EXAMINATION
OF
Mr.
LOCKYERS
LECTURE
on
ACTS
15.
Vers.
3.
Concerning
the
MATTER
of
the
VISIBLE
CHURCH
.
SECTION
I.
Wherein
is
examined
his
Analysis
and
Explication
of
the
Text
,
for
laying
a
Ground
to
his
Doctrine
,
concerning
the
Matter
of
the
VISIBLE
CHURCH
.
section
1
IN
the
entrance
I
must
professe
it
was
a
matter
of
some
wonder
to
me
,
when
this
Piece
came
first
to
my
hands
,
to
see
a
man
of
such
account
as
Mr.
Lockyer
,
for
grounding
his
Doctrine
he
intended
,
pitch
upon
this
Passage
of
Scripture
;
which
I
am
ready
to
think
few
else
would
have
dreamed
much
appearance
of
weight
could
been
laid
on
for
that
purpose
.
Sure
,
a
man
that
would
in
Preaching
hold
forth
to
the
People
of
God
Doctrine
as
truth
and
received
from
the
Lords
mouth
,
and
would
convince
people
that
it
is
such
,
had
need
be
sure
that
the
Scripture
he
presents
for
it
,
doth
indeed
carry
it
,
either
expresly
,
or
by
necessary
and
evident
consequence
.
Otherwayes
,
as
he
doth
much
wrong
his
own
cause
,
giving
his
hearers
that
are
judicious
occasion
to
suspect
the
Doctrine
,
can
have
little
or
no
ground
at
all
in
Scripture
,
when
they
see
that
which
is
presented
to
them
as
the
very
seat
of
i●
▪
giveth
it
no
light
:
so
he
doth
notably
abuse
the
Word
of
God
,
and
I
may
say
,
in
a
kinde
,
take
his
Name
in
vain
,
before
his
people
,
by
alledging
the
Lord
to
speak
and
give
a
testimony
to
a
point
,
by
a
Scripture
wherein
it
is
not
at
all
intended
.
Yea
let
a
point
of
Doctrine
be
most
true
and
never
so
certain
in
it self
(
such
as
that
maintained
in
this
Lecture
is
not
,
as
we
trust
,
through
the
Lords
assistance
,
to
make
evident
)
yet
to
Preach
it
from
a
Text
that
speaketh
it
not
,
is
an
abuse
of
the
Word
of
God
.
If
there
be
not
just
cause
of
charging
this
upon
Mr.
Lockier
here
,
I
leave
it
to
be
judged
by
all
discerning
and
unpartiall
Readers
from
what
followeth
in
this
Section
.
section
2
In
the
next
Section
I
purpose
to
state
the
Question
in
hand
as
clearly
as
I
can
,
and
ingenuously
to
bound
the
differences
between
us
.
Now
in
a
word
only
take
notice
what
Mr.
Lockiers
purpose
intended
in
this
Lecture
is
,
to
treat
of
the
proper
and
allowed
matter
of
a
visible
Church
;
which
he
will
have
to
be
such
persons
only
,
as
are
truely
converted
,
sanctified
,
and
sealed
by
the
Spirit
of
God
as
his
;
at
least
so
far
as
men
truely
converted
and
very
spirituall
can
discern
,
(
of
which
additionall
qualification
afterward
)
and
his
Text
for
this
Doctrine
is
,
Acts
15.
v.
3
And
being
brought
on
their
way
by
the
Church
,
they
passed
through
Phenice
and
Samaria
,
declaring
the
conversion
of
the
Gentiles
:
and
they
caused
great
joy
unto
all
the
brethren
.
Now
let
's
see
what
the
Author
bringeth
for
evidencing
his
point
,
or
any
thing
like
it
,
to
ly
in
,
this
Text.
section
3
The
principall
things
(
saith
he
)
in
this
vers
.
are
these
,
viz.
a
Church
of
the
New
Test
.
described
by
its
proper
matter
,
and
by
a
proper
effect
and
operation
,
which
this
hath
upon
such
who
are
indeed
turned
unto
the
Lord
,
and
able
to
discern
spirituall
beauty
.
and
glory
:
it
causeth
great
joy
to
all
such
.
[
And
being
brought
on
by
the
Church
]
what
the
matter
of
this
Church
is
,
read
the
next
words
and
they
will
tell
you
,
—
they
declared
the
conversion
of
the
Gentiles
,
pag.
2.
and
3.
begin
.
Ans
.
That
the
Holy
Ghost
here
intendeth
as
the
principall
purpose
,
to
describe
a
visible
.
Church
of
the
New
Test
.
by
the
proper
constituent
matter
thereof
,
is
but
the
meer
conceit
of
the
Author
forced
upon
the
Text
,
and
no
wayes
deduceable
from
the
words
themselves
;
the
genuine
purpose
of
the
words
being
simply
to
note
some
circumstances
of
Paul
and
Barnabas
and
the
other
Commissioners
joyned
with
them
,
their
journey
from
Antioch
to
Jerusalem
,
whether
they
were
sent
for
resolution
upon
the
Question
then
in
controversie
at
Antioch
.
As
1.
The
Christian
courteous
respect
that
the
Church
at
Antioch
put
upon
them
,
they
were
brought
on
their
way
.
2.
What
these
commissioners
did
as
they
were
on
their
journey
:
that
they
declared
to
the
Christians
that
lay
in
their
way
,
that
same
thing
that
they
had
declared
before
at
Antioch
,
Chap.
14.
v.
27.
viz.
that
God
had
been
mightily
with
the
Preaching
of
the
Gospel
even
amongst
the
Gentiles
,
so
that
many
of
them
(
as
the
Story
relateth
the
particular
countries
and
places
,
Chap.
13
,
and
14.
)
were
converted
to
the
Christian
Religion
.
3.
What
effect
this
produced
amongst
the
Christians
to
whom
it
was
declared
:
that
they
had
great
joy
at
these
tydings
,
that
the
Kingdome
of
Christ
was
so
spreading
,
and
that
even
the
Gentiles
were
brought
in
to
it
.
Here
indeed
are
grounds
of
usefull
points
of
Doctrine
:
but
what
is
all
to
that
which
Mr.
Lockier
intends
,
the
description
of
a
visible
Church
by
its
proper
matter
?
A
Church
visible
to
Mr.
Lockier
is
a
particular
Congregation
participating
together
the
Ordinances
of
Christ
.
Doth
it
any
wayes
appear
that
the
Spirits
intention
in
these
words
,
is
to
describe
unto
us
what
sort
of
persons
were
admitted
into
the
constitution
of
such
a
Congregation
?
viz.
as
he
would
have
it
,
not
any
professours
whosoever
,
but
such
only
as
were
tryed
and
found
,
by
truely
converted
,
and
very
spiritual
men
,
able
to
discern
and
judge
,
to
be
truely
regenerate
.
What
evidence
is
brought
to
shew
that
this
is
intended
in
the
Text
?
This
,
to
wit
,
that
first
it
is
said
,
being
brought
on
by
the
Church
,
and
then
,
sayes
he
,
what
the
matter
of
this
Church
is
,
the
next
words
tells
,
they
declared
the
conversion
of
the
Gentiles
.
Answer
.
What
?
must
these
latter
words
be
a
description
of
that
thing
which
is
mentioned
in
the
first
,
i.
e.
the
Church
,
viz.
of
Antioch
(
for
that
is
the
Church
spoken
of
there
)
because
,
forsooth
,
the
one
followeth
immediately
after
the
other
in
the
series
of
the
narration
?
I
must
say
this
is
strange
Logick
,
and
interpreting
of
Scripture
.
I
am
not
here
to
deny
but
the
Church
of
Antioch
did
consist
of
such
as
are
here
mentioned
,
i.
e.
converted
Gentiles
:
but
my
purpose
is
to
shew
how
impertinently
the
Author
hath
chosen
and
made
use
of
this
Scripture
to
be
his
Text
for
his
Doctrine
concerning
the
matter
of
a
visible
Church
.
section
4
That
this
may
yet
more
clearly
appear
,
I
desire
the
Reader
to
consider
,
that
the
Historian
Luke
is
not
in
these
two
Clauses
of
this
Verse
,
pitcht
upon
by
Mr.
Lockier
as
a
ground
of
his
Doctrine
,
relating
the
words
of
one
mans
continued
discourse
;
so
as
the
one
part
of
them
might
be
taken
as
exegetick
of
the
other
;
or
as
intended
to
expresse
a
description
of
the
thing
contained
in
the
other
;
but
is
relating
two
diverse
actions
of
two
distinct
p●rties
,
as
circumstances
of
Paul
and
Barnabas
journey
:
one
,
reall
,
of
the
Church
of
Antioch
their
Christian
courtesie
in
bringing
them
on
a
part
of
their
way
:
The
other
(
so
to
call
it
)
verball
,
viz.
the
discourse
that
Paul
and
Barnabas
themselves
had
amongst
the
Christians
by
whom
they
passed
,
viz.
that
the
Gentiles
were
converted
to
the
Christian
Faith
:
so
that
any
man
,
that
hath
but
half
an
eye
,
may
easily
perceive
that
these
terms
Church
and
converted
Gentiles
,
stands
not
in
the
words
in
relation
one
to
another
as
a
definitum
and
a
definitio
,
or
as
a
compound
and
the
matter
of
which
it
is
compounded
.
Therefore
it
is
but
a
forcing
of
the
Text
,
to
make
up
of
these
two
this
Doctrine
as
intended
in
the
words
[
A
visible
Church
consists
of
converted
ones
as
its
proper
matter
]
what
ever
truth
may
be
in
it
of
it self
.
This
,
I
said
before
,
I
am
not
questioning
now
:
but
would
discover
the
inconsideratnes
of
chusing
and
making
use
of
this
Text
for
that
purpose
,
and
adds
but
this
:
seeing
in
preaching
the
Word
of
GOD
aright
,
any
enunciative
Doctrine
which
is
propounded
from
a
Text
,
if
it
ly
not
in
the
Text
,
in
expresse
and
formall
,
or
equivalent
terms
,
yet
should
be
deduceable
by
good
consequence
from
it
:
I
humbly
desire
that
Mr.
Lockier
would
build
a
clear
Syllogisme
upon
any
enunciation
in
this
Text
,
inferring
this
Conclusion
,
[
the
proper
matter
of
a
visible
Church
is
converted
ones
]
for
in
this
Text
it
is
not
said
expresly
and
immediatly
,
as
he
would
seem
to
say
in
the
next
progresse
in
these
words
:
The
complexion
of
a
visible
Church
under
the
Gospel
is
here
said
to
be
conversion
:
the
constituting
matter
,
converted
ones
.
This
much
might
suffice
for
answer
to
this
Text
,
as
it
is
alledged
by
Mr.
Lockier
for
to
be
a
proof
of
the
Doctrine
intended
in
this
Lecture
:
for
,
unlesse
it
be
first
supposed
that
conversion
of
the
Gentiles
is
here
mentioned
and
set
down
as
a
description
of
the
visible
Church
mentioned
before
;
all
the
pains
taken
by
him
afterward
to
clear
what
is
meant
by
conversion
,
is
to
little
purpose
,
for
proof
of
the
point
intended
,
as
from
this
Text.
Yet
we
shall
be
at
the
pains
to
take
into
consideration
what
followeth
in
the
opening
up
of
the
Text
,
lest
we
seem
purposely
to
passe
over
any
thing
which
may
be
alledged
to
speak
for
the
point
maintained
by
the
Author
.
I
confesse
it
had
been
fitter
that
the
controversie
had
been
first
stated
:
but
I
am
resolved
to
follow
the
tract
of
Mr.
Lockiers
discourse
,
that
I
may
shunne
the
smallest
appearance
of
wronging
him
.
Go
we
on
then
.
section
5
They
declared
the
conversion
of
the
Gentiles
:
what
conversion
was
this
?
A
meer
outside
conversion
,
pag.
3.
Nay
,
would
the
Author
say
,
an
inside
truely
gracious
,
heart-conversion
.
Ans.
1.
Do
we
,
any
of
us
,
whom
the
Author
takes
for
his
Adversaries
,
say
that
no
more
at
all
is
meant
here
but
a
meer
outside
conversion
?
He
but
fains
an
Adversary
and
wrongeth
us
,
by
intimating
so
much
.
We
conceive
thus
,
that
by
Conversion
here
is
meant
a
forsaking
and
relinquishing
of
the
Heathnish
,
and
a
turning
unto
and
embracing
the
Christian
Religion
(
as
the
Nether
Dutch
Notes
on
the
place
expound
)
De
Bekeeringe
]
●…el
,
tot
de
Christilick
Religie
.
i.
e.
Conversion
]
viz.
to
the
Christian
Relion
.
no
wayes
excluding
,
but
comprehending
under
it
also
the
inward
heart-turning
by
true
faith
to
Christ
:
but
withall
we
think
it
cannot
be
warrantably
said
,
that
when
Paul
and
Barnabas
made
this
declaration
of
the
conversion
of
the
Gentiles
,
they
meant
that
all
and
every
one
of
these
Gentiles
turned
from
Heathenism
to
the
Christian
Religion
,
had
also
the
inward
work
of
gracious
conversion
and
faith
in
their
heart
.
This
had
been
contrary
to
truth
;
for
some
of
the
converted
Heathens
,
no
doubt
,
had
no
more
but
the
profession
of
Christianity
,
the
preaching
of
the
Gospel
being
as
a
draw
net
that
catches
good
fishes
and
bad
together
,
and
the
outward
Kingdom
of
GOD
,
as
a
field
wherein
are
tares
and
wheat
growing
together
.
Nor
yet
can
it
be
said
that
Paul
and
Barnabas
in
that
declaration
meant
,
that
all
and
every
one
of
these
Gentiles
they
spake
of
,
were
such
,
viz.
true
heart-converts
to
their
positive
judgement
,
and
so
far
as
men
truely
converted
and
very
spirituall
were
able
to
discern
.
This
appears
not
out
of
the
words
of
the
Text
:
for
first
,
I
think
the
Apostle
speaks
of
Conversion
as
including
gracious
heart-conversion
,
in
the
verity
of
the
thing
or
Object
:
and
not
only
in
the
charitative
judgement
of
discerning
men
;
tho
not
restrictively
.
Mr.
Lockiers
additament
,
viz.
[
According
to
what
a
Christian
can
discern
of
a
Christian
,
or
in
so
far
as
men
,
&c.
]
is
his
own
and
not
the
Texts
;
yea
I
conceive
't
is
contrary
to
the
intention
of
the
Text
:
because
I
no
wayes
doubt
but
the
Apostles
meant
positively
that
there
was
amongst
these
Gentiles
heart-conversion
in
the
verity
of
the
thing
.
But
that
which
Mr.
Lockier
sayes
by
his
additament
may
be
contradictorily
opposite
to
that
:
men
may
be
accounted
heart-converts
in
the
charitable
judgement
of
very
discerning
Christians
,
and
yet
not
be
heart-converts
indeed
.
2.
Granting
that
to
be
the
meaning
which
Mr.
Lockier
saith
to
be
,
in
his
additament
;
yet
can
any
thing
be
alledged
from
the
words
,
that
will
import
,
it
must
be
understood
universaliter
de
omnibus
&
singulis
,
i.
e.
universally
of
all
and
every
one
of
these
Gentiles
:
and
may
not
be
understood
as
spoken
only
de
multitudine
communiter
&
indefi●itè
,
i.
e.
of
the
multitude
of
them
?
yet
forasmuch
as
Mr.
Lockier
hath
not
alledged
,
much
lesse
proved
the
former
hitherto
;
he
hath
alledged
nothing
to
his
purpose
in
hand
.
And
yet
,
although
he
hath
both
alledged
and
proven
this
much
,
he
had
said
but
little
to
his
purpose
;
unlesse
he
could
also
prove
that
the
Apostles
,
in
that
declaration
,
were
speaking
of
these
converted
Gentiles
with
relation
to
stating
in
visible
Church-membership
:
which
thing
he
onely
supposeth
,
but
doth
not
so
much
as
hint
at
a
proof
thereof
from
this
Text.
section
6
But
go
we
on
to
consider
his
Arguments
brought
to
prove
his
interpretation
of
Conversion
here
spoken
of
(
which
yet
he
needed
not
prove
,
for
we
have
granted
more
of
it
then
he
craves
)
that
we
may
see
if
there
be
any
thing
therein
making
for
his
main
purpose
.
The
1.
lyeth
in
these
words
:
Surely
if
the
Brethren
had
apprehended
no
more
in
them
(
i.
e.
the
Gentiles
,
of
whom
Paul
and
Barnabas
spake
)
viz.
then
a
meer
outside
conversion
,
they
would
have
had
little
matter
of
great
joy
.
Answ.
1.
We
say
not
that
the
apprehending
of
no
more
,
was
the
matter
of
this
their
great
joy
:
but
will
the
Author
say
,
that
,
unlesse
they
had
apprehended
more
then
outside
conversion
in
all
and
every
one
of
them
(
which
is
a
thing
he
must
of
necessity
take
along
with
him
,
if
he
will
say
any
thing
to
his
purpose
[
](A66932-e15230-b)*
*
For
his
minde
is
that
these
Gentiles
are
spoken
of
in
relation
,
and
as
matter
of
a
visible
Church
,
&
his
doctrin
is
,
that
none
other
,
not
one
other
,
no
not
in
a
whole
Church
,
are
fit
matter
of
a
visible
Church
but
such
as
are
,
&c.
)
they
would
had
little
matter
for
great
joy
?
I
think
hee
'll
be
advised
before
he
say
so
.
2.
Nor
am
I
of
the
mind
that
outside
conversion
,
i.
e.
embracing
of
the
Profession
of
the
Gospel
and
Christian
Religion
,
is
so
litle
a
matter
of
joy
to
the
people
of
God
,
as
the
Author
seems
to
make
account
.
Sure
,
it
could
not
but
be
matter
of
right
great
joy
to
the
LORDS
true
people
of
the
Jews
▪
for
to
see
Japhet
perswaded
to
dwell
in
the
tents
of
Shem
,
(
i.
e.
)
the
Gentiles
by
embracing
the
profession
of
the
Gospel
added
to
the
Common-wealth
of
Israel
,
and
fellowship
of
the
Church
of
God
.
And
it
shall
be
no
small
matter
of
joy
to
Gentile-Christians
when
they
shall
see
the
body
of
the
Jews
ingraffed
again
into
the
Church
.
Even
outward
professing
of
,
and
submitting
to
the
Gospel
,
is
honourable
to
Christ
in
the
world
,
and
so
is
spoken
of
in
Scripture
:
though
it
alone
be
not
the
full
duty
of
men
,
nor
sufficient
to
save
them
.
section
7
I
might
,
ere
I
went
on
further
,
note
here
,
that
whereas
the
Author
in
the
next
words
propounds
the
explaining
of
moe
tearms
then
one
of
his
Text
(
for
,
saith
he
,
let
us
take
tearms
as
they
ly
,
and
see
how
other
Scriptures
do
explain
them
)
yet
in
the
following
discourse
,
I
find
all
runs
upon
one
tearm
,
viz.
conversion
,
or
,
converted
ones
:
But
to
insist
upon
every
such
small
thing
,
is
not
worth
the
while
.
Let
us
see
what
is
said
further
upon
that
,
what
these
converted
ones
(
saith
he
)
were
according
to
what
Christian
can
discern
of
Christian
is
the
thing
to
be
inquired
into
pag.
3.
Ans.
Nay
,
not
this
only
,
but
two
other
things
also
,
ought
to
have
been
inquired
into
and
made
out
.
1.
Supposing
that
true
heart-conversion
is
understood
here
;
that
the
Apostles
in
their
declaration
affirmed
this
universally
of
all
and
every
one
of
these
Gentiles
.
2.
That
in
declaring
and
affirming
this
,
they
did
speak
with
relation
to
their
stating
in
Church-membership
:
at
least
that
the
Historian
Luke
reports
it
in
that
relation
.
Neither
of
which
the
Author
proveth
,
or
so
much
as
once
undertaketh
to
prove
:
so
that
,
what
followeth
,
tho
granted
,
makes
little
for
the
point
he
driveth
at
.
But
we
go
on
.
Paul
and
Barnabas
who
were
master-builders
,
and
surely
very
seeing
men
,
that
they
might
not
make
a
meer
report
,
took
of
those
converted
ones
with
them
,
were
brought
on
by
the
Church
.
We
tell
you
(
as
if
they
had
said
)
of
such
glad
tydings
touching
the
Gentiles
:
but
what
they
are
,
see
your selves
:
here
they
are
:
discourse
with
them
:
see
if
they
have
not
the
same
soul-complexion
with
your selves
,
whether
they
have
not
received
the
same
spirit
of
Adoption
,
owning
and
experiencing
the
same
grace
of
God
which
ye
do
.
Ans.
Here
's
a
pretty
fiction
or
Poesie
,
but
nothing
of
Lukes
Text
:
yea
but
something
quite
contrair
to
it
.
1.
The
Author
saith
Paul
and
Barnabas
,
that
they
might
not
make
a
meer
report
(
viz.
touching
the
Gentiles
conversion
,
but
might
shew
living
present
instances
thereof
)
took
of
those
converted
ones
with
them
.
What
hint
can
he
give
us
from
the
Text
for
this
?
it
saith
a
farre
other
thing
,
viz.
first
that
they
(
i.
e.
the
Church
of
Antioch
)
ordained
some
in
joint
commission
for
to
go
to
Jerusalem
about
the
question
then
in
controversie
:
and
then
,
that
these
Commissioners
were
brought
on
their
way
by
the
Church
.
i.
e.
(
as
Grotius
exponeth
it
will
,
aliquousque
deducti
à
fidelium
quibusdam
,
i.
e.
)
they
were
convoyed
on
a
part
of
their
journey
by
some
of
the
Church
.
This
was
a
Christian
,
affectionat
courtesie
,
and
respect
put
upon
them
by
the
Church
:
So
Mr.
Lockier
himself
exponeth
it
,
pag.
2.
l.
1
,
2
,
3.
forgetting
himself
in
so
short
bounds
.
2.
What
hint
or
ground
of
the
least
conjecture
can
he
point
us
at
in
the
Text
,
that
these
Commissioners
,
when
they
told
the
Conversion
of
the
Gentiles
,
did
set
up
some
of
those
Gentiles
,
before
the
Churches
by
which
they
passed
,
to
be
discoursed
with
,
tryed
,
and
examined
concerning
their
soul-complexion
,
the
Spirit
of
Adoption
,
their
experiences
in
the
work
of
grace
?
nugae
.
3.
He
will
have
those
Gentiles
whom
he
thinks
the
Commissioners
brought
thus
upon
the
stage
,
to
be
the
same
by
whom
they
were
brought
on
their
way
.
But
first
,
how
shall
we
know
that
those
that
brought
them
on
their
way
were
Gentiles
and
not
Jews
?
for
sure
,
the
Church
at
Antioch
did
not
consist
of
Gentiles
only
,
and
it
is
not
like
that
the
whole
Church
of
Antioch
went
along
with
them
,
and
was
thus
set
up
.
Again
,
how
will
it
be
made
out
,
that
those
who
brought
them
on
their
way
,
went
so
far
on
with
them
as
Phenice
and
Samaria
,
where
the
Declaration
was
made
?
Hug.
Grot.
a
man
well
skill'd
in
the
Greek
Language
,
tho
little
to
be
respected
in
Dogmaticks
of
Divinity
,
gives
us
to
understand
the
contrary
,
from
the
genuine
signification
of
the
word
;
for
saith
he
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
alioquousque
deducti
à
quibusdam
fidelium
:
nam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
est
se
comitem
dare
itineri
,
sed
honoris
causâ
aliquòusque
prosequi
:
much
more
might
be
noted
in
this
passage
,
but
enough
.
I
leave
it
to
all
indifferent
Readers
,
if
this
be
not
to
do
violence
to
the
Word
of
God
,
and
to
make
the
Scripture
speak
what
a
man
himself
fancies
:
if
not
,
I
know
not
what
is
.
Yet
when
all
is
done
,
one
thing
is
omitted
by
Mr.
Lockier
in
this
pretty
fiction
,
which
,
as
is
the
old
Scottish
Proverb
,
is
the
tongue
of
the
Trump
.
For
to
all
that
he
makes
to
have
been
the
substance
of
the
Commissioners
Declaration
,
he
should
have
added
this
also
as
spoken
by
them
,
And
we
assure
you
that
all
and
every
one
of
the
Gentiles
converted
to
Christian
Religion
,
at
least
all
of
them
that
are
admitted
to
the
fellowship
of
Visible
Churches
,
not
one
of
them
excepted
,
no
,
not
one
,
in
a
whole
Church
,
are
just
such
as
these
you
see
,
of
that
same
soul-complexion
,
&c.
Without
this
,
the
rest
will
not
give
a
certain
sound
to
his
purpose
.
And
there
is
as
much
ground
for
this
as
for
the
rest
in
the
Text
,
and
that
is
nec
vola
,
nec
vestigium
.
section
10
We
proceed
.
That
there
was
an
effectuall
work
(
viz.
of
true
saving
Grace
)
wrought
in
the
hearts
of
those
my
Text
speaks
of
,
I
judge
will
sufficiently
appear
,
by
comparing
with
my
Text
these
Scriptures
,
Act.
11.
20
,
21
,
23.
Ans.
1.
Mr.
Lockier
supposeth
,
at
least
ought
suppose
,
if
he
would
have
his
Argument
here
hold
good
,
that
these
spoken
of
in
his
Text
,
and
these
spoken
of
,
Act.
11.
20.
the
Grecians
,
are
the
same
persons
.
But
first
,
some
judicious
Interpreters
,
namely
the
Nether-Dutches
,
understand
by
these
,
the
Jews
that
used
the
Greek
tongue
,
and
the
Greek
version
of
the
Bible
.
And
indeed
the
name
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordinarily
used
for
those
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
for
the
Gentiles
:
though
I
know
Beza
and
others
judge
otherwayes
.
But
however
,
understand
we
Gentiles
;
yet
these
were
but
a
small
part
of
them
spoken
of
in
Mr.
Lockiers
Text
,
whom
Hugo
Grotius
,
on
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
reckoneth
up
thus
,
n.
Cornelii
,
Antiochensium
,
Cypriorum
,
Pisidarum
,
Pamphiliorum
,
Lycaniorum
,
Lyciorum
.
2.
What
ever
they
be
,
that
are
spoken
of
there
,
Act.
11.
yet
it
can
not
be
proven
from
any
thing
in
these
verses
cited
,
that
all
and
every
one
of
them
,
had
an
effectuall
work
of
saving
Grace
wrought
in
their
hearts
.
Nay
,
nor
will
the
Author
himself
abide
by
so
much
;
but
will
come
presently
in
with
this
qualification
,
according
to
what
Christian
can
discern
of
Christian
:
which
may
be
no
effectuall
saving
work
at
the
heart
at
all
.
I
deny
not
absolutely
that
there
was
such
effectuall
work
wrought
in
hearts
amongst
them
:
But
I
deny
that
the
Text
imports
that
there
was
such
a
work
in
the
hearts
of
all
and
every
one
of
them
.
Ye
will
say
,
what
then
mean
these
expressions
?
1.
the
hand
(
i.
e.
the
mighty
power
of
the
Lord
)
was
with
them
,
viz.
that
Preached
the
Gospel
,
ver.
21.
2.
A
great
number
beleeved
and
turned
to
the
Lord
,
ibidem
.
3.
When
he
came
and
had
seen
the
Grace
of
God
,
v.
23.
Ans.
1.
It
was
no
small
work
of
the
hand
of
God
to
bring
these
men
to
embrace
the
Profession
of
the
Christian
Religion
.
Yet
I
doubt
not
but
the
hand
of
God
was
effectuall
to
more
.
Only
I
say
,
it
appeareth
not
from
the
Text
that
it
was
effectuall
to
both
in
a
like
extension
.
2.
We
know
that
men
are
said
in
Scripture
to
believe
,
and
to
be
converted
in
respect
of
serious
profession
:
yet
I
deny
not
but
there
was
here
also
,
saving
heart-believing
and
Conversion
.
But
it
cannot
be
demonstrate
out
of
the
Text
,
that
all
of
them
beleeved
and
were
converted
in
this
sense
.
3
By
the
grace
of
God
,
that
Barnabas
is
said
to
have
seen
,
is
meant
the
effectuall
working
thereof
in
bringing
so
many
to
imbrace
the
Doctrine
of
the
Gospel
;
as
also
,
I
make
no
doubt
,
captivating
hearts
to
the
obedience
of
it
:
but
whether
all
and
every
one
of
their
hearts
,
is
not
said
.
Nay
,
the
very
words
of
Barnabas
exhortation
may
seem
to
give
an
hint
that
he
spake
as
supposing
it
might
be
otherwayes
with
some
of
them
,
he
exhorted
them
all
with
purpose
of
heart
to
cleave
unto
the
Lord
.
With
purpose
of
heart
,
i.
e.
(
saith
Beza
)
Non
frigidè
nec
simulatè
,
sed
syncero
&
ardenti
studio
,
quod
Hebraei
totius
cordis
appellatione
significant
,
ut
ve●…runt
Syrus
&
Arabs
Interpretes
.
As
if
he
had
said
,
ye
professe
now
the
faith
of
Jesus
Christ
:
see
that
ye
content
not
your selves
with
profession
alone
,
which
may
evanish
:
but
adhere
to
him
with
a
sincere
,
fervent
,
constant
,
heart-resolution
.
section
11
The
Author
goeth
on
by
way
of
confirmation
,
thus
:
The
next
verse
(
viz.
Acts
11.
25.
)
tells
us
that
he
found
out
Saul
and
brought
him
to
this
Church
of
Antioch
,
where
they
abode
a
whole
year
:
and
these
Converts
were
first
called
Christians
.
Barnabas
is
here
said
to
be
a
man
full
of
the
Holy
Ghost
,
and
therefore
able
to
taste
his
communion
,
—
and
he
and
Paul
together
,
might
be
competently
able
to
give
a
judgement
what
they
found
amongst
these
first
Christians
;
and
I
think
't
is
very
dangerous
to
say
,
that
as
far
as
they
could
apprehend
,
these
first
Christians
had
not
both
name
and
thing
,
for
which
commended
,
and
in
which
by
these
worthies
joyed
in
,
pag.
5.
Answ.
Here
is
,
I
may
say
,
much
sand
without
lyme
.
1.
The
Gentiles
of
whose
Conversion
,
Act.
15.
3.
speaks
,
were
of
many
more
places
besides
Antioch
.
Now
suppose
all
here
alledged
were
granted
;
what
evidence
can
Mr.
Lockier
give
us
,
that
Paul
and
Barnabas
,
or
any
such
other
persons
competentlie
able
to
judge
,
had
stayed
as
long
in
every
one
of
these
other
places
?
2.
But
to
hold
our selves
to
this
Church
of
Antioch
:
I
confesse
indeed
it
were
dangerous
universally
to
say
,
that
these
first
Christians
at
Antioch
had
not
(
I
say
not
only
,
as
Mr.
Lockier
hath
it
,
as
far
as
able
men
could
apprehend
,
but
)
in
very
deed
,
both
name
and
thing
,
i.
e.
gracious
heart-Christianity
:
But
I
see
it
not
so
very
dangerous
to
say
that
not
all
and
every
one
of
them
had
so
much
.
Nay
,
I
think
it
very
dangerous
positively
to
say
they
had
:
for
't
is
clearly
contrary
to
what
the
Scripture
speaketh
of
the
effect
and
successe
of
the
Preaching
of
the
Gospel
.
and
to
many
passages
of
this
very
Story
of
the
Acts.
3.
True
,
Paul
and
Barnabas
were
discerning
men
,
able
to
give
a
good
judgement
in
so
much
time
,
what
they
found
amongst
those
Christians
.
But
what
evidence
can
the
Author
give
us
from
the
Text
,
that
this
was
their
intended
work
during
that
space
,
to
examine
and
try
what
heart
was
in
every
one
of
these
Professours
,
and
that
in
relation
to
constituting
them
a
Visible
Church
after
that
tryall
,
and
judgment
passed
thereupon
?
The
only
work
we
find
mentioned
in
the
Text
,
ver.
26.
is
their
teaching
,
they
taught
much
people
.
And
there
is
nothing
in
it
so
much
as
hinting
at
this
,
that
they
were
not
in
state
of
a
Visible
Church
,
untill
,
after
that
whole
years
tryall
,
Paul
and
Barnabas
had
given
judgement
what
they
did
find
amongst
them
as
to
their
inward
spirituall
estate
.
Nay
,
there
is
a
right
apparent
intimation
that
all
along
that
years
space
,
they
were
a
Visible
Church
and
so
esteemed
:
a
whole
year
they
assembled
themselves
with
the
Church
,
or
,
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
I
will
note
but
another
thing
here
.
The
Author
intimateth
that
Barnabas
,
his
being
full
of
the
Holy
Ghost
,
is
spoken
of
in
that
Text
in
relation
to
,
and
as
the
Principle
of
tasting
,
trying
,
and
judging
these
Christians
soul-complexion
for
Church
communion
with
them
,
this
is
a
●eer
forgerie
:
It
being
clear
as
day
light
,
that
't
is
mentioned
as
the
reason
and
Principle
of
the
zealous
exhorting
them
to
sincere
and
constant
continuing
in
the
faith
.
section
12
He
goeth
on
thus
.
In
particular
Churches
some
competent
judgement
may
be
made
of
every
particular
member
,
by
able
men
in
a
long
tract
of
time
:
And
so
are
these
worthies
else
where
said
with
this
Church
to
have
had
intimat
communion
,
Act.
14.
27
,
28.
—
And
there
they
abode
a
long
time
with
the
Disciples
,
pag.
5
,
6.
Answ.
I
wonder
how
M●
.
Lockier
,
speaking
of
the
judgement
touching
Church
members
,
their
qualification
as
members
,
talks
of
it
as
given
by
some
that
are
able
men
:
when
as
the
way
,
maintained
by
his
side
,
of
judging
and
admitting
Church
members
,
requireth
this
to
be
done
by
the
decisive
votes
of
all
and
every
one
in
the
Church
:
all
which
cannot
be
supposed
to
be
such
able
men
as
he
speaks
of
.
