not
sufficient
Authority
at
Rome
to
quell
the
Faction
,
or
suppress
those
Impostors
and
false
Teachers
who
were
the
Fomenters
of
it
:
But
S
Pauls
own
personal
presence
was
needful
to
this
effect
,
with
the
fulness
of
his
Apostolical
Endowments
and
the
Gift
of
Miracles
,
as
we
shall
shew
anon
.
In
the
mean
while
it
will
appear
those
little
Arguments
(
as
the
Reconciler
is
pleased
to
undervalue
them
)
collected
out
of
Grotius
and
Catharinus
are
of
so
great
force
to
the
purpose
for
which
they
were
produced
,
that
all
his
little
Cavils
or
Exceptions
,
upon
examination
will
be
of
no
moment
to
the
contrary
.
His
exceptions
are
these
.
1.
That
Exhortation
.
Mark
them
which
cause
Divisions
and
avoid
them
(
Rom.
16.
17.
)
he
says
,
is
parallel
to
that
in
2
Thess.
3.
6
,
14.
if
any
man
obey
not
our
word
,
note
that
man
,
withdraw
your selves
from
every
Brother
that
walks
disorderly
.
If
this
be
all
he
can
say
,
we
shall
grant
it
to
him
,
and
so
does
the
learned
Grotius
;
who
makes
the
case
exactly
parallel
;
His
words
are
these
,
Si
Presbyterium
ibi
fuisset
,
jussisset
eos
excommunicari
,
plane
quia
Presbyterium
non
erat
,
jussit
tales
improbe
viventes
vitari
,
id
est
,
familiarem
eorum
consuetudinem
defugi
,
quod
jus
singulis
Christianis
competit
,
(
Grot.
ad
2
Thes.
3.
6.
)
If
there
had
been
Governors
and
a
Jurisdiction
setled
there
,
he
would
have
commanded
to
have
been
excommunicated
(
those
who
lived
wickedly
and
disorderly
:
)
But
because
as
yet
there
were
no
such
Governors
or
Jurisdiction
,
He
only
enjoyns
them
to
avoid
familiar
conversation
with
them
,
which
is
a
right
that
belongs
to
all
Christians
.
But
,
says
our
Reconciler
,
that
there
were
then
Church-Governors
among
the
Thessalonians
,
is
evident
from
chap.
5.
12
,
13.
why
he
did
not
name
the
Epistle
,
He
knows
best
,
but
I
can
guess
:
perhaps
he
would
have
had
us
swallow
it
,
that
it
was
in
the
very
same
Epistle
:
But
it
is
in
that
which
we
call
the
first
Epistle
,
where
the
Apostle
saith
,
we
beseech
you
Brethren
to
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
,
and
to
esteem
them
very
highly
for
their
work-sake
.
Here
indeed
it
seems
there
was
a
Jurisdiction
and
Governors
setled
to
execute
it
.
But
this
Reconciler
knows
very
well
,
that
S.
Paul's
Epistles
are
not
placed
in
our
Bibles
,
in
the
same
order
they
were
written
in
;
The
Epistle
which
we
call
the
first
,
was
written
after
that
,
which
goes
,
among
us
,
for
the
second
;
The
learned
Grotius
has
given
us
his
reasons
for
it
,
as
well
in
his
Preface
upon
2
Thes.
1.
as
in
another
learned
and
judicious
Treatise
(
in
the
first
volume
of
his
works
)
to
which
he
refers
his
Reader
.
And
't
is
worth
our
observation
,
That
,
writing
to
them
when
there
were
no
Governors
setled
among
them
to
oversee
and
correct
emergent
miscarriages
,
He
makes
use
of
his
Apostolical
Authority
to
oblige
them
to
do
as
he
should
think
fit
to
direct
We
command
and
exhort
by
our
Lord
Jesus
Christ
,
that
if
any
man
obey
not
our
word
(
of
command
)
signifie
that
Man
by
an
Epistle
,
that
according
to
the
Character
you
shall
give
of
him
,
I
may
decree
what
is
fit
to
be
done
to
him
,
(
or
what
Discipline
he
ought
to
undergo
:
)
In
the
interim
(
if
his
Offence
be
Scandalous
)
have
no
familiar
conversation
with
him
,
that
he
may
(
if
possible
)
be
shamed
into
Reformation
;
But
when
there
were
Governors
setled
,
the
Apostle
alters
his
style
to
them
:
1
Thes.
5.
12
,
13.
after
he
had
admonished
the
Disciples
to
have
a
special
regard
to
those
Spiritual
Guides
,
and
a
high
value
for
them
;
He
treats
them
with
great
respect
,
when
he
puts
them
in
mind
of
their
Duty
,
Now
we
beseech
you
Brethren
,
warn
them
that
are
disorderly
.
But
the
Reconciler
goes
on
with
his
exceptions
and
tells
us
,
The
same
Apostle
writing
to
Timothy
concerning
such
who
had
a
Form
of
Godliness
but
denied
the
power
of
it
,
writes
certainly
of
Persons
,
who
did
as
much
deserve
the
Churches
Censures
as
those
he
mentioned
,
Rom.
16.
17.
(
This
Reconciler
always
has
a
reserve
of
kindness
for
such
as
make
Divisions
,
and
Dissentions
in
the
Church
)
and
Timothy
says
he
,
to
whom
he
writes
,
had
power
to
inflict
those
Censures
,
and
yet
he
only
saith
unto
him
,
from
such
turn
away
,
The
place
is
2
Tim.
3.
5.
But
to
this
I
reply
.
1.
That
no
doubt
Timothy
(
after
so
long
converse
with
this
great
Apostle
)
very
well
understood
the
several
parts
of
his
Duty
;
and
the
Apostle
did
not
think
fit
to
prescribe
him
particular
Rules
of
Government
,
having
charged
him
,
in
the
General
,
in
his
former
Epistle
,
chap.
5.
21.
To
proceed
according
to
the
merits
of
every
cause
that
should
be
brought
before
him
,
and
to
do
nothing
with
Partiality
.
2.
He
speaks
there
of
a
dangerous
sort
of
Impostors
,
which
crept
into
Houses
and
had
cunning
enough
to
lead
Captive
silly
Women
;
and
such
false
Apostles
as
take
sanctuary
in
great
Families
,
the
Church-Censures
cannot
always
reach
them
:
Timothy
had
not
then
the
assistance
of
a
Secular
arm
,
and
perhaps
they
were
not
to
be
restrained
without
it
.
3.
The
Apostle
forseaw
the
Reign
of
those
Impostors
would
be
but
short
;
and
concluded
it
would
be
most
prudent
to
let
them
alone
to
expose
themselves
to
contempt
and
scorn
,
to
their
own
ruin
,
and
this
is
the
importance
of
those
words
,
(
2
Tim.
3.
9.
)
They
shall
proceed
no
further
:
for
their
folly
shall
be
manifest
unto
all
men
,
as
perhaps
our
Reconcilers
misadventure
may
be
ere
he
be
few
months
older
.
But
this
shall
suffice
for
the
vindication
of
Grotius
his
little
Argument
.
The
next
Argument
was
that
of
Catharinus
;
it
was
but
short
indeed
;
and
the
Reconciler
was
too
short-sighted
to
discern
the
force
of
it
,
't
was
taken
from
the
Apostles
expostulation
,
who
art
thou
that
judgest
another
mans
Servant
?
Cum
non
sis
Pastor
,
aut
Dominus
ejus
;
as
Catharinus
very
truly
and
judiciously
makes
the
sense
of
the
Apostle
;
when
thou
art
not
his
Lord
or
Bishop
and
hast
no
jurisdiction
and
command
over
him
.
This
Argument
saith
our
Reconciler
is
extremely
frivolous
;
(
which
argues
he
does
not
understand
it
)
for
(
saith
he
)
if
this
be
the
import
of
the
Apostles
words
,
why
dost
thou
judge
another
mans
Servant
,
who
art
not
his
Pastor
,
then
his
own
Master
,
to
whom
he
stands
,
or
falls
,
must
be
his
Pastor
;
and
therefore
he
must
have
a
Pastor
.
But
the
Master
there
mentioned
is
so
plainly
God
,
that
it
is
but
lost
time
to
prove
it
.
Thus
our
Reconciler
argues
.
But
under
favour
he
has
insnared
himself
in
a
Fallacy
,
which
is
called
Ignoratio
Elenchi
;
For
the
Assertion
was
this
,
that
those
Rules
were
given
to
private
Persons
;
and
the
reason
of
that
were
because
there
was
no
Governors
then
setled
among
the
Christians
at
Rome
,
and
the
proof
of
this
was
taken
from
a
hint
in
Catharinus
;
why
dost
thou
judge
thy
Brother
?
cum
non
sis
Pastor
aut
Dominus
ejus
:
He
had
no
Bishop
or
Pastor
to
Govern
him
in
Church-matters
;
and
therefore
the
Apostle
refers
him
to
God's
Tribunal
.
And
now
I
hope
the
Argument
will
be
clear
to
the
understanding
of
our
Reconciler
,
for
thus
it
is
framed
;
They
that
were
accountable
to
none
but
God
(
in
matters
of
Religion
)
They
were
under
no
Jurisdiction
;
they
who
were
under
no
Jurisdiction
had
no
Governors
,
and
consequently
these
directions
could
not
concern
them
,
who
were
not
then
in
Being
,
especially
being
a
Provision
for
quietness
,
design'd
for
want
of
them
.
And
here
it
will
not
be
impertinent
to
take
notice
of
Aquinas
his
observation
(
in
Prol.
)
That
S.
Paul
wrote
fourteen
Epistles
,
whereof
nine
were
to
instruct
the
Church
of
the
Gentiles
,
four
to
direct
the
Prelates
and
Governors
of
the
Church
,
and
one
for
the
Instruction
of
the
People
of
Israel
.
For
the
whole
Doctrine
concerns
the
Grace
of
Christ
,
which
falls
under
a
threefold
consideration
.
One
way
,
as
it
is
in
Christ
the
Head
,
and
so
it
is
commended
to
us
in
the
Epistle
to
the
Hebrews
.
Another
way
as
it
is
in
the
Principal
Members
of
the
Body
Mystical
;
and
so
it
is
commended
in
those
Epistles
which
are
directed
to
the
Prelates
.
A
third
way
as
it
is
in
the
Mystical
Body
it self
,
which
is
the
Church
;
and
so
it
is
commended
in
those
Epistles
,
which
were
sent
to
the
Gentiles
,
amongst
which
this
to
the
Romans
was
one
,
and
not
directed
to
the
Prelates
of
the
Church
,
as
Aquinas
well
observes
.
And
it
is
further
observable
,
That
here
are
Rules
given
(
and
particularly
in
the
14th
and
15th
Chapters
)
which
are
inconsistent
with
the
Governors
Duty
;
For
(
1.
)
He
passeth
by
the
Bishops
Office
,
and
applies
himself
to
the
Disciples
;
and
instead
of
giving
order
to
the
first
to
excommunicate
the
scandalous
offenders
,
He
requires
the
other
to
avoid
them
.
(
2.
)
He
forbids
judging
,
which
had
been
an
obstruction
of
Justice
and
Discipline
,
if
there
had
been
any
Officers
to
execute
and
perform
it
.
(
3.
)
As
he
had
done
by
the
Women
in
another
sence
,
so
here
he
injoyns
the
Men
silence
,
to
keep
their
Faith
,
their
Opinion
and
Knowledge
to
themselves
;
which
in
Bishops
and
Pastors
was
an
obstructing
of
Edification
.
'T
is
clear
S.
Paul
sends
them
a
Prohibition
against
Judging
:
but
this
we
may
be
sure
S.
Paul
would
not
have
done
against
such
as
had
Authority
to
Judge
;
whence
it
will
follow
,
That
he
sent
not
this
prohibition
to
Church-Governors
,
and
from
hence
it
will
follow
that
there
were
none
such
amongst
them
,
which
was
the
thing
undrtaken
to
be
proved
as
was
hinted
by
Catharinus
.
The
Argument
may
be
put
into
Form
thus
:
Such
as
have
a
Jurisdiction
and
Divine
Authority
to
Judge
of
Scandals
,
and
Offences
,
those
Persons
the
Apostle
did
not
forbid
to
judge
;
the
reason
is
because
the
holy
Apostle
doubtless
would
not
supersede
a
Divine
Authority
,
and
obstruct
the
course
of
Justice
and
Reformation
.
But
Governors
(
where
they
were
duly
setled
)
had
a
Jurisdiction
and
Divine
Authority
to
judge
of
Scandals
and
Offences
;
Therefore
the
Apostle
did
not
forbid
them
to
Judge
.
Here
are
but
two
things
to
be
made
good
,
to
clear
the
Argument
from
all
possible
objection
.
(
1.
)
That
there
were
among
those
Christians
at
Rome
,
many
Misdemeanors
,
Scandals
and
Offences
,
matters
fit
for
Inquisition
and
Censure
.
2.
That
Church-Governors
had
Authority
(
where
they
were
duly
setled
)
to
inquire
into
them
and
Censure
them
.
The
first
is
clearly
proved
from
the
Admonition
of
the
Apostle
,
Rom.
16.
17.
Mark
them
which
cause
Divisions
and
Offences
and
avoid
,
&c.
Had
there
not
been
such
Persons
among
them
,
they
could
neither
have
been
observed
nor
avoided
,
Non
quod
condemnatione
digna
non
agat
,
ne
ipsum
judices
;
he
does
not
forbid
judging
upon
this
account
,
because
he
had
done
nothing
worthy
of
Condemnation
,
as
Bruno
,
and
Oecumenius
,
Theophylact
in
margine
;
and
so
Hyperius
and
others
.
and
our
Modern
Commentators
:
And
among
the
best
of
those
weak
ones
the
Apostle
was
so
tender
of
,
there
were
faults
enough
to
be
blamed
:
(
1.
)
Ignorance
of
that
Liberty
wherewith
Christ
had
made
them
free
:
(
2.
)
Superstition
in
adhering
so
stifly
to
the
Ritual
Law
of
Moses
,
and
(
3.
)
Vsurpation
of
Authority
to
Censure
and
Condemn
others
who
were
better
Christians
than
themselves
.
Here
was
matter
enough
for
the
Cognizance
of
a
Court
of
Judicature
:
but
Authority
was
wanting
;
there
were
no
Governors
establisht
;
for
had
there
been
such
they
had
had
power
to
judge
;
which
is
the
second
thing
that
is
to
be
proved
;
And
for
this
we
can
look
no
where
but
we
may
be
furnished
with
Evidence
,
for
what
was
the
Power
of
the
Keys
given
by
Christ
to
his
Apostles
,
but
a
Power
to
bind
and
loose
,
to
Inquire
and
Judge
.
And
having
made
Timothy
Bishop
of
Ephesus
,
and
set
him
to
Govern
there
;
He
instructs
him
what
to
do
in
point
of
Judicature
:
1
Tim.
5.
19
,
20.
Against
an
Elder
receive
not
an
Accusation
but
before
two
or
three
witnesses
;
them
that
sin
(
notoriously
)
rebuke
before
all
,
that
others
also
may
fear
.
He
does
the
like
by
Titus
whom
he
ordained
Bishop
of
Creet
:
A
man
that
is
an
Heretick
,
after
the
first
and
second
Admonition
reject
.
Tit.
3.
10.
And
was
it
not
the
Apostles
own
practice
,
1
Cor.
5.
3
,
4
,
5.
For
I
verily
as
absent
in
body
,
but
present
in
spirit
,
have
judged
already
,
as
tho
I
were
present
,
concerning
him
that
hath
so
done
this
(
Incestuous
)
Deed
;
In
the
name
of
our
Lord
Jesus
Christ
,
when
ye
are
gathered
together
,
and
my
Spirit
,
with
the
power
of
our
Lord
Jesus
Christ
,
To
deliver
such
a
one
to
Satan
,
for
the
destruction
of
the
flesh
,
that
his
soul
may
be
saved
in
the
day
of
the
Lord
Jesus
.
—
Do
not
ye
judge
them
that
are
C.
Catharinus
his
Argument
is
not
so
Ad
Rom.
14.
Tu
quis
,
&c.
extremely
frivolous
as
our
Reconciler
very
rashly
and
ignorantly
makes
it
.
For
he
that
has
a
Governor
may
give
an
account
,
and
may
be
called
to
an
account
by
him
;
and
must
stand
or
fall
by
his
sentence
,
when
he
is
accused
before
him
,
1
Tim.
5.
19
,
20.
1
Cor.
5.
13.
2
Cor.
2.
6
,
8.
But
when
there
is
no
such
Superior
or
Governor
set
over
me
by
our
Common
Master
;
then
I
may
justly
expostulate
with
my
Rash
Censurer
:
'T
is
his
right
to
Judge
me
who
is
Governor
or
Lord
over
me
:
Consider
thy
own
business
,
for
I
am
not
under
thy
Jurisdiction
(
as
Aretius
hath
it
)
Thou
art
a
private
Christian
as
well
as
my self
;
&
Par
in
Parem
non
habet
imperium
,
thou
hast
no
command
over
me
,
No
Tribunal
to
cite
me
to
,
no
Authority
to
Judge
me
,
Who
art
thou
that
judgest
,
&c.
where
thou
art
neither
certain
of
the
badness
of
his
action
;
nor
,
of
his
intention
:
nor
hast
any
Authority
or
Jurisdiction
over
him
,
to
meddle
with
,
or
question
any
action
of
his
whatsoever
.
A
Paraphrase
and
Annotations
.
Anonymus
.
This
was
the
very
fault
that
was
condemned
here
by
this
Apostle
,
that
they
Judged
without
Authority
,
and
so
David
Dicson
understands
it
,
Iniquum
est
alienum
servum
sine
vocatione
à
Deo
judicare
:
'T
is
a
wicked
thing
to
judge
another
mans
servant
without
a
Call
and
Authority
from
God
to
do
it
;
How
darest
thou
challenge
the
right
to
thy self
,
when
thou
hast
no
Law
of
the
Lord
for
it
?
Thou
dost
presume
too
much
in
usurping
that
which
does
not
belong
to
thee
,
as
our
Synopsis
has
it
out
of
Grotius
and
Tollet
Aretius
,
a
Learned
Protestant
shall
conclude
this
Argument
,
who
saith
the
same
in
effect
with
Grotius
,
upon
Rom.
16.
17.
Mark
and
avoid
them
;
Because
the
Church
then
had
no
Ordinary
Magistrate
(
by
which
he
means
Ecclesiastical
as
well
as
Civil
Governor
)
Privatis
ostendit
viam
quam
sequantur
:
Therefore
he
shews
private
Persons
what
course
they
should
take
,
which
is
the
thing
that
was
asserted
by
Dr.
Womock
,
after
Grotius
.
But
has
not
this
Reconciler
taken
a
great
deal
of
pains
to
make
himself
a
transgressor
,
and
does
he
not
teach
the
People
to
arraign
their
Governors
?
And
to
give
a
good
example
for
it
,
he
sets
himself
up
a
Tribunal
,
and
treats
his
Prince
and
Bishop
as
if
they
were
his
Servants
and
under
his
Jurisdiction
.
What
saith
S.
James
?
He
that
speaketh
evil
of
his
Brother
,
and
judgeth
his
Brother
,
speaketh
evil
of
the
Law
,
and
Judgeth
the
Law
;
(
so
he
does
by
consequence
)
but
if
thou
judge
the
Law
,
thou
art
not
a
Doer
of
the
Law
,
but
a
Judge
.
(
Jam.
4.
11.
)
Now
this
Reconciler
does
directly
speak
evil
of
his
Governors
and
the
Law
too
,
and
does
freely
Judge
and
Condemn
them
both
,
and
consequently
he
's
not
a
Doer
of
the
Law
but
a
Judge
.
He
should
do
well
to
learn
what
S.
Paul
says
to
his
weak
Brothers
Censure
.
(
Rom.
2.
21
,
22.
)
Thou
which
teachest
another
,
teachest
thou
not
thy self
?
Thou
that
Preachest
a
man
should
not
steal
dost
thou
steal
?
Thou
that
saist
a
man
should
not
commit
Adultery
,
dost
thou
commit
Adultery
?
Thou
that
sayst
a
man
should
not
judge
,
dost
thou
judge
?
Thou
that
abhorrest
Idols
,
dost
thou
commit
Sacrilege
?
He
robs
his
Governors
of
their
Authority
,
which
is
Sacred
,
and
usurps
it
to
himself
,
for
while
he
disputes
so
fiercely
against
judging
in
his
superiors
,
he
does
not
stick
to
judge
them
,
to
censure
their
Laws
,
and
condemn
their
Innocent
Impositions
.
If
it
be
never
Lawful
for
the
Christian
,
of
what
degree
or
rank
soever
he
be
,
to
judge
the
Person
whom
God
has
received
,
to
walk
uncharitably
towards
his
Brother
(
as
he
saith
p.
72.
)
much
less
to
carry
himself
thus
towards
his
Superiors
;
why
then
does
he
so
rashly
and
insolently
judge
his
Governors
?
either
he
thinks
God
hath
not
received
them
,
and
then
he
walks
uncharitably
towards
them
;
or
else
he
believes
God
has
received
them
;
and
then
his
judging
of
them
(
besides
the
incivility
and
sawciness
of
it
)
is
unlawful
by
his
own
Rule
;
and
so
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
the
Heretick
(
Tit.
3.
10.
)
condemned
at
his
own
Tribunal
.
But
't
is
nothing
with
him
to
break
his
own
Rules
,
we
shall
find
him
at
it
again
in
handling
the
next
Argument
,
which
the
Dr.
confesseth
he
had
not
the
least
hint
of
from
any
Author
,
but
took
it
upon
trust
from
the
words
of
the
Apostle
.
Hast
thou
Faith
?
have
it
to
thy self
before
God
.
Rom.
14.
22.
From
which
words
the
Doctor
would
infer
,
That
there
were
no
Governers
then
setled
over
the
Christians
who
were
at
Rome
;
For
had
there
been
a
Bishop
there
,
it
had
been
the
duty
of
those
under
his
charge
in
any
matter
of
Hesitation
,
to
have
consulted
him
to
resolve
their
Doubts
and
settle
their
perswasions
.
To
this
the
Reconciler
is
pleased
to
answer
by
a
double
quere
.
1.
Why
may
not
he
who
hath
Faith
have
it
to
himself
,
that
is
,
forbear
acting
according
to
his
full
persuasion
of
his
Liberty
,
or
divulging
his
opinion
to
his
Brothers
prejudice
,
as
well
if
he
had
twenty
Bishops
over
him
,
as
if
he
had
none
?
(
2.
)
Why
might
not
S.
Paul
advise
without
consulting
of
his
Bishop
?
I
shall
answer
to
his
last
quere
first
,
to
which
I
say
,
1.
If
S.
Paul's
advice
might
satisfie
when
they
had
it
,
yet
it
could
not
satisfie
(
before
)
when
they
had
it
not
.
But
(
2.
)
among
Dissenting
Persons
there
will
be
a
thousand
emergent
Doubts
and
Scruples
,
which
an
Apostle
can
no
more
prevent
or
answer
than
he
can
foresee
them
at
such
a
distance
;
which
S.
Chrysostome
To
the
second
quere
the
Dr.
gave
his
resolution
in
the
Verdict
,
p.
125.
That
Christian
Liberty
is
a
Spiritual
Privilege
,
and
seated
in
the
Soul
,
and
may
be
preserved
there
in
silence
.
But
what
the
Reconciler
has
said
to
this
Argument
is
nothing
to
the
purpose
:
He
is
again
insnared
in
the
common
Fallacy
(
Ignoratio
Elenchi
)
but
while
the
Dr.
studied
brevity
he
might
be
obscure
〈…〉
which
the
resolves
to
make
amends
.
〈…〉
question
is
,
whether
there
was
〈…〉
or
Church-Governor
a
〈…〉
Christians
;
Dr.
Wo●●
〈…〉
none
;
and
he
〈…〉
proved
from
that
Text
:
for
where
there
is
such
a
Governor
in
any
matter
of
doubt
,
'T
is
the
Subjects
Duty
to
apply
himself
to
him
for
satisfaction
;
and
't
is
equally
the
Bishops
Duty
to
give
it
him
,
[
*
](A66905-e18970-b)
*
Id
not
and
um
adversus
eos
,
qui
suo
torpori
hunc
Apostoli
Locum
obtendunt
,
quasi
fidei
professio
non
requiratur
.
Beza
ad
Locum
.
For
certainly
he
is
not
set
over
his
Flock
to
keep
his
finger
in
his
mouth
,
or
(
which
is
all
one
)
to
keep
his
Faith
to
himself
;
his
duty
is
to
teach
,
2
Tim.
2.
15.
Study
to
shew
thy self
approved
unto
God
,
a
workman
that
needeth
not
to
be
ashamed
,
rightly
dividing
the
word
of
truth
,
who
then
is
that
faithful
and
wise
Steward
,
whom
his
Lord
shall
make
Ruler
over
his
Houshold
,
to
give
them
their
Portion
of
meat
in
due
season
?
Luke
12.
42.
and
what
is
that
Portion
of
Meat
but
the
which
is
most
proper
for
the
present
concern
and
interest
of
their
souls
?
and
does
not
he
feed
their
hunger
,
in
a
Spiritual
sence
,
who
resolves
their
Doubt
?
and
who
does
this
so
much
belong
to
as
to
the
Bishop
?
No
says
our
Reconciler
,
These
cautions
,
or
advices
are
not
only
for
private
persons
,
but
for
Bishops
and
Governors
,
and
much
more
for
them
than
for
Private
Persons
;
Hast
thou
Faith
?
have
it
to
thy self
before
God
:
(
i.
e.
)
take
heed
lest
ye
instruct
the
Ignorance
of
those
under
your
Charge
,
or
help
their
infirmities
,
or
make
them
to
understand
what
they
are
to
do
in
doubtful
cases
.
This
is
our
Reconcilers
Doctrine
,
but
point
blank
against
the
Apostles
Doctrine
and
Practice
.
(
1.
)
Against
his
Doctrine
,
1
Thes.
5.
14.
where
his
charge
to
the
Church-Governors
is
,
Warn
them
that
are
disorderly
,
comfort
the
feeble
minded
,
support
the
weak
;
which
certainly
is
no
otherwise
to
be
done
,
but
by
resolving
and
removing
their
doubts
and
scruples
.
And
this
was
the
Apostles
Practice
two
,
if
we
may
take
his
own
Protestation
for
it
.
Acts
20.
27.
For
I
have
not
shun'd
to
declare
unto
you
the
whole
Counsel
of
God
;
whereof
doubtless
the
Truth
and
Priviledge
of
Christian
Liberty
was
a
part
.
And
now
I
hope
the
Reconciler
will
be
able
to
understand
the
Drs.
Argument
drawn
from
those
words
of
the
Apostle
,
which
may
be
framed
after
this
manner
,
They
who
have
a
Divine
Authority
and
command
to
resolve
Doubts
and
settle
Conscience
about
things
indifferent
,
They
are
not
forbidden
by
the
Apostle
to
resolve
and
settle
them
;
For
then
he
should
take
them
off
from
their
Duty
and
obstruct
Edification
.
But
Church-Governors
have
a
Divine
Authority
to
resolve
doubts
,
and
settle
Conscience
about
things
indifferent
;
Therefore
Church
Governors
are
not
forbidden
by
the
Apostle
to
resolve
and
settle
them
.
To
argue
the
case
a
little
further
,
let
Crocium
ad
Tit.
1.
11.
us
descant
upon
the
expostulation
and
advice
upon
it
;
Hast
thou
Faith
?
Keep
it
to
thy self
.
If
this
be
a
direction
to
Pastors
and
Teachers
,
who
has
any
Authority
to
reduce
a
Scismatick
from
the
error
of
his
ways
,
or
reconcile
a
Heretick
to
the
Church
?
This
his
interpretation
of
that
Chap.
and
Text
,
takes
off
all
obligation
from
Bishops
and
Governors
to
attempt
the
Recovering
of
a
Roman-Catholick
;
Nay
it
makes
the
attempt
unlawful
.
For
thus
in
Conscience
according
to
our
Reconcilers
Principles
,
he
must
argue
with
himself
;
Hast
thou
Faith
?
have
it
to
thy self
before
God
.
I
will
therefore
accordingly
resolve
to
keep
my
Faith
and
Opinion
to
my self
and
not
disturb
a
weak
Brother
:
and
so
the
poor
man
must
perish
(
if
God
be
not
the
more
merciful
unto
him
)
in
his
Error
and
Superstition
.
Whereas
the
good
Pastor
does
otherwise
;
He
tells
him
,
Sir
you
live
in
a
dangerous
Error
;
and
tho
the
times
you
observe
and
the
meats
you
eat
be
very
indifferent
in
themselves
,
yet
your
practice
in
the
use
of
them
is
very
Superstitious
,
contrary
to
the
Laws
and
Privileges
of
the
Gospel
,
and
the
practice
of
Christ
and
his
Apostles
.
I
pray
Sir
,
be
you
better
advised
,
and
harken
to
the
Holy
Scriptures
,
that
you
may
recover
your self
out
of
the
power
of
Satan
,
who
by
the
crafty
insinuations
of
bad
instruments
has
taken
you
Captive
in
the
snare
of
Superstition
.
Thus
a
Conscientious
Prelate
would
behave
himself
;
but
our
Reconciler
,
has
taught
himself
a
more
saving
Doctrine
to
serve
his
Interest
in
times
of
Danger
.
And
doubtless
the
man
would
make
a
very
Prudential
Governor
in
a
juncture
of
some
difficulty
;
For
if
a
Demure
Faction
should
ferment
in
his
Neighbourhood
,
and
swell
up
into
a
Sedition
for
Conscience
sake
,
if
he
did
not
understand
,
comply
,
and
cunningly
encourage
it
,
he
would
at
least
wisely
shut
his
mouth
,
and
(
to
be
sure
)
not
utter
a
word
to
check
the
wicked
practice
;
and
he
would
have
the
confidence
to
say
,
that
he
learned
this
Doctrine
of
Neutrality
the
Apostle
.
But
,
if
he
learnt
it
there
,
why
did
he
not
practice
it
?
If
he
thought
the
sign
of
the
Cross
,
or
the
use
of
the
Surplice
,
or
kneeling
at
the
Sacrament
inexpedient
and
burdensom
,
and
the
imposition
of
them
more
than
the
Authority
of
his
Superiors
could
justifie
,
why
did
he
not
follow
his
own
Rule
and
keep
his
faith
to
himself
?
'T
is
a
wise
mans
advice
,
(
Eccles.
19.
10.
)
If
thou
hast
heard
a
word
,
let
it
die
with
thee
,
and
be
bold
,
it
will
not
burst
thee
.
The
advice
is
as
wise
for
an
Opinion
as
for
a
Word
;
and
if
his
opinion
had
died
with
him
,
the
Funeral
would
not
have
been
so
chargeable
to
him
as
the
Christening
of
it
.
When
he
was
fishing
for
Objections
in
Rom.
14.
If
he
had
but
read
to
the
end
of
the
Chapter
,
he
might
have
met
with
something
that
concerns
him
(
in
verse
22.
)
Happy
is
he
who
condemneth
not
himself
in
doing
that
thing
(
to
the
Affront
and
Scandal
of
the
Laws
and
his
Superiors
,
)
which
he
alloweth
,
(
lawful
to
be
left
undone
.
)
I
have
now
,
I
hope
,
sufficiently
made
good
,
those
little
Arguments
,
which
were
produced
by
Dr.
Womock
to
prove
that
there
was
no
setled
jurisdiction
at
Rome
amongst
the
Christians
,
nor
any
Church-Governors
to
execute
such
a
jurisdiction
when
S.
Paul
wrought
that
Epistle
.
But
to
follow
the
steps
of
our
Reconciler
,
He
says
secondly
,
had
there
been
then
no
Church-Governors
in
the
whole
Church
of
Rome
,
had
they
been
destitute
of
any
Ministers
for
publick
Worship
this
will
not
in
the
least
abate
the
strength
of
what
we
argue
hence
,
unless
the
Dr.
dares
assert
that
the
Church-Governors
were
not
as
much
concerned
in
the
Reason
here
laid
down
,
as
were
the
Common
People
;
that
is
,
that
they
were
not
obliged
to
receive
the
weak
in
Faith
,
v.
1.
and
being
strong
to
bear
the
infirmities
of
the
weak
,
Chap.
15.
1.
that
they
might
judge
another
mans
servant
,
v.
4.
that
they
might
put
a
stumbling-block
,
or
an
occasion
to
fall
in
their
Brothers
way
,
v.
13.
That
they
might
walk
uncharitably
,
might
grieve
,
and
even
destroy
him
with
their
meat
for
whom
Christ
died
,
v.
15.
that
they
might
let
their
good
be
evil
spoken
of
,
v.
16.
and
might
for
meat
destroy
the
work
of
God
.
And
that
tho
it
is
good
for
private
persons
not
to
eat
flesh
,
nor
drink
wine
,
nor
to
do
any
thing
whereby
their
Brother
stumbleth
,
or
is
offended
,
or
is
made
weak
;
yet
may
Church-Governors
impose
such
things
,
although
God
hath
declared
that
their
power
is
only
for
Edification
,
and
not
for
Destruction
,
(
2
Cor.
13.
10.
)
What
therefore
do
men
gain
by
saying
,
These
Precepts
were
directed
to
private
Persons
,
and
not
to
Church-Governors
;
since
it
is
certain
that
they
do
more
especially
concern
them
,
whose
work
it
is
to
build
up
souls
,
and
exercise
the
greatest
charity
towards
them
,
than
any
private
Persons
in
the
world
.
Add
to
this
lastly
,
That
S.
Paul
was
certainly
a
Church-Governor
who
had
as
much
power
as
any
of
his
Successors
in
these
matters
;
and
yet
he
was
so
far
from
varying
from
these
Rules
that
chiefly
he
confirms
them
from
his
own
example
.
Thus
our
Reconciler
.
In
order
to
a
full
Answer
of
this
plausible
Harangue
,
I
must
take
notice
of
his
Paralogisms
,
as
the
Logician
calls
them
,
[
*
](A66905-e20240-b)
*
Hi
paralogismi
Seductorum
nascuntur
vel
ex
malitiâ
,
vel
ex
inscitiâ
.
Ex
malitiâ
,
cum
veritatem
agnitam
oppugnant
homines
improbi
,
vel
ut
sibi
gloriam
&
utilitatem
quaerant
vel
ut
veris
Doctoribus
molestiam
&
invidiam
creent
.
Alii
,
ex
inscitia
suâ
nam
&
ipsorum
animi
irretiti
sunt
iisdem
Laqueis
,
quibus
●liis
irretire
●onantur
,
Davenant
ad
Coloss.
24.
either
he
deceives
himself
by
his
false
reasonings
or
else
he
studies
to
impose
upon
the
weakness
of
his
Reader
by
them
;
and
that
is
very
frequent
with
him
.
We
have
one
Instance
here
;
Dr.
Womock
concludes
that
those
cautions
in
Rom.
14.
Viz.
Who
art
thou
that
judgest
another
mans
servant
?
hast
thou
Faith
?
have
it
to
thy self
:
were
not
directed
to
the
Church-Governors
at
Rome
;
because
there
were
(
as
yet
)
none
setled
there
:
Then
saith
our
Reconciler
,
Church-Governors
are
not
obliged
to
bear
the
infirmities
of
the
weak
,
but
may
walk
uncharitably
towards
them
,
may
put
stumbling-blocks
in
their
way
,
and
may
destroy
them
:
which
is
a
plain
non-sequitur
,
and
Fallacia
consequentis
;
he
may
as
well
infer
from
thence
,
that
if
I
shall
say
the
History
of
Bell
and
the
Dragon
doth
not
concern
us
,
that
then
we
are
left
at
liberty
to
worship
them
.
The
inference
is
just
as
good
as
the
Reconcilers
.
What
our
Saviour
said
to
the
Jews
,
(
John
7.
22.
)
Moses
therefore
gave
you
Circumcision
,
not
because
it
is
of
Moses
but
of
the
Fathers
;
so
I
may
say
S.
Paul
gave
us
those
injunctions
[
not
to
despise
our
Brother
;
not
to
put
a
stumbling-block
in
his
way
,
not
to
walk
uncharitably
towards
him
]
not
because
they
were
of
S.
Paul
,
but
of
the
Fathers
;
they
were
Duties
in
force
long
afore
S.
Pauls
time
,
and
had
obliged
us
tho
there
had
never
been
such
an
Epistle
wrot
to
the
Christians
at
Rome
nor
any
such
feuds
about
things
Indifferent
,
to
occasion
it
.
And
now
I
grant
him
,
that
it
is
the
work
of
Church-Governors
to
build
up
Souls
,
and
to
that
end
,
They
are
to
exercise
the
greatest
Charity
in
the
World
towards
them
.
But
withal
I
must
take
leave
to
re-mind
him
of
the
very
true
and
useful
observation
of
my
Lord
Keepers
in
his
Lordships
excellent
Speech
to
Mr.
Serjeant
Saunders
,
&c.
Sometimes
(
says
his
Lordship
)
a
Private
man
is
commended
for
Qualities
which
in
a
Magistrate
would
be
faults
.
A
private
Man
is
praised
for
shewing
Humility
and
Deference
to
others
in
his
Conversation
and
passing
by
Indignities
.
But
a
Judge
must
take
greatness
upon
him
;
He
must
Consider
he
represents
the
Kings
Person
in
his
seat
of
Justice
;
He
must
therefore
be
very
careful
to
preserve
the
Dignity
that
belongs
to
it
.
He
must
have
Passions
but
not
of
a
private
Man
,
that
may
Disturb
his
Judgment
,
but
he
must
assume
Passion
to
set
off
his
severity
,
when
the
greatness
of
the
Crime
requires
it
,
but
it
must
be
done
so
,
as
it
may
appear
that
his
Judgment
governs
his
Passion
,
and
direct
it
against
the
offence
,
and
not
against
the
Person
.
Governors
may
set
in
order
what
they
find
Defective
or
Irregular
in
Gods
Church
,
and
prescribe
such
things
as
make
for
Decency
in
Gods
Publick
and
solemn
Worship
,
and
these
things
they
may
Impose
;
For
that
they
should
do
so
,
is
the
Apostles
Injunction
and
Gods
Command
.
And
for
such
as
will
not
obey
,
they
may
use
Sharpness
,
after
S.
Pauls
Example
to
reduce
them
to
obedience
.
For
this
Power
the
Lord
hath
given
them
to
Edification
(
without
the
word
[
only
]
which
the
Reconciler
has
foisted
into
the
Text.
2
Cor.
13.
10.
Indeed
the
Apostle
adds
[
and
not
unto
Destruction
]
because
the
power
of
the
Gospel
Ministry
is
properly
,
of
it self
,
and
its
own
nature
for
Edification
;
't
is
the
power
of
God
unto
salvation
,
(
Rom.
1.
16.
)
But
we
are
to
take
notice
,
that
Church-Governors
have
a
Rod
too
,
a
power
to
inflict
punishment
,
for
the
destruction
of
the
flesh
,
(
1
Cor.
5.
5.
)
and
all
the
works
of
the
flesh
likewise
,
amongst
which
are
Heresie
and
[
a
](A66905-e20760-b)
a
1
Cor.
33.
&
4.
Gal.
5.
19
,
20.
Schism
,
and
so
is
Pride
and
Self-conceit
,
which
swell
and
puff
men
up
against
their
Governors
and
the
Law
of
Christ
;
which
the
Apostolical
Power
was
therefore
designed
to
take
down
.
[
b
](A66905-e20800-b)
b
2
Cor.
10.
4.
&
5.
There
is
Destruction
in
Order
to
Edification
.
The
rubbish
of
Error
and
false
Principles
must
be
removed
to
make
way
,
to
lay
in
and
build
on
better
.
And
this
is
the
Bishops
great
business
,
to
take
care
that
the
Enemy
steals
not
in
to
sow
his
Tares
,
that
well-meaning
souls
be
not
seduced
,
by
false
Teachers
,
into
ill
Principles
:
But
diligently
built
up
in
their
most
holy
Faith
and
the
Doctrine
which
is
according
to
Godliness
.
And
the
exercise
of
this
power
,
in
the
very
severest
part
of
it
,
is
designed
for
the
Edification
of
the
whole
Church
,
and
ultimately
tends
to
the
salvation
of
the
most
profligate
Delinquent
that
suffers
under
it
.
Tanti
sacit
Apostolus
aedificationem
,
ad
2
Cor.
13.
10.
verse
8.
&
Gal.
2.
14.
primarium
dirigat
,
saith
Aretius
,
The
primary
scope
of
all
his
Dispensations
was
Edification
,
for
we
can
do
nothing
against
the
truth
;
but
for
the
truth
;
and
the
sincere
truth
of
the
Gospel
,
that
is
,
the
solid
Edification
.
But
the
Apostle
had
a
twofold
way
to
deal
with
sinners
,
as
that
learned
man
observes
;
some
he
reformed
by
instruction
,
(
i.
e.
)
he
laid
open
to
them
the
Nature
,
the
Guilt
and
hainousness
of
their
sin
,
and
reasoned
them
into
a
better
course
of
life
which
they
followed
upon
his
admonition
.
But
others
,
who
were
more
obstinate
,
the
Apostle
handled
with
more
severity
;
The
incestuous
person
he
did
Excommunicate
,
Elimas
the
Sorcerer
he
struck
with
blindness
,
some
he
delivered
up
to
Satan
,
and
some
he
restrained
by
other
means
of
Discipline
.
And
that
was
the
Apostolical
severity
which
he
threatens
to
use
among
the
Corinthians
,
where
he
tells
them
he
will
not
spare
[
e
](A66905-e21140-b)
e
2
Cor.
13.
2.
unless
they
correct
their
manners
.
And
this
course
of
Discipline
ought
to
continue
still
,
saith
he
,
where
the
Cor.
13.
2.
[
If
I
come
I
will
not
spare
]
makes
this
Comment
;
Hoc
severitatis
exemplum
Ministri
verbi
piè
&
prudenter
in
aedificationem
imitentur
.
Let
the
Ministers
of
the
Gospel
imitate
this
example
piously
and
prudently
to
edification
.
And
let
it
be
observed
,
saith
he
,
that
the
severer
Jurisdiction
or
Church-Discipline
concerns
the
Edification
of
the
whole
Church
,
and
of
them
who
are
particularly
chastised
.
And
the
Governors
of
the
Church
are
armed
with
this
Power
,
tum
ad
puniendum
,
tum
ad
salvandum
,
as
well
to
punish
as
to
save
;
and
for
punishment
in
order
to
their
salvation
.
And
if
any
destruction
happens
(
besides
that
which
ought
to
be
destroyed
in
such
as
unruly
)
est
hoc
ex
accidente
,
This
is
but
by
accident
as
Sclater
hath
Cor.
4.
21.
What
will
ye
,
shall
I
come
unto
you
with
a
Rod
,
or
in
Love
,
and
in
the
spirit
of
meekness
?
But
you
'll
say
,
are
not
the
Governors
of
the
Church
obliged
to
receive
the
weak
in
the
Faith
?
Rom.
14.
1.
yes
very
highly
obliged
,
in
S.
Pauls
sence
,
as
becomes
their
Place
and
Office
.
Receive
him
that
is
weak
,
that
is
,
instituite
,
&
favete
donec
proficiat
,
saith
Bullinger
,
take
him
into
your
tuition
,
instruct
and
cherish
him
,
till
he
be
a
good
proficicient
in
the
School
of
Christ
,
This
is
the
Charity
and
Care
of
Church-Governors
,
and
ours
are
ready
to
perform
it
(
I
dare
say
for
them
)
with
all
their
heart
,
if
our
weak
Brethren
would
harken
to
it
.
And
being
pious
as
well
as
strong
,
They
are
willing
also
to
bear
their
Infirmities
;
and
not
only
to
bear
with
them
,
which
is
the
part
of
every
private
Christian
;
but
to
heal
them
,
which
is
the
part
of
every
good
Physician
:
To
bear
them
as
our
blessed
Saviour
bare
our
sins
;
not
so
as
to
take
them
upon
his
shoulders
only
,
but
to
bear
and
carry
them
quite
away
;
and
this
is
their
Labour
of
Love
and
work
of
Charity
:
But
they
cannot
do
this
in
effect
(
no
more
could
our
Lord
himself
)
unless
the
People
be
willing
to
part
with
them
.
But
,
who
art
thou
that
judgest
another
mans
Servant
,
saith
our
Apostle
?
and
may
a
Church-Governor
do
this
?
Why
not
?
He
is
in
Authority
,
and
doubtless
he
may
Judge
,
where
God
hath
called
him
to
that
Office
,
and
given
him
a
jurisdiction
for
it
.
Nay
,
I
say
he
must
do
it
;
for
what
saith
the
Lord
to
his
Prophet
?
Jer.
15.
19.
If
thou
take
forth
the
precious
from
the
vile
,
thou
shalt
be
as
my
mouth
.
This
is
that
the
Lord
requires
of
a
good
Governor
,
Nempè
ut
condemnet
libere
quicquid
vitiosum
est
,
&
fortiter
defendat
quod
rectum
est
,
etiamsi
totus
mundus
repugnet
,
saith
Calvin
upon
the
place
;
That
he
freely
condemn
whatsoever
is
vitious
,
and
as
stoutly
defend
what
is
right
and
just
,
tho
the
whole
World
should
oppose
it
.
And
what
shall
we
say
of
S.
Pauls
Charge
to
Timothy
,
(
1
Tim.
5.
19
,
20.
)
and
to
Titus
,
(
Tit.
3.
9
,
10.
)
and
what
shall
we
say
to
his
own
practice
,
(
1
Cor.
5.
3
,
12
,
13.
)
of
which
we
have
given
account
already
.
They
may
not
despise
or
set
at
nought
a
Weak
Brother
;
but
I
hope
,
being
invested
with
a
just
Authority
,
you
will
allow
them
to
reprove
and
upbraid
such
as
are
wilfully
ignorant
,
upon
a
supine
Carelesness
or
something
worse
.
Upon
such
an
account
sure
they
may
say
with
the
Royal
Prophet
,
Psal.
94.
8.
O
ye
fools
,
when
will
ye
understand
?
and
have
they
not
our
Lords
example
to
say
to
such
,
O
fools
and
slow
of
heart
to
believe
!
and
they
have
the
great
Apostles
practice
I
am
sure
to
bear
them
out
,
if
they
should
say
to
such
as
trouble
and
disturb
the
Peace
of
the
Church
.
O
foolish
Dissenters
,
who
hath
bewitched
you
,
that
ye
should
not
obey
the
truth
!
But
so
far
are
they
from
putting
a
stumbling-block
or
an
occasion
to
fall
in
their
Brothers
way
;
that
they
endeavour
to
put
him
into
the
right
way
,
wherein
(
if
he
has
eyes
in
his
head
,
and
will
follow
their
Direction
)
he
shall
be
sure
not
to
stumble
.
But
when
our
Superiours
they
have
made
the
way
plain
and
smooth
,
and
easie
,
according
to
the
truth
of
the
Gospel
.
If
such
as
this
Reconciler
shall
throw
in
their
Rubbish
and
Stones
of
offence
to
obstruct
it
,
and
then
these
Brethren
will
dash
their
foot
willingly
against
it
and
stumble
at
it
,
Their
Fall
is
willful
,
and
they
must
thank
themselves
for
the
hurt
they
take
by
it
.
I
deny
not
but
Governors
in
some
sense
,
are
concerned
to
please
the
Subjects
:
But
a
man
may
please
others
both
to
his
own
,
and
to
their
destruction
(
as
Theod.
ad
Rom.
15.
1.
)
I
must
not
gratifie
him
in
his
Schism
and
Sedition
to
please
him
;
for
that
would
betray
him
to
damnation
.
I
must
please
him
only
to
his
good
,
to
his
edification
,
in
the
obedience
of
the
Gospel
,
that
he
may
be
saved
,
to
this
end
it
may
be
a
Governors
Duty
to
grieve
him
.
2
Cor.
2.
2
:
for
there
is
a
godly
sorrow
,
which
worketh
repentance
unto
salvation
not
to
be
repented
of
.
(
2
Cor.
7.
10.
)
And
he
that
can
bring
a
soul
to
this
,
tho
his
methods
may
seem
severe
,
yet
among
wise
and
sober
Christians
his
Discipline
as
well
as
his
Liberty
will
be
well
spoken
of
.
When
he
tells
us
of
destroying
him
with
our
meat
for
whom
Christ
died
,
that
(
to
return
him
some
of
those
Givilities
which
he
bestows
on
his
Meisner
)
is
but
one
of
his
repeated
fooleries
;
for
it
can
concern
no
man
but
a
Jew
,
or
a
Jews
fellow
(
in
whose
account
some
meats
and
drinks
are
still
common
and
unclean
;
)
and
this
Reconciler
does
acknowledge
(
p.
74
,
75.
)
that
now
the
Apostles
instructions
of
forbearance
are
out
of
date
as
to
them
,
their
stubbornness
having
cut
them
off
from
all
Title
to
our
Charity
in
that
kind
.
And
for
the
Roman-Catholicks
,
tho
they
abstain
sometimes
from
such
and
such
meats
,
yet
they
profess
they
do
it
,
Non
quod
conscientiam
polluant
suâ
immunditie
,
sed
inobedientiâ
.
(
Conte
ad
Rom.
14.
And
therefore
when
we
eat
with
them
we
see
they
are
in
no
more
danger
to
be
destroyed
by
our
liberty
than
(
we
are
upon
the
account
of
their
forbearance
.
)
And
thus
it
was
among
the
Christians
in
Theodorets
[
*
](A66905-e22000-b)
*
Hee
consuetudo
in
hunc
usque
diem
mansit
in
Ecclesiis
,
&
haec
quidem
abstinentia
amplectituri
;
ille
vero
omnibus
esculentis
absque
ullo
scrupulo
vescitur
,
&
nec
hic
illum
judicat
,
nec
ille
alterum
reprehendit
,
sed
eos
claros
&
insignes
reddit
Lex
Concordiae
.
Theod.
ad
Rom.
14.
Lat.
ver.
Parisiis
1608.
time
.
See
the
Margin
.
If
that
would
serve
his
turn
,
we
readily
grant
,
that
S.
Paul
was
most
certainly
an
excellent
Church-Governor
,
and
had
as
much
power
as
any
of
his
Successors
in
Church-matters
and
we
will
allow
him
something
more
:
but
did
he
never
vary
his
Rules
,
and
shift
his
Battery
according
to
the
condition
of
the
Persons
whom
he
attempted
to
subdue
to
the
obedience
of
the
Gospel
?
He
did
sometimes
condescend
,
when
it
was
Prudence
and
Charity
so
to
do
:
but
when
out
of
weakness
he
perceived
men
became
Head-strong
,
when
from
tenderness
they
grew
restive
and
obstinate
,
then
he
became
resolute
and
positive
.
He
was
a
notable
Orator
as
S.
Chrysost.
observes
of
him
;
and
used
all
the
innocent
Such
is
that
to
the
Galathians
,
for
I
bear
you
record
,
that
if
it
had
been
possible
;
ye
would
have
plucked
out
your
own
eyes
,
and
have
given
them
to
me
.
And
such
is
that
to
the
Thessalonians
,
So
being
affectionately
desirous
of
you
,
we
were
willing
to
have
imparted
unto
you
,
not
the
Gospel
of
God
only
but
also
our
own
souls
,
because
ye
were
dear
unto
us
.
Such
is
that
Corinthians
.
Wherefore
if
meat
make
my
Brother
to
offend
,
I
will
eat
no
flesh
while
the
world
standeth
,
lest
I
make
my
Brother
to
offend
.
And
of
the
same
though
I
be
free
from
all
men
,
yet
have
I
made
my self
servant
to
all
,
that
I
might
gain
the
more
.
And
unto
the
Jews
,
I
became
as
a
Jew
that
I
might
gain
the
Jews
;
to
them
that
are
under
the
Law
as
under
the
Law
,
that
I
might
gain
them
that
are
under
the
Law
:
To
them
that
are
without
the
Law
as
without
Law
(
being
not
without
Law
to
God
,
but
under
the
Law
to
Christ
)
that
I
might
gain
them
that
are
without
Law
.
To
the
weak
became
I
as
weak
,
that
I
might
gain
the
weak
:
I
am
made
all
things
to
all
men
,
that
I
might
by
all
means
save
some
.
Here
was
great
truth
and
sincerity
in
these
Condescentions
,
but
we
must
understand
these
pro
hic
&
nunc
.
When
he
had
to
deal
with
a
Jew
apart
he
treated
him
with
all
possible
lenity
and
sweetness
,
and
Christian
compliance
,
and
so
he
did
by
the
Gentile
when
he
had
him
by
himself
,
but
this
was
by
way
of
Dispensation
to
draw
them
in
to
embrace
the
Gospel
:
But
when
the
Jew
and
Gentile
came
together
,
these
methods
of
compliance
were
useless
and
unpracticable
;
we
have
the
very
Case
reported
by
S.
Paul
himself
upon
the
congress
of
the
Jew
and
Gentil
Christian
at
Antioch
,
where
the
Apostle
was
not
,
nay
he
could
not
be
so
compleasant
as
to
be
all
things
to
all
men
;
He
withstood
S.
Peter
to
the
face
,
&c.
Gal.
2.
11
,
12
,
13
,
14.
And
thus
a
man
may
carry
himself
toward
Dissenting
Parties
;
he
may
privately
Coax
and
Flatter
a
Dissenter
in
his
errors
and
comply
with
his
weakness
,
thinking
by
that
means
to
endear
him
and
win
upon
him
;
and
on
the
other
side
he
may
applaud
the
Practice
of
the
Conformist
,
and
encourage
him
in
his
Conformity
to
confirm
him
and
make
him
the
more
stedfast
:
But
when
the
Dissenting
Parties
come
together
,
he
is
in
the
condition
of
a
man
that
serves
two
Masters
,
Mat.
6.
24.
he
will
hold
to
the
one
and
despise
the
other
,
or
Trimmer-like
his
moderation
will
be
taken
for
Neutrality
and
perhaps
both
practices
will
take
him
for
an
Hypocrite
,
and
he
will
be
equally
scandalous
to
them
both
.
And
this
is
commonly
the
Fate
of
unadvised
Reconcilers
.
For
we
must
come
to
a
point
before
we
can
come
to
any
settlement
,
whereupon
(
as
was
observed
by
Dr.
Womoch
in
his
Verdict
.
p.
114.
)
Instead
of
a
prudential
expedient
(
which
in
this
case
was
impossible
)
S.
Paul
withstood
S.
Peter
to
the
Face
,
&c.
But
let
us
proceed
with
the
Reconciler
who
calls
upon
us
thus
:
secondly
observe
,
&c.
p.
72.
That
this
as
well
as
other
Scriptures
being
written
for
our
learning
,
in
cases
of
like
nature
,
must
oblige
all
other
Pastors
and
Rulers
of
Christs
Church
,
as
well
as
those
of
Rome
;
for
the
arguments
which
the
Apostle
useth
here
,
are
of
a
moral
and
perpetual
obligation
,
it
being
never
lawful
for
the
Christian
,
of
what
degree
,
or
rank
soever
he
may
be
,
to
judge
,
and
to
despise
the
Person
Whom
God
hath
received
,
to
walk
uncharitably
towards
his
Brother
,
or
to
destroy
him
with
his
meat
for
whom
Christ
died
,
or
to
put
a
stumbling-block
,
or
an
occasion
to
fall
in
his
Brothers
way
.
But
on
the
other
hand
;
't
is
the
perpetual
Duty
of
the
highest
Christians
to
follow
after
the
things
which
make
for
peace
,
and
whereby
they
may
edifie
one
another
.
Here
we
observe
a
second
part
to
the
same
Tune
;
judging
and
despising
persons
whom
God
hath
received
;
(
which
we
shall
consider
more
fully
presently
)
walking
uncharitably
,
destroying
him
with
our
meat
for
whom
Christ
died
;
as
if
he
set
himself
up
to
be
an
Advocate
for
a
Sect
of
Superstitious
Jews
,
who
both
killed
the
Lord
their
King
(
of
whom
they
have
been
both
the
betrayers
and
Murderers
)
and
their
own
Prophets
,
and
have
persecuted
and
chased
out
us
;
and
they
please
not
God
,
and
are
contrary
to
all
men
,
(
1
Thes.
2.
15.
)
For
his
stumbling-blocks
(
which
he
is
ever
laying
in
our
way
)
and
his
charitably
walking
and
his
things
that
make
for
peace
,
we
shall
fully
consider
them
before
we
part
.
In
the
interim
,
we
shall
grant
him
,
that
this
as
well
as
other
Scriptures
being
written
for
our
Leraning
,
in
cases
of
like
nature
(
if
any
such
can
happen
)
must
oblige
all
other
Pastors
and
Rulers
of
Christs
Church
,
as
well
I
will
add
,
yea
and
as
much
)
as
those
at
Rome
(
if
there
had
been
any
such
when
S.
Paul
wrote
this
Epistle
.
)
But
if
all
Scriptures
be
written
for
our
Learning
,
in
cases
of
like
nature
;
why
do
you
not
practise
them
equally
all
alike
?