But
to
the
purpose
in
hand
:
true
,
able
men
in
a
long
tract
of
time
,
having
conversed
with
every
particular
member
of
a
Church
,
may
be
able
to
give
a
good
judgement
of
them
:
but
the
matter
in
question
is
,
in
thesi
,
whether
such
a
judgement
grounded
upon
a
tryall
of
so
long
a
time
,
must
be
antecedent
to
their
stateing
in
Church-membership
.
And
in
the
hypothesis
of
the
particular
now
in
hand
,
whether
Paul
and
Barnabas
,
had
so
long
a
time
intimat
communion
with
the
Antiochian
professors
,
and
thereby
gave
a
judgement
upon
them
concerning
their
spirituall
estate
,
before
they
were
constitute
in
a
Visible
Church
.
This
Mr.
Lockier
should
have
alledged
and
made
good
,
if
he
would
had
a
solide
ground
for
his
Doctrine
intended
.
But
doth
the
Passage
cited
,
Acts
14.
27
,
28.
say
any
thing
for
this
purpose
?
Now
I
report
my self
for
judgement
upon
this
,
to
any
Reader
of
ordinary
common
capacity
;
let
him
but
take
this
to
consideration
:
that
before
the
time
of
this
abode
at
Antioch
,
mentioned
Acts
14.
28.
Barnabas
,
after
the
work
of
the
Gospel
begun
at
Antioch
,
had
come
thither
sent
from
Jerusalem
:
he
and
Paul
had
Preached
there
together
a
whole
year
,
they
had
gone
in
commission
sent
by
the
Antiochian
Christians
,
with
a
relief
to
the
distressed
Brethren
at
Jerusalem
,
Chap.
11.
and
had
returned
again
,
Chap.
12.
25.
And
having
stayed
there
some
time
,
by
speciall
Divine
appointment
they
are
sent
abroad
through
the
Nations
about
to
Preach
the
Gospel
:
and
having
after
a
long
peregrination
returned
again
to
Antioch
,
then
is
said
that
Chap.
14.
28.
and
there
they
abode
a
long
time
with
the
Disciples
.
Now
were
not
the
Antiochians
stated
in
a
Visible
Church
,
untill
judgement
was
given
upon
them
after
intimat
communion
in
this
time
of
abode
?
I
might
bring
a
multitude
of
Arguments
to
prove
the
contrary
from
severall
passages
of
the
Story
going
before
:
But
I
need
go
no
further
then
the
immediat
preceeding
Verse
,
v.
27.
When
they
were
come
and
had
gathered
the
Church
.
But
it
may
haply
be
said
that
the
Author
brings
this
Passage
to
shew
,
not
what
tryall
and
knowledge
Paul
and
Barnabas
had
of
them
before
they
were
stated
Members
in
a
Church
Visible
;
but
what
they
might
had
of
them
to
be
a
warrantable
ground
of
their
report
made
touching
them
,
Chap.
15.
3.
Answer
.
If
so
,
then
say
I
he
alledges
it
to
no
purpose
as
to
his
scope
in
this
Lecture
:
for
his
intention
is
to
have
Paul
and
Barnabas
,
Chap.
15.
3.
speaking
of
the
qualification
of
these
Gentiles
in
relation
to
their
stating
in
a
Visible
Church
,
and
accordingly
thereupon
to
build
a
generall
Doctrine
touching
the
proper
matter
of
a
Visible
Church
.
section
13
Adde
(
saith
he
)
to
this
,
Acts
15.
where
you
shall
see
further
what
is
solemnly
asserted
of
these
Converts
in
severall
verses
,
as
v.
8.
And
God
which
knoweth
the
hearts
beareth
them
witnesse
,
giving
them
the
Holy
Ghost
,
even
as
he
did
unto
us
,
and
put
no
difference
between
us
and
them
,
purifying
their
hearts
by
faith
.
Here
is
a
Text
to
some
purpose
:
God
which
knoweth
the
hearts
beareth
them
witnesse
,
&c.
That
they
have
the
like
powerfull
spirituall
receptions
with
the
best
of
them
at
Jerusalem
:
And
indeed
I
think
it
dangerous
for
any
to
affirm
that
all
these
expressions
might
not
mean
effectuall
grace
,
or
else
be
spoken
of
some
only
,
but
not
of
the
whole
.
Compare
with
this
,
v.
11.
16
,
17
,
18
,
19.
what
he
concludes
,
Wherefore
my
sentence
is
,
&c.
pag.
6
,
7.
Ans.
Here
is
indeed
a
Text
to
some
;
yea
to
a
very
great
purpose
,
viz.
for
the
end
for
which
it
was
spoken
by
the
Apostle
Peter
,
that
is
,
to
prove
that
Circumcision
and
the
rest
of
the
yoke
of
the
Ceremoniall
Law
,
ought
not
to
be
imposed
upon
the
Gentiles
converted
to
the
Faith
.
The
Argument
is
clear
and
undenyable
.
GOD
the
Searcher
of
hearts
hath
born
witnesse
to
the
Gentiles
by
giving
to
them
the
Holy
Ghost
,
as
well
as
to
the
Circumcised
Jews
,
and
without
putting
difference
,
purifying
their
hearts
through
faith
in
JESUS
CHRIST
Preached
by
the
Gospel
alone
,
without
Circumcision
and
other
Ceremoniall
Performances
.
Therefore
it
is
his
will
,
that
Circumcision
,
&c.
bee
not
imposed
upon
them
,
as
not
being
necessary
to
Justification
and
Salvation
.
This
is
the
plaine
and
sole
intention
and
drift
of
that
Passage
of
Scripture
.
But
sure
I
am
't
is
to
little
or
no
purpose
,
for
Mr.
Lockiers
purpose
:
For
howsoever
it
be
true
that
't
is
clear
from
this
Text
,
that
there
was
a
work
of
effectuall
saving
grace
amongst
these
Gentiles
spoken
of
,
and
I
do
agree
with
him
this
far
;
that
it
were
dangerous
,
yea
most
clearly
false
and
contradictory
to
the
words
of
the
Text
,
to
affirm
that
these
expressions
might
not
mean
effectuall
saving
grace
;
yet
I
say
first
,
that
the
Apostle
Peter
was
not
here
speaking
of
this
work
of
saving
grace
,
as
the
necessary
qualification
for
constituting
persons
capable
of
Visible
Church-membership
.
2.
Albeit
,
in
these
expressions
spoken
of
the
Gentiles
,
there
be
not
definitely
a
restriction
to
some
only
(
as
M●
.
Lockier
would
seem
to
insinuate
that
we
say
)
yet
the
expressions
are
such
as
may
be
verified
being
understood
of
some
only
,
and
not
of
all
and
every
one
:
because
they
are
indefinitè
.
Any
Boy
that
hes
learned
the
Rudiments
of
Logick
knowes
that
there
are
enunciations
particular
,
which
speaks
of
some
of
a
kind
,
definitely
:
and
enunciations
universall
,
which
speaks
of
all
and
every
one
of
a
kind
,
definitely
:
and
enunciations
indefinitè
which
in
their
form
,
speaks
neither
of
some
only
,
nor
of
all
and
every
one
of
a
kind
definitely
,
but
indefinitely
of
the
kind
:
and
that
such
indefinite
enunciations
,
may
be
truely
exponed
,
either
particularly
of
some
only
,
or
universally
,
of
all
and
every
one
,
proratione
materiae
contingentis
vel
necessariae
,
according
as
the
nature
of
the
things
,
contingent
or
necessary
,
leadeth
us
.
But
now
,
will
the
Author
,
upon
serious
deliberation
,
say
that
which
he
hes
uttered
here
,
viz.
that
what
the
Apostle
speaketh
in
the
Text
of
the
Gentiles
,
indefinitly
,
viz.
that
God
had
purified
their
hearts
by
believing
,
must
be
understood
universally
of
all
and
every
one
of
them
that
were
turned
to
Christianitie
?
Nay
,
I
know
he
'll
salve
the
matter
with
his
qualification
,
according
to
what
Christian
can
discern
of
Christian
,
and
so
far
as
men
,
&c.
But
1.
This
is
an
addition
to
the
Text
,
whereof
there
is
not
the
least
insinuation
in
the
Text.
2.
Yea
,
the
Text
speaks
clearly
of
such
a
purifying
of
hearts
,
as
is
in
veritate
rei
,
seu
objecti
,
i.
e.
indeed
:
because
it
speaks
of
it
in
relation
to
the
knowledge
and
Judgement
of
GOD
the
searcher
of
hearts
,
whose
Judgement
is
alwayes
according
to
Truth
.
But
men
esteemed
to
have
hearts
purified
,
in
the
charitative
judgement
of
men
,
let
them
be
the
most
discerning
men
,
may
notwithstanding
not
have
purifyed
hearts
indeed
.
section
14
The
Author
,
having
done
with
what
we
have
hitherto
been
considering
,
concludes
and
draws
towards
the
Proposal
of
his
Doctrine
,
thus
;
Having
thus
painfully
and
plainly
laid
the
foundation
by
the
Word
,
and
by
a
simple
and
sincere
judgment
thereupon
,
without
the
least
respect
to
any
party
,
or
self-interest
in
the
world
,
as
he
knoweth
to
whom
in
this
,
as
in
all
my
wayes
,
I
desire
humbly
to
refer
my self
,
I
build
thereupon
this
doctrine
,
&c.
pag.
7.
To
which
.
It
may
be
humbly
conceived
that
the
Author
might
have
spared
to
speak
of
his
painfulnesse
and
plainnesse
,
&c.
and
suffered
the
deed
to
speak
alone
for
it self
,
and
other
men
to
judge
thereupon
,
remembring
that
,
Let
another
man
praise
thee
,
and
not
thine
own
mouth
.
But
to
passe
this
,
grant
that
there
has
been
some
painfulnesse
in
the
preceeding
Discourse
:
yet
if
therein
there
has
been
plainly
,
or
at
all
by
the
Word
of
God
,
a
foundation
laid
for
the
ensuing
Doctrine
,
I
submit
to
be
judged
by
any
impartiall
discerning
man
,
upon
consideration
of
what
hath
been
answered
.
Thus
I
have
done
with
the
first
Section
,
wherein
if
I
have
been
somewhat
large
,
yet
I
desire
and
hope
the
Reader
will
pardon
it
,
considering
that
the
Discourse
I
have
been
examining
is
laid
down
as
the
foundation
of
the
Doctrine
following
:
and
that
,
besides
the
Text
,
sundry
other
Scriptures
brought
in
to
make
the
Text
speak
for
it
,
were
to
be
considered
.
SECTION
II.
Mr.
Lockyers
Doctrine
pondered
,
and
the
State
of
the
Controversie
between
Us
and
the
INDEPENDENT
BRETHREN
,
touching
the
necessary
Qualification
of
Members
of
the
VISIBLE
CHURCH
,
cleared
.
section
1
MR.
Lockiers
determination
,
touching
the
matter
of
a
Visible
Church
,
is
pag.
7.
fine
and
pag.
8.
propounded
in
these
words
:
The
proper
and
allowed
matter
of
a
Visible
Church
,
now
in
the
dayes
of
the
Gospel
,
is
persons
truly
converted
,
such
as
God
,
who
knoweth
the
hearts
of
all
men
,
can
bear
witnesse
of
,
as
indeed
sealed
for
his
,
by
his
Holy
Spirit
.
(
thus
far
he
hath
in
a
different
Character
,
and
then
addeth
,
it
would
seem
,
by
way
of
some
explication
)
I
say
,
this
is
the
matter
we
ought
now
to
take
,
to
raise
again
the
Tabernacle
of
David
,
and
none
other
,
not
one
other
,
no
not
in
a
whole
Church
,
so
far
as
men
truly
converted
,
and
very
spirituall
,
are
able
to
discern
and
judge
.
section
2
First
,
I
desire
humbly
to
know
of
the
Author
,
why
he
restricteth
this
Doctrine
,
touching
this
point
,
to
the
Visible
Church
,
now
in
the
dayes
of
the
Gospel
?
For
1
I
had
ever
thought
it
the
received
Doctrine
of
all
Orthodox
Reformed
Divines
,
that
the
Churches
of
the
Old
and
of
the
New
Test
are
of
one
and
the
same
nature
,
as
to
essentials
;
and
that
the
difference
between
them
standeth
in
accidentals
only
.
2.
Why
do
many
of
his
way-bring
Arguments
for
this
his
Tenet
,
touching
the
allowed
matter
of
a
Visible
Church
,
from
Passages
of
the
Old
Test
.
spoken
in
relation
to
the
then
Church
?
3.
If
the
Visible
Church
in
the
dayes
of
the
Old
Test
.
might
have
consisted
of
others
,
as
allowed
matter
,
then
are
described
here
(
which
his
restriction
insinuateth
)
i.
e.
of
persons
not
truly
converted
,
&c.
then
,
to
borrow
his
Arguments
brought
afterward
.
1.
Either
Christ
was
not
the
Rock
and
foundation
of
that
Church
,
and
that
Church
not
a
building
being
and
bearing
upon
him
,
as
a
superstruction
:
or
else
then
there
might
have
been
no
Symmetrie
,
but
Antilogie
and
Antistasie
;
no
agreement
,
but
a
fighting
of
the
materials
of
the
building
with
the
foundation
,
and
one
with
another
:
and
yet
the
building
might
stand
well
enough
,
such
incongruous
superstructions
,
and
unsuiteable
to
the
foundation
,
were
good
enough
then
.
2.
Either
that
Church
was
not
the
Church
of
the
living
God
,
such
as
in
which
God
lives
,
dwels
and
walks
:
or
then
God
did
live
and
dwell
in
dead
persons
,
who
only
make
a
Profession
of
Religion
:
and
then
,
either
the
Church
was
not
a
pillar
and
ground
to
bear
up
truth
unto
the
world
:
or
dead
persons
,
who
only
made
a
Profession
of
Religion
,
might
have
done
that
office
well
enough
.
3.
Then
either
in
the
Church
of
God
there
was
none
,
at
least
there
might
have
been
a
true
Church
offering
,
and
yet
no
pure
offering
,
no
offering
spiritualor
then
a
pure
offering
,
i.
e.
service
spirituall
,
holy
and
acceptable
unto
God
,
might
have
been
offered
by
persons
who
only
did
professe
Religion
,
were
dead
stones
,
having
nothing
of
spirituality
in
them
,
but
meer
formality
:
and
so
hypocriticall
,
and
amongst
the
number
of
them
that
are
most
abominable
.
Let
the
Author
,
if
he
hold
that
difference
,
intimated
in
his
restriction
,
between
the
Churches
of
the
Old
and
New
Testam
.
extricate
himself
of
these
things
:
which
,
I
am
much
deceived
,
if
he
shall
be
able
to
do
,
unlesse
either
he
retract
his
restriction
,
or
otherwise
shoar
upon
some
Socinian
and
Anabaptistick
Fancy
concerning
the
ancient
Church
.
section
3
Secondly
,
Let
it
be
marked
here
,
that
Mr.
Lockier
clearly
asserteth
that
the
necessary
and
essentiall
qualification
,
absolutely
requisite
to
constitute
persons
,
matter
,
or
in
a
capacity
to
be
Members
of
a
Visible
Church
,
is
true
saving
Grace
known
to
God
the
searcher
of
hearts
:
and
that
is
such
grace
in
the
verity
of
the
thing
,
and
not
only
in
the
judgment
of
charity
.
Others
in
the
Independent
way
,
have
spoken
more
warily
in
this
matter
;
though
indeed
I
confesse
I
do
not
see
how
,
considering
their
prosecution
of
the
point
and
the
Arguments
they
use
in
it
,
they
do
not
run
into
this
same
in
the
issue
.
However
,
it
may
hence
appear
,
it
was
not
for
nought
that
the
Author
said
in
his
Epistle
to
the
Reader
,
That
he
has
spoken
with
more
plain
dealing
then
some
other
of
his
Brethren
who
have
wrote
of
this
Subject
.
section
4
But
haply
it
may
be
said
that
he
explaineth
himself
in
the
next
words
,
viz.
so
far
as
men
converted
are
able
to
discern
and
judge
.
Which
seemeth
to
import
a
resolving
of
the
matter
into
the
judgement
of
charity
.
Ans.
This
seemeth
not
sufficiently
to
salve
the
mater
,
for
this
additament
seemeth
to
be
brought
in
rather
to
expresse
the
mean
whereby
persons
so
qualified
as
is
said
before
(
viz.
truly
converted
,
&c.
)
are
to
be
found
out
;
then
to
expresse
any
thing
in
the
objective
qualification
of
the
mater
of
a
visible
Church
.
And
certainly
the
Arguments
brought
afterward
by
the
Author
to
confirm
his
Thesis
,
speak
all
for
men
godly
in
the
truth
of
the
thing
,
as
will
appear
when
we
come
at
them
.
section
5
The
third
thing
I
would
have
marked
in
the
Authors
proposall
of
his
Doctrine
,
is
this
,
that
the
judges
by
whose
estimation
men
are
to
passe
as
the
qualified
mater
of
a
Visible
Church
,
are
by
him
determined
to
be
men
truely
converted
and
very
spirituall
.
All
Writers
of
the
Independent
way
,
have
not
,
I
confesse
,
come
to
my
hand
:
but
of
these
I
have
seen
,
I
remember
of
none
that
saith
this
much
:
so
that
it
seemeth
to
be
a
new
conception
of
his
own
,
touching
which
I
humbly
desire
satisfaction
in
these
particulars
.
1.
By
this
,
when
a
person
desireth
to
be
admitted
a
member
of
a
Church
,
it
followeth
that
his
qualification
is
to
be
judged
,
not
by
the
estimation
of
the
whole
Church
,
but
of
some
speciall
members
thereof
:
which
is
point-blank
contrary
to
the
Independent
way
of
Government
.
The
consequence
I
prove
.
1.
thus
:
Either
it
must
be
said
that
all
and
every
one
of
the
Church
are
truely
converted
de
facto
:
or
if
that
be
not
said
,
this
which
we
have
said
doth
unavoidably
follow
:
but
the
former
will
not
be
undertaken
by
the
Author
;
because
it
is
point-blank
contrary
to
plain
Scripture
,
telling
us
that
many
are
called
but
few
chosen
:
and
this
is
confessed
by
such
as
are
most
peremptory
for
his
way
of
Church
constitution
[
](A66932-e17380-b)*
*
Barrow
discov
.
false
Church
,
p.
●…0
.
Ainsworth
.
.
Objection
.
Ay
,
but
all
are
true
Converts
in
the
judgment
of
charity
.
Answ.
Such
explanation
is
not
mentioned
or
hinted
by
the
Author
when
he
speaketh
to
this
point
of
the
Judges
,
by
whose
estimation
Church-mater
is
to
passe
.
2.
I
prove
the
consequence
thus
:
Mr.
Lockier
speaketh
of
such
men
to
be
Judges
,
as
are
not
only
truely
converted
,
but
also
very
spirituall
.
Now
very
spirituall
importeth
,
I
conceive
,
in
plain
English
,
if
not
a
superlative
degree
,
yet
certainly
somewhat
above
the
meer
positive
;
to
be
very
spirituall
,
is
more
,
yea
much
more
then
simply
to
be
really
and
truely
spirituall
:
So
that
either
he
must
of
necessity
say
that
a
Visible
Church
must
consist
of
such
only
,
who
are
not
only
,
simply
true
converts
;
but
also
much
more
,
far
advanced
Christians
;
and
so
new
born
Babes
,
bruised
reeds
,
and
smoaking
flax
,
must
be
held
out
,
crushed
,
and
quenched
;
or
that
which
we
said
must
follow
.
Now
I
suppose
yet
further
that
most
part
of
the
Congregation
be
spirituall
,
but
in
the
positive
degree
,
and
onely
two
or
three
,
or
a
few
number
in
comparison
,
be
very
spiritual
(
certainly
this
may
be
by
our
Brethrens
way
of
constituting
a
Church
:
for
they
grant
such
as
have
any
thing
,
the
least
thing
in
truth
of
Christ
appearing
in
them
,
are
not
to
be
excluded
)
then
the
resolution
and
judging
of
the
whole
businesse
,
must
be
devolved
upon
these
few
.
Nay
I
must
presse
it
yet
further
:
Albeit
it
may
be
granted
that
when
a
Church
is
now
compleatly
constitute
in
its
integrality
,
and
organized
with
all
its
members
,
it
cannot
be
well
supposed
,
but
there
will
be
therein
some
such
men
,
very
spirituall
;
at
least
Rulers
;
whom
if
so
be
they
had
not
of
themselves
,
while
they
were
yet
a
gathering
,
yet
it
may
well
be
supposed
,
that
while
they
are
yet
but
a
gathering
,
all
of
them
are
but
spirituall
in
the
positive
degree
.
For
what
hinders
,
but
such
a
company
of
persons
may
come
together
to
gather
into
a
Church
?
Now
,
I
pray
,
what
shall
be
done
in
this
case
,
if
Church-mater
in
point
of
fitnesse
must
passe
by
the
estimation
of
men
,
more
then
positive
in
spiritualitie
?
Must
it
be
said
in
such
a
case
that
though
they
be
all
satisfied
in
conscience
concerning
the
truth
of
one
anothers
conversion
,
Yet
they
are
not
fit
mater
to
make
themselves
a
Church
?
I
would
see
semblance
or
shadow
of
reason
for
this
.
Yea
it
appeareth
contrary
to
sound
reason
,
because
in
homogeneall
bodies
(
such
as
a
Church
is
,
by
the
Doctrine
of
our
Brethren
,
in
the
instance
and
period
we
are
now
speaking
to
)
what
is
sufficient
to
constitute
a
part
,
is
sufficient
also
to
constitute
the
whole
.
Therefore
if
Conversion
and
spiritualnesse
in
the
positive
degree
,
be
sufficient
for
one
member
of
the
Visible
Church
,
its
sufficient
also
for
the
whole
,
I
mean
,
considered
yet
as
totum
homogeneum
.
The
Author
would
do
well
to
assay
a
clearing
and
extricating
of
these
things
upon
his
Principles
.
section
6
The
fourth
thing
to
be
considered
is
,
that
the
Author
hath
chosen
an
ambiguous
term
to
be
the
subject
of
his
thesis
,
not
distinguishing
nor
shewing
in
what
sense
he
takes
it
(
which
is
not
a
little
fault
in
determining
contraverted
points
)
while
as
he
speaks
thus
,
allowed
mater
of
the
Visible
Church
:
For
mater
of
a
Visible
Church
may
be
said
to
be
allowed
in
a
double
sense
or
relation
,
viz.
either
in
regard
of
what
is
incumbent
to
a
man
himself
by
way
of
duty
before
God
:
or
in
regard
of
what
is
requisite
in
him
by
way
of
qualification
in
the
outward
Ecclesiastick
Court
,
whereupon
the
Church
may
and
ought
to
proceed
in
admitting
him
to
the
externall
communion
of
the
Church
.
I
confesse
that
none
are
mater
of
a
Visible
Church
allowed
in
the
former
sense
or
relation
,
but
such
as
are
(
not
only
so
far
as
men
most
spirituall
can
discern
or
judge
,
but
also
)
in
very
deed
true
converts
and
beleevers
.
It
s
a
mans
duty
in
professing
Christianity
and
adjoyning
himself
to
the
Church
of
Christ
,
to
beleeve
with
his
heart
as
he
professeth
with
his
mouth
;
otherwise
he
is
matter
not
approven
,
not
allowed
of
God
.
But
I
beleeve
its
another
thing
to
enquire
what
is
mater
of
the
Visible
Church
allowed
in
the
latter
sense
:
and
thinks
that
advised
men
among
our
Brethren
of
the
Independent
way
will
say
the
same
in
the
generall
.
Yet
I
trow
it
shall
be
found
afterward
that
the
strength
and
stream
of
our
Authors
Arguments
,
runs
in
the
former
;
and
so
are
little
to
the
purpose
of
the
Controversie
between
us
and
our
Brethren
,
touching
the
mater
of
the
Visible
Church
.
section
7
To
make
way
for
a
more
clear
discovery
of
this
,
and
to
the
effect
we
may
in
the
whole
ensueing
disput
know
what
we
are
doing
,
and
not
fight
in
the
dark
Andabatarum
more
,
it
is
necessary
before
we
proceed
further
to
open
up
and
bound
the
state
of
the
controversie
,
which
Mr.
Lockier
hes
not
done
,
I
cannot
tell
upon
what
intention
;
or
if
upon
any
design
at
all
,
and
not
rather
out
of
pure
neglect
,
or
some
other
such
thing
.
If
he
say
he
was
Preaching
to
people
,
and
not
Disputing
in
the
Schoole
;
and
that
therefore
it
was
not
needfull
,
nor
becoming
,
Scholastically
to
state
a
controversie
.
I
Answ.
Whether
in
Pulpit
or
Schoole
,
his
purpose
was
to
draw
his
hearers
of
this
Nation
from
a
Doctrine
which
they
had
learned
and
professed
before
the
world
,
to
a
new
way
.
Sure
,
ingenuous
dealing
would
have
required
that
the
Doctrine
of
this
Church
,
which
he
intended
to
refute
,
and
to
take
them
off
,
should
been
,
once
at
least
,
plainly
and
simply
propounded
and
presented
before
them
.
This
he
doth
not
all
along
,
but
in
effect
speaks
so
indirectly
,
as
if
we
allowed
all
meer
professours
whatsoever
,
to
be
members
of
the
Visible
Church
.
Well
,
what
he
hes
not
done
,
we
shall
endeavour
according
to
our
weaknesse
to
do
:
and
shall
deal
more
liberally
with
his
side
,
then
he
hes
done
with
ours
.
Now
then
let
these
considerations
be
premised
.
section
8
1.
Let
it
be
considered
that
this
controversie
is
not
about
the
Members
of
the
Mysticall
,
Invisible
Church
,
or
of
the
Church
according
to
its
inward
state
:
but
of
the
Members
of
the
Visible
Church
,
as
such
;
or
of
the
Church
according
to
its
external
state
.
The
Church
Mysticall
,
Invisible
,
or
according
to
its
inward
state
is
the
societie
of
men
effectually
called
unto
saving
communion
with
Christ
,
to
which
doth
belong
,
in
the
intention
and
purpose
of
God
,
all
the
promises
of
spirituall
blessings
pertaining
to
life
and
salvation
.
The
Church
Visible
and
considered
according
to
its
externall
state
,
is
the
societie
of
men
professing
true
Christian
faith
and
Religion
,
for
communion
in
the
outward
exercises
of
the
Worship
and
Ordinances
of
God
:
Admission
of
members
into
the
Church
Invisible
is
the
work
of
God
by
the
operation
of
the
Spirit
in
Effectuall
Calling
and
ingraffing
men
into
Christ
.
Admission
of
members
into
the
Church
Visible
,
and
according
to
its
externall
state
is
committed
to
the
Pastors
and
Rulers
of
the
Church
,
who
being
men
,
and
so
not
seeing
the
inward
constitution
and
condition
of
hearts
,
must
look
at
things
obvious
to
the
senses
,
in
their
administration
of
this
work
.
Whence
,
one
may
be
orderly
and
lawfully
admitted
a
member
of
the
Church
Visible
,
who
is
not
a
member
of
the
Church
Invisible
.
And
about
this
our
adversaries
,
I
conceive
,
at
least
such
as
are
most
sound
and
intelligent
amongst
them
,
will
make
no
controversie
.
Further
,
it
is
to
be
observed
that
the
question
and
controversie
between
us
and
the
Independent
Brethren
,
much
differs
from
that
which
is
debated
between
the
Papists
and
the
orthodox
concerning
Church-members
.
The
state
of
th●
controversie
with
Papists
,
which
they
,
and
namely
Bellarmine
,
involve
with
many
Sophismes
,
is
truely
and
really
this
(
as
the
judicious
Ames
.
hes
well
observed
,
Bellar.
Enerv.
lib.
2.
de
Ecclesia
cap.
1.
thesi.
10
,
others
have
not
so
well
considered
)
whether
the
whole
multitude
of
professours
,
comprehending
as
well
unregenerate
hypocrites
and
reprobats
,
as
true
elect
believers
,
be
that
Church
of
Christ
to
which
properly
doth
belong
all
these
excellent
things
,
spoken
of
the
Church
in
Scripture
,
viz.
that
it
is
redeemed
by
Christ
,
the
Body
of
Christ
,
the
Spouse
of
Christ
,
quickened
,
acted
and
led
by
t●e
Holy
Spirit
,
partakers
of
all
the
spirituall
blessings
,
so
that
the
gates
of
Hell
shall
not
prevail
against
it
.
Albeit
Papists
dare
not
state
the
question
in
these
terms
;
yet
the
affirmative
thereof
is
the
thing
they
intend
,
that
they
might
obtain
a
Catholick
Visible
Church
at
all
times
illustriously
visible
,
infallible
,
and
unfailable
;
and
that
there
Romane
is
it
.
But
it
is
a
far
other
matter
that
is
debated
between
us
and
our
present
adversaries
,
viz.
what
persons
are
to
be
admitted
and
accounted
to
belong
to
the
Church
Visible
,
according
to
its
outward
state
.
So
that
these
,
who
shall
make
use
of
Arguments
used
by
Orthodox
Writers
,
in
shewing
that
not
wicked
,
hypocrites
and
reprobates
,
but
only
the
elect
true
beleevers
are
members
of
Christs
Church
,
against
us
for
affirming
that
all
who
outwardly
do
seriously
professe
the
Christian
faith
are
to
be
admitted
,
and
accounted
members
of
the
Visible
Church
:
they
are
clearly
in
a
great
mistake
and
impertinency
.
section
9
2.
Consider
,
we
are
to
distinguish
Visible
Church-membership
in
actu
primo
,
and
in
actu
secundo
.
I
must
crave
leave
to
use
these
terms
,
and
shall
explain
what
I
mean
by
them
.
By
the
actus
primus
of
Church-membership
,
I
mean
such
a
state
and
condition
of
a
person
as
makes
that
now
he
is
not
to
be
reckoned
and
looked
upon
by
the
Church
,
Pastors
or
Professours
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
without
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
as
a
stranger
and
alien
,
but
as
a
Brother
,
1
Cor.
5.
11
,
12.
And
consequently
may
and
ought
to
be
overseen
,
cared
for
,
and
fed
by
the
Pastours
and
Rulers
of
the
Church
,
as
a
part
of
the
flock
,
and
by
private
professours
dealt
with
in
duties
of
Christian
fellowship
according
to
their
and
his
capacitie
.
The
actus
secundus
of
Visible
Church-membership
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
fruitio
,
i.
e.
the
fruition
and
actuall
use
of
Church
priviledges
,
ordinanc●
▪
and
acts
of
outward
Christian
fellowship
:
This
distinction
is
of
necessary
consideration
in
this
controversie
.
For
it
is
certain
,
one
may
be
actually
a
member
of
the
Visible
Church
in
actu
primo
,
and
yet
not
actually
injoy
the
use
and
exercise
of
all
and
every
Church
priviledge
and
ordinance
,
whereunto
Church-membership
gives
him
a
right
in
habitu
:
Because
unto
the
fruition
of
the
actuall
exercise
of
some
priviledge
and
ordinance
there
may
be
required
an
especiall
condition
,
which
may
be
a
man
wanteth
through
some
physicall
incapacitie
,
or
some
morall
defect
.
As
under
the
Old
Testament
,
persons
that
were
undoubted
members
of
the
visible
Church
of
Israel
;
yet
might
for
some
legall
pollution
,
as
an
issue
of
blood
,
touching
of
a
dead
body
,
&c.
been
debarred
from
the
publick
Assemblies
of
the
Church
and
Sacrifices
for
a
time
,
untill
they
were
cleansed
from
the
pollution
according
to
order
instituted
by
God
:
So
also
one
who
is
an
acknowledged
member
of
the
Visible
Church
,
being
overtaken
with
a
scandalous
fault
,
and
not
carrying
himself
obstinatly
,
but
submitting
himself
,
may
be
kept
from
the
actuall
exercise
and
use
of
some
Ordinances
,
untill
the
scandall
be
sufficiently
removed
,
yet
still
,
as
is
acknowledged
on
all
hands
,
continue
a
Church-member
in
actu
primo
;
and
it
hath
been
constantly
held
by
Orthodox
Divines
,
untill
Anabaptists
arose
,
that
Children
under
the
Old
Test
▪
being
born
in
the
Church
,
were
then
,
and
now
being
born
in
the
Christian
Church
are
,
even
while
under
the
years
of
discretion
,
members
of
the
Visible
Church
.
Although
neither
then
they
were
,
nor
now
are
capable
of
actuall
use
and
exercise
of
all
Church-priviledges
and
Ordinances
.
Therefore
it
is
one
thing
to
enquire
what
is
requisite
to
constitute
one
capable
of
Church-membership
simpliciter
and
in
actu
primo
;
and
another
to
enquire
what
is
requisite
to
make
one
immediatly
capable
of
actuall
use
and
exercise
of
all
and
every
Church-priviledge
and
Ordinance
whereunto
Church-membership
doth
entitle
him
.
section
10
3.
Consider
:
we
must
difference
between
that
which
is
required
of
a
man
,
by
way
of
duty
in
foro
Dei
,
that
he
may
adjoyn
himself
unto
Church-communion
,
and
participate
Ordinances
in
such
a
manner
as
is
necessary
for
his
own
salvation
,
and
approving
himself
to
God
:
and
that
which
is
required
of
him
by
way
of
qualification
in
foro
Ecclesiastico
,
that
the
Church
may
lawfully
and
orderly
admit
him
to
their
externall
communion
,
and
thereafter
respect
,
account
,
and
deal
with
him
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
amongst
these
that
are
within
.
The
reason
of
this
distinction
is
clear
,
because
the
duty
of
a
man
that
will
so
adjoyn
himself
into
the
communion
of
the
Church
as
is
requisite
for
salvation
,
and
for
approving
himself
therein
to
God
,
doth
,
no
doubt
,
reach
formally
and
directly
the
inward
man
,
the
frame
and
acting
thereof
:
But
the
qualification
requisite
in
the
Ecclesiastick
Court
whereupon
the
Church
is
to
proceed
in
admitting
or
acknowledging
men
Church-members
,
doth
consist
(
formally
and
directly
,
at
least
)
only
in
somewhat
outward
and
apparent
to
men
:
For
it
is
a
sure
rule
,
de
occultis
non
iudicat
Ecclesia
,
as
is
confessed
by
Hooker
,
Survey
,
Part.
1.
c.
2.
pag.
15.
speaking
of
the
same
purpose
,
and
by
Mr.
Lockier
himself
,
pag.
55.
section
11
4.
Consider
:
There
is
an
holinesse
relative
or
adherent
,
and
an
holinesse
absolute
and
inherent
.
The
holinesse
relative
and
adherent
consisteth
in
the
separation
of
a
thing
from
a
common
use
,
and
dedication
of
it
unto
some
holy
use
or
end
.
Holinesse
absolute
or
inherent
consisteth
in
qualities
or
actions
of
a
person
agreeable
to
the
Law
of
GOD.
In
the
former
way
,
the
stones
of
which
the
Temple
was
built
are
called
stones
of
holinesse
,
Lam.
4.
1.
So
the
Temple
it self
,
the
Vessels
consecrated
to
the
Worship
of
God
,
the
City
of
Jerusalem
,
are
called
holy
.
In
like
manner
persons
in
a
speciall
way
set
apart
for
the
Worship
of
God
,
as
the
Priests
and
Levites
,
and
especially
the
High
Priest
,
are
called
holy
.
In
like
manner
the
whole
People
of
Israel
are
said
to
be
holy
,
Deut.
33.
and
to
be
sanctified
by
God
,
Exod.
31.
13.
Lev.
8.
8.
and
21.
8.
and
22.
32.
Because
,
to
wit
,
God
by
entering
in
Covenant
with
them
,
had
separated
them
from
other
people
,
and
Adopted
them
to
be
a
peculiar
People
for
himself
:
in
the
same
sense
,
1
Cor.
7.
14.
The
Children
born
of
one
Parent
at
least
a
beleever
,
i.
e.
a
Professour
of
Christian
Religion
are
called
holy
,
because
they
are
comprehended
in
the
Covenant
made
with
,
and
imbraced
by
the
Parents
for
themselves
and
theirs
:
and
so
are
to
be
esteemed
as
among
Christians
separated
from
prophane
people
,
and
dedicated
to
God
.
Again
,
holinesse
is
either
inward
and
true
,
which
consisteth
in
the
inward
renovation
of
the
soul
,
faith
,
hope
,
love
and
other
supernaturall
habites
and
their
elicite
acts
:
Or
externall
,
which
consisteth
in
the
Profession
of
the
true
and
Orthodox
Religion
,
and
a
conversation
,
so
far
as
comes
under
mens
knowledge
,
ordered
according
to
the
rule
of
Gods
Commands
,
as
is
competent
to
humane
weaknesse
,
i.
e.
without
scandall
,
at
least
,
contumacy
and
obstinacy
in
some
given
scandall
,
and
comprehendeth
also
in
it
that
holinesse
relative
and
of
dedication
.
Further
it
is
worthy
diligent
observation
here
,
that
when
it
is
said
the
Church
is
a
societie
of
visible
saints
,
this
may
be
understood
in
a
double
sense
;
for
the
Epithete
[
visible
]
may
either
be
taken
as
a
note
signifying
not
the
nature
of
the
form
which
gives
the
denomination
of
Saints
or
holy
:
but
an
adjunct
thereof
,
viz.
the
notoreitie
and
manifestation
of
it
before
men
.
In
which
sense
if
it
be
taken
in
that
description
,
visible
Saints
are
such
as
by
outward
,
manifest
and
evident
signes
and
tokens
are
perceived
and
acknowledged
to
be
endued
with
true
inward
holinesse
,
and
grace
of
regeneration
.
Or
it
may
be
taken
as
a
note
signifying
the
very
nature
and
kind
of
the
form
,
i.
e.
holinesse
which
giveth
that
denomination
.
In
which
sense
if
it
may
be
taken
,
then
men
are
said
to
be
visible
Saints
,
in
so
far
as
they
are
adorned
with
externall
holinesse
,
although
abstract
from
that
internall
and
true
grace
of
regeneration
.
section
12
The
state
of
the
Controversie
then
lyeth
in
this
,
to
expresse
it
as
plainly
as
I
may
,
what
is
requisite
in
a
person
as
the
necessary
qualification
in
the
Ecclesiastick
Court
,
whereupon
he
is
to
be
received
or
acknowledged
as
a
member
of
the
Visible
Church
,
and
is
to
be
accounted
as
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
among
these
that
are
without
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
among
those
that
are
within
,
and
so
over
whom
the
Pastors
and
Rulers
of
the
Church
should
watch
,
and
care
to
feed
him
by
the
Ordinances
of
Christ
,
according
to
his
capacity
,
and
to
whom
private
Christians
ought
to
perform
duties
of
Christian
communion
according
to
their
stations
?
viz.
whether
reall
,
internall
grace
of
regeneration
,
repentance
toward
God
,
and
faith
in
Jesus
Christ
:
at
least
such
evident
signs
thereof
,
manifested
and
approven
upon
acurate
examination
and
triall
,
as
is
a
sufficient
ground
whereupon
the
Church
may
and
ought
to
esteem
and
judge
the
person
truly
gracious
,
regenerate
and
endued
with
true
saving
faith
and
repentance
;
in
a
word
,
a
true
inward
Saint
,
or
if
somewhat
else
.
section
13
As
for
the
Tenet
of
the
Independent
Brethren
,
all
of
them
speak
not
the
same
way
.
Mr.
Hooker
,
Survey
part.
1.
c.
2.
pag.
20
,
21.
confesseth
that
the
expressions
of
some
of
his
Brethren
,
as
well
as
those
of
the
Separation
,
are
somewhat
narrow
at
the
first
sight
,
and
seem
to
require
exactnesse
of
the
highest
strain
,
and
so
speaks
for
a
candide
interpretation
of
them
,
to
wit
,
that
when
such
Phrases
of
theirs
occurre
upon
this
Subject
,
as
these
:
Onely
the
Saints
,
faithfull
,
called
and
sanctified
,
are
to
be
members
of
the
Congregation
:
such
a
construction
as
this
be
put
upon
these
words
:
persons
visibly
,
externally
such
to
the
judgement
of
charity
,
not
alwayes
really
and
internally
such
,
by
the
powerfull
impression
of
Gods
free
grace
.
Certainly
some
of
them
have
so
roundly
affirmed
that
none
should
be
acknowledged
members
of
the
visible
Church
,
but
such
as
are
true
internall
Saints
,
that
hardly
can
such
a
construction
be
put
upon
their
words
.
See
D.
Holmes
and
Mr.
Barclets
expressions
set
down
by
Daniel
Cawdry
in
his
Schem
of
contradictions
in
the
Independent
way
,
n.
17.
And
Mr.
Lockiers
expressions
of
this
purpose
along
his
Lecture
can
as
hardly
suffer
such
a
construction
.
Others
of
them
indeed
have
spoken
more
warily
and
in
a
lower
strain
,
as
Mr.
Hooker
himself
,
stating
the
Question
,
p.
1.
pag.
15.
tells
us
persons
who
,
may
be
,
are
hypocrites
inwardly
;
yet
if
their
conversations
and
expressions
be
such
,
that
we
cannot
but
conclude
in
charity
,
there
may
be
and
is
some
spirituall
good
in
them
,
we
say
and
hope
,
and
are
bound
to
conceive
they
are
Saints
;
these
are
fit
mater
of
a
Visible
Church
.
Only
it
is
to
be
observed
that
it
cannot
be
well
discerned
by
his
words
,
whether
he
meaneth
a
[
](A66932-e18650-b)*
*
By
a
positive
judgement
,
wee
meane
the
elicting
of
an
act
of
the
understanding
,
whereby
we
affirme
the
man
to
be
such
:
and
by
a
negative
judgement
,
the
abstaining
from
affirmation
of
the
contrarie
.
negative
judgment
of
charity
,
or
a
positive
:
his
words
,
as
to
this
,
are
so
wavering
and
fluctuating
,
and
that
very
remarkably
,
pag.
14.
end
,
and
15.
begin
.
he
speaketh
of
the
mater
thus
:
So
far
as
rationall
charity
directed
by
rule
from
the
Word
,
a
man
can
not
but
conclude
that
there
may
be
some
seeds
of
some
spiritual
work
of
grace
in
the
heart
.
Here
if
we
look
at
these
words
,
A
man
can
not
but
conclude
,
one
would
think
that
a
positive
judgement
were
intended
:
for
that
expression
doth
import
a
necessity
of
elicting
positively
an
act
of
judgement
affirming
of
the
subject
,
that
form
touching
which
the
Question
is
.
But
the
next
word
which
is
but
a
may
be
(
nothing
being
more
said
there
,
before
he
concludeth
the
description
of
Visible
Saints
)
seemeth
to
cast
down
that
and
to
import
lesse
.
Then
a
little
after
he
expresseth
clearly
a
positive
judgement
:
we
say
and
hope
,
and
are
bound
to
conceive
they
are
Saints
.
Again
in
propounding
the
state
of
the
Question
,
the
mater
is
involved
in
a
cloud
:
We
cannot
conclude
but
in
charity
there
may
be
and
is
some
spirituall
good
in
them
,
&c.
If
we
look
at
that
,
we
cannot
conclude
but
,
&c.
one
would
think
only
a
negative
judgment
were
intended
:
for
these
words
import
no
more
but
a
necessity
of
abstaining
from
an
act
of
judgment
,
whereby
the
form
in
Question
is
denyed
of
the
subject
,
or
the
contrair
thereunto
affirmed
.
But
when
it
is
added
,
there
may
be
and
is
,
&c
,
this
seems
to
speak
for
a
positive
.
Before
it
was
,
we
cannot
but
conclude
;
and
therewith
,
there
may
be
,
only
.
Now
it
is
,
we
cannot
conclude
but
:
and
herewith
there
may
be
and
is
.
I
verily
think
the
godly
man
has
been
at
a
puzzle
in
his
conceptions
about
the
mater
.
Of
all
the
Brethren
of
the
Independent
way
,
whose
Writings
I
have
had
occasion
to
see
,
Mr.
Nortoun
in
his
Answer
to
Gulliel
.
Apoll.
his
Questions
are
most
m●derate
,
and
come
nearest
to
the
truth
.
In
many
particulars
he
cometh
below
that
which
is
required
by
most
part
of
all
others
of
that
way
,
particularly
in
that
expresly
he
asserteth
that
it
is
not
a
positive
judgement
,
but
only
negative
,
that
we
are
to
have
of
the
grace
of
Church-members
,
c.
1.
that
we
are
not
positively
to
judge
ill
of
them
.
section
14
But
not
to
insist
on
these
differences
:
this
in
generall
is
their
common
Tenet
,
that
only
such
can
be
taken
to
be
members
of
the
Visible
Church
,
whether
as
foundationalls
at
the
first
gathering
of
the
Church
,
or
as
additionalls
by
admission
into
fellowship
of
the
Church
;
as
may
and
ought
to
be
accompted
in
the
judgement
of
charity
true
heart-beleevers
,
having
reall
communion
with
Christ
,
and
that
upon
sufficient
evidences
given
thereof
.
1.
By
knowledge
in
the
Fundamentall
points
of
Religion
,
and
such
other
as
are
requisite
and
necessary
to
be
known
for
leading
a
life
without
scandal
.
2.
An
experimentall
work
of
Grace
upon
their
hearts
,
of
Repentance
towards
God
,
and
Faith
in
the
LORD
JESUS
CHRIST
.
3.
A
conversation
,
not
only
without
scandall
and
offence
before
men
(
indeed
Norton
goeth
no
further
)
but
also
without
neglect
of
any
known
duty
,
and
commission
of
any
known
ill
,
concerning
which
they
must
be
a
good
space
tryed
first
in
a
way
privat
:
if
the
Church
be
a
gathering
,
by
one
another
mutually
,
untill
they
be
mutually
satisfied
in
the
judgement
of
charity
touching
the
truth
of
the
grace
of
each
other
.
If
it
be
in
the
admission
of
additionall
members
,
the
triall
is
first
by
the
Ruling
Elder
or
Elders
,
both
by
way
of
diligent
enquiry
,
for
information
,
from
others
,
and
by
way
of
conference
with
,
and
examination
of
the
parties
themselves
.
Then
all
things
being
clear
and
satisfactory
to
the
Elder
,
the
person
being
propounded
to
the
Church
,
the
people
also
must
(
as
opportunity
may
serve
them
)
try
their
spirituall
condition
,
and
that
both
wayes
too
.
If
these
find
no
realitie
of
satisfaction
,
they
present
their
dissatisfaction
to
the
Elder
or
Elders
,
which
stayes
the
proceeding
for
the
present
.
But
if
satisfaction
hath
been
gotten
by
Elders
and
People
in
this
privat
way
,
then
the
persons
to
be
admitted
must
further
(
every
one
after
another
,
if
it
be
at
the
first
gathering
of
the
Church
)
make
,
first
a
publick
confession
of
their
knowledge
and
faith
in
the
grounds
of
Religion
:
then
a
declaration
of
the
experimentall
work
of
their
effectuall
vocation
.
1.
In
Repentance
from
dead
works
.
2.
In
their
unfeigned
faith
towards
the
Lord
Jesus
:
and
then
must
produce
,
if
required
,
a
testimony
of
their
blamelesse
conversation
.
For
a
testimony
to
my
faithfulnesse
in
this
representation
of
their
Doctrine
,
I
refer
the
Reader
to
these
on
the
Margent
[
](A66932-e18920-b)*
*
Hookers
Survey
,
p.
1.
c.
2.
pag.
14
,
15
,
24
,
25.
p.
3.
cap.
3.
pag.
4
,
●
.
Brief
Narrat
.
of
the
pract.
of
the
Churches
of
N.
E.
pa.
1
,
2
,
8
,
9.
Mr.
Cottons
way
,
cap.
3.
sect.
2.
pag.
54
,
55.
sect.
3.
pag.
56
,
57
,
58.
.
So
in
a
word
their
Doctrine
in
this
point
is
,
that
none
are
to
be
received
members
into
externall
fellowship
of
the
Visible
Church
,
but
such
as
are
already
true
heart-converts
indued
with
saving
grace
,
and
having
reall
internall
fellowship
with
Christ
,
in
the
judgement
of
charity
grounded
upon
such
triall
and
evidences
,
as
we
have
heard
.
section
15
As
for
our
judgement
in
the
controversie
(
I
mean
of
the
Church
of
Scotland
at
which
the
adversaries
,
especially
this
with
whom
we
have
to
do
,
mainly
hath
an
eye
.
Albeit
we
know
no
Protestant
Church
in
the
world
,
differing
from
us
in
this
,
but
the
Independents
)
scarcely
shall
you
find
any
of
our
adversaries
directly
make
a
proposall
of
it
what
it
is
:
but
for
the
most
part
,
as
they
give
intimations
thereof
here
and
there
,
would
bear
men
in
hand
that
we
do
allow
any
whosoever
professe
the
Christian
faith
,
although
their
lives
and
conversations
were
never
so
wicked
and
prophane
,
to
be
fit
matter
and
members
of
the
Visible
Church
.
Which
is
,
I
must
say
,
much
want
of
ingenuitie
in
them
,
and
great
injurie
done
to
us
,
as
will
appear
shortly
.
So
Mr.
Lockier
along
this
Peece
intimating
our
Doctrine
speaks
alwayes
of
persons
meerly
professing
the
things
of
God
.
But
I
wonder
much
how
that
did
fall
from
the
Pen
of
Reverend
Mr.
Hooker
,
speaking
of
our
judgement
,
Surv.
p.
1.
c.
2.
pag.
20.
The
pinch
of
the
difference
lyeth
in
this
,
whether
such
as
walk
in
a
way
of
prophanenesse
,
or
remain
pertinaciously
obstinate
in
some
wickednesse
,
though
otherwayes
professing
and
practising
the
things
of
the
Gospel
,
have
any
allowance
from
Christ
,
or
may
be
accounted
fit
mater
to
constitute
a
Church
:
this
is
that
which
is
controverted
and
should
have
been
evicted
by
Argument
,
he
is
speaking
to
Mr.
Rutherfurd
.
Good
Mr.
Hooker
,
where
did
you
ever
read
such
an
assertion
as
this
in
Mr.
Rutherfurd
,
or
any
of
ours
?
I
need
not
stay
upon
vindicating
Mr.
Rutherfurd
in
this
:
he
will
do
it
ere
long
himself
.
I
shall
only
plainly
propound
our
Judgment
upon
the
Question
,
in
these
two
Conclusions
.
section
16
1.
Conclus
.
True
,
heart
conversion
,
regeneration
,
sanctificati●…
inward
saving
grace
in
reality
of
existence
,
or
conceived
at
〈…〉
to
be
in
the
judgement
of
charitie
,
is
not
requisite
as
the
qualification
necessary
,
in
the
Ecclesiastick
Court
,
in
order
to
admitting
persons
to
be
members
of
the
Visible
Church
.
Or
thus
,
to
the
same
purpose
,
it
is
not
necessary
nor
requisite
,
to
the
effect
that
persons
be
accounted
fit
mater
of
the
Visible
Church
,
that
they
be
such
as
upon
tryall
and
approven
evidences
,
may
and
ought
to
be
conceived
,
in
the
judgement
of
charity
,
by
the
Church
,
already
inwardly
regenerate
,
sanctified
,
taken
into
reall
fellowship
with
Christ
.
And
therefore
we
judge
it
altogether
unwarrantable
to
put
such
as
are
desirous
of
the
externall
fellowship
of
the
Visible
Church
,
to
such
tryalls
touching
the
work
of
saving
grace
in
their
hearts
,
in
order
to
admitting
into
Church-fellowship
,
and
as
antecedently
necessary
thereunto
,
as
is
tanght
and
practised
by
Independents
,
and
set
down
summarly
here
a
little
before
.
section
17
2.
Conclus
.
A
serious
,
sober
outward
profession
of
the
faith
and
true
Christian
Religion
,
together
with
a
serious
profession
of
forsaking
former
sinfull
courses
,
(
if
the
person
be
one
coming
out
of
heathenisme
or
some
false
Religion
)
or
an
outward
conversation
free
of
scandall
,
at
least
,
accompanied
with
obstinacy
(
if
he
hath
been
a
Christian
in
Profession
before
)
and
a
serious
Profession
of
subjection
unto
the
Ordinances
of
Christ
:
A
serious
profession
of
these
things
,
I
say
,
as
such
,
considered
abstractly
(
abstractione
simplici
)
from
the
work
of
inward
saving
grace
and
heart-conversion
by
true
Repentance
and
Faith
,
is
sufficient
qualification
in
the
Ecclesiastick
Court
to
constitute
a
person
fit
mater
to
be
received
as
a
member
of
the
Visible
Church
,
and
accounted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
amongst
these
that
are
within
.
If
it
be
asked
what
I
mean
by
a
serious
profession
?
I
Ans.
Such
a
profession
as
hath
in
it
at
least
a
morall
sincerity
(
as
practick
Divines
are
wont
to
distinguish
)
tho
haply
not
alwayes
a
supernaturall
sinceritie
,
i.
e.
(
that
I
may
speak
more
plainly
)
which
is
not
openly
and
discernably
simulate
,
histrionick
,
scenicall
,
and
hypocriticall
in
that
hypocrisie
which
is
grosse
:
but
all
circumstances
being
considered
,
by
which
ingenuity
is
estimate
amongst
men
,
giving
credit
one
to
another
,
there
appears
no
reason
why
the
man
may
not
and
ought
not
to
be
esteemed
,
as
to
the
mater
,
to
think
and
purpose
as
he
speaketh
from
whatsoever
habituall
principle
it
proceedeth
,
whether
,
viz.
of
saving
grace
and
faith
,
or
of
faith
historicall
,
and
conviction
wro●…
by
some
common
operation
of
the
Spirit
.
A
man
that
hath
such
a
profession
as
this
and
desireth
Church-communion
,
I
say
,
the
Church
ought
to
receive
him
as
a
member
.
And
albeit
I
deny
not
but
where
there
is
just
or
probable
ground
of
suspition
that
the
profession
hath
simulation
and
fraudulent
dealing
under
it
,
as
in
one
new
come
from
a
hereticall
Re●igion
,
or
who
has
been
before
a
persecutor
of
the
faith
and
professours
thereof
;
there
may
be
a
delay
in
prudencie
and
time
taken
to
try
and
prove
if
he
dealeth
seriously
and
ingenuously
:
but
that
tryall
must
not
be
to
cognosce
upon
the
truth
of
the
work
of
saving
grace
in
the
heart
.
Pastours
indeed
ought
wisely
and
diligently
try
and
acquaint
themselves
,
as
far
as
they
can
,
with
the
spirituall
state
of
all
the
members
of
their
flock
,
that
they
may
the
better
know
to
divide
the
Word
of
God
aright
,
giving
to
every
one
their
suitable
portion
,
that
beginners
may
be
promoved
in
the
grace
of
Christ
,
and
such
as
are
yet
in
a
naturall
state
may
be
awakened
to
slee
from
the
wrath
to
come
.
But
I
utterly
deny
that
such
a
tryall
of
persons
touching
the
truth
of
the
work
of
grace
in
their
hearts
is
antecedently
and
in
order
to
their
admission
necessary
,
and
in
duty
incumbent
to
the
Church
that
is
to
admit
them
.
section
18
Having
thus
stated
the
Question
,
and
bounded
the
differences
about
it
;
it
would
follow
that
we
should
in
the
next
place
bring
Arguments
to
confirm
what
we
hold
for
truth
,
and
to
refute
the
contrary
.
Which
method
we
would
have
followed
were
we
not
upon
the
examination
of
a
particular
Peece
of
an
adversary
,
whose
method
we
resolve
to
trace
step
for
step
.
Therefore
proceeds
now
to
consider
his
Arguments
what
force
they
have
to
confirm
his
,
or
infringe
our
Doctrine
.
Afterward
having
considered
what
Objections
he
brings
against
himself
as
ours
,
and
his
answers
to
the
same
,
we
shall
adde
some
such
other
Arguments
as
may
be
satisfactory
to
Readers
,
and
the
Author
may
,
if
he
think
fit
,
take
to
his
consideration
.
SECTION
III.
Mr.
Lockyers
first
Classe
of
Arguments
,
viz.
Texts
of
SCRIPTURE
,
Act.
9.
26.
Act.
2.
47.
Heb.
3.
5
,
6.
brought
as
directly
holding
forth
his
Doctrine
,
answered
.
section
1
HIs
Arguments
are
of
four
Classes
.
1.
Some
Texts
of
Scripture
as
directly
holding
forth
his
Doctrine
.
2.
Some
others
holding
forth
hints
and
shadows
of
it
:
3.
An
induction
of
instances
of
particular
Churches
,
mentioned
in
Scripture
,
as
so
constitute
.
4.
Some
reasons
.
We
shall
take
them
into
consideration
in
so
many
Sections
according
to
their
order
in
the
Author
.
section
2
To
his
Texts
of
Scripture
he
is
pleased
to
preface
with
this
confident
expression
.
That
ye
may
know
how
richly
the
Scripture
consents
to
this
:
To
which
we
say
no
more
but
that
,
it
is
most
suteable
to
sound
a
triumph
after
the
victory
:
And
so
comes
to
his
first
Text
,
Acts
9.
26.
And
when
Saul
was
come
to
Jerusalem
he
assayes
to
joyn
himself
to
the
Disciples
,
but
they
were
all
afraid
of
him
,
and
beleeved
not
that
he
was
a
Disciple
.
On
which
place
,
he
,
for
effecting
his
purpose
from
it
,
commenteth
thus
:
First
in
a
parenthesis
,
he
supposeth
that
the
Disciples
carriage
here
towards
Paul
proceeded
from
light
and
conscience
,
and
tendernesse
in
this
mater
,
viz.
of
admitting
members
into
their
Visible
Church-communion
:
and
makes
a
note
upon
that
particle
all
,
that
they
were
a
homogeneall
body
under
the
same
light
,
&c.
in
the
mater
.
Then
addeth
,
What
did
they
fear
?
That
he
did
not
make
profession
of
Christianity
?
Why
,
now
he
tendered
himself
to
do
it
:
wHY
should
they
have
denyed
him
now
if
bare
profession
had
been
enough
?
It
is
evident
they
feared
that
he
did
but
meerly
professe
,
and
that
they
should
take
in
an
heterogenerall
peece
;
one
that
had
but
the
outside
of
that
qualification
which
this
new
building
should
have
;
and
therefore
Barnabas
took
him
to
the
Apostles
,
and
declared
to
them
how
he
had
seen
the
Lord
in
the
way
,
and
used
all
means
to
satisfie
them
of
the
reality
of
Gods
work
upon
his
heart
.
And
upon
this
he
was
received
as
fit
mater
for
this
new
house
,
and
as
suteable
mater
to
that
which
was
already
in
the
building
.
section
3
Answ.
'T
is
a
wonder
to
me
,
and
I
professe
I
cannot
wonder
enough
that
any
judicious
and
learned
of
the
Independent
Brethren
should
ever
alledged
this
place
for
their
Tenet
in
this
Question
:
yet
not
only
our
Author
here
,
but
others
also
before
him
,
have
brought
it
to
that
purpose
.
But
I
have
observed
it
a
thing
incident
even
to
good
men
,
and
in
other
things
discerning
,
that
when
they
have
once
taken
up
an
opinion
in
mater
of
Religion
,
and
it
has
gotten
rooting
in
them
,
they
become
so
fond
in
love
with
their
own
conception
,
that
either
readily
they
will
even
bend
their
wits
to
straine
and
force
Scripture
to
speak
for
it
;
or
else
their
judgement
being
somewhat
vitiate
,
as
to
that
particular
,
with
affection
,
trowes
any
word
almost
speakes
clear
for
it
.
How
others
of
them
have
improven
this
place
,
I
stay
not
to
consider
:
but
to
what
Mr.
Lockier
hes
on
it
.
1.
He
supposeth
that
the
matter
between
Paul
and
the
Disciples
at
Jerusalem
,
was
about
admission
of
him
to
be
stated
a
member
of
that
Visible
Church
.
Now
where
appeareth
that
in
the
Text
?
You
'l
say
there
he
essayed
to
joyn
himself
to
the
Disciples
:
good
enough
,
forsooth
,
to
please
credulous
and
unstable
minds
.
The
simple
meaning
of
the
words
is
no
other
thing
but
that
he
assayed
to
be
familiarly
with
them
.
So
the
word
[
](A66932-e19570-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
afterward
,
c.
10.
v.
28.
Ye
know
that
it
is
unlawfull
for
a
man
that
is
a
Jew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
to
keep
company
or
familiarly
converse
with
,
or
come
unto
one
of
another
nation
.
'T
is
of
the
same
sense
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Joh.
4.
9.
But
besides
this
,
I
think
upon
this
supposition
made
by
Mr.
Lockier
,
and
other
Principles
of
his
was
concerning
the
Visible
Church
,
he
may
be
put
to
a
puzling
question
.
For
when
as
it
is
held
by
our
Brethren
,
that
th●…
is
no
Visible
Church
existing
,
but
a
particular
Congregation
;
I
would
ask
whether
Paul
had
been
a
Visible
Church-member
before
this
time
any
other
where
?
And
if
so
,
whether
he
did
now
cease
to
be
a
Visible
member
of
that
former
Church
,
and
so
of
all
Churches
,
by
suiting
to
be
a
member
of
the
Church
at
Jerusalem
,
untill
he
was
received
in
there
?
Then
when
he
removed
again
from
Jerusalem
,
whether
he
laid
down
his
membership
in
that
Church
?
Or
if
he
continued
standing
in
it
,
when
he
was
travelling
through
the
world
?
Then
if
he
laid
it
down
,
whether
he
behoved
to
be
stated
a
member
in
another
Visible
Church
,
and
then
in
another
,
according
as
he
removed
from
one
place
to
another
?
2.
Whereas
the
Author
sayes
that
the
Disciples
at
Jerusalem
their
carriage
toward
Paul
was
from
light
,
and
conscience
,
and
tendernesse
in
the
mater
of
the
constitution
of
the
Visible
Church
,
and
that
they
did
fear
they
should
take
in
a
heterogeneal
peece
,
is
evidently
a
bold
fiction
beside
the
Text
:
And
he
must
give
me
leave
to
doubt
if
he
spoke
that
in
good
sad-earnest
,
can
any
man
conceive
any
other
thing
to
be
meant
by
these
words
they
all
feared
him
,
but
this
:
that
when
as
he
had
before
been
a
violent
persecutor
of
Christians
,
they
apprehended
he
was
still
such
an
one
,
and
might
be
now
only
seeking
to
insinuate
himself
amongst
them
as
a
Wolfe
to
destroy
them
▪
That
they
feared
him
the
same
way
that
Ananias
did
,
v.
13
,
14
▪
of
this
same
Chap.
Will
any
man
,
I
say
,
that
reads
the
Story
,
when
he
comes
to
this
Passage
,
conceive
otherwayes
of
the
meaning
thereof
?
Nay
,
I
appeal
to
the
Authors
own
conscience
,
if
upon
serious
looking
again
upon
the
words
and
the
series
of
the
Story
,
himself
can
conceive
otherwise
of
it
.
Now
such
a
fear
as
this
,
and
that
light
,
conscience
,
and
tendernesse
in
the
mater
of
Church
constitution
are
very
different
things
.
As
for
his
Argumentative
questioning
,
What
did
they
fear
?
That
he
did
not
make
a
Profession
of
Christianity
?
Why
,
now
he
tendered
himself
to
do
it
,
—
but
it
is
evident
that
they
feared
he
did
but
meerly
professe
,
&c.
I
Ans.
'T
is
very
poor
and
unbeseeming
a
man
of
understanding
pretending
to
speak
seriously
:
I
say
,
that
was
not
it
they
feared
,
that
he
did
not
make
Profession
of
Christianity
:
nor
yet
that
,
that
he
did
but
meerly
professe
,
taking
meer
Profession
only
in
opposition
to
Profession
from
a
Principle
of
saving
grace
:
but
the
thing
they
feared
was
his
cruelty
,
which
they
had
seen
before
,
not
knowing
but
he
was
still
on
that
same
way
:
and
they
feared
his
professing
himself
a
Disciple
,
and
essaying
to
converse
familiarly
with
them
,
was
but
fraudulent
counterfeiting
to
get
advantage
to
execute
his
cruelty
.
And
Barnabas
his
bringing
him
to
the
Apostles
,
and
his
discourse
touching
the
Lords
dealing
with
him
(
wherein
I
confesse
there
is
so
much
,
as
might
sway
their
judgements
to
account
him
not
only
one
seriously
and
sine
dolo
malo
Professing
Christianity
:
but
also
a
truely
gracious
convert
,
yea
,
and
an
Apostle
of
Jesus
Christ
too
)
was
to
take
this
fear
out
of
their
hearts
,
that
they
might
without
apprehension
of
danger
converse
with
him
.
And
accordingly
when
the
effect
of
Barnabas
discourse
and
information
is
set
down
,
v.
28.
we
find
not
a
word
nor
a
hint
of
an
Ecclesiastick
admission
,
or
stating
him
into
Church-membership
:
But
this
is
said
,
he
was
with
them
coming
in
and
going
out
at
Jerusalem
,
i.
e.
he
was
daily
conversing
familiarly
with
them
.
I
need
say
no
more
to
this
Passage
,
but
shall
only
adde
this
:
Godly
men
would
be
more
tender
of
Scripture
then
to
use
or
rather
to
abuse
it
thus
;
by
shaping
conceptions
of
their
own
,
and
then
driving
them
into
it
by
force
.
Come
we
to
the
next
Text.
section
4
It
is
Act.
2.
47.
And
the
Lord
added
to
the
Church
dayly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
saved
,
eos
qui
salvi
fiebant
(
so
he
translateth
it
)
but
what
hence
to
his
purpose
?
He
added
to
the
Church
the
saved
,
those
which
were
out
of
harms-way
,
as
we
say
,
in
a
safe
and
sure
state
,
and
so
are
no
persons
,
but
such
who
have
received
the
sure
mercies
of
David
.
A
sinner
is
not
safe
nor
out
of
Gun-shot
till
indeed
in
Christ
.
And
this
is
the
mater
accepted
and
taken
in
to
build
withall
,
and
none
else
so
far
as
they
could
make
judgement
between
things
that
differed
.
After
this
he
concluds
by
a
dilemma
thus
:
Either
they
were
thus
strict
upon
their
own
will
and
so
not
to
be
followed
:
Or
else
by
divine
and
infallible
warrand
;
and
so
as
a
precedent
which
hath
the
force
of
a
precept
.
And
then
takes
occasion
to
anticipate
an
Objection
thus
:
And
this
is
over
and
above
a
plain
demonstration
of
the
possibilitie
of
the
precept
to
be
obeyed
,
which
taketh
off
that
Objection
,
't
were
well
,
Sir
,
if
〈◊〉
so
:
But
how
can
it
be
?
How
shall
we
do
it
?
Why
,
it
hath
been
〈◊〉
,
therefore
may
be
;
therefore
should
be
,
and
no
otherwise
.
section
5
Answ.
Here
are
involved
a
number
of
things
,
some
gratis
affirmed
,
some
evidently
false
.
1.
He
supposeth
all
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
already
and
antecedently
to
their
addition
to
the
Church
,
inwardly
delivered
and
translated
from
the
state
of
nature
and
sin
into
the
state
of
grace
,
and
begun
reall
union
by
faith
in
Christ
,
and
this
he
grounds
upon
the
Greek
participle
,
which
he
will
have
translated
the
saved
,
as
noting
a
thing
then
already
done
.
But
this
is
a
very
weak
ground
to
bear
up
that
supposition
.
Why
,
who
knoweth
not
that
oftentimes
in
the
Greek
Language
,
passive
participles
of
the
present
tense
are
used
in
the
signification
of
gerundive
names
:
So
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
may
be
well
rendered
servandi
,
such
as
were
to
be
saved
.
And
so
hath
Beza
and
the
old
Latine
Interpreters
rendered
it
,
qui
salvi
sierent
,
and
the
English
Translation
,
such
as
should
be
saved
;
and
so
the
word
doth
not
necessarily
import
,
as
the
Author
would
have
it
,
that
these
added
were
,
antecedently
to
their
addition
,
saved
by
the
begun
work
of
grace
in
them
(
tho
we
are
not
denying
but
it
might
been
so
with
them
)
and
that
under
that
consideration
,
and
upon
that
account
they
were
added
.