We
have
those
two
Tribes
building
their
Altar
,
a
symbolical
protestation
of
their
Faith
and
Affiance
in
God
of
their
Communion
with
his
Church
,
and
their
Interest
in
his
publick
Worship
and
Service
;
you
have
also
in
these
Scriptures
,
the
report
of
Daniels
opening
his
Windows
upon
the
same
account
,
and
to
the
very
same
purpose
;
and
we
find
Lyserus
,
Lavator
,
Calvin
,
our
Synopsis
(
and
who
not
,
that
have
considered
the
thing
among
our
Protestant
Divines
)
do
make
the
sign
of
the
Cross
(
in
use
among
all
Christians
)
a
Parallel
Case
with
those
,
a
symbolical
protestation
of
our
Christianity
,
of
our
Faith
and
Affiance
in
Christ
Crucified
,
of
Communion
with
Gods
Holy
Catholick
Church
,
and
of
our
Interest
in
all
the
priviledges
of
his
publick
Worship
and
Service
:
and
this
Symbolical
Protestation
,
is
grounded
upon
the
fundamental
Article
of
Confession
,
which
is
of
moral
and
perpetual
obligation
;
why
then
is
not
this
Reconciler
as
zealous
a
Champion
for
the
use
of
that
ancient
Ceremony
,
as
he
is
for
matters
of
meat
and
drink
,
as
he
finds
them
in
this
present
Scripture
?
But
I
must
observe
(
2.
)
That
the
immediate
Inference
the
Apostle
makes
from
those
words
,
All
Scripture
is
written
for
our
Learning
(
which
have
relation
to
Christs
Condescension
to
redeem
and
save
us
)
Rom.
15.
3
,
4.
is
this
(
ver.
7.
)
wherefore
receive
ye
one
another
,
as
Christ
also
received
us
,
to
the
Glory
of
God
.
This
(
saith
Hemmingius
)
is
the
general
conclusion
of
all
the
matters
or
concernments
,
which
the
Apostle
disputed
of
from
the
beginning
of
the
fourteenth
Chapter
.
And
that
we
may
understand
our
own
,
and
take
some
measure
of
our
Governors
Duty
(
as
far
as
modesty
and
scripture
will
allow
us
,
)
Let
us
seriously
Consider
1.
That
Christ
,
tho
he
dyed
for
all
men
,
yet
he
received
none
into
actual
Communion
with
him
,
but
such
as
were
willing
to
be
received
.
2.
He
received
none
,
but
upon
terms
of
his
own
and
not
of
their
proposing
.
3.
He
received
none
but
upon
condition
of
obedience
to
his
Laws
,
and
Institutions
;
whereof
Government
in
Church
and
State
is
undoubtedly
one
.
4.
He
received
none
but
to
the
glory
of
God
.
Now
to
all
such
the
Arms
of
our
Governors
are
opened
,
and
they
are
most
ready
to
receive
them
.
But
such
as
must
make
their
own
Conditions
,
and
come
in
only
upon
their
own
Terms
,
and
those
terms
of
Division
,
Christ
never
received
such
,
and
we
know
the
Jews
were
cut
off
upon
that
account
:
and
therefore
the
Church
cannot
receive
them
to
the
glory
of
God
,
unless
She
should
acknowledge
him
to
be
a
God
of
Confusion
and
not
of
Peace
and
Order
;
To
this
purpose
Erasmus
paraphraseth
the
Text.
(
Rom.
15.
7.
)
Receive
This
Reconciler
,
by
the
Scriptures
written
for
our
Learning
understands
the
14th
.
and
15th
.
Chapter
to
the
Romans
,
which
he
makes
the
subject
of
his
discourse
(
pag.
67.
)
tho
he
takes
no
notice
of
several
remarques
,
which
the
Verdict
has
thereon
,
and
he
should
have
done
well
to
have
taught
the
people
,
what
bitter
animosities
,
and
sad
confusions
did
arise
amongst
them
,
for
want
of
good
Laws
,
and
Rules
to
direct
the
Professors
of
Christianity
,
and
of
Authority
and
Governors
to
awe
them
into
a
due
obedience
.
For
the
Convert-Jews
would
by
all
means
observe
Moses
his
Laws
,
and
Institutions
,
even
such
as
were
purely
Ritual
and
Ceremonial
;
and
not
content
with
an
allowance
to
do
it
themselves
,
they
would
impose
the
practice
upon
all
others
;
and
because
the
Gentiles
would
not
observe
them
,
tho
reconciled
to
Christianity
,
they
would
not
admit
them
to
their
Communion
.
On
the
other
side
the
Gentil-Converts
,
being
very
well
assured
of
the
Liberty
,
which
they
had
in
Christ
,
whereby
they
were
exempted
from
the
Yoak
of
Moses's
Law
,
(
which
was
never
designed
to
be
put
upon
the
Christians
neck
)
they
were
no
less
earnest
to
exclude
from
their
Communion
such
Jews
as
still
addicted
themselves
to
the
Customs
and
Law
of
Moses
.
Hereupon
arose
a
wretched
Schism
which
wonderfully
obstructed
the
progress
of
the
Gospel
amongst
them
in
the
very
infancy
of
it
.
And
wanting
Church-Governors
,
with
a
secular
Arm
to
assist
them
,
nothing
was
able
to
extinguish
their
dissentions
and
bring
them
to
a
quiet
settlement
,
till
the
fulness
of
Apostolical
Authority
with
the
power
of
Miracles
should
come
among
them
,
as
shall
be
declared
hereafter
.
But
,
our
Reconciler
tells
us
,
't
is
the
perpetual
Duty
of
the
highest
Christians
to
follow
after
the
things
which
make
for
Peace
,
and
whereby
they
may
edify
one
another
.
This
we
can
easily
grant
him
:
but
as
Theodoret
observes
,
the
Apostle
Jesus
Christ
.
Has
not
God
given
us
Guides
,
and
are
not
we
bound
to
follow
peace
after
their
direction
and
example
?
Have
not
they
a
command
as
well
as
a
power
These
are
truths
that
are
evident
of
themselves
,
and
owned
by
the
Learned
of
all
Perswasions
,
the
Ordering
and
Appointment
of
honest
and
decent
Rites
,
Verdict
.
p.
according
to
the
word
of
God
,
makes
much
for
the
preservation
of
Discipline
,
and
to
strengthen
the
bond
of
Peace
,
saith
David
Rungius
,
and
Calvin
himself
.
Hereupon
we
find
that
the
great
Apostle
made
Ordinances
of
the
like
nature
(
which
are
called
Traditions
)
and
they
were
about
things
indifferent
,
of
no
absolute
necessity
,
but
only
for
decency
,
such
as
the
Womans
Vail
in
publick
In
the
mean
while
Dr.
Womock
keeps
his
Ground
;
viz.
That
this
was
only
a
Temporary
provision
to
keep
the
Peace
among
private
Christians
:
and
hereupon
the
Reconciler
requires
him
to
prove
that
the
things
above-mentioned
(
Rom.
14.
)
were
only
Temporary
;
and
that
Church-Governors
are
now
at
liberty
to
walk
uncharitably
towards
the
weak
,
and
to
destroy
the
work
of
God
for
meat
and
drink
,
and
we
are
satisfied
.
Here
we
are
called
upon
to
prove
two
things
;
and
I
am
afraid
the
last
will
prove
him
to
be
a
Sophister
.
But
we
shall
attempt
to
prove
the
first
:
That
those
things
were
only
Temporary
.
'T
is
the
express
affirmation
of
Aretius
,
Roman
Christians
having
no
Ordinary
Governor
,
the
Apostle
shews
private
men
the
way
which
they
should
walk
in
;
as
was
observed
formerly
.
And
Ad
Rom.
14.
And
Beza
observes
Apostolum
non
praecipere
ut
ejusmodl
ignorantia
foveatur
,
sed
duntaxat
ut
tuleretur
.
tantisper
dum
isti
possint
erudiri
.
Ad
Rom.
14.
2.
When
they
became
stubborn
and
indocible
,
They
were
rejected
.
that
the
provision
was
but
for
a
time
is
the
express
Doctrine
of
Hemmingius
,
Aliquid
ad
tempus
Fratrum
infirmitati
largiendum
est
:
Something
is
to
be
allowed
for
a
time
,
to
the
infirmity
of
our
Brethren
:
secus
de
obstinatis
&
pertinacibus
judicandum
est
:
but
we
must
determine
otherwise
of
the
obstinate
and
stubborn
.
He
speaks
of
weak
Christians
which
he
supposes
to
be
in
every
particular
Church
in
these
days
:
but
if
care
were
duly
taken
to
Catechise
our
Youth
,
and
to
instruct
them
in
the
Principles
of
Intellectual
Rickets
,
and
the
weakness
that
follows
it
,
would
be
perfectly
corrected
in
our
Minority
,
and
we
should
never
infest
the
Church
with
our
frowardness
upon
that
account
.
But
my
task
is
to
prove
that
the
Directions
which
the
Apostle
gives
to
those
Christians
at
Rome
,
had
a
peculiar
reference
,
(
1.
)
To
that
present
time
.
(
2.
)
To
some
special
things
,
and
(
3.
)
To
that
Critical
Dispensation
.
(
1.
)
To
that
present
time
;
and
he
that
will
take
the
pains
to
consider
the
Case
,
can
never
be
perswaded
,
that
such
cautions
and
directions
as
were
given
to
Jews
,
or
Gentil-Converts
,
in
reference
purely
to
those
Federal
Rites
of
the
respective
Institutions
,
to
which
they
had
so
lately
been
accustomed
;
He
I
say
,
can
never
be
convinced
,
that
they
do
lay
any
obligation
upon
such
as
were
bred
up
in
Christianity
from
their
Cradles
.
But
that
these
cautions
were
calculated
for
that
present
time
,
we
have
reason
to
believe
upon
farther
evidence
.
1.
The
Apostle
in
his
great
prudence
was
wont
to
make
such
Temporary
I
suppose
,
saith
he
,
this
is
good
for
the
present
distress
:
not
that
Marriage
was
a
more
impure
state
of
Life
:
but
to
avoid
the
difficulties
and
molestations
of
it
.
Single
persons
were
in
a
better
condition
,
more
prompt
and
easie
to
grapple
with
Persecutions
,
which
in
those
days
did
more
frequently
afflict
the
Professors
of
the
Gospel
.
The
Apostle
has
an
eye
to
the
like
fervent
in
Spirit
,
serving
the
season
;
For
many
Copies
Stearne
Aphoris
.
de
felicitate
,
§.
2.
Aphor.
22.
read
the
Text
so
,
and
therefore
Dr.
Hammond
doth
thus
Paraphrase
the
Text
:
Doing
those
things
,
that
in
respect
of
the
Circumstances
of
time
and
place
,
wherein
now
you
are
,
may
most
tend
to
the
honour
of
God
,
and
building
up
of
the
Church
.
And
S.
Ambrose
descants
very
well
upon
the
place
,
lest
they
should
unseasonably
press
matters
of
Religion
,
in
an
evil
time
,
whereby
they
might
raise
up
Scandal
:
therefore
he
subjoyns
this
caution
,
serving
the
time
.
The
great
matters
of
Faith
and
Religion
,
Vt
Judaeorum
sopiret
insaniam
,
that
he
might
appease
the
Rage
of
the
Jews
.
And
what
have
we
been
doing
these
twenty
years
,
but
serving
the
time
,
by
Clemency
and
Condescention
to
gratifie
an
unsteady
Faction
,
whom
nothing
can
oblige
.
And
no
doubt
S.
Paul
had
an
eye
to
the
circumcumstance
of
time
,
and
the
difficulty
as
well
as
the
inconveniency
,
of
making
a
peremptory
Order
for
them
in
this
Case
,
when
he
wrote
that
Epistle
,
as
shall
be
shewed
.
2.
I
am
induced
to
believe
this
was
but
a
Temporary
provision
;
because
it
was
upon
the
account
of
Novices
in
the
Faith
,
as
all
the
Antients
do
unanimously
observe
.
'T
was
in
Favour
of
such
as
had
newly
embraced
the
Gospel
;
wherefore
he
would
not
have
the
strong
Christians
(
who
understood
the
liberty
of
their
Christianity
)
to
entangle
the
weak
by
intricate
disputations
,
which
might
provoke
them
unto
Apostacy
:
but
charitably
to
bear
with
them
for
a
time
:
and
that
as
a
condescention
,
which
argues
not
a
Law
and
stedfast
Constitution
,
but
(
as
they
call
it
)
a
Dispensation
.
[
*
](A66905-e24500-b)
*
Ita
Chrysostomus
simula●ionem
Petri
saepius
Dispensationem
appellavit
.
ad
Gal.
2.
Theodoret.
Theophilact
.
Ad
Rom.
14.
Whereupon
even
where
he
sollicits
this
Indulgence
on
their
behalfs
(
to
prevent
a
Relapse
)
he
blames
their
Ignorance
(
discovers
the
soft
and
tender
part
)
and
lays
open
the
Sore
,
and
gently
drops
in
his
Medicinal
Wine
and
Oyl
.
The
observation
is
quick
and
very
material
,
That
while
he
seems
to
chide
the
strong
(
in
the
Faith
)
under
pretence
of
that
freedom
of
Speech
to
them
,
He
turns
all
his
Correption
and
Reproof
upon
the
weak
.
For
in
calling
them
weak
he
declares
them
to
be
valetudinary
;
and
when
he
bids
the
stronger
Christians
to
receive
,
to
help
,
and
succour
them
,
it
argues
he
thought
they
stood
in
need
of
a
Keeper
and
good
Remedies
;
which
is
a
certain
Indication
of
a
Distemper
and
a
Mental
Craziness
:
so
far
was
the
Apostle
from
encouraging
them
(
as
this
Reconciler
doth
)
to
continue
and
become
obstinate
in
their
weakness
;
For
tho
he
would
have
them
treated
like
Babes
,
while
they
were
so
:
Yet
he
would
not
have
them
be
Babes
always
:
but
to
be
men
in
understanding
,
and
to
put
away
childish
things
.
1
Cor.
3.
1.
Heb.
5.
11
,
12.
3.
If
these
directions
given
to
the
Christians
at
Rome
,
were
not
temporary
;
the
Apostle
contradicted
his
own
Doctrine
;
for
in
setled
Churches
afterwards
,
He
was
so
far
from
prescribing
forbearance
of
Meats
,
or
the
observation
Jewish
Festivals
,
that
he
severely
condemns
them
(
yea
as
Superstitious
,
and
destructive
of
Salvation
)
as
this
Reconciler
does
observe
(
when
he
finds
occasion
4.
That
they
were
but
Temporary
is
the
Judgment
of
the
Fathers
,
and
the
most
Learned
Modern
Writers
;
The
Verdict
has
mentioned
Matthisius
,
Estius
,
our
Synopsis
,
and
Mr.
Perkins
,
who
saith
expresly
,
that
Commandment
(
Rom.
14.
22.
)
was
given
by
Paul
for
those
times
when
men
were
not
fully
perswaded
of
the
use
of
Gods
Creatures
,
as
meats
and
drinks
,
&c.
But
to
these
(
2.
)
I
say
the
Apostles
Directions
had
reference
to
some
special
things
forbidden
by
the
Law
of
Moses
.
(
1.
)
For
the
difference
among
those
Christians
2.
The
Antients
do
restrain
the
matters
in
debate
to
the
prohibitions
of
the
Law
:
so
Theophilact
,
seeing
God
But
for
such
as
are
still
in
bondage
under
the
Law
,
it
is
not
Lawful
for
them
to
eat
(
or
to
do
)
what
the
Law
forbids
:
Quia
indulgentiam
datam
spernunt
.
Because
they
despise
the
priviledge
of
the
Gospel
.
His
multitude
of
quotations
is
to
little
purpose
,
in
this
case
rightly
stated
.
For
4.
I
dare
be
bold
to
say
,
that
not
one
of
the
Ancient
Fathers
ever
applied
that
discourse
of
the
Apostle
to
the
prejudice
of
Authority
in
ordaining
Rites
and
matters
of
Decency
in
Gods
Service
.
Did
not
all
the
Fathers
he
alledges
,
Bow
,
Kneel
,
wear
a
Surplice
,
sign
with
the
Cross
?
Yes
,
and
would
have
spit
in
his
face
,
that
should
have
offered
to
dispute
so
general
a
practice
of
the
whole
Church
.
His
quoting
their
Authority
in
this
case
is
therefore
trifling
,
and
designed
to
impose
upon
the
Reader
,
or
else
he
is
deluded
himself
by
a
Fanatic
Zeal
,
and
vain
Imagination
;
And
if
old
Father
Gregory
were
alive
he
would
make
as
sharp
an
Invective
against
him
for
this
,
as
he
did
against
Julian
upon
another
account
.
And
I
have
observed
particularly
(
4.
)
Let
me
put
the
Case
home
to
our
Reconciler
and
his
beloved
,
the
Dissenters
;
if
they
claim
a
title
to
the
Apostles
Indulgence
(
Rom.
14.
)
in
their
refusal
,
or
forbearance
of
those
things
which
are
enjoyned
by
Authority
;
Then
they
must
look
upon
those
things
as
common
and
unclean
;
for
that
is
the
very
case
the
Apostle
speaks
to
,
(
Rom.
14.
14.
)
If
they
esteem
them
unclean
(
which
signifies
nothing
but
unlawful
)
that
must
be
either
according
to
Moses's
Law
,
or
according
to
the
Gospel
:
If
they
go
according
to
Moses
Law
,
they
run
into
Judaism
and
Superstition
;
and
tempt
God
,
as
this
Reconciler
confesseth
(
p.
75.
)
and
in
effect
,
deny
that
Judaism
is
abolished
,
and
hath
given
place
to
Christianity
;
if
they
pretend
to
go
by
the
Gospel
,
that
very
Gospel
contradicts
their
pretence
,
as
we
learn
by
a
voice
from
Heaven
to
S.
Peter
,
Acts
10.
15.
What
God
hath
cleansed
,
that
call
not
thou
common
(
for
persons
were
so
esteemed
by
the
Law
as
well
as
things
)
and
by
the
resolution
of
S.
Paul
in
this
place
,
Rom.
14.
14.
I
know
and
am
perswaded
by
the
Lord
Jesus
,
that
there
is
nothing
unclean
of
it self
.
(
5.
)
And
I
would
have
it
considered
,
that
we
have
no
Rites
or
Observances
in
use
among
us
,
but
what
are
taken
up
by
the
light
of
Nature
,
or
purely
upon
the
account
of
Christianity
.
They
never
had
any
Relation
to
the
Institutions
of
the
Heathen
,
as
the
meats
offered
to
Idols
,
nor
yet
to
the
Levitical
Covenant
,
as
Swines-flesh
,
Circumcision
,
the
Jewish
Sacrifices
,
and
Festivals
had
.
Shew
me
where
St.
Paul
saith
,
one
man
regardeth
a
Surplice
,
the
sign
of
the
Cross
,
kneeling
;
another
man
regardeth
them
not
:
Do
not
Judge
,
do
not
grieve
,
do
not
offend
a
Brother
for
these
things
.
He
did
not
,
he
could
not
say
any
thing
to
this
effect
,
of
any
of
these
Womans
Vaile
by
a
Parity
of
Reason
;
and
for
the
sign
of
the
Cross
,
't
is
so
peculiarly
related
to
Christianity
,
that
it
can
never
tempt
any
man
to
turn
either
Jew
or
Gentile
(
which
was
the
great
danger
St.
Paul
so
carefully
provides
against
)
and
he
hath
given
us
a
Reason
for
it
;
Christ
Crucified
was
unto
the
Jews
a
stumbling-block
,
and
to
the
Greeks
foolishness
.
To
this
I
may
add
(
6.
)
The
general
opinion
of
Commentators
is
,
that
the
Apostle
does
not
When
the
Apostle
saith
,
let
every
man
abound
in
his
own
sense
,
(
according
to
the
vulgar
Latin
)
or
let
him
be
fully
perswaded
in
his
own
mind
,
(
as
the
English
hath
it
,
)
Theodoret
observes
,
that
the
Apostle
did
not
speak
this
in
general
,
nor
may
we
be
so
free
in
our
opinions
or
perswasions
of
Gods
Word
and
Ordinances
,
for
he
doth
anathematize
or
let
every
Soul
be
subject
to
the
higher
Powers
;
and
this
is
the
will
of
God
,
even
our
Submission
and
Obedience
to
such
as
set
over
us
.
Wherefore
unless
the
Apostle
contradicts
his
own
Doctrine
,
he
cannot
be
supposed
to
deliver
any
thing
in
this
case
that
may
derogate
from
the
just
power
of
our
Superiors
:
And
let
it
be
once
proved
,
that
the
Apostle
has
set
up
Liberty
above
Authority
,
or
in
opposition
to
it
,
and
I
shall
yield
the
Cause
:
but
this
is
a
challenge
,
which
I
dare
say
none
of
our
Dissenters
,
No
,
nor
the
Reconciler
himself
,
will
have
the
hardiness
to
answer
.
3.
I
say
,
Those
Directions
of
the
Apostle
Critical
Dispensation
.
I
call
it
Critical
;
because
it
was
something
like
that
juncture
of
circumstances
,
which
hapned
in
St.
Paul's
Voyage
to
Rome
;
when
they
came
to
the
place
where
two
Seas
met
;
except
the
Mariners
(
the
Guides
of
the
Vessel
)
did
abide
in
the
Ship
,
and
submit
to
the
Apostles
prudent
Steerage
and
Direction
,
They
could
not
be
saved
.
For
that
this
Indulgence
of
the
Apostle
was
in
favour
of
the
Jews
,
cannot
be
denied
;
and
he
had
taken
the
advice
of
the
Colledge
of
Apostles
and
Elders
in
it
,
who
tell
him
thus
,
Acts
21.
20.
Thou
seest
Brother
,
how
many
thousands
of
Jews
there
are
which
believe
,
and
they
are
all
zealous
of
the
Law
.
Now
Whether
the
introduction
of
this
did
abrogate
or
supersede
the
Authority
of
the
other
,
was
the
thing
in
question
.
The
prejudice
the
Jews
had
against
the
abrogation
of
it
(
for
the
Reasons
now
mentioned
)
was
so
great
,
that
it
was
not
easie
to
be
conquered
.
The
Apostle
was
sensible
hereof
,
(
for
he
lost
his
own
Carnal
eyes
before
he
could
discern
he
was
smitten
down
to
the
Earth
,
that
he
might
there
bury
those
beggarly
Elements
of
Judaism
(
wherein
he
had
been
Disciplined
and
for
which
he
was
so
fiercely
Zealous
)
before
he
could
learn
humility
enough
to
submit
to
the
Voice
and
Gospel
of
the
Messias
;
and
this
made
him
so
compassionate
to
his
Brethren
of
Israel
,
whom
he
knew
to
lye
under
the
like
prepossession
and
prejudice
.
'T
is
true
,
Moses's
Law
was
out
of
date
,
de
jure
,
upon
the
publication
of
the
Law
was
but
a
shadow
of
good
things
to
come
:
the
Body
and
the
Sun
was
Christ
,
the
De
Jure
therefore
,
the
Law
of
Ceremonies
was
abolish'd
:
But
yet
till
there
was
a
clear
promulgation
hereof
,
the
old
Law
retained
its
force
and
vigour
among
such
as
understood
not
that
it
was
now
void
and
of
no
effect
.
For
tho
the
Law
ceases
by
a
meer
abrogation
,
yet
the
Subject
cannot
be
free
from
his
former
obligation
,
till
it
does
some
way
appear
,
that
't
is
his
Superiors
will
and
that
the
former
Law
be
presently
revoked
;
which
was
not
yet
made
manifest
convincingly
to
all
the
Community
of
the
Jewish
Nation
.
And
that
which
increased
the
difficulty
,
and
confirmed
,
if
not
heightned
the
prejudices
on
both
sides
was
this
:
The
Jews
,
they
received
the
gifts
of
the
Holy
Act.
2.
Act.
10
,
44
,
45.
and
Chap.
11.
2.
to
18.
Ghost
under
the
observation
of
Moses's
Law
;
the
Gentils
did
the
like
under
the
omission
and
neglect
of
it
.
Hereupon
,
why
should
we
abandon
our
old
Law
,
seeing
God
hath
received
us
Divine
Authority
,
assisted
by
the
extraordinary
gifts
of
the
Holy
Ghost
,
(
and
agreeing
in
a
Declaration
to
the
same
effect
)
and
the
power
of
Miracles
,
was
able
to
bring
them
to
Conformity
,
and
unite
them
entirely
into
one
Catholick
Communion
.
This
I
call
a
Critical
dispensation
;
and
it
can
never
be
the
Case
of
the
Christian
Church
again
,
unless
Elias
should
come
a
second
time
(
as
some
do
vainly
dream
)
to
make
a
farther
Reformation
;
and
then
perhaps
,
S.
Pauls
Rules
might
be
in
season
again
,
before
the
World
could
come
to
any
settlement
.
How
far
is
the
Case
of
Dissenters
wide
of
this
?
were
they
bred
under
any
other
Divine
Law
than
that
which
we
profess
and
practise
?
Have
they
any
pretence
to
some
other
divine
Institutions
?
Have
they
any
divine
prohibition
against
any
thing
the
Church
observes
?
Do
we
violate
any
Ordinance
that
is
known
to
be
prae-establisht
by
Divine
Authority
?
why
then
do
they
take
up
the
perverse
or
peevish
practice
of
those
Jews
and
run
upon
the
same
Rock
of
Judaism
and
Superstition
,
as
if
they
were
called
to
it
by
a
voice
from
Heaven
,
when
they
have
not
the
like
pretence
for
it
?
For
either
the
Law
of
Moses
is
in
force
,
or
it
is
not
:
If
they
think
it
is
in
force
,
They
may
scruple
at
the
eating
of
a
black
Pudding
or
touching
the
Corps
of
their
dearest
friend
deceased
,
or
ploughing
with
an
Oxe
and
an
Asse
(
which
conjunction
,
in
a
Tropical
sense
,
they
never
scruple
at
)
:
If
that
Law
be
not
in
force
at
all
,
in
their
opinion
,
why
do
they
plead
,
what
S.
Paul
discourses
upon
the
account
of
them
who
believed
it
was
?
If
it
concerns
us
at
all
,
it
must
be
either
directly
,
or
indirectly
and
by
a
parity
of
Reason
.
But
(
1.
)
not
directly
;
because
it
relates
to
a
Law
,
whereby
things
were
distinguish'd
into
clean
and
unclean
.
(
2.
)
Not
indirectly
or
by
a
parity
of
Reason
;
because
the
like
critical
juncture
of
circumstances
is
never
like
to
happen
.
Let
them
therefore
set
their
hearts
at
rest
.
For
those
Rules
of
condescention
and
forbearance
which
the
Apostle
prescribed
as
a
temporary
provision
to
keep
those
private
Christians
quiet
,
under
that
Critical
Dispensation
,
can
never
serve
to
justifie
their
Separation
,
upon
such
groundless
doubts
,
empty
Scruples
,
and
vain
Imaginations
.
And
now
having
made
it
clear
to
all
Church-Governors
are
now
at
liberty
to
walk
uncharitably
towards
the
weak
,
and
to
destroy
the
work
of
God
for
meat
and
drink
:
Do
this
says
he
,
very
fairly
,
and
we
are
satisfied
.
This
any
man
would
think
a
fair
offer
at
the
first
hearing
:
but
upon
second
thoughts
,
we
find
that
by
suppressing
one
of
the
premisses
he
hides
a
sallacy
:
and
herein
he
is
either
catch'd
himself
,
and
deceived
in
his
own
captious
way
of
reasoning
,
and
that
betrays
his
want
of
Logick
:
or
else
he
designs
wittingly
to
impose
upon
the
weakness
or
credulity
of
his
Reader
;
and
then
he
shews
his
want
of
honesty
.
If
we
put
his
Argument
into
Form
for
him
,
it
must
run
thus
:
He
that
says
,
Those
Rules
above-mentioned
were
but
a
Temporary
Provision
to
keep
the
Peace
among
private
Christians
,
he
leaves
Church-Governors
at
liberty
to
walk
uncharitably
towards
the
weak
,
and
to
destroy
the
work
of
God
for
meat
and
drink
.
But
Dr.
Womock
says
,
Those
Rules
above-mentioned
,
were
but
a
Temporary
Provision
to
keep
the
Peace
among
private
Christians
,
ergo
Dr.
Womock
leaves
Church-Governors
&c.
We
must
give
him
time
to
prove
the
major
Proposition
;
and
I
believe
he
will
take
till
Dooms-day
,
and
then
he
may
have
something
else
to
answer
for
;
His
disturbing
the
peace
of
the
Church
,
and
encouraging
an
ungovernable
Faction
in
their
Schism
and
Sedition
.
But
let
us
follow
him
.
Dr.
Womock
saith
from
Catharinus
,
They
were
Rules
to
be
received
till
the
Apostles
had
made
a
perfect
determination
;
and
truly
saith
the
Reconciler
,
if
this
were
all
,
they
were
not
to
be
observed
at
all
.
His
Reason
follows
;
For
in
this
very
Chapter
he
plainly
saith
,
that
the
things
scrupled
by
the
weak
were
pure
and
lawful
in
themselves
;
and
that
he
knew
,
and
was
perswaded
by
the
Lord
Jesus
,
that
there
was
nothing
unclean
of
it self
;
which
is
as
perfect
,
and
full
a
determination
of
the
Case
,
against
the
weak
,
as
words
can
make
.
Let
us
take
notice
(
1.
)
that
we
have
here
the
Key
put
into
our
hands
,
by
the
Apostle
himself
,
to
open
and
unlock
his
meaning
,
and
to
give
us
the
full
account
of
his
design
;
which
was
to
indulge
the
Jewish
Christians
,
who
had
been
bred
up
under
the
Mosaical
Dispensation
;
wherein
days
and
meats
were
distinguished
into
such
as
were
clean
or
unclean
,
common
or
holy
;
which
cannot
concern
us
who
pretend
to
no
such
distinction
in
that
Legal
sense
or
of
any
Divine
Authority
.
Having
observed
thus
much
,
(
2.
)
I
answer
.
That
the
Apostle
did
declare
his
judgment
in
the
Case
,
as
to
the
matters
in
question
de
jure
:
but
as
to
the
use
and
practice
of
them
at
Rome
,
He
did
not
as
yet
settle
or
determine
them
de
facto
,
by
his
Apostolical
Authority
.
But
with
us
the
case
is
otherwise
;
we
have
a
Determination
and
Settlement
against
our
pretended
weak
ones
,
both
de
jure
and
de
facto
too
.
For
they
know
there
is
nothing
de
jure
unclean
,
or
unlawful
among
us
,
and
that
de
Facto
,
Authority
hath
setled
what
they
dispute
against
.
That
S.
Paul
has
determined
the
Case
de
jure
,
we
have
his
own
concession
;
and
that
(
elsewhere
)
he
did
state
and
settle
it
,
de
facto
,
he
is
forced
to
confess
;
and
indeed
his
concessions
are
so
full
,
when
he
comes
to
himself
,
that
they
are
a
perfect
confutation
of
his
whole
Book
,
if
a
man
would
give
himself
the
trouble
or
the
leisure
to
collect
them
.
That
the
Apostle
did
determine
the
Case
de
facto
as
to
other
Churches
,
are
so
full
and
clear
,
that
we
have
no
need
of
other
evidence
to
prove
it
:
The
(
p.
80.
)
And
does
he
not
condemn
them
for
their
superstitious
abstaining
from
certain
meats
and
drinks
?
Let
no
man
judge
you
in
meats
and
drinks
:
and
let
no
man
beguile
you
of
your
Reward
through
their
vain
traditions
;
touch
not
,
tast
not
,
handle
Gal.
4.
4.
Ye
observe
days
and
months
and
times
and
years
;
I
am
afraid
of
you
lest
I
have
bestowed
upon
you
labour
in
vain
.
Was
not
the
Apostle
so
earnest
and
positive
herein
,
that
he
threatned
the
Dissenters
as
Disturbers
of
the
Church
,
and
tells
them
:
That
they
should
bear
their
judgment
;
and
wisheth
them
cut
off
?
Gal.
5.
Did
he
not
withstand
St.
Peter
to
the
face
;
because
he
was
to
be
blamed
;
and
why
?
was
it
not
because
he
did
not
walk
uprightly
according
to
the
truth
of
the
Gospel
?
and
was
not
all
this
contest
upon
the
account
of
the
difference
betwixt
the
Jew
and
Gentile
Christians
?
was
the
Apostle
thus
positive
,
did
he
use
such
Menaces
,
did
he
give
such
warning
in
his
Epistle
to
the
Romans
?
If
not
;
why
does
this
Reconciler
say
,
that
if
those
Rules
were
but
a
provision
till
the
Apostles
had
made
a
more
perfect
determination
,
then
they
were
not
to
be
observed
at
all
:
was
not
Ignorance
and
Superstition
as
dangerous
to
the
Christians
at
Rome
,
as
to
those
at
Coloss
and
Galatia
?
Are
they
at
Rome
indulged
to
live
therein
always
,
when
these
at
Coloss
and
Galatia
are
threatned
,
and
in
danger
to
fall
from
Grace
,
and
be
lost
by
it
.
But
for
the
present
,
as
the
Gentile
Converts
had
great
assurance
of
their
immunity
from
the
Law
of
Moses
,
so
those
of
the
Jews
were
under
great
prejudices
through
their
veneration
for
it
:
And
the
Impostors
and
false
Teachers
,
(
headed
perhaps
by
Simon
Magus
who
Apostolical
Power
and
the
gift
of
Miracles
,
to
encounter
all
the
opposition
of
the
Enemy
.
In
the
mean
while
having
felt
in
himself
such
an
experiment
of
mercy
,
for
the
things
which
he
had
done
in
his
ignorance
and
unbelief
,
(
1
Tim.
1.
13.
)
He
was
well
perswaded
,
that
the
same
Divine
Goodness
,
which
for
a
time
prefers
a
mistaken
Zeal
before
a
deliberate
Romans
Ignorance
and
Superstition
,
till
he
should
vouchsafe
to
afford
a
Dispensation
sufficient
to
cure
the
Distempers
which
did
afflict
them
.
And
to
allay
and
be-calm
their
Animosities
,
he
forbids
all
uncharitable
altercations
;
and
to
prevent
Apostacy
from
the
Faith
,
he
prescribes
Lenitives
,
Condescention
and
gentle
usage
,
lest
they
should
be
tempted
to
forsake
the
Profession
of
Christianity
,
through
the
asperity
of
severe
Censures
and
spiteful
provocations
from
their
equals
,
and
such
as
had
no
Authority
to
Govern
them
.
This
,
I
say
,
was
a
Temporary
provisision
:
but
he
promises
them
a
more
perfect
redress
and
settlement
in
a
short
time
,
and
then
he
would
determine
and
settle
the
Case
and
those
differences
de
Facto
,
Rom.
16.
20.
The
God
of
Peace
shall
bruise
Satan
under
your
feet
shortly
.
By
Satan
here
he
means
the
false
Apostles
and
Impostors
(
which
were
so
great
Instruments
of
Satan
that
he
gives
them
his
name
)
with
the
Factious
and
Turbulent
Dissenters
which
were
led
by
them
,
so
Interpreters
do
generally
unstand
it
:
Non
solum
immittentes
offendicula
The
History
of
those
times
tells
us
,
that
the
Faction
was
so
impetuous
and
turbulent
,
that
Claudius
in
the
ninth
Year
of
his
Reign
,
was
provoked
to
put
forth
an
Edict
to
banish
them
out
of
Rome
,
Claudius
Judaeos
impulsore
Chresto
assidue
tumultuantes
Româ
expulit
,
saith
Suetonius
:
and
Josephus
to
the
same
purpose
:
Anno
ejusdem
imperatoris
nono
expulsos
per
Claudium
Judaeos
refert
,
and
taking
the
Jews
and
Christians
to
be
of
the
same
Religion
he
banish'd
them
all
together
.
There
was
little
hopes
therefore
that
the
order
of
a
Person
at
a
distance
,
who
had
never
been
amongst
them
should
be
of
any
force
to
quell
such
Heads
of
the
Faction
or
to
remove
their
prejudices
,
so
as
to
unite
them
in
the
same
belief
and
practice
,
also
t
these
matters
;
But
the
Apostle
foretold
and
promised
that
this
should
be
done
shortly
;
and
how
was
that
?
Shortly
,
Hoc
de
adventu
suo
dicit
;
He
speaks
this
of
his
own
coming
to
them
,
saith
St.
Ambrose
:
If
a
question
should
arise
how
this
could
be
effected
,
when
it
was
thought
that
his
Letters
were
more
prevalent
than
his
personal
presence
?
2
Cor.
10.
10.
This
is
answered
by
Interpreters
,
That
God
Almighty
would
assist
him
against
the
power
of
all
Impostors
,
and
Deceivers
,
(
whom
he
calls
Satan
,
)
for
the
opposition
they
made
against
Christ
and
his
Gospel
;
)
And
that
at
the
Apostles
coming
among
them
,
This
Satan
,
this
Adversary
And
this
the
Apostle
might
very
well
promise
without
boasting
,
upon
the
account
of
that
power
,
which
Christ
did
bestow
upon
his
Apostles
,
a
power
to
tread
upon
Serpents
,
and
Scorpions
and
all
the
power
of
the
Enemy
(
Luke
10.
)
And
so
Aretius
saith
(
as
the
opinion
of
many
Interpreters
)
Vbi
ad
vos
venero
,
per
gratiam
Dei
efficietur
,
ut
iste
Satan
Impostor
prodatur
&
confundatur
,
meâ
praesentia
conculcabitur
:
When
I
come
unto
you
,
by
the
Grace
of
God
,
it
shall
come
to
pass
,
that
Satan
that
Impostor
,
shall
be
discovered
and
confounded
,
he
shall
be
trodden
under
foot
by
my
presence
.
For
a
proof
of
this
,
we
have
the
Apostles
own
asseveration
.
Rom.
15.
29.
And
I
am
sure
that
when
I
come
unto
you
,
I
shall
come
in
the
fulness
of
the
blessing
of
the
Gospel
of
Christ
.
This
is
an
intimation
of
the
abundant
gifts
of
the
Holy
Ghost
,
whereby
he
should
be
inabled
to
confound
the
Ministers
of
Dissention
,
and
confirm
the
true
Disciples
.
Benedictio
autem
haec
signorum
virtus
est
:
per
quam
confirmati
sunt
,
This
blessing
was
the
power
of
Miracles
by
which
they
were
confirmed
in
the
truth
of
the
Gospel
,
St.
Ambrose
.
Origen
refers
it
to
the
gift
of
Prophesying
,
whereby
S.
Paul
foretells
his
coming
to
Rome
instructed
with
the
most
eminent
gifts
of
the
Holy
Ghost
.
Acts
19.
21.
Audaciter
autem
promittere
potuit
se
allaturum
copiam
Spiritualium
saith
Peter
Martyr
:
He
might
confidently
promise
,
that
he
should
come
attended
with
abundance
of
Spiritual
Blessings
:
because
he
knew
certainly
that
the
Grace
of
the
Apostleship
was
bestowed
upon
him
:
which
he
could
not
doubt
but
would
be
very
fruitful
and
of
great
efficacy
amongst
them
.
And
this
he
might
very
well
be
sure
of
,
upon
a
double
account
;
that
is
,
both
by
experience
,
and
by
Revelation
.
(
1.
)
His
experience
might
well
assure
him
hereof
;
For
he
was
thus
highly
furnish'd
in
his
administrations
to
other
Churches
:
Thus
he
tells
the
Corinthians
:
Truly
the
signs
of
an
Apostle
were
wrought
among
you
in
all
patience
in
signs
,
and
wonders
,
and
mighty
deeds
.
And
thus
he
expostulates
with
the
Galathians
:
He
therefore
that
Ministreth
to
you
the
Spirit
,
and
worketh
Miracles
among
you
,
does
he
do
it
by
the
works
of
the
Law
,
or
by
the
hearing
of
Faith
,
or
the
holy
Gospel
?
and
to
go
no
further
than
this
very
Epistle
to
the
Romans
,
He
tells
them
I
will
not
dare
to
speak
of
any
of
those
things
which
Christ
hath
not
wrought
by
me
,
to
make
the
Gentils
obedient
by
word
and
deed
,
through
mighty
signs
,
and
wonders
;
by
the
Power
of
the
spirit
of
God
,
so
that
from
Hierusalem
and
round
about
to
Illyricum
,
I
have
fully
Preached
the
Gospel
of
Christ
:
After
so
great
experience
of
this
Divine
Assistance
he
could
not
doubt
of
the
like
as
long
as
he
was
ingaged
in
the
like
service
of
the
Gospel
.
And
(
2.
)
we
may
very
well
conclude
That
he
purposed
by
the
Spirit
to
go
to
visit
I
am
sure
I
shall
come
to
you
with
the
fulness
of
Evangelical
Blessings
:
and
thereupon
the
Lord
shall
bruise
Satan
under
your
feet
shortly
.
By
this
means
the
Apostle
was
sure
,
that
the
Church
at
Rome
would
be
shortly
rescued
from
those
pestilent
Impostors
and
Dissentions
,
which
the
event
witnessed
accordingly
.
Haymo
is
most
full
in
it
:
I
'll
transcribe
his
words
.
Spiritu
prophetico
afflatus
,
talia
cum
securitate
dicebat
.
Quum
autem
dicit
,
in
abundantiâ
benedictionis
Christi
veniam
,
tale
est
,
quale
&
illud
quod
in
exordio
hujus
Epistolae
dixit
,
Desidero
,
(
inquiens
)
venire
ad
vos
,
ut
aliquid
gratiae
Spiritalis
impertiar
vobis
,
ad
confirmandos
vos
.
In
abundantiâ
benedictionis
veniam
plenitudine
virtutum
,
ut
meâ
praedicatione
quod
minus
habetis
in
fide
,
percipiatis
ex
virtute
miraculorum
,
quae
apud
vos
operabor
,
roboremini
in
eadem
fide
,
ut
majorem
gratiam
Christi
in
meo
adventu
percipere
mereamini
.
Sic
etenim
fecit
,
quia
veniens
,
quod
illis
deerat
in
fide
,
in
charitate
,
&
in
caeteris
rebus
spiritalibus
,
suo
adventu
supplevit
.
Haymo
above
eight
hundred
years
ago
,
does
deliver
this
sense
fully
upon
the
Text
,
(
Rom.
15.
)
Being
inspired
by
a
Prophetical
Spirit
,
he
delivered
these
things
with
great
confidence
.
When
he
saith
I
shall
come
in
the
abundance
of
the
blessing
of
Christ
.
He
repeats
what
he
had
said
in
the
beginning
of
his
Epistle
(
chap.
1.
11.
)
for
I
long
to
see
you
,
that
I
may
impart
unto
you
some
spiritual
gift
,
to
the
end
you
may
be
established
.
I
will
come
unto
you
in
the
abundance
of
the
benediction
of
the
Gospel
,
that
is
,
in
the
fulness
of
power
and
virtue
,
that
what
you
have
wanting
in
the
Faith
,
by
my
Preaching
you
may
receive
it
by
the
power
of
Miracles
,
which
I
will
work
among
you
,
that
ye
may
be
confirmed
in
that
Faith
;
that
you
may
receive
a
greater
measure
of
the
grace
of
Christ
at
my
coming
.
And
this
the
Apostle
did
perform
;
for
what
was
wanting
in
their
Faith
,
in
their
Charity
,
and
in
other
Spiritual
Graces
,
He
supplied
it
at
his
coming
to
them
.
The
short
is
,
the
Apostle
does
declare
his
sense
concerning
those
Ritual
observances
:
but
he
sent
no
peremptory
command
,
that
they
should
presently
walk
up
to
the
truth
and
priviledge
of
the
Gospel
in
the
practice
or
forbearance
of
those
things
.
1.
Because
there
was
no
Bishop
or
Governor
setled
to
enforce
the
observation
of
such
a
command
,
if
it
had
been
sent
.
And
(
2.
)
Because
the
opposition
was
so
stiff
,
and
the
opposers
so
subtil
and
prevalent
,
that
there
was
no
likelihood
that
an
order
or
command
sent
at
a
great
distance
from
a
person
whom
they
had
never
seen
,
should
take
effect
amongst
them
.
Therefore
he
reserved
the
full
determination
&
settlement
of
this
difference
Apostolical
Authority
,
and
the
power
of
Miracles
,
which
he
made
use
of
in
the
settlement
of
other
Churches
.
In
the
mean
while
the
most
prudent
provision
he
could
make
was
(
1.
)
To
advise
them
to
a
The
next
place
I
find
Dr.
Womock
concerned
in
,
is
at
pag.
77.
where
the
That
the
Apostle
here
declares
,
that
the
eating
of
those
things
,
which
the
weak
Brother
durst
not
eat
,
was
a
thing
Lawful
in
it self
,
and
that
he
was
perswaded
thus
to
judge
by
the
Lord
Jesus
,
and
so
the
scandal
which
the
weak
Christian
took
at
the
freedom
of
the
strong
,
who
used
his
Christian
Liberty
in
eating
of
these
things
,
was
scandalum
acceptum
non
datum
,
scandal
Received
but
not
Given
,
the
action
being
such
as
the
weak
Christian
could
not
justly
be
offended
at
:
And
yet
the
Apostle
plainly
doth
condemn
both
here
and
in
the
first
to
the
Corinthians
,
verse
8.
the
ministring
occasion
to
this
scandal
.
And
therefore
tho
this
Scandal
which
the
Dissenters
take
at
things
indifferent
enjoyned
by
Superiors
,
be
scandal
received
and
not
given
,
this
doth
not
hinder
but
it
may
be
the
Duty
of
Superiors
not
to
afford
occasion
to
it
,
by
the
imposing
of
these
things
,
&c.
From
which
words
of
his
,
we
see
plainly
,
his
quarrel
is
with
his
Superiors
;
and
if
they
will
not
come
to
School
to
him
to
learn
their
Duty
,
they
shall
hear
on
't
with
both
ears
,
and
the
people
shall
be
acquainted
with
it
to
judge
of
their
gross
neglect
.
But
of
this
we
shall
have
a
more
fit
occasion
to
discourse
anon
.
At
present
,
we
are
to
observe
,
That
tho
the
Apostle
did
declare
,
that
the
things
which
the
strong
did
eat
,
and
the
weak
were
offended
at
were
lawful
in
themselves
de
jure
;
and
that
he
was
so
perswaded
by
the
Lord
Jesus
;
yet
he
did
not
,
de
facto
,
presently
determine
the
general
use
of
them
;
because
the
weak
ones
were
not
as
yet
so
well
perswaded
.
This
is
the
sense
of
all
Commentators
as
well
Ancient
as
Modern
.
The
Gentil
Christians
lived
with
saith
Pet.
Martyr
,
as
a
People
not
tyed
to
the
Laws
of
Moses
:
They
understood
those
Ceremonies
of
Hellenisme
(
as
he
calls
it
)
to
be
vain
and
out
of
date
:
But
the
Jews
,
who
knew
the
Law
to
be
given
by
God
himself
,
they
could
not
presently
be
perswaded
that
it
was
to
be
abolished
.
Wherefore
they
demurr'd
upon
it
,
and
would
not
easily
suffer
themselves
to
be
drawn
from
the
observation
of
it
.
And
therefore
they
abstained
from
meats
forbidden
by
the
Law
(
among
which
were
things
Offered
to
Idols
.
Exod.
34.
15.
which
therefore
does
not
vary
the
Case
at
all
)
and
observed
the
Jewish
Festivals
.
All
which
practices
,
shewed
them
to
be
still
weak
in
the
Faith
.
For
they
are
the
weak
in
Faith
,
who
do
not
understand
the
use
of
things
indifferent
,
saith
Joan.
Thaddaeus
.
Now
,
tho
the
Law
of
Moses
was
abrogated
and
consequently
,
the
things
prohibited
by
that
Law
were
purified
from
their
uncleanness
,
that
is
,
were
become
lawful
de
jure
,
yet
God
had
not
de
facto
,
among
these
Christians
at
Rome
;
and
therefore
the
eating
such
meats
and
keeping
such
Festivals
,
by
them
that
knew
their
own
Liberty
was
a
scandal
given
to
such
as
But
admit
that
had
been
a
scandal
taken
and
not
given
;
yet
the
Reconcilers
[
and
therefore
tho
]
is
perfect
Non
sequitur
,
unless
his
skill
will
serve
him
to
draw
quidlibet
ex
quolibet
,
what
he
list
out
of
every
thing
,
or
out
of
nothing
,
and
can
make
the
Cart
to
drag
the
Horses
after
it
.
For
there
is
a
vast
disparity
betwixt
that
Case
of
those
Jews
,
and
this
of
our
Dissenters
.
And
Amesius
himself
Non
est
tale
periculum
scandali
(
saith
he
)
in
humanis
inventis
negligendis
quale
Apostolus
fuisse
olim
tradit
in
ceremoniis
legis
negligendis
.
Nulla
enim
conscientia
talis
potest
haberi
de
inventis
hominum
,
qualem
Judaei
habebant
de
institutis
Dei
:
There
is
no
such
danger
in
neglecting
Humane
inventions
,
as
the
Apostle
tells
us
there
was
of
old
in
neglecting
the
Ceremonies
of
the
Law
.
For
there
can
be
no
such
Reckoning
or
Conscience
made
of
Human
Inventions
,
as
the
Jews
made
of
Divine
Institutions
.
Tho
he
would
make
the
Ordinances
of
our
Superiors
odious
by
the
name
of
humane
Inventions
,
yet
he
sufficiently
declares
the
difference
between
the
Case
of
the
Jews
and
our
Dissenters
.
'T
is
well
observed
by
Beza
,
De
hac
ignorantia
hic
agi
,
quae
tamen
possit
verbum
Dei
praetexere
.
Erat
enim
hic
delectus
ciborum
&
dierum
,
de
quo
hîc
agitur
,
ex
verbo
Dei
institutus
,
adeo
ut
iis
,
qui
Christianam
Libertatem
ignorabant
,
non
esset
res
indifferens
,
sed
observatu
necessaria
ex
Dei
mandato
.
(
ad
Rom.
14.
v.
2.
)
The
Jews
might
very
reasonably
be
offended
,
because
the
Divine
Law
(
according
to
their
Present
Opinion
then
in
force
)
was
broken
;
but
here
is
no
such
Divine
Law
pretended
to
be
in
force
among
us
,
and
this
the
Dissenters
know
and
are
very
well
assured
of
;
and
yet
they
are
offended
.
To
make
the
difference
more
fully
appear
,
I
argue
thus
,
either
the
Jews
(
who
are
supposed
to
be
those
weak
Christians
)
knew
that
the
Ceremonial
Law
was
abrogated
or
they
knew
it
not
;
If
they
knew
it
to
be
abrogated
,
then
they
were
grosly
Superstitious
in
their
adherence
to
it
,
and
were
not
to
be
tolerated
in
it
,
but
to
be
restrained
from
it
:
if
they
knew
it
not
to
be
abrogated
,
then
they
look'd
upon
the
freedom
the
strong
ones
took
,
contrary
to
the
prohibition
,
to
be
a
breach
of
the
Divine
Law
in
force
;
and
that
was
Scandalum
Datum
as
was
said
even
now
,
a
Scandal
given
.
But
with
us
these
Dissenters
have
no
Divine
Prohibition
to
rescue
them
from
the
contempt
of
Authority
;
no
negative
Precept
to
alledge
to
justify
their
refusal
of
Conformity
:
but
a
Humane
Constitution
,
made
according
to
Gods
Ordinance
,
is
presumptuously
broken
,
contrary
to
a
Divine
Law
in
force
,
which
commands
obedience
to
our
Superiors
for
the
Lords
sake
.
But
let
the
Reconciler
go
on
,
(
if
he
can
)
to
run
down
Dr.
Womock
,
as
he
indeavours
in
these
words
:
When
therefore
Dr.
Womock
saith
,
that
the
Scandal
mentioned
here
is
to
be
understood
of
an
Active
Scandal
designed
as
a
Mouse-trap
set
and
baited
on
purpose
to
entice
and
catch
the
unwary
Mouse
;
[
*
](A66905-e29340-b)
*
Hemmingius
has
the
very
same
notion
of
the
word
,
Scandalum
propriissimè
significat
tegillum
in
instrumentis
,
quibus
capiuntur
mures
,
&c.
Hemming
.
Syntag.
de
Scandalo
.
This
(
saith
he
)
is
indeed
an
Exposition
well
becoming
Cajetan
and
Tirinus
,
from
whom
he
doth
confess
he
had
it
;
but
most
unworthy
of
a
Minister
of
God
.
For
,
can
any
man
of
Reason
think
it
lawful
to
do
an
unnecessary
and
uncommanded
action
,
which
he
knows
will
minister
occasion
to
the
Damnation
of
many
thousand
souls
,
provided
they
by
it
be
destroyed
without
his
formal
,
or
express
designation
of
their
Ruine
,
especially
when
the
souls
ruined
are
as
much
ruined
by
his
action
,
as
if
he
had
performed
it
to
that
end
?
Does
S.
Paul
say
If
meats
make
my
Brother
to
offend
,
I
will
not
so
eat
as
to
design
his
ruine
?
No
,
but
I
will
never
eat
whilst
the
World
stands
,
lest
I
make
my
Brother
to
offend
.
Here
the
Reconciler
quarrels
at
the
critical
Interpretation
of
a
word
;
tho
the
Learned
and
Pious
Dr.
Hammond
does
the
same
thing
;
He
observes
that
Hemmingius
,
Beza
,
or
any
other
Calvinist
?
Certainly
the
expression
of
putting
a
stumbling-block
in
our
Brothers
way
does
denote
a
voluntary
and
deliberate
action
;
and
whereas
he
saith
,
let
us
judge
this
rather
,
that
no
man
do
so
.
Oblique
malignos
istos
Censores
perstringit
,
saith
Beza
,
after
Calvin
,
he
does
obliquely
nip
.
(
or
has
a
back
blow
at
)
those
Malignant
Censurers
,
who
bend
all
their
Will
to
Carp
at
their
Brothers
Conversation
.
However
,
I
am
well
assured
,
't
is
not
so
unworthy
of
a
Gospel
Minister
to
declare
a
necessary
truth
,
tho
it
draws
enemies
upon
him
thereby
,
as
to
speak
perverse
things
to
draw
Disciples
after
him
:
This
is
like
enough
to
be
the
design
of
the
Reconciler
:
but
the
other
was
the
case
of
the
Apostle
,
Gal.
4.
16.
This
is
the
condition
of
sober
truth
,
saith
S.
Hierome
,
Strife
and
Envy
do
always
dogg
her
,
whilst
a
pernitious
Flattery
shall
purchase
Friendship
.
But
can
any
man
of
Reason
think
it
To
which
we
can
reply
,
that
we
plead
for
nothing
but
what
is
commanded
,
either
by
positive
Laws
or
General
Custom
,
(
which
among
us
is
Common
Law
too
,
)
and
therefore
necessary
and
so
determined
in
the
first
Council
of
the
Church
at
Jerulalem
;
and
we
are
so
far
Ye
shall
die
in
your
sins
,
to
Let
no
man
therefore
fly
in
the
face
of
Authority
;
't
is
not
the
Impositions
of
their
Governors
that
Damn
them
;
but
their
singularity
[
*
](A66905-e29900-b)
*
Quisquis
Ecclesiae
Ministerium
rejicit
,
&
jugum
,
quod
,
ejus
manu
Deus
vult
suis
omnibus
imponi
,
detrectat
,
nec
ullam
cum
Christo
Communionem
habere
,
nec
Dei
filius
esse
potest
.
Calvin
.
in
Isa.
49.
23.
Luke
10
16.
1
Thes.
4.
8.
and
Faction
,
in
choosing
a
Doctrine
and
way
of
Worship
by
themselves
(
which
is
directly
Heretical
both
in
practice
and
notion
)
in
opposition
to
the
Ministry
of
those
persons
(
their
Guides
)
whose
Faith
and
Conduct
they
ought
to
follow
,
For
in
despising
them
,
They
do
(
interpretativè
)
despise
their
Lord
and
Master
;
and
't
is
warning
enough
to
prevent
their
ruine
,
(
if
they
would
be
pleased
to
take
it
,
)
that
he
has
solemnly
told
us
so
.
And
what
other
course
hath
God
prescribed
to
prevent
Rebellion
,
but
to
tell
us
,
They
that
resist
their
Lawful
Governors
,
shall
receive
to
themselves
Damnation
.
If
men
will
be
so
incredulous
and
desperate
as
not
to
believe
God
herein
,
they
must
make
out
the
experiment
at
their
own
Cost
and
Peril
.
But
there
are
a
sort
of
men
,
who
weigh
their
Religion
only
by
their
Scruples
,
and
they
think
there
is
no
Scandal
but
in
a
Cross
or
Surplice
.
'T
is
fit
therefore
to
consider
what
is
meant
by
Scandal
.
'T
is
called
a
stumbling-block
and
to
let
us
know
what
he
means
by
that
Metaphor
,
he
doth
Interpret
it
by
an
additional
expression
,
calling
it
an
occasion
of
falling
,
upon
which
Hyperius
grounds
this
Description
:
Tunc
enim
Then
is
a
stumbling-block
or
scandal
laid
in
the
way
,
when
we
commit
something
in
Doctrine
or
manners
,
whereby
the
Conscience
of
another
Person
may
be
moved
to
depart
from
the
Religion
he
has
once
received
,
or
to
esteem
it
less
than
he
did
formerly
.
Now
he
should
be
a
man
of
a
strange
temper
,
that
should
think
the
worse
of
my
Religion
for
the
decency
of
its
address
,
and
my
reverence
in
the
performance
of
Gods
publick
and
solemn
Worship
.
We
should
consider
,
that
as
there
is
a
woe
denounced
to
those
,
who
give
offence
;
so
there
is
one
belongs
to
them
that
capriciously
take
it
,
and
there
is
a
blessing
promised
to
them
,
who
take
it
not
:
Blessed
is
he
(
saith
our
Soveraign
Lord
)
who
is
not
offended
in
me
,
which
(
Me
)
reacheth
beyond
his
Person
,
to
all
his
Dispensations
.
Yet
how
many
of
his
harmless
actions
were
the
Pharisees
offended
at
?
He
could
not
work
a
Cure
or
a
Miracle
,
but
they
made
a
Scandal
of
it
,
especially
if
it
were
performed
on
Their
,
which
indeed
they
made
more
their
own
,
than
Gods
,
Sabbath
.
It
is
not
to
be
denied
,
there
was
an
excellent
man
once
offended
at
Divine
Providence
,
for
I
was
Envious
at
the
foolish
,
when
I
saw
the
Prosperity
of
the
Wicked
.
But
this
was
only
by
Surprize
,
he
was
soon
rectified
in
his
judgment
when
he
went
into
the
House
of
the
Lord
;
and
if
our
Dissenters
(
who
are
offended
at
matters
of
a
far
inferiour
nature
,
)
would
find
in
their
hearts
,
to
go
to
Church
,
they
might
soon
meet
a
happy
cure
of
all
their
fond
and
needless
Scruples
.
However
,
your
Action
(
saith
this
Reconciler
)
doth
minister
occasion
to
their
Damnation
,
and
tho
they
be
destroyed
without
your
formal
or
express
designation
of
their
Ruine
,
yet
they
are
as
much
ruined
by
your
action
as
if
you
had
performed
it
to
that
end
:
This
seems
to
be
somewhat
hard
,
that
I
should
be
guilty
of
their
ruine
or
blamed
for
it
,
when
I
never
designed
it
,
never
intended
it
,
but
always
by
my
discourses
,
by
my
perswasions
,
by
my
prayers
and
tears
,
endeavoured
to
prevent
it
;
yet
so
it
is
,
saith
our
Reconciler
,
you
have
done
an
action
,
though
lawful
enough
and
harmless
in
it self
;
yet
this
weak
Brother
has
taken
offence
at
it
,
and
is
gone
to
Hell
for
it
;
and
you
must
answer
for
your
want
of
Charity
.
But
what
if
one
of
our
Brother
Dissenters
,
what
if
Amesius
(
after
he
is
cast
Ceremonies
)
Resolves
that
the
Mouse-Trap
must
be
ready
set
and
baited
,
as
well
as
Tirinus
?
What
will
you
say
,
if
,
when
he
is
handling
this
very
Case
of
Conscience
,
he
requires
a
Formal
Scandal
,
as
well
as
Cajetan
,
to
make
a
man
guilty
of
our
Saviours
Vae
vobis
of
giving
Scandal
?
This
is
his
Resolution
,
Potest
esse
Scandalum
passivum
,
vel
acceptum
,
sine
peccato
agentis
:
ut
cum
factum
unius
est
alteri
occasio
peccandi
,
praeter
intentionem
facientis
&
conditionem
facti
:
There
may
be
a
Passive
Scandal
or
Scandal
taken
without
any
sin
or
offence
of
the
Agent
:
As
for
example
,
when
the
Fact
of
one
man
is
the
occasion
of
sinning
to
another
,
contrary
to
the
nature
of
the
Fact
and
the
intention
of
him
that
does
it
.
Some
capricious
person
may
take
offence
at
my
very
best
performances
,
when
I
aim
at
nothing
but
the
Glory
of
God
,
and
my
own
Salvation
.
The
Superstitious
Pharisees
were
offended
at
the
Disciples
,
for
plucking
and
rubbing
out
the
ears
of
Corn
,
and
some
were
offended
at
the
anointing
of
our
Saviours
feet
:
These
Instances
were
neither
necessary
nor
commanded
;
but
actions
indifferen●
.
(
Let
no
man
say
that
was
Judas
;
for
others
can
kiss
their
Masters
hand
,
and
cry
Hail
to
their
Mother
the
Church
,
and
yet
take
offence
and
betray
them
both
.
)
But
did
Christ
check
Mary
Magdalen
,
or
his
Disciples
,
and
tell
them
they
walk'd
uncharitably
in
so
doing
?
no
,
he
justified
the
practice
as
innocent
and
laudable
.
Peter
likewise
was
offended
,
that
Christ
should
condescend
to
wash
his
feet
:
Was
not
that
an
indifferent
action
,
and
had
it
not
a
Religious
,
and
Spiritual
signification
?
Does
Christ
desist
from
the
performance
because
a
weak
Disciple
took
offence
at
it
?
no
;
tho
it
was
a
symbolical
Ceremony
,
our
blessed
Lord
sticks
not
to
assert
it
,
and
goes
on
with
his
own
practice
.
'T
is
my
duty
to
give
no
offence
;
but
having
avoided
the
occasion
on
my
part
,
,
't
is
not
my
duty
that
a
weak
or
froward
Brother
takes
none
.
If
the
woe
belongs
to
him
by
whom
the
offence
comes
,
in
this
sense
,
let
the
Reconciler
look
to
himself
;
For
,
if
he
thinks
he
has
not
given
offence
to
his
Superiors
and
the
Church
of
God
,
by
his
incoherent
Book
,
yet
I
am
sure
there
is
offence
,
and
great
offence
taken
at
it
;
and
many
think
it
was
no
less
unnecessary
than
unseasonable
,
and
I
dare
be
bold
to
say
,
't
was
uncommanded
,
unless
the
perswasion
of
some
Atheistical
Physician
has
the
force
of
a
Command
with
him
.
But
he
presses
S.
Paul
upon
us
in
these
words
:
Does
S.
Paul
say
,
If
meats
make
my
Brother
to
offend
;
I
will
not
so
eat
as
to
design
his
ruine
?
no
,
but
I
will
never
eat
whilst
the
World
stands
,
lest
I
make
my
Brother
to
offend
.
Here
I
cannot
but
take
notice
of
this
Reconcilers
want
of
Ingenuity
:
among
the
grounds
laid
in
the
Verdict
for
securing
the
Authority
and
Peace
of
the
Church
and
for
the
Conviction
of
Gain-sayers
,
he
found
such
as
he
could
neither
answer
nor
digest
:
hereupon
his
Zeal
for
the
Cause
,
boyled
up
his
passion
into
such
an
intemperate
heat
;
as
makes
him
forget
the
holy
Text
as
well
as
Humanity
,
and
the
right
way
of
Reasoning
.
Because
he
was
transported
himself
he
will
needs
have
S.
Paul
so
too
;
for
he
representeth
him
thus
,
saying
,
If
meat
make
my
brother
to
offend
,
I
will
never
eat
whilst
the
World
stands
:
If
this
were
it
;
then
he
resolved
to
starve
himself
;
and
that
is
against
the
Law
of
Nature
;
and
that
must
needs
be
against
Charity
.
We
see
by
this
,
what
a
great
Casuist
he
is
,
A
negative
precept
does
always
bind
,
and
we
cannot
quit
the
obligation
though
the
whole
World
were
in
danger
to
be
subverted
:
Thou
shalt
not
commit
Adultery
,
thou
shalt
not
worship
an
Idol
;
thou
shalt
not
kill
thy self
;
to
avoid
Scandal
.
'T
is
a
Common
Rule
from
S.
Bernard
,
Melius
est
,
ut
scandalum
oriatur
quam
ut
veritas
relinquatur
:
'T
is
better
that
Scandal
should
arise
than
the
truth
be
forsaken
,
or
a
divine
precept
broken
.
And
't
is
one
of
the
three
exceptions
which
S.
Hierom
makes
in
the
Case
of
Scandal
;
Dimittendum
est
propter
Scandalum
,
omne
quod
potest
praetermitti
salva
triplici
veritate
sc.
vitae
,
justitiae
,
&
Disciplinae
:
A
man
is
not
bound
to
quit
his
Life
,
nor
the
course
of
Justice
and
good
Discipline
,
to
avoid
Scandal
,
unless
it
be
in
a
Relaxation
of
Penalty
;
when
need
requires
.
St.
Paul
says
only
that
he
would
not
eat
flesh
,
and
perhaps
he
means
such
flesh
as
had
been
offered
to
Idols
;
or
perhaps
,
his
meaning
might
be
,
that
,
tho
Christ
had
ordained
that
they
who
Preach
the
Gospel
should
live
of
the
Gospel
,
and
at
the
Charge
of
2.
I
say
,
he
writes
here
as
a
Rhetorician
:
'T
is
Hyperius
his
observation
,
that
the
Apostle
uses
great
Civility
and
Artifice
in
his
Epistles
to
oblige
them
:
And
Grotius
says
his
expression
is
Hyperbolical
,
and
Beza
upon
the
place
,
refers
us
to
Mat.
5.
29.
and
his
Note
upon
that
Text
is
this
,
Hyperbolice
haec
dicuntur
:
vide
Chrysost.
Hom.
3.
de
laudibus
Pauli
.
3.
And
whether
the
expression
may
not
be
restrained
to
the
Dispensation
of
Moses
and
the
duration
of
their
Laws
and
Oeconomy
,
ought
to
be
considered
;
for
that
the
word
signifies
that
state
and
the
observances
there
in
use
is
very
manifest
.
[
*
](A66905-e31230-b)
*
Per
Elementa
m●ndi
intelligunt
rudimenta
illa
paedagogica
quibus
Deus
erudivit
Ecclesiam
Judaicam
.
In
hanc
eò
lubentius
descendo
sententiam
,
quod
ipse
Paulus
ad
Gal.
4.
3.
per
elementa
mundi
designat
illum
cultum
ceremonialem
qui
viguit
sub
Vet.
Test.
Daven
.
ad
Col.
2.
8.
Gal.
4.
3.
Col.
2.
8
,
20.
for
which
see
the
Learned
and
Pious
Dr.
Hammond
,
on
the
Text
,
and
note
6.
on
Col.
2.
8.
That
St.
Paul
did
never
do
what
he
there
intimated
to
be
his
inclination
,
is
the
affirmation
of
St.
Chrysostome
,
and
that
he
did
otherwise
,
when
the
Church
was
come
to
a
point
of
settlement
,
and
the
obstinacy
of
the
Jews
made
him
despair
of
their
coming
into
her
Communion
,
is
clear
from
his
own
Determination
and
Practice
;
Ye
observe
dayes
.
I
am
afraid
of
you
,
Gal.
4.
10
,
11.
&
Ch.
5.
1
,
2
,
4.
Stand
fast
in
the
liberty
,
wherewith
Christ
hath
made
you
free
,
if
ye
adhere
to
the
Law
for
your
Justification
,
Christ
is
become
of
none
effect
to
you
:
He
shall
profit
you
nothing
:
ye
are
fallen
from
Grace
.
He
saith
as
much
to
the
Colossians
,
Ch.
2.
8.
Beware
lest
any
man
spoil
you
through
Philosophy
and
vain
deceit
,
after
the
tradition
of
men
,
after
the
rudiments
of
the
World
:
This
is
that
which
the
Apostle
saith
,
they
are
to
be
avoided
as
Impostors
,
who
obtrude
upon
Christians
the
Ceremonies
which
God
commanded
under
the
old
Testament
,
being
abrogated
in
Christ
by
the
exhibition
of
the
Gospel
;
saith
Davenant
.
4.
The
sense
of
the
Apostle
(
as
Dr.
Hammond
sums
up
in
his
Paraphrase
upon
1
Cor.
8.
13.
)
amounts
to
this
,
That
the
Apostle
to
prevent
sin
,
(
and
especially
the
sin
of
Apostacy
)
in
others
,
was
willing
to
deny
himself
that
Liberty
,
which
by
the
Law
of
Christ
did
truly
belong
to
him
:
and
every
good
Christian
will
be
ready
to
do
the
same
,
where
there
is
a
just
occasion
for
it
.
But
we
must
remember
that
our
Liberty
tho
an
excellent
Privilege
,
yet
is
not
such
an
absolute
good
thing
,
but
it
may
be
abused
and
evil
spoken
of
;
and
't
is
fleshly
Lusts
,
and
turned
into
wantonness
.
But
I
am
sure
no
good
man
,
no
wise
man
,
will
speak
evil
of
my
Liberty
,
when
't
is
governed
by
a
just
Authority
.
For
I
am
not
bound
Superiors
,
i.
e.
I
am
not
bound
to
omit
my
necessary
Duty
,
or
to
commit
a
sin
,
because
I
am
not
bound
to
go
to
Hell
to
avoid
Scandal
:
Charity
begins
at
home
,
and
there
it
obliges
me
to
avoid
sin
in
my self
,
before
I
prevent
it
in
another
.
The
Truth
is
,
the
Reconciler
is
insnared
in
a
Fallacy
,
and
out
of
great
kindness
he
would
draw
in
his
Brethren
for
company
.
The
Fallacy
is
à
dicto
secundùm
quid
:
and
tho
it
be
not
so
perceivable
in
this
,
yet
in
the
other
instance
,
Rom.
14.
5
,
6.
it
would
appear
too
gross
to
be
swallowed
;
for
thus
it
would
run
:
It
is
not
good
to
regard
a
day
unto
the
Lord
,
whereby
my
brother
stumbleth
,
or
is
offended
,
or
is
made
weak
.
Rom.
14.
21.
wherefore
if
a
day
make
my
Brother
to
offend
,
I
will
never
regard
a
day
,
never
perform
any
solemn
worship
to
God
,
lest
I
make
my
brother
to
offend
.
In
this
parallel
instance
he
must
distinguish
of
the
Apostles
meaning
,
or
confess
his
own
false
reasoning
.
But
this
Reconciler
,
whilst
he
allows
nothing
to
be
Lawful
,
but
what
is
necessary
and
commanded
,
he
destroys
Authority
,
he
destroys
Liberty
,
and
(
in
contradiction
to
his
own
Hypothesis
)
he
imposes
(
a
Duty
I
cannot
call
it
but
)
a
Task
which
is
impossible
.
(
1.
)
He
destroys
Authority
;
he
sets
up
the
fourteenth
against
the
thirteenth
to
the
Romans
:
And
the
command
of
Subjection
to
the
higher
powers
he
controuls
by
that
expostulation
:
Who
are
thou
that
judgest
another
mans
Servant
.
In
favour
of
the
Dissenters
weakness
,
he
brings
a
Writ
of
Error
against
the
force
of
Lawful
Impositions
;
and
to
secure
them
in
their
Superstition
,
he
makes
a
Tender
Conscience
a
Supersedeas
to
the
Sacred
Prerogative
of
Authority
and
the
Sovereignty
of
Governors
;
of
which
we
shall
deliver
more
hereafter
.
(
2.
)
If
he
allows
nothing
to
be
Lawful
but
what
is
necessary
and
commanded
,
he
destroys
Liberty
.
For
what
is
that
Liberty
,
wherewith
Christ
hath
made
us
free
?
(
not
to
speak
of
our
freedom
from
sin
and
Satan
)
was
it
not
from
the
Ceremonial
Law
of
Moses
?
If
we
are
delivered
from
the
Law
,
then
from
the
distinction
of
things
Common
and
Vnclean
,
from
things
that
were
not
accounted
such
;
if
from
that
distinction
,
then
from
the
superstitious
Opinions
and
scruples
of
men
about
things
indifferent
,
which
are
grounded
upon
that
distinction
.
But
if
we
be
not
set
at
Liberty
from
mens
superstitious
Opinions
and
Scruples
about
things
Indifferent
,
then
are
we
still
under
that
distinction
of
things
Common
and
Vnclean
,
and
that
distinction
brings
us
directly
under
the
Jewish
Yoak
of
Bondage
:
And
if
so
,
we
are
in
a
much
worse
condition
than
the
Jews
were
,
our
burden
and
thraldom
greater
;
for
that
which
obliged
them
was
only
the
Institution
of
God
;
but
we
are
inthral'd
to
the
Caprichioes
of
men
;
and
not
to
the
humour
or
squeamish
Fancy
of
any
single
Person
,
but
of
a
Multitude
,
who
can
pretend
no
Authority
over
us
,
but
their
own
will
and
pleasure
,
which
is
a
derogation
to
the
Gospel
,
and
a
subjection
of
our
Christian
Liberty
to
the
Arbitrary
whimseys
of
all
weak
and
Fanatick
Persons
.
3.
And
this
will
destroy
our
peace
too
;
For
one
man
will
think
he
may
take
up
Arms
against
his
Prince
,
to
defend
his
conceits
and
scruples
,
which
he
calls
his
Religion
;
(
for
what
has
been
done
,
may
be
done
again
,
by
men
of
the
same
Principles
,
)
another
will
think
he
may
not
:
one
man
will
think
he
may
disobey
his
Church-Governors
,
another
will
think
he
may
not
:
if
no
man
may
be
allowed
to
judge
in
this
case
(
as
I
do
not
see
how
they
can
,
according
to
this
Reconcilers
sense
and
principles
,
)
what
will
be
the
end
of
our
Peace
,
or
what
will
become
of
such
Dissentions
?
One
man
thinks
he
may
wear
a
Surplice
:
why
?
because
Authority
has
enjoyned
it
:
Another
thinks
he
may
not
:
why
?
he
has
no
reason
for
it
,
but
his
own
will
and
humour
.
If
he
saith
,
he
refuseth
it
,
because
God
has
not
commanded
it
;
The
other
will
reply
,
he
does
it
,
because
God
hath
not
forbidden
it
:
And
herein
he
follows
the
Apostles
own
Rule
,
He
obeys
God
rather
than
Man
;
For
God
commands
him
to
obey
those
that
are
set
over
him
:
but
they
tempt
him
to
disobey
our
Guides
and
follow
a
Rabble
,
who
have
no
stamp
at
all
of
Authority
to
recommend
them
to
our
observance
.
To
go
further
;
If
this
Doctrine
of
the
Reconciler
were
in
force
,
no
man
could
be
sure
that
he
is
at
peace
with
God
,
or
his
own
Conscience
.
For
let
the
Apostle
profess
as
he
doth
,
2
Cor.
1.
Our
rejoycing
is
this
,
the
testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
Grace
of
God
,
we
have
had
our
Conversation
in
the
World
,
and
more
abundantly
to
you-wards
:
The
weak
Brother
can
tell
him
,
his
glorying
is
not
good
,
for
he
hath
walked
uncharitably
,
he
has
done
such
things
as
were
unnecessary
and
uncommanded
,
whereby
he
stumbled
and
was
offended
,
and
grieved
,
and
made
weak
:
and
that
hereby
he
had
destroyed
the
work
of
God
,
and
a
person
for
whom
Christ
died
,
and
made
his
good
evil
spoken
of
,
and
tho
there
were
neither
any
moral
evil
in
the
nature
of
the
things
he
did
,
nor
any
evil
intention
in
his
doing
of
them
,
yet
he
had
taken
offence
,
and
in
the
event
he
was
actually
ruined
by
his
practice
,
as
much
as
if
he
had
designed
it
;
and
therefore
he
must
expect
to
bear
his
Judgement
for
it
.
Can
any
man
that
understands
his
Interest
in
Christ
and
the
Priviledges
of
the
Gospel
,
think
himself
concerned
in
such
Scruples
,
and
Objections
;
or
disturb
his
inward
peace
upon
that
account
?
4.
For
this
Doctrine
,
that
I
must
do
nothing
that
is
unnecessary
and
uncommanded
for
fear
of
Scandal
,
puts
a
man
upon
a
task
which
is
impossible
;
For
suppose
a
Dissenter
sees
me
(
for
example
)
wear
a
Surplice
;
he
tells
me
he
is
offended
at
it
,
he
is
grieved
and
stumbled
,
and
made
weak
(
which
perhaps
he
understands
not
the
meaning
of
)
to
give
him
the
better
satisfaction
I
consult
the
Reconciler
(
as
the
great
Oracle
of
Conscience
)
in
the
case
:
he
tells
me
I
must
forbear
the
use
of
it
in
hopes
to
gain
this
weak
Brother
,
Well
,
I
obey
him
and
lay
it
by
.
But
then
a
Conformist
comes
in
and
observes
me
to
officiate
without
it
;
hereat
he
is
offended
,
and
tells
me
it
grieves
him
to
see
Authority
contemned
,
the
Laws
violated
,
Christian
Liberty
betrayed
by
the
superstitious
forbearance
of
a
thing
indifferent
,
to
gratifie
a
Faction
set
up
against
the
Government
:
This
he
will
say
does
weaken
his
faith
,
and
makes
him
question
the
sincerity
of
such
as
profess
the
Gospel
,
and
the
Religion
established
among
us
.
By
this
Instance
,
it
is
evident
I
cannot
please
them
both
;
I
must
unavoidably
offend
one
of
them
.
Can
I
prevent
them
both
from
taking
offence
?
This
affair
is
attended
with
such
perplexity
,
that
the
performance
is
impossible
;
To
shew
his
Ingenuity
towards
Dr.
Womock
(
or
his
artifice
of
concealment
)
I
shall
let
the
Reader
see
how
this
Argument
where
he
takes
notice
from
the
Apostle
,
that
one
man
will
observe
a
day
,
another
will
not
;
one
man
will
eat
Swines-flesh
,
another
does
abhor
it
.
I
Gentile
Converts
at
Antioch
,
Gal.
2.
(
of
which
we
have
given
some
account
already
)
wherefore
instead
of
a
prudent
,
and
charitable
expedient
(
which
in
this
case
was
impossible
to
find
out
)
He
withstood
S.
Peter
to
the
face
,
and
with
great
Integrity
and
Stoutness
,
asserted
the
truth
of
the
Gospel
and
the
extent
of
Christian
Liberty
.
And
herein
he
left
us
his
own
practice
for
an
Example
to
maintain
our
Privilege
;
and
not
to
govern
our selves
by
the
timorous
squeamishness
,
or
pretended
scruples
of
superstitious
men
,
(
which
may
be
contradictory
and
endless
)
but
by
the
solid
Rules
of
Truth
,
and
the
prudent
Resolutions
of
Pious
and
Careful
Governors
.
I
shall
conclude
this
with
the
words
of
Rollock
:
When
we
are
conscious
to
our
Comment.
In
Joan.
5.
9.
selves
in
our
actings
,
that
we
aim
at
Gods
glory
above
all
things
,
and
do
not
transgress
the
limits
of
our
Office
and
Calling
,
we
may
act
confidently
,
tho
all
the
World
be
offended
at
us
,
and
after
we
have
done
what
we
ought
and
what
we
were
able
to
do
,
if
the
success
does
not
answer
our
expectation
so
happily
as
we
could
wish
,
yet
let
us
not
be
dejected
at
it
;
but
enjoy
that
good
Conscience
,
which
the
Apostle
glories
in
.
(
2
Cor.
1.
12.
)
This
will
be
of
great
force
and
efficacy
to
our
comfort
and
rejoycing
in
the
time
of
adversity
,
and
this
we
cannot
but
obtain
;
if
we
keep
within
the
bounds
of
our
Profession
and
Calling
,
and
set
the
glory
of
God
before
our
eyes
in
all
our
actions
.
Thus
saith
R.
Rolloc
;
and
herein
he
appears
to
be
a
better
Casuist
than
our
Reconciler
hath
expressed
himself
upon
this
occasion
.
But
let
us
hear
what
he
hath
to
say
further
against
Dr.
Womock
which
is
as
followeth
:
Secondly
,
whereas
he
adds
,
that
the
scandal
here
spoken
of
,
is
in
a
matter
of
our
own
choice
,
and
power
,
and
it
is
to
be
understood
in
a
matter
wherein
Authority
hath
not
interposed
her
determination
;
This
(
he
grants
)
is
very
true
,
and
the
natural
Inference
from
it
is
this
,
&c.
Here
the
Reconciler
fully
acquits
Dr.
Womocks
Doctrine
in
this
point
of
scandal
;
who
pleads
only
for
those
things
wherein
Authority
hath
interposed
her
Determination
.
Why
then
is
he
so
peevish
and
froward
towards
the
Dr.
when
he
seems
to
acquit
?
The
reason
is
this
,
he
would
set
up
the
Liberty
of
the
Subject
,
in
matters
of
Religion
,
against
the
Authority
of
the
Prince
and
Bishop
,
which
is
establish'd
in
the
same
Charter
of
the
Gospel
,
by
a
divine
Grant
,
precedent
to
that
Liberty
;
and
because
Dr.
Womock
hath
endeavoured
to
vindicate
the
Authority
of
our
Superiors
against
his
design
,
therefore
he
is
thus
offended
;
for
he
finds
he
shall
never
be
able
to
prove
what
he
calls
the
natural
Inference
from
Dr.
Womocks
words
;
but
let
us
see
what
it
amounts
to
.
Since
therefore
(
says
this
Reconciler
)
no
Authority
can
be
supposed
to
interpose
to
determine
our
Superiors
to
the
Imposition
of
these
indifferent
things
,
or
to
hinder
their
abatement
of
them
by
the
same
power
which
imposed
them
,
in
order
to
prevent
the
ruine
of
so
many
souls
as
are
involved
in
a
wretched
Schism
by
the
continuance
of
that
Imposition
,
since
they
declare
,
't
is
in
their
own
choice
and
power
to
command
,
or
not
to
command
them
;
this
case
must
by
his
own
confession
be
good
against
the
Imposition
of
them
,
tho
it
does
not
hold
good
against
obedience
to
them
,
when
Imposed
.
In
which
words
of
his
there
are
very
many
things
observable
.
1.
'T
is
a
great
truth
,
That
the
case
he
puts
does
not
hold
good
against
obedience
to
the
things
in
difference
among
us
,
when
imposed
.
2.
That
't
is
good
against
the
Imposion
of
them
,
is
not
the
Drs.
Confession
but
his
own
Inference
;
which
the
Doctor
is
confident
he
can
never
make
good
;
being
but
one
of
his
usual
Paralogisms
and
false
Reasonings
.
3.
He
confesseth
that
this
wretched
Schism
of
the
Dissenters
is
damnable
;
otherwise
,
how
could
he
object
the
ruine
of
so
many
souls
as
are
involved
in
it
?
But
to
save
them
harmless
he
lays
their
fault
at
the
door
of
their
Governors
,
and
to
Commute
for
the
Disobedience
of
the
Dissenters
,
he
would
be
content
to
send
our
Governors
to
Hell
in
their
stead
.
4.
He
can
propound
no
way
to
prevent
the
ruine
of
our
Schismaticks
,
but
to
take
down
our
Governors
Authority
by
the
abatement
of
their
Impositions
.
But
if
a
Nation
be
addicted
to
Drunkenness
,
is
there
no
way
to
cure
them
but
to
root
up
their
Vines
,
and
burn
up
all
their
materials
that
will
afford
strong
Liquors
?
A
wise
man
sure
,
will
think
it
better
and
more
rational
,
to
teach
them
temperance
and
the
moderate
use
of
those
wholsom
and
comfortable
Creatures
.
In
like
manner
,
when
there
are
any
Impositions
,
which
some
men
are
led
by
their
own
ill
temper
,
or
an
ill
example
to
take
offence
at
;
I
should
think
it
might
be
sufficient
,
to
discharge
a
good
Conscience
,
to
declare
and
teach
the
sober
and
beneficial
usefulness
of
such
Impositions
;
whereas
the
abolishing
or
changing
of
them
upon
any
light
suggestion
,
or
Factious
importunity
,
may
breed
more
mischief
than
it
will
prevent
.
5.
When
he
says
,
That
no
Authority
can
be
supposed
to
interpose
to
determine
our
Superiors
to
the
Imposition
of
these
indifferent
things
,
what
does
he
mean
?
a
new
occasional
and
prophetical
Authority
?
that
needs
not
;
for
they
have
an
ordinary
Apostolical
Authority
(
such
as
is
Common
Council
(
wherein
Holy
Ghost
;
and
this
determines
the
case
according
to
that
Let
all
things
be
done
decently
and
in
order
.
But
because
this
Reconciler
cannot
tell
well
how
to
shake
off
obedience
,
he
attempts
to
pull
down
Authority
;
and
his
Superiors
are
much
beholden
to
him
for
his
kindness
;
in
giving
them
a
Writ
of
Ease
,
to
discharge
them
from
the
troublesom
task
of
Government
.
St.
Peter
was
once
willing
to
be
quit
of
the
like
trouble
at
Antioch
,
and
to
that
end
,
he
But
we
know
St.
Paul
did
very
boldly
rebuke
St.
Peter
upon
that
occasion
;
[
*
](A66905-e34650-b)
*
Petrus
coelesti
visione
edoctus
,
discrimen
ciborum
esse
sublatum
,
reprehensione
meritus
est
;
quia
quae
à
Deo
didicit
&
in
publico
Consilio
docuit
,
non
observavit
,
scandalum
Judaeis
&
Gentibus
praebuit
.
Joan.
T●addaeus
Conciliat
.
n.
885.
and
in
justification
of
him
therein
,
Mr.
Calvin
well
observes
,
this
was
not
a
trifling
business
,
neque
vero
hîc
agebatur
hominum
negotium
:
sed
venerat
in
discrimen
Evangelii
puritas
,
ne
Judaico
fermento
inquinaretur
:
for
it
was
not
the
meer
concern
and
business
of
men
that
was
then
and
there
acted
:
but
the
purity
of
the
Gospel
was
brought
in
danger
,
lest
it
should
be
corrupted
by
the
Leven
of
Judaism
.
And
is
it
not
so
with
us
?
Do
not
the
Dissenters
look
upon
the
things
,
they
scruple
at
,
as
unclean
,
and
refuse
them
upon
that
account
;
and
so
run
into
a
Jewish
Superstition
?
This
cannot
in
reason
be
denied
.
But
the
Reconciler
has
prepared
a
Superiors
abate
their
Impositions
,
not
as
sinful
to
be
practised
,
or
with
a
protestation
that
they
do
not
esteem
them
so
,
but
purely
for
the
sake
of
peace
and
unity
;
—
This
,
saith
he
,
will
be
satisfactory
to
those
who
scruple
the
use
of
them
:
and
he
conceives
it
may
be
the
duty
of
Superiors
to
condescend
;
nor
will
it
be
sufficient
to
excuse
them
,
when
they
neglect
to
cut
off
this
occasion
of
their
Brothers
Scandal
,
to
say
,
that
their
weak
brother
acts
unreasonably
,
if
it
be
lawful
for
them
to
dispence
with
their
Impositions
,
&c.
Here
the
Reconciler
shews
himself
an
excellent
contriver
for
the
ease
of
Government
and
a
tender
Conscience
:
but
he
plays
the
Mountebank
,
and
teaches
the
People
to
go
upon
their
heads
,
with
their
heels
upwards
;
for
't
is
evident
his
attempt
and
project
is
to
set
up
Subjects
above
their
Governors
.
And
whereas
they
pretend
to
be
offended
,
he
could
not
but
take
notice
,
at
p.
58
,
&
59.
(
which
is
a
Confutation
of
the
rest
of
his
Book
)
That
't
is
because
they
may
not
have
their
own
Will
,
not
that
they
see
any
sin
in
the
Impositions
which
they
quarrel
at
.
For
if
they
had
any
sense
of
weakness
in
themselves
,
or
any
veneration
for
their
Superiors
,
why
should
not
they
have
so
much
deference
to
their
Judgment
and
Authority
as
to
believe
them
,
when
they
tell
us
,
that
the
practice
they
enjoyn
is
very
innocent
,
and
the
fears
of
them
who
think
otherwise
,
very
superstitious
,
which
is
the
Confession
of
this
Reconciler
.
But
to
prove
that
the
Head
must
stoop
to
the
Feet
,
and
the
Law
bow
down
to
its
trangressors
,
that
all
Parliaments
must
take
their
measures
from
the
Rabble
and
the
wisest
Shepherds
from
the
silliest
For
he
saith
;
he
never
doth
enjoyn
the
weak
to
be
of
the
same
Principles
,
and
Apprehensions
with
the
strong
;
[
*
](A66905-e35260-b)
*
This
goes
beyond
all
the
fooleries
he
has
observed
in
Meisner
.
but
always
does
command
the
strong
to
restrain
his
(
own
)
liberty
that
he
may
minister
no
scandal
to
the
weak
,
and
this
(
he
says
)
the
Apostle
confirms
by
his
own
practice
in
like
cases
.
But
what
!
does
the
Reconciler
Burlesque
the
Apostle
to
shew
his
wit
,
and
gratifie
the
scoffing
Atheist
?
I
am
sure
he
seems
to
be
prophane
,
and
to
blaspheme
as
well
the
practice
as
the
Doctrine
of
St.
Paul
.
What!
would
not
the
Apostle
have
these
weak
ones
he
conversed
with
be
of
the
same
Principles
and
apprehensions
with
himself
?
who
can
believe
it
?
What
would
he
make
of
them
by
his
Ministry
?
What
is
the
meaning
of
his
passionate
wish
before
Agrippa
;
I
would
to
God
,
that
not
only
thou
,
but
also
all
that
hear
me
this
day
,
were
both
almost
,
and
altogether
such
as
I
am
except
these
bonds
.
What
did
he
mean
by
that
other
wish
in
behalf
of
his
Brethren
his
Kinsmen
according
to
the
flesh
:
I
could
wish
that
my self
were
accursed
from
Christ
:
Was
this
,
that
they
might
still
continue
Jews
or
turn
Gentiles
?
This
is
his
exhortation
to
the
be
ye
followers
together
of
me
,
and
mark
them
which
walk
so
,
as
ye
have
us
for
an
Example
.
That
he
might
prevent
the
suspicion
of
being
Ambitious
,
he
cares
not
whom
they
propound
to
imitate
,
Modo
se
forment
ad
illam
puritatem
,
cujus
ipse
erat
exemplar
,
provided
they
would
frame
themselves
according
to
that
purity
,
whereof
he
was
(
so
eminent
)
an
example
.
Does
he
not
pray
for
the
unanimity
of
these
Romans
?
and
doth
he
not
conjure
they
be
perfectly
Joyned
together
in
the
same
mind
,
and
in
the
same
judgment
,
and
that
they
speak
the
same
thing
to
prevent
Schism
.
Vult
autem
cohaerere
in
unâ
mente
&
unâ
sententiâ
,
&
consensum
verbis
profiteri
;
saith
-
Calixtus
,
he
would
have
them
agree
together
in
the
same
mind
and
in
the
same
meaning
,
and
to
profess
their
consent
in
the
same
words
.
And
when
,
unto
the
Jews
he
became
as
a
Jew
,
was
it
to
confirm
them
in
their
Judaism
?
no
;
but
that
he
might
gain
them
to
Christianity
.
But
if
he
would
not
have
the
weak
to
be
of
the
same
Principles
and
Apprehensions
with
the
strong
;
he
must
enjoyn
the
strong
to
be
of
the
same
Principles
and
Apprehensions
with
the
weak
;
or
else
he
could
never
expect
to
see
a
good
effect
of
his
prayers
and
obtestations
.
But
this
Reconciler
has
made
himself
not
the
Subject's
,
but
the
Sovereign's
Remembrancer
:
He
addresses
himself
to
our
Superiors
and
calls
upon
them
to
be
dutiful
,
to
be
subject
to
,
and
to
obey
their
good
people
.
This
puts
me
in
mind
of
the
character
which
Isaiah
gives
of
a
false
Prophet
.
The
Prophet
that
teacheth
Lies
,
he
is
the
tail
.
But
why
is
he
the
tail
?
because
the
tail
follows
the
body
of
the
Beast
,
is
carried
about
by
it
,
and
hangs
upon
it
;
;
and
so
doth
the
false
Prophet
upon
the
Common
People
;
and
whether
the
Reconciler
does
not
so
,
let
his
Neighbours
judge
:
But
we
see
plainly
he
would
have
the
Ancient
and
the
Honourable
,
who
are
the
Head
,
to
do
so
;
that
's
the
Reverence
he
has
for
them
.
But
I
humbly
conceive
our
Governors
will
find
many
Reasons
not
to
rescind
the
Laws
establish'd
not
to
restrain
,
or
abate
the
force
of
their
Impositions
as
this
Reconciler
would
have
them
.
1.
They
should
betray
the
Supream
power
and
Prerogative
of
Authority
?
'T
is
a
Rule
laid
down
by
a
great
Divine
,
De
facto
lex
humana
obligat
,
Humane
Law
does
bind
de
Facto
,
with
a
Non
obstante
to
any
danger
whatsoever
,
when
the
transgression
of
the
Law
would
fall
out
to
the
ruine
of
the
Community
,
to
the
Contempt
of
Religion
or
the
Christian
Faith
,
or
to
the
lessening
and
despising
of
Authority
or
the
Legislative
Power
.
In
such
Cases
no
fear
of
danger
can
excuse
the
transgression
of
the
Law
.
Upon
this
ground
the
General
does
expose
the
Sentinel
to
imminent
danger
of
death
,
to
preserve
the
whole
Camp
,
or
City
from
destruction
.
The
Prince
commands
a
Physician
to
attend
a
place
that
is
visited
with
a
raging
Pestilence
.
And
the
Bishop
injoyns
a
Priest
in
the
like
case
of
danger
,
to
administer
to
the
Ghostly
welfare
of
such
as
are
under
a
great
Contagion
.
Where
,
according
to
the
judgment
of
wise
men
,
the
advantage
and
benefit
does
preponderate
and
outweigh
the
danger
or
detriment
that
may
insue
,
there
,
it
is
the
Prerogative
of
Authority
to
interpose
for
the
more
publick
and
common
safety
.
But
in
such
Cases
,
the
obligation
does
not
properly
arise
from
the
Humane
Law
,
but
from
the
Natural
Divine
Law
,
which
forbids
that
act
,
which
tends
to
the
contempt
of
the
Faith
and
the
despising
of
Religion
,
or
to
the
ruine
of
the
Community
,
or
the
undervaluing
of
Authority
and
the
Legislative
Power
:
For
such
an
Act
,
without
doubt
,
is
intrinsecally
evil
.
Authority
and
the
Legislative
Power
is
a
Counterpart
of
Gods
Sovereignty
,
a
Depositum
,
a
sacred
Trust
,
for
the
Government
of
the
World
,
and
to
keep
distinct
Communities
in
Peace
and
Order
.
As
God
allows
no
man
to
despise
it
,
so
it
ought
much
less
,
to
despise
it self
.
And
nothing
can
make
it
more
despicable
than
to
stoop
to
a
Lure
of
Feathers
,
that
is
thrown
out
by
a
giddy
Multitude
.
To
this
purpose
we
have
the
judgment
of
the
Learned
and
wise
King
James
;
who
,
in
his
Proclamation
,
March
5.
in
the
first
year
of
his
Reign
,
having
given
Reasons
,
why
he
would
not
be
swayed
to
alteration
,
in
the
Form
of
Gods
Service
,
by
the
frivolous
suggestion
of
any
light
spirit
;
he
adds
this
,
Neither
are
we
ignorant
of
the
Inconveniencies
that
do
arise
in
Government
,
by
admitting
Innovation
in
things
one
setled
by
mature
Deliberation
:
and
how
necessary
it
is
to
use
Constancy
,
in
the
upholding
the
publick
Determinations
of
States
;
for
that
such
is
the
unquietness
and
unstedfastness
of
some
Dispositions
,
affecting
every
year
new
Forms
of
things
,
as
if
they
should
be
followed
in
their
inconstancy
,
would
make
all
actions
of
State
Ridiculous
and
Contemptible
:
whereas
the
stedfast
maintaining
of
things
,
by
advice
established
,
is
the
weal
of
all
Common-wealths
.
And
that
resolution
of
King
James
was
in
the
matter
of
Ceremonies
,
which
we
discourse
of
.
And
the
truth
is
,
if
the
Prince
be
brought
to
those
Terms
,
that
he
must
strike
Sail
to
the
humour
of
the
People
,
and
vary
his
Compass
according
to
every
wind
of
Doctrine
that
blows
from
a
Republican
Coast
,
he
must
at
last
leave
the
fifth
Commandment
out
of
the
Catechism
(
as
the
Church
of
Rome
has
done
the
second
)
or
give
them
leave
to
do
by
it
(
as
the
Pharisees
did
of
old
)
to
make
it
of
none
effect
by
their
Traditions
.
And
how
much
the
Prelates
of
the
Church
are
concerned
herein
we
may
learn
from
Joannes
Crocius
(
for
I
will
take
in
no
Authority
from
the
Jesuits
or
Church
of
Rome
in
this
Case
,
that
the
Reconciler
may
have
no
occasion
to
cavil
upon
that
account
)
Minister
in
omni
muneris
Parte
Auctoritatem
divinitùs
concessam
tueatur
viriliter
&
modestè
:
In
every
part
of
his
Office
,
let
the
Minister
manfully
,
as
well
as
modestly
maintain
,
the
Divine
Authority
which
is
given
him
.
He
gives
us
St.
Pauls
Authority
and
example
for
it
.
His
Authority
is
to
Titus
Bishop
of
Crete
,
Tit.
2.
15.
and
for
his
example
he
refers
us
to
Gal.
16.
7
,
&c.
to
2
Cor.
10
,
11
,
12
,
And
if
Princes
and
Governors
should
rescind
and
Chop
and
Change
and
Innovate
Laws
and
Constitutions
upon
the
motion
and
Impulse
of
a
turbulent
People
,
this
will
countenance
their
claim
of
a
share
[
*
](A66905-e36960-b)
*
For
the
Fly
upon
the
Wheel
thinks
that
all
the
dust
is
raised
by
the
force
of
her
agitation
.
in
the
legislative
power
;
which
is
of
too
dangerous
a
Consequence
to
be
suffered
in
a
Monarchy
.
I
do
solemnly
therefore
aver
,
that
in
all
his
Pleas
for
Christian
Liberty
,
S.
Paul
did
never
set
it
up
above
Authority
,
nor
allow
it
to
controul
the
power
of
Governors
,
or
oppose
them
in
things
Indifferent
.
2.
In
abating
these
Impositions
;
our
Governors
must
needs
act
against
their
own
Judgment
and
Conscience
,
which
is
point-blank
against
St.
Pauls
Rule
,
(
Rom.
14.
5.
)
Let
every
man
be
fully
perswaded
in
his
own
mind
.
Now
if
our
Governors
be
perswaded
in
their
own
mind
,
that
the
things
establish'd
among
us
are
Decent
,
as
well
as
Lawful
,
in
the
performance
of
Gods
publick
Worship
;
The
Reconciler
will
tell
them
their
Duty
they
are
more
concerned
in
those
,
whether
advices
or
injunctions
,
of
the
Apostle
than
other
men
.
And
if
in
favour
of
Dissenters
(
as
the
Reconciler
would
have
it
)
they
should
abate
their
Impositions
,
and
enter
their
Protestations
;
they
do
not
esteem
them
sinful
to
be
practised
,
nor
abate
them
upon
that
account
.
This
would
not
at
all
Correct
the
Judgment
of
the
Dissenters
:
but
it
would
tell
all
the
World
that
such
Governors
renounced
their
own
Judgment
,
and
't
is
probable
many
would
say
,
they
went
against
their
Conscience
,
to
humour
a
froward
and
unsteady
Faction
.
How
dangerous
such
a
practice
would
be
,
we
may
learn
from
the
experience
and
complaint
of
the
Royal
Martyr
,
in
an
instance
of
a
like
nature
;
I
never
met
(
saith
he
)
with
a
more
unhappy
conjuncture
of
affairs
,
than
[
*
](A66905-e37420-b)
*
That
concerned
the
Destruction
of
an
excellent
man
;
and
this
of
an
excellent
Church
.
when
between
my
own
unsatisfiedness
in
Conscience
,
and
a
necessity
(
as
some
told
me
)
of
satisfying
the
importunity
of
some
people
;
I
was
perswaded
by
those
,
that
I
think
wish'd
me
well
,
to
choose
rather
what
was
safe
than
what
seemed
Just
;
preferring
the
outward
Peace
of
my
Kingdoms
with
I
see
it
a
bad
exchange
to
wound
a
mans
own
Conscience
thereby
to
salve
State
sores
;
to
calm
the
Storms
of
Popular
discontents
,
by
stirring
up
a
Tempest
in
a
mans
own
Bosom
.
Wherefore
our
Governors
being
very
well
satisfied
that
in
the
present
settlement
of
Church
affairs
,
they
have
acted
within
the
proper
sphere
of
their
own
Office
,
and
have
had
an
eye
all
along
,
to
Gods
Glory
therein
,
tho
all
the
Pharisees
of
the
World
should
be
offended
,
yet
let
them
strenuously
assert
their
own
Injunctions
with
alacrity
under
the
attestation
and
comforts
of
a
good
Conscience
.
3.
In
abating
those
Impositions
as
this
Reconciler
requires
,
they
should
betray
the
truth
of
the
Gospel
in
things
Indifferent
,
and
depretiate
the
solemn
Worship
of
God
,
which
among
us
is
determined
to
be
most
Decently
and
Reverently
performed
by
our
present
establishment
:
we
say
(
according
to
the
sense
of
the
Apostle
)
He
that
has
a
jealousie
he
shall
displease
God
,
in
doing
such
or
such
a
thing
,
and
yet
,
will
venture
to
do
it
,
he
sins
in
it
;
because
he
shews
a
want
of
Reverence
to
the
Authority
and
Majesty
of
God
:
In
like
manner
should
we
change
that
Form
of
Worship
which
we
think
better
for
that
which
we
think
worse
,
a
more
decent
way
and
manner
of
Address
in
our
holy
Duties
for
one
that
is
less
decent
in
our
own
esteem
;
this
would
argue
and
declare
a
want
of
Reverence
towards
the
Majesty
of
God
whom
we
pretend
to
Worship
.
4.
Taking
away
of
those
Impositions
would
cause
a
greater
Mischief
than
it
would
prevent
;
For
(
1.
)
instead
of
a
Passive
it
would
procure
an
Active
Scandal
;
to
prevent
a
Scandal
taken
there
would
be
a
Scandal
given
:
A
Scandal
per
se
laid
in
our
Neighbours
way
to
remove
a
Scandal
per
Accidens
.
For
a
Scandal
by
Accident
does
happen
,
Quando
nec
operantis
intentio
,
nec
operis
natura
aut
circumstantia
eò
tendit
,
ut
alter
ruat
,
sed
prava
peccantis
dispositione
fit
,
ut
occasionem
peccandi
inde
hauriat
,
ubi
non
est
:
When
neither
the
intent
of
the
Imposer
,
nor
the
nature
of
the
Imposition
,
nor
any
circumstance
thereof
tends
to
that
end
,
that
any
man
should
fall
by
it
,
but
it
comes
to
pass
through
the
corrupt
disposition
of
the
Delinquent
,
that
he
draws
an
occasion
of
sinning
from
thence
,
where
really
there
is
none
,
this
is
a
Scandal
by
accident
and
a
Scandal
taken
;
and
this
is
all
the
Scandal
that
the
Dissenters
have
to
complain
of
,
in
these
Impositions
.
Whereas
the
Repealing
or
ruffling
of
these
Impositions
,
would
unsettle
a
well
establish'd
Church
,
and
rob
her
of
that
which
is
her
Glory
,
her
good
Order
which
keeps
her
stedfast
in
her
Faith
and
Allegiance
both
to
God
and
man
.
This
was
so
Conspicuous
in
the
Church
of
Coloss
,
that
all
men
observed
it
,
and
the
Apostle
takes
notice
of
it
at
a
distance
with
great
satisfaction
;
Tho
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
,
joying
and
beholding
your
Order
and
the
stedfastness
of
your
Faith
in
Christ
.
Upon
which
words
saith
the
learned
Davenant
,
Seeing
Pastors
have
so
great
a
joy
from
that
good
Order
that
flourisheth
among
a
People
,
it
follows
that
they
do
unworthily
afflict
and
vex
the
Prelates
of
the
Church
,
who
do
contemn
and
trample
down
the
lawful
Ordinances
of
the
Obey
them
that
have
the
Rule
over
you
and
submit
to
them
.
For
Ordo
est
tanquam
vallus
seductoribus
oppositus
,
Order
is
a
Bulwark
opposed
to
prevent
the
incursions
of
Seducers
:
They
are
therefore
seldom
precipitated
into
Errors
,
who
observe
that
order
of
Obedience
which
is
due
to
their
Governors
;
but
on
the
contrary
,
where
the
Order
of
Commanding
and
Obeying
is
neglected
,
ibi
tanquam
per
disjectam
aciem
facilè
perrumpitur
,
there
it
is
easie
to
break
in
upon
them
as
upon
a
routed
and
scattered
Army
.
Hereupon
Grynaeus
(
Professor
at
(
2.
)
A
second
Mischief
that
would
arise
from
the
Retrenching
of
those
Impositions
would
be
the
Offence
given
to
the
weak
and
tender
Members
of
the
Church
:
For
we
must
not
deny
but
we
have
those
that
are
weak
and
tender
,
and
are
not
the
worse
for
it
,
and
they
may
very
well
be
jealous
with
a
Godly
Jealousie
,
if
they
should
see
such
a
Change
,
such
an
abolition
of
our
establish'd
Ordinances
,
they
might
very
well
be
Jealous
of
the
truth
of
our
Doctrine
about
things
indifferent
,
jealous
of
the
lawfulness
of
our
Practice
herein
;
or
else
Jealous
of
our
sincerity
in
our
profession
of
them
both
.
And
this
might
prove
so
great
a
scandal
that
the
Church
of
Rome
might
make
a
greater
Harvest
of
it
,
than
they
could
of
all
the
Plundering
and
Persecuting
times
of
the
late
Rebellion
,
when
men
of
worth
and
honour
did
stedfastly
adhere
to
the
King
and
Church
out
of
Conscience
,
finding
them
so
just
and
steadfast
to
their
own
well
setled
Principles
.
And
that
of
the
Father
is
a
known
truth
,
Ipsa
mutatio
consuetudinis
,
etiam
quae
adjuvat
utilitate
,
novitate
perturbat
.
The
Change
of
an
old
Custom
gives
more
trouble
and
disturbance
by
the
novelty
,
than
it
can
give
advantage
otherwise
.
And
if
it
be
Insolentissimae
Insaniae
,
a
part
of
most
insolent
madness
to
dispute
any
of
those
Customs
,
which
the
Church
observes
all
the
World
over
,
as
St
,
Augustin
says
it
is
;
then
certainly
,
no
man
that
is
well
in
his
wits
,
or
has
any
veneration
for
Gods
Church
,
can
think
it
a
piece
of
Prudence
or
sobriety
,
to
Cassate
and
make
void
all
,
and
throw
them
promiscuously
out
of
doors
,
upon
the
srivolous
suggestions
of
Fanatick
Spirits
●●o
●●●●●ated
with
never
so
much
blind
Passion
and
Importunity
.
(
3.
)
There
is
a
third
Mischief
as
great
as
the
former
;
by
this
means
,
Governors
should
encourage
and
harden
them
in
their
Schism
,
whom
,
in
Charity
they
are
obliged
to
correct
;
and
not
in
their
Schism
only
,
but
in
their
Judaism
and
Superstition
;
which
is
against
that
Charity
we
owe
to
them
as
well
as
that
which
we
owe
to
our selves
.
For
that
they
are
guilty
of
a
wretched
Schism
the
Reconciler
does
acknowledge
;
and
that
they
have
a
tincture
of
Judaism
,
or
Jewish
Superstition
(
if
they
do
really
believe
the
Principles
they
insist
upon
in
this
dispute
)
cannot
be
denied
as
long
as
they
take
Sanctuary
at
Rome
,
and
intitle
themselves
to
the
Indulgence
of
the
Apostle
(
in
this
Epistle
)
to
the
Dissenting
Christians
,
which
did
then
and
there
converse
.
For
that
such
was
their
Distemper
and
Disease
has
been
sufficiently
proved
already
.
Now
to
take
off
these
Impositions
(
which
the
Party
is
thus
upon
the
fret
,
and
in
fermentation
about
them
)
may
be
against
that
Charity
we
owe
to
them
;
and
it
may
be
in
us
the
sin
of
scandal
too
,
because
we
should
not
be
sufficiently
careful
to
remove
the
occasion
of
sin
from
them
.
This
was
the
sin
of
Eli
,
1
Sam.
3.
13.
and
the
sin
of
the
Angel
of
the
Church
of
Thyatira
.
Apoc.
2.
20.
'T
is
an
authentic
Rule
,
Qui
non
vetat
peccare
,
cum
possit
,
jubet
;
and
that
is
of
the
same
importance
;
Facti
culpam
habet
,
qui
quod
potest
,
negligit
emendare
:
He
that
has
power
to
correct
a
Fault
,
is
guilty
if
he
neglects
to
correct
it
.
I
may
add
this
also
,
that
they
,
to
whom
we
are
so
indulgent
,
lest
they
should
be
offended
,
will
certainly
take
occasion
to
be
offended
,
and
be
actually
scandalized
thereby
;
and
so
by
our
Indulgence
we
shall
sin
doubly
;
that
is
,
as
well
against
that
Charity
which
we
owe
to
them
,
as
against
that
which
we
owe
to
our selves
.
1.
Against
that
which
we
owe
unto
our selves
;
for
if
we
neglect
our
Duty
,
when
it
is
incumbent
upon
us
,
to
correct
them
,
that
neglect
is
our
sin
,
and
that
is
against
the
Charity
which
we
owe
unto
our selves
;
to
prevent
which
,
our
Saviour
has
given
us
this
Charge
,
If
thy
right
hand
offend
thee
,
cut
it
off
and
cast
it
from
thee
.
2.
'T
is
certainly
against
that
Charity
we
owe
to
them
;
for
we
should
hereby
incourage
them
in
their
Schism
and
Superstition
by
our
Indulgence
,
whereas
in
Charity
we
are
obliged
to
endeavour
their
Correction
.
If
our
Governors
be
obliged
to
root
Superstition
and
Judaism
out
of
the
minds
and
practice
of
their
subjects
,
then
they
can
find
no
better
Remedy
than
these
Impositions
,
which
,
as
their
Application
has
discovered
the
Disease
,
so
the
Continuance
thereof
,
will
be
the
best
way
to
correct
and
cure
it
.
And
for
this
our
blessed
Saviour
hath
afforded
us
an
example
;
for
,
why
did
I
cast
out
Devils
and
do
Cures
to
day
and
to
morrow
and
the
day
following
)
He
could
have
done
it
the
day
before
,
or
the
day
after
;
why
then
did
he
so
frequently
and
so
designedly
work
his
Cures
upon
the
Sabbath
day
?
Why
,
it
was
to
detect
the
Superstition
they
had
for
the
Sabbath
day
and
to
cure
them
of
it
.
And
herein
the
Reconciler
and
I
are
perfectly
agreed
:
for
he
saith
,
our
blessed
Saviour
is
supposed
to
have
taken
this
occasion
,
(
viz.
)
to
heal
the
diseased
upon
the
Jewish
Sabbath
)
to
deliver
the
poor
People
from
those
superstitions
,
and
heavy
burdens
,
which
the
Pharisees
had
laid
upon
them
in
reference
to
that
day
.
In
like
manner
,
the
great
Prudence
of
our
Governors
thinks
fit
to
continue
these
healing
Impositions
,
to
deliver
our
poor
people
from
those
Superstitions
and
burdens
,
which
our
modern
Pharisees
the
Presbyterian
Divines
,
have
laid
upon
them
in
reference
to
these
very
Impositions
.
Governors
do
well
remember
their
own
office
and
know
they
have
something
else
to
do
,
than
to
humour
a
Capricious
or
froward
people
.
They
are
Ministers
of
Gods
Kingdom
:
They
have
By
Me
Kings
Reign
;
and
Nursing
Fathers
to
his
Church
;
and
such
(
God
be
blessed
)
have
been
all
our
Princes
since
the
Reformation
.
And
the
Charge
is
as
strict
upon
the
Bishops
.
Take
heed
therefore
unto
your selves
,
and
to
all
the
Flock
over
the
which
the
holy
Ghost
hath
made
you
Overseers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
Blood
.
The
way
to
feed
them
is
not
to
flatter
,
but
instruct
them
not
to
humour
their
petulancy
but
to
reprove
it
:
not
to
wink
at
their
superstition
but
to
correct
it
:
They
can
neither
discharge
their
Duty
nor
a
good
Conscience
by
following
the
People
in
their
stragling
;
but
by
bringing
them
home
into
the
Fold
;
if
they
gratifie
them
to
their
ruine
,
they
cannot
do
it
but
with
certain
peril
of
their
own
.
There
is
a
great
difference
betwixt
a
Loose
and
unsetled
State
,
and
a
State
that
is
regularly
establish'd
:
in
the
first
every
man
does
that
which
is
right
in
his
own
eyes
(
and
that
perhaps
he
may
call
his
conscience
)
So
we
find
it
,
Jud.
17
,
6.
In
those
days
there
was
no
King
in
Israel
,
but
every
man
did
that
which
was
right
in
his
own
eyes
.
And
the
meaning
of
that
place
,
our
Synopsis
has
very
well
discovered
:
't
was
no
wonder
that
Idolatry
crept
in
amongst
them
,
when
there
was
no
Sovereign
like
that
of
Kings
to
hinder
it
,
for
the
Judges
kept
men
to
their
Duty
by
advice
and
perswasion
,
rather
than
by
an
effectual
command
and
punishments
.
But
may
we
do
so
now
,
when
we
are
under
a
well
setled
Government
?
It
may
seem
so
to
our
Reconciler
and
his
Dissenters
,
by
the
Apostles
Concession
,
Rom.
14.
5.
according
to
the
vulgar
Latin
unusquisque
sensu
suo
abundet
,
let
every
man
abound
in
his
own
sense
.
But
is
this
Gospel
?
Is
this
good
practical
Divinity
?
No
,
't
is
a
corruption
of
the
Text
saith
Hemmingius
,
't
is
wicked
and
unchristian
,
for
God
hath
expresly
forbidden
it
,
Deut.
12.
8.
Ye
shall
not
do
that
which
is
right
in
your
own
eyes
.
That
is
the
common
practice
of
such
as
have
no
Coercive
Government
.
And
this
is
the
attempt
of
such
as
would
have
none
:
Wilt
thou
put
out
the
eyes
of
these
men
?
Numb.
16.
14.
We
will
not
come
up
.
They
think
they
have
lost
their
own
eyes
,
if
they
may
not
be
allowed
to
do
what
they
list
.