But
this
it
doth
import
,
that
they
were
such
as
God
by
the
decree
of
Election
had
appointed
to
be
saved
,
and
that
he
added
them
to
the
Church
as
the
means
whereby
they
were
to
be
actually
made
partakers
of
Salvation
,
as
Calvine
well
taketh
it
up
.
'T
is
true
,
the
Syriack
Interpreter
,
as
expounded
by
Tremel
.
hath
it
,
qui
salvi
fiebant
,
but
withall
he
hath
the
whole
place
thus
,
addebat
quotidie
eos
qui
salvi
fiebant
in
Ecclesia
,
i.
e.
such
as
were
saved
in
the
Church
.
2.
He
supposeth
that
this
Text
speaketh
of
Ecclesiastick
addition
of
members
,
in
foro
exteriori
,
in
the
outward
Court
;
by
the
Church
Rulers
,
or
them
,
and
the
Congregation
together
(
to
which
of
these
belongeth
this
Act
,
we
discusse
not
now
)
upon
outward
tryall
and
discerning
.
This
again
is
besides
the
Text
,
which
speaketh
not
one
word
of
this
,
I
mean
,
the
Churches
adding
or
admitting
;
but
of
Gods
adding
,
which
Interpreter●
expound
of
the
work
of
saving
grace
upon
their
hearts
,
co●…ng
and
drawing
them
effectually
to
Christ
:
and
distinguisheth
●…om
the
acts
of
the
outward
Ministry
upon
them
.
See
Calvin
.
in
locum
:
most
plainare
the
words
of
Eras
Sarcerius
in
Marlorat
.
dicit
Dominum
eos
addidisse
Ecclesiae
qui
salvi
fierent
;
perinde
enim
est
ac
si
diceret
Lucas
,
quos
non
addebat
Deus
,
etiamsi
se
ipsi
adderent
Ecclesiae
,
non
tamen
fiebant
salvi
.
So
Mr.
Lockiers
dilemma
falls
to
the
ground
,
having
no
ground
in
the
Text
to
subsist
on
.
It
supposeth
the
Text
to
be
speaking
of
an
Ecclesiastick
procedure
with
persons
,
upon
outward
triall
and
discerning
;
when
as
the
Text
is
speaking
of
no
such
thing
,
but
of
a
divine
efficiency
upon
persons
.
3.
He
supposeth
that
all
and
every
one
that
were
then
visibly
added
to
the
Church
,
and
none
else
were
added
but
such
as
were
translated
to
the
state
of
grace
,
partakers
of
the
sure
mercies
of
David
,
really
in
Christ
,
at
least
so
far
as
they
could
make
judgement
between
things
that
differed
:
But
first
,
I
ask
where
doth
he
find
,
or
how
will
he
make
out
of
the
Text
that
interpretation
,
so
far
as
they
could
make
judgement
,
&c.
and
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
must
not
be
understood
without
any
such
qualification
,
to
import
such
as
were
really
saved
.
I
think
this
,
in
divine
destination
,
is
that
indeed
is
meant
,
and
he
shall
never
instruct
from
the
Text
that
which
he
saith
.
2.
How
will
he
make
out
from
the
Text
,
that
all
and
every
one
that
were
by
Ecclesiastick
admission
added
to
the
Church
,
and
none
else
?
The
Text
indeed
saith
,
the
Lord
added
such
as
were
to
be
saved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Doeth
it
hence
follow
,
none
else
were
by
Ecclesiastick
admission
added
to
the
Church
?
The
Author
must
give
us
leave
not
to
believe
every
thing
upon
his
bare
Assertion
,
and
must
finde
out
new
Logick
ere
he
prove
that
consequence
;
so
then
we
see
not
how
this
Scripture
consenteth
to
this
point
of
Doctrine
:
the
simple
meaning
of
the
wods
being
thus
much
,
that
daily
the
Lord
was
by
his
effectuall
assisting
the
Ministry
of
the
Gospel
,
and
working
upon
the
hearts
of
men
,
bringing
such
as
he
had
a
purpose
to
save
unto
the
fellowship
of
the
Church
:
that
therein
,
as
the
ordinary
way
instituted
by
himself
,
they
might
be
led
on
to
the
participation
of
eternall
salvation
.
But
this
no
wayes
importeth
,
but
many
others
not
so
destinate
to
salvation
,
might
adjoin
themselves
,
and
be
by
Ecclesiastick
admission
received
into
the
outward
fellowship
of
the
Church
.
section
6
The
3d.
Text
is
Heb
,
3.
5
,
6.
And
Moses
verily
was
faithfull
in
all
his
house
,
as
a
servant
,
for
a
testimony
of
th●se
things
that
were
to
be
spoken
after
:
but
Christ
as
a
Sonne
over
his
own
house
whose
house
are
we
,
if
we
hold
fast
our
confidence
,
and
rejoicing
of
hope
firm
unto
the
end
.
Hereupon
the
Author
commenteth
thus
:
To
a
Church
of
the
Jews
this
is
spoken
,
who
did
apostatize
much
,
and
so
forsook
their
assemblings
,
and
so
their
exhorting
one
another
with
all
these
means
of
grace
and
life
,
which
God
hath
instituted
in
this
new
house
:
and
so
indeed
grew
worse
and
worse
,
till
at
last
they
came
as
the
rest
of
the
Jewish
Churches
,
to
nothing
.
As
long
,
saith
the
Apostle
,
as
ye
hold
fast
the
practice
and
power
of
what
you
profess
,
so
long
you
are
a
Church
:
but
when
you
let
go
this
,
you
unchurch
your selves
,
and
should
it
be
persued
upon
you
,
you
should
be
thrown
out
as
unhallowed
mater
:
but
if
others
,
which
should
do
it
,
will
not
do
it
,
the
Master
himself
,
who
is
faithfull
,
will
do
it
,
He
wil
cast
such
a
Church
wholly
off
,
which
thus
suffer
his
institution
to
be
corrupted
:
and
so
indeed
he
did
write
Loammi
upon
the
first
Churches
,
quickly
after
the
Apostles
time
,
for
this
thing
.
section
7
Ans.
If
this
be
not
to
force
Scripture
and
make
it
speak
what
men
please
,
I
know
not
what
else
is
.
Let
's
first
mark
some
groundlesse
Assertions
,
and
then
we
shall
come
to
the
main
point
of
our
Answer
.
1.
I
wonder
at
that
rash
assertion
in
the
close
of
this
,
and
so
indeed
did
he
write
Loammi
upon
the
first
Churches
,
quickly
after
the
Apostles
time
,
for
this
thing
.
What
?
and
were
the
first
Churches
so
soon
casten
off
by
Go●
,
as
no
Churches
?
What
divine
warrant
is
brought
for
this
Assertion
?
Sir
,
produce
the
Bill
of
Divorcement
given
to
them
from
the
Lord
.
And
was
there
never
a
Church
since
,
untill
they
were
erected
of
the
new
Independent
frame
and
model
?
Were
all
the
Christian
Churches
in
Asia
,
Africk
and
Europe
,
in
the
times
of
the
four
famous
Generall
Counsels
(
the
first
whereof
was
about
three
hundred
years
after
the
Apostles
time
)
now
no
Churches
at
all
?
Here
indeed
look
out
the
Donatists
,
ubi
cubas
in
meridie
,
especially
if
we
'll
consider
upon
what
account
the
Author
unchurches
them
,
because
forsooth
they
admitted
members
into
their
fellowship
which
were
not
true
Converts
,
partakers
of
the
sure
mercies
of
David
,
&c.
this
is
very
Donatism
in
grain
.
2.
The
Author
supposeth
that
the
Apostle
here
is
speaking
to
a
Church
of
the
Jews
,
i.
e.
to
one
particular
Congregation
,
distinct
from
all
the
rest
of
the
Jewish
Churches
.
This
is
but
a
bare
Assertion
without
any
proof
or
semblance
of
proof
joined
with
it
.
We
know
that
some
of
the
Learned
Interpreters
take
this
Epistle
to
have
been
written
not
to
any
particular
Church
or
Congregation
,
but
to
the
whole
multitude
of
the
Jews
professing
Christian
Religion
,
scattered
abroad
through
the
world
,
as
were
the
Epistles
of
James
and
Peter
;
and
have
for
them
an
argument
not
improbable
from
that
2.
Epist.
of
Peter
,
c.
3.
v.
15.
'T
is
true
that
others
think
otherwayes
upon
consideration
of
what
we
read
,
Heb.
13.
19.
where
the
divine
Author
desires
them
he
writes
to
,
to
pray
for
him
,
that
he
might
be
restored
the
sooner
to
them
,
which
seemeth
to
import
a
more
limited
compasse
then
the
whole
dispersion
.
But
granting
this
that
it
was
not
written
to
all
the
Jews
,
why
might
it
not
be
written
to
all
the
Christian
Jews
that
were
in
Palestina
and
Judaea
.
Most
part
Interpreters
take
it
so
,
but
that
it
was
written
to
one
single
Congregation
of
the
Jews
,
as
Mr.
Lockier
would
have
it
,
who
will
believe
upon
his
bare
word
?
3.
He
seems
to
suppose
a
clear
untruth
of
these
to
whom
the
Apostle
speaketh
,
viz.
that
they
did
apostatize
much
,
forsook
their
Assemblies
,
their
mutuall
exhorting
with
all
the
means
of
grace
and
life
:
Indeed
the
Apostle
warneth
them
to
take
heed
of
these
things
,
and
speaks
of
some
that
did
so
;
but
as
for
them
he
writeth
unto
,
he
layeth
no
such
thing
to
their
charge
as
done
by
them
,
but
giveth
testimony
to
the
contrair
,
c.
6.
v.
9
,
10.
cap.
10.
v.
32
,
33
,
34
,
39.
4.
The
maine
mistake
&
groundlesse
supposition
here
is
this
,
that
when
the
Apostle
saith
,
whose
house
ye
are
if
ye
hold
fast
,
&c.
he
meaneth
this
of
an
outward
Visible
Church-state
.
So
long
saith
he
,
as
ye
hold
fast
,
&c.
so
long
ye
are
a
Church
(
he
meaneth
a
stated
Visible
Church
)
but
when
you
let
go
,
&c.
you
un-Church
your selves
,
&c.
And
so
,
as
we
see
,
will
have
the
words
to
involve
a
threatning
of
losing
that
visible
Church-state
,
upon
failing
of
performance
of
that
which
is
urged
,
viz.
holding
fast
the
confidence
,
&c.
contrary
to
the
current
of
all
Orthodox
Interpreters
[
](A66932-e20640-b)*
*
See
Pareus
,
Hyper.
&
others
in
Morlor●t
.
Excellent
is
Mr.
Dav.
Dickson
(
a
man
of
exercised
senses
in
the
Word
of
God
)
his
opening
of
these
words
N.
3.
He
(
the
Apostle
)
addeth
a
condition
if
we
hold
fast
.
&c.
i.
e.
If
we
continue
stedfast
,
inward
ly
gripping
the
promised
glory
by
hop●
;
&
outwardly
avowing
,
by
confession
,
CHRISTS
Truth
.
Whereby
he
neither
importeth
the
possibilitie
of
finall
apostacy
of
the
Saints
,
nor
mindeth
to
weaken
the
confidence
of
Believers
,
more
then
he
doubteth
of
his
own
perseverance
,
or
mindeth
to
weaken
his
own
faith
,
—
but
writing
to
the
number
of
the
visible
Church
,
he
putteth
a
difference
between
true
believers
who
do
indeed
persevere
:
and
time-servers
,
who
do
not
persev●re
,
to
whom
he
doth
not
grant
for
the
present
,
the
priviledge
of
being
the
house
of
God
.
And
then
he
hath
this
2d.
Doct.
such
as
shall
make
defection
finall
are
not
a
part
of
Gods
house
for
the
present
;
howsoever
they
be
esteemed
.
I
believe
any
judicious
Reader
will
see
this
Interpretation
somewhat
more
genuine
then
that
of
Mr.
Lockiers
.
,
who
expone
that
whose
house
ye
are
,
of
the
state
of
grace
and
spirituall
communion
with
Christ
,
proper
to
the
Mysticall
Invisible
Church
,
in
regard
of
which
Christ
dwells
in
the
heart
by
faith
:
and
consequently
conceive
not
the
context
of
the
verse
to
import
a
turning
of
them
out
of
one
state
which
now
they
were
in
,
into
another
estate
,
upon
non-performance
of
that
duty
which
is
required
:
But
to
intimate
that
the
non-performance
thereof
would
discover
that
they
were
not
in
that
state
which
they
professed
themselves
,
and
seemed
to
others
to
be
in
.
And
I
prove
that
it
is
to
be
Interpreted
thus
,
and
not
as
Mr.
Lockier
will
have
it
.
The
Apostle
meaneth
the
same
here
,
whose
house
ye
are
,
&c.
which
he
saith
v.
14.
We
are
partakers
of
Christ
if
we
hold
fast
the
beginning
of
our
confidence
,
&c.
So
Interpreters
agree
that
one
and
the
same
thing
is
said
in
both
verses
,
and
the
very
purpose
it self
evidenceth
so
much
.
But
now
is
partaking
of
Christ
nothing
else
but
to
be
in
a
Visible
Church
state
?
Yea
for
confirmation
let
it
be
observed
that
the
Apostle
saith
not
whose
house
ye
are
,
but
we
are
,
so
that
he
speaks
of
some
what
under
the
metaphor
of
house
which
he
supposeth
common
to
him
and
them
together
.
What
was
this
?
Visible
Church-member-ship
of
a
certain
(
we
are
not
told
where
residing
)
particular
congregation
of
Jewes
?
Mr.
Lockier
hes
not
heeded
this
,
or
has
purposely
passed
it
over
.
5.
There
seemeth
to
me
in
Mr.
Lockiers
words
here
somewhat
very
like
the
Arminian
apostacy
of
Saints
,
while
you
hold
fast
(
saith
he
)
the
practice
and
power
of
what
you
professe
,
and
when
you
let
it
go
,
&c.
is
he
indeed
of
this
judgement
,
that
men
may
have
the
practice
and
power
of
godlinesse
,
and
afterward
let
it
go
?
If
he
say
,
he
meaneth
of
such
as
have
had
it
,
so
far
as
men
could
judge
,
&c.
well
,
this
qualification
,
if
in
any
place
,
should
have
been
mentioned
here
,
where
without
it
,
there
might
be
so
readily
an
apprehension
of
apostacy
from
true
grace
.
But
tell
me
,
doth
the
Apostle
when
he
saith
,
if
ye
hold
fast
the
confidence
,
and
the
rejoicing
of
hope
firm
unto
the
end
,
mean
thus
;
if
ye
have
and
hold
fast
these
things
so
far
as
men
can
judge
?
What
vestigium
of
this
appeareth
in
the
Text
?
Nay
is
not
the
Apostle
in
that
whole
Chapter
speaking
of
grace
to
be
performed
and
held
fast
in
veritati
rei
[
](A66932-e20900-b)*
*
Which
if
he
wil
have
to
be
the
requisite
qualification
of
the
matter
of
of
the
visible
Church
,
in
the
Ecclesiastick
Court
,
he
may
as
soon
get
a
Visible
Church
,
as
a
new
World
in
the
Moon
,
or
Mr
Mores
Vtopia
.
,
in
very
deed
?
Was
there
ever
any
Interpreter
that
expoundeth
him
otherwise
.
SECTION
IV.
The
Authors
Texts
which
he
calls
hints
and
shadows
of
his
Doctrine
.
section
1
THe
first
is
,
Mat.
16.
on
which
place
the
Author
,
thus
:
note
these
things
.
1.
That
Christ
doth
not
speak
here
of
the
Invisible
Church
:
For
he
speaks
of
the
power
of
the
keyes
,
binding
and
loosing
on
earth
;
the
Invisible
Church
is
the
greatest
part
in
heaven
;
and
they
which
are
in
earth
,
considered
as
one
with
them
,
as
one
intire
universall
Body
whereof
Christ
is
the
Head
,
are
not
capable
of
Visible
,
and
limited
Discipline
;
therefore
I
judge
we
are
to
gather
from
Christs
Words
,
that
he
speaks
,
by
way
of
anticipation
,
of
that
visible
order
which
he
did
purpose
to
institute
,
after
his
departure
,
by
his
Apostles
,
whereof
Peter
was
one
.
2.
Observe
of
what
mater
he
saith
this
building
should
be
,
viz.
of
such
as
have
a
faith
which
flesh
and
bloud
cannot
reveal
,
and
to
a
body
thus
constitute
is
the
power
of
the
keyes
,
and
both
these
represented
and
personated
to
us
in
Peter
.
I
do
not
find
the
learned
and
Orthodox
of
latter
times
apply
this
place
to
the
Invisible
Church
,
and
I
think
I
am
not
then
a
forcer
of
the
Scripture
in
the
sense
I
gave
of
it
.
section
2
Answer
.
I
wonder
much
how
this
has
fallen
from
the
Authors
mouth
,
and
Pen
,
that
he
saith
he
doth
not
find
the
learned
and
Orthodox
of
latter
times
to
apply
this
place
to
the
Invisible
Church
.
Do
not
all
the
learned
and
Orthodox
Writing
against
the
Papists
on
the
Controversie
of
the
Church
,
refute
the
Papists
expounding
it
of
the
Visible
Church
,
and
prove
it
to
be
understood
of
the
Invisible
Church
and
every
member
thereof
,
and
do
not
the
learned
Orthodox
commonly
Writing
against
the
Arminians
upon
the
controversie
of
perseverance
,
apply
it
to
the
Invisible
Church
,
and
use
it
as
one
of
the
prime
Arguments
for
proving
the
certain
finall
perseverance
of
true
Beleevers
.
See
these
noted
on
the
Margin
.
Whittaker
de
Ecclesia
,
centies
,
notentur
praesertim
illa
loca
,
q
1.
c
1.
Ecclesia
aliquando
totum
corpus
electorum
fidelium
&
sanctorum
significat
ut
cùm
in
Symbolo
dicitur
,
Credo
Ecclesiam
Catholicam
;
sic
in
hoc
loco
Math.
16.
18.
&
c.
13.
par.
1.
per
tot
.
&
q.
2.
c.
1.
he
propoundeth
the
Question
with
the
Papists
thus
:
De
Ecclesiâ
in
Petra
aedificatâ
quaeritur
inter
adversarios
&
nos
,
sitne
visibilis
an
invisibilis
?
And
part.
3.
he
determines
according
to
the
Protestant
Doctrine
that
it
is
invisibilis
.
&c.
2.
Bellarminus
dicit
Calvinum
non
potuisse
unum
Scripturae
locum
proferre
ubi
nomen
Ecclesiae
invisibili
Congregationi
tribueretur
.
Resp.
(
inquit
)
falsum
hoc
esse
—
nam
Ecclesia
aliquan●o
invisibilem
Congregationem
significat
,
—
ut
in
hoc
ipso
loco
quem
tractamus
,
Super
hanc
Petram
aedificabo
Ecclesiam
meam
.
&
q.
3.
c.
2.
§.
2.
2
●
.
Adversargumentum
sumitur
ex
iis
locis
in
quibus
nomen
Ecclesiae
expersse
ponitur
,
ut
Math.
16.
18.
1
Tim.
3.
15.
in
utroque
loco
(
inquit
Adversarius
)
agitari
de
Ecclesia
visibili
,
&
tamen
ipsam
veritatem
audivimus
asserentem
portas
inferorum
non
praevalituras
.
—
Resp.
(
inquit
Whitt
.
)
illam
quidem
Ecclesiam
de
qua
loquitur
Christus
—
nunquam
posse
deficere
,
—
sed
quod
assumit
illam
Ecclesiam
,
de
qua
loquitur
Christus
,
esse
visibilem
,
illud
affirmo
esse
falsissimum
.
Here
is
a
plain
and
round
contradiction
to
M
●
.
Lockiers
note
upon
this
place
.
Joan.
Alsted
.
suppl
.
Chamier
.
de
Eccles.
nat.
l.
1.
c.
17.
par.
2.
Resp.
2.
Duo
ista
loca
(
N.
Math.
16.
18.
1
Tim.
3.
15.
)
agunt
de
Ecclesia
Catholica
&
invisibili
seu
interna
quae
constat
ex
solis
bonis
,
neque
enim
Ecclesia
visibilis
quae
constat
ex
bonis
&
malis
est
fundata
super
Petram
Anton.
Wall
.
Loc.
Com.
de
Ecclesia
militant
on
the
question
,
An
Ecclesia
possit
errare
,
in
Ans.
to
the
2d.
Obj.
of
Papists
upon
this
place
,
Math
16.
18.
Negamus
(
inquit
)
hunc
locum
esse
intelligendum
de
Ecclesia
visibili
sed
universali
&
invisibili
cui
proprie
competit
haec
firmitas
insuperabilis
.
The
Orthodox
in
Colloq.
Hagien
.
and
Amesius
in
his
Coron.
presse
it
as
a
prime
place
for
the
perseverance
of
Saints
.
We
might
instance
very
many
moe
,
but
we
need
not
;
the
thing
is
known
to
all
acquainted
in
Orthodox
Writers
.
Nay
some
eminent
Papists
themselves
have
acknowledged
that
is
spoken
not
of
the
Visible
Church
,
but
of
the
Invisible
.
Ferus
.
non
loquitur
de
Ecclesiâ
ut
communiter
sumitur
pro
his
qui
Christiani
dicuntur
,
sive
boni
sint
sive
mali
,
sed
de
Ecclesiâ
secundum
Spiritum
quae
solos
electos
complectitur
.
So
Cajetan
on
the
same
place
,
Adversus
Ecclesiam
quae
constat
ex
Congregatione
fidelium
unâ
side
,
spe
&
charitate
,
&c.
Mr.
Lockiers
reason
brought
to
prove
that
it
is
not
spoken
of
the
Church
Invisible
,
is
but
weak
:
which
will
appear
the
better
if
it
be
put
into
form
(
for
it
is
somewhat
confusedly
propounded
by
himself
)
as
I
conceive
it
may
be
thus
:
That
Church
is
understood
here
which
is
capable
of
visible
&
limited
Disciplin
;
but
the
Church
Invisible
is
not
capable
of
this
:
Therefore
,
&c.
Ans
.
1.
How
is
the
Major
or
first
Proposition
proven
?
By
insinuation
thus
:
He
speaks
of
the
power
of
the
keyes
,
binding
and
loosing
on
earth
.
What
thence
?
Ergo
,
he
speaks
before
of
such
a
Church
as
is
capable
of
visible
limited
Discipline
.
If
I
deny
the
Consequence
;
how
will
he
prove
it
?
I
do
not
see
it
,
nor
think
he
shall
ever
be
able
to
make
it
out
.
2.
But
to
passe
the
Proposition
,
let
's
see
the
proof
of
the
Assumption
.
The
Invisible
Church
is
the
greatest
part
in
Heaven
,
and
they
which
are
in
earth
as
one
with
them
,
as
one
entire
universall
body
whereof
Christ
is
the
Head
,
are
not
capable
of
,
&c.
Ans.
1.
That
part
of
the
universall
Church
which
is
in
Heaven
is
impertinently
brought
on
the
stage
here
:
Christ
is
speaking
of
those
that
are
yet
to
be
built
,
or
are
a
building
;
therefore
we
say
He
is
speaking
of
such
as
are
on
earth
.
2.
Albeit
that
part
of
the
Invisible
Church
that
is
on
earth
be
not
capable
of
visible
and
limited
Discipline
,
formally
considered
as
such
,
i.
e.
as
the
Invisible
Church
:
nor
yet
collectively
considered
,
as
one
intire
body
:
yet
the
Invisible
Church
materially
,
i.
e.
these
that
are
the
Invisible
Church
,
being
also
a
part
of
the
Church
visible
,
and
considered
distributively
in
parrs
,
may
be
capable
of
visible
Discipline
.
David
,
Peter
,
John
,
and
the
rest
who
make
up
the
Church
Invisible
,
as
they
are
also
outward
Professours
with
others
,
are
capable
of
visible
Discipline
.
O!
then
you
will
say
,
why
?
Are
they
not
spoken
of
here
,
I
will
build
my
Church
,
as
they
are
a
visible
Church
.
Ans.
It
doth
not
necessarly
follow
:
for
to
persons
standing
under
diverse
considerations
,
one
thing
may
be
attributed
,
according
to
one
consideration
,
and
another
according
to
another
.
section
3
As
to
his
2d.
Observation
.
1.
It
is
contrair
in
it self
to
Truth
,
that
the
visible
Church
is
to
consist
only
of
such
as
have
a
faith
(
he
means
fidem
quâ
creditur
,
or
taken
subjectivè
:
for
we
shal
grant
it
of
faith
quae
creditur
,
or
taken
objectivè
)
which
flesh
and
blood
cannot
reveal
,
i.
e.
true
saving
faith
.
The
Church
may
consist
of
such
as
have
not
that
faith
:
and
the
Author
addeth
not
here
his
qualification
of
so
far
as
men
can
judge
:
neither
can
it
be
admitted
here
.
2.
Qualifie
it
as
he
will
,
it
is
a
meer
violenting
of
the
Text
,
sundry
Interpretations
by
diverse
have
been
given
on
these
words
:
Vpon
this
Rock
will
I
build
my
Church
:
but
I
think
few
or
none
ever
before
our
Author
gave
such
an
interpretation
as
this
:
The
visible
Church
shall
be
constitute
only
of
such
as
have
true
saving
faith
in
them
,
so
far
as
men
can
judge
Certainly
whether
we
take
the
Church
Invisible
or
the
Church
Visible
to
be
meant
here
under
the
name
of
the
Church
,
Mr.
Lockiers
sense
cannot
have
place
;
For
,
1.
Understanding
by
the
name
of
Church
,
the
Church
Invisible
in
that
sentence
,
Vpon
this
Rock
will
I
build
my
Church
,
Christ
is
not
speaking
of
gathering
and
constituting
a
certain
incorporation
or
society
,
in
the
state
and
condition
of
such
an
incorporation
or
society
,
and
how
persons
,
of
whom
it
is
to
be
made
up
,
must
be
antecedently
qualified
,
that
they
may
be
capable
of
admission
to
be
constituent
members
thereof
:
but
speaking
of
his
own
act
of
efficacious
grace
(
put
forth
in
deed
with
the
Ministry
of
the
Gospel
)
upon
the
hearts
of
some
persons
(
whom
he
cals
his
Church
,
because
they
are
called
out
from
amongst
the
rest
of
the
world
to
himself
)
which
doth
not
suppose
them
antecedently
having
faith
,
and
,
taking
them
as
such
,
state
them
in
a
society
:
But
indeed
is
the
very
giving
to
them
that
faith
,
and
stating
them
in
an
impregnable
condition
of
grace
and
salvation
.
Whether
by
,
this
Rock
,
we
understand
that
faith
which
Peter
confessed
,
or
Christ
the
object
of
that
faith
;
or
Peter
himself
considered
in
regard
of
his
Ministry
of
the
Gospel
:
or
the
Gospel
Preached
by
him
(
as
some
of
the
Orthodox
do
)
certainly
this
is
the
meaning
of
building
the
Church
upon
the
Rock
,
supposing
(
that
which
I
do
incline
most
to
,
with
the
most
part
of
Reformed
Divines
)
that
by
the
Church
is
meant
the
Church
Invisible
2.
If
by
the
name
of
the
Church
here
be
understood
the
Church
Visible
,
as
some
later
Orthodox
Divines
have
expounded
it
,
namely
judicious
and
learned
Hudson
in
his
acurate
and
elaborate
Vindication
of
the
Essence
and
Vnity
of
the
Catholick
Visible
Church
:
Yet
it
will
little
avail
Mr.
Lockiers
purpose
.
1.
Because
it
is
a
particular
Congregation
,
and
the
qualification
of
members
,
to
be
admitted
thereunto
,
that
he
is
speaking
of
all
along
under
the
name
of
a
visible
Church
.
But
supposing
this
place
to
speak
of
the
visible
Church
,
it
cannot
be
understood
of
a
particular
visible
Church
or
Congregation
,
but
must
of
necessity
be
understood
of
the
Catholick
visible
Church
,
because
it
is
such
a
Church
as
is
to
stand
firm
and
impregnable
that
the
gates
of
hell
cannot
prevail
against
it
:
but
any
particular
Church
may
be
prevailed
against
.
2.
Taking
the
name
of
the
Church
so
,
here
the
meaning
of
the
whole
sentence
upon
this
Rock
I
will
build
my
Church
,
is
nothing
else
but
this
(
as
the
learned
Author
,
but
now
cited
,
well
observeth
)
that
the
Profession
and
Doctrine
of
this
Truth
,
that
the
Messiah
is
already
come
,
&
that
this
Jesus
is
the
Messiah
,
&
this
Jesus
the
Messiah
is
the
Son
of
God
,
the
Doctrine
and
confession
that
Jesus
Christ
is
come
in
the
flesh
,
1
Joh.
4.
2
,
3.
and
the
beleeving
that
I
am
he
(
saith
Christ
)
Joh.
8.
24.
is
the
foundation
whereon
the
Church
of
the
New
Test
.
is
to
be
built
;
out
of
all
which
nothing
more
can
follow
,
as
to
the
qualification
of
members
of
the
visible
Church
,
of
the
New
Test
.
then
this
;
that
when
as
the
Jews
under
the
Old
Test
.
beleeved
in
an
indefinite
Messiah
to
come
:
now
under
the
New
Test
.
none
can
be
of
the
Christian
Church
,
but
such
as
beleeves
and
confesses
that
the
Messiah
is
come
,
&c.
Now
I
appeal
to
all
the
Orthodox
World
,
if
Mr.
Lockier
his
commenting
upon
this
place
be
not
a
forcing
of
the
Text.
As
for
what
he
addeth
,
that
to
a
body
thus
constitute
(
i.
e.
a
Visible
Church
so
constitute
as
he
hes
been
saying
)
is
the
power
of
the
keyes
given
,
and
both
these
represented
,
and
personated
to
us
in
Peter
.
To
passe
,
I
cannot
well
understand
how
it
can
be
said
that
the
power
of
the
keyes
could
be
represented
and
personated
in
Peter
(
possibly
the
Church
might
be
represented
and
personated
in
him
)
This
belongeth
not
to
our
present
Question
,
and
therefore
we
passe
it
now
,
trusting
with
the
Lords
assistance
afterward
to
evidence
that
both
assertions
,
viz.
that
the
power
of
the
keyes
were
given
to
a
Church
Visible
,
I
mean
the
collective
Church
,
and
so
to
it
is
as
the
subject
,
and
that
Peter
in
receiving
them
here
did
represent
and
personat
the
Church
;
are
groundlesse
.
section
4
The
next
shadow
or
hint
is
,
Rev.
11.
1
,
2.
And
there
was
given
me
a
Reed
,
&c.
Hereupon
the
Author
maketh
much
adoe
.
1.
He
layeth
down
grounds
by
Interpreting
particulars
in
the
words
.
1.
Saith
he
,
by
the
Temple
is
meant
the
Visible
Church
,
the
state
and
welfare
of
which
,
though
most
infested
of
any
publick
condition
,
shall
not
be
left
and
ruined
,
but
be
carefully
looked
to
and
raised
from
its
corruptions
,
intrusions
,
and
ruines
made
by
unsound
men
.
This
is
confirmed
by
a
Testimony
of
Marlorat
,
hunc
in
modum
jubet
ut
Ecclesiam
,
&c.
2.
By
altar
is
meant
,
per
synecdochen
,
the
whole
Worship
of
God
,
this
is
confirmed
by
the
Testimony
of
the
same
Author
.
3.
What
is
meant
by
worshippers
is
plain
of
it self
.
4.
The
state
of
worship
and
worshippers
now
under
the
Gospel
is
to
be
measured
,
kept
regulated
to
an
exact
rule
.
What
is
that
(
viz.
rule
)
by
the
Word
of
God
?
To
confirme
this
is
brought
the
testimony
of
the
same
Author
.
5.
By
the
Court
which
is
without
the
Temple
is
meant
men
which
have
only
outside
Religion
and
devotion
,
but
are
destitute
of
the
power
thereof
.
6.
What
is
meant
by
the
not
measuring
of
these
?
That
same
Author
(
saith
he
)
telleth
us
ne
complectaris
eos
in
spirituali
aedificio
Domini
,
do
not
imbrace
them
to
be
matter
of
the
spirituall
house
,
they
are
without
,
and
let
them
be
cast
out
.
Why
?
must
not
such
be
received
nor
abide
in
the
Church
seing
they
have
a
profession
?
Because
,
first
,
saith
that
Author
(
Marlorat
)
the
house
is
spirituall
,
holy
,
they
are
not
congruous
matter
.
Secondly
,
saith
John
,
these
are
given
to
the
Gentiles
,
i.
e.
(
saith
Marlorat
)
ipsi
sunt
facti
conformes
gentibus
incredulis
,
immo
deteriores
sunt
illis
quantâlibet
sanctitatis
specie
polleant
,
nam
traditi
sunt
in
reprohum
sensum
,
&c.
And
saith
Mr.
Lockier
himself
such
kind
of
Professours
and
outside
Christians
will
soon
in
times
of
temptations
conform
themselves
to
the
worst
of
men
,
yea
and
be
worse
then
they
,
and
will
strike
in
with
the
vilest
to
tread
down
the
holy
citie
,
i.
e.
the
true
worshippers
in
Gods
Visible
Church
,
that
have
name
and
thing
,
form
and
power
of
Godlines
.
Then
he
tells
that
he
cites
Marlorat
not
as
finding
him
fully
of
his
judgement
,
but
to
see
how
he
and
other
good
men
of
the
reformed
Churches
,
speak
unawars
his
judgement
,
and
cannot
tell
how
else
to
give
any
life
to
places
of
Scripture
.
Neither
can
a
man
tell
how
to
make
themselves
agree
with
themselves
in
their
commentaries
without
taking
them
with
a
grain
of
salt
in
this
maner
.
After
all
these
grounds
laid
down
,
he
inferreth
upon
the
whole
this
conclusion
,
that
persons
professing
meerly
the
things
of
God
are
not
approved
and
allowed
mater
by
the
Lord
in
a
Visible
Church
,
they
are
such
as
he
doth
not
measure
,
embrace
for
his
building
;
they
are
such
as
are
fit
to
destroy
,
not
to
build
the
holy
City
.
And
these
Christ
not
allowing
of
them
,
nor
measuring
of
them
:
but
casting
them
by
,
and
will
do
if
we
do
not
;
how
then
we
can
,
but
at
our
perill
,
both
in
order
to
God
,
and
order
to
such
men
,
imbrace
them
I
know
not
.
Thus
he
upon
this
place
.
section
5
Ans.
1.
Here
a
word
or
two
in
the
generall
.
First
,
I
say
,
Mr.
Lockier
doth
confidently
enough
(
to
say
no
more
)
but
very
poorly
,
with
bare
assertions
without
the
least
proof
triumph
over
these
good
men
(
as
he
calls
them
,
hinting
as
it
seemeth
,
that
tho
good
,
yet
they
were
not
very
deep
nor
discerning
,
at
least
in
this
matter
)
of
the
reformed
Churches
,
as
speaking
his
opinion
unawars
,
and
not
able
to
expound
Scriptures
else
,
and
as
contradicting
and
clashing
against
themselves
,
unlesse
a
grain
of
his
Interpretation
be
allowed
them
;
Parcius
ista
viris
.
Who
are
these
good
men
in
the
Reformed
Churches
that
have
spoken
unawars
his
opinion
concerning
the
constitution
of
the
Visible
Church
?
I
wish
he
had
named
the
men
and
designed
the
place
where
they
say
it
;
Nay
were
it
not
we
are
unwilling
this
peece
should
grow
too
big
,
we
could
produce
of
these
good
men
,
who
have
directly
and
solidely
refuted
Mr.
Lockiers
Tenet
,
as
he
hath
it
,
in
ancient
Anab●ptists
.
He
would
have
done
well
also
to
have
pointed
us
to
some
of
these
places
of
Scripture
which
they
could
not
tell
how
to
give
life
to
,
without
complyance
with
his
Tenet
,
and
some
of
those
seeming
contradictions
in
their
commentaries
,
which
cannot
be
agreed
without
that
graine
he
speaketh
of
;
untill
he
do
this
,
we
must
account
what
is
spoken
by
him
here
,
but
groundlesse
and
empty
boasting
.
2.
That
in
the
whole
discourse
upon
this
place
Mr.
Lockier
speaks
so
,
as
that
he
cannot
be
Interpret
,
but
to
hold
none
to
be
members
of
the
Visible
Church
,
but
such
as
are
endued
with
true
saving
grace
and
the
power
of
Godlinesse
in
veritate
rei
:
He
never
once
in
it
mentioneth
that
qualification
,
so
far
as
men
can
judge
:
Yea
,
his
expressions
are
such
as
cannot
possiblie
admit
it
,
as
will
appear
in
following
the
particulars
;
To
which
now
we
come
.
section
6
We
begin
with
some
notes
upon
the
conclusion
.
1.
I
aske
here
what
he
understands
by
meer
professing
the
things
of
God
?
Whether
such
professing
,
as
is
opposite
to
,
and
destitute
of
,
even
morall
and
ordinary
seriousnesse
,
which
may
sometimes
be
without
an
inward
saving
worke
of
grace
;
yea
or
outward
convincing
positive
evidences
of
it
:
Or
as
it
is
opposite
unto
an
inward
saving
work
?
If
he
meant
the
former
,
he
shall
not
have
us
to
contradict
his
conclusion
;
we
shall
grant
him
that
such
as
have
not
so
much
as
an
ordinary
morally
serious
profession
,
such
as
evidently
professe
the
things
of
God
histrionically
,
mockingly
,
manifestly
purposing
to
deceive
,
are
neither
allowed
of
Christ
,
nor
to
be
admitted
by
men
as
mater
of
the
Visible
Church
.
If
he
say
the
other
,
and
so
that
none
are
to
be
admitted
into
the
Visible
Church
,
but
such
as
beside
profession
,
have
also
really
true
,
inward
,
saving
grace
,
he
putteth
the
Church
upon
an
impossibility
;
and
in
this
will
be
disclaimed
by
all
the
judicious
of
his
way
.
If
it
shall
be
said
,
it
may
be
he
meaneth
neither
,
but
such
a
profession
as
is
opposite
to
positive
convincing
evidences
of
grace
to
the
judgement
of
discerning
men
,
and
so
far
as
they
can
judge
.
I
say
,
1.
This
is
not
said
by
himself
there
,
nay
,
he
cannot
say
it
and
hold
to
all
what
he
saith
here
.
Why
?
because
some
may
be
such
,
as
far
as
men
can
judge
,
and
yet
such
as
Christ
will
cast
out
,
yea
,
and
hath
casten
out
:
and
men
may
be
such
and
yet
fit
to
destroy
the
holy
City
.
2.
Persons
may
be
such
as
are
not
approved
and
allowed
mater
by
the
Lord
in
the
Visible
Church
,
and
yet
the
Church
may
admit
them
into
the
Church
,
without
any
perill
in
order
to
God
,
i.
e.
without
sinning
by
admitting
them
:
as
for
instance
,
Simon
Magus
.
If
he
say
he
meanes
not
here
the
Lords
not
approving
&
not
allowing
persons
simpliciter
and
in
point
of
their
duty
,
but
in
relation
to
Ecclesiastick
proceeding
with
them
,
in
foro
exteriore
;
he
shall
not
have
us
dissentient
from
him
about
this
in
the
generall
.
But
himself
hath
never
this
distinction
of
the
Lords
approving
or
not
approving
,
when
from
it
at
any
time
he
reasoneth
to
the
admitting
or
not
admitting
of
such
persons
.
Yea
for
ought
that
can
be
perceived
along
this
Peece
,
he
seemeth
alwayes
to
speak
of
Gods
approbation
or
not-approbation
of
persons
in
point
of
their
own
dutie
&
simpliciter
.
But
now
to
put
the
most
candid
construction
and
Interpretation
upon
his
conclusion
,
let
it
be
so
,
that
by
mater
not
approven
and
not-allowed
of
the
Lord
in
the
Visible
Church
is
meant
not-approved
and
not-allowed
(
no
simpliciter
)
but
in
relation
to
Ecclesiastick
proceeding
,
in
foro
exteriore
:
and
by
persons
meerly
professing
,
be
meant
persons
not
truely
gracious
(
not
of
necessity
in
truth
of
existence
,
but
)
at
least
so
far
as
men
can
discern
and
judge
.
Come
we
now
to
see
what
shadow
of
this
point
is
in
the
Scripture
alledged
here
:
I
shall
go
through
the
grounds
laid
down
from
it
in
order
.
section
7
To
the
first
,
●t
hath
some
shew
of
contradiction
.
that
he
saith
,
1.
That
the
Visible
Church
shall
not
be
left
and
ruined
;
and
then
again
that
it
shall
be
raised
from
its
ruines
made
by
unsound
men
.
If
he
say
that
in
the
former
he
means
utter
and
lasting
ruine
,
and
in
the
latter
,
ruine
in
part
and
for
a
time
:
Well
,
that
would
have
been
expressed
,
so
it
appears
not
well
how
this
said
here
,
the
state
and
welfare
of
the
Visible
Church
shall
not
be
left
and
ruined
,
can
consist
with
that
said
,
pag.
11.
that
the
institution
of
Christ
was
so
corrupted
in
the
first
Churches
,
that
Christ
did
write
Loammi
upon
them
,
and
that
quickly
after
the
Apostles
dayes
.
But
I
would
ask
here
the
Author
,
what
he
means
by
the
Visible
Church
,
that
shall
not
be
left
and
ruined
?
Whether
any
one
particular
Congregation
or
the
Catholick
Visible
Church
?
If
the
Catholick
Visible
Church
,
I
shall
grant
that
the
state
and
welfare
thereof
though
never
so
much
infested
shall
not
be
left
and
ruined
utterly
:
But
I
doubt
much
if
Mr.
Lockier
will
acknowledge
such
a
Visible
Church
:
sure
I
am
,
these
of
his
way
,
are
very
averse
from
acknowledging
it
,
(
though
it
be
a
thing
most
certain
and
clear
in
the
Word
of
God
)
because
indeed
the
granting
of
it
undermines
all
the
frame
of
their
Independent
way
:
Yea
and
he
himself
all
along
his
Peece
,
treating
of
the
mater
of
the
Visible
Church
,
speaks
of
a
Visible
Church
,
which
is
nothing
else
but
a
particular
Congregation
.
If
he
mean
any
one
particular
Congregation
(
which
is
most
suteable
to
his
way
)
I
see
not
how
it
can
be
truely
said
that
it
shall
not
be
left
and
ruined
;
sure
,
we
find
no
promise
in
the
Word
for
this
,
and
the
experience
of
many
particular
Churches
that
have
been
ruined
utterly
and
never
raised
again
,
proves
the
contrary
.
2.
He
saith
,
that
by
the
Temple
in
that
place
Rev.
11.
is
meant
the
Visible
Church
,
and
doth
no
more
but
say
it
▪
that
which
is
alledged
from
Marlorat
[
](A66932-e22470-b)*
*
Note
the
passages
cited
out
of
Marlo
.
here
,
by
Mr.
Lockier
,
and
to
be
cited
by
us
,
are
not
all
Marlorats
own
words
:
yet
because
they
are
by
him
gathered
from
others
,
they
may
be
accompted
his
by
approbatiō
&
so
be
conveniently
cited
under
his
name
.
maketh
nothing
for
this
.
This
Author
only
saith
,
hunc
in
modum
jubet
ut
Ecclesiam
Joannes
metiatur
,
&c.
but
saith
not
,
Ecclesiam
Visibilem
.
Nay
,
it
may
appear
evidently
to
any
attentive
Reader
,
that
this
Author
all
along
his
comentary
upon
the
place
in
hand
,
understands
by
the
name
of
the
Church
,
the
Church
Invisible
,
the
society
of
the
Elect
true
Beleevers
,
who
are
Christs
Mysticall
body
.
See
especially
these
passages
[
](A66932-e22530-b)*
*
●
.
On
these
words
&
datus
est
mihi
]
he
calls
them
pios
Dei
cultores
,
item
electos
.
2.
On
these
atrium
quod
,
&c.
]
calls
them
Ecclesiam
de
qua
non
sunt
haeretici
&
hypocritae
,
quanquam
in
ea
versari
vidcantur
,
and
cites
for
clearing
thereof
,
1
Joh.
2.
19.
which
all
Orthodox
against
Arminians
,
on
the
point
of
perseverance
,
expounds
of
the
elect
and
truly
gracious
,
i.
e.
the
Church
invisible
.
3.
On
these
&
ne
metiaris
illud
]
calls
it
spirituale
aedificium
quod
nunquam
corruere
poterit
,
and
distinguisheth
such
from
these
that
are
casten
out
,
as
elect
from
reprobates
.
noted
in
the
Margin
.
But
let
it
be
so
,
that
by
the
Temple
is
meant
the
Visible
Church
,
we
conceive
this
may
well
be
meant
,
and
the
differencing
and
distinguishing
thereof
from
the
Antichristian
Synagogue
falsly
arrogating
to
themselves
the
title
and
priviledges
of
the
Church
.
Go
we
on
then
to
see
what
the
Author
out
of
this
,
and
what
followes
,
will
make
out
for
his
point
.
section
8
For
the
2d
.
ground
:
Albeit
by
the
Altar
some
learned
and
Godly
commentators
,
as
namely
Paraeus
,
understand
Christ
:
Yet
let
it
be
,
as
the
Author
saith
,
that
thereby
is
meant
by
a
Synecdoche
the
whole
Worship
of
God
,
and
passing
the
third
.
As
to
the
fourth
,
I
would
first
inquire
why
the
Author
saith
by
way
of
restriction
that
the
worship
and
worshippers
now
under
the
Gospel
are
to
be
measured
,
and
kept
regulated
to
an
exact
rule
,
viz.
the
Word
of
God
?
What
,
were
not
the
worship
and
worshippers
under
the
Old
Test
.
also
to
be
measured
,
and
kept
regulated
to
the
Word
of
God
?
Were
these
things
then
left
loose
to
be
disposed
on
and
ordered
at
mens
pleasure
?
I
wot
not
well
what
this
restriction
means
;
but
sure
I
am
it
looks
ill-favouredly
:
The
Author
will
do
well
to
clear
himself
in
it
.
2.
But
how
will
he
prove
,
that
which
he
only
takes
here
for
granted
,
that
the
intention
of
the
Spirit
of
God
in
this
Scripture
is
to
hold
forth
a
generall
rule
concerning
the
outward
constitution
of
the
Visible
Church
,
as
to
the
mater
thereof
,
and
how
members
ought
to
be
qualified
for
admission
to
it
,
and
not
rather
in
a
Propheticall
vision
,
to
fortell
what
was
to
come
to
passe
de
facto
concerning
the
Church-worship
,
and
adherers
to
the
true
worship
;
sundry
learned
Interpreters
conceive
that
this
latter
is
the
intention
and
purpose
of
this
vision
,
that
the
true
Church
,
the
true
worship
of
God
,
and
the
worshippers
after
that
true
maner
of
worship
of
God
instituted
by
himself
,
was
to
be
brought
to
great
straits
,
obscurity
,
and
paucitie
,
in
comparison
of
the
false
and
Antichristian
Church
,
worship
,
and
worshippers
;
and
that
this
is
meant
by
the
measuring
with
the
Rod
,
and
not
the
regulating
of
the
state
of
the
Church
,
and
qualification
of
members
.
See
both
Brightman
and
Merhiston
vpon
the
place
.
But
3.
Grant
the
meaning
of
the
place
to
be
,
as
if
the
Spirit
had
said
to
John
,
hold
forth
dogmatically
that
the
Church
(
as
to
its
constitution
)
the
worship
,
and
such
as
are
to
be
acknowledged
worshippers
,
are
to
be
regulated
by
the
rule
of
the
Word
of
God
(
which
we
deny
not
in
the
generall
)
then
I
ask
what
is
that
particular
rule
held
forth
in
the
Word
by
which
persons
are
to
be
regulated
,
and
discerned
in
relation
to
their
admission
to
fellowship
of
outward
worshipping
?
section
9
He
goeth
about
to
make
this
manifest
in
the
fifth
and
sixth
grounds
we
marked
laid
down
by
him
,
to
which
,
and
what
is
said
by
him
in
the
following
forth
thereof
,
we
repone
these
things
.
1.
The
Court
which
is
without
(
or
as
some
others
read
,
within
)
and
to
be
casten
out
;
others
understand
far
otherwayes
,
not
of
persons
,
but
of
the
outward
and
visible
face
and
state
of
the
Church
;
and
by
the
casting
of
it
out
,
rejecting
,
casting
off
care
of
it
,
and
giving
of
it
over
for
a
time
,
viz.
of
Antichrists
power
and
prevalency
to
be
possessed
by
Antichristian
and
idolatrous
people
,
because
of
their
following
and
practising
heathenish-like
wayes
and
idolatrie
:
So
Merhiston
.
And
certainly
it
is
very
likely
that
the
Court
here
cannot
denotate
persons
,
I
mean
professours
to
be
casten
out
of
the
Visible
Church
;
because
it
is
said
to
be
given
to
the
heathen
,
and
these
heathen
are
these
very
persons
,
that
are
said
to
be
casten
out
.
The
Interpretation
in
Marlorat
is
exceeding
harsh
,
and
hath
no
probability
in
congruity
of
speech
,
to
wit
,
to
cast
out
hypocrites
and
idolaters
,
i.
e.
the
Court
,
because
it
is
given
to
the
heathen
.
1.
Because
they
are
become
like
the
infidel
heathens
.
Where
shall
we
finde
the
like
speech
,
that
persons
are
said
to
be
given
unto
such
and
such
persons
because
they
are
become
like
unto
them
.
2.
But
grant
,
by
this
Court
persons
are
meant
,
and
that
by
not
measuring
of
them
is
meant
not
imbraceing
of
them
,
but
casting
them
out
.
How
doth
Mr.
Lockier
prove
,
that
these
persons
are
all
such
as
have
but
an
outside
of
worship
,
and
are
destitute
of
the
power
of
Religion
,
even
albeit
their
Religion
be
true
and
right
objectively
,
and
in
the
nature
and
kinde
of
it
;
and
their
profession
morally
serious
.
This
he
must
not
only
affirm
,
but
prove
,
if
he
would
say
any
thing
convincingly
to
the
point
he
taketh
in
hand
to
deduce
.
What
if
I
shall
say
,
not
such
persons
,
but
Antichristian
,
idolatrous
persons
are
understood
hereby
?
What
can
he
bring
from
the
Text
,
or
reason
to
prove
what
he
saith
?
3.
Let
's
see
his
reasons
he
bringeth
to
shew
that
such
as
have
only
an
outside
worship
,
Religion
,
and
devotion
,
but
are
destitute
of
the
power
thereof
are
not
to
be
imbraced
as
mater
of
the
Visible
Church
,
but
held
out
or
cast
out
.
The
1.
is
brought
from
Marlorat
,
because
the
house
,
saith
he
,
is
spirituall
,
and
holy
,
they
are
not
congruous
mater
,
ne
complectaris
eos
in
spirituali
aedificio
Domini
.
Ans.
1.
That
spirituall
house
or
aedifice
Marlorat
speaks
of
,
is
the
true
Church
Invisible
,
spirituali
aedificio
Domini
quod
nunquam
corruere
poterit
:
Mr.
Lockier
has
slipped
these
words
.
2.
Marlorat
comprehends
under
these
that
are
the
Court
,
all
the
reprobate
mixed
with
the
Elect
,
tho
they
were
even
as
guilded
hypocrites
,
as
of
whom
it
may
be
said
(
which
Mr.
Lockier
saith
)
they
are
true
converts
as
far
as
men
can
judge
;
as
is
evident
all
along
.
3.
Marlorat
speaks
not
of
casting
them
out
of
visible
societie
with
the
spirituall
house
of
the
Elect
,
by
Disciplinarie
ejection
of
singular
persons
distinctly
,
(
but
by
Doctrinall
conviction
,
and
denunciation
of
destruction
against
them
)
except
in
the
case
of
evidently
manifested
rebellion
or
obstinacy
.
So
he
upon
these
words
,
&
adorantes
in
eo
]
quando
hypocritarum
magna
semper
fuit
copia
in
mundo
,
&
reprobi
electis
nunquam
non
permixti
fuerunt
,
Pastoris
munus
est
,
quo
ad
fieri
potest
,
inter
utrosque
discernere
,
ut
pios
Dei
cultores
,
verbi
Dei
pabulo
pascat
,
exhortetur
,
consoletur
,
foveat
;
reliquos
ad
Dei
tribunal
citet
,
&
extremúm
illis
exitium
Dei
nomine
pronunciet
(
all
this
is
but
Doctrinall
not
terminat
ad
signata
individua
,
(
as
they
call
them
)
i.
e.
to
definite
singular
persons
)
atque
etiamsi
se
prorsus
rebelles
prodiderint
impii
,
publicâ
autoritate
coerceantur
&
à
●aetu
reliquorum
ejiciantur
.
All
this
we
grant
willingly
,
yet
without
any
advantage
to
Mr.
Lockier
.
2.
Reas.
Why
must
these
out-court-Christians
not
be
taken
in
?
Why
,
John
saith
,
those
are
given
to
the
Gentiles
,
i.
e.
saith
Marlorat
,
ipsi
facti
sunt
conformes
gentibus
incredulis
,
&c.
Ans.
1.
As
we
said
before
it
is
altogether
improbable
that
by
the
Court
is
meant
persons
,
but
a
thing
,
and
it
seemeth
to
be
a
most
forced
sense
,
and
without
example
,
given
up
to
the
Gentiles
,
i.
e.
they
are
become
like
the
Gentiles
.
Next
we
say
it
is
most
evident
from
the
end
of
this
ver.
that
the
Spirit
speaks
not
these
words
as
a
rule
prescribing
what
he
or
others
should
do
in
governing
the
Church
;
but
as
a
prediction
of
somewhat
that
was
to
come
to
passe
,
this
I
say
is
evident
by
the
designation
of
the
circumstance
of
the
time
or
duration
of
that
which
is
spoken
of
in
the
end
of
the
vers.
But
2ly
.
Mr.
Lockier
supposeth
two
things
which
he
mainly
should
have
proven
,
that
the
outer-court-Christians
are
all
that
have
not
the
power
of
Godlinesse
in
their
heart
,
though
their
profession
and
practice
in
Religion
be
objectively
right
and
true
,
and
subjectively
serious
.
2.
That
casting
them
out
and
not
measuring
them
must
be
understood
of
Disciplinarie
ejection
,
upon
that
very
account
that
they
have
not
the
power
of
Godlinesse
.
3.
As
to
that
he
addeth
himself
such
kind
of
Professours
will
soon
in
times
of
temptations
,
&c.
't
is
true
,
they
may
be
ready
to
do
so
;
but
tell
me
,
will
not
even
some
such
fine
,
well
guilded
Professours
,
who
may
seem
as
far
as
men
can
judge
to
have
the
power
of
Godlinesse
in
their
heart
,
be
such
as
will
be
ready
soon
to
do
the
same
?
Yes
;
because
when
all
is
done
they
may
be
but
outside
Professours
.
Simon
Magus
,
Hymeneus
,
and
Alexander
must
have
been
at
their
reception
into
the
Church
,
by
Mr.
Lockiers
principles
,
such
as
were
true
converts
so
far
as
men
could
judge
;
yet
we
see
them
ready
soon
to
conform
themselves
to
the
worst
of
men
.
Thus
,
I
humbly
conceive
,
we
have
made
it
clear
that
Mr.
Lockier
hath
little
ground
for
his
doctrine
from
this
Text
,
most
part
of
the
pillars
of
his
discourse
being
meer
suppositions
,
taken
for
granted
,
but
having
no
light
of
proof
from
the
words
,
as
also
that
he
had
as
little
cause
to
boast
of
Marlorats
complying
with
it
unawars
.
section
10
The
3d.
and
last
shadow
or
hint
is
,
Rev.
4.
Which
whole
Chapter
is
taken
up
to
shew
the
state
of
the
holy
City
fore-mentioned
;
and
in
the
1.
vers.
observe
.
John
is
taken
up
to
Heaven
to
have
the
frame
of
this
new
building
given
him
.
After
this
I
looked
,
and
behold
a
door
was
opened
in
Heaven
,
and
the
first
voice
which
I
heard
—
which
said
come
up
hither
,
and
I
will
shew
thee
things
which
must
be
hereafter
.
And
immediatly
I
was
in
the
Spirit
,
and
behold
a
Throne
was
set
in
Heaven
,
&c.
Moses
had
his
patern
upon
the
Mount
nigh
Heaven
,
not
in
Heaven
.
And
yet
some
very
learned
men
think
that
even
that
was
teaching
what
that
people
should
be
which
walked
in
that
first
house
,
persons
really
very
nigh
Heaven
,
with
which
compare
,
Ezek.
44.
7.
But
John
hath
his
patern
given
him
in
Heaven
,
to
shadow
that
this
Temple
,
Altar
,
worshippers
should
all
indeed
be
from
above
,
and
such
as
should
indeed
have
an
internall
consecration
,
and
the
Law
given
into
the
mind
,
as
the
Author
to
the
Hebrews
saith
,
and
made
Jews
inwardly
,
a
holy
Nation
,
according
to
inward
call
and
choise
,
and
so
a
spirituall
Priesthood
.
section
11
Answ.
1.
Here
again
we
are
to
mark
the
Conclusion
that
Mr.
Lockier
would
be
at
,
touching
the
mater
of
the
Visible
Church
,
such
as
are
all
indeed
from
above
,
as
have
indeed
an
internall
consecration
,
the
Law
given
into
the
mind
,
made
Jews
inwardly
,
an
holy
Nation
,
according
to
inward
choise
and
call
.
Here
indeed
is
an
Anabaptisticall
model
of
the
Visible
Church
,
all
reall
saints
,
and
not
in
the
judgement
of
charity
only
.
Mr
,
Lockiers
so
far
as
spirituall
men
can
judge
,
as
it
is
wholly
left
out
by
himself
,
so
it
cannot
well
be
admitted
to
have
any
place
here
.
1.
Because
he
saith
they
are
all
indeed
from
above
,
and
have
indeed
an
internall
consecration
,
that
indeed
I
think
to
every
mans
apprehension
noteth
veritatem
rei
in
se
,
or
judicio
veritatis
(
as
they
call
it
)
as
contradistinguished
a
judicio
charitatis
of
spirituall
men
.
2.
Because
that
place
,
Heb.
8.
10.
cited
from
Jer.
31.
33.
brought
in
by
him
for
confirmation
of
his
purpose
,
he
is
speaking
of
,
(
of
the
impertinency
whereof
to
the
purpose
in
hand
,
I
mean
,
the
constitution
of
the
Visible
Church
,
we
shall
speak
presently
)
speaketh
of
truth
and
reality
of
grace
in
the
heart
,
I
may
say
,
in
the
very
judgement
of
God
himself
under
which
there
is
no
possibility
of
mistake
;
But
to
the
grounds
he
goeth
upon
from
this
Text.
2.
He
taketh
for
granted
,
that
this
whole
Chapter
is
taken
up
to
shew
the
state
of
the
Visible
Church
in
its
constitution
,
as
such
,
and
that
it
is
the
Spirits
intention
in
the
vision
set
down
in
it
,
to
give
unto
John
a
patern
thereof
to
be
a
rule
to
him
and
others
then
,
and
succeeding
ages
,
for
regulating
the
constitution
of
it
,
and
particularly
in
the
point
of
Church-members
;
but
why
did
he
not
assay
some
proofe
of
this
:
Must
we
take
every
thing
upon
his
bare
assertion
?
'T
is
true
,
Learned
Brightman
in
his
commentary
conceiveth
that
this
vision
containeth
a
common
Type
of
the
holy
Church
in
all
ages
.
But
1.
In
all
the
progresse
of
his
commentarie
on
that
Chapter
,
I
find
not
any
evident
passage
pointing
at
any
particular
in
the
vision
,
as
a
patern
,
type
,
or
rule
,
concerning
the
qualification
of
such
as
are
to
be
admitted
in
the
external
fellowship
of
the
Visible
Church
,
as
the
homogeneall
parts
of
the
outward
visible
body
.
2.
Though
I
will
not
stay
here
to
examine
the
intent
of
all
the
particulars
in
that
vision
,
and
though
I
esteem
much
of
the
judgement
of
that
learned
and
pious
man
;
yet
in
the
generall
,
I
must
say
,
I
find
no
convincing
argument
,
nor
much
appearance
of
any
argument
at
all
brought
by
him
to
prove
that
the
intent
of
the
vision
was
to
give
John
a
patern
,
a
certain
portraicture
or
resemblance
of
the
Church
,
whereby
we
might
know
which
is
she
.
Yea
albeit
I
confesse
sundry
particulars
in
the
vision
are
things
of
the
Church
(
in
the
Interpretation
whereof
I
would
not
much
disagree
from
Brightman
)
yet
I
think
he
is
mistaken
in
taking
that
for
the
generall
intent
and
purpose
of
the
vision
:
and
conceives
that
John
being
now
to
receive
a
new
Propheticall
Revelation
concerning
these
things
that
were
to
come
to
passe
in
and
upon
the
Church
from
that
time
to
the
end
of
the
World
,
ver.
1.
fin
.
The
intention
of
the
vision
of
this
Chapter
is
to
describe
and
set
forth
the
Glory
and
Majesty
of
God
the
Father
,
the
first
Author
of
the
Prophesie
,
as
in
the
next
Chapter
is
described
the
Son
the
Mediatour
and
subordinate
Author
thereof
,
as
it
is
ordinary
when
the
Lord
is
to
communicate
to
his
Prophets
,
and
by
them
to
the
Church
,
Propheticall
Revelations
of
great
things
to
come
to
passe
concerning
the
Church
,
to
present
by
way
of
preparation
some
glorious
representation
of
himself
,
as
we
may
see
,
Esay
6.
and
Ezek.
1.
See
these
words
of
the
learned
and
judicious
Gomarus
upon
that
Chapter
,
on
the
Margin
[
](A66932-e23520-b)*
*
Sequitur
(
to
wit
from
v.
2.
)
descriptio
Authoris
Coelestis
,
partim
ratione
visaeillius
Majestatis
,
partim
praeceptae
honorationis
ejusdem
.
Cujus
descriptionis
scopus
est
primum
commendatio
apocalypseos
ex
Authore
Caelesti
,
deinde
Ecclesiae
in
fide
&
timore
Dei
ac
patientia
confirmatio
ex
Majestate
&
honoratione
illius
promanante
.
Quae
describuntur
opportune
,
nam
revelandum
est
hoc
libro
mysterium
status
Ecclesiae
afflictissimae
&c.
so
Gomar
.
.
And
certainly
had
it
been
the
purpose
of
the
Spirit
,
by
this
vision
to
hold
forth
a
patern
,
portraicture
,
and
resemblance
of
the
true
Church
common
to
all
ages
,
least
because
of
troubles
and
disturbances
,
we
should
either
think
it
utterly
extinguished
,
or
at
least
through
ignorance
of
her
right
form
and
figure
,
we
should
be
lesse
able
to
know
which
is
she
(
as
Mr.
Brightman
saith
)
it
seemeth
the
wisedom
of
the
Spirit
of
God
would
have
portraicted
the
figure
and
form
of
the
Church
in
these
things
that
are
most
substantiall
in
the
constitution
of
it
,
so
as
Christians
of
ordinary
capacitie
might
been
able
to
discern
&
take
up
the
true
Church
by
;
but
Mr.
Brightman
himself
is
even
troubled
to
find
what
things
are
meant
by
every
particular
in
the
vision
.
And
in
some
he
bringeth
but
meer
conjectures
,
yea
and
likely
is
mistaken
,
as
,
could
we
stay
,
might
be
very
probably
shown
;
as
for
example
,
in
his
Exposition
of
the
sea
of
Glasse
like
Christall
before
the
Throne
.
3.
But
what
is
the
particular
in
the
vision
from
which
Mr.
Lockier
deduceth
his
conclusions
?
this
,
viz.
that
it
was
in
Heaven
he
saw
it
,
a
door
was
opened
in
Heaven
and
the
Throne
was
set
in
Heaven
,
this
,
saith
he
,
was
to
shadow
that
the
—
worshippers
should
be
indeed
from
above
,
&c.
and
to
make
it
the
stronger
,
it
is
confirmed
by
a
comparison
of
what
was
done
with
Moses
,
Moses
had
his
patern
upon
the
Mount
nigh
Heaven
,
&c.
Answ.
1.
Here
is
a
thing
begged
for
a
ground
,
that
as
Moses
was
taken
up
to
the
Mount
to
get
a
patern
of
these
things
,
which
he
was
to
appoint
in
the
ancient
Church
,
so
Iohn
is
here
taken
up
to
get
a
patern
of
the
Visible
Church
,
and
the
things
to
be
ordered
in
it
under
the
New
Test
.
This
,
I
say
,
is
groundlesly
supposed
:
For
these
things
that
were
to
be
done
by
Moses
were
but
now
a
instituting
,
and
to
be
first
set
up
:
and
therefore
it
was
necessary
that
he
should
have
a
patern
of
them
represented
to
him
to
regulate
him
;
but
ere
the
time
of
this
revelation
,
Christ
had
fully
instituted
all
particulars
belonging
to
the
Church
of
the
New
Testament
,
and
many
Churches
through
the
World
,
were
already
actually
setled
and
ordered
according
to
that
institution
,
and
beside
sundry
of
the
Books
of
the
New
Test
.
written
,
wherein
the
institution
and
rule
was
already
plainly
written
down
,
and
this
indeed
is
one
reason
which
inclineth
me
to
think
that
the
scope
and
intention
of
the
Spirit
in
this
vision
was
not
to
give
a
patern
,
and
portraicture
,
or
modell
of
the
Visible
Church
for
the
time
to
come
.
2.
As
to
that
alledged
meaning
of
Moses
receiving
his
patern
near
Heaven
,
viz.
to
shew
of
what
qualification
the
people
,
i.
e.
the
members
of
the
ancient
Visible
Church
should
be
,
(
viz.
in
foro
exteriori
,
so
must
he
understand
it
,
if
he
speak
to
the
purpose
in
hand
)
I
will
not
trouble
my self
to
inquire
who
may
be
these
very
learned
men
that
say
so
.
But
the
thing
it self
is
but
a
conjecture
:
and
I
desire
Mr.
Lockier
concerning
this
,
and
the
expounding
of
Heaven
here
,
to
remember
the
axiome
acknowledged
by
Schoole-men
themselves
,
otherwise
doting
on
allegories
,
theologia
symbolica
non
est
Argumentativa
,
except
where
the
Spirit
of
God
himself
openeth
the
signification
.
3.
I
desire
to
know
what
Mr.
Lockier
meaneth
by
persons
really
living
very
near
Heaven
,
if
truely
gracious
,
then
what
difference
between
those
,
and
these
afterward
brought
in
with
an
adversative
opposing
them
to
the
former
,
and
why
did
he
propound
his
Doctrine
with
a
restriction
to
the
time
of
the
Gospel
?
4.
That
patern
which
Moses
had
shown
to
him
in
the
Mount
,
according
to
which
he
was
commanded
to
make
,
did
not
concern
the
constitution
of
the
body
of
the
then
Visible
Church
,
of
what
,
and
how
qualified
persons
it
was
to
be
made
up
.
But
was
a
patern
of
the
Tabernacle
and
the
things
pertaining
to
it
,
Exod.
25.
9.
40.
S.
The
place
,
Ezek.
44.
7.
referred
as
speaking
of
the
ordinary
members
of
the
then
Visible
Church
is
not
to
the
purpose
,
for
it
speaks
of
such
as
were
admitted
to
the
Priests
Office
.
See
Junius
and
Paraeus
in
locum
.
5.
As
impertinently
,
and
much
more
impertinently
is
the
place
of
Heb.
8.
10.
cited
from
Ier.
31.
33.
brought
into
this
discourse
concerning
the
Visible
Church
,
and
the
mater
thereof
.
I
appeal
to
all
judicious
Christians
in
the
World
,
and
to
Mr.
Lockier
himself
in
second
serious
thoughts
,
if
that
Scripture
was
intended
to
be
a
rule
of
constituting
Congregations
:
Or
if
it
be
not
a
declaration
or
revelation
of
Gods
purpose
and
Decree
what
he
is
to
do
himself
by
his
efficacious
grace
;
and
if
that
Covenant
and
the
promises
thereof
belongeth
not
in
the
fulfilling
thereof
only
to
the
Lords
elect
.