Such
an
one
was
Corah
;
and
we
are
foretold
there
would
spring
up
a
Race
of
pretended
Christians
of
the
same
stamp
;
and
that
their
doom
was
already
paradigmatized
,
and
set
forth
in
Effigie
,
by
his
destruction
:
Woe
unto
them
;
for
they
have
gone
in
the
way
of
Cain
;
(
who
out
of
Malice
and
Envie
slew
his
Brother
Abel
,
a
figure
of
the
true
Church
of
God
)
and
ran
greedily
after
the
error
of
Balaam
(
who
Prophesied
as
ill
things
as
he
could
,
Rev.
2.
Hemmingius
ad
Ep.
St.
Jude
.
and
projected
worse
)
for
the
reward
of
Lucre
and
applause
:
and
perished
in
the
gainsaying
of
Corah
.
And
in
the
description
of
Corah
and
his
Company
,
Hemmingius
observes
first
,
that
he
was
not
content
with
that
degree
of
honour
to
which
he
was
advanced
,
and
then
that
he
did
blaspheme
the
Magistrate
,
and
endeavoured
to
take
away
all
Degrees
from
among
the
Ministers
of
God
.
And
to
effect
this
he
made
use
of
a
specious
Argument
,
viz.
That
it
was
a
very
unworthy
thing
,
that
the
holy
people
of
God
should
be
subject
to
any
Head
on
Earth
.
The
Papists
he
says
follow
this
Example
,
who
will
not
suffer
their
Priests
to
be
subject
to
the
Civil
Magistrate
to
have
any
Authority
in
the
Church
,
and
Joannes
Agricola
has
the
Annot.
In
Tit.
3.
1.
He
lived
about
1530.
like
charge
against
the
Bishops
of
Rome
;
who
pull
down
Magistracy
(
as
if
it
were
an
injurious
encroachment
,
and
not
an
Ordinance
of
God
)
that
,
upon
the
ruin
of
this
,
they
may
establish
their
own
Tyranny
,
similes
his
fuerunt
Prophetae
Phanatici
horum
temporum
:
And
such
were
the
Phanatick
Prophets
of
these
times
,
whose
folly
(
saith
he
)
hath
been
wonderfully
discovered
.
And
now
the
fury
of
the
Anabaptists
wish
and
aim
at
nothing
more
than
the
common
destruction
of
all
the
Laws
and
honest
Constitutions
of
the
Magistrates
.
And
are
not
we
leavened
with
this
horrible
Fanaticism
.
To
say
that
Church-Governors
have
not
power
to
impose
any
thing
for
Decency
and
Order
,
but
what
is
necessary
and
commanded
,
is
in
effect
,
to
charge
the
Vniversal
Church
for
1500
years
together
,
more
or
less
,
with
Vsurpation
and
Tyranny
;
and
contradicts
the
Judgment
and
Declarations
of
the
most
Learned
Protestants
of
any
credible
Denomination
.
See
the
Verdict
,
pag.
24
,
&c.
There
can
be
no
publick
Worship
of
To
prevent
this
,
Governors
are
set
up
in
the
Church
to
determin
what
is
fit
to
be
done
,
and
to
restrain
our
vagrant
Liberty
to
the
use
and
Practice
of
what
is
so
ordained
,
1
Cor.
14.
40.
Let
all
things
be
done
decently
and
in
order
.
This
is
an
Apostolical
Injunction
;
and
that
is
of
great
Authority
;
and
so
sacred
,
that
no
humane
Liberty
is
allowed
to
dispute
,
much
less
to
affront
it
,
for
indeed
a
greater
that
St.
Paul
is
here
;
these
Injunctions
touching
matters
of
Decency
and
Order
;
they
are
the
Commandments
of
God
;
and
the
Apostle
would
have
the
greatest
pretenders
to
the
Spirit
to
know
it
,
1
Cor.
14.
34.
so
that
we
have
an
Apostolical
,
we
have
a
Divine
Command
for
Governors
,
and
that
lays
a
necessity
upon
them
,
to
make
such
Ordinances
and
consequently
the
things
Ordeined
,
are
neither
uncommanded
nor
unnecessary
.
The
evidence
of
truth
is
so
strong
in
there
be
many
Cases
,
where
somewhat
in
genere
is
necessary
to
be
determined
;
They
also
add
,
that
in
all
Cases
truly
such
,
the
Magistrate
Civil
or
Sacred
not
only
may
,
but
must
determine
,
and
indeed
(
saith
the
Reconciler
)
no
man
in
his
wits
can
doubt
,
that
what
is
necessary
to
be
determined
must
be
determined
;
and
seeing
Par
in
parem
non
habet
potestatem
it
follows
that
they
cannot
be
determined
by
any
other
but
Superiors
,
(
i.
e.
)
they
cannot
be
obligingly
determined
by
others
.
Thus
our
Reconciler
.
But
it
is
a
great
mistake
to
think
that
Authority
in
this
Case
is
restrained
to
things
Necessary
:
All
things
are
Lawful
for
me
,
saith
the
Apostle
,
but
all
things
are
not
expedient
.
If
he
had
restrained
his
(
or
our
)
Liberty
to
things
Necessary
,
he
would
have
argued
to
that
effect
;
All
things
are
Lawful
for
me
,
but
all
things
are
not
necessary
;
and
he
would
All
things
are
Lawful
but
all
things
are
not
Expedient
.
Wherein
he
teacheth
us
to
distinguish
of
things
;
whereof
some
(
saith
he
)
are
expedient
,
and
some
are
inexpedient
.
Which
are
expedient
is
not
left
to
every
man
to
judge
;
for
then
we
should
run
again
into
Madness
and
Confusion
,
as
was
observed
even
now
.
When
we
speak
of
Necessary
things
It
seemed
good
to
the
Holy
Ghost
,
and
to
us
,
to
lay
upon
you
no
greater
burden
than
these
necessary
things
,
That
ye
abstain
from
meats
offered
to
Idols
,
and
from
Blood
,
and
from
things
Strangled
,
and
from
Fornication
.
Some
men
I
observe
run
into
a
great
mistake
in
making
the
necessity
here
mentioned
,
to
be
Antecedent
to
the
Decree
of
the
Council
in
respect
of
the
Nature
of
the
things
forbidden
,
(
except
Fornication
which
is
of
doubtful
interpretation
too
.
)
If
those
observed
things
were
Antecedently
necessary
,
then
they
had
some
moral
goodness
in
them
,
and
were
commanded
because
they
were
good
;
which
is
not
affirmed
of
the
Ceremonial
Law
.
Besides
Hypothetical
Necessity
or
a
necessity
secundum
quid
;
or
,
as
some
call
it
,
a
Necessity
of
expedience
;
of
which
necessity
or
expedience
,
the
Apostles
and
Elders
,
that
is
,
the
Governors
of
the
Church
,
were
the
sole
and
proper
Judges
.
But
the
Reconciler
tells
us
,
the
Dissenters
do
universally
deny
that
it
is
necessary
to
determine
any
of
these
scrupled
Ceremonies
,
and
they
have
perfect
demonstration
for
the
truth
of
that
denyal
;
for
Necessarium
est
quod
non
potest
aliter
se
habere
;
that
only
is
necessary
to
be
done
,
which
cannot
be
left
undone
.
But
will
the
Reconciler
say
,
that
the
things
determined
and
imposed
by
that
Council
were
necessary
in
this
sense
?
That
implies
a
Physical
necessity
,
whereas
here
was
no
other
necessity
than
a
Moral
one
;
which
is
only
when
Prudence
or
the
present
reason
of
things
does
suggest
,
That
I
be
willing
to
do
what
I
can
,
when
I
am
not
able
to
do
what
I
would
:
In
this
sense
the
word
Necessity
is
taken
,
1
Cor.
7.
37.
He
that
standeth
stedfast
in
his
heart
,
having
no
Necessity
,
but
has
power
over
his
own
will
;
(
i.
e.
)
he
has
no
Moral
consideration
of
force
enough
to
draw
him
from
his
purpose
.
The
necessity
was
not
absolute
,
't
was
not
inevitable
:
The
thing
of
it self
might
have
been
otherwise
;
and
therefore
the
Reconciler
thought
fit
to
mince
the
matter
thus
:
That
only
is
necessary
to
be
determined
,
in
order
to
the
performance
of
an
Action
,
without
which
the
Action
cannot
be
done
,
or
(
N.
B.
)
at
the
least
not
well
done
;
But
Divine
Service
,
saith
he
,
may
be
celebrated
,
Baptism
may
be
administred
,
the
Sacrament
may
be
received
,
yea
,
all
these
Actions
may
be
performed
well
,
tho
no
determination
should
be
made
by
our
Superiors
that
all
who
do
Officiate
should
wear
a
Surplice
,
all
that
receive
the
Sacrament
shall
kneel
,
and
all
that
are
Baptized
shall
receive
the
sign
of
the
Cross
upon
their
foreheads
.
Here
the
Reconciler
mistakes
the
question
or
begs
it
,
The
question
is
concerning
these
Administrations
and
performances
,
now
our
Superiors
have
made
their
determination
;
And
I
say
,
if
these
Duties
be
not
done
according
to
appointment
they
are
not
done
decently
according
to
the
present
Estimation
of
our
Governors
;
and
it
is
their
Estimate
and
Order
,
not
our
own
Will
or
Fancy
,
that
God
commands
us
to
obey
and
follow
;
and
the
Reason
is
,
because
,
according
to
the
common
sense
and
experience
of
the
whole
World
,
They
whose
Prudence
and
Authority
is
intrusted
by
God
himself
,
to
Rule
and
Govern
in
all
Human
Affairs
,
are
not
only
allowed
,
to
be
the
most
competent
Judges
[
*
](A66905-e41600-b)
*
The
external
Worship
of
God
is
taken
from
that
which
is
esteemed
the
highest
reverence
among
men
.
See
Psal.
2.
12.
&
72.
9.
Isa.
49.
23.
of
what
is
Civil
and
Decent
in
their
respective
Countries
;
but
the
Duties
also
appointed
according
to
their
Order
at
Gods
Command
,
are
the
more
likely
to
obtain
acceptance
at
Gods
hands
,
for
their
very
Office-sake
,
as
Gods
Vice-gerents
.
And
hence
it
is
that
as
we
are
required
to
obey
them
for
the
Lords
sake
,
so
we
are
encouraged
to
[
†
](A66905-e41680-b)
†
Nam
cum
Deus
proponere
vellet
exemplum
orationis
acceptissimae
,
non
aliam
in
medium
adduxit
quam
Mosis
&
Samuelis
Orationem
,
Greg.
v.
Psal.
99.
6
Jer.
18.
1.
1
Sam.
12.
23.
.
And
then
God
having
prescribed
his
Vice-gerents
a
General
Rule
,
if
he
leaves
the
particulars
to
their
Discretion
,
Who
art
thou
,
O
man
,
that
disputeth
against
God
?
(
Rom.
9.
20.
)
Certainly
't
is
our
Duty
to
rely
upon
their
Judgment
,
where
God
himself
is
pleased
to
trust
it
.
We
have
no
reason
to
be
offended
at
the
Laws
of
our
Governors
,
when
God
is
not
offended
at
them
,
and
we
are
sure
God
is
not
offended
at
what
they
do
,
unless
they
do
it
against
his
will
.
What
they
have
done
and
established
in
his
Church
and
Worship
,
let
us
see
the
Will
of
God
against
it
,
and
we
will
all
forth
with
turn
Protestant
Joyners
and
Reconcile
our selves
to
the
Dissenters
upon
the
account
Peters
Aphorism
,
we
must
obey
God
rather
than
Man
.
But
where
God
has
not
put
a
check
upon
their
power
,
we
must
obey
him
in
his
Officers
,
rather
than
follow
our
own
Fancy
or
the
Suggestions
of
any
private
Person
,
or
Persons
who
have
no
Authority
over
us
;
and
that
is
,
to
obey
God
rather
than
man
in
a
second
and
lower
sense
of
that
Rule
.
For
Governors
have
Authority
to
institute
Rites
and
Observances
for
Order
and
Decency
,
which
we
are
bound
to
observe
upon
that
account
.
For
there
is
a
command
to
Governors
,
Let
all
things
be
done
decently
and
in
order
:
And
then
there
is
a
command
to
Subjects
,
to
perform
what
is
established
according
to
that
Rule
:
Obey
your
Prelates
or
those
who
have
the
In
these
things
a
prudent
Christian
good
manners
,
is
to
be
used
indifferently
according
to
the
custom
of
the
place
.
All
Ecclesiastical
Laws
concerning
Fasts
or
Festivals
,
concerning
the
difference
of
Habits
,
and
the
whole
external
Order
,
which
is
observed
,
in
the
performance
of
all
Sacred
Offices
,
will
come
under
this
Rule
.
Whosoever
rejects
this
kind
of
Rites
,
and
Traditions
of
men
,
not
repugnant
to
the
word
of
God
is
a
disturber
of
Publick
Order
,
and
a
Contemner
of
that
Power
and
Authority
,
which
God
has
setled
in
his
Church
.
Thus
the
Learned
Davenant
.
2.
If
a
weak
Brother
scruples
and
acts
unreasonably
,
his
weakness
may
call
for
our
help
,
and
as
S.
Chrysostom
saith
,
he
ought
to
have
it
.
But
what
is
the
help
that
can
be
afforded
him
in
this
case
?
The
disease
,
't
is
in
his
Mind
,
and
't
is
Christ
Jesus
;
And
hence
it
is
,
that
the
Apostle
requires
the
strong
to
bear
with
such
a
Weak
Brother
and
to
instruct
him
.
Tantisper
dum
de
Libertate
partâ
per
Christum
edoceatur
,
(
as
Hyperius
,
Bullinger
,
Hemmingius
,
Beza
,
and
all
the
Learned
Commentators
among
the
Protestants
,
do
unanimously
expound
it
)
till
he
has
Learned
,
what
that
Liberty
is
,
which
was
purchased
for
us
by
our
blessed
Saviour
.
Those
are
to
be
esteemed
little
ones
(
saith
Amesius
)
qui
non
sunt
sufficienter
instituti
circa
libertatem
nostram
.
1
Cor.
8.
7.
who
are
not
sufficiently
instructed
about
our
Liberty
.
And
he
adds
,
That
all
they
are
not
sufficiently
instructed
,
to
whom
a
just
account
of
the
matter
of
Fact
is
rendred
.
For
perhaps
some
are
not
capable
to
understand
the
account
that
is
given
them
;
and
therefore
saith
he
,
tho
an
account
has
been
given
them
,
they
are
still
to
be
accounted
weak
and
little
ones
.
But
are
Governours
bound
,
as
well
to
find
them
understanding
as
to
give
them
Laws
?
And
must
the
Laws
be
suspended
,
because
some
men
want
a
Capacity
to
understand
the
Reason
of
them
?
Prot.
Reconc
.
p.
44.
Gods
patience
,
we
know
,
was
weary
of
waiting
for
the
compliance
of
an
untractable
Generation
;
and
is
the
Patience
of
Man
indefatigable
?
Forty
years
long
was
I
grieved
with
this
Generation
,
and
said
,
it
is
a
People
that
do
err
in
their
unto
whom
I
sware
in
my
wrath
that
they
should
not
enter
into
my
Rest
.
St.
Paul
turned
his
back
at
last
upon
the
Jews
,
and
they
were
totally
cut
off
for
their
stubbornness
and
unbelief
.
It
is
a
very
strange
thing
to
me
,
that
the
whole
Church
of
God
should
be
supposed
to
be
in
darkness
as
to
the
nature
and
measures
of
Christian
Liberty
for
1500
years
.
The
Casuists
tell
us
,
that
a
Spiritual
Good
,
if
it
be
not
absolutely
necessary
to
Salvation
,
but
only
a
matter
of
Counsel
,
towards
the
accomplishing
of
it
,
with
more
ease
and
advantage
,
is
to
be
deferred
Pharisaical
Scandal
.
I
confess
,
says
P.
Mart.
if
a
man
contemns
(
he
speaks
of
the
weak
Jews
,
who
would
not
believe
the
abrogation
of
the
Ceremonial
Law
of
Moses
)
and
will
not
admit
them
,
but
makes
himself
a
Judge
and
an
Arbitrator
,
how
much
of
the
Scriptures
he
ought
to
believe
,
and
attributes
more
to
himself
than
to
the
word
of
God
:
That
,
he
saith
,
is
no
true
Faith
.
Nor
does
the
Holy
Spirit
inspire
such
a
sense
and
conceit
into
any
man
;
which
makes
him
doubtful
of
the
Justification
of
such
a
person
.
And
tho
his
weakness
may
seem
to
need
our
help
,
yet
if
he
scorns
it
,
and
rejects
our
instruction
,
there
is
no
reason
that
Authority
,
which
comes
from
God
,
should
truckle
under
such
as
ought
to
be
in
subjection
to
her
by
Gods
appointment
,
or
that
Governors
should
stoop
to
break
a
good
and
decent
Order
to
gratifie
a
perverse
or
wanton
humor
.
There
was
some
difficulty
in
treating
with
those
weak
ones
among
the
Jews
;
They
were
to
be
brought
off
from
Laws
and
Ceremonies
of
a
Divine
Institution
,
under
which
they
had
been
bred
,
and
to
which
they
and
their
Fathers
had
been
long
addicted
,
as
has
been
already
observed
.
But
there
's
Vnum
Necessarium
one
Principle
(
and
't
is
of
unquestionable
truth
(
which
well
observed
,
is
sufficient
to
prevent
or
remove
all
the
Scandal
that
is
or
can
be
Light
of
Nature
or
the
Laws
and
Institutions
of
the
Gospel
.
Take
an
instance
:
The
Surplice
of
it self
is
a
thing
Indifferent
:
There
is
no
sin
in
the
use
or
dis-use
of
it
,
but
when
Authority
has
injoyned
the
use
of
it
,
then
to
omit
it
with
Offence
and
in
Contempt
of
Authority
,
is
a
sin
;
because
't
is
against
the
Law
and
Institution
of
the
Gospel
,
which
requires
us
to
obey
our
Governors
.
I
say
the
same
for
the
Sign
of
the
Cross
,
and
Kneeling
at
the
Sacrament
,
and
Kissing
the
Book
,
or
holding
up
the
hand
,
at
taking
of
a
solemn
Oath
.
Herein
our
Governors
have
done
nothing
but
what
becomes
Gods
solemn
Worship
(
which
they
are
injoyned
to
see
performed
decently
,
)
nothing
but
what
becomes
the
Trust
,
reposed
in
them
,
and
the
Authority
they
are
invested
with
for
Edification
;
And
they
ought
not
to
suffer
the
People
to
be
nursed
up
in
Ignorance
,
much
less
in
Superstition
and
Judaism
.
And
I
say
for
men
to
refuse
the
Surplice
,
the
Sign
of
the
Cross
and
Kneeling
at
the
Sacrament
,
as
Common
and
Vnclean
.
(
i.
e.
)
as
things
unlawful
,
this
is
contrary
to
the
Apostle
and
smells
rank
But
the
Reconciler
tells
us
(
as
was
noted
above
)
that
St.
Paul
never
does
enjoyn
the
weak
to
be
of
the
same
Principles
and
Apprehensions
with
the
strong
,
but
always
doth
command
the
strong
to
bear
with
and
restrain
his
Liberty
,
that
he
may
minister
no
Scandal
,
or
Offence
unto
the
weak
,
and
doth
confirm
his
exhortation
by
his
own
Practice
in
like
Cases
.
To
this
I
answer
,
that
St.
Paul
was
a
ad
Rom.
Homil.
9●
.
post
princi
.
Person
of
great
Prudence
and
Civility
,
and
he
knew
very
well
that
to
some
Persons
,
his
very
entreaties
would
have
the
force
of
a
Command
;
Thus
he
chose
to
treat
Philemon
,
saying
,
Tho
I
might
be
much
bold
in
Christ
to
enjoyn
that
which
is
convenient
,
yet
for
Love-sake
I
rather
intreat
thee
.
2.
I
observed
before
,
that
he
sent
no
Order
nor
Injunction
to
the
Christians
at
Rome
because
they
were
froward
and
indisposed
for
such
Injunctions
;
and
there
wanted
Governors
to
see
his
Orders
put
in
Execution
.
3.
There
is
a
wretched
insinuation
in
the
Reconcilers
words
to
encourage
Dissenters
in
their
Schism
;
and
he
wraps
it
up
in
a
kind
of
Fallacy
.
For
what
does
he
mean
by
being
of
the
same
Principles
and
Apprehensions
?
the
words
are
ambiguous
;
the
question
is
,
whether
the
Apostle
enjoyns
them
to
be
of
the
same
Faith
and
Perswasion
touching
the
Abrogation
of
the
Ceremonial
Law
,
touching
Christian
Liberty
,
and
things
Indifferent
;
I
stand
fast
in
the
Liberty
wherewith
Christ
hath
made
us
free
?
Does
he
uot
say
of
such
as
disturbed
the
Peace
of
the
Church
with
a
contrary
Doctrine
,
I
would
they
were
even
cut
off
,
which
trouble
you
?
Does
he
not
threaten
him
,
that
he
shall
bear
his
Judgment
,
whosoever
he
be
?
But
these
suasory
Topics
of
false
Reasoning
are
frequent
with
the
Reconciler
.
And
this
Practice
is
not
only
foul
in
it self
,
but
of
very
ill
Consequence
also
to
the
Publick
?
'T
is
Peter
Martyrs
Observation
;
That
good
men
do
sometimes
Impostors
have
an
Artifice
,
whereby
they
do
perswade
before
they
do
instruct
.
The
truth
doth
perswade
by
teaching
,
not
teach
by
perswading
,
saith
Tertullian
.
And
therefore
right
way
.
To
this
effect
they
are
obliged
to
speak
and
they
must
not
hold
their
peace
:
Be
instant
in
season
,
out
of
season
,
rebuke
,
reprove
,
exhort
.
Some
are
so
Ingenuous
and
quick
of
Apprehension
,
that
a
word
spoken
in
season
shall
prevail
to
that
effect
for
which
it
is
designed
:
but
the
deadness
of
affection
in
some
and
the
dulness
of
Capacity
in
others
Authority
.
These
things
speak
,
and
exhort
,
and
rebuke
with
all
Authority
.
And
when
the
worthy
Governor
sets
himself
upon
the
great
work
of
subduing
Vice
and
Error
,
in
order
to
the
advancement
of
Truth
and
Piety
,
no
man
ought
to
be
so
Prodigal
of
his
own
Salvation
,
as
to
undervalue
his
Person
or
slight
his
Office
:
Let
no
Church-man
despise
thee
,
saith
S.
Paul
to
Titus
.
But
this
is
not
all
the
Duty
of
a
Church-Governor
,
He
must
Watch
and
Ward
,
as
well
as
Instruct
his
Flock
.
Feed
thy
Flock
with
thy
Rod
,
saith
the
Lord
to
his
Prophet
,
and
if
their
mouths
must
It
belongs
to
the
Pastors
Office
,
saith
Bishop
Davenant
otherwise
à
Pastore
exigetur
,
quicquid
per
inertiam
non
custoditur
,
saith
Saint
Cyprian
after
the
Holy
Prophet
,
Ezek.
Great
attention
and
diligence
is
required
to
preserve
our selves
from
the
Machinations
of
Seducers
,
that
we
be
not
surprised
through
the
Cunning
Craftiness
whereby
they
lie
in
wait
to
Deceive
.
The
Apostle
knew
that
Impostors
were
wont
with
admirable
Artifice
to
insinuate
themselves
into
Families
,
to
see
who
they
could
draw
into
their
Nets
,
and
therefore
we
are
to
keep
a
strict
Guard
upon
our selves
against
them
.
And
though
this
be
every
private
mans
Duty
,
yet
it
is
much
more
incumbent
upon
the
Pastors
of
the
Church
,
whom
God
has
New
Testament
does
admonish
them
of
their
Duty
.
And
they
are
in
Holy
Scripture
compared
to
those
vigilant
Sentinels
of
the
night
who
by
their
officious
Alarms
betray
the
approaching
Thief
and
Robber
,
and
admonish
us
to
avoid
the
ruine
they
would
bring
upon
us
.
There
is
another
part
of
the
Office
of
Church-Governors
,
and
that
is
given
in
charge
to
Titus
,
A
man
that
is
an
Heretick
after
a
first
and
second
Admonition
reject
:
If
he
does
seriously
and
heartily
love
and
favour
Piety
,
he
will
not
be
an
obstinate
Recusant
;
such
good
and
wholsom
Admonitions
will
prevail
with
him
,
saith
Calixtus
:
but
if
he
does
Maliciously
and
Stubbornly
oppose
any
fundamental
point
of
Faith
or
Practice
,
against
the
common
consent
of
Church
and
Scripture
,
Heretical
Pravity
to
return
into
the
way
of
truth
,
as
it
is
for
the
Blackamore
to
change
his
skin
,
or
the
Leopard
his
spots
;
'T
is
the
observation
Joannes
Agricola
,
The
Magicians
of
Aegypt
,
Etiam
digito
Dei
confusi
,
non
resipiscunt
:
They
repented
not
,
though
the
finger
of
God
himself
had
appeared
to
their
Confusion
.
For
Impiety
,
as
St.
Chrysostome
saith
,
is
many
times
Confounded
,
but
seldom
Convinced
.
And
this
St.
Paul
intimates
:
After
a
fruitless
Admonition
reject
such
a
Person
,
Knowing
that
he
is
subverted
,
or
condemned
of
himself
.
And
he
concludes
thus
,
Faxit
new
Errors
in
the
Church
.
Satan
has
his
Impostors
,
saith
Gualter
,
pendulous
Meteors
down
from
the
firmament
,
wherein
for
a
time
they
seemed
to
be
fixt
.
Whether
the
Reconciler
has
been
such
an
Instrument
I
leave
the
Reader
to
judge
by
these
few
instances
.
1.
He
undertakes
to
argue
out
of
Rom.
14.
15.
but
perverts
the
Apostles
meaning
;
And
though
he
does
acknowledge
for
his
own
part
that
those
Rules
laid
down
by
the
Apostle
,
to
govern
the
present
practice
of
the
Romans
,
do
equally
bind
himself
;
yet
he
does
violate
and
break
them
all
with
great
Study
and
Deliberation
.
This
is
no
small
sin
in
it self
:
but
the
Guilt
is
greater
in
one
that
makes
himself
an
Advocate
for
a
tender
Conscience
.
Si
re
aliquâ
Deum
credamus
offendi
,
&
nihilominus
ab
illa
non
abstinemus
,
id
magno
indicio
est
,
nos
pluris
uostram
voluntatem
facere
,
quam
Legem
Dei
,
saith
Peter
Martyr
:
if
we
believe
God
to
be
offended
in
any
thing
,
and
yet
do
not
abstain
from
it
,
that
's
a
great
sign
that
we
value
our
own
will
above
the
Law
of
God
.
This
is
in
general
.
Particularly
,
1.
The
Apostle
saith
,
Him
that
is
weak
in
the
Faith
receive
,
but
not
to
doubtful
Disputations
.
Prohibet
Apostolus
odiosas
contentiones
quae
animos
infirmorum
alienant
potius
,
quam
aedicant
,
saith
Peter
Martyr
.
He
forbids
all
odious
wranglings
which
do
rather
alienate
,
than
edifie
the
minds
of
the
weak
:
He
would
have
them
careful
,
Ne
intricatiores
efficiatis
ipsorum
Conscientias
,
saith
Bullinger
.
Our
Reconciler
is
so
charitable
as
to
receive
the
weak
into
his
tuition
;
but
he
entertains
him
with
doubtful
Disputations
,
and
leaves
his
Conscience
more
intricate
and
intangled
by
his
false
reasonings
,
than
he
found
it
.
2.
Because
the
Apostle
saith
,
who
art
thou
that
judgest
another
mans
servant
?
Therefore
he
will
not
allow
Governors
,
to
Judge
,
to
Rebuke
,
to
Admonish
a
weak
,
(
i.
e.
)
an
ignorant
erring
Brother
;
and
yet
he
takes
upon
him
to
Judge
his
Governors
,
to
Censure
their
Laws
,
and
to
Condemn
their
Impositions
.
So
it
seems
,
He
is
above
St.
Pauls
advice
as
well
as
above
his
Superiors
Jurisdiction
;
and
he
can
find
favour
and
Indulgence
for
the
meanest
of
the
People
rather
than
for
them
.
3.
So
little
esteem
he
has
for
Persons
and
things
that
relate
to
Gods
Service
,
that
(
contrary
to
the
Apostles
Rule
)
he
despiseth
them
both
,
witness
that
profane
Scoff
of
his
;
He
that
will
have
a
May-pole
,
let
him
have
a
May-pole
;
and
let
the
rest
have
none
.
4.
Instead
of
pleasing
his
Brethren
to
their
Edification
that
they
might
be
saved
,
as
St.
Paul
requires
,
he
pleases
them
in
their
Schism
,
which
he
accounts
damnable
,
(
if
he
believes
,
what
he
has
Transcribed
of
the
Fathers
)
In
this
he
walks
uncharitably
;
for
some
he
grieves
,
some
he
stumbleth
,
some
he
hardens
in
their
Dissension
.
And
5.
To
secure
them
in
their
wretched
Schism
(
as
he
calls
it
)
he
flatters
them
with
the
priviledge
of
weak
Brethren
;
and
tells
them
Saint
Paul
never
enjoyned
6.
Thus
he
encourages
them
to
despise
their
Pastors
and
Teachers
;
tho
Saint
Paul
saith
,
They
that
despise
that
Office
despise
not
man
but
God
.
7.
Whereas
Saint
Paul
enjoyns
us
to
follow
after
the
things
which
make
for
Peace
;
his
design
is
more
and
more
to
break
it
;
For
Peace
(
as
the
is
the
fruit
of
Justice
,
and
,
't
is
an
undoubted
part
of
Justice
to
pay
obedience
to
the
Impositions
of
our
Governors
;
and
till
that
be
duly
paid
there
are
no
hopes
of
Peace
.
But
instead
of
pressing
Subjects
to
perform
this
Duty
;
He
crys
down
his
Sovereign's
Impositions
:
and
though
Order
and
Authority
be
the
to
do
what
is
right
in
their
own
eyes
.
And
thus
8.
He
directly
puts
a
stumbling-block
in
his
Brothers
way
;
and
this
he
doth
for
his
Edification
downwards
,
and
indangers
his
destruction
for
whom
Christ
died
.
And
hereby
9.
He
causeth
his
good
(
whether
it
be
his
Faith
,
or
his
Liberty
)
to
be
evil
spoken
of
.
10.
The
Apostle
saith
,
Let
every
man
be
fully
perswaded
in
his
own
mind
.
And
he
that
doubteth
is
damned
,
if
he
does
the
thing
he
doubts
of
.
Now
(
to
assume
upon
this
Reconciler
)
Does
he
Kneel
,
wear
the
Surplice
,
sign
with
the
Cross
?
If
he
doubts
the
Lawfulness
thereof
,
and
do's
them
notwithstanding
,
then
he
is
damned
,
in
acting
against
his
own
Conscience
.
But
if
he
doubts
not
,
if
he
be
fully
perswaded
in
his
own
mind
of
their
Lawfulness
,
then
he
walks
uncharitably
;
Neither
like
a
Priest
,
for
't
is
his
Duty
to
accommodate
himself
to
the
Infirmities
of
such
as
are
ignorant
and
out
of
the
way
.
Heb.
5.
2.
not
to
indulge
them
in
their
errors
,
much
less
to
lead
them
more
astray
;
for
then
he
should
be
obliged
to
say
Amen
to
his
own
Malediction
:
Cursed
be
he
that
maketh
the
blind
to
wander
out
of
the
way
.
Which
Text
Abulensis
thinks
may
be
understood
of
those
,
Qui
rudes
in
fide
sunt
,
who
are
raw
and
weak
in
the
Faith
,
and
the
Curse
belongs
to
such
as
make
them
err
through
their
perverse
Counsel
.
In
falsos
Doctores
,
Paul
Fagius
.
It
agrees
exactly
to
our
false
Doctors
,
and
such
as
by
any
means
administer
unto
error
;
Let
the
Reconciler
well
consider
it
;
For
he
has
not
done
like
a
tender
Priest
.
Nor
(
2.
)
like
a
true
Convert
:
After
his
shameful
prevarication
,
our
Saviour
says
to
Peter
,
&
tu
aliquando
Conversus
,
&c.
and
thou
,
when
thou
art
converted
,
strengthen
thy
Brethren
;
in
bono
fidei
,
spei
,
Charitatis
,
in
the
grace
and
duty
of
Faith
,
Hope
,
and
Charity
.
Sometimes
God
suffers
such
as
are
Ordaired
to
conduct
others
,
to
take
offence
and
fall
themselves
:
that
by
that
accident
they
may
come
to
think
the
more
meanly
of
themselves
and
to
treat
the
frail
Delinquent
with
the
more
gentleness
.
And
Christ
doth
insinuate
,
that
unless
such
persons
be
converted
,
they
are
the
less
meet
to
Confirm
others
,
especially
if
they
have
denied
the
Faith
(
in
any
considerable
Article
of
it
)
as
Peter
did
.
11.
Instead
of
Rational
and
Cogent
Arguments
he
many
times
takes
up
such
as
are
but
probable
,
plausible
and
suasory
:
And
because
these
sway
much
with
himself
,
he
thinks
his
Reader
should
be
taken
with
them
likewise
;
and
if
I
had
a
list
to
take
that
trouble
on
me
,
I
could
make
a
large
Collection
,
out
of
his
Book
of
Instances
to
this
purpose
.
12.
He
does
unworthily
traduce
the
Spouse
(
which
is
the
Church
)
of
Christ
,
and
in
effect
accuse
her
of
Disloyalty
,
in
a
Practice
of
Vsurpation
and
Tyranny
for
1600
years
together
;
for
so
she
is
if
there
be
nothing
lawful
to
be
imposed
in
her
Communion
,
but
what
is
Necessary
and
Commanded
by
God
himself
.
For
proof
of
this
we
need
no
other
Argument
but
the
Instances
,
which
he
hath
produced
in
his
Book
,
of
the
several
things
that
have
been
observed
,
and
afterward
abolished
in
the
Church
.
13.
What
the
Ancient
Fathers
and
others
say
by
way
of
descant
upon
the
Apostles
Text
,
in
reference
to
the
scandal
of
the
weak
Jews
,
that
he
applys
to
the
Customs
and
Ceremonies
,
which
from
time
to
time
have
been
observed
in
the
Church
of
God
.
From
whence
the
Reader
may
easily
conclude
that
the
Reconciler
designs
to
put
a
Fallacy
upon
him
,
or
else
is
catch'd
in
one
himself
.
The
Fallacy
is
A
Dicto
secundum
quid
,
ad
Dictum
simpliciter
:
When
the
Predicate
agrees
to
the
Subject
,
but
in
a
certain
respect
,
or
in
part
,
at
such
a
time
,
or
place
,
yet
he
asserts
it
simply
and
absolutely
as
if
the
agreement
were
in
every
respect
,
in
every
part
,
and
time
,
and
place
without
any
limitation
.
And
this
is
the
Fallacy
that
runs
all
along
in
the
Reconcilers
Discourse
,
when
he
urges
the
Fathers
and
other
Authors
,
against
a
Decent
Habit
,
a
Reverent
Gesture
,
or
the
Symbolical
Sign
of
our
Christianity
,
which
is
the
signe
of
the
Cross
;
for
we
may
be
confident
,
those
Holy
Fathers
and
Authors
(
who
are
quoted
by
him
)
would
never
make
such
sharp
Invectives
against
the
Church
of
God
,
and
their
own
Sense
and
constant
Practice
.
14.
And
with
this
Fallacy
he
urges
as
well
the
example
as
the
sayings
of
the
great
Apostle
;
as
if
that
had
bin
his
constant
Practice
and
Doctrine
,
according
to
some
standing
Rule
,
which
was
nothing
else
but
his
Condescention
Pro
hîc
&
Nunc
,
at
some
times
,
and
in
some
places
,
and
among
some
Persons
,
by
special
Dispensation
.
And
this
Fallacy
he
repeats
so
often
,
that
it
becomes
Nauseous
.
After
this
needful
and
seasonable
Advertisement
,
I
think
I
may
venture
any
man
of
Reason
,
and
a
small
stock
of
Artificial
Logick
,
to
read
his
Book
.
This
Reconciler
[
*
](A66905-e47430-b)
*
p.
104.
Verdict.
100.
&c.
falls
again
upon
Dr.
Womock
,
who
sayes
in
his
Verdict
(
p.
100
)
That
a
Man
may
lose
the
Title
of
a
Weak
Brother
,
and
the
benefits
indulged
by
the
Apostle
to
such
persons
.
The
Argument
reduced
to
due
Form
,
runs
thus
,
All
Persons
under
such
and
such
Circumstances
:
Or
,
All
Persons
under
such
and
such
Qualifications
,
do
forfeit
,
or
lose
the
Title
of
Weak
Brethren
,
and
the
benefits
Indulged
to
such
Persons
:
But
some
of
the
Dissenters
are
Persons
under
such
and
such
Circumstances
,
or
such
and
such
Qualifications
:
Therefore
,
some
of
the
Dissenters
do
forfeit
or
lose
the
Title
of
Weak
Brethren
.
What
sayes
our
Reconciler
to
this
Argument
?
School
Divinity
is
a
crabbed
Study
,
and
there
's
little
use
of
Logick
to
Rhetoricate
;
and
the
Man
being
to
seek
in
these
Studies
,
He
does
confidently
deny
the
Conclusion
;
which
the
judicious
Reader
cannot
but
observe
:
For
the
Major
Proposition
is
drawn
out
of
Holy
Scripture
,
and
speaks
of
Persons
so
qualified
,
in
such
sort
,
that
the
Title
of
Weak
Brethren
cannot
in
reason
be
allowed
them
:
And
that
some
of
the
Dissenters
are
such
,
the
Reconciler
does
not
deny
[
*
](A66905-e47670-b)
*
V.
p.
108.
.
In
the
Verdict
,
there
are
mentioned
three
several
Degrees
of
Men
,
who
cannot
,
according
to
the
Rules
of
Reason
and
Scripture
,
be
accounted
among
the
number
of
Weak
Brethren
.
The
First
are
such
as
will
be
offended
after
sufficient
means
of
Information
:
For
when
their
Ignorance
is
convinced
,
by
the
Light
of
clear
Instruction
,
they
cannot
plead
such
ignorance
for
an
Excuse
.
This
was
the
Case
of
the
Pharisees
,
of
whose
Conviction
I
hope
the
Reconciler
makes
no
doubt
.
Mat.
12.
15.
Yet
when
his
Disciples
told
our
Blessed
Lord
that
they
were
offended
;
What
did
he
do
?
Did
he
retract
his
Doctrine
?
Did
he
cry
Peccavi
to
take
off
their
scandal
?
He
took
not
off
the
scandal
,
saith
St.
Chrysostom
,
but
reproved
it
;
Chrysost.
Hom.
52.
in
Mat.
15.
For
he
knew
very
well
,
when
Scandals
were
to
be
contemned
,
and
when
they
were
not
to
be
contemned
.
And
Calvin
well
observes
,
That
the
trite
distinction
And
therefore
,
saith
he
,
we
must
needs
put
a
difference
,
inter
infirmos
qui
ignorantia
offensi
mox
reddunt
se
sanabiles
,
&
superbos
&
morosos
qui
scandala
sibi
accersunt
;
betwixt
the
morose
and
proud
,
who
draw
scandals
upon
themselves
,
and
those
,
who
being
offended
thro
ignorance
,
do
presently
render
themselves
cureable
,
by
good
instruction
and
advice
,
which
are
the
proper
Remedies
of
such
Ignorance
.
Certainly
they
are
not
Weak
Brethren
,
whose
Mouths
the
Apostle
commands
to
be
stopt
.
And
if
we
cannot
actually
Weak
Brethren
,
for
their
prating
against
Malicious
Words
,
after
the
example
of
Diotrephes
.
Johannes
Crotius
asks
the
Question
,
cap.
1.
Ep.
ad
Titum
,
vers.
11.
How
't
is
possible
for
a
Bishop
to
stop
the
Mouths
of
the
Refractory
,
whose
Petulancy
does
the
more
increase
for
the
attempts
that
are
made
to
suppress
it
?
The
Church
,
saith
he
,
may
enjoyn
silence
to
such
as
are
manifestly
vanquisht
upon
the
account
of
the
Scriptures
;
if
they
will
not
yet
be
quiet
,
She
may
drive
them
from
the
Communion
of
the
Faithful
.
But
if
none
of
this
be
done
;
yet
if
the
Bishop
does
solidly
convince
them
of
their
Errour
,
out
of
the
Word
of
God
;
He
has
then
stopt
their
Mouths
.
Take
notice
,
He
that
writes
thus
is
no
Jesuite
.
A
Second
Degree
of
such
as
have
lost
the
Title
of
Weak
Brethren
,
is
,
When
a
Man
,
from
a
modest
Enquirer
,
comes
to
be
positive
,
and
Dogmatical
,
and
Will
Verdict
,
pag.
100.
&c.
not
endure
sound
Doctrine
,
but
after
his
own
Lusts
heaps
up
to
himself
Teachers
,
having
itching
Ears
,
he
can
no
longer
pass
the
muster
for
a
weak
Brother
,
&c.
A
Third
Degree
of
this
sort
of
Men
,
is
,
When
a
Man
is
puft
up
with
a
Conceit
of
his
own
Knowledge
,
when
he
becomes
a
fierce
Disputant
,
grows
Stubborn
and
Censorious
,
despiseth
Dominion
,
and
takes
the
Scorners
Chair
;
then
he
commenceth
Schismatick
,
and
is
not
to
be
treated
as
a
weak
Brother
,
but
as
a
Seditious
Mutineer
;
for
't
is
now
evident
,
That
he
dissents
not
out
of
Weakness
,
but
out
of
Pride
,
Stubbornness
,
and
Animosity
.
What
saith
the
Reconciler
to
this
?
Why
the
Characters
here
given
of
such
Persons
are
taken
so
to
the
Life
,
out
of
Holy
Scripture
,
that
he
cannot
deny
the
Truth
of
them
;
which
makes
up
the
Major
Proposition
:
And
the
Assumption
or
Minor
he
confesses
expressly
;
If
any
of
these
things
(
saith
he
)
be
offered
to
prove
,
that
there
be
men
of
this
Malicious
,
Proud
,
and
Subborn
Temper
among
the
body
of
Dissenters
,
we
have
cause
to
fear
the
thing
is
too
true
.
He
yields
the
Premises
,
but
denyes
the
Conclusiou
,
and
that
speaks
him
a
great
Logician
:
Yet
something
else
he
finds
to
oppose
;
and
to
make
as
short
work
with
him
as
I
can
,
He
has
reduced
it
to
Three
Heads
.
He
sayes
.
-
First
,
This
Plea
will
serve
all
Parties
.
-
Secondly
,
That
't
is
a
vain
Presumption
.
-
Thirdly
,
That
it
is
against
Scripture
,
Reason
,
Charity
,
and
what
not
,
to
pass
this
heavy
Sentence
upon
Dissenters
in
the
General
,
or
without
limitation
or
exception
,
as
the
Dr.
doth
.
Were
the
Reconciler's
Wits
a
Wool-gathering
when
he
wrote
his
Book
?
Is
it
not
as
clear
as
the
Sun
,
that
the
Dr.
distinguisht
the
Dissenters
into
two
sorts
,
viz.
Such
as
are
Weak
,
and
such
as
have
forfeited
or
lost
that
Title
?
And
last
sort
?
The
Man
has
a
short
Memory
,
for
in
the
very
next
Leaf
,
within
less
than
Four
Pages
;
He
takes
notice
,
That
the
Apostle
offers
no
Rules
of
Discrimination
,
as
the
Doctor
doth
:
If
the
Doctor
offers
Rules
of
Discrimination
,
then
he
does
noe
pass
Sentence
without
exception
.
And
one
Mistake
,
tho
never
so
absurd
,
does
commonly
beget
another
;
and
so
it
happens
here
;
for
,
Where
is
the
heavy
Sentence
which
the
Doctor
passeth
?
And
,
What
is
it
?
Certainly
it
cannot
be
less
than
the
Sentence
of
Damnation
,
which
he
blames
with
so
much
noise
in
Dr.
Womock
:
I
find
indeed
at
every
turn
,
the
Reconciler
is
sending
His
Dissenters
to
Hell
for
their
wretched
Schisme
,
not
by
single
Persons
only
,
but
by
Sholes
and
Myriads
;
and
then
he
rebukes
Dr.
But
the
Reconciler
is
Catcht
again
in
a
sorry
Fallacy
,
and
I
am
almost
perswaded
,
he
is
not
aware
of
it
.
If
his
Argument
were
put
into
Form
,
it
must
run
thus
,
Whosoever
saith
,
That
the
Dissenters
have
lost
the
Title
of
Weak
Brethren
,
and
are
under
the
Sentence
of
Damnation
,
he
is
rash
,
Presumptuous
,
and
Uncharitable
.
But
does
Dr.
Womock
make
any
such
Assumption
?
Then
let
the
Reconciler
(
who
takes
great
freedom
in
that
kind
)
tell
him
of
his
foolery
;
and
that
he
wants
Logick
as
well
as
Charity
.
But
Dr.
Womock
knows
that
here
is
Sophisma
Plurium
Interrogationum
;
which
perhaps
is
more
then
the
Reconciler
has
considered
.
In
effect
he
puts
the
question
thus
,
Have
the
Dissenters
lost
the
Title
of
Weak
Brethren
,
and
fallen
under
the
Sentence
of
Damnation
?
If
the
Dr.
affirms
it
,
then
he
concludes
them
under
the
Sentence
of
Damnation
,
and
is
rash
and
Uncharitable
in
so
doing
:
If
he
denies
it
,
then
he
grants
that
they
are
Weak
Brethren
,
and
are
to
have
all
the
Indulgence
and
tenderness
,
that
belongs
to
Persons
under
those
Circumstances
.
But
Dr.
Womock
is
able
to
distinguish
in
this
Case
,
and
to
separate
such
as
have
lost
the
title
of
Weak
Brethren
from
the
present
sentence
of
Damnation
.
For
the
Dr.
meddles
with
no
mans
Person
,
having
so
well
considered
the
Advice
of
Be
not
hasty
,
sayes
he
,
in
pronouncing
damnation
against
any
man
or
Party
in
a
matter
of
Disputation
.
It
is
enough
that
you
reprove
an
errour
;
but
what
shall
be
the
sentence
against
it
at
the
day
of
Judgment
,
thou
knowest
not
,
and
therefore
pray
for
the
erring
Person
and
reprove
him
,
but
leave
the
sentence
to
his
Judge
.
But
touching
those
Weak
ones
among
Peter
Martyrs
Opinion
of
them
.
The
question
is
,
Whether
the
Weakness
of
their
Faith
were
an
impediment
to
their
Justification
?
He
thinks
not
;
because
it
is
not
the
strength
or
Excellency
of
our
Faith
,
by
which
we
are
justified
,
but
the
Merit
and
Dignity
of
the
Object
;
and
although
Faith
be
weak
,
yet
't
is
Faith
still
if
it
be
true
.
But
it
might
be
said
,
that
they
did
not
believe
all
things
which
were
to
be
believed
:
For
they
did
not
believe
the
Ceremonial
Law
of
Moses
to
be
abrogated
:
And
that
Faith
,
which
does
not
believe
all
the
Articles
of
Faith
,
is
no
true
faith
.
Fateor
equidem
,
saith
Peter
Martyr
,
I
do
confess
it
,
Si
id
accidat
vitio
Credentis
,
if
the
fault
be
in
the
Believer
;
if
he
will
not
admit
of
those
Truths
which
he
hears
out
of
Holy
Writ
,
but
contemns
them
;
and
makes
himself
the
Judge
and
Arbitrator
,
how
much
of
Scripture
he
ought
to
believe
;
and
attributes
more
to
himself
,
then
he
does
to
the
Word
of
God
:
Non
est
ista
Fides
vera
;
that
is
not
true
Faith
;
nor
is
the
Holy
Spirit
wont
to
inspire
any
such
Sence
or
Judgment
.
But
if
there
be
something
which
a
man
does
not
believe
,
because
it
has
not
been
clearly
propounded
to
him
,
and
he
carries
a
mind
sufficiently
prepared
to
receive
the
Truth
,
when
it
is
made
known
to
him
;
in
this
case
the
Truth
of
his
Faith
may
be
a
means
to
justify
,
while
the
Weakness
of
it
doth
excuse
him
.
I
wish
the
Dissenters
may
consider
this
Judgment
of
Peter
Martyr
,
that
they
may
not
make
matters
of
Decency
and
Order
,
(
under
the
Gospel
)
to
be
Sin
,
as
if
we
were
still
under
that
Mosaical
yoak
of
Bondage
,
the
Law
,
and
not
under
Grace
.
But
to
follow
the
Reconciler
,
who
justifies
his
Denial
of
the
Conclusion
by
several
Arguments
.
1.
He
says
,
what
Dr.
Womock
does
Parties
,
Papists
,
Dissenters
,
Arminians
,
Calvinists
,
and
almost
all
Disputers
.
Now
what
the
true
ground
of
the
Dispute
is
I
cannot
well
imagine
;
I
have
reason
to
think
he
is
offended
with
the
Major
Proposition
,
which
contains
the
Character
of
such
as
ought
not
to
claime
the
Right
or
Title
of
Weak
Brethren
;
but
that
is
so
expresly
the
words
of
Holy
Scripture
,
that
he
cannot
in
modesty
avow
his
dislike
thereof
;
and
therefore
he
makes
an
Assumption
(
or
Minor
Proposition
)
in
Dr.
Womocks
name
,
and
then
blames
him
for
it
.
That
Dr.
Womock
did
not
assume
upon
the
Dissenters
,
the
Reader
will
be
convinced
,
However
let
us
weigh
the
strength
of
his
discourse
which
we
have
in
this
Syllogisme
:
All
Arguments
that
may
be
used
by
other
Parties
,
as
Papists
,
&c.
they
are
ill
Arguments
:
But
Dr.
Womocks
Argument
may
be
used
by
other
Parties
,
Papists
,
&c.
Therefore
't
is
an
ill
Argument
.
Here
I
deny
his
Major
Proposition
:
All
Arguments
used
by
other
Parties
,
and
particularly
by
the
Papists
,
are
not
ill
Arguments
;
for
their
Arguments
to
prove
the
Divinity
of
Christ
are
good
Arguments
,
and
many
of
them
the
very
same
that
are
used
by
Protestants
.
And
that
of
Bellarmine
is
celebrated
for
a
great
Truth
among
all
the
Learned
,
even
by
Amesius
himself
:
Propter
incertitudinem
proprioe
justitioe
,
&
perticulum
inanis
gloriae
,
tutissimum
est
fiduciam
totam
in
sola
Dei
misericordiâ
&
benignitate
reponere
:
that
is
,
In
regard
of
the
Uncertainty
of
our
own
Righteousness
,
and
the
danger
of
Vain-glory
,
it
is
the
safest
way
to
put
our
whole
Trust
and
Confidence
,
in
the
sole
Mercy
and
Favour
of
God
.
This
is
a
great
Gospel-Truth
,
and
yet
it
fell
from
the
Pen
of
Bellarmine
:
And
therefore
he
is
out
of
the
story
,
when
he
concludes
all
Arguments
to
be
ill
,
because
they
are
used
by
Papists
or
other
Parties
.
That
his
Argument
may
conclude
effectually
against
Dr.
Womock
it
must
be
framed
thus
:
Those
Arguments
which
will
as
well
,
and
with
equal
Truth
and
Light
of
evidence
,
maintain
the
Points
of
Popery
,
&c.
as
they
do
the
Doctrine
of
the
Church
of
England
,
Those
must
needs
be
ill
Arguments
:
But
such
are
the
Arguments
produced
by
Dr.
Womock
.
Here
I
utterly
deny
the
Minor
:
The
Argumens
there
used
by
Dr.
Womock
,
have
not
an
equal
Truth
or
Light
of
Evidence
to
prove
the
Points
of
Popery
,
as
they
have
to
prove
the
Doctrine
of
the
Church
of
England
;
For
let
me
ask
the
Reconciler
these
few
Questions
:
Have
the
Popish
Party
as
good
Reason
for
their
Aversion
to
our
Communion
,
as
we
have
for
our
Aversion
to
theirs
?
Have
they
as
great
Objections
against
us
,
as
we
have
against
them
?
Has
the
Pope
any
lawful
Jurisdiction
over
us
?
By
what
Scripture
or
Council
was
it
settled
?
Did
we
break
off
from
their
Communion
?
Or
rather
,
Did
not
they
leave
and
interdict
Ours
?
Who
is
now
the
Friend
to
Jesuites
?
I
would
have
the
Reconciler
to
consider
,
That
although
the
same
Sentence
for
Words
and
Syllables
,
may
pass
against
an
Innocent
as
well
as
against
a
Malefactor
,
yet
I
hope
he
will
not
say
,
it
is
done
with
equal
Truth
and
Justice
.
But
he
is
so
ingenuous
at
last
,
as
to
confess
the
truth
in
these
words
:
It
will
be
hard
to
shew
,
why
either
Party
may
not
almost
with
equal
plausibility
make
this
pretence
.
Whence
we
must
conclude
,
that
this
his
Argument
(
like
the
rest
of
his
Book
)
is
but
almost
to
the
purpose
.
2.
He
Answers
,
Secondly
(
but
to
what
Proposition
of
Dr.
Womock's
,
I
cannot
Divine
;
but
thus
he
saith
,
)
If
any
of
these
things
be
offer'd
,
as
I
hope
they
are
,
onely
to
prove
that
there
be
men
of
this
malicious
,
proud
,
stubborn
temper
among
the
body
of
Dissenters
,
we
have
cause
to
fear
the
thing
is
too
true
.
This
Fear
of
the
Reconciler
yields
the
Argument
;
for
it
runs
thus
;
All
that
are
under
such
and
such
qualifications
have
lost
the
title
of
Weak
Brethren
;
But
Some
of
the
Dissenters
are
under
such
and
such
qualifications
:
Therefore
Some
of
the
Dissenters
have
lost
the
title
of
Weak
Brethren
;
which
is
all
that
Dr.
Womock
is
concerned
to
prove
,
and
more
than
he
did
positively
affirm
in
his
Verdict
.
But
then
the
Reconciler
saith
,
That
the
Arguments
will
hold
good
,
for
a
Dispensation
towards
all
those
,
of
whom
we
cannot
Charitably
pronounce
this
Sentence
.
I
say
this
does
not
follow
,
according
to
the
Common
Rules
of
Government
.
Tho
every
Part
be
not
alike
Culpable
,
yet
every
part
must
follow
the
common
condition
of
the
Whole
;
and
if
men
will
follow
such
Leaders
,
tho
they
be
not
led
with
the
same
Pride
,
Malice
or
Design
,
as
their
Leaders
are
led
by
;
yet
making
themselves
of
the
Party
,
and
acting
therein
accordingly
,
they
are
involved
in
the
same
guilt
,
and
liable
to
the
same
Condemnation
.
I
know
(
as
Bullinger
saith
)
There
is
a
great
difference
betwixt
one
that
errs
ad
Tit.
3.
10.
not
out
of
malice
,
and
one
that
to
his
errour
joyns
malice
,
and
a
study
to
do
mischief
:
But
if
he
is
to
be
punished
(
as
no
doubt
he
deserves
it
)
Cum
errandi
pervicacia
ultro
in
Religionis
Legumque
eversionem
manifeste
tendit
,
when
the
stiff-neckedness
and
obstinacy
of
his
erring
manifestly
tends
to
the
Overthrow
of
Religion
and
the
Laws
established
;
How
can
that
man
in
Reason
be
dispensed
with
,
who
joyns
and
abetts
him
in
Such
as
set
up
to
make
a
Party
against
the
Government
,
they
have
strange
Arts
of
Insinuation
to
work
upon
the
flexible
temper
of
the
People
,
and
some
follow
their
pernicious
wayes
out
of
simplicity
,
some
out
of
a
love
of
Novelty
,
and
others
out
of
an
admiration
or
fondness
for
their
Persons
:
Does
God
give
a
Dispensation
in
this
case
,
when
he
comes
to
visit
for
such
things
?
The
Prophet
tells
us
otherwise
;
For
the
Leaders
of
this
People
cause
them
to
err
,
and
If
the
Blind
,
lead
the
Blind
,
saith
thus
:
Vae
caecis
ducentibus
,
Ve
caecis
Sequentibus
.
they
that
are
led
of
them
are
destroyed
.
'T
is
worth
our
observing
;
That
the
Original
hath
it
,
They
that
call
them
Blessed
,
which
notes
the
Flattery
of
such
false
Teachers
:
They
bless
them
in
their
Sedition
and
errours
;
and
they
that
are
called
Blessed
of
them
,
are
swallowed
up
;
tho
their
simplicity
is
imposed
upon
,
that
is
no
Dispensation
,
no
Plea
at
all
,
to
secure
them
against
destruction
.
I
cannot
perswade
my self
,
that
Corah
and
all
the
Company
that
adhered
to
him
,
were
equally
Proud
,
Stubborn
and
Malicious
,
yet
I
find
no
Dispensation
in
the
Case
:
They
were
all
involved
in
the
same
Guilt
,
and
fell
under
the
same
Condemnation
,
Their
Wives
and
their
Sons
,
and
their
little
Children
.
I
alledge
this
the
rather
,
because
as
Bullinger
hath
observed
,
by
this
horrible
To
this
Corah
he
compares
the
Seducers
not
of
his
own
time
onely
,
but
of
all
ages
,
Qui
sibi
Functionem
docendi
vendicant
repulsis
Doctoribus
veritatis
,
who
casting
out
the
Ministers
of
Truth
,
do
challenge
the
Function
of
Teaching
to
themselves
.
Wo
unto
them
,
for
they
have
gone
in
the
way
of
Cain
,
and
ran
greedily
after
the
errour
of
Balaam
,
for
reward
,
and
perished
in
the
gainsaying
of
Corah
.
Calvin
wonders
that
he
should
inveigh
so
sharply
against
these
false
Teachers
,
when
he
had
told
us
but
a
few
lines
before
,
that
the
Archangel
was
so
modest
he
would
not
reproach
the
Devil
:
But
this
shews
(
saith
he
)
that
their
Rage
and
Fury
is
intolerable
,
who
disturb
the
Well
composed
State
of
the
Church
.
To
paint
such
seducing
Teachers
to
the
life
,
the
Apostle
makes
use
of
three
notable
examples
;
and
then
he
illustrates
their
Character
by
several
similitudes
.
He
begins
with
Cain
,
who
was
the
first
that
made
a
Divorce
from
the
Church
of
God
:
In
him
we
may
observe
Envy
,
Malice
and
Hypocrisy
:
The
second
is
Balaam
,
who
turn'd
his
Prophetical
Office
into
a
Trade
,
and
made
himself
a
wretched
Hireling
,
for
his
Divination
:
and
in
him
we
have
Covetousness
,
and
the
liberty
of
Prophesying
set
up
for
filthy
Ambition
and
Arrogance
,
of
Disobedience
and
Sedition
;
He
blasphemed
the
Magistracy
,
and
attempted
to
Level
all
degrees
among
the
Ministers
of
God
:
and
he
All
the
Congregation
are
Holy
;
and
't
was
an
unworthy
thing
that
so
holy
a
People
should
be
subject
to
any
Head
on
Earth
.
But
the
earth
opened
her
mouth
,
and
swallowed
them
up
,
and
they
became
a
sign
:
A
dreadful
example
of
the
Divine
vengeance
against
Seditious
Schismaticks
,
to
deterr
We
should
have
these
Examples
alwayes
before
our
eyes
(
saith
Hemmingius
)
to
admonish
us
of
that
Rule
of
Justice
,
by
which
God
ever
measures
out
his
Judgment
against
the
like
Transgressors
.
Let
no
man
therefore
think
himself
secure
by
his
simplicity
,
or
good
intention
,
or
honest
meaning
as
he
may
pretend
;
there
is
so
dangerous
a
Contagion
in
the
Communion
of
such
Persons
,
that
there
is
no
way
to
escape
,
but
to
desert
it
.
To
this
purpose
The
Lord
spake
unto
Moses
;
and
Moses
gives
the
Caution
to
the
Congregation
.
Numb.
16.
26.
Depart
I
pray-you
from
the
tents
of
these
Wicked
men
,
and
touch
nothing
of
theirs
,
lest
ye
be
consumed
in
all
their
sins
.
'T
is
Crotius
his
note
upon
the
place
.
Bonorum
subditorum
est
Segregare
se
a
Seditiosis
:
'T
is
the
part
of
good
Subjects
to
seperate
themselves
from
the
seditious
;
if
they
mind
and
value
their
Duty
to
their
Prince
and
their
own
safety
.
This
is
a
point
of
so
great
Concernment
,
and
yet
so
little
considered
,
that
'T
is
not
enough
(
saith
he
)
with
grief
of
heart
to
avoid
those
desperate
Disturbers
of
the
Churches
Peace
,
unless
we
watch
also
with
all
carefulness
,
to
gain
those
to
the
Communion
of
Christ's
Flock
,
whom
we
find
Curable
;
and
especially
we
are
to
press
them
with
the
Fear
and
Threatnings
of
Gods
Judgment
;
that
if
possible
we
may
pluck
them
out
of
the
Danger
,
as
out
of
some
Sodomitical
Conflagration
.
But
because
such
as
are
yet
sound
,
and
out
of
danger
,
many
times
thro
Humane
Frailty
,
do
perish
together
with
such
as
they
did
intend
to
succour
;
that
is
,
because
the
better
are
sometimes
perverted
by
the
worse
;
Therefore
St.
Jude
adds
;
Hating
even
the
Garment
spotted
by
the
Flesh
;
As
if
he
had
said
,
I
would
not
have
you
make
your selves
too
familiar
with
them
;
hating
not
their
Persons
,
but
the
Works
of
the
Flesh
which
are
manifest
in
their
outward
Conversation
,
their
Pride
and
their
Disobedience
,
their
Schism
and
Sedition
.
The
next
thing
I
observe
in
this
Reconciler
,
is
,
That
he
is
so
unhappy
a
Reprover
,
that
when
ever
he
undertakes
to
rebuke
a
fault
in
others
,
he
is
sure
to
fall
deeper
into
it
himself
.
To
the
Instance
of
rash
Judgment
,
we
may
add
,
his
severe
,
tho
Groundless
,
charge
of
Uncharitableness
.
He
supposes
Dr.
Womock
to
have
this
opinion
of
the
Dissenters
,
That
they
are
all
,
without
exception
,
Proud
,
Froward
,
●tubborn
and
Malicious
;
that
they
all
sin
out
of
pure
Willfulness
,
and
Obstinacy
,
or
prepensed
Malice
and
Design
.
Having
laid
down
this
Supposition
(
which
is
notoriously
false
,
and
betrayes
the
Reconcilers
Rashness
in
his
own
Censures
)
He
sets
up
a
man
of
Clouts
for
his
Prowess
to
encounter
(
which
he
does
in
this
manner
)
Now
altho
such
a
charge
might
suit
well
with
the
Casuistical
Divinity
and
such
Jesuites
as
here
the
Doctor
cites
;
yet
it
is
an
amazing
thing
,
that
Dr.
Womock
should
say
any
thing
,
which
gives
the
least
occasion
to
suspect
him
so
uncharitable
.
Why
should
this
Reconciler
suggest
a
thing
so
utterly
False
?
Without
doubt
his
Design
was
to
bring
an
Odium
upon
Dr.
Womock
,
as
if
he
Converst
with
none
but
Jesuites
in
his
Study
;
and
then
,
be
the
Discourse
never
so
rational
,
if
they
can
find
a
Jesuite
at
the
end
of
it
,
't
is
Answered
presently
with
a
Mentiris
Bellarmine
:
and
the
unthinking
Mobile
will
look
no
more
after
it
.
But
as
good
Providence
would
have
it
,
there
is
not
One
Jesuite
of
the
Three
he
mentions
;
and
for
the
rest
(
which
he
perversly
or
maliciously
insinuates
)
they
are
only
Ferus
Perkins
,
and
St.
Paul
,
such
are
the
Jesuits
as
the
Doctor
there
Verdict
,
pag.
the
100
,
101
,
102.
Cites
;
and
't
is
a
common
thing
with
them
,
to
make
all
Jesuits
that
are
not
of
their
Opinion
:
But
this
is
not
the
first
Falshood
the
Reconciler
has
suggested
for
his
own
advantage
.
What
he
alledgeth
out
of
Dr.
Stillingfleet
,
Dr.
Williams
,
and
Mr.
Chillingworth
,
tender
Conscience
,
learns
to
claim
a
Liberty
to
do
whatsoever
is
right
in
his
own
eyes
.
But
the
Reconciler
,
calls
upon
Dr.
Wcmock
afresh
;
(
and
't
is
pitty
a
man
of
so
much
Civility
should
be
neglected
Parenthesis
:
)
What
the
Scripture
hath
determined
touching
the
Wearing
of
a
Surplice
,
the
Cross
in
Baptism
,
or
Kneeling
at
the
receiving
of
the
Sacrament
,
I
desire
the
Doctor
to
inform
me
.
I
might
very
fitly
return
him
the
blind
mans
Answer
to
the
Pharisees
,
and
say
,
I
have
told
you
ailready
,
and
ye
did
not
hear
,
wherefore
would
ye
hear
it
again
?
will
ye
also
be
his
Disciples
?
But
what
if
our
Lord
has
left
it
to
be
determined
by
our
Governours
?
What
is
that
to
the
1.
These
things
(
which
he
so
often
carps
at
)
are
not
only
found
to
be
expedient
by
the
most
Pious
,
Learned
and
Judicious
,
but
so
near
allyed
to
Holy
Scripture
,
that
they
may
very
well
claim
Kindred
of
some
Practices
and
Institutions
therein
mentioned
.
St.
John
saw
the
Elders
attend
in
Surplices
before
the
Throne
of
God
;
and
tho
he
was
the
Divine
,
and
a
Holy
Evangelist
,
2ly
.
It
seems
the
Offence
of
the
Cross
is
not
yet
ceased
.
Men
are
either
so
much
Jews
to
make
it
their
stumbling-block
,
or
such
Heathen
Greeks
as
to
ridicule
it
,
for
a
Piece
of
foolery
.
And
tho
the
old
Prophecy
told
Us
(
as
Justin
Martyr
Dominus
regnavit
a
Ligno
,
the
Lord
reigneth
from
the
Tree
,
and
calls
upon
Us
to
tell
it
unto
the
World
for
Gospel
,
and
glad
tidings
;
yet
as
the
Jews
,
out
of
Malice
,
turn'd
the
Wood
of
the
Cross
out
of
the
Text
,
so
they
would
have
Us
turn
the
sign
of
it
out
of
our
Baptism
,
as
well
as
all
other
Administrations
;
least
we
should
make
our
Weak
Brother
,
be
he
Jew
or
Gentile
,
to
offend
.
For
Kneeling
and
bowing
,
whatever
all
the
Glory
of
the
World
for
a
trifle
.
He
knew
it
to
be
God's
due
,
and
a
part
of
his
External
Worship
;
and
so
he
valued
it
,
and
was
desirous
to
purchase
it
upon
that
account
.
And
I
am
of
Opinion
,
it
cannot
be
totally
taken
away
from
God's
Service
without
Sacriledge
.
And
if
we
can
take
the
Confidence
to
abolish
this
,
let
us
never
blame
the
Church
of
Rome
,
for
taking
away
the
Cup
from
the
Laity
in
the
Lord's
Supper
:
for
the
Sacrament
in
'
its
integrity
,
is
but
a
part
of
External
Worship
,
and
the
Cup
but
a
part
of
that
part
.
And
the
taking
away
of
Kneeling
(
utterly
out
of
God's
Worship
)
seems
to
be
a
greater
Offence
,
than
taking
away
the
Cup
;
because
that
is
a
Part
of
the
Law
of
Nature
;
whereas
the
Sacrament
is
but
of
positive
Institution
,
and
consequently
not
so
strictly
binding
.
And
being
an
undoubted
part
of
God's
External
Worship
,
and
a
piece
of
Natural
Religion
;
we
certainly
do
well
to
use
it
at
the
Sacrament
,
as
an
Acknowledgement
of
Christ's
Divinity
,
which
now a-dayes
is
so
professedly
impugned
by
the
Socinians
:
And
We
shall
allow
our
Governours
very
little
to
do
about
matters
of
Religion
,
if
they
may
neither
Ordain
a
Ceremony
,
nor
so
much
as
appoint
a
special
time
for
the
performance
of
an
undoubted
Part
of
God's
External
Worship
.
That
some
of
the
Dissenters
act
out
of
Pride
,
Malice
,
Obstinacy
,
the
Reconciler
fears
is
too
true
:
That
all
of
them
good
meanings
can
never
Sanctify
wicked
Actions
;
and
we
need
no
Window
in
some
Men's
Breasts
,
to
read
their
inward
Dispositions
.
Fides
&
Incredulitas
cordium
sunt
,
fateor
,
ea
nemo
hominum
judicare
potest
,
saith
Bullinger
;
Faith
By
their
fruits
ye
shall
know
them
.
What
Harvest
have
we
had
of
these
Thorns
?
What
Figs
have
we
reapt
from
these
Thistles
?
Have
not
their
Grapes
been
Grapes
of
Gall
,
and
their
Clusters
bitter
?
Has
not
their
wine
been
the
poison
of
Dragons
,
and
the
Crud
venome
of
Aspes
?
'T
is
Gualters
Observation
(
and
I
desire
Ad
Rom.
Homil.
87.
cap.
15.
5
,
6.
the
Reader
to
take
Notice
,
that
in
this
Discourse
I
make
no
use
of
Jesuits
to
offend
the
Reconciler
,
or
his
weak
Brethren
,
but
such
Protestants
as
are
the
most
likely
to
favour
the
Cause
of
the
Dissenters
,
if
there
were
any
Reason
or
Colour
for
it
)
Hi
ut
Ecclesiam
turbant
,
it
a
dei
cultores
esse
non
possunt
,
cum
Unitatem
scindant
quâ
ille
imprimis
delectatur
:
He
speaks
of
the
Sowers
of
Dissentions
,
and
Authors
of
Sects
and
Factions
;
who
,
as
they
disturb
the
Peace
of
the
Church
,
so
they
cannot
be
the
Servants
of
God
,
seeing
they
rent
that
Unity
which
he
is
chiefly
delighted
with
.
We
are
told
by
the
Apostle
,
That
Schism
it self
is
a
Work
of
the
Flesh
,
and
excludes
the
Schismatick
from
the
Kingdom
of
God
.
But
when
the
tender
Conscience
For
,
upon
this
Pretence
,
Did
not
that
Party
make
an
Insurrection
against
Moses
,
and
against
Aaron
,
and
conspire
to
destroy
both
Church
and
State
?
and
we
know
they
kept
their
Wicked
Covenant
in
nothing
else
.
How
malicious
and
eager
were
they
to
Root
out
the
Royal
Family
,
and
to
anoint
the
Bramble
to
Reign
over
them
?
Did
not
they
affront
the
late
KING
of
ever
blessed
Memory
,
by
Clamours
,
and
Seditious
Tumults
?
Did
they
not
Persecute
him
by
Votes
and
Propositions
against
all
the
Rules
of
Honour
and
Conscience
?
Did
they
not
Blaspheme
his
Person
,
slander
and
defame
his
Actions
?
Did
they
not
usurp
his
Power
,
and
seize
upon
his
Militia
,
the
only
guard
of
it
?
Did
they
not
make
themselves
Masters
of
his
Revenue
,
his
Ships
,
his
Forts
,
his
Castles
?
Did
they
not
pursue
and
fight
him
?
Drive
him
from
house
and
home
,
and
at
last
Arraign
and
Murder
him
?
If
we
can
pass
these
Crimes
upon
the
Accompt
of
Humane
frailty
;
let
us
no
longer
blame
the
Church
of
Rome
for
her
Doctrine
of
Venial
Sins
.
He
that
can
impute
them
(
as
the
Reconciler
is
supposed
to
do
)
to
the
Prejudices
of
Unrelenting
Regicides
.
But
the
truth
is
,
All
those
gay
Pretences
,
viz.
the
Prejudices
of
Education
,
the
Want
of
better
Information
(
which
cannot
reasonably
be
alledged
among
us
)
Misconception
,
and
the
like
,
we
know
are
inconsistent
with
the
state
of
Grace
in
Jewes
and
Turks
,
and
why
not
in
Sectaries
,
in
whom
(
after
the
contempt
of
sufficient
instruction
)
they
do
certainly
degenerate
into
Pride
,
Malice
,
and
Stubbornness
;
and
,
if
they
be
not
finally
Corrected
and
subdued
by
Repentance
,
they
are
damning
.
But
were
their
Clergy
wanting
in
point
of
Education
?
Were
they
ignorant
of
the
sence
of
Scripture
?
They
would
take
it
in
great
disdain
to
be
thought
so
.
And
yet
were
not
they
the
most
Vociferous
Trumpeters
of
our
late
Rebellion
?
Did
not
they
study
,
invent
and
publish
,
the
most
desperate
Principles
of
Sedition
?
Who
made
the
People
the
highest
seat
of
Soveraignty
;
and
placed
a
Coordinate
Power
with
that
of
the
King
in
the
House
of
Commons
?
Who
intituled
them
,
at
least
to
an
equal
Authority
with
His
Majesty
in
making
Laws
,
and
in
the
command
of
the
Militia
?
And
who
animated
all
the
Souldiers
they
could
arm
and
Levy
against
the
King
,
and
absolved
them
from
their
Oath
of
Allegiance
,
to
Act
and
Practise
those
Principles
after
their
Doctrine
and
Example
?
These
are
some
of
the
Reconcilers
Weak
Brethren
.
And
for
the
Common
sort
,
were
they
not
consenting
to
the
Deeds
of
their
Seditious
Leaders
?
Did
they
not
abett
and
encourage
them
by
their
Addresses
and
Petitions
?
Did
they
not
approve
and
applaud
them
in
all
their
Villanies
?
And
assoon
as
they
had
destroyed
the
Church
and
Government
,
did
they
not
swarm
into
Sects
and
Factions
,
and
hiv'd
themselves
a-part
in
several
Conventicles
,
as
their
Fancy
led
them
,
without
any
regard
to
Gospel
,
Rule
,
or
Government
.
Tantum
Religio
potuit
suadere
malorum
.
Such
horrid
mischiefs
never
can
Commence
;
But
when
Religion
's
made
the
grand
Pretence
.
He
that
is
but
of
yesterday
,
and
knows
nothing
of
these
things
,
let
him
read
the
History
of
Independency
.
The
Mystery
of
the
two
Junctoes
.
The
short
view
of
the
late
troubles
,
with
,
Evangelium
Armatum
;
and
the
Dissenters
sayings
.
And
here
I
must
put
in
my
Apoligy
in
the
Words
of
St.
Austin
upon
a
like
Occasion
.
Non
praeterita
Vendicando
And
we
have
need
enough
to
look
forward
,
God
knows
;
For
Republicans
,
Hobbists
,
Atheists
,
All
Factions
conspire
in
the
Plea
of
tender
Conscience
,
and
shelter
themselves
in
the
combination
of
Weak
Brethren
to
undermine
the
Government
;
and
I
am
sorry
they
have
gotten
such
an
Engineer
,
as
this
Reconciler
,
into
their
service
.
Have
we
not
still
amongst
the
Party
,
such
as
will
take
upon
them
to
make
,
not
only
their
own
Prayers
,
but
their
own
Creed
,
and
their
own
Commandments
?
And
when
we
soberly
consider
,
how
obstinate
they
are
in
their
Schism
and
Sedition
against
the
best
of
Kings
and
Churches
,
we
have
but
too
much
reason
to
fear
,
least
they
should
be
given
up
(
as
it
hath
often
hapned
in
the
like
case
of
disobedience
)
to
their
own
delusions
.
For
do
they
not
attempt
to
strengthen
themselves
in
their
Perversities
,
by
Solemn
Leagues
and
Associations
,
without
and
against
the
leave
and
likeing
of
their
Soveraign
?
Have
they
not
taken
all
advantages
to
stuff
the
Pillow
of
the
Crown
with
Thornes
,
and
to
make
the
Throne
to
totter
and
become
uneasy
to
his
Majesty
?
These
things
,
and
the
Particulars
of
them
,
are
so
fresh
in
memory
,
it
would
be
but
loss
of
time
to
repeat
them
.
In
short
,
these
are
a
Race
of
men
of
such
strange
Machiavilian
Principles
,
that
when
they
do
most
solemnly
Protest
and
Vow
to
make
their
Princes
Glorious
;
they
have
a
Jesuitical
Reservation
in
it
,
Their
meaning
and
projected
Method
,
is
to
bring
them
(
as
they
did
our
late
most
Dear
and
Sacred
Soveraign
)
to
the
Block
of
Martyrdom
.
'T
is
high
time
therefore
for
us
to
shew
our selves
men
;
and
as
Rational
Creatures
,
and
Loyal
Subjects
,
not
to
suffer
our selves
to
be
cheated
any
longer
,
with
the
false
Pretence
of
Tender
Conscience
,
and
the
title
of
Weak
Brethren
.
Whatever
Men's
Designs
and
Pretences
be
,
we
are
sure
our
Saviour's
Rule
is
Infallible
[
by
their
fruits
ye
shall
know
them
.
]
By
this
I
hope
we
may
judge
concerning
Men's
Opinions
,
Whether
they
are
like
to
be
taken
up
,
and
maintained
out
of
Pride
,
Malice
,
Perversness
.
But
the
Reconciler
does
sincerely
profess
,
That
He
knows
not
any
such
as
can
be
certainly
applied
to
the
Case
of
the
Dissenters
.
And
therefore
3ly
.
He
intreats
Dr.
Womock
to
That
he
must
be
supposed
to
err
through
malice
,
who
has
been
so
far
admonished
,
that
he
cannot
justly
pretend
Ignorance
;
or
who
may
easily
be
convinced
of
his
ignorance
:
And
we
who
are
Parties
,
are
left
to
judge
of
both
these
things
;
What
shall
we
say
to
all
the
Papists
in
this
Nation
,
or
all
the
Learned
Papists
in
the
World
?
To
all
the
Reformed
Churches
,
who
retain
Presbitery
,
and
all
their
Pastors
,
who
receive
Ordination
only
from
their
Hands
?
To
all
those
Calvinists
,
who
hold
the
Prelapsarian
Doctrines
,
and
absolute
Decrees
of
Reprobation
?
To
all
the
Lutherans
,
who
hold
the
foolish
Doctrine
of
Con-substantiation
?
Will
Dr.
Womock
say
;
That
there
has
not
been
said
Sufficient
to
convince
them
of
their
Errors
;
so
that
they
cannot
justly
pretend
Ignorance
?
May
he
not
put
them
all
in
the
same
Form
with
our
Dissenters
,
and
judge
as
Charitably
of
the
Dissenter
,
as
of
an
erring
Papist
?
And
if
so
,
all
these
Persons
must
be
a
pack
of
Damned
Villains
,
that
err
out
of
pure
Malice
,
Pride
,
Affection
,
and
Animosity
,
Stubborness
,
and
Frowardness
;
or
our
Dissenters
must
escape
that
heavy
Doom
.
In
Answer
to
this
third
Intreaty
,
I
have
many
things
to
offer
towards
a
Satisfaction
:
But
this
I
learn
from
the
Reconciler
in
general
.
That
such
as
err
out
of
pure
Malice
,
Pride
,
Affection
,
Animosity
,
Stubborness
,
and
Frowardness
,
are
a
Pack
of
Damned
Villains
.
This
the
Reconciler
makes
a
Major
Proposition
:
And
for
a
Minor
,
or
Assumption
,
he
declares
thus
,
We
have
cause
to
fear
the
thing
is
too
true
,
that
among
the
Body
of
Dissenters
,
there
be
Men
of
this
malicious
,
proud
,
stubborn
Temper
.
The
Conclusion
then
from
thence
should
be
this
;
Therefore
We
have
cause
to
fear
,
that
amongst
the
Body
of
Dissenters
there
is
a
pack
of
Damned
Villains
.
Whether
Dr.
Womock
ever
let
fall
any
Expression
against
the
Generality
of
the
Dissenters
so
rudely
Censorious
,
he
appeals
to
every
Man
that
has
read
the
Verdict
.
But
the
Reconciler
,
to
take
off
the
Odium
of
such
an
Inference
from
himself
,
has
the
Confidence
to
deny
the
Conclusion
.
But
knowing
this
(
as
I
suppose
)
to
be
most
grosly
absurd
in
the
Schools
of
Learning
,
He
affixes
an
Universal
upon
Dissenters
(
to
a
Man
without
exception
)
are
Proud
,
Froward
,
Stubborn
,
and
Malicious
;
that
they
all
Sin
out
of
pure
Willfulness
and
Obstinacy
,
or
prepensed
Malice
and
Design
.
Thus
he
plays
with
Dr.
Womock's
Reputation
,
to
spring
his
own
Game
.
For
upon
that
false
Principle
,
he
Argues
for
six
Leaves
together
:
But
Dr.
Womock
challenges
it
as
a
piece
of
Justice
from
him
,
either
to
make
good
his
Universal
Proposition
against
him
,
or
else
to
wear
the
Brand
of
a
Notorious
Slanderer
.
Till
the
Reconciler
has
acquitted
himself
of
this
,
Dr.
Womock
has
reason
enough
to
neglect
his
Harangues
,
upon
such
false
Suppositions
,
as
impertinent
;
but
as
well
to
entertain
the
Reader
,
as
to
take
occasion
to
assert
the
Truth
,
I
shall
make
some
other
Remarks
upon
what
he
has
here
suggested
.
1.
Whereas
he
sayes
,
We
,
who
are
Parties
,
are
left
to
judge
;
He
is
in
a
great
Mistake
:
The
Governours
of
the
Church
are
in
Christ's
stead
,
in
the
Execution
of
their
Ministerial
Office
,
of
Legislation
and
Discipline
;
In
this
their
Political
Capacity
,
they
judge
not
for
Man
,
but
for
the
Lord
;
they
act
as
Christ's
Stewards
,
and
not
as
Parties
in
opposition
to
Sectaries
:
And
for
that
Reason
they
are
to
be
obeyed
for
the
Lord's
sake
;
though
in
their
Personal
capacity
,
they
are
subject
to
the
Laws
of
the
Church
,
as
well
as
other
Men.
2.
The
Reconciler
jumbles
Things
together
of
so
distant
a
Nature
and
Consideration
,
that
it
is
very
reasonable
to
believe
,
his
Design
was
to
amuse
,
and
not
to
instruct
and
edify
his
Reader
.
3.
He
seems
to
have
a
greater
Kindness
for
the
Papists
,
than
the
Lutherans
:
He
can
afford
them
the
Title
of
Learned
Papists
:
But
contemns
the
Lutherans
all
along
,
as
miserable
and
foolish
Triflers
:
Nay
,
he
has
brought
in
St.
Paul
among
the
Jesuites
formerly
,
and
here
we
shall
find
him
again
rankt
among
the
Roman
Adversaries
;
so
that
in
time
he
may
possibly
set
up
for
a
Papist
Reconciler
,
and
I
believe
his
common
place
Book
is
furnished
with
Materials
for
such
a
Work
,
as
well
as
for
this
,
which
he
has
put
out
under
another
Title
.
4.
In
Reference
to
the
several
Parties
he
mentions
,
Dr.
Womock
would
say
,
there
has
not
been
sufficient
said
to
convince
them
of
their
Errours
;
if
others
had
not
said
more
to
the
purpose
,
to
confute
them
,
than
this
Reconciler
.
5.
If
Con-substantiation
be
a
foolish
Doctrine
,
yet
't
is
but
a
Metaphysical
Speculation
,
and
so
innocent
of
its
own
Nature
,
it
never
brake
the
Peace
in
that
Communion
wherein
't
is
entertained
.
6.
Tho
this
Reconciler
would
fain
get
into
the
Chair
,
and
pass
his
Sentence
,
we
pretend
not
to
judge
such
as
are
not
within
our
own
Jurisdiction
.
Let
them
Stand
or
Fall
to
their
own
respective
Masters
;
't
is
enough
when
we
have
occasion
to
consider
their
Tenents
,
to
evince
their
Falsehood
,
if
we
can
;
and
to
discover
their
dangerous
Consequence
,
if
they
have
any
.
7.
Our
Discourse
relates
to
such
as
attempt
to
Subvert
that
Order
and
Government
,
under
which
they
have
been
bred
,
and
to
which
they
owe
Subjection
.
'T
is
true
,
Contenders
are
ever
stiff
Law
unto
himself
,
every
Man
wou'd
be
a
Gospel
to
himself
,
and
take
what
Liberty
he
list
.
To
prevent
the
Mischief
of
such
Licentiousness
,
we
have
these
Commands
upon
us
:
Obey
them
that
have
the
Rule
over
you
:
and
he
that
will
not
hear
the
Church
,
let
him
be
unto
thee
as
a
Heathen
Man
,
and
as
a
Publican
.
And
't
is
Calvins
own
Doctrine
,
That
Men
,
who
are
Contentious
against
the
Custom
and
Practice
of
the
Church
,
in
the
use
of
Decent
Rites
,
are
not
to
be
treated
with
Disputations
(
to
gratify
their
itch
of
contending
)
but
to
be
bridled
by
Authority
;
otherwise
there
could
be
no
end
of
Strife
;
and
consequently
no
bounds
set
to
the
Exorb●tances
of
wicked
Men
:
For
ver.
16.
where
envying
and
strife
is
,
there
is
confusion
and
every
evil
work
.
But
Authority
should
have
some
Rule
to
proceed
by
;
and
,
Who
shall
give
it
?
Dr.
Womock
,
he
sayes
,
has
borrowed
a
Rule
from
our
Roman
Adversaries
.
Why
,
Did
Soto
ever
write
against
the
Church
of
England
?
He
presented
his
Book
de
Naturâ
and
Gratiâ
,
to
the
Council
of
Trent
,
whereof
he
was
a
Member
;
and
it
's
like
he
writes
something
therein
against
the
Lutherans
;
whose
Doctrines
this
Reconciler
contemns
as
foolish
and
trifling
;
and
so
as
for
as
we
can
see
,
he
is
as
much
an
Advocate
for
the
Roman
Party
,
as
their
Adversary
.
But
,
What
is
his
Quarrel
to
the
Rule
?
Will
no
Rule
serve
his
turn
,
but
such
a
one
as
is
without
Exception
?
Where
shall
we
find
it
?
But
let
us
give
Soto's
Rule
fair
Play
,
and
let
it
speak
for
it self
.
He
is
supposed
to
Err
through
Malice
,
who
has
been
so
far
admonished
,
that
he
cannot
justly
pretend
Ignorance
;
or
may
easily
be
convinced
of
it
.
Can
there
be
any
thing
said
more
rational
?
If
he
cannot
pretend
ignorance
,
or
may
easily
be
convinced
of
it
,
and
yet
will
persist
in
his
errour
:
Then
his
Fault
proceeds
not
from
the
weakness
of
his
Understanding
,
but
from
the
Pravity
or
corrupt
Inclination
of
his
Will
,
which
the
School-Men
call
Malice
.
For
Passion
and
Surprize
can
have
no
place
or
pretence
here
,
where
things
are
done
with
so
much
Deliberation
,
and
continued
in
against
a
Known
Law
,
and
a
just
Authority
,
as
well
as
against
frequent
and
publick
Admonitions
;
and
when
stubborness
is
added
to
the
Opinion
and
Practice
,
then
,
of
a
matter
of
Choice
and
Knowledge
,
it
becomes
Heresy
.
But
,
Why
did
the
Reconciler
single
out
Soto
to
the
Combate
,
when
Perkins
and
St.
Paul
were
in
the
same
File
on
the
Front
,
and
on
the
Rear
of
him
,
and
Such
Transgressions
as
our
Reconciler
undertakes
to
Excuse
,
or
Vindicate
,
are
hardly
consistent
with
Mr.
Perkins
definition
of
weak
Ones
.
For
these
,
he
saith
,
are
such
as
have
turned
to
God
,
and
carry
in
their
Hearts
a
Purpose
in
all
things
to
please
God
;
and
if
they
do
amiss
,
't
is
out
of
simple
Ignorance
,
or
bad
Custom
;
and
't
will
last
no
longer
than
till
they
be
better
inform'd
:
but
if
,
after
a
sufficient
Information
,
they
hold
and
practice
bad
things
;
't
is
then
of
willful
Ignorance
,
and
of
Malice
;
and
in
that
case
,
He
calls
them
Obstinate
.
And
for
St.
Paul
his
decretory
Sentence
is
this
,
A
man
that
is
an
Heretick
,
after
the
first
and
second
admonition
,
reject
:
Knowing
that
he
that
is
such
,
is
subverted
,
and
sinneth
being
condemned
of
himself
.
This
is
a
General
Rule
laid
down
by
Apostolical
Authority
,
and
prescribed
to
the
Governours
of
the
Church
,
(
who
are
to
take
their
measures
from
the
Epistles
to
Timothy
and
Titus
,
which
were
wrote
on
purpose
for
their
Directions
,
and
not
from
the
Epistles
to
the
Romans
,
where
it
does
not
appear
that
Church-Governours
are
concern'd
at
all
,
much
less
directed
in
their
Office
.
)
And
because
that
Rule
of
St.
Paul
is
of
so
great
importance
,
I
shall
be
the
more
large
in
giving
the
sence
of
it
,
according
to
the
exposition
of
the
most
learned
Protestants
.
By
a
Heretick
the
Apostle
meanes
,
Sectarium
Hominem
,
saith
Aretius
,
Sectarum
Authorem
,
the
Author
of
Sects
,
or
a
Sectary
,
as
Bullinger
,
and
Hyperius
,
and
others
have
it
.
Calvin
makes
no
distinction
betwixt
the
Heretick
and
Schismatick
in
this
place
;
for
he
saith
,
Ambitiosos
omnes
,
praefractos
,
contentiosos
,
qui
Libidine
impulsi
turbant
Ecclesiae
pacem
,
ac
dissidia
concitant
,
hoc
nomine
comprehendit
.
He
comprehends
under
this
Title
all
Ambitious
,
Stubborn
and
Contentious
Men
,
who
upon
the
impulse
of
their
own
lust
stir
up
Discord
,
and
disturb
the
Peace
of
the
Church
.
In
summa
quisquis
suâ
proterviâ
unitatem
ecclesiae
abrumpit
,
is
Haereticus
vocatura
Paulo
:
Whosoever
breaks
the
Peace
of
the
Church
by
his
frowardness
,
St.
Paul
calls
him
an
Heretick
.
And
yet
further
(
to
reach
such
as
set
up
Conventicles
among
us
)
Quoties
eo
usque
procedit
pervicacia
,
ut
quispiam
sibi
addictus
,
vel
discessionem
faciat
a
Corpore
vel
a
grege
quosdam
subtrahat
,
vel
impediat
sanae
Doctrinae
cursum
:
hic
strenue
obviandum
est
.
When
the
Obstinacy
proceeds
so
far
,
that
a
man
enamour'd
of
himself
,
departs
from
the
Body
of
the
Church
,
or
draws
others
from
it
,
or
hinders
the
Course
of
sound
Doctrine
;
in
this
case
a
strenuous
Opposition
is
to
be
made
against
him
.
In
summa
,
In
short
,
sayes
Calvin
,
Haeresis
vel
secta
,
&
ecclesiae
unitas
,
res
sunt
inter
se
oppositae
:
Heresie
or
Schism
,
and
the
Unity
of
the
Church
,
are
things
opposite
:
and
this
Unity
being
so
precious
in
the
sight
of
God
,
it
ought
also
to
be
in
the
highest
esteem
with
us
,
and
those
Sects
and
Heresies
ought
to
be
no
less
detested
.
Thus
Calvin
He
that
contemns
all
Admonitions
,
saith
Hyperius
,
He
that
is
distempered
in
his
mind
,
&
incurabili
laborat
contagio
,
and
when
he
is
sick
of
an
incurable
Contagion
,
refuses
and
derides
the
Remedy
that
is
charitably
offer'd
to
him
;
This
is
the
Party
affected
.
And
how
is
he
to
be
treated
?
Must
the
Bishop
flatter
him
?
Or
is
the
Bishop
alone
obliged
to
avoid
him
?
No
,
saith
Hyperius
,
the
Bishop
is
to
admonish
But
what
is
the
Civil
Magistrate
concerned
herein
?
Why
,
sayes
Aretius
,
the
Charge
is
here
given
to
Titus
,
who
wanted
a
faithful
Magistrate
,
to
assist
We
now
understand
,
saith
Mr.
Calvin
whom
the
Apostle
means
by
a
Heretick
;
but
we
are
not
to
determine
,
who
is
such
a
Heretick
,
or
to
reject
him
till
we
have
first
indeavoured
to
reduce
him
to
a
sound
Judgment
.
He
must
have
a
first
and
second
Admonition
,
not
from
Private
Persons
,
but
from
the
Publick
Authority
and
Ministry
of
the
Church
;
for
the
Words
of
the
Apostle
do
import
thus
much
,
Graviter
quasi
censoria
correctione
reprimendos
esse
.
That
such
Persons
are
sharply
to
be
restrained
by
the
Rod
of
Discipline
;
for
he
is
condemned
of
himself
,
because
being
so
But
may
we
proceed
no
further
against
such
Sectaries
and
Disturbers
of
the
Churches
Peace
and
Settlement
?
They
that
think
so
,
do
not
argue
to
the
purpose
,
saith
Mr.
Calvin
;
For
the
Bishop
and
the
Magistrate
have
their
several
parts
assigned
them
in
this
Work
.
And
St.
Paul
writing
to
Titus
,
does
not
discourse
of
the
Magistrates
Duty
,
but
what
is
incumbent
upon
the
Bishop
.
What
the
Judgment
of
the
most
Learned
and
Pious
Protestants
was
a
Hundred
years
agoe
,
I
shall
give
you
Socinian
Heresy
(
which
does
so
much
impreach
the
Satisfaction
,
Merits
and
Divinity
of
our
Saviour
)
prevail'd
so
much
among
us
:
And
this
has
hapned
;
because
the
Canons
of
1640.
were
not
duely
enforced
to
prevent
the
growth
of
it
.
But
to
return
to
the
business
in
hand
.
I
shall
give
the
sence
of
Bullinger
in
Quaerat
aliquis
quid
agam
cum
eo
,
&c.
Some
perhaps
may
ask
,
what
I
would
do
with
Him
that
obeyes
not
But
adding
the
Reason
,
why
he
commands
Us
to
abbor
the
Communion
and
Fellowship
of
such
an
Heretick
,
He
sayes
,
He
that
is
such
a
one
as
will
not
admit
of
good
Advice
,
is
rather
exasperated
by
continual
Admonitions
,
and
can
never
be
brought
to
embrace
the
Truth
:
For
a
simple
Errour
is
quickly
healed
,
but
Stubborness
is
uncurable
.
But
such
a
Man
is
subverted
by
Prejudice
,
and
therefore
swerves
from
the
true
Faith
,
and
being
intangled
in
Perplexity
,
he
remains
in
invincible
Ignorance
.
Hereupon
Theophylact
,
explaining
these
words
,
sayes
,
The
Apostle
understands
by
an
Heretick
,
an
incorrigible
Fellow
,
and
one
that
is
on
every
side
so
entangled
with
Difficulties
,
that
He
knows
not
which
way
to
free
himself
.
Therefore
,
such
a
One
will
never
be
perswaded
to
embrace
the
Truth
,
but
rather
attempt
to
draw
his
Charitable
Adviser
into
his
own
Opinion
.
Wherefore
here
is
a
great
deal
of
Danger
,
but
little
Hope
.
For
when
Hereticks
are
so
wicked
,
and
hardned
in
those
Things
which
are
manifestly
False
;
there
's
none
,
or
very
small
Hopes
of
their
recovering
;
nay
,
on
the
contrary
,
it
oftentimes
happens
,
That
they
impose
upon
him
,
who
advises
them
,
if
weak
,
though
otherwise
a
good
honest
Man
:
Therefore
,
He
advisedly
commands
,
that
they
should
be
avoided
.
But
some
perhaps
will
Object
,
That
it
is
a
sad
thing
,
if
we
should
thus
neglect
the
Sheep
that
is
gone
astray
,
our
Lord
did
not
so
;
it
's
to
be
feared
,
his
Destruction
will
be
required
at
our
Hands
:
The
Apostle
answers
,
If
such
a
Man
Perish
,
he
perisheth
not
by
your
Fault
,
but
by
his
own
;
for
,
Why
did
he
not
obey
his
Teacher
?
Moreover
,
they
that
gather
from
hence
,
That
it
is
against
the
Scriptures
for
the
Civil
Magistrate
to
restrain
Hereticks
;
that
is
to
say
,
not
only
such
as
are
perverted
from
the
Faith
,
but
such
as
Study
to
pervert
others
:
They
do
not
consider
,
That
the
Apostle
here
doth
not
Dispute
about
the
Offices
of
a
Lawful
Magistrate
,
but
what
the
Bishop
should
do
.
For
in
these
,
and
other
of
the
Apostle's
Prescriptions
,
the
Occasion
is
to
be
consider'd
.
But
they
'l
say
,
The
Apostle's
Command
is
,
Not
Compel
,
or
Kill
,
but
avoid
an
Heretick
:
It
's
very
true
:
For
no
Man
is
rashly
to
be
Condemned
or
Rejected
,
but
rather
to
be
Endeared
and
Instructed
.
This
is
the
peculiar
Work
of
Bishops
.
But
if
after
such
an
amicable
and
endearing
Treatment
and
Admonition
,
he
refuseth
to
Repent
,
and
endeavours
still
to
draw
whole
Multitudes
into
the
same
Sedition
and
Ruine
with
himself
;
Here
again
it
is
the
Bishops
concern
,
not
only
to
Oppose
that
setitious
Doctrine
and
Practice
,
but
also
to
lay
down
his
Life
for
the
Sheep
,
against
the
assaults
and
incursions
of
such
Wolves
;
to
defend
and
preserve
his
Flock
with
the
Sword
of
Truth
,
and
manfully
to
Repel
and
Subdue
them
.
If
the
Apostle
had
written
an
Epistle
to
Cornelius
,
or
Sergius
,
and
had
inform'd
them
of
their
Duties
,
without
doubt
,
He
would
have
injoyn'd
them
to
defend
the
Congregation
of
the
Faithful
,
and
to
restrain
those
incroaching
Wolves
.
For
we
see
St.
Paul
himself
smote
the
false-Prophet
Barjesus
with
Blindness
,
because
he
endeavour'd
obstinately
to
maintain
a
Falshood
,
and
to
reject
the
Truth
.
And
if
an
Heretick
is
only
to
be
avoided
,
and
not
also
to
be
punished
;
Why
did
the
Apostle
smite
Elymas
with
Blindness
?
Why
did
our
Lord
Command
to
take
the
false-Prophet
from
among
the
Living
?
But
you
will
say
He
Commanded
these
things
under
the
Law
?
True
;
But
Magistracy
was
not
Abrogated
with
the
Law
;
for
now
as
well
as
then
't
is
the
Gift
of
God
.
Besides
,
the
Liberty
of
the
Law
belongs
These
are
very
true
and
plausible
Sayings
(
to
wit
)
That
Faith
is
the
Gift
of
God
:
That
Faith
is
not
wrought
in
any
Man
by
the
Power
of
the
Sword
;
but
these
signify
nothing
to
the
present
purpose
.
For
we
do
not
speak
concerning
Internal
Faith
as
the
Gift
of
God
;
but
concerning
the
Doctrine
of
Faith
,
as
the
Profession
of
our
Religion
,
which
we
desire
to
promote
,
not
so
much
by
restraining
their
Incredulity
,
nor
their
Opinions
as
false
,
but
as
they
become
infectious
.
I
confess
,
Faith
and
Unbelief
are
of
the
Heart
,
no
Man
can
judge
of
them
;
but
by
Men's
Words
and
overt
Actions
,
we
may
judge
of
them
.
St.
Augustin
was
sometime
of
that
Ordine
48.
Opinion
,
That
Hereticks
were
to
be
dealt
with
,
only
by
the
Word
of
God
;
but
he
afterwards
confessed
,
That
many
Reasons
and
Examples
had
prevailed
with
him
,
to
be
of
another
Perswasion
.
But
,
What
need
so
many
Words
?
The
Church
,
and
Christian
Truth
,
must
necessarily
be
asserted
and
defended
from
Errours
;
Blasphemies
are
to
be
punished
;
and
we
must
take
care
of
the
Sound
Members
of
the
Church
,
that
they
be
not
infected
by
the
Rotten
.
But
the
Manner
of
performing
this
,
Godly
Zeal
,
the
judgment
of
Faith
,
and
Christian
Charity
must
prescribe
;
that
herein
we
do
nothing
,
either
too
much
,
or
too
little
.
'T
is
the
Bishop's
Duty
to
warn
,
to
restrain
,
and
to
use
all
Opportunity
and
Importunity
to
gain
him
that
is
out
of
the
Way
:
But
if
in
contempt
of
the
Truth
,
he
shall
still
go
on
in
the
Errour
of
his
Wayes
;
and
also
strive
to
draw
others
with
him
into
the
same
Errour
;
then
his
Stubbornness
and
Errour
is
to
be
refuted
by
the
Word
of
Truth
,
in
the
Face
of
the
Church
;
and
care
to
be
taken
,
lest
any
one
should
give
credit
to
the
Impostor
.
Besides
,
the
Magistrate
also
is
to
be
put
in
mind
(
if
he
be
remiss
,
and
the
Wolf
proceeds
more
and
more
to
infest
the
People
of
God
)
to
have
a
greater
care
of
God's
Flock
,
that
the
Wolves
may
not
set
upon
them
.
For
such
Mischiefs
are
to
be
removed
from
the
People
of
God
,
who
,
as
much
as
is
possible
,
are
to
be
Preserved
.
Lastly
,
The
Punishment
is
to
be
inflicted
upon
Offenders
,
not
for
their
Ruin
,
but
Salvation
,
(
to
wit
)
that
they
may
repent
.
Nor
are
we
presently
to
proceed
to
a
Capital
Punishment
against
those
that
are
in
Errour
,
or
infected
with
Heretical
Pravity
,
but
when
their
Blasphemies
are
so
Execrable
,
that
they
cannot
be
born
with
,
without
reproach
to
God
;
Or
when
the
obstinacy
of
Erring
,
does
manifestly
tend
to
the
Subversion
of
Religion
,
and
the
Laws
Established
,
and
they
are
openly
and
truly
convicted
hereof
.
For
there
is
a
great
Difference
between
him
that
doth
not
Err
out
of
Malice
,
and
him
who
Errs
willfully
,
and
out
of
a
design
to
do
Mischief
.
Nor
are
all
Offences
to
be
Capitally
Punished
;
for
sometimes
the
Punishment
is
Corporal
,
sometime
Pecuniary
,
as
the
Quality
of
the
Offence
,
and
the
Equity
of
the
Law
shall
require
.
This
Learned
Protestant
was
of
Opinion
,
That
in
certain
Cases
,
the
Magistrate
should
Assist
the
Bishop
to
suppress
Sectaries
.
And
such
a
one
he
accounts
him
that
is
a
Broacher
of
Execrable
Blasphemies
,
to
the
high
Dishonour
of
Almighty
God
,
and
whose
stubborn
and
seditious
Practices
,
do
manifestly
tend
to
the
Subversion
of
Religion
,
and
Piety
,
good
Order
,
and
the
Lawes
Establish't
;
and
yet
even
in
this
Case
,
he
does
not
approve
of
such
a
Procedure
,
as
savours
of
Wrath
,
and
Bitterness
.
Pius
enim
Magistratus
inquit
,
&c.
A
Pious
Magistrate
,
sayes
he
,
would
rather
argue
thus
;
What
can't
the
Truth
prevail
with
you
?
Can't
the
the
Authority
of
the
Scriptures
,
Can't
the
undoubted
Faith
and
Religion
of
all
Ages
,
Can't
the
Care
and
Diligence
of
all
Pious
Men
,
Can't
an
Holy
Oath
,
and
taken
in
a
good
Matter
move
you
?
Can't
the
Fear
of
God
,
Can't
the
Charity
you
owe
to
your
Neighbour
,
Can't
the
publick
Peace
and
Tranquility
perswade
you
?
Can't
you
Perish
alone
,
but
you
must
draw
others
with
you
into
Perdition
?
Morere
igitur
,
tuâ
culpâ
,
tuoque
vitio
,
si
salutem
quam
vivus
excludis
,
invenias
Moriens
;
You
must
Dye
therefore
by
your
own
Willfulness
,
and
Stubbornness
,
if
you
think
you
can
find
that
Salvation
when
you
are
Dead
,
which
you
now
refuse
while
you
are
alive
.
And
this
Learned
Protestant
tells
us
,
He
Disputed
the
more
copiously
in
this
Point
,
against
such
as
thought
they
did
the
Church
great
Service
,
if
they
left
it
free
for
every
Man
,
to
revive
the
Heresy
of
the
Donatists
,
Arrians
,
Pelagians
,
Novatians
,
and
others
;
Disputare
libere
,
Factionesque
nectere
;
To
Dispute
freely
about
these
things
,
and
to
make
Factions
.
To
Bullinger
,
I
shall
add
the
Judgment
Tit.
3.
8
,
9.
10
,
11.
in
locis
Communib
.
De
Processu
cum
Haeret
.
n.
17.
p.
m.
571.
of
a
later
Protestant
Professor
,
Joannes
Crocius
:
He
moves
the
Question
,
Whether
it
be
Lawful
for
the
Christian
Magistrate
to
restrain
Hereticks
?
(
and
we
must
remember
what
Calvin
has
observed
,
viz.
That
Schismaticks
are
comprehended
under
the
same
title
.
)
Faith
as
a
thing
that
pertains
to
Conscience
,
is
to
be
perswaded
,
not
compel'd
.
As
Stephen
King
of
Poland
said
very
fitly
;
God
hath
reserved
three
things
to
himself
;
To
make
something
of
nothing
To
foretell
future
Contingencies
,
and
to
rule
over
Conscience
.
For
Compulsion
,
for
the
most
part
,
does
not
make
Believers
but
Hypocrites
.
But
,
for
all
this
,
saith
he
,
the
Magistrate
may
compel
his
Subjects
,
both
by
Laws
and
Penalties
,
to
the
Means
of
Faith
,
that
is
,
to
hear
the
Word
.
And
being
obliged
to
secure
his
Subjects
in
the
true
Religion
,
He
is
concerned
to
keep
out
such
as
would
Advance
and
Propagate
Sects
and
Errours
;
to
remove
them
if
they
be
entred
in
,
to
divest
them
of
their
Dignities
,
and
(
if
the
Peace
of
the
Church
cannot
be
preserved
otherwise
)
to
proscribe
or
imprison
them
,
according
to
the
Quality
of
their
Offence
,
that
by
such
means
they
may
(
if
possible
)
be
brought
unto
Repentance
.
And
thus
much
of
St.
Pauls
Rule
,
which
the
Reconciler
would
make
his
Reader
believe
,
was
onely
a
Rule
borrowed
by
Dr.
Womock
from
our
Roman
Adversaries
.
But
2ly
.
This
Rule
,
saith
the
Reconciler
,
condemns
all
Christ's
Apostles
,
and
all
the
Primitive
Weak
Christians
,
mentioned
in
Holy
Scripture
,
and
in
Church-History
.
I
can
proceed
no
further
till
I
have
taken
notice
of
the
Reconcilers
gross
mistake
.
1st
.
The
Rule
makes
only
the
Major
Proposition
;
Authority
must
judge
of
the
Matter
of
fact
,
and
so
make
the
Minor
,
without
which
no
Conclusion
can
be
inferred
,
no
sentence
of
Condemnation
passed
.
2ly
.
Here
is
Ignoratio
Elenchi
;
if
they
be
Weak
Christians
,
they
are
not
within
this
Rule
;
which
concerns
onely
such
as
have
forfeited
that
Title
,
and
the
Priviledge
which
belongs
to
it
.
But
let
us
hear
his
Reason
,
such
as
it
is
.
For
when
the
Apostles
questioned
the
Power
of
our
Lord
,
(
as
Christ
assures
us
they
did
in
many
places
,
)
does
not
our
Saviours
Reproof
of
this
their
Unbelief
,
inform
us
,
That
they
had
sufficient
Reason
from
what
he
had
already
done
before
their
eyes
,
to
be
convinced
of
it
?
When
they
doubted
of
his
Resurrection
,
or
rather
disbelieved
it
,
had
they
not
had
sufficient
Cause
both
from
Scriptures
,
and
their
Masters
frequent
words
,
to
lay
aside
that
Doubt
?
When
that
after
our
Lords
Commission
to
Go
and
Preach
the
Gospel
to
all
Nations
,
and
the
Descent
of
the
Holy
Ghost
,
not
only
they
,
but
the
whole
Church
held
it
unlawful
to
Preach
the
Gospel
to
any
but
the
Jews
,
or
to
the
Circumcised
,
could
they
justly
pretend
Ignorance
after
so
plain
an
Admonition
?
Were
not
the
Judaizing
Christians
sufficiently
admonished
,
by
the
Holy
Ghosts
falling
on
Cornelius
,
and
his
Friends
,
and
the
Discourses
at
the
Synod
at
Jerusalem
,
That
there
was
no
necessity
of
Circumcising
the
Gentile
Christians
,
or
of
refusing
to
Converse
with
the
Uncircumcised
?
And
must
not
only
they
but
Peter
also
and
Barnabas
,
be
Stubborn
and
Malitious
for
acting
contrary
to
it
?
I
shall
repeat
no
more
of
this
Harangue
to
spare
my self
as
well
as
the
Reader
.
Here
we
have
Fallacy
again
;
so
many
things
of
different
kinds
jumbled
together
,
that
no
single
Answer
can
comprehend
them
.
And
this
is
a
certain
sign
of
Imposture
;
Dolus
versatur
in
Universalibus
.
But
I
hope
we
shall
give
such
a
general
Solution
as
will
satisfy
the
Judicious
.
1.
We
are
to
consider
,
That
the
Dispensation
of
the
Gospel
was
stupendious
,
and
all
Mystery
:
The
Incarnation
of
the
Son
of
Even
the
Mystery
which
hath
been
hid
from
Ages
,
and
from
Generations
,
but
Col.
1.
26
,
27.
See
also
Ephes.
3.
1.
2
,
3
,
4
,
5
,
6.
now
is
made
manifest
to
the
Saints
,
to
whom
God
would
make
known
,
what
is
the
riches
of
the
Glory
of
this
Mystery
among
the
Gentiles
,
which
is
Christ
in
you
the
hope
of
Glory
.
Of
the
whole
Dispensation
the
Prophet
cries
out
.
Who
hath
believed
our
report
?
or
to
whom
hath
the
arm
of
the
Lord
been
revealed
?
And
again
.
Behold
ye
among
the
Heathen
and
regard
,
and
wonder
marvellously
:
for
I
will
work
a
Work
in
your
dayes
,
which
ye
will
not
believe
tho
it
be
told
you
.
2.
We
are
to
consider
that
Christs
Disciples
were
but
poor
Ignorant
and
Unlearned
Fishermen
.
They
had
not
bin
bred
in
the
Schools
of
the
Prophets
;
nor
does
it
appear
that
their
Apprehensions
Their
old
Bottles
needed
a
great
Reformation
,
before
they
were
fit
for
the
New
Wine
of
the
Gospel
,
the
Effusions
of
the
Holy
Ghost
.
Christ
was
fain
to
open
their
Understanding
after
his
Resurrection
,
to
help
them
to
understand
the
Scripture
,
and
Divine
Knowledge
,
as
to
bring
former
instructions
into
their
Remembrance
.
3.
As
long
as
our
Blessed
Saviour
does
not
charge
them
with
Malice
or
Stubborness
,
we
have
no
reason
to
do
it
.
Nay
,
tho
they
were
dull
and
slow
of
heart
to
believe
,
some
Articles
of
great
difficulty
,
and
not
formerly
propounded
,
or
with
very
Little
Evidence
:
Yet
they
Stubbornly
rejected
none
,
but
were
willing
from
time
to
time
,
to
comply
with
such
Notices
as
they
clearly
received
from
him
;
and
were
glad
to
be
convinced
of
any
Errour
.
They
did
not
finally
deny
his
Godhead
,
or
his
Resurrection
,
or
the
Dispensation
of
the
Gospel
4.
There
is
a
great
difference
betwixt
a
Church
in
Fieri
,
and
a
Church
in
Facto
:
A
Church
that
is
a
making
and
one
that
is
established
:
The
Church
that
travel'd
in
the
wilderness
,
was
not
under
such
fair
Circumstances
,
as
that
which
was
afterwards
setled
in
the
Land
of
Canaan
.
The
case
of
the
Dissenters
can
never
be
justified
by
any
thing
,
that
can
be
alledged
under
those
circumstances
;
For
we
are
now
under
a
Setled
Church
,
with
Laws
,
Discipline
and
Government
,
and
all
established
by
mature
and
good
Advice
,
and
a
just
Authority
.
And
the
point
in
difference
is
drawn
into
so
narrow
a
compass
,
that
he
who
unfeignedly
desires
to
know
his
Duty
,
(
if
he
will
take
St.
Paul
for
his
Tutor
,
and
Study
to
be
quiet
,
and
to
do
his
own
business
,
)
He
may
learn
it
out
of
half
a
Text
of
Scripture
,
I
mean
Rom.
14.
14.
and
we
Reconcilers
own
word
for
it
,
who
tells
us
,
That
in
this
Very
Chapter
,
the
Apostles
plainly
saith
,
that
the
things
Scrupled
by
the
weak
,
were
pure
and
lawful
in
themselves
,
and
that
he
knew
,
and
was
perswaded
by
the
Lord
Jesus
that
there
was
nothing
unclean
of
it self
;
which
saith
the
Reconciler
,
is
as
perfect
and
full
determination
of
the
case
against
the
Weak
,
as
words
can
make
.
Granting
this
to
be
true
,
I
demand
what
is
the
Reason
,
if
they
be
not
Jews
,
that
the
Dissenters
are
not
satisfyed
?
I
say
,
if
they
be
not
Jews
?
And
let
not
the
Reconciler
conclude
me
Uncharitable
for
this
Supposition
;
For
the
Doctrine
and
Practice
of
this
Phanatick
Party
,
has
been
so
long
corrupted
with
such
a
Jewish
Leaven
,
that
they
have
layn
under
that
Suspition
at
least
,
these
hundred
years
;
insomuch
as
Hyperius
Tit.
1.
11.
wisht
so
long
agoe
,
utinam
hodiè
nulli
sint
inter
nos
praeputiati
Judaei
:
I
would
to
God
,
there
were
no
Uncircumcised
Jews
amongst
us
at
this
day
.
3ly
.
Saith
the
Reconciler
,
were
we
hereafter
to
be
judged
according
to
the
Tenor
of
this
Rule
,
how
sad
would
be
our
Doom
!
For
have
not
most
Christians
had
sufficient
Admonitions
of
those
Duties
they
neglect
,
and
of
those
sins
they
do
commit
?
Might
they
not
easily
be
convinced
of
these
things
,
by
serious
Reflections
on
their
Actions
:
yea
,
doth
not
Conscience
often
do
that
Office
in
them
?