SECTION
V.
Examination
of
Mr.
Lockyers
proofe
of
his
Doctrine
by
induction
.
section
1
BVt
(
saith
he
)
this
is
not
the
way
which
I
most
mind
to
make
probation
by
,
of
this
point
:
I
would
prove
it
by
induction
,
it
seemeth
then
,
that
he
hes
not
had
such
confidence
in
that
former
way
of
probation
,
by
testimonies
alledged
to
speak
the
point
in
thesi
:
And
I
humbly
leave
it
to
the
judicious
and
impartiall
Reader
to
judge
,
by
what
hath
been
said
in
answer
to
these
passages
,
if
it
be
not
made
clearer
that
he
had
little
ground
of
confidence
in
them
for
proof
of
his
point
,
and
comes
now
to
that
way
of
probation
,
wherein
it
seemeth
he
conceiveth
more
strength
to
ly
.
section
2
The
Churches
of
the
Romanes
,
Corinthians
,
Ephesians
,
Galatians
,
Collossians
,
Thessalonians
,
of
the
Jews
which
are
mentioned
by
Peter
,
Iames
,
and
the
Author
to
the
Hebrews
,
and
in
the
Acts
,
were
all
thus
constitute
of
truely
Godly
,
so
far
as
a
Godly
man
can
make
judgement
of
one
like
himself
,
Ergo.
if
these
be
denyed
as
presidents
,
then
I
would
aske
our
Brethren
of
the
Presbytery
by
what
rule
they
walk
?
But
if
these
be
considered
as
presidents
,
I
have
only
to
shew
that
these
Churches
did
all
thus
constitute
,
though
I
think
they
did
not
long
keep
and
maintain
this
pure
constitution
,
for
which
they
bore
their
judgement
,
&
yet
bear
.
Ans.
Where
did
Mr.
Lockier
read
,
that
the
judgement
comed
and
yet
lying
upon
these
Churches
,
came
upon
them
for
their
admitting
and
permitting
to
be
in
their
visible
society
such
as
were
not
true
converts
,
such
as
God
the
searcher
of
the
hearts
of
all
men
can
bear
witnesse
of
as
indeed
sealed
for
his
by
his
Holy
Spirit
,
as
far
as
men
truely
converted
and
very
spirituall
can
discern
and
judge
?
We
find
indeed
laid
to
some
of
their
charge
that
they
suffered
scandalous
persons
,
broatchers
of
errors
,
and
seducers
of
others
into
their
errors
,
(
such
,
I
mean
,
maintainers
of
errors
,
I
trow
he
and
others
of
his
way
are
not
averse
from
receiving
and
suffering
into
their
Independent
Churches
)
and
I
doubt
not
but
for
this
among
other
causes
,
judgement
came
upon
them
:
But
that
ever
that
which
he
saith
was
laid
to
t●eir
charge
,
or
that
the
judgement
of
God
came
upon
them
for
that
cause
,
we
cannot
believe
his
assertion
;
we
require
it
to
be
instanced
by
proofe
:
but
to
the
purpose
;
he
supposeth
that
beside
these
particular
Churches
instanced
,
and
what
is
said
of
them
in
the
Epistles
written
to
them
,
there
can
be
no where
in
Scripture
found
any
thing
holden
forth
as
a
rule
by
which
we
may
walk
in
the
constitution
of
the
visible
Church
as
to
the
mater
or
members
t●ereof
.
So
doth
his
Question
(
then
I
would
aske
our
Brethren
by
what
rule
they
walk
)
import
:
But
we
trust
ere
we
have
done
,
to
find
a
rule
else-where
;
yet
we
shall
not
deny
nor
refuse
these
Churches
as
presidents
in
this
businesse
,
in
whatsoever
can
be
made
clear
to
have
been
their
practice
in
this
mater
,
I
mean
,
the
notion
and
consideration
under
which
persons
were
admitted
unto
,
and
reckoned
in
their
externall
Church-fellowship
.
Come
we
then
to
consider
the
antecedent
of
this
Argument
,
or
what
is
affirmed
in
his
induction
of
these
Churches
.
First
in
the
generall
,
and
then
his
proof
thereof
particularly
.
The
assertion
of
them
all
in
generall
is
,
that
all
of
them
were
constitute
of
persons
truely
Godly
so
far
as
Godly
men
could
make
judgement
.
Ans.
1.
Mr.
Lockier
if
he
would
have
made
the
attributum
of
this
induction
answerable
to
his
conclusion
intended
,
he
should
have
said
they
were
constitute
of
persons
all
and
every
one
of
them
truely
Godly
,
and
none
else
.
But
he
speaks
only
indefinitely
,
which
might
be
granted
:
But
let
us
take
him
to
mean
so
;
this
assertion
as
it
lyeth
,
may
be
granted
in
some
sense
which
it
may
carry
,
and
never
a
whit
advantage
redound
thereby
to
his
Doctrine
;
for
it
may
carry
this
sense
,
that
these
Churches
were
made
up
,
or
did
consist
of
persons
all
of
them
truely
mat●…ially
Godly
de
facto
,
and
quoad
eventum
;
or
it
may
carry
this
sense
,
that
they
were
constitute
of
persons
all
truly
godly
,
formally
considered
as
such
,
in
their
taking
them
into
the
constitution
and
external
society
of
them
.
Now
in
the
first
sense
it
might
be
granted
(
as
I
suppose
some
Congregation
or
Congregations
may
be
such
eventually
,
that
all
the
members
may
be
truely
godly
)
&
yet
no
advantage
come
thereby
to
his
Tenet
,
unlesse
he
could
prove
that
the
enumeration
which
he
makes
is
a
perfect
enumeration
of
all
the
particular
Churches
in
Scripture
(
which
he
cannot
,
because
it
is
clearly
contrary
to
truth
,
and
therefore
his
induction
is
imperfect
)
Yea
and
this
also
,
that
there
is
no
other
Passage
of
Scripture
,
that
holds
forth
a
rule
or
warrand
of
any
larger
latitude
touching
admitting
of
members
into
the
fellowship
of
the
Visible
Church
then
what
is
said
of
these
Churches
.
He
must
prove
then
the
assertion
in
the
latter
sense
,
viz.
that
these
Churches
were
constitute
of
persons
all
truely
godly
as
far
,
&c.
formally
considered
as
such
,
and
under
no
other
consideration
,
in
their
in-taking
and
being
reckoned
members
in
their
outward
visible
societie
:
If
he
could
prove
this
of
any
one
of
them
we
should
go
over
to
his
side
of
the
controversie
:
But
now
see
how
he
proveth
this
,
nay
all
that
is
brought
or
can
be
brought
by
him
,
is
only
this
,
that
the
Apostle
Writing
to
these
Churches
,
calleth
them
saints
,
beleevers
,
sanctified
in
Christ
Iesus
,
and
the
like
,
which
should
we
grant
to
mean
inward
true
grace
of
regeneration
,
and
to
be
spoken
not
of
the
whole
body
collectively
and
confuse
,
only
giving
the
denomination
of
the
whole
from
the
better
part
;
but
distributively
of
all
and
every
one
of
them
;
yet
nothing
else
could
necessarily
be
concluded
from
this
,
but
that
they
were
such
de
facto
and
quo
ad
eventum
,
and
not
that
they
were
gathered
and
received
into
the
externall
fellowship
of
these
Churches
formally
upon
this
and
no
other
account
:
that
they
were
such
reall
,
internall
,
truely
regenerate
saints
.
The
Apostles
in
the
place
cited
speaks
not
,
nor
intimates
one
word
concerning
the
order
of
proceeding
,
or
account
whereupon
the
proceeding
was
made
in
the
visible
externall
constituting
and
setting
up
of
these
Churches
,
or
admitting
of
members
into
them
,
neither
doth
Mr.
Lockier
so
much
as
once
assay
to
make
a
proofe
of
this
point
;
only
after
he
hes
cited
some
passages
concerning
the
Corinthians
,
he
saith
,
pag.
22.
end
,
and
pag.
23.
begin
.
that
these
expressions
should
import
that
they
did
constitute
&
gather
together
upon
any
other
account
,
but
as
there
was
the
true
grace
of
God
evident
as
far
as
men
could
judge
,
I
cannot
indeed
see
.
Alas
!
1.
Is
this
to
prove
that
which
being
the
very
main
pinch
of
the
Question
,
to
say
no
more
for
it
,
but
you
cannot
see
how
it
was
not
done
so
.
2.
But
I
forbear
to
exaggerat
this
way
of
reasoning
.
We
are
sure
he
might
see
in
Scripture
how
persons
were
gathered
and
received
into
the
fellowship
of
the
Visible
Church
upon
another
account
,
and
trust
by
the
Lords
assistance
ere
we
have
done
to
let
it
be
seen
by
such
as
will
not
shut
their
eyes
upon
the
light
of
the
Word
.
Thus
we
have
said
already
,
doth
sufficiently
discover
the
weaknesse
and
nullity
of
the
inductive
Argument
to
the
point
in
controversie
.
And
I
must
say
,
I
wonder
that
Learned
men
(
such
as
I
do
with
all
respect
,
acknowledge
our
Independent
Brethren
to
be
)
should
have
put
such
confidence
in
it
.
section
3
But
2.
Let
's
see
if
he
can
prove
that
all
these
Churches
were
de
facto
and
quo
ad
eventum
,
constitute
and
made
up
of
persons
all
truely
Godly
so
far
as
Godly
and
discerning
men
could
make
judgement
,
such
as
upon
tryall
would
give
evidence
of
the
true
grace
of
God
in
them
as
far
as
men
could
judge
.
First
then
for
the
Romans
is
cited
,
chap.
1.
vers.
6
,
7
,
8
,
9.
where
they
are
written
to
by
Paul
(
who
surely
was
able
to
discern
in
spirituall
maters
,
and
durst
not
complement
with
persons
in
things
of
eternall
concernment
)
under
the
styles
of
the
called
of
Iesus
Christ
,
called
Saints
,
beloved
of
God
,
these
whose
faith
is
spoken
of
through
all
the
World
,
and
the
Apostle
writes
to
all
that
are
at
Rome
,
and
thanks
God
for
them
all
,
and
made
mention
of
them
all
in
his
prayers
,
Well
,
what
hence
?
I
cannot
think
(
saith
he
)
that
a
faith
of
so
high
esteem
with
Paul
,
and
of
such
renown
through
the
Christian
World
,
and
the
mater
of
such
servent
Prayer
should
mean
only
a
temporary
faith
.
Why
?
Some
of
these
were
such
as
laid
down
their
neck
for
Paul
,
Rom.
16.
4.
the
rest
surely
in
danger
of
their
own
necks
every
day
by
their
profession
,
living
in
the
mouth
of
that
Tyranne
Nero
,
as
Paul
calleth
him
(
it
should
be
Lion
)
or
Dragon
,
as
Iohn
calls
all
Heathen
Emperours
of
that
place
.
Answ.
1.
We
will
not
say
it
is
a
temporary
faith
he
speaks
of
,
we
grant
it
to
be
a
saving
persevering
faith
,
and
for
confirmation
of
this
he
might
added
a
stronger
ground
from
the
Text
then
these
he
hath
chosen
,
that
they
are
all
called
beloved
of
God
,
and
called
Saints
,
where
,
as
Estius
noteth
well
,
intelligitur
vocatio
non
communis
&
externa
,
&c.
i.
e.
is
understood
,
not
common
and
outward
calling
,
but
that
whereby
men
are
effectually
called
to
faith
,
holinesse
,
and
salvation
,
which
is
the
calling
according
to
purpose
and
Predestination
:
But
now
will
Mr.
Lockier
or
any
man
take
upon
them
to
say
,
that
Paul
mean'd
that
all
and
every
one
in
the
Visible
Church
of
Rome
,
were
such
as
had
not
a
temporary
faith
only
,
but
a
true
saving
faith
,
and
so
were
all
and
every
one
such
as
were
to
be
undoubtedly
saved
.
I
doubt
he
will
hazard
upon
this
assertion
:
or
if
he
will
,
I
doubt
much
if
he
shall
have
any
other
to
bear
him
company
in
it
.
May
be
,
he
will
say
,
he
intends
not
that
,
but
this
,
that
they
were
all
and
every
one
such
,
so
far
as
in
his
judgement
he
could
discern
:
and
he
was
a
man
very
able
to
discern
in
spirituall
matters
,
as
he
saith
a
little
before
.
But
,
1.
This
is
an
addition
to
the
Text
,
and
how
will
he
prove
that
it
was
Pauls
mind
to
speak
with
such
a
qualification
?
2.
He
supposeth
that
Paul
had
acquaintance
and
experience
of
every
one
of
them
sufficient
to
discern
what
they
were
,
so
doth
that
he
saith
import
,
read
Paul
who
surely
was
able
to
discern
in
spirituall
matters
.
But
this
behoved
to
have
been
by
conversing
with
them
coram
;
and
that
he
could
not
have
,
it
seemeth
;
[
](A66932-e24420-b)*
*
Aret
Rp.
1.
7
Calvin
1
Cor.
1
,
2.
P.
Mart.
Rom.
1.
7.
Calv.
Gal.
1.
2
Er.
Sar.
cer
,
Eph.
1.
1
Estius
,
Rom.
1.
7.
1
Cor.
1
,
2.
because
he
had
not
yet
been
at
Rome
to
meet
with
every
one
of
them
there
,
nor
is
it
likely
that
every
one
of
them
had
come
from
Rome
and
met
with
him
otherwhere
,
or
he
behoved
to
have
it
by
communication
by
Letters
from
every
one
of
them
:
And
what
ground
of
conjecture
have
we
for
this
?
I
think
to
say
it
,
would
be
accounted
a
Dream
.
As
for
report
,
of
every
one
of
them
and
their
severall
evidences
of
grace
,
by
others
.
1.
We
have
as
little
ground
of
conjecture
for
that
,
though
we
find
that
there
hes
been
great
fame
of
their
faith
in
common
and
in
generall
,
ver.
8.
2.
Report
may
be
a
ground
of
charitable
beliefe
(
I
take
beleef
here
in
the
generall
logicall
signification
of
it
,
as
it
is
contradistinguished
from
opinion
and
science
)
but
it
cannot
be
a
ground
of
a
positive
discretive
judgement
,
such
as
Mr.
Lockier
attributeth
to
Paul
touching
the
Romanes
faith
,
for
it
implyes
a
mans
own
personall
experience
of
things
.
2.
We
say
the
Apostle
in
these
titles
of
beloved
of
God
,
Saints
,
Beleevers
,
meaneth
true
saving
grace
,
truely
existing
,
and
not
in
the
judgement
of
charity
only
:
But
speaketh
there
not
of
all
the
Romanes
universaliter
&
distributivè
,
as
we
say
all
men
are
sinners
,
but
communiter
&
collectivè
,
&
confusè
,
i.
e.
in
common
,
collectively
,
and
confusedly
;
because
undoubtedly
saving
grace
was
amongst
them
,
and
he
could
not
take
upon
him
to
determine
,
whether
moe
or
fewer
of
them
were
endued
with
it
,
and
as
it
seems
knew
nothing
to
the
contrary
of
any
of
them
particularly
,
but
they
might
be
such
.
Thus
verily
I
think
the
Apostles
writing
to
whole
Churches
,
and
calling
them
generally
by
the
name
of
Saints
,
faithfull
,
&c.
may
well
be
understood
;
and
no
other
thing
can
be
demonstrate
of
their
meaning
:
Take
herewith
the
judgement
of
the
Learned
Commentators
on
the
place
,
all
of
which
do
unanimously
determine
that
these
titles
of
Saints
,
faithfull
,
and
the
like
,
are
given
by
the
Apostles
to
the
Churches
;
partly
in
respect
of
the
end
of
their
calling
,
and
the
duty
of
every
one
in
the
Church
,
viz.
that
the
end
of
their
calling
,
and
their
duty
is
to
be
such
;
and
partly
by
a
denomination
taken
à
parte
potiori
,
from
the
better
part
,
because
there
were
true
reall
Saints
and
beleevers
amongst
them
.
And
I
think
it
is
a
worthy
and
solide
consideration
,
which
my
worthy
Collegue
in
the
Ministry
and
my
Reverend
Superior
in
the
Colledge
I
live
in
,
hath
in
his
due
right
of
Presbytery
,
pag.
259.
in
answer
to
Mr.
Cotton
upon
this
same
Question
and
Argument
,
the
styles
given
to
the
Church
of
Corinth
are
too
high
to
be
given
to
hypocrites
(
such
as
many
of
Mr.
Lockiers
truely
godly
so
far
as
men
can
judge
,
may
be
and
often
are
)
but
these
styles
are
not
given
to
that
Church
precisely
,
as
Visible
,
and
as
a
professing
Church
,
but
as
an
Invisible
,
and
true
Church
of
Beleevers
:
He
Writeth
to
a
Visible
Church
,
but
he
doth
not
speak
of
them
alwayes
as
a
Visible
Church
,
but
as
of
an
Invisible
when
he
calleth
them
Temples
of
the
Holy
Ghost
,
&c.
section
4
What
we
have
said
ro
his
alledgeance
concerning
the
Church
of
Rome
,
is
applicable
to
what
is
said
to
the
most
part
of
the
rest
:
so
that
we
shall
not
insist
much
on
them
.
Only
a
word
or
two
of
some
of
them
.
And
1.
For
the
Corinthians
,
after
he
hath
set
down
what
is
spoken
to
them
,
chap.
1.
vers.
2
,
4
,
5
,
6
,
7
,
8.
and
chap.
4.
15.
he
subjoyneth
persons
having
such
grace
in
them
,
as
shall
be
confirmed
to
the
end
,
as
keepeth
them
waiting
to
the
coming
of
the
Lord
Jesus
,
as
are
the
comfortable
seals
of
a
faithfull
Ministry
,
that
all
this
should
signifie
but
an
outward
Profession
,
or
to
say
that
this
Church
should
constitute
,
and
Congregate
together
upon
any
other
account
,
but
as
there
was
the
true
grace
of
God
evident
,
as
far
as
men
could
judge
,
I
cannot
indeed
see
.
Answ.
1.
Let
it
be
marked
how
in
citing
the
place
,
chap.
4
,
15.
he
maketh
an
addition
to
the
Text
,
for
in
Christ
Jesus
I
have
begotten
you
all
,
this
all
is
put
in
as
the
Apostles
word
,
when
as
in
the
Text
there
is
no
more
but
I
have
begotten
you
.
This
is
a
gross
,
foule
slip
,
I
will
not
say
it
hath
been
done
out
of
designe
,
may
be
it
hes
been
done
inconsiderately
,
without
present
turning
over
to
the
place
;
however
,
adding
to
the
Word
of
God
is
a
dangerous
practice
.
2.
As
for
that
to
say
that
this
Church
did
constitute
and
gather
upon
another
account
,
&c.
we
have
noted
on
it
sufficiently
before
.
I
adde
now
this
,
by
what
Mr.
Lockier
saith
here
,
and
indeed
by
the
Doctrine
of
all
the
Independent
Brethren
of
his
way
,
in
this
mater
of
the
constitution
of
the
Visible
Church
,
it
appeareth
that
their
conception
about
the
order
of
gathering
the
Visible
Church
by
the
Apostles
was
this
,
that
men
being
first
turned
to
the
Profession
of
Christian
Religion
,
there
was
a
tryall
made
of
their
evidences
of
true
inward
saving
grace
,
and
such
as
evidences
satisfactory
of
this
were
found
in
,
these
were
gathered
in
,
and
the
rest
casten
by
,
which
I
dare
say
is
a
meer
fiction
,
of
which
not
the
least
vestige
can
be
shown
in
Scripture
,
and
never
man
dreamed
of
untill
these
sad
times
,
broodie
of
many
new
fancies
under
the
name
of
new
lights
.
3.
I
confesse
persons
having
such
grace
in
them
as
shall
be
confirmed
to
the
end
,
as
keeps
them
waiting
for
the
coming
of
Christ
,
as
are
the
comfortable
seals
of
a
faithfull
Ministry
,
are
not
outward
Professours
only
,
but
are
reall
Saints
and
Elect
,
and
thence
I
conclude
,
it
cannot
be
understood
universally
of
all
and
every
one
of
the
Visible
Church
of
Corinth
.
Will
he
say
that
all
and
every
one
were
reall
Saints
,
Elect
,
to
be
confirmed
unto
the
end
,
and
so
eternally
saved
;
if
he
say
,
yes
,
in
Pauls
judgement
,
so
far
as
he
could
judge
upon
evidences
of
true
grace
.
I
say
,
1.
That
is
an
addition
to
the
Text
,
Paul
saith
simply
he
shall
confirm
you
unto
the
end
,
&c.
not
so
far
as
I
can
judge
he
shall
confirm
you
.
Yea
,
2.
It
enervats
the
comfort
held
forth
by
the
Apostle
to
them
he
speaks
to
,
for
it
imports
no
more
upon
the
mater
,
but
this
,
possibly
ye
may
be
confirmed
to
the
end
,
and
so
when
all
is
done
ye
may
be
possibly
not
confirmed
to
the
end
:
(
mans
judgement
can
go
no
further
)
and
is
contrary
to
the
strain
of
all
the
Orthodox
,
writing
against
the
Remonstraints
in
the
Article
of
perseverance
,
who
understand
the
place
of
Saints
,
and
the
Lords
effectuall
gracious
preserving
them
in
veritate
rei
,
and
so
make
use
of
the
place
,
and
presse
it
against
the
Remonstrants
.
But
let
Mr.
Lockier
rid
himself
here
;
if
he
will
have
Paul
to
speak
thus
of
all
and
every
one
of
the
Visible
Church
of
Corinth
,
either
he
must
conceive
it
spoken
only
with
relation
to
the
state
of
that
Church
as
its
first
up-setting
:
or
also
in
relation
to
what
it
was
at
the
present
time
of
the
Writing
of
this
Epistle
:
The
former
cannot
be
said
,
because
it
s
most
evident
all
along
that
Passage
,
Chap.
1.
he
is
speaking
of
it
as
still
,
at
the
time
of
his
writing
,
standing
in
that
condition
he
expresseth
in
his
words
,
albeit
some
of
the
Verbs
be
used
in
the
preterit
perfect
tense
,
no
man
can
deny
this
who
hath
any
judgement
.
If
he
say
the
latter
,
the
very
Epistle
it self
will
confute
it
,
wherein
,
to
wit
,
so
grosse
wickednesses
,
and
impieties
are
discovered
to
have
been
amongst
them
,
and
laid
to
their
charge
,
schismes
,
contentious
suits
of
Law
,
fornications
,
communion
and
fellowship
at
Idolatrous
Tables
,
drunkennesse
at
the
Sacrament
of
the
Lords
Supper
,
deniall
of
the
Resurrection
.
Will
any
man
say
,
that
the
Apostle
knowing
such
things
to
be
amongst
them
,
speaks
of
all
and
every
one
of
them
as
reall
inward
Saints
as
far
as
men
can
judge
.
section
5
For
the
Church
of
the
Galatians
is
cited
,
Gal.
4.
9.
chap.
6.
1.
the
latter
whereof
is
so
impertinent
to
the
purpose
,
that
I
wonder
how
it
came
in
his
minde
to
alledge
it
.
The
point
to
be
proven
is
,
that
the
Church
of
the
Galat.
was
constitute
of
persons
all
truely
godly
so
far
as
men
could
judge
:
The
Apostles
meaning
in
this
place
is
this
much
,
if
any
amongst
you
through
infirmity
or
ignorance
be
surprized
and
fall
into
a
fault
,
such
among
you
as
are
spirituall
i.
e.
more
advanced
and
confirmed
in
knowledge
and
piety
,
and
more
experimentally
skilled
in
Christianity
,
being
conscious
of
your
own
lyablenesse
to
temptations
,
apply
your selves
to
recover
and
restore
such
an
one
with
meeknesse
and
gentlenesse
;
what
is
this
to
that
conclusion
?
If
Mr.
Lockier
had
assayed
to
make
up
a
Syllogisme
upon
it
,
for
inferring
that
conclusion
,
he
would
,
I
no
wayes
doubt
,
have
perceived
the
impertinency
of
his
alledging
it
.
Neither
yet
doth
the
former
prove
the
point
:
for
let
that
knowing
of
God
,
and
their
being
known
of
God
,
be
understood
of
reality
of
saving
grace
:
Yet
the
speech
is
but
indefinite
,
after
ye
have
known
God
,
or
rather
are
known
of
God
.
And
every
body
knows
,
what
an
indefinite
speech
can
bear
in
materiâ
contingente
.
section
6
For
the
Church
of
Ephesus
is
cited
,
Eph.
1.
1.
13.
and
Acts
20.
28.
32.
For
the
first
citation
,
I
mean
what
is
said
in
the
Epistle
,
we
need
say
no
more
then
what
is
said
upon
the
Romanes
and
Corinthians
:
The
places
are
all
alike
,
and
the
same
answer
serveth
all
.
Only
I
will
say
,
I
am
astonished
that
any
man
should
think
or
say
that
these
high
Heavenly
blessings
,
priviledges
,
and
graces
spoken
of
by
the
Apostle
to
the
Ephesians
,
as
blessed
with
spirituall
blessings
in
Heavenly
places
,
chosen
before
the
foundation
of
the
World
,
predestinat
to
the
adoption
of
Children
,
to
the
praise
of
the
Glory
of
His
Grace
,
accepted
in
the
Beloved
,
having
Redemption
through
His
Blood
,
the
forgivenesse
of
sins
,
obtained
the
inheritance
,
sealed
with
the
Spirit
of
promise
,
quickned
with
Christ
,
raised
up
together
with
him
to
sit
in
heavenly
places
&c.
are
all
by
the
Apostle
spoken
of
and
attributed
to
all
and
every
one
in
the
visible
societie
of
the
Church
of
Ephesus
so
far
as
he
could
judge
,
wherein
he
himself
clearly
intimats
there
were
some
(
and
he
speaks
according
to
his
own
knowledge
)
that
were
given
to
teach
other
Doctrine
,
giving
heed
to
fables
,
1
Tim.
1.
3
,
4.
some
that
had
swerved
aside
to
vain
jangling
,
desiring
to
be
.
Teachers
of
the
Law
,
&c.
v.
6
,
7.
that
teached
otherwise
,
not
consenting
to
wholesome
words
,
—
proud
,
knowing
nothing
,
doting
about
Questions
and
Strifes
of
words
,
c.
6.
3
,
4.
some
addicted
to
the
love
of
Money
and
Covetousnesse
,
v.
9
,
10.
striving
about
words
to
no
profite
,
but
to
the
subverting
of
the
hearers
,
vessels
to
dishonour
,
as
vessels
to
honour
,
Reprobates
and
Cast-awayes
,
as
well
as
Elect
,
the
foundation
of
the
Lord
having
the
seal
of
Gods
Eternal
Predestination
&
Fore-knowledge
set
upon
them
,
2
Tim.
2.
19.
20.
those
that
oppose
themselves
and
were
to
be
brought
with
meeknesse
unto
Repentance
,
and
recovered
out
of
the
snare
of
Satan
who
had
them
captive
at
his
will
,
v.
25
,
26.
such
as
had
a
forme
of
Godlinesse
but
denyed
the
Power
thereof
,
Misleaders
and
Mislead
,
cap.
3.
6.
7.
compare
with
v.
5.
who
will
dare
to
say
that
the
Apostle
writing
to
a
Church
,
and
giving
them
all
these
high
stiles
and
commendations
,
mentioned
before
;
did
intend
them
to
all
and
every
one
severally
and
distributively
in
that
Church
?
Neither
will
it
avail
to
say
,
that
this
Church
might
been
so
constitute
at
first
,
as
that
all
the
Members
might
been
such
as
these
stiles
might
been
given
to
them
,
as
far
as
men
could
judge
,
though
afterward
many
of
them
degenerated
,
and
discovered
themselves
.
Unlesse
Mr.
Lockier
make
it
good
,
that
such
was
the
state
of
that
Church
in
all
the
Members
of
it
,
at
the
time
of
the
writing
of
this
Epistle
to
the
Ephesians
,
he
alleadgeth
what
is
said
in
it
to
no
effect
for
his
purpose
.
But
it
is
certain
that
the
first
Epistle
to
Timothie
was
written
long
before
it
,
this
being
written
long
ere
he
came
to
Rome
,
as
Interpreters
agree
,
and
that
being
written
from
Rome
,
and
that
,
as
most
think
,
in
the
time
of
his
second
imprisonment
there
,
and
so
it
seemeth
but
a
little
before
the
second
to
Timothie
,
which
was
the
last
of
all
.
section
7
For
the
other
citation
,
Acts
20.
28
,
32.
1.
The
latter
vers.
32.
any
man
who
sees
any
thing
,
may
see
it
clearly
impertinent
to
the
purpose
in
hand
.
2.
To
the
other
feed
the
Church
of
God
which
he
hath
purchased
with
his
own
blood
,
We
Answ.
That
by
the
Church
bought
with
the
blood
of
Iesus
Christ
,
true
God
,
is
not
meant
the
Visible
Church
,
as
such
,
as
if
the
meaning
of
the
words
were
,
bought
with
the
blood
of
Christ
in
the
judgement
of
charitie
,
or
so
far
as
men
can
judge
,
(
which
is
a
meer
addition
to
the
Text
;
)
but
the
Invisible
Church
of
the
Elect
,
really
redeemed
:
So
do
all
Orthodox
Divines
writing
against
Remonstrants
on
the
Article
of
Redemption
,
expound
it
of
the
Church
of
the
Elect
only
,
and
presse
it
as
an
Argument
against
the
Remonstrants
Universall
Redemption
,
and
Remonstrants
upon
the
contrare
would
have
it
meant
of
the
whole
Visible
Church
.
Mr.
Lockier
hath
given
no
proof
that
it
is
spoken
of
the
Visible
Church
,
as
such
,
but
thought
it
enough
to
point
us
to
the
place
,
and
to
suppose
it
be
as
he
would
have
it
.
But
because
Reverend
M.
Hooker
in
his
Survey
,
par.
1.
c.
3.
pag.
39
,
40.
asserteth
the
same
interpretation
of
the
place
with
Mr.
Lockier
,
against
my
Reverend
Collegue
Mr.
Rutherfurd
,
and
assayes
to
give
some
reason
for
it
,
albeit
I
doubt
not
ere
long
,
the
Church
shall
have
a
sufficient
answer
from
Mr.
Rutherfurd
himself
,
to
that
and
other
things
in
the
Survey
:
Yet
I
must
crave
humble
leave
of
him
to
say
somewhat
to
Mr.
Hooker
in
this
particular
,
seeing
it
cometh
so
far
in
my
way
,
and
otherwise
,
Mr.
Lockier
and
his
followers
might
haply
say
,
I
had
purposely
shun'd
it
.
section
8
The
Church
here
(
sayeth
he
)
whether
Congregationall
or
Presbyteriall
,
must
needs
be
visible
:
Ans.
That
is
not
the
question
,
nor
the
thing
he
should
have
proven
;
for
we
shall
confesse
the
Church
here
spoken
of
,
and
as
spoken
of
in
the
context
,
must
be
visible
;
but
he
should
have
said
and
proven
the
Church
here
spoken
of
,
and
said
to
be
bought
with
the
blood
of
Christ
must
be
the
Church
Visible
,
and
as
such
,
considered
according
to
its
visible
state
,
and
consequently
that
the
attribute
of
the
enunciation
is
enunciat
of
all
and
every
one
in
that
state
;
see
we
then
if
the
argument
he
formeth
maketh
out
this
.
That
over
whom
Elders
and
Officers
are
set
to
attend
to
feed
by
Doctrine
and
Discipline
,
this
must
needs
be
a
visible
Church
:
for
unlesse
they
did
see
them
and
know
them
,
how
could
they
execute
censure
upon
them
?
but
these
,
viz.
over
whom
Elders
and
Officers
are
set
to
attend
and
feed
,
&c.
are
called
the
Church
Redeemed
with
the
Blood
of
God
,
The
conclusion
is
suppressed
but
according
to
the
terms
of
the
premisses
:
It
can
be
no
other
then
this
,
Ergo
the
Church
here
spoken
of
must
needs
be
visible
.
And
this
we
may
and
do
grant
,
and
yet
without
any
prejudice
,
or
disadvantage
,
for
that
may
well
stand
with
this
assertion
,
that
only
the
Elect
or
the
Church
Invisible
are
intended
by
that
name
Church
,
when
it
is
said
there
to
be
bought
by
the
blood
of
God
.
For
why
?
because
the
Elect
or
Invisible
Church
is
visible
,
i.
e.
persons
seen
and
obvious
to
the
outward
senses
,
Physically
visible
,
and
certainly
Mr.
Hooker
speaks
of
no
more
in
his
Major
and
the
proof
thereof
,
unlesse
they
do
see
them
and
know
them
&c.
the
thing
that
he
should
have
concluded
was
this
Ergo
,
they
are
called
,
redeemed
by
the
blood
of
God
as
the
visible
Church
,
or
according
to
their
Visible
Church
state
;
but
that
will
not
be
inferred
upon
his
premisses
.
If
any
man
will
say
,
his
argument
may
be
upon
the
terms
taken
in
it
,
mended
and
urged
to
the
point
thus
:
These
over
whom
Officers
and
Elders
are
set
,
to
attend
and
feed
by
Doctrine
and
Discipline
;
must
needs
be
a
Visible
Church
;
and
that
considered
according
to
its
Visible
State
,
and
as
Visible
;
but
these
over
whom
Elders
and
Officers
are
set
,
&c.
are
called
the
Church
Redeemed
by
the
Blood
of
God
,
Ergo
,
these
called
the
Church
Redeemed
,
&c.
must
needs
be
a
Church
Visible
:
and
that
as
such
,
and
considered
according
to
its
Visible
State
;
Then
I
say
,
yet
the
conclusion
toucheth
not
us
for
these
that
are
called
the
Church
Redeemed
,
may
be
granted
to
be
a
Church
Visible
,
and
that
considered
as
visible
,
viz.
in
relation
to
some
other
adjunct
of
it
distinct
from
that
epithet
contained
in
the
subject
of
the
conclusion
,
viz.
the
denomination
of
Redeemed
by
the
Blood
of
God
;
and
this
argument
as
thus
formed
carrieth
no
more
.