And
if
in
all
these
Cases
they
must
offend
of
Malicious
Wickedness
,
and
so
be
such
concerning
whom
the
Psalmist
prays
,
that
God
would
not
be
merciful
unto
them
;
May
we
not
ask
the
Apostles
Question
,
who
then
can
be
saved
?
In
a
word
,
doth
Peter
say
even
of
the
People
of
the
Jews
,
that
they
through
ignorance
renounced
and
Crucified
their
Sauiour
?
And
Paul
,
that
he
through
Ignorance
did
persecute
the
Church
of
Christ
?
Could
they
(
I
say
)
do
this
through
Ignorance
in
such
a
a
Cloud
of
Miracles
,
which
Christ
and
his
Apostles
wrought
?
And
may
not
our
Dissenters
in
such
a
Conflict
,
as
there
is
betwixt
the
Learned
of
our
Nations
touching
Ceremonies
,
be
thought
to
to
err
,
not
out
of
Pride
and
Malice
,
but
out
of
Ignorance
and
Prejudice
,
not
out
of
want
of
Will
,
but
Judgment
?
Before
I
return
an
Answer
,
I
must
enter
a
Caveat
.
The
Reconciler
argues
here
as
he
did
formerly
,
ex
falsis
suppositis
,
Upon
false
suppositions
:
That
Dr.
Womock
affirms
,
that
all
the
Dissenters
to
a
man
without
exception
,
are
Proud
,
Froward
,
Stubborn
,
Malicious
,
&c.
This
Dr.
Womock
does
utterly
deny
,
and
takes
it
for
a
foul
Slander
.
And
he
cannot
but
observe
what
Montaltius
saies
in
his
Provincial
Letters
,
Whoever
makes
use
of
Lying
,
acts
by
directions
of
the
intention
can
rectify
Calumny
;
and
were
it
to
Convert
the
whole
World
,
it
were
not
lawful
to
traduce
the
innocent
;
because
we
must
not
commit
the
least
Evil
to
promote
the
greatest
Good
,
and
that
the
Truth
of
God
doth
not
stand
in
need
of
our
lying
.
And
now
I
must
tell
this
Reconciler
,
that
be
the
Doom
of
such
persons
never
so
sad
,
they
are
sure
to
be
judged
according
to
this
Rule
;
for
do
not
they
sin
Wilfully
and
Maliciously
,
who
sin
frequently
,
by
Omission
and
Commission
,
against
Knowledg
,
against
Conscience
,
against
Admonitions
?
That
the
Schoolmen
call
a
Sin
of
Malice
,
when
neither
Ignorance
,
nor
Passion
is
the
cause
of
Sinning
,
but
the
Will
depraved
by
Pride
,
by
Envy
,
by
Hatred
,
or
any
the
like
Habit
or
Evil
Custome
;
and
generally
,
saith
Estius
,
In
Sent.
l.
2.
Dist.
22.
Sect.
17.
John
16.
He
that
sins
out
of
certain
knowledg
.
And
men
may
think
they
do
well
,
and
that
they
do
God
Service
when
they
Sin
out
of
malice
:
These
things
they
imagined
and
were
deceived
;
Excaecavit
enim
eos
Malitia
eorum
;
For
Malice
blinded
I
must
add
,
that
Concupiscence
does
sometime
make
a
Sin
the
more
Voluntary
,
and
consequently
the
more
Malicious
,
according
to
the
Notion
of
the
Schoolmen
,
which
the
Reconciler
seems
not
clearly
to
understand
;
(
being
I
suppose
better
versed
in
the
Homilies
of
St.
Chrysostome
then
in
the
Writers
upon
the
Sentences
,
which
makes
him
so
indistinct
and
laxe
in
his
discoursing
.
)
When
a
man
is
determined
by
any
sort
of
Concupiscence
unto
Evil
,
so
that
he
has
no
Reluctancy
,
no
inclination
to
the
contrary
,
in
this
Case
his
Concupiscence
makes
his
Sin
the
more
Voluntary
.
And
the
Reason
is
clear
,
because
the
Will
is
carried
with
more
fervour
and
Vehemency
into
that
Object
,
unto
which
it
is
determined
by
Concupiscence
,
then
otherwise
it
would
be
,
as
is
manifest
by
experience
;
and
hence
is
that
of
St.
James
.
Chap.
1.
14
,
15.
Every
man
is
tempted
when
he
is
drawn
away
of
his
own
Lust
and
enticed
.
Then
when
Lust
hath
conceived
(
by
the
consent
or
conjunction
of
the
Will
with
it
)
it
bringeth
forth
Sin
:
and
sin
,
when
it
is
finished
,
bringeth
forth
Death
.
As
to
the
Question
,
Who
then
can
be
call
sinners
to
Repentance
.
If
the
Reconciler
has
a
mind
to
reconcile
Schism
and
Sedition
,
or
any
other
wilful
gross
sin
,
to
the
State
of
Salvation
,
without
a
particular
Repentance
(
in
the
Ordinary
course
of
our
Ministry
)
I
am
no
Casuist
for
his
turn
:
The
Moral
I
have
learnt
and
taught
is
that
of
the
Prophet
,
Wash
ye
,
make
ye
clean
:
put
away
the
Evil
of
your
doings
from
before
mine
eyes
;
cease
to
do
Evil
,
learn
to
do
Well
,
&c.
For
David's
imprecation
:
Be
not
merciful
unto
them
,
who
offend
of
Malicious
wickedness
.
The
Case
is
Extraordinary
:
and
no
man
that
understands
how
to
discourse
pertinently
and
distinctly
,
would
jumble
it
in
a
dispute
of
this
Nature
.
Here
we
are
to
distinguish
the
Cause
from
the
Persons
;
for
all
Sins
are
not
equally
Criminal
;
This
is
evident
from
that
of
Ely
:
If
one
man
sinneth
against
another
,
the
Judge
shall
judge
him
:
but
if
a
man
sinneth
against
the
Lord
,
who
shall
intreat
for
him
?
And
then
among
Persons
there
are
Degrees
;
Some
do
sin
Wittingly
and
Willingly
,
and
yet
they
are
Curable
by
the
means
of
Grace
,
by
Instruction
and
Good
Advice
.
But
others
run
into
Blasphemy
and
such
a
malicious
Opposition
of
known
Truth
,
that
they
sin
themselves
into
an
Execration
,
as
St
Paul
declares
to
the
Corinthians
,
If
any
man
Love
not
Psal.
59.
6.
the
Lord
Jesus
,
let
him
be
accursed
.
And
that
Explication
of
St.
Austin
is
very
fit
to
be
taken
into
Consideration
,
That
these
Imprecations
are
the
Dictates
of
the
Holy
Ghost
in
the
mouth
of
the
Prophet
,
pronouncing
as
it
were
the
Last
Sentence
upon
Blasphemers
,
and
the
treacherous
and
implacable
Enemies
of
the
Church
.
I
cannot
give
you
a
fitter
Character
of
these
Persons
than
what
is
done
by
the
Reverend
Dean
of
Peterburgh
,
in
his
Paraphrase
upon
the
Text
,
which
is
this
,
Appear
now
for
my
relief
,
and
punish
all
those
Wicked
men
,
who
call
themselves
thy
People
,
but
are
as
barbarous
and
-
cruel
,
as
false
and
perfideous
as
the
Heathen
:
Do
not
spare
them
therefore
,
nor
shew
any
favour
to
such
as
violate
all
the
Laws
of
Justice
and
Charity
,
and
keep
no
Faith
with
their
Neighbours
.
The
Instances
are
but
few
,
wherein
Prophets
and
Governours
do
make
Imprecations
against
their
Subjects
or
Inferiours
:
But
we
must
conclude
the
Case
is
very
Sad
,
when
a
Moses
,
the
Meakest
Prince
that
ever
was
;
when
a
Paul
,
a
man
so
Charitable
,
that
he
wisht
himself
accursed
from
Christ
,
to
win
Moses
was
very
wroth
,
and
said
unto
the
Lord
,
Respect
not
thou
their
Offering
.
And
St.
Paul
said
,
I
would
they
were
even
cut
off
that
trouble
you
.
Why
,
what
was
the
matter
?
Here
was
nothing
but
a
Party
of
Holy
men
,
that
divided
themselves
from
the
Publick
Congregation
,
to
own
way
,
which
indeed
was
not
approved
of
by
their
Governours
.
But
the
Sin
is
Sedition
and
Schism
,
and
strikes
at
the
Government
both
of
Church
and
State
;
't
is
destructive
to
that
Authority
and
Legislative
Power
,
which
the
Supreme
Lord
and
Lawgiver
,
has
ordained
to
keep
the
World
in
Peace
and
Order
;
and
because
God
is
pleased
to
Govern
the
World
by
such
a
Civil
Magistracy
,
in
reference
to
Temporals
,
and
by
such
an
Ecclesiastical
Ministry
,
in
reference
to
Spirituals
,
therefore
the
Insurrection
that
is
made
against
these
his
Officers
,
he
interprets
,
as
made
against
himself
:
Hence
it
is
,
that
those
Seditious
Schisinaticks
,
(
who
are
set
forth
for
a
Sign
and
Example
to
them
gathered
together
against
the
Lord
,
and
to
have
provoked
the
Lord
.
This
is
a
sin
of
no
Ordinary
dye
,
of
no
Ordinary
Malice
;
So
point
blank
against
Authority
and
the
Ordinance
of
God
,
(
for
the
Seditious
Schismatick
falls
into
Apostacy
from
the
Communion
of
the
Church
,
and
many
times
into
an
hostile
Hatred
of
it
)
that
it
seems
to
be
like
the
sin
unto
Death
,
mentioned
by
St.
John
;
and
what
mercy
soever
God
may
have
in
store
for
such
a
sin
,
the
Therefore
the
Church
with
great
Prudence
and
Charity
has
thought
fit
to
put
such
sins
into
her
Litany
,
by
way
of
solemn
Deprecation
,
From
all
Sedition
,
Privy
Conspiracy
and
Rebellion
;
From
all
false
Doctrine
,
Heresy
,
and
Schisme
;
From
Hardness
of
Heart
,
and
Contempt
of
thy
Word
and
Comandment
,
Good
Lord
Deliver
us
.
But
St.
Peter
tells
us
,
that
The
Jewes
Renounced
and
Crucified
our
Saviour
out
of
Ignorance
,
&c.
What
a
pittiful
Reconciler
have
we
here
?
Sure
the
man
would
strain
his
Wit
and
Conscience
,
to
make
an
Apology
for
Judas
and
Pontius
Pilate
,
rather
then
his
Dissenters
should
fall
under
a
just
and
deserved
Condemnation
.
What
if
St.
Peter
Wot
that
they
did
it
Ignorantly
,
will
the
Reconciler
infer
from
thence
,
that
they
did
it
Innocently
?
Has
He
embraced
the
Doctrine
of
Abaitardus
:
Non
Peccaverunt
,
qui
Christum
ignoranter
Crucifixerunt
:
They
sinned
not
,
who
Crucified
Christ
Ignorantly
:
This
Proposition
was
condemned
as
Haeretical
by
Innocent
the
Second
.
There
is
scarce
a
sin
commited
without
Ignorance
,
but
't
is
one
thing
to
sin
Ignorantly
,
and
another
to
sin
out
of
Ignorance
:
In
that
Case
Ignorance
does
attend
the
sin
,
in
this
it
is
the
Cause
of
it
:
For
Knowledge
to
the
contrary
would
have
prevented
it
.
This
Ignorance
,
if
it
be
involuntary
both
in
it Self
and
in
its
Cause
,
that
is
,
De
Conscient
.
l.
3.
c.
19.
q.
3.
Non
affectata
,
nec
procurata
,
nec
tollerata
aut
neglecta
,
tum
actum
reddit
mere
fortuitum
,
&
involuntarium
,
atque
adeo
excusat
a
peccato
,
saith
Amesius
;
If
it
be
not
affected
,
nor
procured
,
nor
tolerated
or
neglected
,
then
it
renders
the
action
merely
fortuitous
and
involuntary
,
and
so
excuses
a
man
from
sin
.
Will
the
Reconciler
say
,
that
the
Ignorance
of
the
Jews
was
of
this
Nature
?
Then
he
falls
under
the
same
Condemnation
with
Abaitardus
,
and
seems
to
be
of
F.
Baunius
his
opinion
:
Nunquam
peccatur
nisi
praevia
peccati
Cognitione
animus
illustretur
,
eiusque
vitandi
desiderio
extimi
letur
:
That
a
man
can
never
sin
,
unless
his
Mind
be
enlightned
with
a
previous
knowledge
of
the
sin
,
and
be
stirred
up
with
a
desire
to
avoid
it
.
This
Doctrine
has
been
Censur'd
by
the
Theological
Faculty
of
Paris
,
and
Lovain
,
as
false
,
&
against
the
Common
Principles
of
Christian
Theologie
;
and
as
that
which
excuseth
innumerable
of
the
most
heinous
sins
to
the
destruction
of
Souls
.
To
make
a
man
guilty
of
Sin
,
it
is
not
requisite
,
that
he
has
an
express
or
actuall
Consideration
of
the
Moral
Atrceity
,
Malice
or
Danger
of
it
,
or
any
express
doubt
or
Scruple
about
it
.
Otherwise
it
would
follow
,
that
such
as
are
blinded
in
their
minds
,
Athiests
,
and
those
that
know
neither
God
nor
Sin
,
should
be
in
such
a
state
,
in
which
they
should
be
free
from
sin
:
For
then
,
without
any
knowledge
or
doubt
of
the
Malice
of
the
act
,
they
would
let
loose
the
Reins
of
their
corrupt
and
depraved
Nature
,
to
follow
the
lust
of
their
own
hearts
:
And
so
the
blinding
of
their
minds
,
(
their
Excaecation
)
which
the
Scripture
represents
as
the
greatest
punishment
of
Sin
,
should
be
no
punishment
at
all
,
but
a
priviledge
,
and
render
them
as
it
were
impeccable
According
to
the
Common
Principles
of
Divinity
,
when
the
Cause
is
Voluntary
,
the
Effect
is
also
Voluntary
,
that
follows
from
the
Position
of
such
a
Cause
;
and
he
that
may
and
ought
to
to
foresee
the
Malice
of
the
act
that
is
to
follow
,
and
neglects
to
advert
to
it
,
His
actual
Inconsideration
is
Voluntary
,
and
may
as
well
aggravate
the
fault
as
extenuate
it
.
As
gross
and
affected
Ignorance
is
never
without
sin
,
so
it
can
never
be
altogether
involuntary
,
saith
Argentina
,
or
4.
because
a
man
may
prevent
such
ignorance
,
if
he
will
.
And
,
if
the
Ignorance
be
affected
,
t
is
a
Sin
in
it self
,
saith
Amesius
,
and
therefore
does
not
lessen
,
but
Whether
the
ignorance
of
the
Jews
in
this
Case
,
were
alledged
as
an
extenuating
or
an
aggravating
Circumstance
,
is
disputed
among
Divines
.
That
it
was
affected
in
some
of
them
,
and
so
an
aggravation
of
their
Malice
,
will
easily
appear
from
these
Considerations
.
1.
Our
Saviours
own
Affirmation
,
John
15.
22
,
23
,
24.
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
:
but
now
they
have
no
cloak
for
their
sin
.
He
that
hateth
me
,
hateth
my
Father
also
.
If
I
had
not
done
among
them
the
works
which
none
other
man
did
,
they
had
not
had
sin
:
but
now
have
they
both
seen
,
and
hated
both
me
and
my
Father
.
His
Doctrine
declared
him
to
be
a
Teacher
sent
from
God
,
and
his
Miracles
did
confirm
it
.
But
we
have
more
pregnant
Evidence
against
their
Elders
,
Luk.
20.
14.
When
the
Husbandmen
saw
him
,
they
reasoned
among
themselves
,
saying
,
This
is
the
heir
:
come
,
let
us
kill
him
,
that
the
inheritance
may
be
ours
.
And
St.
Peter
charges
them
home
with
a
guilt
of
at
least
affected
Ignorance
and
Malice
:
Act.
2
,
22
,
23.
Ye
men
of
Israel
hear
these
words
,
Jesus
of
Nazareth
,
a
man
approved
of
God
among
you
,
by
miracles
,
wonders
,
and
signs
,
which
God
did
by
him
in
the
midst
of
you
,
as
ye
your selves
also
know
:
Him
being
delivered
by
the
determinate
Counsel
,
and
foreknowledge
of
God
,
ye
have
taken
,
and
by
wicked
hands
have
crucified
and
slain
.
Here
he
chargeth
them
,
that
they
imbrued
their
hands
in
Christs
blood
,
and
that
they
did
it
Wittingly
and
Willingly
.
And
St.
Stephen
tells
them
plainly
,
that
they
had
been
the
Betrayers
and
Murderers
of
Him
.
Act.
7.
52.
For
did
they
not
hire
Judas
to
betray
him
,
and
Suborn
false
witness
to
give
evidence
against
him
?
If
this
Ignorance
did
did
excuse
or
extenuate
their
fault
,
the
Apostle
would
the
wrath
was
come
upon
them
to
the
uttermost
,
for
their
Continuance
in
it
.
By
the
Circumstances
of
his
Life
and
Miracles
,
their
Princes
and
Rulers
might
have
known
him
to
be
the
Son
of
the
living
God
:
But
Malice
blinded
their
affected
,
procured
by
their
Voluntary
&
frequent
acts
of
envy
and
hatred
.
There
was
not
so
much
as
the
least
Congruity
towards
a
Pardon
,
But
Joannes
Malcolme
tells
us
,
St.
Peter
Comert
in
Act.
3.
17.
was
preparing
the
Way
for
their
Repentance
,
and
that
he
might
not
plunge
them
actually
into
desperation
,
He
gives
them
hope
of
Salvation
to
be
obtained
by
Christ
upon
their
true
Conversion
:
When
he
saies
through
Ignorance
,
he
does
not
go
about
to
excuse
or
extenuate
their
sin
by
the
Fucus
or
pretence
of
Ignorance
,
but
the
Apostle
speaks
Comparatively
,
Comparing
these
with
those
who
knowingly
and
willingly
,
and
of
set
purpose
,
Crucifyed
the
Lord
of
life
.
And
a
little
after
,
There
is
a
twofold
Ignorance
,
saith
he
.
First
,
One
has
Rebellion
joyn'd
with
it
;
from
hence
follows
Obduration
,
and
it
is
incurable
;
And
this
is
Contracted
,
saith
he
,
partly
by
acting
obstinatly
and
contemptuously
against
the
Will
of
God
,
and
partly
by
suffering
the
Threatnings
and
Judgments
of
God
inflicted
on
us
,
to
pass
by
without
Amendment
.
This
was
in
Pharoah
and
the
People
of
Israel
,
Jer.
44.
and
't
is
seen
in
many
of
our
time
,
who
do
so
harden
their
hearts
,
that
they
reject
the
Grace
that
is
offered
to
them
in
the
Preaching
of
the
Gospel
:
St.
Peter
speaks
not
of
such
an
Ignorance
.
But
there
is
Another
which
pretends
to
the
Glory
of
God
,
and
such
is
that
he
speaks
of
.
This
is
Curable
,
and
yet
't
is
a
Sin
in
it self
,
and
deserves
no
Pardon
;
nevertheless
by
Grace
it
may
find
Remission
,
if
it
will
suffer
it self
to
be
corrected
;
but
if
it
degenerates
into
that
incurable
Ignorance
,
then
it
lies
under
the
same
Condemnation
and
Punishment
.
S.
Pauls
Case
is
much
like
that
of
other
Jew's
:
Estius
saies
,
he
could
never
observe
,
that
ever
Unbelief
was
pleaded
to
extenuate
a
Guilt
:
He
obtained
Mercy
because
his
sin
was
Great
,
and
his
condition
Desperate
,
and
so
he
was
fit
for
a
Superabundant
Grace
to
strike
in
to
rescue
him
,
and
make
him
a
Pattern
for
time
to
come
.
But
let
us
take
notice
,
to
compel
him
to
come
in
.
But
then
we
must
do
him
right
too
;
For
having
this
powerful
Call
from
Heaven
He
was
not
disobedient
to
the
Heavenly
Vision
,
He
did
not
confer
with
Flesh
and
I
am
Jesus
whom
thou
persecutest
,
he
resign'd
himself
up
to
his
Command
,
Lord
,
what
wilt
thou
have
me
to
do
?
When
the
Dissenters
do
change
their
Principles
,
and
abandon
their
Carnal
and
Factious
Interests
,
and
bring
forth
Fruit
meet
for
their
Repentance
,
let
them
,
a
Gods
Name
,
apply
such
examples
to
their
Comfort
.
4thly
.
(
saith
the
Reconciler
)
let
me
intreat
him
to
consider
,
how
opposite
this
judging
and
Censorious
Humour
seems
to
the
Christian
Rules
and
Precepts
.
'T
is
flatly
opposite
.
1st
.
To
that
Precept
of
our
Lord
,
Judge
not
,
that
ye
be
not
Judged
,
Condemn
not
,
that
you
be
not
Condemned
;
And
that
of
Paul
,
Let
not
him
that
Eateth
,
despise
him
that
Eateth
not
,
neither
let
him
that
Eateth
not
,
Judge
him
that
Eateth
.
Let
us
not
therefore
Judge
one
another
.
To
that
of
James
,
There
is
one
Law-giver
,
who
is
able
to
destroy
and
to
save
,
who
art
thou
that
Judgest
thy
Brother
?
In
all
which
places
,
the
Scripture
justly
may
be
supposed
,
to
forbid
the
Judging
and
Condemning
of
our
Brother
,
without
sufficient
Cause
.
Now
thus
we
evidently
do
,
when
we
conclude
that
Action
to
be
done
upon
corrupt
and
wicked
Principles
,
which
happily
was
well
intended
,
and
free
from
any
ill
design
;
and
when
we
Judge
that
Person
Obstinate
and
Malicious
,
who
perhaps
errs
through
Weakness
and
Infirmity
,
through
want
of
Information
,
or
Prejudice
;
when
we
do
aggravate
the
Actions
of
our
Brother
,
beyond
their
just
Demerit
,
and
pass
upon
him
a
more
heavy
Censure
,
than
he
hath
deserved
;
for
so
far
is
our
Judgment
false
and
without
ground
,
as
it
exceeds
the
Nature
,
and
the
Demerit
of
the
Fact
;
when
we
judge
them
,
whom
God
receiveth
,
as
may
be
gathered
from
that
passage
of
St.
Paul
,
Let
not
him
that
Eateth
not
,
judge
him
that
Eateth
,
for
God
hath
received
him
;
when
we
pass
such
a
Judgment
upon
our
Brother
,
as
doth
dispose
us
to
contemn
and
vilifie
him
,
as
may
be
gathered
from
that
Question
of
St.
Paul
,
Why
dost
thou
judge
,
why
dost
thou
set
at
nought
thy
Brother
,
who
differs
only
from
thee
about
Meats
,
or
Festivals
?
or
Things
indifferent
,
in
which
God's
Kingdom
by
no
means
doth
Consist
?
And
Lastly
,
when
we
so
judge
,
as
to
pronounce
,
without
clear
Scripture-Warrant
of
the
Damnation
or
Salvation
of
our
Brother
;
for
seeing
there
is
one
Law-giver
,
saith
St.
James
,
who
is
able
to
Save
and
to
Destroy
,
who
art
thou
that
judgest
thy
Brother
?
that
is
,
dost
pass
the
Deretory
Sentence
,
concerning
his
Damnation
or
Salvation
?
I
pray
the
Doctor
may
be
unconcern'd
in
these
things
,
that
in
passing
this
Censure
on
his
Brethren
,
he
be
not
found
usurping
of
the
Office
of
the
Judge
of
all
men
or
judging
another
man's
Servant
,
who
must
Stand
or
Fall
to
his
own
Master
;
that
he
so
Judg
,
as
that
he
be
not
Judged
,
and
so
Condemn
,
as
that
he
be
not
Condemned
.
1st
.
I
observe
that
this
Reconciler
follows
the
steps
of
the
fiercest
Presbiterians
,
who
were
ever
wont
to
Libel
their
Prince
in
their
Prayers
:
For
thus
he
deals
with
Dr.
Womock
.
He
insinuates
,
That
he
usurps
the
Office
of
the
Supreme
Judge
,
that
he
Judgeth
his
Brothers
Person
,
and
passes
the
Decretory
Sentence
concerning
his
Damnation
(
for
to
say
Salvation
is
impertinence
:
)
That
he
doth
this
without
sufficient
Evidence
,
or
Scripture-Warrant
:
That
he
Judges
to
Damnation
such
as
God
hath
received
,
such
as
differ
from
him
only
about
Meats
and
Festivals
,
or
Things
indifferent
,
in
which
God's
Kingdom
,
by
no
means
doth
consist
:
That
he
aggravates
their
Actions
beyond
their
just
Demerit
,
and
judgeth
them
so
,
as
to
contemn
and
despise
them
.
Let
the
Reconciler
consider
,
how
ill
this
Censorious
humour
appears
in
him
,
as
well
as
how
groundless
false
and
scandalous
,
it
is
in
it self
.
If
there
be
any
Truth
in
it
,
let
him
name
the
Persons
,
that
are
so
censured
,
let
him
repeat
the
Words
,
and
cite
the
Page
,
or
Pages
,
where
this
Censure
is
to
be
found
.
If
he
can
produce
none
of
these
things
,
I
have
Commission
in
Dr.
Womock's
Name
,
to
proclaim
him
a
malicious
and
shameless
Libeller
.
But
't
is
a
small
matter
with
him
,
to
Judge
and
Libel
Dr.
Womock
;
he
has
the
forehead
to
do
as
much
by
his
Prince
,
and
all
that
are
in
Authority
in
Church
and
State
,
and
is
it
possible
for
the
Dissenters
to
escape
his
Lash
?
Indeed
(
P.
114.
)
he
concludes
them
a
Pack
of
damned
Villains
,
who
go
astray
out
of
Pride
,
Malice
,
Stubbornness
;
and
he
saith
(
p.
108
)
We
have
cause
to
fear
the
thing
is
too
true
,
that
there
be
men
of
this
Malicious
,
Proud
,
Stubborn
Temper
,
among
the
Body
of
Dissenters
;
But
alas
,
Good
man
!
he
would
not
Censure
them
for
a
World
.
And
yet
at
another
time
,
he
thinks
in
the
Spirit
of
Meekness
to
ask
them
these
few
Questions
;
Do
they
prefer
Mercy
before
Sacrifice
,
who
will
not
submit
to
Rites
or
Circumstances
,
or
to
the
Use
of
things
no
where
forbidden
in
the
Word
,
to
prevent
Schism
,
and
all
the
dreadful
Consequences
of
it
;
But
rather
will
give
cause
to
their
Superiours
to
Judg
them
scandalous
Resisters
of
Authority
,
and
pertinacious
Disturbers
of
the
Churches
Peace
?
Are
they
compassionate
towards
the
Sheep
,
according
to
our
Lord's
Example
,
who
rather
will
refuse
to
become
Labourers
in
his
Harvest
,
and
Teachers
of
the
Gospel
of
the
Kingdom
of
God
,
than
submit
to
these
little
Things
,
in
order
to
their
regular
Performance
of
this
Blessed
Work
?
Do
not
they
scandalize
,
offend
,
and
contribute
unto
the
Ruin
of
Christ's
Little
Ones
,
who
do
involve
them
in
a
wretched
Schism
,
on
the
account
of
things
which
they
may
Lawfully
submit
to
?
Do
not
they
shut
up
the
Kingdom
of
Heaven
against
Men
,
who
forbid
them
to
enter
when
they
may
?
Do
not
they
impose
heavy
Burthens
also
,
who
say
to
their
Disciples
,
Hear
not
the
Common-Prayer
,
Receive
not
the
Sacrament
kneeling
,
Suffer
not
your
Children
to
be
signed
with
the
Cross
,
Communicate
not
with
that
Minister
who
wears
a
Surplice
,
or
with
that
Church
who
imposeth
any
Ceremonies
,
or
any
Constitutions
;
But
concerning
the
Time
and
Place
of
performing
publick
Worship
?
If
the
Good
Shepherd
should
lay
down
his
Life
for
the
Sheep
,
should
not
they
lay
down
their
unnecessary
Scruples
for
their
sakes
?
If
nothing
doth
so
scandalize
Christ's
Followers
,
as
to
find
their
Teachers
at
Discord
and
divided
,
can
They
act
as
becometh
his
Disciples
,
who
are
not
willing
to
procure
Unity
and
Concord
,
and
to
avoid
this
Scandal
by
their
Submission
to
things
indifferent
in
their
own
Nature
,
and
not
forbidden
in
the
Law
of
God
?
Now
whether
this
be
not
much
more
Magisterial
,
and
not
a
whit
less
Censorious
,
than
any
thing
that
fell
from
the
pen
of
Dr.
Womock
in
his
Verdict
,
let
the
Reader
Judge
.
However
Dr.
Womock
is
not
much
concern'd
at
the
Reproaches
of
his
Prayers
,
but
thinks
fit
to
return
his
Charity
in
the
Exprobration
and
Command
of
our
Common
Judge
,
which
may
concern
Womock
,
Mat.
7.
3.
And
why
beholdest
thou
the
mote
that
is
in
thy
Brothers
Eye
:
but
considerest
not
the
beam
that
is
in
thine
own
Eye
?
(
ver.
5.
)
Thou
hypocrite
,
first
cast
out
beam
out
of
thine
own
Eye
,
and
then
shalt
thou
see
clearly
to
cast
out
the
mote
out
of
thy
Brothers
Eye
.
And
now
we
may
take
leave
to
reflect
upon
the
other
Mistakes
and
false
Suggestions
in
this
Paragraph
.
(
1.
)
What
dormant
Warrant
he
may
have
to
pass
the
Decretory
or
Final
Sentence
of
Damnation
upon
any
Person
,
I
cannot
tell
;
but
I
am
sure
,
there
is
no
such
Warrant
to
be
found
in
Scripture
,
nor
any
such
Sentence
to
be
pronounced
by
any
man
without
the
Spirit
of
Prophecy
.
2dly
.
Whereas
He
saith
,
the
Dissenters
differ
only
from
us
about
Meats
or
Festivals
,
or
things
Indifferent
,
in
which
God's
Kingdom
does
by
no
means
consist
,
We
say
otherwise
:
The
Difference
is
in
matters
of
Obedience
,
under
the
command
of
Righteousness
,
and
in
matter
of
Uniformity
,
under
the
command
of
Peace
,
which
,
with
Joy
in
the
Holy
Ghost
,
are
the
very
Foundation
and
Pillars
of
God's
Kingdom
:
For
he
that
in
these
things
is
acceptable
to
God
and
approved
of
Men.
3dly
.
For
our
Saviours
Prohibition
,
Judge
not
,
Mr.
Calvin
saith
,
His
Verbis
praecise
non
prohibuit
Christus
a
Judicando
;
(
which
is
flatly
opposite
to
the
Reconciler
)
Christ
by
these
Words
doth
not
precisely
forbid
Judging
,
but
would
cure
a
disease
which
is
commonly
bred
of
Curiosity
,
or
Malevolence
.
Law-giver
,
who
is
able
to
save
and
to
destroy
.
The
Publick
Judgment
of
Prince
,
Praelates
,
Senates
,
(
whose
Office
it
is
to
condemn
the
Guilty
,
and
absolve
the
Innocent
)
being
no
less
necessary
,
than
beneficial
to
Civil
Societies
,
is
by
no
means
forbidden
by
our
Saviour
;
and
why
should
Divines
study
Cases
of
Conscience
,
but
to
Judge
,
and
satisfie
such
as
are
Scrupulous
,
and
Doubtful
;
and
a
good
man
,
that
values
his
Soul
,
his
Conscience
,
his
Interest
in
Christ
,
in
Grace
and
Heaven
,
would
be
glad
to
receive
some
Satisfaction
therein
;
and
,
if
he
be
wise
he
will
apply
himself
to
some
Ghostly
Father
to
that
Effect
;
but
how
can
He
do
him
good
,
if
he
doth
not
Judge
for
him
?
The
Judgment
our
Saviour
forbids
is
Private
,
and
not
all
private
Judgment
neither
,
but
only
what
is
Rash
and
Malicious
.
To
condemn
Crimes
Manifest
and
Notorious
,
that
is
not
to
Judge
,
but
to
follow
God's
Judgments
,
who
hath
expresly
condemned
Them
already
in
his
Word
.
We
are
forbidden
to
Judge
of
Others
,
when
their
Actions
are
Doubtful
,
but
not
when
their
Works
are
Manifest
,
and
the
matter
of
Fact
clear
and
out
of
Question
,
as
St.
Augustine
hath
resolved
it
;
and
our
Lord
before
him
in
that
Direction
,
By
their
Fruits
ye
shall
know
them
;
which
is
to
be
understood
of
such
manifest
Deeds
,
as
cannot
be
done
of
a
Good
mind
,
such
as
Theft
,
Whoredome
,
and
all
matters
of
Fraternal
Correction
,
which
cannot
Proevious
Judgment
,
which
therefore
cannot
be
here
forbidden
.
They
therefore
abuse
this
Testimony
,
saies
Mr
Calvin
,
who
under
4thly
.
But
the
Reconciler
urgeth
,
That
those
places
of
Scripture
may
Justly
be
suppos'd
to
forbid
the
Judging
and
Condemning
of
our
Brother
without
sufficient
cause
.
To
this
I
answer
(
1.
)
When
the
Reasons
are
Light
and
Insufficient
,
upon
which
the
Judgment
relies
,
then
't
is
properly
called
Rash
Judgment
;
but
if
it
relies
upon
Arguments
that
are
Firm
and
Solid
,
and
well
known
to
Him
that
gives
the
Judgment
,
then
't
is
Just
and
Prudent
.
I
am
perfectly
of
Amesius's
Mind
,
Quisque
jus
habet
ad
Famam
integram
,
De
Consci
.
Lbi.
5.
cap.
15.
Num.
8.
tanquam
ad
Bonum
Depositum
in
Mentibus
Aliorum
,
usque
dum
Ipsemet
suis
Factis
inde
Eam
abstulerit
.
Every
man
hath
a
Right
or
Title
to
a
clear
Reputation
as
a
Good
Treasure
deposited
in
the
Minds
of
others
,
until
he
plunders
it
away
thence
by
his
own
Wicked
hands
.
He
that
exposeth
his
Good
Name
to
Contempt
,
by
manifest
Impiety
,
he
hath
Adulterated
and
Debased
it
,
He
has
made
it
Cheap
and
under
Value
,
and
taken
it
out
of
my
Custody
.
A
Good
Name
is
resembled
to
Drecious
Oyntment
,
and
every
Good
Man
But
let
us
leave
Metaphors
,
and
deal
with
our
Reconciler
and
his
Brethren
in
plain
English
:
Can
we
forget
the
Copy
of
their
late
Reformation
,
which
like
Draco's
Law
's
they
wrote
in
Blood
?
Were
not
the
Characters
of
Rebellion
therein
,
so
Broad
,
so
Plain
,
that
He
who
runs
may
read
them
?
If
this
Evidence
be
not
sufficient
to
proclaim
their
Guilt
,
there
's
nothing
left
,
without
Repentance
,
but
an
Ite
Maledicti
for
a
full
Conviction
of
it
.
5ly
.
The
Reconciler
urges
further
,
That
we
Judge
and
Condemn
our
Brother
without
sufficient
cause
,
when
we
conclude
that
Action
to
be
done
upon
Corrupt
and
Wicked
Principles
,
which
haply
was
well
intended
,
and
free
from
any
ill
Design
.
For
an
Answer
to
this
,
Behold
I
shew
you
a
Mystery
,
the
Mystery
of
Jesuitism
,
one
of
the
most
Pestilent
Principles
,
that
is
to
be
found
among
all
the
Morals
of
that
Society
.
I
'le
give
it
you
from
Montaltius
,
as
He
pretends
,
to
have
taken
it
out
of
the
mouth
of
a
Supposed
Provincial
,
who
entertaining
a
Gentleman
with
the
Maximes
of
his
Casuists
,
gives
Him
this
account
of
one
of
them
.
Know
then
,
saith
he
,
that
this
Miraculous
Principle
is
nothing
else
but
our
Grand
Method
of
Directing
the
Intention
;
a
thing
of
so
great
a
consequence
in
our
Morality
,
that
I
durst
almost
compare
it
with
the
Doctrine
of
Probability
.
He
gives
some
slight
Touches
of
it
in
explicating
the
manner
,
how
Servants
may
comply
to
gratify
their
Masters
Lust
with
a
good
Conscience
,
In
delivering
Letters
and
Presents
,
in
opening
Doors
,
or
Windows
,
in
helping
their
Masters
to
get
in
at
a
Window
,
in
holding
the
Ladder
whilst
he
gets
up
;
These
seem
to
be
unhandsome
things
,
but
to
perform
them
with
Safety
of
Conscience
,
the
difficulty
only
lyes
,
in
the
Diversion
of
the
Intention
,
from
the
Evil
whereof
they
are
the
Abbettors
,
to
direct
it
to
the
Advantage
accrewing
to
Themselves
thereby
.
This
is
the
Meaning
of
Directing
the
Intention
.
But
now
,
saith
the
Provincial
,
I
will
Provin
.
Let.
6.
and
7.
display
this
Grand
Method
in
its
full
Lustre
upon
the
Subject
Murder
,
which
it
justifies
upon
a
thousand
Occasions
,
that
by
such
an
Effect
,
you
may
Judge
what
it
is
able
to
Produce
.
But
to
satisfy
you
,
saies
He
to
the
Gentleman
,
that
we
do
not
permit
all
things
,
know
for
Instance
,
that
we
never
suffer
a
man
should
have
no
other
design
in
Sinning
,
than
a
formal
Intention
to
Sin
;
and
that
if
any
one
be
so
obdurate
,
as
in
an
Evil
Action
to
Limit
his
desire
by
the
Evil
it self
,
we
have
no
more
to
do
with
him
;
This
is
Diabolical
,
and
admits
of
no
exception
,
of
Age
,
Sex
,
or
Quality
.
But
if
a
man
be
not
sunk
into
that
wretched
Condition
,
we
endeavour
to
put
in
practice
our
Method
of
Directing
the
Intention
,
which
consists
in
a
man's
proposing
to
himself
as
the
End
of
his
Actions
,
an
allowable
Object
.
Not
but
that
we
,
as
far
as
lies
in
our
Power
,
Divert
Men
from
doing
things
forbidden
:
But
when
we
cannot
hinder
the
Action
,
we
at
least
purify
the
Intention
,
and
so
Correct
the
Vitiousness
of
the
Means
,
by
the
Purity
of
the
End
.
Thus
,
you
see
,
have
our
Fathers
found
out
a
Meanes
to
permit
the
Violencies
men
ordinarily
Commit
in
maintaining
their
Honour
.
For
there
's
no
more
to
be
done
,
than
to
divert
the
Intention
from
the
Desire
of
Revenge
,
which
is
sinful
,
to
incline
it
to
a
Desire
of
maintaining
ones
Honour
,
which
,
according
to
our
Fathers
,
is
allowable
.
And
thus
they
acquit
themselves
of
all
Obligations
,
both
towards
God
,
and
towards
Men.
For
they
satisfy
the
World
,
by
permitting
the
Actions
,
and
satisfy
the
Gospel
,
by
Purifying
the
Intention
.
This
is
a
thing
the
Ancients
never
knew
;
the
world
is
ingaged
for
it
only
to
our
Fathers
.
1.
This
is
a
Principle
of
great
use
to
men
of
Design
and
Action
;
for
example
;
If
I
be
jealous
of
my
Tenor
or
Title
to
the
Estate
I
have
acquired
,
and
project
not
only
to
secure
my
present
Interest
,
but
to
purchase
greater
Advantages
,
which
I
think
can
never
be
Accomplished
without
an
Insurrestion
,
and
the
Reacting
of
our
late
Bloody
Tragedy
,
(
wherein
so
many
Fished
,
with
such
good
success
in
those
Troubled
Waters
)
we
must
set
a
broach
our
Fears
and
Jealousyes
,
especially
those
of
Popery
and
Arbitrary
Power
,
we
must
Remonstrate
the
Male-Administration
of
our
Superiours
,
and
complain
of
Grievances
;
when
the
People
are
startled
,
and
in
Commotion
hereat
,
then
we
may
take
the
Sword
,
and
usurp
the
Royal-Office
,
seize
his
Majesty's
Ships
,
Castles
,
and
Revenues
,
and
having
wrested
his
Militia
out
of
his
Hands
,
we
may
then
venture
to
exercise
it
against
Him
,
to
Fight
Him
,
and
take
Him
Prisoner
to
Arrargn
,
Scaffold
,
and
Behead
Him
.
These
are
sad
Emergencies
you
'l
say
;
but
you
must
not
conclude
,
that
this
is
done
upon
corrupt
and
Wicked
Principles
;
take
heed
of
that
;
be
sure
to
divert
your
Intention
,
from
the
spoil
,
and
plunder
,
from
the
Sacriledge
,
and
Murder
,
from
the
Schism
,
Treason
,
and
Rebellion
,
and
Direct
it
to
a
plausible
End
or
an
allowable
Object
,
that
is
,
To
Advance
God's
Glory
,
to
Reform
the
Church
and
State
,
and
to
Associate
and
Unite
all
True
Professors
to
this
Effect
.
This
they
must
Confess
is
well
intended
,
&
free
from
any
ill
Design
,
&
the
Reconciler
will
justify
it
.
By
this
Miraculous
Principle
and
Method
,
be
the
Villany
never
so
Diabolilical
,
the
Reconciler
can
put
the
Jesuite
into
the
Dissenters
Belly
,
to
Purifie
his
Intention
,
and
all
is
well
.
6ly
.
The
Reconciler
saies
further
,
Perhaps
our
Brother
errs
thro
Weakness
,
and
Infirmity
,
or
thro
want
of
Information
.
If
it
be
so
,
the
Question
is
,
Whether
this
be
not
Voluntary
and
Culpable
?
For
unless
it
be
invincible
,
it
cannot
excuse
them
,
it
being
a
Rule
amongst
the
Best
,
and
most
Learned
Moralists
,
Nullam
in
Gers
.
De.
Vit.
Spir.
Lect.
4.
Coroll.
3.
his
,
quae
Legis
Divinae
sunt
,
cadere
Ignorantiam
invincibilem
:
He
to
whom
the
Divine
Law
is
promulged
,
is
under
the
Obligation
of
it
;
and
therefore
cannot
be
invincibly
,
and
inculpably
Ignorant
of
any
Precept
thereof
.
By
the
Evangelical
Law
,
God
has
tyed
all
Men
in
the
same
Community
,
to
Concord
,
and
Vniformity
in
his
Publick
Worship
;
and
Men
are
obliged
not
only
to
know
that
Law
,
but
to
use
all
Necessary
Means
to
observe
it
.
If
we
want
such
Knowledge
,
that
Defect
is
Voluntary
to
us
,
and
proceeds
from
our
own
default
,
from
a
Voluntary
and
Culpable
Impediment
of
our
own
making
.
For
(
1.
)
Either
we
do
not
resist
our
own
Passions
,
which
are
apt
to
blind
us
:
Or
,
(
2.
)
We
do
not
use
sufficient
Diligence
,
to
procure
that
Knowledge
which
should
direct
us
:
For
either
we
do
not
study
to
find
out
the
Truth
,
by
a
careful
Search
;
or
we
do
not
consult
such
as
are
more
skilful
to
inform
us
;
or
we
do
not
pray
earnestly
to
God
for
his
Grace
of
Illumination
;
or
else
,
our
Impenitence
and
Stubbornness
,
hinders
Him
from
opening
our
Hearts
to
attend
to
our
right
Instructors
.
Now
all
these
Impediments
of
our
Knowledge
being
Clearly
Voluntary
,
the
Will
,
(
by
Gods
Grace
)
may
remove
them
,
and
is
obliged
to
do
it
;
If
she
does
not
,
the
Omission
and
Ignorance
of
the
Duty
,
and
the
Malicious
Act
which
steps
up
in
the
room
of
it
,
are
plainly
Vincible
,
Voluntary
and
Culpable
.
Truth
and
Knowledge
are
that
Intellectual
Light
,
which
Corrects
the
Darkness
and
Disorders
of
a
Depraved
Mind
.
But
some
Men
are
Wilfully
Ignorant
,
and
Love
Darkness
rather
than
Light
,
because
their
Deeds
are
Evil
,
and
they
hate
Knowledge
,
because
they
hate
to
be
reformed
,
John
3.
19.
But
there
are
another
sort
of
Men
who
are
more
wilfully
Active
towards
their
own
Seduction
.
They
take
Pains
to
be
deceived
,
and
bred
up
in
errour
;
they
Study
Seditious
Books
,
and
Frequent
Schismatical
Conventicles
,
which
they
should
avoid
as
Infection
.
Now
their
Attention
to
such
Discourses
being
greedy
,
and
perfectly
Voluntary
,
the
Effect
that
follows
it
,
I
mean
,
the
Errours
,
whether
begotten
,
or
bred
up
by
that
meanes
,
are
also
Voluntary
.
And
therefore
unless
those
Sins
and
Errours
,
(
which
are
so
fully
Voluntary
,
and
in
Practice
tends
so
directly
to
Schism
and
Disobedience
)
are
come
to
be
counted
Venial
;
't
is
not
want
of
Charity
in
me
,
but
the
Light
and
Force
of
Truth
,
that
makes
me
call
them
Damnable
.
Wherefore
let
not
this
Reconciler
delude
his
Dissenting
Brethren
,
in
attempting
to
excuse
them
by
a
Pretence
of
Weakness
,
and
want
of
Information
.
7ly
.
Prejudice
I
know
is
a
great
Obstruction
to
Truth
,
but
it
should
not
be
pleaded
in
Barr
to
a
just
Sentence
,
upon
a
froward
Schismatick
.
Commonly
when
men
have
entertained
other
Principles
,
and
are
prepossessed
with
a
wrong
Conceit
,
instead
of
submitting
to
better
Information
,
they
add
Stubbornness
to
their
Self-conceit
,
and
harden
themselves
in
their
first
Perswasion
,
against
all
Sence
and
Reason
.
You
may
haply
convince
them
,
but
they
will
hardly
be
perswaded
.
Those
great
Disputants
which
opposed
St.
Stephen
,
when
they
were
not
able
to
resist
the
Wisdom
and
the
Spirit
by
which
he
spake
,
yet
could
they
Suborn
False-Witness
to
swear
down
both
his
Doctrine
and
Integrity
,
Act.
6.
Sometimes
the
Prejudice
lyes
against
Persons
;
Ye
take
too
much
upon
you
,
Ye
Sons
of
Levi
,
was
Corah's
objection
against
Moses
,
and
against
Aaron
:
They
have
an
Unkindness
for
their
Prince
and
Prelate
,
therefore
neither
their
Discipline
nor
Discourses
will
Relish
with
them
:
This
was
Ahabs
Obstruction
,
There
is
a
Prophet
of
great
Integrity
,
but
I
hate
him
.
The
Apostle
becomes
the
Peoples
Enemy
,
because
he
tells
them
the
Truth
.
Gal.
4.
16.
The
Prejudice
sometimes
lies
against
the
Article
,
or
Institution
.
This
was
Naamans
Obstruction
;
Are
not
Abanah
,
and
Pharphar
Rivers
of
Damascus
,
better
than
all
the
Waters
of
Israel
,
may
not
I
wash
in
them
,
and
be
clean
?
Factions
,
Stubbornness
,
and
Infidelity
,
in
the
suggestions
of
those
Unbeleiving
Jews
,
made
the
minds
of
the
Gentiles
evil
affected
toward
Barnabas
and
Paul
,
whose
Doctrine
otherwise
,
in
all
Probability
,
they
had
embraced
,
Act.
14.
2.
Sometimes
the
Prejudice
lyes
both
against
the
Person
,
and
Dispensation
too
,
and
this
was
our
Saviours
own
Case
;
He
came
to
bring
them
Light
,
and
to
guide
their
Feet
into
the
way
of
Peace
,
but
his
State
of
Meekness
and
Humility
,
deceived
their
Carnal
expectations
,
and
the
Holiness
of
his
Divine
Maximes
crossed
the
Grain
of
their
Avarice
and
Ambition
,
and
They
were
offended
at
him
.
Many
times
the
Prejudice
lyes
only
in
the
Pride
and
Popularity
of
the
Party
;
when
Men
have
made
an
interest
to
carry
on
some
Design
,
and
got
a
Name
by
courting
and
Seducing
the
hearts
of
the
Simple
,
and
Headed
Faction
that
Flocks
after
them
;
For
such
Men
to
see
their
own
Errours
,
is
to
them
as
the
shadow
of
Death
,
therefore
if
they
cannot
break
the
Glass
,
that
shows
them
such
an
ugly
Spectacle
,
they
'l
either
lay
it
aside
,
or
turn
their
Backs
upon
it
.
To
retract
and
Renounce
their
Beloved
Errour
,
is
to
deny
themselves
,
and
to
lay
their
Honour
in
the
Dust
;
which
is
such
a
severe
peice
of
Mortification
,
as
they
have
not
yet
Learned
,
and
know
not
how
to
practice
.
What
hinders
Reformation
in
the
Church
of
Rome
,
so
much
as
the
Opinion
of
their
Infallibility
?
For
such
as
are
Infallible
have
no
need
of
better
Information
,
and
such
as
are
so
perswaded
,
whatever
their
Errours
be
,
They
are
not
in
a
present
Capacity
of
being
corrected
.
And
have
we
not
many
among
our selves
,
who
,
tho
they
pretend
not
to
Infallibility
,
are
no
less
stubborn
in
their
own
Opinion
,
than
they
that
do
,
and
that
is
as
ill
;
Their
Self-conceit
makes
them
Inflexible
in
their
Perswasion
,
and
as
long
as
this
Impression
of
Pride
and
Sel-fconceit
,
of
Popularity
and
Vain-glory
,
sticks
upon
them
,
their
minds
are
not
in
a
Disposition
to
receive
the
Truth
;
and
this
was
the
case
of
many
an
Eminent
Person
among
the
Jews
,
John
11.
42
,
43.
When
Hatred
and
Envy
appear
in
the
Contest
,
they
heighten
the
Prejudice
exceedingly
;
and
this
was
so
notorious
,
in
the
Preists
against
our
Saviour
,
that
Pilate
took
special
notice
of
it
,
He
knew
that
for
Envy
they
had
delivered
Him
.
Carnal
Hopes
;
yet
such
was
the
Innocency
of
his
Life
,
the
Regularity
and
Holiness
of
his
Conversation
,
that
his
Doctrine
gained
Credit
,
no
less
from
his
Example
,
than
the
Excellency
of
his
Precepts
and
Discourses
.
His
Miracles
also
were
admirable
to
a
great
Conviction
;
but
yet
for
all
this
their
hearts
were
not
Won
to
embrace
the
Truth
;
so
that
his
gracious
Dispensations
served
only
,
to
set
an
Edge
upon
their
Malice
,
to
raise
their
Spleen
,
to
sharpen
their
Indignation
,
and
whet
their
Wits
to
find
our
Arguments
to
elude
the
Evidence
of
their
Conviction
.
The
Priests
and
Pharisees
held
a
Council
against
this
Holy
Jesus
,
and
their
Debate
resolved
to
a
wicked
Expostulation
,
What
do
we
?
For
this
man
doth
many
Miracles
.
Here
was
a
clear
Conviction
:
but
they
preferred
their
Temporal
Interest
,
before
the
Truth
,
and
their
own
Salvation
:
They
resolve
therefore
,
If
we
let
this
man
alone
,
all
Men
will
believe
on
him
,
and
the
Romans
shall
come
and
take
away
our
Place
and
Nation
.
Here
they
take
up
a
Liberty
of
Prophesying
,
which
tho
it
sentenced
Him
,
but
to
a
short
Death
,
yet
it
brought
upon
themselves
a
fatal
Doom
,
which
was
no
less
sad
,
than
irreversible
.
I
may
add
,
that
Avarice
,
and
Filthy
Lucre
,
do
many
times
Inhaunce
the
Prejudice
,
and
when
men
come
to
this
point
of
Belief
(
which
is
a
desperate
sign
of
Atheism
)
that
Gain
is
Godliness
,
they
are
men
of
such
Corrupt
Minds
,
that
the
Apostle
seems
to
give
them
over
as
hopeless
and
uncurable
.
He
tells
us
of
men
Who
take
Pleasure
in
unrighteousness
,
that
are
Lovers
of
their
own
selves
,
and
despisers
of
to
the
8.
those
which
are
Good
;
Covetous
,
Boasters
,
Proud
,
Fierce
,
and
false
Accusers
,
Traytours
,
Heady
,
High-Minded
,
Lovers
of
Pleasures
,
more
than
Lovers
of
God
,
having
a
Form
of
Godliness
,
but
denying
the
Power
thereof
.
These
,
for
all
their
fair
Pretences
,
and
Diligence
to
seduce
others
,
He
call's
them
Men
of
Corrupt
Minds
,
that
resist
the
Truth
,
and
are
Reprobates
concerning
the
Faith
.
What
is
it
that
makes
the
Schismaticks
so
ungovernable
,
and
so
bold
,
in
teaching
things
,
which
they
ought
not
?
Is
it
not
for
filthy
Lucres
sake
?
Dost
ad
Tit.
Cap.
1.
Hom.
2.
thou
see
,
sayes
St.
Chrysostom
,
that
every
where
the
Love
of
Rule
,
and
the
Appetite
of
Filthy
Lucre
is
the
cause
that
such
men
will
not
be
subject
to
their
Superiours
?
These
men
are
far
from
the
Kingdom
of
Heaven
,
in
no
present
disposition
to
Embrace
the
Truth
in
the
Love
of
it
;
A
sharp
Reproof
which
may
Melt
others
,
and
make
them
Sound
in
the
Faith
,
(
Tit.
1.
13.
)
will
but
exasperate
such
as
these
to
greater
Attempts
of
mischief
.
In
short
,
when
Prejudice
and
Self-conceit
,
are
the
best
Talent
of
their
Knowledg
;
when
Popularity
is
their
Devotion
,
and
Gain
their
Godliness
;
when
Hatred
and
Envy
are
the
Zeal
that
whets
them
on
,
in
their
pretences
of
Justice
,
or
Reformation
;
that
is
,
in
a
word
,
when
men
make
their
Consciences
truckle
to
their
Covetous
or
Ambitious
Designs
,
&
prefer
their
Interest
in
this
World
,
before
the
Institutions
of
Christ
,
&
their
Hopes
of
Heaven
,
their
minds
are
so
Corrupt
,
from
the
Simplicities
that
is
in
Christ
,
that
't
is
High
time
for
them
to
lay
aside
all
such
Prejudices
,
and
seek
for
better
Information
,
that
there
be
no
Schisms
amongst
us
,
but
that
we
be
perfectly
joyn'd
together
in
the
same
mind
,
&
in
the
same
Judgment
;
&
that
we
all
speak
the
same
thing
,
that
we
may
with
one
mind
,
&
one
mouth
,
Glorifie
God
;
and
lead
a
quiet
and
peaceable
life
,
in
all
Godliness
and
Honesty
.
8.
The
last
Remark
I
shall
make
upon
this
Paragraph
is
this
,
That
generally
the
Schismatick
,
is
more
confident
of
the
State
of
his
Party
,
and
their
Interest
in
God's
favour
,
than
the
most
eminent
Servants
of
God
.
Corah
pronounceth
without
the
least
Hesitation
,
or
any
Doubt
at
all
,
saying
,
All
the
Congregation
are
Holy
,
every
one
of
Them
;
But
Moses
was
astonished
at
his
Confidence
,
and
said
more
modestly
,
The
Lord
will
shew
who
are
his
,
and
who
is
Holy
,
and
will
cause
him
to
come
near
unto
him
.
When
St.
Paul
commends
the
Weak
because
God
had
received
him
;
He
speaks
out
of
the
Judgment
of
Charity
:
But
really
God
receives
none
upon
their
own
Partial
Terms
,
or
Factious
Principles
;
He
receives
only
such
as
Resign
themselves
up
intirely
to
his
Will
,
that
is
,
to
the
Conduct
of
his
Church
,
according
to
his
Laws
and
Institutions
.
Thus
he
received
Saul
;
when
he
said
,
Lord
,
what
wilt
thou
have
me
to
do
,
the
Lord
received
him
;
but
committed
Arise
and
go
into
the
City
,
and
it
shall
be
told
thee
what
thou
must
do
.
Thus
,
as
I
said
,
every
true
Convert
,
in
Preparation
of
Mind
,
and
full
Purpose
of
Heart
,
resigns
himself
up
,
to
the
Conduct
of
Christ's
Church
according
to
his
Holy
Laws
and
Institutions
.
But
for
the
Sectary
,
who
refuses
the
Conduct
of
the
Church
,
we
have
no
Warrant
to
assure
us
that
God
hath
All
that
are
his
Sheep
,
he
brings
into
this
Fold
.
A
man
that
is
a
Sectary
reject
;
Joannes
Crocius
a
Calvenist
,
writeth
thus
,
Etsi
ex
vera
Ecclesia
prodit
Haereticus
non
tamen
est
ex
Deo
:
Although
the
Sectary
comes
out
from
the
True
Church
,
yet
he
is
not
of
God
.
The
Reason
is
irrefragrable
,
because
he
is
to
be
rejected
;
For
whatsoever
is
to
be
rejected
,
is
not
of
God
.
God
is
Truth
and
the
Author
of
Truth
,
but
not
of
Sects
and
Heresies
.
They
went
out
from
us
,
sayes
but
they
were
not
of
us
.
And
now
I
think
it
high
time
to
speak
Plainly
;
He
that
makes
himself
an
Enemy
to
his
Prince
,
And
so
do
such
as
are
Seditious
,
and
he
that
makes
himself
an
Enemy
to
the
Church
,
And
so
do
such
as
are
Schismatical
,
they
make
themselves
unfit
for
any
Trust
,
and
in
that
respect
.
They
are
to
be
despised
.
And
as
to
the
Schismatical
part
,
we
may
observe
it
to
be
St.
Pauls
practice
in
all
his
Epistles
,
wherein
he
takes
notice
of
such
Sectaries
as
did
infest
the
Church
,
Rom.
16.
17
,
18.
2
Cor.
10.
11.
cap.
Gal.
1.
7.
ch.
4.
17
18.
ch.
5.
10
,
12.
Philip.
3.
2
,
3.
Coloss.
2.
8
,
16
,
18.
&c.
1
Tim.
6.
3
,
4
,
5.
Tit
,
1.
10
,
11.
St.
Pet.
also
Epist.
2.
c.
2.
throughout
,
like
wise
St.
John
1
Epist
.
c.
2.
18
,
19.
and
St.
Jude
does
the
like
the
11
,
12
,
13.
ver.
of
his
Epistle
.
2dly
,
saies
the
Reconciler
,
Thus
to
condemn
and
Judge
our
Brother
,
seems
Apostle
,
Hopeth
all
things
,
and
Believeth
all
things
;
and
therefore
must
oblige
us
to
hope
and
to
believe
well
of
our
Brother's
Actions
till
we
have
Demonstration
of
the
contrary
,
&
not
condemn
Him
without
certain
grounds
.
Charity
thinketh
no
evil
,
saith
the
same
Apostle
;
It
is
not
Jealous
or
Suspicious
,
and
therefore
will
not
suffer
us
to
pass
our
Sentence
on
the
Intentions
or
inward
Motions
of
our
Brothers
Actions
.
Because
,
altho
we
may
suspect
,
we
cannot
be
assured
,
that
he
doth
perform
them
with
those
Vile
Intentions
,
and
upon
those
evil
Motives
,
which
we
are
Prone
to
charge
him
with
.
But
is
Charity
so
severe
a
Lady
?
Will
she
not
suffer
me
to
call
a
Spade
,
a
Spade
?
If
a
man
suggests
a
Lye
in
his
Petition
,
does
Charity
oblige
me
to
esteem
him
Honest
,
and
worthy
of
the
Preferment
he
Petitions
for
?
I
know
Justice
is
Pictured
Blind
,
but
I
never
thought
Charity
was
so
in
earnest
.
'T
is
true
,
Charity
Thinks
no
evil
,
She
frames
none
,
She
suspects
none
,
where
She
finds
no
Reason
for
it
.
'T
is
her
Office
to
make
Men
Harmless
,
but
not
to
make
them
Fools
;
leaving
out
their
Sting
and
Venom
,
She
can
reconcile
the
Serpents
Wisdom
to
the
Dove's
Innocency
:
Neque
enim
Caecutire
debent
Fideles
(
saies
Mr.
Calvin
)
The
faithful
Servants
of
Christ
,
ought
not
to
be
so
Blind
as
to
discern
Nothing
,
Sed
tantum
seipsos
fraenare
,
ne
Cupidius
Judicent
quam
parest
;
Tho
it
be
their
Duty
to
Bridle
When
Things
are
put
into
the
Ballance
,
we
must
weigh
and
value
them
,
as
the
Moments
or
Grains
of
Reason
shall
incline
us
;
But
if
we
speak
of
Persons
,
when
any
Doubt
ariseth
,
that
touches
their
Good
,
or
Evil
Reputation
,
we
are
obsolutely
concern'd
to
give
our
Interpretation
in
the
better
Sense
.
Yet
this
is
not
so
to
be
understood
,
as
if
Speculatively
and
Positively
,
we
were
certainly
to
Judge
those
Men
Honest
,
of
whose
Honesty
we
have
no
certain
Sign
or
Indication
;
for
so
we
should
be
bound
to
believe
a
Falsehood
;
But
the
Meaning
is
,
that
Negatively
,
and
Practically
in
Doubtful
matters
,
we
ought
not
to
judge
ill
of
our
Neighbour
,
but
to
carry
our selves
so
towards
Him
in
Common
Conversation
,
as
if
He
were
Honest
,
when
we
find
nothing
in
Him
to
the
Contrary
.
This
is
the
Judgment
of
Charity
.
But
this
Judgment
of
Charity
must
not
contradict
that
of
Prudence
,
which
Teaches
us
to
carry
our selves
with
some
Reservedness
;
whether
in
order
to
the
Amendment
of
any
Evil
,
or
to
the
putting
in
of
Caution
against
it
.
'T
is
not
Prudence
to
trust
those
too
far
,
of
whom
we
have
no
Reason
to
be
confident
;
for
we
know
there
may
be
a
Godly-jealousy
,
2
Cor.
11.
2.
Gal.
4.
11.
If
the
Reconciler
says
,
that
some
plausible
Motives
,
or
a
collateral
Good-meaning
can
hallow
wicked
Practices
,
he
hath
the
Jesuit
for
his
Casuist
,
and
serves
himself
of
his
Moralls
.
If
He
says
,
we
ought
not
to
be
Shy
,
and
keep
Guard
over
our selves
in
reference
to
matters
of
Conscience
and
Religion
,
he
Cancells
Christs
Caveat
,
and
makes
his
Sign
of
the
false-Prophet
as
useless
(
if
not
as
scandalous
too
)
as
they
would
do
the
Sign
of
the
Cross
;
Beware
,
says
He
,
of
false-Prophets
,
who
come
to
you
in
sheeps-Clothing
—
by
their
Fruits
ye
shall
know
them
.
Was
it
want
of
Charity
in
the
Apostle
,
speaking
of
such
as
sought
occasion
to
traduce
his
Life
and
Doctrine
,
to
say
,
such
are
False-Apostles
,
deceitful
Workers
,
transforming
themselves
into
the
Apostles
of
Christ
.
And
no
marvel
,
for
Satan
himself
is
transformed
into
an
Angel
of
Light
.
Therefore
it
is
no
great
thing
,
if
his
Ministers
also
be
transformed
as
the
Ministers
of
Righteousness
;
whose
End
shall
be
according
to
their
Works
.
Was
St.
Peter
without
Charity
?
Yet
he
saith
,
These
are
Wells
without
Water
,
Cloud
's
that
are
carried
with
a
Tempest
,
to
whom
the
mist
of
Darkness
is
reserved
for
ever
,
2
Pet.
2.
17.
Was
St.
Jude
Uncharitable
?
Yet
He
saith
,
These
are
spots
in
your
Feasts
of
Charity
,
Clouds
they
are
without
Water
,
Trees
whose
Fruit
withereth
,
Raging
Waves
of
the
Sea
,
Wandring
Stars
,
to
whom
is
reserved
the
Blackness
of
Darkness
for
Ever
.
Was
Christ
uncharitable
?
Yet
He
saith
,
Woe
unto
you
Scribes
,
Pharisees
,
Hypocrites
!
Except
your
Righteousness
shall
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
Ye
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
.
I
thank
God
,
I
am
not
yet
arrived
at
that
height
of
Folly
,
as
to
pretend
to
be
more
Wise
and
Charitable
,
than
Christ
or
his
Apostles
.
St.
Paul
thought
it
not
amiss
to
make
an
Argument
,
to
awaken
such
as
were
secure
and
careless
,
and
he
puts
it
home
to
their
own
Consideration
;
Know
ye
not
saies
he
,
that
the
Vnrighteous
shall
not
inherit
the
Kingdom
of
God
?
Does
he
mean
none
but
Thieves
,
Drunkards
and
Extortioners
,
none
but
Fornicators
,
Murderers
and
Idolaters
?
Yes
he
takes
in
the
Contentious
and
Seditious
,
and
such
as
disturb
the
Peace
of
the
Church
by
Sects
,
and
Schisms
.
This
was
his
Major
Proposition
,
and
he
took
the
Boldness
to
Assume
,
(
and
doubtless
he
thought
it
was
without
any
Breach
of
Charity
,
which
he
had
in
so
eminent
a
Measure
,
that
he
could
wish
himself
Accursed
from
Christ
for
his
Brethren
Corinthians
,
and
such
were
some
of
you
.
And
I
would
have
the
Reconciler
know
,
that
I
should
be
no
less
glad
than
St.
Paul
was
,
if
I
had
the
like
Evidence
for
it
,
to
say
of
the
most
Stubborn
and
Froward
of
our
Dissenters
,
But
ye
are
Washed
,
but
ye
are
Sanctified
,
but
ye
are
Justified
,
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
If
thy
Brother
shall
trespass
against
thee
,
Rebuke
him
.
This
Injunction
is
usherd
in
with
a
Caveat
that
looks
inward
,
which
implies
,
that
't
is
of
great
Concern
unto
us
.
Take
heed
to
your selves
.
St.
Luke
17.
3.
Be
sure
ye
do
it
by
word
of
Mouth
or
Writing
;
and
,
if
occasion
serves
,
Hatred
,
Levit.
19.
17.
Thou
shalt
not
hate
thy
Brother
in
thy
Heart
.
Thou
shalt
in
any
wise
Rebuke
thy
Neighbour
,
and
not
suffer
sin
upon
him
.
The
Canon
Law
tell
's
us
,
Qui
emendat
verbere
in
quem
Potestas
datur
vel
coercet
aliquâ
Disciplinâ
—
Eleemosynam
Dat
,
quia
Luc.
Brug
.
to
Reprove
a
Brother
,
that
he
may
be
amended
,
that
's
a
singular
Act
of
Love
and
Kindness
.
3ly
.
Saith
the
Reconciler
,
This
Practice
seems
Repugnant
to
that
great
Rule
of
Equity
,
which
doth
enjoyn
us
to
do
to
others
as
we
would
be
dealt
with
;
For
we
would
not
have
others
Judge
rashly
of
the
Thoughts
,
and
secret
Purposes
of
our
Minds
,
which
they
know
not
,
nor
of
the
inward
Principles
of
our
Actions
,
which
they
cannot
discern
;
and
would
desire
them
to
Judge
,
as
favourably
as
they
can
,
of
the
Miscarriages
which
they
know
.
To
this
,
the
Answer
will
be
very
short
:
I
know
't
is
the
Ambition
of
all
Hypocrites
to
be
esteemed
better
than
they
are
,
and
't
is
their
Study
and
Care
as
well
as
Artifice
to
seem
so
;
but
such
a
man
is
a
great
Fool
for
his
Pains
,
he
may
be
deceiv'd
himself
,
but
God
is
not
mocked
by
such
delusions
.
He
hath
laid
down
the
Rule
,
and
we
must
stand
or
fall
by
it
,
With
what
Measure
ye
mete
,
it
shall
be
Measur'd
to
you
again
.
Matth.
7.
2.
In
this
Case
I
say
,
God's
Will
be
Done
.
If
ever
this
Reconciler
finds
me
either
a
Rebel
to
my
Prince
,
or
a
Schismatick
to
my
Church
,
let
him
deal
with
me
as
I
shall
deserve
,
let
him
put
me
into
his
Pack
of
Villains
,
and
I
will
forgive
him
.
The
Reconciler
carries
on
his
Argument
thus
;
When
it
is
not
evidently
Protestatio
contra
Factum
,
we
would
have
Men
believe
us
,
when
we
protest
,
that
it
is
purely
out
of
Conscience
towards
God
,
that
we
refuse
Obedience
to
the
Commands
of
men
;
and
therefore
we
are
by
this
Rule
obliged
so
to
Demean
our selves
in
passing
of
our
Judgements
upon
others
.
I
perceive
this
Reconciler
is
young
enough
to
become
Wiser
.
If
he
had
been
of
Age
at
Forty
one
,
he
might
have
seen
and
taken
a
Solemn
Protestation
to
maintain
His
Majesties
Royal
Person
,
Honour
and
Estate
;
and
after
that
He
might
have
seen
his
Weak
Brethren
take
a
Solemn
League
and
Covenant
,
wherein
they
did
Protest
and
Swear
,
with
Hands
and
Eyes
lifted
up
to
Heaven
,
that
their
design
was
to
make
His
Majesty
a
Glorious
King
,
to
preserve
His
Royal
Person
,
Crown
and
Dignity
,
and
that
they
had
no
Thoughts
or
Intentions
to
diminish
any
thing
of
His
Majesties
just
Power
,
and
Greatness
.
How
they
performed
that
Protestation
,
Jan.
the
30th
.
will
be
a
lasting
Commemoration
.
Have
we
not
seen
Addresses
to
the
late
King
from
those
Dissenting
Brethren
,
under
the
Stile
of
Your
Majesties
most
Humble
and
Obedient
Subjects
,
when
they
had
their
Swords
in
their
Hands
ready
to
Cut
His
Throat
?
That
I
was
not
a
Stranger
to
their
Proceedings
,
Pretences
and
Designes
,
you
may
conclude
from
those
Historical
Observations
,
Printed
for
,
W.
Webb
at
Oxford
,
1643.
under
the
Title
of
Sober
Sadness
.
I
'le
vary
the
Apostle's
Stile
while
I
apply
my self
to
our
Dissenters
,
I
write
not
these
things
to
shame
you
,
but
as
my
deluded
I
warn
you
.
And
altho
the
Spirit
of
Mildness
and
Charity
may
have
it's
angry
Sallies
and
Emotions
,
yet
that
you
may
be
sure
I
do
not
stretch
my self
beyond
the
Line
of
Justice
,
or
Charity
in
this
undertaking
,
I
shall
acquaint
you
with
the
Marks
which
the
Fathers
of
the
Church
have
left
us
,
whereby
to
discern
,
whether
Reprehensions
proceed
from
a
Spirit
of
Piety
and
Charity
,
or
from
a
Spirit
of
Impiety
and
Exasperation
.
These
Marks
or
Rules
are
Collected
to
my
Hand
by
Montaltius
,
in
his
Provincials
;
1st
.
That
the
Spirit
of
Piety
,
inclines
a
man
to
speak
alwayes
with
Truth
and
Sincerity
,
whereas
Envy
and
Exasperation
,
spares
neither
Lies
,
nor
Calumnies
.
If
we
advance
things
which
are
untrue
,
I
say
with
St.
Hilary
,
let
our
discourses
he
reputed
Infamous
;
but
if
we
plainly
shew
,
that
what
we
do
produce
is
publick
and
manifest
,
it
is
no
Breach
of
Moderation
,
and
Apostolical
Liberty
to
reprove
them
.
2ly
.
As
the
First
Rule
is
to
speak
with
Truth
,
so
the
Second
is
to
speak
with
Discretion
;
Wicked
Men
,
sayes
St.
Augustine
,
persecuting
the
Good
,
are
hurried
away
with
the
blind
Passion
that
animates
them
.
Whereas
the
Good
Prosecute
the
Wicked
with
a
Prudent
Discretion
,
as
Chirurgeons
consider
where
they
Cut
,
but
Murderers
care
not
where
they
Strike
.
3ly
.
The
Third
Rule
is
,
That
when
a
Man
is
obliged
to
fall
into
something
of
Satyr
,
the
Spirit
of
Piety
inclines
him
to
direct
his
wit
against
Errours
,
not
against
Holy
things
;
whereas
the
Spirit
of
Sycophancy
,
Impiety
,
and
Heresy
,
makes
Sport
with
what
is
most
Sacred
.
I
wish
the
Reconciler
to
consider
,
how
Prophane
he
has
bin
,
in
maing
a
May-game
of
the
Observances
of
the
Church
.
4ly
.
I
shall
add
but
one
Rule
more
,
which
is
the
Principle
and
End
of
all
the
Rest
;
and
that
is
This.
That
the
spirit
of
Charity
inclines
a
man
to
make
Hearty
Wishes
for
their
Salvation
against
whom
He
speaks
,
and
when
He
directs
his
Reproaches
to
men
,
at
the
same
time
to
address
his
Prayers
to
God
.
A
man
should
always
with
St.
Augustin
,
preserve
Charity
in
his
Heart
,
even
when
he
is
obliged
to
do
outwardly
things
that
to
men
seem
very
Harsh
,
and
to
smite
them
with
a
rough
but
obliging
Severity
,
their
Advantage
being
prefer'd
before
their
Satisfaction
.
This
was
the
Practise
of
John
the
Baptist
,
who
doubtless
desir'd
the
Salvation
of
such
as
apply'd
themselves
to
his
Ministry
,
yet
how
did
He
upbraid
the
Pharisees
and
Saducees
with
their
Viperous
Temper
?
How
did
He
undervalue
their
Carnal
Priviledge
of
having
Abraham
to
their
Father
,
as
if
the
conceit
of
that
,
had
bin
Charm
enough
to
secure
them
from
approaching
Vengeance
?
How
does
He
press
them
to
a
Worthy
Repentance
,
threatning
and
even
frightning
them
into
it
with
the
keen
Ax
,
and
a
consuming
Fire
;
all
this
We
are
now
drawing
towards
the
end
this
Chapter
,
and
that
were
some
comfort
if
were
sure
he
would
not
entertain
us
,
(
as
he
hath
done
too
often
already
)
with
Repetitions
.
but
he
gives
us
fair
hopes
of
an
End
,
for
he
saies
,
Lastly
,
were
the
Scandal
which
Dissenters
take
at
the
imposing
of
the
Ceremonies
Scandalum
Pharisaicum
,
or
like
to
that
,
which
by
the
Pharises
was
taken
against
the
Doctrine
of
our
Lord
,
I
know
not
why
we
should
not
be
concerned
,
to
do
all
which
lawfully
we
may
,
for
the
Prevention
or
Removal
of
it
;
For
when
our
Saviour
paid
Tribute
,
lest
he
should
offend
them
,
did
he
not
then
forgo
his
Liberty
to
avoid
the
Scandal
of
the
Pharisees
?
And
when
the
False-Apostles
in
the
Church
of
Corinth
were
like
to
be
offended
at
St.
Pauls
taking
Wages
,
doth
he
not
abstain
to
prevent
that
Offence
?
The
Reconciler
is
the
only
man
I
have
met
withall
,
that
Loves
to
talk
at
Random
and
without
distinction
;
he
knows
not
why
we
should
not
be
concerned
to
prevent
or
remove
the
Scandal
of
a
Pharisee
,
how
far
concerned
,
whether
in
Justice
,
or
Charity
,
or
upon
what
other
account
he
doth
not
tell
us
.
However
,
I
am
ready
to
do
,
what
Lawfully
may
,
to
such
a
purpose
,
with
all
my
Heart
.
When
I
find
a
man
who
has
turn'd
his
Back
upon
Jerusalem
to
go
to
Jericho
,
if
he
has
fallen
into
ill
handling
,
and
be
wounded
with
Errour
and
Superstition
,
I
will
not
flatter
him
,
that
he
is
in
a
safe
condition
,
like
a
Levitical
Reconciler
,
but
I
'le
endeavour
to
dress
and
bind
up
his
Wounds
,
and
deliver
him
to
the
Ministry
of
the
Church
for
a
perfect
Cure
;
that
is
,
in
plain
English
,
I
will
tell
our
Dissenters
,
that
we
are
not
under
the
Law
,
but
under
Grace
;
that
the
Rites
and
Ceremonies
of
Moses's
Institution
are
out
of
Date
,
and
that
under
the
dispensation
of
the
Gospel
there
is
nothing
Common
or
Vnclean
,
and
Consequently
nothing
Scandalous
but
sin
,
or
that
which
has
some
notable
Appearance
of
it
.
That
to
such
as
have
put
themselves
under
Christs
Discipline
,
there
is
nothing
can
affect
or
Defile
the
Conscience
,
but
what
is
Acted
or
Omitted
contrary
to
his
Holy
Laws
,
and
Institutions
;
that
among
the
rest
of
his
Institutions
,
he
has
Ordained
Ministers
to
Order
and
Conduct
us
in
his
stead
,
whose
Faith
and
Practice
we
are
therefore
obliged
to
follow
,
knowing
that
the
End
of
their
Conversation
is
the
Salvation
of
our
Souls
.
Having
thus
instructed
them
with
all
Meekness
,
and
warn'd
them
to
receive
these
things
without
Partiality
,
I
have
discharged
my
Duty
,
and
delivered
my
own
Soul
.
After
this
Christian
Condescention
,
if
a
pretended
Weak
Brother
will
be
peevish
and
Disobedient
,
if
He
will
be
Singular
,
and
forsake
his
Lawful-Pastour
,
if
he
will
take
offence
(
which
I
have
faithfully
endeavor'd
to
prevent
)
and
go
to
Hell
of
his
own
Head
,
because
I
wear
a
Surplice
,
as
the
Badge
of
my
Office
,
in
my
Administration
about
Holy
Things
;
I
have
done
no
more
than
what
becomes
my
Function
,
if
he
will
Perish
,
his
Blood
must
be
upon
his
own
head
.
Again
,
if
he
will
be
Peevish
and
Disobedient
,
if
he
will
be
singular
and
forsake
his
Lawful
Pastour
,
if
he
will
take
offence
and
go
to
Hell
,
because
I
sign
my
Child
with
the
Sign
of
the
Cross
,
as
the
Badge
of
my
own
Christianity
,
and
as
an
Item
to
him
of
his
Duty
and
Allegiance
,
to
his
Crucified
Redeemer
;
I
have
done
nothing
,
but
what
does
very
well
become
my
Christian
Profession
;
If
he
will
perish
in
his
Folly
,
his
Blood
must
be
upon
his
own
head
.
I
shall
speak
but
this
once
more
;
if
he
will
be
Peevish
and
Disobedient
,
if
he
will
be
singular
,
and
forsake
his
Lawful
Guide
or
Pastour
,
if
he
will
take
offence
and
go
to
Hell
,
because
I
fall
upon
my
knees
to
say
my
Prayers
,
to
bewail
my
sins
,
to
Receive
a
Benediction
,
and
to
adore
my
ever
Blessed
God
and
Saviour
;
I
have
done
no
more
than
what
becomes
me
for
such
invalueable
Obligations
;
if
he
will
dye
in
his
wretched
Schism
,
I
am
innocent
,
his
Blood
will
be
upon
his
own
head
.
This
Fraternal
Admonition
and
Advice
,
is
what
I
Lawfully
may
do
;
but
if
Men
will
make
occasions
to
themselves
in
their
own
Imaginations
,
and
then
take
offence
at
them
,
who
can
help
it
.
But
this
will
not
satisfie
our
Reconciler
.
I
know
very
well
what
he
would
be
at
;
The
Governours
must
repeal
their
Laws
,
and
abate
their
Impositions
,
or
all
is
nothing
.
Amesius
saies
,
All
things
are
to
be
done
or
omitted
without
sin
.
This
,
he
saies
,
is
the
Obligation
of
Charity
to
avoid
Scandal
;
But
he
means
Scandalum
Pusillorum
,
the
Scandal
of
the
Weak
,
or
Little
Ones
;
Not
such
Scandal
as
is
taken
by
men
of
a
Pharisaical
temper
.
When
the
Apostle
was
reported
to
affirm
,
that
we
might
do
Evil
to
a
good
End
;
He
took
it
for
a
foul
slander
,
and
saies
,
Their
Damnation
is
Just
who
practice
such
a
Principle
.
Works
under
Precept
are
not
to
be
omitted
to
avoid
scandal
,
because
every
man
as
he
is
bound
to
love
himself
before
another
,
so
is
he
obliged
to
avoid
Sin
in
himself
,
rather
than
in
Another
.
Are
not
Governours
under
the
Obligation
of
that
Rule
,
Let
all
things
be
done
Decently
,
and
in
Order
.
'T
is
a
part
of
the
Governours
Office
doubtless
,
to
Establish
Good
Order
;
For
this
Cause
left
I
thee
in
Crete
,
saies
St.
Paul
,
That
thou
shouldest
set
in
order
the
Things
that
are
wanting
.
This
was
the
Burthen
and
Charge
the
Apostle
laid
upon
Titus
,
Vt
Ecclesiis
nondum
rite
compositis
formam
daret
;
ut
certam
Politiciae
rationem
una
cum
Disciplina
constitueret
;
That
he
might
Form
and
Fashion
the
Churches
which
were
not
yet
well
Composed
,
and
constitute
a
certain
State
and
Manner
of
Policy
,
with
Discipline
therein
.
To
that
end
Titus
was
setled
there
,
saies
Calixtus
,
that
he
might
supply
whatsoever
was
wanting
,
that
might
conduce
to
the
Conservation
,
External
Regiment
,
and
Ornament
of
the
Church
.
This
is
one
Command
that
lyes
upon
the
Person
of
the
Governour
,
and
there
's
another
that
lies
upon
him
too
,
not
peculiarly
as
a
Governour
,
but
as
a
Christian
in
General
,
Rom.
4.
15
,
Let
every
Man
be
fully
perswaded
in
his
own
Mind
.
Is
it
not
the
Governours
Duty
to
set
things
in
Order
in
God's
Church
,
as
the
Apostle
enjoynes
,
and
to
be
fully
perswaded
in
his
own
Mind
that
he
does
well
in
it
?
Shall
he
break
God's
Commands
?
Shall
he
betray
his
Trust
?
Shall
he
act
against
his
own
Practicall
Judgment
and
Conscience
?
He
that
can
allow
a
Governour
to
do
this
,
may
make
a
Ghostly
Father
for
the
Devil
;
But
he
that
sayes
,
the
Governour
ought
not
to
neglect
his
Duty
,
or
to
betray
his
Trust
,
or
to
go
against
his
own
Mind
and
Conscience
,
he
must
lay
his
hand
upon
his
Mouth
,
and
never
move
,
either
for
a
Repeal
,
or
for
an
Abatement
of
the
Laws
,
in
favour
of
Dissenters
.
'T
is
the
Observation
of
Johannes
Crocius
,
Good
Cause
,
do
comply
too
much
with
them
;
they
understand
not
the
mind
of
the
Apostle
:
Tho
he
would
have
us
cut
off
Foolish
and
Vain
Questions
,
yet
he
would
not
have
us
to
forsake
or
Betray
the
Truth
to
avoid
Contention
.
In
this
case
the
Publick
Benefit
is
to
be
considered
;
but
when
any
sort
of
Peace
is
purchased
by
the
Loss
of
a
Precious
Truth
,
that
's
not
to
be
accounted
a
Publick
benefit
;
for
as
Peace
gain'd
by
such
unjust
means
,
is
Uncertain
and
Doubtful
,
so
there
ever
follows
a
certain
Perturbation
of
Conscience
,
an
offence
of
God
,
a
scandal
of
Good
Men
,
the
mourning
of
the
Faithful
,
great
sadness
of
the
whole
Church
,
lastly
,
Multipli'd
Punishments
in
this
,
and
the
other
World
,
inflicted
by
Almighty
God
;
who
indeed
is
the
God
of
Peace
,
and
yet
he
is
the
Prime
Verity
,
and
his
Spirit
the
Spirit
of
Truth
;
who
never
said
,
Love
Peace
without
Truth
,
But
Love
the
Truth
and
For
the
Collectors
of
the
Tribute
(
supposing
he
doth
not
mistake
the
Story
)
I
Answer
,
(
1.
)
They
were
not
so
apt
to
Cavil
,
as
our
Dissenters
.
They
did
not
question
the
Coyn
,
or
quarrel'd
because
it
was
taken
out
of
the
Fishes
Mouth
,
or
that
Peter
had
taken
Pains
to
Angle
for
it
.
(
2.
)
Christ
,
tho
he
wrought
a
Miracle
,
did
not
break
a
Law
to
gratifie
their
Demand
,
as
the
Reconciler
would
have
us
do
.
(
3.
)
Tho
Christ
had
a
Divine
Prerogative
,
that
might
exempt
him
from
that
Tribute
,
yet
that
was
not
Commonly
known
,
nor
suffered
to
be
divulg'd
.
He
was
made
under
the
Law
,
and
according
to
Common
Estimation
,
he
was
General
Law
and
Duty
,
either
to
the
Collectors
or
his
own
Disciples
.
But
what
's
this
to
the
Dissenters
,
who
positively
give
a
Scandal
,
both
to
their
Governours
,
and
Fellow
Subjects
,
by
the
Breach
of
a
Law
in
Force
,
and
the
neglect
of
a
Common
Duty
,
instead
of
yeilding
up
their
Liberty
,
after
Christs
example
to
avoid
Offence
.
What
he
saies
of
the
False-Apostles
at
Corinth
is
a
clear
Mistake
.
They
were
not
like
to
be
offended
at
the
Apostles
taking
Wages
,
for
he
had
never
taken
any
there
,
and
was
resolved
he
never
would
.
They
were
rather
offended
that
he
did
not
;
yet
he
would
not
alter
his
Resolution
to
take
off
that
offence
.
They
were
deceitful
Chris
.
Theod.
Theoph.
Oecum
.
Workers
,
as
St.
Paul
calls
them
,
hiding
wicked
Designs
under
fair
pretences
;
they
loved
to
be
o
t'h
taking
hand
,
and
were
ready
enough
to
devour
,
(
2
Cor.
11.
20.
)
for
they
aimed
at
Filthy
Lucre
,
Tit.
1.
11.
and
Gain
,
to
ordinary
Stipends
(
as
many
Dissenters
do
,
and
our
Reconciler
very
well
understands
the
knack
of
it
)
to
gain
greater
Allowances
by
private
Contributions
.
In
the
mean
while
they
wish'd
the
Apostle
would
have
taken
a
publick
Stipend
,
that
they
might
have
had
the
opportunity
to
upbraid
him
for
it
,
as
he
tell
's
them
,
2
Cor.
11.
12.
But
what
I
do
,
that
I
will
to
do
,
that
I
may
cut
off
Occasion
,
[
of
reproaching
me
,
or
Boasting
of
themselves
]
from
them
which
desire
occasion
,
that
[
for
all
those
things
,
of
Nonself-interest
,
and
gratuital
service
]
wherein
they
Glory
;
they
may
be
found
even
as
we
.
Grant
this
Reconciler
,
that
all
Scandal
is
of
a
Soul-destroying
Nature
,
and
so
Vnmerciful
,
Rigorous
,
and
Cruel
Tyrants
.
See
the
Animadversions
from
pag.
103.
to
pag.
the
107.
How
would
this
Insolence
been
resented
at
Geneva
?
Would
the
Consistory
have
been
satisfyed
with
his
Deprivation
?
No
;
they
would
have
hunted
him
by
their
Letters
,
from
See
the
Verdict
,
pag.
280.
place
to
place
,
as
they
did
Rotarius
,
and
he
has
Ten-times
more
deserved
it
.
After
Lastly
,
He
brings
in
Thirdly
,
without
either
First
,
or
Second
,
and
puts
his
Question
thus
;
Doth
not
Charity
oblige
us
to
Love
even
our
most
Malicious
,
and
Persecuting
Enemyes
?
Mat.
5.
44.
To
Exercise
Patience
and
Meekness
towards
those
who
oppose
themselves
,
and
who
by
Satan
are
Led
Captive
at
his
Will
?
2
Tim.
2.
24
,
25.
And
whom
then
may
we
Scandalize
?
Now
I
think
the
Reconciler
has
been
insnar'd
in
all
the
Real
Falacies
in
Logick
.
And
here
,
to
hold
Himself
and
the
Credulous
Reader
the
faster
,
we
have
a
Complication
of
them
;
for
,
First
,
here
is
Petitio
Principit
,
He
supposes
,
that
our
Governours
give
the
Dissenters
Scandal
,
which
I
deny
.
2dly
.
Here
's
Non
Causa
pro
Causa
,
instead
of
a
true
Cause
,
and
that
which
is
such
of
it
Self
,
He
obtrudes
that
which
is
not
such
,
or
but
by
Accident
.
'T
is
just
like
this
,
Vinum
inebriat
,
Ergo
Exterminandum
est
ex
Republica
;
Wine
does
Intoxicate
,
therefore
it
must
be
banished
or
destroyed
out
of
the
Common-Wealth
;
whereas
Wine
is
not
the
True
and
Proper
Cause
of
Drunkenness
,
but
men's
Intemperance
in
abusing
it
.
After
thi
manner
the
Reconciler
Argues
:
The
Impositions
do
offend
the
Brethren
,
therefore
say's
he
,
they
ought
to
be
Rescinded
or
abated
:
But
I
deny
the
Consequence
,
for
the
Impositions
are
not
the
True
and
Proper
Cause
of
Scandal
;
but
the
Ignorance
and
Superstition
of
such
as
take
offence
at
them
.
For
this
is
observed
by
Gualter
to
be
the
Disease
,
Quo
Infirmi
Fide
et
Superstitione
aliqua
adhuc
Ita
nihil
Arrogantius
est
Inscitia
saith
he
,
So
nothing
is
more
Arrogant
than
Ignorance
.
They
therefore
who
are
Captivated
thereby
,
do
break
out
most
Audaciously
in
condemning
every
Body
;
Thus
Gualter
.
I
grant
we
ought
to
Love
our
most
Malicious
and
Persecuting
Enemies
;
but
I
would
fain
know
,
how
that
Love
is
to
be
Exprest
?
If
they
be
addicted
to
Wine
,
must
we
Administer
to
their
Intemperance
?
If
they
be
addicted
to
Women
,
must
we
Administer
to
their
Wantonness
,
and
the
like
?
Will
you
call
this
Charity
,
and
a
Duty
in
us
?
Yet
this
is
clearly
as
Lawfull
,
as
to
gratify
a
Dissenter
in
his
Schism
.
How
Governours
are
to
Reconcile
their
Charity
,
to
their
Trust
and
Holy
Office
,
I
have
declared
already
.
I
am
no
less
satisfied
,
that
Charity
obliges
us
to
Exercise
Patience
and
Meekness
,
towards
those
who
oppose
themselves
;
for
't
is
Grotius
his
Observation
,
In
Epist.
ad
Curcel
.
in
fin
.
Annot.
ad
Apocalyps
.
and
a
very
True
one
,
Tempore
Longo
opus
est
,
antequam
plane
Animis
evellantur
,
quoe
sevit
Factio
aut
aluit
,
It
requires
a
long
time
before
those
Principles
be
rooted
out
of
Men's
Minds
,
which
have
been
sown
or
fed
by
Faction
.
But
where
Stubbornness
is
added
to
Error
,
the
Disease
many
times
becomes
incurable
.
St.
Augustine
has
a
severe
non
esset
tam
impudens
ut
in
ea
Causa
persisteret
,
I
think
the
Devil
himself
would
not
have
been
so
impudent
,
as
to
have
persisted
in
that
Cause
,
wherein
he
had
been
so
often
overthrown
,
by
the
Authority
of
a
Judge
of
his
own
choosing
.
Patience
and
Meekness
do
very
well
to
attend
Instruction
,
where
there
is
any
hope
of
Amendment
;
but
to
the
Schismatick
who
hath
entangled
himself
in
so
many
and
various
Scruples
,
that
he
knows
not
how
to
disengage
himself
,
those
gentle
Methods
are
ineffectual
:
Sharpness
and
Severity
,
are
much
more
useful
for
some
Tempers
,
which
therefore
the
great
Apostle
does
both
Threaten
and
Chrysostom
,
Theodoret
,
Oecumenius
,
who
have
the
same
Distinction
upon
the
words
of
the
Apostle
,
Tit.
3.
10.
Where
he
enjoyns
the
use
of
Severe
Applications
,
when
Gentle
means
will
not
prevail
;
A
Man
that
is
a
Sectary
,
after
the
First
and
Second
Admonition
,
reject
:
Which
Words
Calixtus
doth
thus
Paraphrase
,
Qui
quoestiones
agitant
Frivolas
et
inutiles
,
etiamsi
Such
as
set
on
foot
frivolous
and
unprofitable
Questions
(
and
such
generally
have
been
bandyed
up
and
down
by
the
Dissenters
to
the
Disturbance
of
the
Church
,
)
tho
they
be
not
extreamly
Bad
,
and
might
in
some
sort
be
tolerated
,
yet
they
are
to
be
restrained
and
Chastised
severely
,
that
they
may
lay
aside
those
curious
and
Idle
Questions
:
and
if
they
be
heartily
devoted
to
Piety
,
they
will
not
refuse
to
obey
such
necessary
Admonitions
.
But
if
any
man
be
so
addicted
to
Contention
,
that
nothing
will
serve
his
turn
,
but
the
Overthrow
of
all
Rule
and
Order
,
that
he
may
set
up
a
Religion
and
Way
of
his
Own
choosing
,
without
doubt
such
a
one
is
to
be
avoided
.
The
Church
Doors
have
hitherto
been
kept
open
to
the
Dissenters
;
if
they
will
not
regularly
come
in
,
to
communicate
with
us
,
and
be
instructed
,
I
know
no
Reason
why
our
Governours
should
give
them
leave
,
to
make
Ladders
to
climb
up
otherwayes
to
perpetuate
our
Schisms
.
What
the
Reconciler
adds
,
in
Answer
to
an
Objection
,
does
serve
very
well
to
confirm
the
Truth
,
which
we
undertake
to
Justify
:
The
Objection
is
this
;
When
our
Lords
Disciples
told
Him
,
that
the
Pharisees
were
scandalised
at
his
Doctrine
,
He
answered
,
Let
them
alone
,
they
are
Blind
Leaders
of
the
Blind
;
and
thereby
seems
to
intimate
,
that
we
should
not
regard
the
Scandal
of
such
Persons
.
For
this
,
we
have
the
Judgment
of
Amesius
,
the
best
Logician
and
School-Man
Mat.
15.
14.
Let
them
alone
,
&c.
The
Reconciler
saies
,
this
doth
not
follow
from
our
Saviours
words
;
because
the
Scandal
,
mentioned
there
,
was
taken
at
our
Lord
's
Preaching
true
Doctrine
,
and
necessary
to
be
taught
;
But
I
say
,
the
Argument
does
follow
from
the
words
of
our
Saviour
,
because
the
Scandal
of
the
Dissenters
is
taken
at
a
Doctrine
no
less
True
and
Necessary
,
the
Doctrine
of
Obedience
,
which
our
Saviour
did
both
Teach
and
Practice
,
and
wrought
a
Miracle
on
Purpose
to
enable
him
to
do
it
,
and
to
justifie
his
Performance
of
it
;
therefore
when
we
call
for
Obedience
to
the
Impositions
of
Things
Lawful
and
Decent
in
Gods
Worship
,
(
as
the
Rites
and
Observances
amongst
us
are
proved
to
be
)
we
Preach
True
Doctrine
,
and
necessary
to
be
taught
,
both
for
Defence
of
our
Governours
,
and
their
Subjects
,
and
for
the
Rescuing
the
People
from
those
Superstitions
,
and
Wicked
Practices
,
which
have
made
them
Worship
God
in
Vain
,
and
have
made
the
Commandments
of
God
of
none
effect
.
Now
in
such
Cases
the
Reconciler
confesses
,
it
is
true
,
That
we
must
not
desist
from
doing
of
our
Duty
,
tho
Wicked
Persons
should
be
scandalized
.
Now
because
we
are
concerned
among
the
Pharisees
,
't
will
not
be
amiss
to
take
Notice
of
some
things
,
wherein
the
Dissenting
Brethren
have
resembled
them
.
And
(
1.
)
our
Saviour
upbraids
them
,
that
they
would
Strain
at
a
Gnat
and
Swallow
a
Camel
;
and
have
not
our
Dissenters
done
so
?
I
am
ashamed
to
mention
the
little
things
they
Boggled
at
,
while
they
Preached
up
Blood
,
Sacriledge
and
Rebellion
;
they
can
strain
at
a
Surplice
,
but
swallow
Schism
,
and
yet
if
they
had
St.
Johns
Eyes
,
they
might
see
Surplices
2ly
.
Our
Saviour
upbraids
them
,
that
they
were
Blind
Leaders
of
the
Blind
;
and
have
not
some
of
our
Dissenters
declar'd
themselves
to
be
such
?
Go
with
me
saith
Mr.
Case
,
to
Heb.
11.
13.
and
ye
shall
find
Abraham
with
his
Staff
in
his
Hand
,
and
his
Sandals
on
his
Feet
,
and
his
Loins
girt
:
Please
to
let
me
ask
him
two
or
three
Questions
by
the
way
;
see
what
he
will
Answer
.
Reverend
Patriarch
whether
are
you
going
?
Answer
,
I
know
not
:
When
shall
you
return
?
Answer
,
I
know
not
:
How
will
you
Subsist
?
Answer
,
I
know
not
:
He
is
in
haste
as
well
as
we
;
and
therefore
I
'le
ask
him
but
one
Question
more
.
Abraham
,
Why
then
do
you
go
at
such
Uncertainties
?
To
this
he
will
Answer
,
I
go
not
upon
Vncertainties
;
I
have
a
Call
;
I
have
a
Command
,
and
that
will
secure
my
Person
,
and
bear
my
Charges
.
By
Faith
Abraham
,
when
he
was
called
to
go
into
a
Place
,
which
he
should
after
receive
for
an
Inheritance
,
obeyed
,
and
went
out
,
not
knowing
whether
he
went
.
Christians
(
saith
he
)
observe
,
a
Call
is
as
good
as
a
Promise
:
(
and
a
little
after
)
we
have
not
only
a
Call
,
but
a
Promise
,
not
in
General
only
,
but
in
Special
.
The
whole
Book
of
the
Revelation
is
nothing
else
but
one
great
Promise
of
the
Down-fal
of
Antichrist
,
and
Gospel-Reformation
;
and
that
is
the
Work
Parliament
and
Kingdom
have
now
in
hand
in
these
Three
Nations
:
Thus
Mr.
Case
.
But
what
they
meant
by
that
Gospel-Reformation
,
they
could
never
agree
to
tell
us
;
witness
Mr.
Daniel
Evance
,
in
I
Profess
my
Lords
,
I
am
neither
for
Paul
,
nor
Apollos
,
nor
Cephas
,
nor
Christ
,
till
I
know
what
Paul
and
Apollos
,
and
Cephas
are
for
,
and
what
those
,
that
say
they
are
for
Christ
,
can
say
for
him
.
But
I
could
wish
(
my
Lords
)
that
we
had
the
Pattern
,
that
every
man
might
consult
with
the
Mount
,
which
of
the
two
is
Christs
Government
.
The
Child
is
Christned
(
for
ought
I
see
)
before
it
is
Born
,
and
we
have
the
Names
before
the
Things
.
3ly
.
Our
Saviour
charges
the
Pharisees
,
that
they
made
the
Commandment
of
God
of
none
effect
by
their
Tradition
.
And
he
instances
in
the
Fift
Commandment
;
now
this
the
Dissenters
have
done
;
first
by
their
distinction
,
that
the
King
is
Singulis
Major
,
but
Universis
Minor
.
According
to
the
last
Branch
of
this
Distinction
,
who
is
the
Father
?
Not
the
Prince
,
for
he
is
Minor
to
the
Body
of
the
People
;
Not
the
People
,
For
(
if
they
were
above
their
Prince
,
)
then
They
must
be
their
own
Father
.
But
because
this
is
so
grosly
absur'd
,
and
so
perfectly
contradicted
,
by
the
writings
of
the
Primitive
Fathers
,
and
Holy
Scriptures
,
therefore
,
to
gain
a
Right
and
Liberty
to
Resist
their
Prince
,
John
Goodwin
has
delivered
it
for
a
great
Joh.
Goodwin's
Anti-Caval
.
See
Dr.
Ham.
of
Resisting
the
lawful
Magistrate
,
&c.
Pag.
22.
&c.
Truth
,
that
God
did
hide
this
Liberty
[
of
Resisting
]
from
the
Primitive
Christians
,
lest
the
use
of
it
should
cause
an
Abortion
in
the
Birth
of
Antichrist
.
God
caused
a
Dead
sleep
(
saies
he
)
to
fall
upon
these
Truths
,
the
hiding
of
them
being
necessary
to
help
Antichrist
up
to
his
Throne
;
Yea
,
he
saith
,
that
God
by
special
Dispensation
suffered
him
,
the
said
Antichrist
,
to
make
such
Truths
his
foot-stool
,
till
he
had
advanced
himself
to
his
highest
Pitch
in
the
World
.
But
now
,
that
this
Antichrist
,
is
to
be
destroyed
and
cast
out
,
and
the
Commonalty
of
Christians
(
as
he
pretended
)
being
the
Men
that
must
have
the
Principal
hand
in
Executing
God's
Judgments
upon
the
Whore
;
For
bringing
this
to
pass
,
Now
,
saies
he
,
in
These
our
times
,
God
hath
given
out
this
Revelation
to
us
,
He
hath
manifested
the
Doctrine
of
Resistance
,
and
Christians
may
act
contrary
to
the
will
of
their
Superiours
.
This
was
the
Doctrine
of
John
Goodwin
,
who
tho
he
was
a
single
Person
,
yet
he
was
a
Leading-Man
amongst
the
Party
,
who
generally
followed
his
steps
,
and
acted
according
to
his
Pernicious
Principles
.
Thus
have
they
made
that
Commandment
of
God
of
Non-Effect
thro
their
Tradition
.
How
like
these
men
were
unto
the
Pharisees
,
we
may
Collect
from
the
Character
which
Josephus
,
tho
himself
a
Pharisee
,
gives
of
them
:
He
saies
,
They
were
a
Crafty
and
Subtile
Generation
of
men
,
and
so
perverse
even
to
Princes
themselves
,
that
they
would
not
fear
many
times
openly
to
affront
and
oppose
them
.
And
so
far
had
they
insinuated
themselves
into
the
affections
and
estimations
of
the
Populacy
,
that
their
good
or
ill
word
was
enough
to
make
or
blast
any
one
with
the
People
,
who
would
implicitly
believe
them
,
let
their
Report
be
never
so
false
or
Malicious
.
Dr.
Cave
in
the
Life
of
St.
Paul
,
Sect.
1.
N.
6.
Pag.
47.
I
shall
therefore
conclude
in
contradiction
to
the
Reconciler
,
That
seeing
Obedience
to
the
Impositions
of
our
Superiours
,
is
neither
a
thing
indifferent
,
nor
unnecessary
,
we
ought
to
practice
it
,
tho
the
Dissenters
take
offence
at
it
.
And
herein
the
Doctrine
of
our
Saviour
upon
that
occasion
will
bear
us
out
,
which
signifies
,
that
their
Scandal
is
not
so
much
to
be
esteem'd
,
that
we
should
therefore
cease
to
Preach
a
needful
Truth
;
and
that
how
much
soever
they
may
be
offended
,
yet
't
is
good
to
consult
the
welfare
of
the
People
,
Seduced
by
such
blind
Guides
;
as
lead
them
into
the
Pit
by
their
Traditions
.
The
next
Assault
the
Reconciler
makes
Pag.
155.
is
upon
a
Pittiful
Trifling
Adversary
,
one
Meisner
,
a
Lutheran
,
whom
he
slights
with
as
much
scorn
and
insolence
,
as
if
he
had
not
been
worthy
to
carry
his
Books
after
him
.
It
was
pleasantly
said
by
Mr.
Hales
of
a
Friends
Letter
—
He
sets
up
Tops
,
and
I
must
Whip
them
for
Him
.
But
indeed
I
am
concerned
for
Meisner
;
I
brought
him
upon
the
Stage
,
and
therefore
am
obliged
in
Justice
to
appear
as
a
Second
in
his
Quarrel
.
'T
was
declared
in
the
Verdict
Page
272.
that
no
Church
of
any
Creditable
Denomination
,
would
change
their
Established
Orders
,
to
gratify
any
Emergent
Faction
.
Instances
were
given
both
of
the
Lutherans
and
Calvinists
;
How
Rotarius
was
treated
at
Geneva
,
for
the
Breach
of
a
Novel-practice
there
,
was
specified
at
Page
280.
But
that
Foolery
,
to
say
no
worse
,
the
Reconciler
passes
over
in
deep
silence
,
which
is
a
conviction
of
his
Partiality
.
For
Meisners
Arguments
if
they
be
not
good
,
yet
they
Evidence
the
Matter
of
Fact
,
That
the
Lutherans
would
no
more
recede
from
their
established
Rules
,
than
the
Calvinists
;
which
is
all
that
Dr.
Womock
alledged
them
for
.
But
perhaps
Meisners
Arguments
are
not
so
Weak
as
his
Prejudice
would
make
them
.
The
first
of
which
is
drawn
from
the
Nature
of
things
Indifferent
,
which
is
such
,
as
that
they
may
be
freely
used
or
disused
,
practised
or
abrogated
;
But
when
the
Use
or
Disuse
,
the
Practice
or
Abrogation
is
obtruded
as
of
Necessity
,
the
nature
of
such
Indifferent
things
is
violated
.
If
he
inquires
what
Meisner
means
by
obtruding
,
he
had
occasion
no
doubt
as
well
as
we
,
to
mean
an
Insurrection
of
Dissenters
to
Reform
by
force
of
Arms
:
But
the
Reconciler
has
made
a
Meaning
for
him
,
that
is
,
when
men
thro
the
weakness
of
their
Judgment
do
believe
a
thing
Indifferent
to
be
sinful
;
and
having
made
this
to
be
Meisners
meaning
,
he
harrangues
upon
't
with
little
Judgment
and
great
Bitterness
;
But
that
he
may
not
run
away
,
and
think
to
carry
the
Cause
,
as
he
uses
to
do
,
by
his
false
Surmises
,
let
him
stop
a
little
and
tell
me
,
how
the
Dissenter
believes
a
thing
Indifferent
to
become
finful
;
for
't
is
no
less
then
Oppositum
in
Apposito
?
Does
he
believe
it
either
with
a
Divine
or
Humane
Faith
?
If
with
a
Divine
Faith
,
let
him
shew
us
some
Divine
Revelation
for
the
Ground
of
it
;
If
with
a
Humane
Faith
,
that
's
only
his
Opinion
,
and
that
is
to
be
Corrected
by
Instruction
,
or
some
other
course
of
Discipline
,
that
it
proceeds
not
to
an
obstinate
Superstition
.
But
were
Meisner's
meaning
such
as
the
Reconciler
would
have
it
,
yet
common
Civility
should
have
taught
him
better
manners
,
than
to
Charge
him
,
that
he
gave
St.
Paul
the
Lye
:
He
had
the
Honour
of
a
Learned
Professor
,
when
he
was
alive
at
Wittengburge
,
and
for
that
Reason
the
Reconciler
should
have
a
little
Veneration
for
his
Ashes
,
now
he
's
Dead
;
especially
because
being
Dead
he
yet
speaketh
,
in
his
Learned
Writings
.
Some
body
sure
has
ought
this
Reconciler
a
shame
for
his
Factious
Arrogance
,
and
has
paid
him
home
,
in
betraying
him
to
such
gross
delusions
and
mistakes
.
What!
Meisner
give
St.
Paul
the
lye
?
'T
is
impossible
.
He
that
gives
another
man
the
Lye
,
must
contradict
him
,
He
that
contradicts
another
man
must
speak
Ad
Idem
in
reference
to
the
same
Thing
,
the
same
Time
,
the
same
Place
,
the
same
Persons
,
as
also
to
the
same
Respect
and
Purpose
.
If
there
be
any
Variation
in
these
Circumstances
,
the
Opposition
will
not
amount
to
a
Contradiction
or
a
Lye
.
'T
is
possible
both
Partyes
may
speak
the
perfect
Truth
.
For
example
,
If
I
say
the
King
forbad
all
Concourse
of
People
and
Horse-Racing
,
meaning
,
at
such
a
Time
,
and
in
such
a
Place
:
And
another
man
say
,
the
King
did
not
forbid
the
Concourse
of
People
or
Horse-Raceing
,
meaning
at
another
Time
and
Place
.
Again
,
if
I
say
the
King
forbids
,
that
men
should
keep
Grey-Hounds
,
to
Ride
with
Swords
and
Pistols
,
&c.
meaning
Persons
of
an
Inferiour
Rank
and
Quality
;
and
another
say
,
the
King
does
not
forbid
Men
to
keep
Grey-Hounds
,
or
to
Ride
with
Swords
and
Pistols
,
meaning
Persons
of
a
Higher
Rank
and
Quality
;
here
's
no
Contradiction
,
no
giving
of
the
Lye
to
one
another
.
And
thus
it
is
between
St.
Paul
and
Meisner
;
for
St.
Paul
speaks
to
private
Persons
,
whom
he
forbids
to
Usurp
Power
,
to
give
Law
,
or
to
Judge
and
Censure
,
where
they
have
no
Authority
:
But
Meisner
speaks
to
Governours
who
are
invested
with
Authority
,
and
Obliged
to
keep
out
Schisms
,
and
to
preserve
good
Order
within
their
Jurisdiction
.
2dly
.
St.
Paul
speaks
of
a
Church
which
was
Inorganical
,
that
wanted
a
due
Settlement
of
Laws
and
Governours
;
but
Meisner
speakes
of
a
Church
that
was
Organized
in
all
its
Parts
and
Members
,
having
Rules
of
Decency
and
Order
,
and
a
setled
Discipline
with
Governours
and
Officers
to
execute
the
same
.
And
this
,
among
such
as
have
a
little
skill
to
apply
it
,
will
be
sufficient
to
justify
at
least
Meisners
first
and
second
Arguments
,
without
giving
the
Lye
to
the
Apostle
.
In
his
second
Answer
,
Pag.
156.
and
157.
the
Reconciler
would
oblige
our
Governours
to
betray
their
own
Consciences
out
of
Commiseration
,
and
to
betray
the
Dissenters
too
by
a
pitiful
Gratification
;
for
he
would
have
our
Governours
quitt
the
stedfast
Perswasions
of
their
own
Minds
,
in
Favour
to
the
Dissenters
.
not
to
Correct
the
Errour
of
their
Judgments
,
but
to
Caresse
them
in
their
Superstition
.
At
Meisners
third
Objection
(
Pag.
158
)
the
Reconciler
grows
very
Froward
,
and
somewhat
Ruder
again
than
becomes
him
towards
such
an
Adversary
;
but
as
't
was
observed
of
the
Cynick
,
that
he
checkt
the
Pride
of
his
great
Visitant
,
but
with
another
Pride
no
less
Insolent
,
so
may
we
truly
say
,
that
this
Reconciler
checks
those
things
which
He
's
pleased
to
call
Fooleries
in
Meisner
.
He
Loves
to
Rhetoricate
,
but
is
not
very
good
at
distinguishing
,
which
makes
him
at
a
Loss
and
Blunder
in
his
Answers
;
he
was
told
in
the
Verdict
Pag.
125.
that
a
man
has
a
Lock
and
Key
in
his
own
Bosom
,
and
there
he
may
keep
his
Christian-Liberty
safe
enough
from
being
plundred
;
and
there
also
he
may
Lock
up
his
Private
Opinion
,
when
the
Broaching
of
it
may
Offend
,
but
cannot
Edify
.
But
what
's
this
to
a
Publick
Constitution
?
When
Gospel
Truth
,
a
Work
of
Darkness
,
Meisner
saies
no
more
than
Calvin
doth
,
whose
words
are
these
:
Necessitate
servandae
Legis
obstringi
piorum
conscientias
,
&
silentio
sepeliri
Libertatis
Doctrinam
:
haec
erat
indigna
merces
Unitatis
.
Ad
Galat.
2.
14.
He
has
no
Patience
at
his
own
Suspicion
of
Meisners
Sawciness
,
for
here
he
charges
him
,
with
giving
the
Lye
unto
the
Fathers
especially
to
St.
Chrysostom
,
who
sayes
,
that
St.
Pauls
advice
to
the
Romans
,
was
not
Dissimulation
,
but
Condescention
Her
's
Ignoratio
Elenchi
,
the
Reconciler
snar'd
in
his
own
Fallacy
;
for
we
are
discoursing
,
what
is
fit
to
be
done
under
the
State
of
Christianity
,
where
the
Church
is
daily
setled
by
Authority
,
with
Convenient
Liturgy
and
Discipline
;
but
the
Reconciler
carries
us
back
to
reflect
upon
what
was
rather
conniv'd
at
than
Establish'd
,
what
was
tollerated
by
Condescention
and
special
Dispensation
,
when
the
Church
was
in
her
Non-Age
.
This
is
just
as
if
upon
an
Enquiry
what
Orders
were
given
out
to
be
observed
,
and
what
the
Custom
and
Practice
was
when
the
Temple
was
Erected
,
and
God's
Solemn
Worship
fetled
and
performed
in
Jerusalem
,
I
should
run
back
,
and
give
him
the
History
of
what
was
Permitted
in
the
Wilderness
But
it
may
be
a
Question
,
whether
the
Rcconciler
does
perfectly
understand
what
St.
Chrysostom
means
by
Condescention
Chrysost.
ad
Gal.
2.
apud
Massut
.
in
Vit.
St.
Paul
.
Lib.
●
.
Cap.
7.
and
Dispensation
;
for
St
Peters
dissembling
at
Antioch
,
He
calls
a
Dispensation
,
as
Massutius
has
observed
of
him
,
Et
duo
,
inquit
,
per
Dispensationem
agebat
Petrus
:
Alterum
,
ne
offenderet
eos
qui
erant
ex
Circumcisione
:
Alterum
,
ut
Paulo
justam
proeberet
occasionem
increpandi
.
Unde
et
Paulus
Objurgat
,
et
Petrus
sustinet
,
ut
Dum
Magister
objurgatus
obticescit
,
facilius
Discipuli
mutarent
Sententiam
.
Two
things
,
saith
he
,
St.
Peter
did
by
Dispensation
:
One
,
that
he
might
not
offend
those
of
the
Circumcision
:
The
other
,
that
he
might
give
St.
Paul
a
just
occasion
to
reprove
him
.
Hereupon
St.
Paul
rebukes
,
and
St.
Peter
bears
it
;
that
while
the
Master
takes
his
chideing
with
a
meek
&
humble
Silence
,
the
Disciples
may
the
more
easily
be
brought
to
change
their
Opinions
.
By
the
Reconcilers
Doctrine
St
Pauls
Rebuke
was
a
rash
Affront
,
for
St.