But
yet
if
one
shall
infer
the
conclusion
thus
,
Ergo.
these
are
called
the
Church
Redeemed
by
the
blood
of
God
as
a
Church
Visible
,
or
considered
according
to
their
Visible
Church
state
:
Then
I
say
this
putteth
the
Syllogisme
out
of
the
wits
and
whole
frame
of
it
,
takes
the
medium
into
the
conclusion
,
for
the
minus
extremum
or
attribute
of
the
assumption
(
for
the
Syllogisme
is
in
the
third
figure
)
and
jumbles
the
majus
extremum
and
minus
extremum
the
attribute
of
the
Major
Proposition
,
and
the
attribute
of
the
assumption
together
in
the
attribute
of
the
conclusion
,
and
so
makes
the
Syllogism
in
whole
,
to
consist
of
four
terms
;
in
a
word
,
let
any
man
take
these
premises
of
Mr.
Hookers
,
mend
them
,
shape
,
and
change
them
as
he
will
,
he
shall
never
be
able
to
infer
the
conclusion
that
should
be
inferred
to
his
purpose
,
that
the
Church
Visible
is
called
the
redeemed
by
the
blood
of
God
,
as
it
is
visible
,
or
according
to
its
visible
state
.
section
9
But
,
saith
he
,
if
any
man
say
,
that
the
Elect
are
only
there
intended
by
that
name
,
I
answer
,
that
conceit
is
contrary
to
the
very
strain
of
the
words
and
scope
of
the
Text
,
for
they
must
attend
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
the
whole
flock
:
The
charge
puts
no
difference
between
person
and
person
,
nor
most
their
care
be
different
;
nay
upon
this
ground
the
Elders
should
not
know
,
what
their
care
was
,
nor
upon
whom
they
should
bestow
it
,
for
they
might
reply
,
Lord
we
cannot
search
into
thy
secrets
,
who
are
Elect
and
Invisible
Saints
,
we
cannot
discern
them
,
and
therefore
we
cannot
tell
how
to
feed
them
;
whereas
by
the
current
and
common
sense
of
the
Scriptures
,
taking
redeemed
and
sanctified
as
visibly
,
though
not
really
such
,
the
stream
of
the
Text
runneth
pleasantly
without
the
least
appearance
of
doubt
.
Answ.
1.
Reverend
Mr.
Hooker
affirmeth
more
then
he
proves
well
,
in
calling
that
answer
a
conceit
contrary
to
the
stream
of
the
words
and
scope
of
the
Text.
His
first
Argument
comes
to
this
much
;
All
these
are
of
the
Church
,
which
is
said
to
be
redeemed
by
the
blood
of
God
,
whom
the
Elders
and
Officers
are
required
to
attend
;
But
the
Apostle
requires
them
to
attend
all
the
flock
without
putting
difference
between
person
and
person
,
ergo
.
all
the
flock
,
i.
e.
every
one
of
the
Visible
Church
are
of
that
Church
which
is
said
to
be
redeemed
&c.
Ans
.
What
ever
might
be
said
of
his
Interpretation
of
the
flock
to
be
the
Visible
Church
as
Visible
,
we
deny
the
necessity
of
the
Major
Proposition
.
The
flock
as
it
is
the
object
of
the
Ministers
externall
charge
and
administration
of
Ordinances
,
may
be
of
a
larger
extent
and
comprehension
,
then
is
the
signification
of
the
Church
as
it
standeth
under
that
attribute
of
being
redeemed
by
the
blood
of
God
.
And
that
you
may
see
that
is
not
my
conceit
,
see
it
expresly
given
by
worthy
and
Learned
Whittaker
,
in
answer
to
Bellarmine
proving
that
the
Church
is
Visible
from
this
very
Text
,
de
Eccles.
q.
2.
c.
2.
Resp.
ad
locum.
5.
particulares
Ecclesiae
(
such
as
was
Ephesus
,
of
which
the
Apostle
is
speaking
)
Christi
Religionem
profitentes
,
dicuntur
Ecclesia
Synecdochic●s
,
propter
sanctos
nimirum
&
electos
,
qui
in
iis
sunt
,
sed
quia
Pastores
non
possunt
electos
à
reprobis
discernere
,
itaque
totum
caetum
pascere
,
regere
,
curare
debent
,
&
judicium
Deo
relinquere
;
where
it
is
evident
,
that
this
Learned
Author
understood
,
that
that
whole
Congregation
or
flock
of
the
Ephesians
which
the
Pastours
are
required
to
attend
,
is
called
that
Church
which
is
redeemed
,
not
properly
,
but
synecdochically
,
because
of
a
part
of
it
;
and
that
is
in
effect
as
much
as
to
say
,
not
the
whole
flock
,
but
a
part
of
it
,
is
the
Church
redeemed
by
the
blood
of
God
.
The
second
argument
:
nay
upon
this
ground
the
Elders
should
not
know
,
&c.
To
say
it
,
with
reverence
to
the
memory
of
the
Author
,
is
clearly
to
any
body
of
common
judgement
,
exceedingly
weak
;
For
,
1.
How
followeth
that
,
if
the
Church
redeemed
by
the
blood
of
God
,
be
the
Elect
only
,
then
the
Elders
should
not
know
what
their
care
was
,
nor
upon
whom
they
should
bestow
it
,
for
it
must
have
this
for
a
reason
of
it
,
that
Church
which
is
said
to
be
redeemed
is
the
only
object
of
the
Elders
care
,
which
they
are
required
to
attend
.
This
we
deny
,
we
say
they
are
part
of
it
,
with
Whittaker
.
2.
How
weak
is
that
,
they
might
reply
,
we
cannot
search
into
thy
secrets
to
perceive
who
are
Elect
—
and
therefore
we
cannot
tell
how
to
feed
them
.
Then
it
seems
by
the
Reverend
mans
reasoning
,
when
our
Lord
laid
that
charge
upon
Peter
,
Joh.
20.
feed
my
Sheep
,
my
Lambs
,
which
are
no
other
,
but
these
same
he
speaks
of
,
Joh.
10.
26
,
27.
i.
e.
only
elect
ones
,
v.
27
,
28
,
29.
he
might
have
replied
,
Lord
I
cannot
search
thy
secrets
to
know
who
are
these
thine
elect
;
and
therefore
I
cannot
tell
how
to
feed
them
.
It
is
not
necessary
or
a
Pastour
to
feed
the
Elect
,
that
he
know
distinctly
who
are
the
singular
persons
by
the
head
,
but
for
feeding
by
publick
Doctrine
,
it
is
sufficient
that
he
know
them
confusedly
,
that
they
are
there
in
the
Congregation
;
and
if
he
have
any
grounds
of
a
positive
judgement
concerning
particular
persons
,
that
indeed
gives
him
further
advantage
to
apply
himself
to
those
in
a
more
particularly
applicatory
way
.
If
indeed
it
were
the
Ministers
work
to
feed
efficaciter
,
to
give
the
increase
(
as
the
Apostle
expresseth
the
actuall
efficaciousnesse
,
or
efficiency
of
grace
)
and
they
were
required
to
feed
the
elect
that
way
,
I
confesse
if
the
Lord
did
not
distinctly
point
out
the
particular
persons
to
them
;
then
they
might
make
such
a
reply
,
Lord
I
cannot
search
into
thy
secrets
to
perceive
who
are
these
,
&c.
but
the
efficiency
of
grace
is
in
Gods
own
hand
alone
,
and
the
Minister
has
upon
him
but
an
externall
,
morall
,
suasive
administration
,
which
he
is
to
dispense
for
the
good
of
the
elect
,
but
he
needeth
not
for
that
know
them
distinctly
,
it
is
enough
,
he
knowes
they
are
there
,
where
he
dispenseth
them
,
and
let
God
discern
and
waile
them
out
from
the
rest
.
3.
It
is
a
groundlesse
supposition
,
and
contrary
to
the
truth
,
that
in
the
current
and
common
sense
of
Scripture
,
that
redeemed
being
spoken
of
spirituall
redemption
from
sin
,
and
eternall
wrath
,
(
as
for
the
name
[
sanctified
]
it
is
not
in
this
text
,
and
therefore
is
impertinently
brought
in
here
)
is
taken
for
redeemed
visibly
,
though
not
really
.
I
doubt
he
can
bring
many
passages
of
Scripture
,
wherein
it
can
with
any
appearance
be
so
exponed
;
yea
visibly
redeemed
,
is
an
expression
in
my
judgement
strange
to
Scripture
:
Let
this
suffice
us
in
answer
to
Mr.
Hooker
in
this
particular
:
We
doubt
not
but
Mr.
Rutherfurd
,
will
have
more
full
and
acurate
considerations
on
it
.
section
10
I
shall
adde
a
word
or
two
for
proofe
that
by
the
Church
redeemed
by
the
blood
of
Christ
cannot
be
understood
all
and
every
one
of
the
Visible
Church
,
but
only
the
Elect
,
desiring
Mr.
Lockier
to
take
the
same
to
his
consideration
;
if
the
Church
which
Ephes.
5.
25
,
26
,
27.
Christ
is
said
to
have
loved
,
and
given
himself
for
,
that
he
might
sanctifie
and
cleanse
it
,
be
not
the
Visible
Church
,
as
such
,
and
so
all
members
of
the
Visible
Church
,
then
neither
is
it
so
to
be
taken
here
;
the
consequence
and
connexion
of
this
proposition
,
is
necessary
and
clear
,
because
the
attribute
enunciate
of
it
in
both
places
is
all
one
upon
the
matter
;
for
what
else
is
it
,
that
Christ
loved
the
Church
and
gave
himself
for
it
,
that
,
&c.
but
that
he
redeemed
it
by
his
own
blood
;
But
that
,
Eph.
5.
by
the
Church
is
meant
only
the
elect
,
i.
e.
the
Invisible
Church
,
is
the
constant
Doctrine
of
all
Orthodox
Divines
in
their
disputes
against
the
Remonstrants
universall
Redemption
,
for
the
Redemption
of
the
elect
only
,
and
likewise
of
all
Orthodox
Divines
writing
against
Papists
,
on
the
Question
concerning
the
members
of
the
true
,
Invisible
Church
,
the
Mysticall
body
of
Christ
,
and
also
upon
the
Question
of
the
Visibility
of
the
Church
:
I
instance
but
a
testimonie
of
one
,
viz.
Learned
Whittaker
,
de
Eccles.
q.
1.
c.
9.
tert.
arg
.
where
you
shall
find
him
not
only
affirm
,
but
solidely
prove
this
we
say
,
reasoning
thus
from
the
place
:
Christ
is
not
the
Head
[
](A66932-e26180-b)*
*
This
is
to
be
understood
of
such
headship
as
has
allusion
to
the
head
of
the
naturall
body
,
which
hath
a
reall
influence
into
the
body
;
so
no
doubt
Christ
is
an
head
,
in
a
politicall
sort
to
the
Visible
Church
,
having
a
morall
influence
,
by
command
,
&c.
,
but
of
that
Church
which
he
shall
save
,
which
he
shall
present
to
himself
on
the
day
of
Judgement
,
glorious
,
not
having
spot
or
wrinkle
:
But
only
the
predestinate
shall
be
saved
,
Ergo.
only
the
Elect
belong
to
the
Church
of
Christ
,
i.
e.
the
Church
mentioned
there
;
and
to
Bellarmin's
answer
,
that
Christ
is
Head
to
that
Church
which
he
shall
not
save
,
he
saith
,
falsissimum
esse
:
Read
that
whole
paragraph
,
and
you
shall
find
sundry
other
solide
Arguments
brought
by
him
from
that
context
,
to
prove
that
only
the
elect
are
that
Church
spoken
of
there
.
2.
Again
I
desire
him
to
look
forward
from
v.
28.
to
ver.
30.
of
this
very
20.
chap.
of
the
Acts
,
and
see
what
the
Apostle
saith
,
also
of
your
own
selves
shall
men
arise
speaking
perverse
things
,
to
draw
away
Disciples
after
them
:
Whether
we
expone
of
your
own
selves
of
the
whole
body
of
the
Church
of
Ephesus
,
or
particularly
of
the
Elders
and
Officers
thereof
,
is
all
one
to
our
purpose
:
It
will
not
be
denied
that
the
Officers
were
members
of
the
Church
of
Ephesus
,
and
as
Christians
were
partakers
of
the
common
Priviledges
and
Titles
competent
to
the
Visible
Church
;
now
if
Paul
shall
be
conceived
to
speak
,
that
redeemed
by
the
blood
of
Christ
(
let
it
be
out
of
the
positive
judgement
of
charity
,
and
so
far
as
he
could
judge
)
universally
of
all
the
Visible
Church
of
Ephesus
;
how
could
this
consist
with
what
he
saith
,
v.
30.
[
](A66932-e26340-b)*
*
Surgendi
verbo
,
quo
utitur
,
significat
iam
lupos
illos
fovere
clandestinam
perniciem
donec
occasione
sibi
datâ
erumpant
,
Calv.
in
loc.
that
he
knew
there
was
some
amongst
them
presently
fostering
secret
and
clandestine
wickednesse
,
who
would
afterward
openly
kyth
,
apostatize
from
the
truth
,
and
become
seducers
of
others
.
Could
the
Apostle
have
a
judgement
such
as
is
mentioned
,
of
such
that
they
were
Redeemed
by
,
&c.
Sure
,
understand
the
Word
,
v.
20.
as
Mr.
Lockier
would
,
and
we
shall
have
clearly
contradictory
judgements
of
Paul
at
once
:
I
judge
the
Church
of
Ephesus
Universally
,
all
and
every
one
of
you
Redeemed
;
and
yet
I
know
some
among
you
are
lurking
traitours
who
will
kyth
afterward
:
he
sayeth
not
,
may
be
some
of
you
will
,
but
positively
some
of
you
will
.
section
11
For
the
Church
of
the
Philippians
is
cited
chap.
1.
v.
6.
and
chap.
4.
v.
15
,
16.
For
the
latter
,
I
see
nothing
in
it
that
hath
any
colour
of
a
ground
for
his
point
,
nor
yet
doth
the
former
hold
forth
a
proof
of
it
:
The
Apostle
writeth
to
all
the
Saints
at
Philippi
,
and
v.
6.
declares
the
confidence
that
he
had
,
that
God
who
had
begun
the
work
in
them
would
perfite
it
to
the
coming
of
the
Lord
Jesus
;
Will
it
follow
hence
that
all
and
every
one
of
the
Visible
Church
of
Philippi
were
reall
Saints
so
far
as
man
could
judge
,
[
](A66932-e26560-b)*
*
The
6.
vers.
by
the
Orthodox
writing-against
the
Remonstrants
upon
the
head
of
perseverance
,
is
applyed
only
to
the
Elect
and
true
Believers
,
in
the
judgement
of
verity
,
or
truth
of
the
thing
it self
.
See
Ames
.
Coron.
art.
5.
arg.
2.
proving
this
by
solide
reasons
.
no
Logick
will
evince
this
from
these
words
cited
:
If
he
had
taken
in
the
7.
vers.
he
might
had
a
fairer
shew
of
an
argument
,
even
as
it
is
meet
for
me
to
think
so
of
you
all
,
because
I
have
you
in
my
,
heart
,
in
as
much
as
both
in
my
bonds
and
in
defence
and
confirmation
of
the
Gospel
,
ye
all
are
partakers
of
my
grace
.
Here
indeed
I
acknowledge
is
a
judgment
of
charity
passed
upon
them
all
at
Philippi
,
as
truely
gracious
,
and
such
as
God
would
perfect
his
Work
in
,
and
thinks
not
that
it
can
be
exponed
so
as
to
be
understood
,
only
of
that
whole
Church
collectively
:
for
as
it
is
well
marked
by
judicious
Amesius
on
the
place
now
cited
,
the
Apostle
in
this
v.
putteth
in
the
Universall
particle
All
,
which
he
hath
not
in
the
former
,
wherein
he
expresseth
a
certain
assured
judgement
of
faith
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
perswaded
of
this
very
thing
)
of
perseverance
of
these
he
speaks
of
,
and
therefore
that
being
spoken
indefinitely
,
this
must
be
understood
universally
of
all
and
every
one
of
them
;
it
is
very
evident
that
in
the
following
vers.
where
that
particle
is
put
in
,
though
the
act
of
judgement
be
lesse
intensive
,
but
a
judgement
of
charity
,
a
hoping
and
probable
estimation
(
and
indeed
the
word
is
changed
,
it
is
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yet
the
object
is
of
larger
extension
and
must
be
understood
of
them
universally
.
Then
will
you
say
,
do
you
not
yeeld
the
point
in
contraversie
,
to
Mr.
Lockier
.
Answ
.
No
wayes
:
1.
Remember
what
we
said
;
●…e
main
point
which
Mr.
Lockier
should
have
proven
to
make
out
his
generall
Doctrine
or
Thesis
,
was
,
that
these
particular
Churches
did
gather
,
that
is
,
receive
in
persons
to
their
visible
society
,
formally
upon
this
account
,
and
no
otherwise
,
that
they
were
truely
Godly
so
far
as
men
could
judge
,
or
as
others
say
in
the
judgement
of
charity
;
But
all
that
I
grant
here
of
the
Church
of
Philippi
,
is
that
they
were
all
such
de
facto
&
quoad
eventum
,
and
no
more
can
be
proven
from
the
Text.
2.
Though
this
much
be
granted
of
this
Church
,
yet
his
induction
is
not
made
out
,
no
,
not
as
to
this
much
:
Because
neither
hath
he
proven
,
nor
can
be
proven
so
much
of
the
rest
of
the
Churches
which
he
named
:
Yea
this
is
only
the
Church
mentioned
in
the
Epistles
that
hath
so
high
and
generall
commendation
as
this
,
except
it
be
that
there
is
an
hint
of
the
like
title
given
to
the
Thessalonians
,
1
Thess.
5.
v.
5.
Ye
are
all
the
Children
of
the
light
.
Yet
this
expression
is
much
different
from
that
spoken
of
the
Philippians
,
and
may
well
suffer
that
exposition
given
of
it
by
the
Learned
Nether-Dutch
Interpreters
in
their
notes
,
ye
are
all
,
namely
all
who
beleeve
in
Christ
.
And
indeed
it
is
not
likely
he
should
be
Interpreted
to
speak
so
of
all
and
every
one
of
the
members
of
that
Church
,
seeing
he
not
only
intimateth
in
both
the
Epistles
,
but
in
the
second
positively
affirmeth
,
that
he
heard
there
were
among
●hem
some
that
walked
disorderly
,
working
not
at
all
,
but
busie
bodies
.
Obj
,
But
he
bids
them
not
keep
company
with
them
,
that
they
may
be
ashamed
,
i.
e.
as
some
expone
it
,
Excommunicate
and
cast
them
out
of
the
Church
.
Ans.
He
requires
not
this
to
be
done
to
them
,
but
in
case
of
obstinacy
:
Now
I
suppose
they
had
not
proven
obstinate
,
but
left
that
disorderly
walking
,
in
taking
themselves
to
work
for
their
living
in
some
calling
,
so
they
would
escaped
the
infliction
of
that
censure
;
but
would
that
been
ground
sufficient
presently
to
hold
such
who
had
been
so
walking
before
,
for
truely
gracious
so
far
as
men
can
judge
?
I
doubt
much
if
any
man
will
assert
it
.
section
12
Mr.
Lockier
slips
the
Colossians
in
the
proof
of
his
induction
,
but
what
might
been
alledged
of
it
,
is
alike
with
what
was
cited
for
the
Ephesians
.
For
the
Churches
of
the
Jews
,
first
concerning
that
at
Jerusalem
,
he
referreth
back
to
what
he
hath
said
already
out
of
the
Epistle
to
the
Hebrews
;
and
we
refer
the
Reader
to
what
we
answered
thereunto
.
Next
for
them
altogether
he
citeth
,
1
Pet.
1
,
2
,
3.
1
Pet.
5.
13.
with
Gal.
1.
22.
And
then
to
the
1
Thess.
2.
13
,
14.
and
then
addeth
,
the
Church
of
the
Jews
were
such
Professors
,
as
indured
persecution
,
sharp
tryalls
for
the
truth
,
and
were
eminently
exemplary
to
the
World
this
way
,
as
indeed
Profession
did
then
generally
expose
unto
,
though
now
not
;
and
so
voluntary
Profession
there
—
signified
a
great
deale
more
than
the
forced
Profession
of
the
Gospel
,
which
now
we
make
,
under
such
powers
as
call
for
,
and
countenance
these
things
,
doth
;
which
should
be
observed
,
and
allowed
by
them
,
which
compare
Profession
then
,
with
Profession
now
,
if
they
dealt
equally
in
this
Controversie
.
Ans.
1.
The
Apostle
Peter
clearly
writeth
to
the
Elect
,
truely
regenerated
,
who
have
obtained
the
like
precious
faith
with
himself
,
are
kept
by
the
power
of
God
to
salvation
,
rejoiced
in
the
hope
thereof
,
though
they
had
not
seen
Christ
yet
loved
him
,
beleeving
on
him
,
rejoiced
with
joy
unspeakable
and
full
of
glory
,
already
(
in
the
first
fruits
,
and
undoubted
interest
)
received
the
end
of
their
faith
,
the
salvation
of
their
souls
.
What
?
Are
these
things
that
use
to
be
given
or
attributed
to
hypocrites
(
such
as
Mr.
Lockiers
Visible
Saints
may
be
)
and
that
in
such
a
positive
way
?
Or
were
there
never
a
hypocrite
in
these
Visible
Churches
of
the
Jews
?
2.
The
place
of
the
Thessalonians
speaks
of
the
Churches
in
Iudaea
indefinitely
and
collectively
,
not
universally
;
saith
not
that
all
and
every
one
of
them
endured
such
persecution
and
trialls
,
again
,
suppose
they
did
so
after
they
were
Church
members
,
this
is
nothing
to
the
point
in
hand
;
the
Question
is
upon
what
account
they
were
taken
in
.
It
seemeth
he
saw
this
,
and
therefore
subjoyneth
that
Profession
did
then
generally
expose
unto
such
trialls
.
But
undertaking
of
a
profession
of
Religion
exposing
to
trials
,
if
there
be
not
actuall
assaulting
,
is
no
sufficient
ground
or
evidence
positively
to
hold
a
man
truely
gracious
so
far
as
men
can
judge
.
3.
Such
wonders
and
signes
as
the
Gospel
was
accompanied
with
then
,
may
be
as
forcible
to
draw
men
without
change
of
heart
,
unto
the
profession
of
it
(
as
we
see
in
Simon
Magus
)
as
a
Magistrats
call
and
countenancing
of
it
,
when
there
is
no
such
miracles
and
signes
;
and
therefore
there
is
not
such
inequality
between
profession
then
and
now
,
nor
such
inequall
dealing
in
comparing
the
one
profession
with
the
other
as
Mr.
Lockier
imagines
.
section
13
After
this
induction
neither
full
in
the
enumeration
(
for
there
be
other
Churches
in
the
New
Test
▪
mentioned
beside
these
,
as
the
Churches
of
Asia
,
beside
Ephesus
,
Rev.
2.
and
3.
which
I
think
he
did
forbear
to
bring
in
his
induction
,
because
their
case
would
spoken
too
clear
against
his
undertaking
)
nor
made
good
in
the
particulars
,
as
to
the
thing
affirmed
of
them
,
he
formeth
an
objection
at
his
own
pleasure
against
himself
,
and
assayes
to
answer
it
;
Let
us
consider
both
,
section
14
If
it
be
objected
(
sayeth
he
)
that
there
were
wicked
persons
in
these
Churches
,
therefore
we
may
constitute
Churches
now
in
the
dayes
of
the
Gospel
with
good
and
bad
,
with
truely
good
and
seemingly
good
,
such
as
make
onely
a
profession
,
though
we
know
nothing
of
the
power
of
Religion
in
them
.
To
this
I
Answ.
1.
Will
you
with
Anabaptists
have
the
Church
under
the
New
Testament
constitute
onely
with
truely
good
,
and
not
at
all
with
seemingly
good
?
this
indeed
is
your
frequently
repeated
assertion
in
this
lecture
;
But
first
,
't
is
contrare
to
the
expresse
judgement
of
some
of
the
most
judicious
and
advised
of
your
own
side
,
how
often
hath
Mr.
Hooker
this
,
that
these
of
whom
the
Church
is
constitute
may
be
seemingly
good
,
not
savingly
,
not
really
,
gilt
not
gold
,
Saints
in
the
judgement
of
charity
though
they
be
not
inwardly
sanctified
.
2.
It
contradicts
himself
in
his
additionall
qualification
,
which
sometimes
he
inserteth
as
farre
at
least
as
men
can
judge
.
Well
then
,
a
Church
Visible
now
in
the
dayes
of
the
Gospel
may
be
constitute
of
any
who
are
truely
good
as
far
as
men
can
judge
,
but
many
such
are
but
seemingly
good
,
and
really
bad
;
for
mans
judgement
cannot
discern
the
power
of
Religion
in
the
heart
,
neither
intuitively
,
nor
yet
by
discourse
from
outward
effects
infallibly
,
but
only
probably
,
cui
judicio
potest
subesse
falsum
,
it
may
be
deceived
and
the
object
of
it
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
seemeth
but
is
not
alwayes
what
it
is
judged
to
be
.
2.
We
forme
not
our
objection
so
naked
and
waterishly
as
you
make
it
,
there
were
wicked
persons
in
these
Churches
,
therefore
,
&c.
But
take
it
thus
and
answer
it
then
:
In
these
Churches
,
at
least
severalls
of
them
,
there
were
persons
,
whose
wayes
were
such
that
they
could
not
positively
be
accounted
so
far
as
men
could
judge
,
truely
gracious
,
such
as
God
could
bear
witnes
to
as
sealed
for
his
by
his
holy
Spirit
,
and
the
Churches
are
not
required
to
un-Church
and
Excommunicate
any
upon
that
account
,
that
they
were
not
such
,
as
might
be
so
accounted
and
judged
of
,
&c.
Ergo
,
&c.
But
this
is
not
the
onely
objection
we
have
against
this
inductive
argument
,
he
may
find
some
others
before
this
.
Now
to
his
answer
.
section
15
1.
Sayeth
he
,
à
facto
ad
jus
non
valet
argumentum
,
because
such
things
are
,
therefore
they
ought
to
be
,
will
not
hold
.
Because
bad
men
were
in
the
Churches
,
the
generall
state
of
which
in
such
a
time
of
the
world
,
John
speaks
of
Rev.
11.
1
,
2.
therefore
they
should
be
there
,
will
not
follow
;
for
then
why
is
John
bid
cast
out
that
which
is
without
,
and
not
measure
it
,
what
is
allowed
to
abide
,
is
rather
the
Index
,
shewing
what
is
the
allowed
and
proper
matter
,
the
true
constitution
of
Church-state
.
Answ.
Here
are
a
heap
of
things
to
be
noted
.
1.
If
that
maxime
hold
good
à
facto
ad
jus
non
valet
argumentum
,
because
such
things
are
therefore
they
ought
to
be
,
will
not
hold
;
then
Mr.
Lockier
,
your
inductive
argument
for
any
thing
alleadged
in
it
falls
to
the
ground
without
force
;
for
all
that
you
have
alledged
in
it
is
a
mater
of
fact
;
and
therefore
I
may
retort
upon
you
thus
:
Because
these
Churches
did
consist
of
persons
truely
good
so
far
as
men
could
judge
(
which
is
the
only
thing
you
can
alledge
from
what
is
said
in
the
Epistles
to
them
,
and
yet
proves
not
)
therefore
they
should
consist
of
such
only
,
and
no
other
,
will
not
follow
.
2.
You
wholly
loose
your
Argument
taken
from
them
again
if
you
grant
but
that
de
facto
there
were
other
persons
in
them
then
truely
godly
as
far
as
men
could
judge
,
at
that
time
when
the
Epistles
were
written
to
them
.
For
unlesse
you
assert
that
at
that
time
they
were
constitute
of
persons
all
such
,
you
alledge
the
Epistles
to
no
purpose
,
because
the
Epistles
speaks
to
them
with
relation
to
that
very
time
they
were
written
in
.
3.
It
is
rashlie
and
inconsideratlie
said
by
Mr.
Lockier
,
without
exception
,
limitation
,
or
qualification
,
(
especially
he
being
now
speaking
of
maters
of
Religion
)
à
facto
ad
jus
non
valet
Argumentum
,
why
,
then
let
all
Arguments
which
Orthodox
Writers
have
brought
from
the
practice
of
the
Apostles
and
Primitive
Churches
registrate
in
Scripture
to
prove
they
ought
de
jure
so
to
do
,
as
in
the
mater
of
sanctifying
the
first
day
of
the
Week
as
the
Christian
Sabbath
,
and
many
others
in
other
matters
,
be
casten
as
null.
If
Mr.
Lockier
say
this
,
he
shall
gratifie
much
the
Papists
for
their
Doctrine
of
the
necessity
of
unwritten
traditions
;
but
shall
be
disclaimed
in
this
by
all
Protestant
Divines
,
who
give
us
sundry
cases
in
matters
of
Religion
,
wherein
it
is
good
and
solide
reasoning
from
facts
and
practises
registrate
in
Scripture
,
to
duty
;
so
such
persons
did
,
and
therefore
so
ought
we
to
do
;
especially
in
matters
of
Church
Government
hath
this
way
of
reasoning
place
;
the
Lord
having
left
many
things
belonging
thereunto
,
only
in
examples
of
practises
(
let
the
Reader
see
concerning
this
purpose
the
Authors
of
jus
divinum
of
Church-Government
,
part.
1.
cap.
4.
)
from
which
we
are
to
gather
and
take
our
rule
:
Now
amongst
other
rules
belonging
to
this
head
,
this
certainly
is
one
,
what
was
the
practice
of
Primitive
Churches
,
registrate
in
Scripture
,
in
maters
of
Religion
,
of
common
concernment
to
the
Churches
in
all
ages
,
and
is
not
dissallowed
nor
dissapproven
in
them
,
especially
when
many
other
things
are
reproved
in
them
,
nor
is
against
a
generall
precept
otherwhere
in
Scripture
;
such
a
practice
hath
the
force
of
a
rule
;
and
we
may
well
reason
ab
hoc
facto
ad
jus
.
See
Perkins
,
Heb.
11.
6.
pag.
in
fol.
29.
col
.
1.
A
,
so
they
did
,
therefore
so
may
we
lawfully
.
But
I
assume
,
these
Primitive
Churches
,
admitted
and
retained
members
,
all
of
which
were
not
truely
Godly
and
Saints
as
far
as
men
could
judge
,
and
were
not
reproved
for
this
,
even
when
they
were
reproved
for
other
things
done
by
them
;
Nor
can
their
be
a
generall
precept
shewn
in
the
word
contrary
thereunto
,
Ergo
,
&c.
4.
What
may
seem
to
be
alledged
by
him
from
Rev.
11.
2.
as
containing
such
a
generall
precept
,
is
sufficiently
discussed
before
.
The
intention
and
scope
of
that
place
is
not
to
hold
forth
a
rule
concerning
the
ordering
of
the
constitution
of
the
Church
,
but
to
foretell
an
event
that
was
to
come
to
passe
upon
the
Church
in
time
of
Antichrists
prevalencie
;
that
which
is
without
signifieth
not
persons
,
but
the
face
&
outward
state
of
the
Visible
Church
,
and
casting
out
is
not
un-Churching
of
persons
,
but
judicial
giving
up
the
outward
state
of
the
Visible
Church
to
Antichrist
and
his
followers
,
and
by
measuring
there
is
not
meant
regulating
of
the
constitution
of
a
Society
,
but
a
typicall
prediction
of
the
straitnesse
that
Orthodox
and
Godly
Worshippers
were
to
be
at
that
time
redacted
unto
.
5.
But
what
meaneth
Mr.
Lockier
,
when
being
about
to
infringe
the
objection
brought
against
his
induction
of
these
Churches
,
(
viz.
that
there
were
wicked
persons
in
them
)
and
saying
that
because
bad
men
were
in
the
Churches
it
doth
not
follow
,
therefore
they
should
be
in
them
,
he
casteth
in
that
,
the
generall
estate
of
which
in
such
a
time
of
the
World
John
speaketh
,
Rev.
11.
1
,
2.
what
meaneth
he
,
I
say
,
by
such
a
time
of
the
World
wherein
the
generall
state
of
the
Churches
were
such
?
if
he
mean
that
time
wherein
the
Epistles
were
written
to
the
Churches
.
1.
That
passage
of
the
Revelation
is
impertinently
alledged
;
for
,
be
the
meaning
of
it
what
it
will
,
it
speaks
in
relation
to
another
time
,
long
afterward
to
come
.
2.
It
is
certain
't
is
the
alledgeance
in
his
own
induction
that
these
Epistles
importe
that
then
they
were
all
constitute
of
truely
good
ones
so
far
as
men
could
judge
,
If
he
mean
another
time
then
that
,
he
speaks
this
as
impertinently
;
for
the
objection
speaks
of
these
Churches
in
relation
to
the
time
when
the
Epistles
were
written
to
them
.
2ly
.
Saith
he
in
his
answer
,
Churches
may
be
negligent
,
and
not
so
strict
to
their
rule
to
examine
and
prove
the
grace
of
God
in
such
as
offer
to
joyn
themselves
,
as
the
Church
of
Jerusalem
did
,
if
Churches
do
not
mind
diligently
their
rule
,
they
may
have
evil
persons
among
them
enough
,
and
yet
not
be
able
to
maintain
that
it
should
be
so
;
't
is
like
the
Asian
Churches
,
and
most
of
the
first
,
quickly
after
the
Apostles
time
grew
faulty
in
this
kind
.
Ans.
1.
Reader
,
see
here
pretty
Logick
:
Mr.
Lockier
in
his
induction
undertook
to
prove
and
conclude
a
rule
from
the
examples
of
these
particular
Churches
,
that
because
these
particular
Churches
were
constitute
of
persons
truely
good
,
therefore
all
Churches
ought
to
be
constitute
only
of
such
persons
;
it
is
objected
,
there
were
many
other
persons
then
such
,
in
these
Churches
;
and
now
he
answereth
,
Churches
(
he
must
apply
it
to
these
Churches
,
else
he
is
extra●oleas
)
may
be
negligent
and
not
so
strict
to
their
rule
;
is
not
this
a
running
in
a
round
?