Peter
was
not
Blame-Worthy
,
the
Dissimulation
of
his
Belief
,
was
out
of
Condescention
to
the
Jews
Weakness
,
his
practice
was
a
Dispensation
,
and
fit
for
his
Successors
,
and
all
worthy
Governours
to
imitate
.
And
it
would
make
good
Hierom's
Argument
,
Cur
damnasset
in
altero
Paulus
quod
sibi
laudi
ducit
?
nam
gloriatur
se
Judaeis
factum
esse
Judoeum
,
1
Cor.
9.
20.
But
Mr.
Calvin
Answers
,
Longe
aliud
Petrum
fecisse
.
Neque
enim
aliter
se
accommodabat
Judaeis
Paulus
,
quam
salva
Libertatis
Doctrina
.
Calvin
ad
Galat
2.
11.
But
whether
Commiseration
should
out-weigh
the
peace
of
the
Church
and
of
a
good
Conscience
,
(
as
the
Reconciler
would
have
it
)
whether
the
Bowels
of
Compassion
towards
such
as
call
themselves
Weak-brethren
,
be
sufficient
to
supersede
all
the
obligations
that
lye
upon
Christian
Governours
,
to
advance
God's
Glory
in
the
Settlement
of
his
publick
Worship
,
I
shall
leave
them
to
consider
,
who
are
so
highly
concern'd
in
it
.
If
we
may
believe
the
Assembly
of
Divines
,
the
Civil
Magistrate
hath
Authority
,
Confession
of
Faith
,
cap.
23.
Num.
3.
and
't
is
his
Duty
to
take
Order
,
that
Unity
and
Peace
be
preserved
in
the
Church
,
that
the
Truth
of
God
be
kept
pure
and
intire
,
that
all
Blasphemies
and
Heresies
(
which
include
Schisms
too
)
be
suppress'd
,
all
Corruption
and
Abuses
,
in
Worship
and
Discipline
,
prevented
or
reformed
,
and
all
the
Ordinances
of
God
duly
Setled
,
Administred
and
Observed
.
This
is
the
Magistrates
Duty
,
according
to
the
Faith
of
the
Presbyterians
,
&
who
shall
acquit
them
from
it
?
It
is
Mercy
,
sayes
Mr.
Hales
,
to
pardon
wrong
done
against
our selves
,
but
to
deny
the
Course
of
Justice
to
him
that
calls
for
it
,
P.
Martyr
.
in
1
Sam.
2.
25.
[
&
much
more
when
God
calls
,
by
whom
Kings
Reign
and
Princes
Decree
Justice
]
and
to
protect
Offenders
[
against
his
Publick
and
Solemn
Worship
]
may
peradventure
be
some
inconsiderate
Pitty
,
but
Mercy
it
cannot
be
.
In
His
Answer
to
another
Argument
,
(
as
he
calls
it
)
I
must
observe
many
things
;
First
the
Distinction
between
Natural
and
Christian
Liberty
,
He
found
in
the
Verdict
(
pag.
125.
)
and
I
am
apt
to
believe
he
took
it
upon
Trust
from
thence
,
because
I
have
not
observed
him
so
skilful
or
ingenious
,
as
to
use
Distinctions
,
when
there
was
just
Cause
for
it
;
and
because
he
takes
it
up
here
Impertinently
,
for
no
Reason
in
the
World
,
but
to
Cavil
at
it
,
and
that
he
does
Twice
for
failing
.
Secondly
,
Whereas
he
saith
,
the
Dissenters
Reckons
without
his
Host
.
No
man
that
has
read
their
Books
,
or
observed
their
Practice
,
or
seen
their
Publick
Ordinances
,
can
believe
it
;
And
I
doubt
whether
upon
Second
Thoughts
,
the
Reconciler
will
believe
it
himself
.
In
their
Ordinance
of
January
,
1644
,
the
Presbyterian
Lords
and
Commons
did
declare
,
That
they
judged
it
necessary
,
that
the
Book
of
Common-Prayer
be
abolished
,
and
the
Directory
for
the
publick
Worship
of
God
establish't
and
observed
,
in
all
the
Churches
within
this
Kingdom
;
And
,
August
the
29.
1648.
They
Ordain'd
,
that
all
Parishes
and
Places
whatsoever
,
within
the
Kingdom
of
England
and
Dominion
of
Wales
(
as
well
Priviledg'd
Places
and
exempt
Jurisdictions
as
others
)
be
brought
under
the
Government
of
Congregational
,
Classical
,
Provincial
,
and
National
Assemblies
,
Provided
that
the
Chappel
;
or
places
in
the
House
of
the
King
and
his
Children
,
and
the
Chappels
,
or
place
in
the
Houses
of
the
Peers
of
this
Realm
shall
continue
free
for
the
Exercises
,
of
Divine
Duties
according
to
the
Directory
,
and
not
otherwise
.
Thirdly
,
His
Answer
is
in
Effect
,
no
Answer
at
all
;
For
he
sayes
,
First
the
Argument
it self
pleads
strongly
upon
the
Principles
acknowledged
in
it
,
against
the
Impositions
of
Superiours
,
and
even
against
all
Vowes
made
by
us
concerning
any
thing
indifferent
:
For
both
these
things
do
put
a
Necessary
Abstention
&
Restraint
upon
us
,
as
to
the
use
of
these
things
:
If
therefore
,
sayes
he
,
by
so
doing
they
betray
our
Liberties
,
Dissenters
ought
not
to
yield
to
them
,
nor
should
good
Christians
,
by
a
Vow
restrain
themselves
from
the
Free
use
of
things
Indifferent
;
Secondly
,
He
sayes
the
Argument
is
Evidently
Contradictor
both
to
the
Doctrine
,
and
Practice
,
of
St.
Paul
.
In
Answer
to
which
I
must
observe
,
that
he
still
abuses
his
Reader-by
his
Sophistry
,
how
else
could
he
bring
in
Personal
Vows
,
&c.
into
his
Answer
?
Among
Orthodox-Divines
who
hath
ever
Questioned
,
whether
a
man
that
is
Compos
Mentis
,
might
not
restrain
his
own
Liberty
,
and
that
as
well
by
a
Solemn
Vow
,
as
a
Prudent
Resolution
?
Or
,
who
ever
denied
the
Power
of
Governours
,
Prot.
Recon
.
p.
131.
to
restrain
the
Liberty
of
such
as
are
under
their
Jurisdiction
?
Tho
he
's
confident
enough
to
give
the
Lye
to
any
thing
,
yet
I
hope
he
will
not
charge
the
Rechabites
with
Folly
,
nor
their
Father
with
Superstition
;
And
if
the
Sons
did
add
their
own
Vow
to
their
Fathers
Command
,
I
know
no
harm
in
it
.
I
'me
sure
God
does
highly
approve
of
their
strict
Obedience
to
the
Imposition
of
things
Indifferent
.
But
to
return
and
shew
,
that
the
Reconcilers
.
Answer
is
Trifling
and
Impertinent
,
not
contradicting
Meisners
Argument
.
This
I
prove
by
Argumentum
ad
Hominem
in
this
manner
.
That
Argument
which
Pleads
strongly
against
the
Impositions
of
Superiours
,
that
Argument
the
Reconciler
does
not
contradict
:
But
Meisners
Argument
pleads
strongly
against
the
Impositions
of
Superiours
.
Ergo.
The
Major
is
evident
,
because
the
Reconciler
himself
,
pleads
as
strongly
as
he
can
,
against
the
Impositions
of
Superiours
;
therefore
he
does
not
contradict
Meisners
Argument
,
which
,
he
saies
,
pleads
so
strongly
against
them
;
the
Minor
is
the
Recomilers
own
Acknowledgment
,
as
the
Reader
may
observe
in
his
Words
,
above
mentioned
.
2ly
.
The
Reconciler
contradicts
himself
,
and
yeilds
the
Cause
to
his
Adversary
;
this
is
Evident
to
the
Indifferent
Reader
;
for
if
Meisners
Argument
is
evidently
contradictory
both
to
the
Doctrine
and
Practice
of
St.
Paul
,
as
he
saies
it
is
,
Page
161.
then
the
Argument
which
pleads
strongly
against
the
Impositions
of
Superiours
,
is
Contradictory
both
to
the
Doctrine
and
Practice
of
St.
Paul
;
and
consequently
,
both
the
Doctrine
and
Practice
of
St.
Paul
,
are
for
the
Impositions
of
Superiours
,
which
is
the
thing
we
contend
for
.
Here
he
inculcates
again
the
Necessity
of
abstaining
from
some
Meats
,
and
the
observing
some
Dayes
,
for
fear
of
offending
the
Weak
Brethren
;
Indeed
the
Apostle's
expression
runs
very
high
of
not
eating
Flesh
,
(
which
is
one
of
Regard
a
day
to
the
Lord
,
whereby
my
Brother
Stumbleth
,
or
is
Offended
,
or
made
Weak
?
Wherefore
if
a
day
make
my
Brother
to
Offend
,
I
will
never
regard
a
day
,
never
observe
the
Lords
day
,
never
Perform
any
Solemn
Worship
,
or
Service
to
Almighty
God
,
while
the
World
stands
,
least
I
make
my
Brother
to
offend
To
take
up
such
a
Resolution
,
savour●●
of
too
much
Prophaneness
to
be
Justified
;
and
this
I
hope
will
convince
the
Reconciler
,
that
in
the
Parallel
Instance
of
Meats
,
the
Apostle
was
a
little
Hyperbolical
,
as
was
formerly
observed
.
After
a
great
deal
of
shuffling
and
trifling
for
two
or
three
Pages
together
,
to
no
purpose
,
but
to
make
a
Noise
,
and
show
his
Confidence
,
he
owns
the
Necessary
to
Salvation
.
And
whatsoever
his
Practice
was
,
out
of
Condescention
and
special
Dispensation
,
while
)
the
Church
was
any where
in
Planting
,
yet
its
evident
,
where
ever
the
Church
was
Organized
,
and
setled
with
Governours
,
Laws
and
Discipline
,
There
he
gave
severe
Rules
,
as
well
against
those
Jewish
Dissenters
,
as
the
False
Apostles
which
seduced
them
.
This
is
easy
to
be
observed
in
his
Epistles
to
the
Corinthians
,
the
Galatians
and
Colossians
:
Nay
he
commands
the
Governours
of
the
Church
to
stop
their
Mouths
,
who
attempted
to
corrupt
the
Hyperius
&
Calixtus
ad
Tit.
1.
11.
Simplicity
of
the
Gospel
,
by
joyning
their
Traditions
,
Distinction
of
●●eats
,
and
Legal
Ceremonies
with
it
.
And
St.
Augustine
saies
expresly
,
that
the
Opinion
the
Faith
and
sound
Doctrine
;
and
he
proves
it
to
be
wicked
and
Heretical
,
from
the
words
of
St.
Paul
to
Timothy
.
in
Principio
.
From
these
and
sundry
other
Evidences
it
may
appear
,
that
although
St.
Paul
in
matters
of
Indifferency
,
did
sometimes
both
Advise
and
Practice
,
out
of
Condescention
,
and
special
Dispensation
,
yet
he
came
to
a
Standing-Rule
at
last
,
and
't
was
no
less
his
Judgment
than
his
Practice
,
that
such
things
were
finally
to
be
setled
by
Authority
.
Lastly
,
the
Reconciler
having
shuffled
aside
some
other
of
Meisners
Arguments
,
he
concludes
with
that
drawn
ab
incommodo
,
which
he
endeavours
to
Baffle
,
by
putting
it
into
the
Mouth
of
a
Strong
Christian
among
the
Romans
;
but
that
Argument
concerns
the
State
of
a
setled
Church
,
and
is
Pleadable
only
,
by
such
Persons
as
are
Conformable
to
the
Constitutions
of
it
,
and
this
the
Reader
that
has
but
half
an
eye
,
and
a
few
grains
of
Discretion
may
observe
:
But
if
you
deny
the
Reconciler
his
groundless
Suppositions
,
and
what
he
vainly
beggs
,
you
deflower
the
Beauty
of
his
whole
Harangue
,
which
consists
not
so
much
in
Truth
as
Plausibility
.
To
conclude
this
Rencontre
in
behalf
of
Meisner
;
I
have
proved
already
,
that
the
Christians
at
Rome
were
not
yet
Incorporated
,
that
they
had
no
Establishment
,
by
Laws
,
Discipline
and
Government
;
St.
Paul
for
some
weighty
Reasons
no
doubt
,
was
pleased
to
Defer
this
Settlement
,
till
his
coming
,
which
they
say
,
was
the
very
next
Year
after
the
Writing
of
this
Epistle
to
them
.
Anonym
.
Paraphrase
and
Annotations
on
the
2
Cor.
11.
13.
Note
the
second
.
In
the
mean
while
,
he
directs
them
as
Private
Persons
,
how
they
should
demean
themselves
towards
one
another
;
This
Mr.
Hales
himself
was
convinced
of
after
some
Meditation
upon
Sermon
on
Rom.
14.
1.
in
fine
.
that
Text
,
Him
that
is
weak
in
the
Faith
,
&c.
Rom.
14.
1.
Wherefore
having
laid
down
the
Method
of
his
Discourse
,
tho
he
resolved
,
after
he
had
given
an
Account
;
First
,
Who
those
weak
ones
are
of
whom
the
Apostles
speaks
;
And
Secondly
,
Who
those
Persons
are
,
to
whom
the
Precept
of
entertaining
is
given
,
having
named
two
,
the
Private
Man
and
the
Publick
Magistrate
,
tho
he
had
promised
some
Instruction
for
the
Publick
Magistrate
,
yet
upon
second
Thoughts
,
with
the
Pardon
of
his
Audience
,
he
takes
Leave
to
break
his
Promise
,
and
gives
this
Reason
for
it
,
Because
(
saith
he
)
I
suppose
this
Precept
to
Concern
us
,
especially
,
if
not
only
as
Private
Men
,
and
that
in
case
of
Publick
Proceeding
there
is
scarce
room
for
it
:
Private
Men
may
pass
over
offences
at
their
Pleasure
,
and
may
be
in
not
doing
it
,
they
'l
do
worse
:
But
thus
to
do
,
lyes
not
in
the
Power
of
the
Magistrate
,
who
goes
by
Laws
,
Prescribing
him
what
he
is
to
do
.
By
this
time
Meisner
,
I
hope
,
may
be
set
at
Liberty
,
and
in
a
condition
to
keep
the
Field
.
But
being
obliged
to
the
Reconciler
more
than
a
little
,
for
some
Civil
Intreaties
,
Dr.
Womock
is
loth
to
die
in
his
Debt
upon
that
account
,
and
commands
me
to
pay
that
Score
for
him
.
Wherefore
I
beg
of
him
to
consider
.
1.
Whether
in
his
Attempt
to
overthrow
the
Practice
of
Uniformity
,
he
does
not
contradict
the
Grammatical
Sence
of
Scripture
,
and
the
Judgment
of
the
most
Learned
and
Pious
Protestants
?
For
whereas
't
is
alledged
,
that
Unity
of
Judgment
,
and
Uniformity
of
Practice
,
are
not
onely
desireable
in
themselves
,
but
also
required
by
those
Scriptures
,
which
Conjure
us
by
the
Name
of
our
Lord
Jesus
Christ
,
to
be
perfectly
joyned
together
in
the
same
Mind
,
and
in
the
same
Judgment
,
and
that
we
may
the
Better
prevent
Schisms
,
to
walk
by
the
same
Rule
,
and
to
speak
the
same
Thing
;
that
we
may
with
one
Mind
,
and
one
Mouth
Glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
This
Reconciler
,
to
elude
this
Evidence
,
tells
the
Reader
,
if
these
Places
to
Unity
of
Judgment
,
but
of
Affection
,
not
to
Uniformity
,
but
to
Unanimity
.
But
for
the
Primitive
Christians
we
are
well
assured
,
that
they
were
not
only
of
one
Heart
,
and
of
one
Soul
,
which
implies
their
〈…〉
that
they
continued
stedfastly
in
the
Apostles
Doctrine
and
Conduct
,
(
which
was
the
Fellowship
of
Pastour
and
Flock
)
and
in
breaking
of
Bread
,
and
in
Prayers
;
which
Uniformity
in
all
Offices
of
Church
Communion
.
And
Gualter
upon
the
Apostles
Prayer
for
the
Romans
,
[
Now
the
God
of
Patience
grant
you
to
be
like-minded
—
that
ye
may
with
one
Mind
,
and
one
Mouth
Glorify
God
]
hath
this
Observation
,
Servit-Locus
iste
jis
confutandis
,
qui
ut
omnibus
Homines
Commodi
videantur
,
omnes
Gualter
.
Ad
Rom.
Hom.
87
quoque
Religiones
aut
cultus
Divini
Formas
probant
.
This
Place
,
saith
he
,
serves
very
fitly
to
confute
them
,
who
,
that
they
may
seem
compliant
to
Men
of
all
Humours
,
do
also
approve
of
all
Religions
,
or
Forms
of
Divine
Worship
.
And
by
his
Writings
it
appears
,
that
Trimmers
and
Phanaticks
are
of
the
s●me
standing
,
and
came
early
into
the
Church
,
after
the
Reformation
;
and
he
observes
another
Practice
of
theirs
,
which
may
be
no
less
worth
our
Notice
,
Ubi
Papatus
regnat
,
saies
he
,
In
those
Places
where
the
Papacy
Reigns
,
these
men
do
searce
ever
appear
,
or
at
least
,
never
set
their
hands
to
the
purging
of
Religion
,
and
freeing
it
from
Superstition
,
〈…〉
as
ever
any
Reformation
is
begun
,
and
the
Liberty
of
the
Gospel
takes
Footing
,
thro
the
Care
and
Pains
of
Pious
Ministers
,
then
they
Creep
in
without
delay
,
Give
disturbance
to
the
Church
while
it
is
young
and
tender
,
Et
Ministris
adhuc
And
while
the
Faithful
Ministers
of
Christ
are
yet
in
Conflict
with
Superstition
and
Idolatry
,
they
step
in
also
to
contend
,
and
make
fresh
assaults
upon
them
.
If
these
Men
think
themselves
obliged
under
Peril
of
Damnation
,
as
they
pretend
they
are
,
to
Exercise
their
Gifts
,
where
Ignorant
or
Seduced
Souls
may
stand
in
need
of
their
Ministry
,
I
wish
their
Zeal
would
carry
them
into
France
or
Italy
,
to
set
up
Conventicles
there
,
and
discharge
that
Duty
.
2.
Let
me
intreat
this
Reconciler
to
Consider
,
whether
he
does
not
Style
himself
the
Protestant-Reconciler
by
a
Figure
?
For
there
seems
to
be
an
Antiphrasis
in
the
Title
;
because
the
Book
speaks
a
Design
,
and
looks
like
an
Attempt
to
set
the
Governours
and
People
together
by
the
Ears
,
in
that
it
represents
the
one
Vntractable
,
and
the
other
it
proclaimes
Rigorous
.
3.
Let
〈◊〉
intreat
him
to
〈◊〉
whether
when
he
meditated
to
Compete
his
Book
,
he
did
not
walk
upon
the
Borders
of
the
False
Prophets
,
and
borrow
untempered
Morter
;
to
Da●●e
up
the
Dissenters
Walls
and
Breaches
E●gebant
Populum
Falsa
Doctrina
●●●m
〈◊〉
Lenocinio
verboram
;
saies
Lavater
.
And
has
he
not
borrowed
Lime
and
Sand
from
the
Morals
of
Homil.
46.
the
Jesuites
,
especially
those
two
Miraculous
Principles
,
as
Montaltius
calls
them
,
which
enables
them
to
work
such
Wonders
,
I
mean
,
the
Doctrine
of
Probability
,
without
which
his
Book
would
be
utterly
useless
;
and
the
Doctrine
of
Directing
the
Intention
;
without
which
,
he
durst
never
Attempt
either
to
Justifie
or
Excuse
the
Practices
of
his
Party
?
4.
Let
me
intreat
him
to
consider
,
whether
he
has
not
taken
up
the
very
Methods
,
which
St.
Paul
tell
us
were
False
Apostles
,
who
caused
Divisions
and
Offences
,
Schisms
and
Scandals
,
contrary
to
the
Doctrine
which
had
been
taught
;
And
by
good
Words
and
Fair
Speeches
;
deceived
the
Hearts
of
the
Simple
?
In
which
last
words
,
the
Apostle
gives
a
double
Character
of
the
False
Teacher
or
〈◊〉
postor
,
First
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
who
is
one
that
〈◊〉
much
in
Words
,
but
and
end
performer●●
〈◊〉
thing
;
Again
,
he
is
one
,
whom
if
you
heard
him
speak
,
you
would
by
ready
to
say
,
that
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
much
more
Solicitous
for
〈◊〉
and
your
Interest
,
than
for
himself
.
The
Apostle
sayes
also
,
that
he
does
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Applaud
,
Commend
,
and
Flarier
,
〈◊〉
and
Divine
happy
things
,
to
delude
easy
and
wel
meaning
Souls
,
with
a
pre●●nce
of
Piety
;
He
calls
them
,
Mentium
●●ductores
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hi
Summi
Artifices
s●●●
in
Fallendo
,
qui
nor
〈◊〉
etiam
mentem
ipsam
a
Vero
alienare
:
These
are
excellent
Artists
in
deceiving
and
skilful
to
alienate
the
very
mind
it self
from
Truth
,
saith
Hyperius
:
They
have
a
double
Art
cap.
1.
9.
Mel.
Ad.
Rom
15.
to
deceive
,
saith
Melanchthon
,
First
,
to
apply
themselves
to
the
Lusts
and
Humours
of
the
People
;
and
by
this
means
they
deceive
the
Vulgar
;
but
they
have
another
Art
to
impose
upon
the
Wiser
sort
,
Quod
adserunt
Erudite
Cogitata
,
quae
non
abhorrent
a
judicio
Rationis
:
When
they
craftily
suggest
such
Sentiments
as
seem
not
altogether
unreasonable
.
In
short
,
the
Reconciler
has
put
himself
upon
the
Stage
to
shew
his
Tricks
of
Activity
,
to
play
Hocus
Pocus
,
or
Handy
Dandy
with
the
Church
of
God
.
〈◊〉
This
Book
he
has
Acted
the
part
of
〈◊〉
a
●●rr●
Filius
to
gratify
Dissenters
,
and
men
of
that
Lower
Levell
In
the
next
't
is
expected
he
should
entertain
,
if
not
Caresse
,
our
Governours
;
what
a
Name
will
he
purchase
to
himself
by
this
Achi●●ment
?
I
know
no
such
standing
Officer
as
a
Fraevaricater
Theologir●●
;
but
if
he
comes
off
cleverly
,
for
ought
I
know
,
he
may
gain
the
Title
by
a
Popular
Creation
:
and
so
I
leave
him
to
the
Honour
of
his
New
Conquests
.
I
had
some
hopes
that
my
task
had
now
been
at
an
end
:
But
while
the
Reconciler
was
in
pursuit
of
Meisners
miserable
Tristes
and
Fooleries
,
as
he
is
pleased
to
call
them
,
it
came
into
his
mind
to
have
another
fling
at
Dr.
Womock
,
and
that
he
might
do
it
the
more
cleverly
,
he
reserves
a
part
of
Meisners
discourse
,
and
(
concealing
the
true
Author
)
entitles
Dr.
Womock
to
it
,
in
his
Margent
,
and
then
falls
in
upon
it
,
as
we
shall
observe
presently
.
The
Argument
of
Meisner
,
the
Reconciler
All
change
is
dangerous
in
Church
and
State
,
no
man
can
see
what
disturbance
may
follow
upon
an
inconsiderate
〈…〉
such
Christian
Priviledges
and
publick
Authority
ought
to
be
own'd
and
preserved
in
vi●●●lable
,
what
doubts
may
arise
upon
such
a
change
,
and
what
confusion
may
follow
it
,
who
will
take
upon
him
to
determine
?
To
this
the
Reconciler
returns
a
fourfold
Answer
.
First
he
saith
so
call
the
Ceremonies
inoffensive
,
the
variation
of
Here
the
Reconciler
is
kind
to
leave
out
Authority
,
but
't
is
a
Question
whether
he
would
have
it
preserved
inviolable
.
them
inconsiderate
,
to
say
that
they
are
Christian
Priviledges
,
is
to
affirm
what
never
can
be
prov'd
.
To
this
I
Reply
,
1.
That
our
Christian
Liberty
,
in
the
Use
or
Forbearance
of
such
things
as
were
restrained
by
the
Law
of
Moses
,
is
no
doubt
a
part
of
our
Christian
Priviledge
.
2.
The
Verdict
told
the
Reconciler
three
lines
before
:
[
Good
Order
is
not
kept
in
tumultuous
Alterations
]
and
I
hope
he
will
allow
such
to
be
call'd
Inconsiderate
.
I
shall
now
add
,
that
whatever
alteration
is
made
,
upon
such
Motives
,
is
no
more
Considerate
then
the
Mariners
●asting
his
goods
into
the
Sea
in
a
time
of
Storm
and
Tempest
.
3.
That
the
Ceremonies
are
Inoffensive
,
is
no
hard
matter
to
prove
(
1.
)
Inoffensive
in
their
own
Nature
,
and
for
this
we
have
the
Apostles
Judgment
and
Determination
,
and
he
quotes
our
Savio●r's
Authority
for
it
Rom.
14.
14.
I
know
and
am
perswaded
by
the
Lord
Jesus
,
that
there
is
nothing
unclean
of
it self
,
(
i.
e.
)
on
lawful
;
therefore
In●ffensive
.
(
2.
)
They
are
Inoffensive
to
the
Juri●●●us
and
sound
Christian
:
This
is
sufficiently
One
man
●e●●eveth
(
i.
e.
)
Novit
&
per●●●sus
est
:
He
knows
and
is
perswaded
,
that
he
may
eat
,
and
use
all
Indifferent
things
without
sin
.
See
also
,
1
Cor.
8.
7
,
11.
Psal.
119.
165.
When
we
call
the
Ceremonies
Inoffensive
,
we
mean
that
they
give
no
just
Occasion
of
Offence
to
discreet
and
sober
Persons
.
(
4.
)
If
the
Reconciler
will
needs
understand
it
of
Offence
taken
,
so
the
Law
of
God
is
a
Scandal
,
and
Offensive
;
because
it
is
an
Occasion
of
sin
,
and
yet
't
is
not
Evil
in
it self
for
all
that
,
as
the
Apostle
tells
us
,
Rom.
7.
7
,
to
the
14.
Scandal
properly
is
,
Malae
rei
exemplum
aedificans
ad
delictum
,
't
is
the
example
of
an
Evill
thing
,
which
does
encourage
and
build
up
to
Sin
:
Bone
●●●●res
,
Develand
.
Virg.
c.
3.
(
saith
Tertullian
)
Neminem
Scandalizant
,
nisi
malam
mentem
.
Good
things
offend
none
but
an
Evil
mind
.
Here
I
cannot
but
take
notice
,
how
fiereely
Mr.
Baxter
argues
against
the
Prot
Recon
.
p.
327.
328.
Laws
of
our
Superiours
,
and
the
Reco●ciler
applauds
him
for
it
,
though
it
has
at
least
,
an
equal
force
against
the
Laws
of
God
.
When
(
saith
Mr.
Baxter
)
they
first
make
their
laws
,
they
know
that
some
will
obey
them
,
some
will
not
;
if
then
they
think
that
many
will
incur
the
gut
it
of
sin
unto
●●●●ation
by
their
Disobedience
,
they
must
have
something
of
greater
worth
than
the
souls
of
those
men
to
encourage
them
to
make
those
Laws
;
for
had
there
been
no
such
Laws
,
there
would
have
been
none
of
that
Transgression
,
and
consequently
no
Damnation
for
it
.
This
is
Mr.
Baxters
Argument
.
In
like
manner
I
can
argue
thus
,
when
God
first
gave
the
Law
or
Command
,
Let
every
Soul
be
subject
to
the
higher
Powers
:
for
they
that
resist
shall
receive
to
themselves
Damnation
;
and
again
,
Strife
,
Seditions
,
Heresies
,
are
the
Works
of
the
Flesh
,
and
they
that
do
such
things
shall
not
inherit
the
Kingdom
of
God
;
and
therefore
charges
as
to
Obey
them
that
have
the
Rule
over
us
,
and
to
submit
our selves
upon
peril
of
Damnation
:
I
say
,
when
God
first
made
these
Laws
,
he
knew
some
would
obey
,
and
some
would
not
;
if
then
he
thought
that
many
would
incur
the
Guilt
of
sin
unto
Damnation
by
their
Disobedience
,
he
must
have
something
of
greater
worth
than
the
souls
of
those
men
to
encourage
him
to
make
those
Laws
;
for
had
there
been
no
such
Laws
,
there
would
have
been
none
of
that
Transgression
,
and
consequently
no
Damnation
for
it
.
This
is
Parallel
to
Mr.
Baxters
way
of
arguing
,
and
our
Reconciler
is
much
taken
with
such
weak
&
Popular
Reasonings
.
I
could
Reply
with
the
Apostle
.
Nay
but
,
O
man
,
who
art
thou
,
that
disputest
with
God
?
But
I
will
tell
these
men
,
that
God
,
though
he
gave
his
only
begotten
Son
to
Redeem
Souls
,
yet
having
set
up
a
Ministry
in
his
Church
to
guide
their
feet
into
the
way
of
Peace
,
He
has
something
of
greater
worth
,
than
such
Stubborn
and
Disobedient
Souls
as
neglect
so
to
the
32.
great
Salvation
;
that
is
,
his
own
Glory
,
and
the
Authority
which
he
has
delegated
unto
his
Vicegerents
and
Stewards
,
and
establisht
for
the
more
regular
Government
of
the
World
;
and
it
is
that
Glory
of
God
,
which
Governors
do
and
are
obliged
to
aim
at
,
and
this
Authority
,
which
they
are
concern'd
to
maintain
,
to
that
effect
.
The
Reconciler
goes
on
:
The
Question
who
can
tell
?
may
be
answered
by
another
Question
,
which
he
puts
thus
.
Who
can
tell
what
doubts
may
arise
,
and
what
Confusion
may
follow
upon
the
refusal
to
abate
these
Impositions
?
But
in
the
mean
time
this
(
he
saith
)
is
certain
,
That
whilest
our
Schisms
and
Contentions
about
these
Trifles
do
continue
,
Religion
is
Blasphemed
,
the
Atheist
,
and
Sceptick
,
is
gratified
,
the
Jew
,
the
Gentile
,
the
Weak
Christian
is
offended
,
the
Protestant
Religion
is
Reproacht
,
and
Popery
gets
great
advantage
;
the
Church
and
State
are
indangered
,
the
Peace
,
Unity
,
Charity
,
Edification
of
the
Church
is
much
Obstructed
,
and
what
mischief
,
equal
to
all
,
or
any
of
these
things
,
can
follow
from
an
inconsiderable
Variation
in
a
Ceremony
,
or
an
Expression
used
in
the
Liturgy
,
it
is
not
easy
to
conceive
.
To
which
't
is
Answered
.
1.
That
the
Mischiefs
which
will
ensue
have
been
mentioned
already
;
Reason
may
suggest
the
rest
,
and
Experience
,
has
taught
enough
of
it
to
very
Ideots
.
2.
The
Mischiefs
,
which
he
reckons
up
in
this
place
,
are
wholly
from
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dissenters
Contention
and
Schisme
,
not
at
all
from
our
Governours
Impositions
,
which
are
the
Churches
Settlement
:
't
is
their
Disobedience
that
is
Malae
rei
exemplum
,
as
Tertullian
calls
it
,
the
ill
example
;
and
that
's
the
Scandal
to
all
the
Parties
mentioned
.
3.
And
that
,
he
confesses
,
is
about
trifles
and
an
inconsiderable
Variation
in
a
Ceremony
,
or
an
Expression
used
in
the
Liturgy
;
and
are
not
they
excellent
Christians
,
that
will
gratify
the
Atheist
and
the
Sceptick
,
offend
the
Jew
and
the
Gentile
and
the
Weak
Christian
,
bring
a
reproach
upon
the
Protestant
Religion
,
give
advantage
to
Popery
,
endanger
the
Peace
of
Church
and
State
,
Obstruct
Unity
,
Charity
,
Edification
,
and
what
not
,
by
contending
with
Authority
about
these
things
,
wherein
doubtless
't
is
their
Duty
to
submit
,
and
conform
?
4.
His
Question
:
Who
can
tell
what
doubts
may
arise
,
and
what
confusion
may
follow
upon
the
refusal
to
abate
these
Impositions
?
carries
the
face
of
a
threatning
in
the
Mask
or
Vizor
of
a
Question
.
I
remember
one
of
His
Majesties
Royal
Ancestors
had
a
very
witty
and
significant
Motto
upon
his
Coine
:
The
Thistle
incircled
with
this
inscription
,
Nemo
me
impune
Lacessit
.
Tho
the
Roses
of
York
and
Lancaster
,
and
Withred
in
their
Old
Stock
,
and
have
lost
their
Scent
and
Prickles
;
yet
the
English
Lyon
is
not
at
all
disarm'd
:
If
he
be
roused
up
by
Threats
and
Tumults
,
he
may
find
Courage
as
well
as
Power
to
crush
all
the
force
of
Schism
and
Sedition
.
His
Second
Answer
(
as
he
calls
it
)
is
in
the
words
of
the
Judicious
Lord
Verulam
(
who
saies
)
Surely
every
Medicine
is
an
Innovation
,
and
he
that
will
not
apply
new
Remedies
must
expect
new
Evils
;
For
time
is
the
greatest
Innovator
,
and
if
time
of
Course
alters
things
to
the
worse
,
and
Wisdom
and
Counsel
shall
not
alter
them
to
the
better
,
what
shall
be
the
end
?
A
froward
retention
of
Custom
is
as
turbulent
a
thing
as
Innovation
.
And
here
's
,
break
my
Head
,
and
give
me
a
Plaister
:
But
[
He
that
will
not
apply
new
Remedies
,
must
expect
new
evils
]
is
a
little
Preposterous
;
the
new
evils
should
appear
first
,
and
then
we
should
think
of
the
Application
of
new
Remedies
.
Here
's
a
pretty
Lepid
Knack
of
fancy
out
of
a
great
Magazine
of
Reason
:
But
they
are
not
the
Diseases
of
a
Crazy
Body
,
that
we
are
to
Administer
to
;
't
is
the
Distemper
of
a
profane
mind
,
Irreverence
in
Gods
Publick
Worship
and
Service
,
which
calls
for
our
Care
,
if
not
our
Cure
.
To
talk
of
Innovations
upon
this
account
,
has
been
cry'd
out
of
as
an
Abomination
;
And
for
our
parts
,
we
are
content
with
such
Remedies
as
we
find
prescribed
in
Gods
own
Dispensatory
,
Bowing
,
Kneeling
,
Prostration
(
or
what
are
allyed
to
such
Institutions
and
Practices
as
are
Warranted
by
examples
in
Holy
Scripture
)
These
are
suggested
by
the
Light
of
Nature
,
and
were
in
use
before
the
Law
(
Micah
6.
6.
)
They
were
in
use
under
the
Law
too
(
Psal.
95.
9.
Dan.
6.
10.
Luk.
22.
41.
)
they
were
still
prescribed
under
the
Gospel
,
Act.
7.
60.
c.
9.
40.
Eph.
3.
14.
Apoc.
4.
6.
7.
Chapters
;
and
they
will
keep
their
force
and
vertue
to
the
Worlds
end
,
Isa.
45.
23.
Rom.
14.
11.
to
what
purpose
therefore
should
we
seek
for
new
Remedies
in
this
case
?
Is
Gods
mind
changed
?
Or
has
Jesus
Christ
repeal'd
his
old
and
given
us
New
Rules
of
Decency
and
Order
?
There
's
no
ground
or
Colour
for
such
an
Imagination
.
What
shall
we
say
then
?
This
Reconcilers
Phantasie
has
been
wandring
in
the
New
Atlantis
,
and
the
Climate
was
so
hot
,
it
brought
him
into
a
Calenture
,
and
that
makes
him
Thirst
so
much
for
the
Julip
of
a
New
Remedy
,
and
his
Appetite
will
not
be
satisfied
till
he
takes
a
surfeit
of
Novelties
.
His
Third
Answer
is
this
:
The
Change
here
pleaded
for
(
so
he
professes
that
he
pleads
for
a
Change
,
and
no
doubt
he
has
had
his
Fee
for
his
pains
;
or
if
the
Party
has
not
done
it
,
his
Governours
,
whom
he
endeavours
to
take
down
,
are
indebted
to
him
for
it
)
This
is
his
Plea
;
the
Change
doth
signify
no
more
than
a
change
of
Habits
,
and
Fashions
,
and
of
some
Old
Custom
which
has
been
found
Irrational
or
Inconvenient
,
and
if
this
be
very
dreadful
to
the
State
,
all
our
Laws
concerning
the
alteration
of
them
may
be
so
:
Or
if
for
the
advantage
of
our
Trade
,
or
our
Estates
,
or
for
the
benefit
of
the
Subject
in
reference
to
his
temporal
Concerns
,
we
doubt
not
to
make
alterations
in
those
kinds
,
why
should
we
scruple
to
make
alterations
in
some
few
Circumstances
,
respecting
Worship
,
for
the
preventing
of
the
ruine
of
innumerable
Souls
?
Here
the
Reconciler
talkes
at
such
a
rate
,
as
if
he
had
an
inclination
to
put
in
to
be
the
Master
of
the
Ceremonies
;
but
he
must
not
take
upon
him
to
give
Laws
in
that
Case
He
most
be
so
modest
and
good
in
his
Office
(
if
he
intends
to
continue
in
it
)
as
to
leave
it
to
the
Wisdom
of
our
Governours
to
observe
when
the
Habits
and
Fashions
and
Customs
are
either
Irrational
or
Inconvenient
,
and
then
no
doubt
they
will
do
their
own
work
,
tho
they
take
not
him
into
the
Consult
about
it
:
But
as
he
prefers
his
own
and
the
Peoples
Judgment
,
before
that
of
their
Rulers
,
so
he
doth
in
several
places
more
than
insinuate
,
that
't
is
the
Governours
duty
to
Comply
Common
People
;
And
by
his
Alterations
for
Advantage
of
Trade
,
we
may
take
Measure
of
his
Religion
,
and
observe
his
gain
is
Godliness
,
and
that
the
Sect
of
false
Prophets
is
not
quite
extinct
,
of
which
St.
Peter
gives
the
People
fair
Warning
,
when
he
tells
them
,
that
through
Covetousness
with
feigned
words
,
they
should
make
Merchandise
of
them
.
But
I
must
tell
him
and
them
,
That
to
prevent
their
ruine
,
they
must
do
as
all
good
Christians
have
done
and
do
to
this
very
day
,
obey
the
Commands
and
Impositions
of
God
and
his
Vicegerents
.
His
Fourth
Answer
to
Dr.
Womock
(
which
in
Truth
is
to
Meisner
)
is
but
an
Interrogation
;
and
he
is
full
of
such
kind
of
suggestions
;
Can
any
man
Imagine
?
Is
another
of
the
same
Topicks
?
and
these
go
for
Arguments
;
and
indeed
he
concludes
as
Positively
from
them
,
as
if
he
were
at
Questions
and
Commands
with
his
Superiours
:
His
present
Question
is
this
.
Is
it
not
apparent
from
what
hath
been
discoursed
,
that
there
has
been
as
great
an
alteration
,
both
as
to
Ceremonies
,
and
other
matters
contained
in
the
Liturgy
of
Edward
the
Sixt
,
without
the
least
Confusion
;
why
therefore
may
not
the
like
alterations
be
now
made
without
Confusion
?
This
is
a
doughty
Answer
:
But
,
It
verifyes
the
Observation
of
that
Wise
and
Learned
States-man
above
mentioned
,
and
confirms
the
Ground
of
our
Governours
Refusal
to
make
any
more
Alterations
:
For
grant
one
thing
,
yet
that
shall
never
satisfie
,
but
only
give
the
Party
Encouragement
to
ask
more
;
and
they
will
never
give
over
,
till
they
have
turned
the
Liturgy
and
Government
out
of
Doors
,
to
bring
in
their
New
Model'd
Service
and
Discipline
.
This
our
Reconciler
cannot
choose
but
acknowledge
,
if
he
has
any
Modesty
or
Love
of
Truth
,
or
has
taken
notice
of
what
has
been
a
doing
this
Fourty
Years
last
past
in
these
Kingdoms
.
I
think
Dr.
Womock
is
no
further
concerned
,
either
by
Name
or
by
any
other
particular
Reference
to
his
Verdict
,
in
this
Protestant
Reconciler
:
But
because
I
observe
he
makes
very
great
use
of
the
Reverend
Dr.
Jeremy
Taylor
,
I
think
fit
to
give
one
Caution
to
the
Reader
:
He
was
a
very
Learned
man
for
whom
I
had
a
great
esteem
,
not
only
because
he
had
a
particular
kindness
for
me
,
but
because
he
was
a
rare
Person
;
For
he
was
a
man
of
great
Reason
,
and
of
as
great
a
Phantasie
,
and
this
being
the
Lightest
part
of
him
,
't
was
no
wonder
,
if
sometimes
it
got
uppermost
.
'T
was
the
Reverend
Dr.
Hammonds
Observation
of
him
;
that
whatever
Argument
he
undertook
,
he
would
drive
it
as
far
as
was
posible
to
make
it
goe
(
we
have
an
Instance
in
his
discourses
about
Original
Sin
)
and
when
he
wanted
Strength
of
Reason
,
he
would
endeavour
to
carry
it
on
by
strains
of
Witt
and
Rhetorick
.
And
indeed
having
taken
up
a
Liberty
of
Prophesying
,
(
which
his
Majesty
of
Blessed
Memory
was
not
pleased
with
,
tho
his
design
therein
was
to
baffle
the
Presbyterians
)
he
could
never
totally
lay
it
down
,
till
he
came
to
be
better
poys'd
and
more
deliberate
;
and
that
was
when
he
came
to
be
made
a
Bishop
.
And
it
had
been
much
more
seasonable
and
useful
for
our
Reconciler
,
to
have
commended
those
sober
Advices
which
he
gave
to
his
Clergy
,
at
his
Visitation
,
then
to
have
taken
so
much
pains
in
gleaning
out
of
his
Ductor
Dubitantium
,
such
matters
as
(
by
his
ordering
of
them
)
serve
to
pervert
the
hearts
of
Subjects
,
and
set
them
against
the
Laws
and
Impositions
of
their
Governours
,
contrary
to
the
Sense
,
and
constant
Practice
of
that
Excellent
Person
.
The
Advices
I
shall
offer
are
much
more
for
the
edification
of
the
Reconciler
and
his
Clients
,
than
all
the
Harangues
of
Rhetorick
which
he
has
propounded
in
his
Book
,
viz.
XIV
.
As
it
looks
like
flattery
and
design
to
preach
nothing
before
the
Magistrates
but
the
Duty
of
their
People
,
and
their
own
Eminency
;
so
it
is
the
beginning
of
Mutiny
to
Preach
to
the
People
the
Duty
of
their
Superiours
and
Supream
;
it
can
neither
come
from
a
good
Principle
,
nor
tend
to
a
good
End
.
Every
Minister
ought
to
preach
to
his
Parish
,
and
urge
their
Duty
:
St.
John
the
Baptist
told
the
Souldiers
what
the
Souldiers
should
do
,
but
troubled
not
their
heads
with
what
was
the
duty
of
the
Scribes
and
Pharisees
.
XIX
.
Let
no
Minister
be
governed
by
the
Opinion
of
his
People
,
and
destroy
his
Duty
,
by
unreasonable
Compliance
with
their
humours
,
lest
as
the
Bishop
of
Granata
told
the
Governours
of
Leria
and
Patti
,
like
silly
Animals
they
take
burdens
upon
their
backs
at
the
Pleasure
of
the
multitude
,
which
they
neither
can
retain
with
prudence
,
nor
shake
off
with
safety
.
XLIII
.
Let
not
the
Humours
and
Inclinations
of
the
People
be
the
measures
of
your
Doctrines
,
but
let
your
Doctrines
be
the
measure
of
their
perswasions
.
Let
them
know
from
you
what
they
ought
to
do
;
but
if
you
learn
from
them
what
you
ought
to
teach
,
you
will
give
but
a
very
ill
account
at
the
day
of
Judgment
,
of
the
Souls
committed
to
you
.
He
that
receives
from
the
People
what
he
shall
teach
them
,
is
like
a
Nurse
that
asks
of
her
Child
what
Physick
she
shall
give
him
.
LVIII
.
Let
not
the
Preacher
make
an
XXXVIII
.
Never
appeal
to
the
Judgment
of
the
People
in
matters
of
Controversie
,
teach
them
Obedience
,
not
Arrogancy
;
teach
them
to
be
humble
,
not
Crafty
For
without
the
aid
of
false
Guides
you
will
find
some
of
them
of
themselves
apt
enough
to
be
troublesome
:
and
a
Question
put
into
their
Heads
,
and
a
power
of
Judging
into
their
hands
,
is
a
putting
it
to
their
choice
,
whether
you
shall
be
troubled
by
them
this
week
or
the
next
;
for
much
longer
you
cannot
escape
.
LVI
.
Every
Minister
ought
to
be
carefull
that
he
never
expound
Scriptures
in
Publick
,
contrary
to
the
known
sense
of
the
Catholick
Church
,
and
particularly
How
far
the
Reconciler
has
praevaricated
herein
,
let
the
Reader
judge
.
of
the
Churches
of
England
and
Ireland
,
nor
introduce
any
Doctrine
against
any
of
the
four
first
General
Councils
;
For
these
,
as
they
are
measures
of
Truth
,
so
also
of
Necessity
.
LIV.
In
your
Sermons
and
Discourses
Of
whom
speaketh
the
Prophet
this
?
Our
Reconciler
pleads
for
a
change
of
Gestures
Habits
and
Expressions
:
and
these
make
up
the
Subject
of
his
Plea
.
of
Religion
,
use
Primitive
,
known
,
and
accustomed
words
,
and
affect
not
new
Phantastical
or
Schismatical
terms
:
Let
the
Sunday
Festival
be
called
the
Lords
day
;
and
pretend
no
fears
from
the
Common
use
of
words
amongst
Christians
.
For
they
that
make
a
business
of
the
Words
of
Common
use
,
and
Reform
Religion
by
introducing
a
new
Word
,
intend
to
make
a
Change
,
but
no
amendment
;
they
spend
themselves
in
trifles
,
like
the
barren
Turf
that
sends
forth
no
Medicinable
herbs
,
but
store
of
Mushrooms
;
and
they
give
a
demonstration
,
that
they
are
either
impertinent
people
,
or
else
of
a
querulous
nature
;
and
that
they
are
ready
to
disturb
the
Church
,
if
they
could
find
Occasion
,
LXI
.
Let
every
Preacher
in
his
Parish
Does
our
Reconciler
doe
,
this
?
take
care
to
explicate
to
his
People
the
Mysteries
of
the
Great
Festivals
,
as
of
Christmass
,
Easter
,
Ascention-day
,
Whrt-Sunday
,
Trinity-Sunday
,
the
Annuntiation
of
the
Blessed
Virgin
Mary
;
because
these
Feasts
,
containing
in
them
the
great
Fundamentals
of
our
Faith
,
will
with
most
advantage
convey
the
Mysteries
to
the
People
,
&
fix
them
in
their
Memories
,
by
the
solemnity
and
circumstance
of
the
day
.
And
(
Adv.
25.
)
he
tells
them
,
Men
are
to
be
permitted
to
their
own
Liberty
,
to
the
Measures
of
the
Laws
,
and
Conduct
Let
the
Recon
.
note
this
.
Dr.
Jeremy
Taylor
Bishop
of
Down
and
Connor
.
of
their
Governours
.
To
this
let
me
add
the
Doctrine
and
Advice
of
that
Plous
and
Learned
Prelate
to
the
Right
Honourable
the
Lords
Spiritual
and
Temporal
and
Commons
of
Ireland
Assembled
in
Parliament
May
the
8th
.
1661.
In
his
Epistle
Dedicatory
,
he
tells
them
thus
[
Men
pretend
Conscience
against
But
Obedience
is
strong
Meat
and
But
(
saith
he
)
there
are
among
us
such
tender
Stomacks
that
cannot
indure
They
strain
at
a
Gnat
and
swallow
a
Camel
.
Milk
,
but
can
very
well
digest
Iron
;
Consciences
so
tender
that
a
Ceremony
is
greatly
offensive
,
but
Rebellion
is
not
;
A
Sarplice
drives
them
away
as
a
Bird
affrighted
with
a
Man
of
Clouts
;
But
their
Consciences
can
suffer
them
to
despise
Government
,
and
speak
evill
of
Dignities
,
and
curse
all
that
are
not
of
their
Opinion
,
and
disturb
the
peace
of
Kingdoms
,
and
commit
Sacriledge
,
and
account
Schism
the
Character
of
Saints
.
—
For
tender
conscience
,
I
shall
not
need
to
say
,
that
every
man
can
easily
pretend
it
;
for
we
have
seen
the
Vilest
part
of
mankind
,
men
that
have
done
things
so
Horrid
,
worse
than
which
the
Sun
never
saw
,
yet
pretend
tender
Consciences
against
Ecclesiastical
Laws
:
But
I
will
suppose
that
they
are
really
such
,
that
they
in
the
simplicity
of
their
hearts
follow
Absolom
,
and
in
weakness
hide
If
you
make
a
Law
of
Order
,
and
in
the
Sanction
put
a
clause
of
Favour
for
tender
Consciences
,
do
not
you
invite
every
Subject
to
disobedience
by
Impunity
,
and
teach
him
to
make
his
own
excuse
?
Is
not
such
a
Law
,
a
Law
without
an
Obligation
?
May
not
every
man
choose
whether
he
will
obey
or
no
?
And
if
he
pretends
to
disobey
out
of
Conscience
,
is
not
he
that
disobeys
equally
innocent
with
the
Obedient
;
altogether
as
just
,
as
not
having
done
any
thing
without
leave
,
and
yet
much
more
Religious
and
Consciencious
?
Quicunque
vult
is
but
an
ill
Preface
to
a
Law
;
and
't
is
a
strange
Obligation
that
makes
no
difference
,
between
him
that
obeys
,
and
him
that
refuses
to
obey
.
But
what
course
must
be
taken
with
tender
Consciences
;
shall
the
Execution
of
the
Law
be
suspended
as
to
all
such
Persons
?
that
will
be
all
one
with
the
Former
:
for
if
the
Execution
be
commanded
to
be
suspended
,
then
the
obligation
of
the
Law
by
Command
is
taken
away
,
and
then
't
were
better
there
were
no
Law
made
.
And
indeed
that
is
the
pretention
,
that
's
the
secret
of
the
business
;
they
suppose
the
best
way
to
prevent
Disobedience
For
the
matter
of
Giving
Offences
,
In
the
Body
of
his
Sermon
his
Doctrine
and
Advice
is
this
.
You
have
no
other
way
of
Peace
,
no
better
way
to
appease
and
quiet
the
quarrels
in
Religion
which
have
been
too
long
among
us
,
but
by
reducing
all
men
to
Obedience
,
and
all
Questions
to
the
measures
of
the
Laws
.
For
they
on
both
sides
pretend
Scripture
,
but
one
side
only
can
pretend
to
the
Laws
:
And
they
that
do
admit
no
Authority
above
their
own
to
expound
Scripture
,
cannot
deny
,
but
Kings
and
Parliaments
are
the
Makers
and
proper
Expounders
of
our
Laws
;
And
if
ever
you
mean
to
have
Truth
and
Peace
kiss
each
other
,
let
no
man
dispute
against
your
Laws
.
For
did
not
our
Blessed
Saviour
say
,
That
an
Oath
is
the
end
of
all
Questions
,
and
after
the
Depositions
are
taken
,
all
Judges
go
to
Sentence
?
What
Oaths
are
to
Private
Questions
,
that
Laws
are
to
Publick
.
And
if
it
be
said
that
Laws
may
be
mistaken
,
it
is
true
;
but
may
not
an
Oath
also
be
a
Perjury
?
And
yet
because
in
Humane
Affairs
we
have
no
greater
Certainty
,
and
greater
than
God
gives
we
may
not
seek
for
,
let
the
Laws
be
the
last
Determination
,
and
in
Wise
and
Religious
Governments
,
no
Disputation
is
to
go
beyond
them
.
2.
But
this
is
not
only
true
in
Religious
Prudence
,
and
plain
Necessity
,
but
this
is
the
way
that
God
hath
appointed
,
and
that
he
hath
Blessed
,
and
that
he
hath
intended
to
be
the
Means
of
ending
all
Questions
.
This
we
learn
from
St.
Paul
,
I
Exhort
that
first
of
all
Prayers
and
Supplications
,
and
Intercessions
,
and
giving
of
thanks
be
made
for
all
men
:
for
Kings
and
for
all
that
are
in
Authority
.
For
All
;
for
Parliaments
,
and
for
Councils
,
for
Bishops
,
and
for
Magistrates
:
It
is
for
All
,
and
for
Kings
above
All.
Well
,
to
what
purpose
is
all
this
?
That
we
may
lead
a
quiet
and
Peaceable
Life
in
all
Godlyness
and
Honesty
.
Mark
,
that
Kings
and
all
that
are
in
Authority
are
by
God
appointed
to
be
the
Means
of
obtaining
Unity
,
and
Peace
,
in
Godliness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
the
true
and
Godly
Worshippings
of
God
;
No
Unity
in
Religion
without
Kings
and
Bishops
,
and
those
that
are
in
Authority
.
3.
And
indeed
because
this
is
God's
way
of
ending
our
Controversies
,
the
matter
of
Authority
is
highly
to
be
regarded
.
If
you
suffer
the
Authority
of
the
King
to
be
Lessened
,
to
be
Scrupled
,
to
be
Denyed
in
Ecclesiastical
Affairs
,
you
have
no
way
left
to
silence
the
Tongues
and
Hands
of
gainsaying
People
.
But
so
it
is
,
the
Kings
Authority
is
appointed
and
enabled
by
God
to
end
our
Questions
of
Religion
:
Divinatio
in
Labiis
Regis
(
saith
Solomon
)
In
Judicio
non
errabit
os
Ejus
,
that
there
were
many
Cases
for
which
Law
made
no
Provision
,
he
adds
,
If
any
such
shall
happen
,
Augustum
imploretur
Remedium
,
run
to
the
King
for
Remedy
;
For
therefore
God
hath
set
the
Imperial
Fortune
over
humane
affairs
,
Vt
possit
omnia
quae
noviter
contingunt
&
emendare
&
Componere
&
Modis
ac
Regulis
competentibus
tradere
,
that
the
King
may
amend
and
Rule
,
and
Compose
every
New-arising
Question
.
And
it
is
not
to
be
despised
,
but
is
a
great
Indication
of
this
truth
,
That
the
Answers
of
the
Roman
Princes
and
Judges
recorded
in
the
Civil
Law
,
are
such
that
all
Nations
of
the
World
do
approve
of
them
,
and
are
a
great
Testimony
how
the
Sentences
of
Kings
ought
to
be
valued
,
even
in
Matters
of
Religion
,
and
Questions
of
greatest
doubt
.
Bona
conscientia
Scyphus
est
Josephi
,
said
the
old
Abbot
of
Petrus
Cellensis
Lib.
de
Conscientia
.
Kells
;
a
good
Conscience
is
like
Joseph's
Cup
,
in
which
our
Lord
the
King
Divines
.
And
since
God
hath
blessed
us
with
so
Good
,
so
Just
,
so
Religious
and
so
Wise
a
Prince
,
let
the
Sentence
of
his
Laws
be
our
last
Resort
,
and
no
Questions
be
permitted
after
his
Judgment
and
Legal
Determination
.
For
Wisdom
saith
,
By
me
Princes
Rule
,
by
me
They
Decree
Justice
;
and
therefore
the
Spirit
of
the
King
is
a
Divine
Eminency
,
and
is
as
the
Spirit
of
the
most
High
God
.
This
is
the
solid
Doctrine
of
that
Learned
Prelate
.
The
Reconcilers
dealing
by
his
Writings
does
sufficiently
acquaint
us
,
what
we
are
to
expect
in
the
Use
he
makes
of
all
the
rest
which
he
alledges
.
If
they
speak
against
the
Laws
,
or
the
Rites
and
Customs
of
the
Church
,
let
him
produce
their
Sayings
out
of
such
Discourses
,
as
they
have
professedly
made
to
that
effect
;
otherwise
their
Reproof
of
Scandal
in
the
general
does
certainly
concern
,
not
only
Schism
and
Sedition
,
but
all
ill
examples
whatsoever
;
and
particularly
Disobedience
to
the
Impositions
of
Superiours
,
than
which
nothing
was
lookt
upon
more
Scandalous
;
which
our
Blessed
Saviour
therefore
wrought
a
Miracle
to
prevent
;
Mat.
17.
27.
Lest
we
should
offend
them
;
This
Pareus
understands
of
a
Scandal
given
,
and
observes
Scandala
cavenda
esse
,
etiam
cum
cessione
nostri
Juris
,
in
rebus
mediis
:
That
Scandal
is
to
be
avoided
,
tho
we
depart
from
our
own
Right
,
in
things
Indifferent
to
that
effect
;
and
then
especially
when
Authority
calls
for
our
Obedience
,
which
is
the
very
Case
before
us
.
But
the
Reconciler
is
of
another
mind
,
and
according
to
his
Principles
these
two
things
must
follow
.
1.
That
Governours
are
the
only
Persons
that
ought
not
to
be
fully
perswaded
in
their
own
minds
.
2.
That
Governours
are
the
only
Persons
that
may
Lawfully
be
offended
.