These
Churches
were
constitute
of
such
members
,
Ergo
,
so
ought
all
Churches
generally
to
be
,
if
they
were
constitute
of
any
other
,
it
was
because
they
were
not
strict
to
their
rule
,
i.
e.
in
plain
Language
,
because
they
were
not
constitute
as
Churches
ought
to
be
.
2.
But
let
go
this
,
and
the
inductive
Argument
;
for
it
is
clearly
quite
here
,
and
refuge
had
to
the
generall
rule
.
I
say
where
is
that
rule
of
examining
and
proving
the
grace
of
God
in
such
as
offer
themselves
to
joyn
,
that
they
were
not
so
strict
to
as
they
should
?
And
where
have
we
an
instance
of
the
Church
of
Jerusalems
greater
strictnesse
to
that
rule
then
these
other
Churches
?
Thus
to
set
down
naked
assertions
,
is
it
not
to
despise
hearers
and
Readers
?
3.
To
what
purpose
do
ye
speak
of
the
Churches
of
Asia
,
and
other
first
Churches
their
p●actice
after
the
Apostles
time
?
The
objection
speaks
of
these
Churches
even
as
they
were
when
the
Apostles
were
living
and
did
write
to
them
these
Epistles
,
out
of
which
you
labour
to
instruct
your
induction
of
them
.
3ly
.
Or
Churches
(
saith
he
)
though
very
diligent
and
duely
strict
in
this
mater
,
yet
are
not
infallible
,
and
therefore
hypocrits
may
deceive
a
Church
for
a
time
,
and
so
get
in
where
they
have
no
right
to
be
;
the
Apostle
Jude
doth
confesse
so
much
,
v.
4.
not
only
persons
may
thus
creep
into
the
Church
,
but
also
into
office
,
and
still
escape
the
first
judgement
made
upon
them
by
the
Churches
of
which
they
are
.
The
Apostle
doth
intimate
this
to
Timothy
,
lay
hands
suddenly
on
no
man
,
and
his
charge
on
this
may
make
a
man
tremble
,
1
Tim.
5.
21
,
22.
We
are
,
as
appears
by
this
compared
with
other
Scriptures
,
to
use
all
care
as
much
as
in
us
lyeth
,
to
prevent
by
the
first
judgement
of
the
Church
,
all
that
are
not
godly
,
from
coming
to
a
state
to
which
they
are
not
approved
by
God
,
but
if
men
by
subtilty
creep
in
where
they
should
not
be
,
they
are
to
be
cast
out
by
the
after
judgement
of
the
Church
,
which
is
Excommunication
,
when
it
doth
evidently
appear
that
they
are
hypocrites
,
though
not
drunkards
,
and
such
kind
of
bodily-sinners
,
which
is
far
lesse
simply
considered
then
hypocrisie
,
which
after-judgement
is
an
Ordinance
to
cleanse
the
house
of
God
and
keep
it
pure
,
And
doth
strongly
confirme
the
point
I
am
on
,
that
the
mater
of
the
Visible
Church
should
be
reall
Saints
.
Ans.
1.
All
this
is
just
nothing
to
the
purpose
in
hand
.
Mr.
Lockier
to
prove
his
generall
Doctrine
,
that
a
Church
Visible
ought
to
be
constitute
,
in
its
matter
,
of
such
as
are
truely
Godly
,
at
least
so
far
as
men
can
judge
,
had
undertaken
to
shew
by
induction
,
that
these
particular
Churches
were
constitute
of
persons
all
such
.
It
was
objected
that
they
had
in
them
some
others
.
Now
here
he
tells
us
in
answer
that
Churches
not
being
infallible
may
be
deceived
(
and
consequently
so
might
thir
be
)
in
taking
in
such
as
ought
not
to
be
within
.
Once
granting
that
it
was
so
in
these
Churches
,
hes
he
not
quite
again
his
alledgeance
concerning
them
in
his
inductive
Argument
;
and
taken
him
to
the
generall
rule
,
which
was
the
thing
he
undertook
to
prove
,
and
but
begs
the
thing
in
Question
?
But
to
the
mater
in
this
branch
of
the
Answer
.
Then
,
2.
When
he
saith
hypocrites
have
no
right
to
be
in
the
Church
,
or
,
as
afterward
,
should
not
be
there
,
if
the
meaning
were
,
that
men
,
though
they
make
a
profession
of
Religion
,
yet
continuing
hypocrites
and
gracelesse
in
their
hearts
do
sin
in
adjoyning
themselves
to
the
Visible
Church
and
that
they
have
no
right
in
foro
interiori
this
we
should
not
deny
;
but
if
his
meaning
be
,
that
no
hypocrits
have
a
jus
Ecclesiasticum
and
in
foro
exteriori
to
be
in
the
Visible
Church
,
we
deny
it
,
and
he
shall
never
be
able
to
prove
it
.
3.
'T
is
true
that
Jude
saith
,
that
such
men
creept
in
unawars
into
the
fellowship
of
the
Church
,
who
afterward
kythed
to
be
such
,
as
I
shall
not
deny
,
they
ought
to
have
been
casten
out
:
But
Jude
saith
not
,
that
these
when
they
made
a
Profession
of
Religion
,
and
did
not
vent
such
abominations
,
had
no
jus
Ecclesiasticum
to
be
admitted
by
the
Church
into
their
fellowship
.
4.
All
that
Mr.
Lockier
here
bringeth
in
concerning
admitting
persons
into
Offices
in
the
Church
is
idly
and
impertinently
alledged
to
the
point
in
hand
:
We
acknowledge
that
none
ought
to
be
put
in
such
Offices
,
but
such
as
give
evidences
of
all
manner
of
godly
conversation
;
We
have
an
expresse
and
full
rule
for
this
,
1
Tim.
3.
And
hands
ought
not
to
be
laid
upon
any
man
,
without
a
foregoing
tryall
and
proofe
of
these
things
.
But
where
will
ye
shew
us
in
all
the
Scripture
from
the
one
end
to
the
other
such
a
rule
requiring
such
qualifications
in
persons
,
and
such
a
tryall
of
them
before
,
and
in
relation
to
their
admission
into
the
fellowship
of
the
Visible
Church
;
And
to
be
under
Pastorall
care
and
the
Ministry
of
the
Word
?
If
he
could
shew
us
this
,
either
in
precept
or
approved
practice
,
we
should
soon
yeeld
,
and
be
at
an
end
of
this
controver●…e
;
But
this
he
cannot
,
nor
ever
will
be
able
to
shew
;
and
therefore
the
reasoning
from
the
care
and
acuracy
to
be
used
in
trying
persons
,
who
are
already
in
the
Church
,
in
relation
to
admitting
them
to
places
of
office
,
unto
admission
of
persons
into
the
society
of
the
Visible
Church
,
is
unreasonable
.
5.
When
he
saith
that
men
are
to
be
cast
out
by
Excommunication
,
when
it
doth
evidently
appear
,
that
they
are
hypocrites
,
though
not
drunkards
,
&c.
I
desire
,
1.
That
it
may
be
observed
that
an
hypocrite
may
be
taken
in
a
double
sense
.
First
,
for
such
an
one
as
grossely
and
knowingly
counterfeits
a
Profession
of
Christianity
,
and
so
indeed
is
nothing
else
but
an
histrionicall
stage-professor
;
Secondly
,
more
largly
for
any
that
hath
a
profession
of
Christianity
,
wherein
,
may
be
,
he
is
morally
serious
,
but
hath
not
within
a
Principle
of
true
,
supernaturall
,
saving
grace
:
Such
are
all
unregenerate
persons
in
the
Church
,
such
an
one
was
that
young
Man
in
the
Gospel
,
whom
our
Lord
is
said
to
have
loved
,
and
the
Lawyer
of
whom
he
said
,
thou
art
not
far
from
the
Kingdome
of
Heaven
.
Now
if
we
speak
of
hypocrites
in
the
former
sense
,
if
men
appear
to
be
such
,
I
shall
confesse
that
if
they
have
been
within
they
are
to
be
cast
out
by
Excommunication
,
yet
in
the
order
that
Christ
hath
prescribed
,
after
due
admonition
and
evidence
of
obstinacy
and
incorrigiblenesse
in
the
evill
,
and
of
this
I
shall
say
more
then
Mr.
Lockier
,
viz.
that
it
is
far
greater
,
not
only
then
drunkennesse
,
and
other
such
bodily
sins
simplie
in
genere
peccati
in
the
nature
of
sin
;
But
,
if
it
evidently
appear
,
also
in
genere
scandali
in
the
nature
of
scandall
(
which
is
the
ground
and
consideration
upon
which
censure
proceedeth
,
)
because
it
is
a
very
mocking
of
God
in
the
highest
degree
:
But
if
we
speak
of
hypocrites
in
the
latter
sense
;
We
deny
utterly
that
every
man
appearing
to
be
such
is
to
be
Excommunicated
and
casten
out
of
the
Societie
of
the
Visible
Church
.
If
a
man
professe
seriouslie
Religion
,
submitting
himself
to
Ordinances
,
though
there
were
appearance
,
yea
though
it
were
revealed
by
God
,
that
yet
he
were
not
Regenerate
,
-
and
indued
with
true
supernaturall
Grace
,
I
say
such
an
one
were
not
to
be
excommunicate
;
Let
Mr.
Lockier
,
or
any
for
him
,
shew
a
warrand
of
Scripture
for
Excommunicating
a
man
for
non-regeneration
.
The
Doctrine
of
all
Orthodox
Divines
hither
till
,
concerning
the
object
of
Excommunication
,
and
that
grounded
upon
the
Word
of
God
,
is
that
which
is
shortly
expressed
by
the
Learned
and
Reverend
Professours
of
Leyden
Synop.
pur
.
theol
,
Objectum
circa
quod
exercetur
haec
Disciplina
Ecclesiastica
sunt
illi
qui
fratres
nominantur
;
causa
verò
est
vita
prava
vel
Doctrina
perversa
,
nec
ideo
statim
,
ubi
quis
frater
nominatus
in
hujusmodi
scandala
incidit
,
a
corpore
Ecclesiae
excludi
debet
,
quemadmodum
quibusdam
Anabaptistis
in
usu
est
:
Sed
post
privatas
demum
,
&
publicas
Ecclesiae
admonitiones
contemptas
&
rejectas
,
sicuti
Christi
verba
aperte
significant
,
Mat.
18.
]
disp.
48.
thes.
25
,
26.
And
though
drunkennesse
and
such
like
bodily-sins
be
lesse
then
hypocrisie
in
this
sense
,
i.
e.
non-regeneration
,
simply
,
and
in
genere
peccati
in
the
nature
of
sin
,
yet
it
is
not
lesse
in
genere
scandali
,
in
the
kind
of
scandall
and
offence
unto
the
Church
:
Nay
this
hath
not
the
nature
of
scandall
at
all
.
6.
Yet
Mr.
Lockier
according
to
the
genius
of
his
Doctrine
ought
to
say
not
only
men
,
when
it
doth
evidently
appear
that
they
are
hypocrits
,
but
even
if
it
doth
not
evidently
appear
that
they
are
truly
gracious
,
and
we
cannot
discern
in
them
the
power
of
godlinesse
,
they
are
to
be
Excommunicate
:
For
his
Doctrine
is
that
none
are
fit
mater
to
be
admitted
or
permitted
to
constitute
a
Visible
Church
,
but
such
as
are
truely
Godly
so
far
as
men
truely
Godly
can
judge
and
discern
.
I
beleeve
most
of
the
Independent
way
will
disclaime
him
in
this
.
7.
Excommunication
is
an
Ordinance
to
keep
the
house
of
God
pure
and
according
to
what
it
ought
to
be
,
in
point
of
duety
,
in
foro
exteriori
,
and
in
order
to
salvation
,
this
we
grant
,
only
in
this
sense
,
that
it
is
an
Ordinance
tending
towards
this
as
a
means
,
(
for
this
is
an
end
of
Excommunication
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
)
but
not
in
this
sense
that
the
Church
is
obliged
thereby
to
effectuate
it
quoad
eventum
,
this
belongeth
to
God
alone
.
Excommunication
is
an
Ordinance
to
keep
the
Church
pure
and
according
to
what
it
ought
to
be
,
in
point
of
qualification
in
foro
exteriori
,
in
order
to
externall
Visible
Church-state
,
even
quoad
eventum
;
But
now
what
this
qualification
in
foro
exteriori
in
order
to
Church-state
is
,
is
the
thing
in
Question
.
So
Mr.
Lockier
in
his
reasoning
from
Excommunication
to
his
Doctrine
,
either
alledgeth
nothing
to
the
purpose
,
taking
his
antecedent
in
the
former
sense
;
or
begs
the
Question
,
taking
it
in
the
latter
.
8.
In
the
conclusion
as
propounded
here
:
First
note
,
If
only
reall
Saints
be
the
proper
mater
of
a
Visible
Church
,
and
saving
grace
the
complexion
of
it
;
then
all
Saints
so
far
as
men
can
judge
,
are
not
fit
mater
;
for
these
are
not
necessarily
reall
Saints
,
simply
.
2.
When
as
he
saith
,
not
one
known
to
be
otherwise
,
he
should
have
said
answerably
to
the
former
words
,
no
not
one
,
not
known
,
so
far
as
men
can
judge
,
to
be
such
.
3.
[
Can
justifiably
enter
]
may
be
conceived
,
either
in
point
of
duty
incumbent
to
themselves
who
enter
,
and
so
the
meaning
is
this
,
men
joyning
themselves
to
the
Visible
Church
and
making
profession
of
Religion
,
without
true
faith
and
repentance
,
are
not
justifiable
in
this
before
God
;
or
it
may
be
conceived
to
be
spoken
of
the
Churches
active
admission
of
men
into
externall
Church-communion
,
and
the
sense
is
this
,
it
is
not
justifiable
that
men
not
having
saving
grace
should
by
the
Church
be
admitted
to
enter
into
the
fellowship
of
the
Visible
Church
:
If
in
any
thing
,
certainly
in
propounding
Doctrines
,
stating
controversies
,
forming
conclusions
,
ambiguities
should
be
shun'd
.
We
grant
the
former
sense
,
but
the
latter
we
deny
;
and
it
is
not
yet
proven
.
This
much
of
the
inducti●…
:
Now
come
we
to
the
fourth
way
of
probation
,
by
reasons
.
SECTION
VI.
Examination
of
Mr.
Lockyers
proofs
brought
under
the
name
of
reason
.
section
1
HIs
reasons
are
four
,
which
,
because
they
ly
loose
out
of
form
and
are
somewhat
prolixely
pro
pounded
,
I
shall
labour
to
take
up
the
strength
of
them
,
as
far
as
I
can
see
,
ingenuously
,
in
form
,
that
we
may
both
with
the
more
shortnesse
,
and
clearnesse
,
to
the
greater
satisfaction
of
the
Reader
,
consider
and
answer
them
.
section
2
The
first
reason
,
so
far
as
I
can
possibly
see
;
may
be
formed
into
these
processes
.
1.
The
Church
Visible
is
a
building
,
whereof
Jesus
Christ
is
the
Rock
and
foundation
:
Therefore
the
whole
Visible
Church
and
all
parts
of
it
,
consist
of
such
persons
as
must
be
,
and
bear
upon
him
as
a
superstruction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
superstructi
,
Eph.
2.
20.
And
must
be
among
themselves
an
uniforme
,
congruous
building
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
22.
so
as
they
may
stand
.
Then
supposing
that
consequent
this
will
be
the
second
processe
;
But
such
persons
as
have
not
true
saving
faith
,
such
as
Peters
,
cannot
hold
and
bear
upon
Christ
,
nor
can
they
make
up
an
uniforme
,
congruous
building
that
will
stand
;
how
can
the
building
stand
,
whose
materials
have
not
a
symmetry
,
but
antilog●…
,
and
antistasie
,
not
an
agreement
,
but
a
fighting
with
the
foundation
and
one
another
,
Ergo
,
they
are
not
fit
materials
to
constitute
the
Visible
Church
.
Ans.
Truely
this
reason
,
let
me
say
it
without
offence
,
is
a
building
that
cannot
stand
,
let
a
man
but
touch
it
,
as
it
were
with
his
finger
,
and
it
will
to
the
ground
.
1.
If
it
prove
any
thing
,
it
proveth
not
only
,
that
de
jure
the
Visible
Church
ought
to
be
constitute
of
materials
or
members
,
truely
endued
with
saving
grace
and
faith
;
but
also
it
is
no
true
Visible
Church
which
doth
not
de
facto
consist
of
materials
all
such
,
i.
e.
truely
in
veritate
rei
endued
with
true
saving
grace
and
faith
,
and
then
likely
there
was
never
in
the
world
a
true
Visible
Christian
Church
,
unlesse
it
was
that
of
the
eleven
after
that
Judas
hanged
himself
,
or
may
be
that
Acts
1.
nor
ever
shall
be
in
the
world
.
For
suppose
a
Church
consisting
of
members
all
which
may
be
accounte●
truely
gracious
so
far
as
men
can
judge
;
yet
seeing
mens
judgements
herein
are
not
infallible
;
some
of
them
,
many
of
them
,
yea
most
of
them
,
are
not
indeed
truely
gracious
and
believers
;
Then
say
I
,
according
to
Mr.
Lockiers
reasoning
here
,
how
can
these
bear
and
hold
upon
Christ
who
have
no
faith
?
And
how
can
that
building
stand
whose
materials
have
not
a
symmetrie
,
&c.
Let
men
judge
of
them
what
they
will
,
and
how
probably
soever
,
that
helps
not
;
for
they
want
the
bond
by
which
they
should
bear
upon
Christ
,
and
they
have
no
symmetrie
one
with
another
.
2.
'T
is
grounded
upon
a
meer
mistake
or
false
supposition
that
the
building
built
upon
Christ
as
a
Rock
and
foundation
,
Eph.
2.
20
,
21.
is
the
Visible
Church
as
such
:
Mr.
Lockier
saith
well
,
that
it
is
confessed
on
all
hands
,
that
Christ
is
the
Rock
and
foundation
stone
;
but
he
could
not
say
it
is
agreed
upon
by
all
that
the
Church
Visible
is
the
building
that
is
said
to
be
built
upon
that
foundation
growing
up
into
a
holy
Temple
,
&c.
Papists
indeed
say
it
is
the
Visible
Church
,
that
they
may
draw
all
the
priviledges
of
the
Church
Invisible
,
which
is
the
Mysticall
body
of
Christ
,
to
the
Church
visible
;
and
by
that
means
at
least
to
their
own
stinking
whore
the
Antichristian
Roman
Synagogue
:
But
Orthodox
Protestant
Divin●…
have
ever
maintained
the
contrary
,
that
it
is
the
Catholick
Invisible
Church
of
the
elect
that
is
the
building
built
upon
Christ
as
the
Rock
and
foundation
stone
(
see
Whittaker
de
Eccles
.
in
many
places
known
to
any
that
hath
read
him
)
untill
of
late
Separatists
and
Independents
have
joyned
with
Papists
in
this
,
and
drawn
all
the
priviledges
,
proper
to
the
Church
Invisible
,
which
is
the
Mysticall
body
of
Christ
,
unto
every
Independent
visible
Congregation
.
Mr.
Lockier
should
have
proven
,
and
not
meerly
taken
for
granted
,
that
the
Visible
Church
is
the
building
built
upon
Christ
as
the
foundation-stone
,
seeing
he
knew
that
it
was
denyed
generally
by
Protestant
Divines
.
The
Visible
Church
,
according
to
its
visible
state
is
not
the
building
,
but
the
work
house
wherein
the
stones
are
fitted
for
to
be
laid
in
the
building
and
built
up
.
3.
Mr.
Lockier
supposeth
in
this
Argument
that
the
Visible
Church
,
i.
e.
a
particular
Independent
Congregation
must
be
a
standing
fast
,
lasting
house
,
quae
non
deficiat
,
which
is
not
to
fail
,
and
that
perpetuity
is
the
priviledge
and
property
of
it
,
in
this
also
joyning
with
Papists
,
against
whom
all
Protestant
Divines
maintain
that
to
belong
only
to
the
Church
of
the
elect
,
or
if
to
the
Church
Visible
,
not
to
any
particular
,
but
to
the
universall
.
We
grant
then
that
any
Church
Visible
is
defectible
and
may
indeed
fall
,
and
that
even
upon
that
ground
amongst
others
that
there
is
not
an
uniformity
and
homogeneousnesse
amongst
all
parts
of
it
,
some
are
of
the
seed
of
the
Woman
,
really
good
;
some
be
,
at
the
best
,
seemingly
good
,
and
really
bad
,
and
the
seed
of
the
Serpent
(
and
Mr.
Lockiers
way
will
not
make
it
to
be
otherwayes
)
and
we
confesse
that
it
is
by
the
finger
of
God
,
that
any
Church
is
any
long
space
kept
standing
:
Yet
God
will
keep
Visible
Churches
standing
,
for
all
the
asymmetry
and
heterogeneousnesse
of
members
amongst
themselves
(
as
to
their
inward
,
spirituall
,
eternall
state
)
so
long
as
he
has
a
work
for
gathering
and
building
up
his
elect
amongst
them
,
for
whose
sake
it
is
that
a
Visible
Church
and
his
Ordinances
therein
are
set
up
.
You
will
say
,
but
doth
not
God
this
by
means
?
Ans:
yea
verily
he
useth
means
which
he
blesseth
and
maketh
effectuall
for
that
end
,
to
the
keeping
down
of
the
evills
that
are
in
many
and
would
be
ready
to
break
out
to
the
undoeing
of
all
,
as
long
as
he
sees
meet
;
as
the
Preaching
of
the
Word
,
exercise
of
Discipline
against
scandals
;
but
God
never
prescribed
this
as
a
means
for
keeping
up
Visible
Churches
that
no
persons
should
be
admitted
or
permitted
to
be
in
the
Visible
Church
,
but
such
as
are
symmetricall
and
homogeneall
in
true
saving
grace
.
This
is
a
means
altogether
unpracticable
by
men
,
unlesse
God
by
an
immediat
revelation
should
point
out
the
men
.
section
3
Mr.
Lockier
for
the
strengthning
of
this
first
reason
bringeth
in
1
Cor.
3.
from
vers.
10.
thus
:
Christ
(
sayeth
he
,
it
should
be
Paul
)
doth
argue
from
this
medium
,
that
suitable
to
the
foundation
should
be
the
building
:
otherwise
such
uncongruous
superstructions
will
be
fired
and
they
which
make
them
,
vers.
10
,
11
,
12
,
13.
—
in
which
words
the
Apostle
argues
as
I
do
,
that
if
Christ
be
laid
as
the
Foundation-Stone
in
a
building
,
't
is
good
for
men
to
take
heed
that
they
make
congruous
superstructions
,
least
all
the
building
fall
about
their
ears
:
and
see
how
he
applyeth
this
vers.
16
,
17.
incongruous
superstructions
if
it
be
in
point
of
Doctrine
,
it
maketh
incongruous
matter
,
it
defileth
the
Temple
of
God
,
destroyes
it
,
sayeth
the
margent
;
and
such
will
God
destroy
;
for
the
Temple
of
God
(
sayeth
he
)
is
holy
,
which
Temple
ye
are
,
i.
e.
such
are
the
Temple
which
are
holy
,
which
have
the
Spirit
of
God
dwelling
in
their
heart
,
and
none
else
.
Ans.
1.
I
professe
I
cannot
forbear
to
say
that
I
find
Mr.
Lockier
abuse
much
Scripture
in
the
little
bounds
of
this
Peece
,
by
most
impertinent
Citations
.
What
is
there
in
this
place
to
the
purpose
of
the
constitution
of
the
Visible
Church
as
to
its
matter
or
Members
?
the
Apostle
here
ver.
10
,
11
,
12
,
13
,
14
,
15.
is
speaking
of
Doctrines
fundamentall
and
superstructed
,
and
that
these
ought
to
be
suitable
and
agreeable
to
that
,
what
is
this
to
the
mater
of
the
Visible
Church
?
Ay
,
Yes
,
by
Analogie
would
he
say
first
,
because
the
Apostle
useth
the
same
medium
and
argues
as
I
do
,
that
if
Christ
be
layed
as
a
foundation
,
&c.
Ans
.
And
must
that
hold
Universallie
?
because
one
using
a
medium
in
one
mater
reasons
truelie
and
solidlie
,
therefore
another
using
that
medium
in
another
mater
and
reasoning
that
same
way
for
forme
,
must
also
reason
truelie
and
solidelie
?
What
if
this
other
erre
in
the
application
of
the
medium
,
and
if
some
of
his
premisses
and
principles
,
whereof
his
argument
consists
,
be
false
upon
the
matter
?
so
it
is
here
:
The
Apostle
reasoneth
well
and
concludently
upon
that
principle
,
that
the
superstructure
should
be
suitable
to
the
foundation
that
Teachers
should
take
heed
what
Doctrines
they
teach
in
the
Church
;
Because
he
assumeth
well
that
Christ
or
the
Doctrine
of
Christ
is
the
foundation-point
of
Doctrine
in
Religion
,
and
all
other
Doctrines
are
the
superstructures
;
But
Mr.
Lockier
assumeth
amisse
that
the
Visible
Church
as
such
,
is
the
superstructure
built
upon
Christ
as
the
Foundation
.
The
Scripture
sayeth
no
where
so
,
a
Visible
Church-state
,
or
to
be
received
unto
,
or
to
be
in
the
Visible
Church
state
,
is
not
to
be
built
on
Christ
as
a
Foundation
,
but
is
to
be
taken
in
under
,
or
to
be
under
the
means
of
being
built
,
either
first
or
in
a
further
degree
of
advancement
,
on
Christ
as
a
Foundation
.
But
further
(
sayeth
he
)
see
how
he
applyes
this
,
ver.
16
,
17.
incongruous
superstructions
,
if
in
point
of
Doctrine
,
&c.
Ans.
This
is
somewhat
spoken
in
the
mist
,
but
for
ought
I
can
conjecture
or
conceive
,
the
meaning
seemeth
to
be
this
;
that
wrong
Doctrines
taught
in
the
Church
makes
persons
unholy
,
and
so
unfit
mater
for
the
Church
to
consist
of
;
and
so
destroyes
or
defiles
the
Temple
of
God
,
which
is
,
as
he
conceiveth
,
the
Visible
Church
.
And
thus
he
will
have
the
Apostle
,
v.
16
,
17.
to
apply
that
which
he
had
been
speaking
in
the
preceeding
verses
.
Now
if
this
be
not
a
forceing
of
the
purpose
and
meaning
of
these
two
verses
,
let
any
understanding
man
in
the
Christian
World
judge
.
The
plain
,
genuine
intention
and
purpose
of
the
Apostle
in
these
verses
is
,
to
warne
and
dehort
the
Corinthians
from
defiling
and
laying
waste
the
Church
,
either
by
corrupt
,
idle
,
or
curious
Doctrine
not
suitable
to
the
foundation
Christ
;
or
by
Schismaticall
addicting
themselves
to
this
or
that
man
who
were
teachers
among
them
(
which
was
the
purpose
whereupon
he
began
this
discourse
,
v.
4.
)
or
both
;
and
that
upon
these
three
grounds
.
1.
The
consideration
of
the
dignity
they
were
advanced
to
,
that
they
were
the
Temple
of
God
,
consecrated
by
the
indwelling
Spirit
to
him
.
2.
That
such
things
did
defile
,
and
lay
them
waste
.
3.
That
God
would
severly
punish
such
as
any
wayes
defiled
and
destroyed
them
that
were
a
Temple
consecrated
to
him
.
Ay
but
,
3.
Saith
he
,
it
is
added
,
for
the
Temple
of
God
is
holy
,
which
Temple
ye
are
,
i.
e.
such
ar●●he
Temple
of
God
which
are
holy
,
which
hath
the
Spirit
of
God
dwelling
in
their
hearts
,
and
none
else
.
Ans.
1.
Mr.
Lockier
then
conceiveth
that
these
words
are
brought
in
as
a
reason
why
he
that
teacheth
wrong
or
incongruous
Doctrines
defiles
or
destroyes
the
Temple
of
God
:
To
this
sense
,
the
Visible
Church
consists
of
such
as
are
holy
,
and
hes
the
Spirit
dwelling
in
them
and
none
else
,
therefore
men
by
teaching
incongruous
Doctrine
,
making
men
in
the
Church
incongruous
mater
,
i.
e.
unholy
,
destroyes
the
Temple
,
i.
e.
the
Visible
Church
.
A
meer
forgerie
contrary
to
clear
shining
evidence
of
the
Apostles
context
,
wherein
any
man
that
is
not
blind
may
see
that
these
words
for
the
Temple
of
God
is
holy
,
are
given
as
a
reason
why
these
that
defile
the
Temple
will
be
severly
punished
of
God
;
the
reason
of
which
consequence
clearly
intimate
in
the
words
is
,
because
God
will
not
indure
the
defiling
or
violating
of
that
which
is
holy
and
consecrate
to
himself
.
2.
True
indeed
,
such
are
the
Temple
of
God
which
are
holy
and
none
else
?
So
Mr.
Lockier
supposeth
,
but
without
reason
or
proof
.
Sure
,
the
Apostle
borroweth
this
deno●…ation
from
the
typicall
Temple
of
Jerusalem
,
but
that
was
no
type
of
a
Visible
Church
,
but
of
Christs
Mysticall
body
and
every
member
thereof
.
And
hence
I
reason
thus
,
the
denomination
of
the
Temple
of
God
is
such
as
is
competent
to
,
and
predicable
of
these
to
whom
it
is
attributed
,
not
only
collectively
,
i.
e.
to
the
whole
society
of
them
;
but
also
unto
every
one
severally
[
](A66932-e28760-b)*
*
Martyr
in
loc.
non
solum
fidelium
caetus
,
qui
Ecclesia
dicitur
,
templum
Dei
dicitur
;
sed
unusquisque
credentium
in
Christum
reperitur
ita
cognominatus
;
nam
postea
de
fornicatione
agens
Apost●lus
(
cap.
6.
)
corpus
cujusque
credentis
vocat
templum
spiritus
Sancti
.
:
But
if
it
be
taken
for
the
Visible
Church
it
could
not
be
attributed
to
every
member
thereof
:
Every
one
in
it
is
not
a
Visible
Church
.
3.
If
such
only
be
the
Temple
of
God
in
Mr.
Lockiers
sense
,
i.
e.
a
Visible
Church
;
which
are
holy
and
has
the
Spirit
of
God
dwelling
in
their
hearts
and
none
else
;
he
may
seek
such
a
Visible
Church
in
the
new
world
of
the
Moon
.
In
the
end
of
this
paragraph
he
prompts
us
another
Argument
equivalent
to
this
first
,
from
this
that
Christ
is
called
the
Head
,
and
the
Church
the
Body
:
In
form
it
must
stand
thus
:
If
Christ
be
the
Head
,
there
must
be
an
homogenealnesse
in
the
Church
to
him
,
he
meaneth
they
must
be
truely
gracious
,
and
endued
with
true
saving
faith
;
But
Christ
is
the
Head
,
and
the
Visible
Church
his
Body
.
Therefore
,
&c.
The
reason
of
the
connexion
of
the
first
Proposition
is
,
because
else
there
can
be
no
mutuall
derivation
from
one
to
another
.
Ans.
1.
Protestant
Divines
will
with
one
consent
deny
your
assumption
as
Popish
,
and
tell
you
that
it
is
the
Church
of
the
Elect
that
is
the
Body
of
Christ
the
Head
.
See
but
Whittaker
de
Eccles.
q
,
1.
c.
13.
pag.
449.
in
fol.
Yet
.
2.
For
more
clear
and
particular
answer
we
are
to
consider
,
that
Christ
may
be
said
to
be
the
Head
,
and
the
Church
his
body
,
either
in
a
politicall
sense
,
as
a
King
is
called
the
Head
of
the
Common-wealth
,
and
the
People
are
called
his
Body
:
Or
(
to
speak
so
)
in
a
physicall
sense
according
to
the
similitude
of
mans
body
.
Now
we
grant
that
Christ
is
a
Head
to
the
Visible
Church
,
and
the
Visible
Church
hath
unto
him
the
relation
of
a
body
in
the
former
sense
,
Christ
is
a
King
of
the
Visible
Church
,
and
the
Visible
Church
is
his
politicall
Body
:
But
hence
it
followeth
not
that
there
must
be
such
a
homogenealnesse
in
the
Church
Visible
as
Mr.
Lockier
meaneth
,
that
it
be
endued
with
true
faith
and
have
the
Spirit
dwelling
in
their
hearts
.
And
as
to
the
reason
of
the
connexion
of
the
proposition
,
we
answer
,
such
a
homogenealnesse
is
not
requisite
for
such
a
derivation
,
as
is
from
a
head
politicall
to
its
politicall
body
;
this
derivation
being
only
morall
,
by
commands
,
prohibitions
and
the
like
morall
actings
.
But
Christ
is
not
a
Head
in
the
latter
sense
,
(
as
the
head
in
the
naturall
body
is
)
to
the
Church
Visible
as
such
;
nor
is
the
Visible
Church
a
body
to
him
in
this
sense
,
but
only
vocatione
activâ
and
in
externall
profession
:
Neither
is
that
derivation
from
Christ
unto
the
Church
,
whereby
it
groweth
up
in
the
Lord
,
unto
the
Church
as
a
Visible
Church
,
or
considered
according
to
its
visible
constitution
;
But
unto
the
Church
Invisible
,
internall
,
Mysticall
as
such
.
section
5
His
2d
.
Reason
is
thus
shortlie
.
If
the
Visible
Church
be
the
Church
of
the
Living
God
,
the
pillar
and
stay
of
truth
,
and
consequently
such
as
should
bear
up
the
truth
into
the
World
,
and
be
a
stay
to
truth
holding
it
out
firmly
and
faithfully
in
the
midst
of
all
tryalls
;
and
such
as
in
which
God
lives
,
and
dwells
,
and
walks
.
Then
none
can
be
mater
or
members
of
the
Visible
Church
,
but
real
Saints
.
For
why
?
Doth
God
live
and
dwell
in
dead
persons
,
who
only
make
a
Profession
of
Religion
?
Will
such
persons
be
a
stay
to
truth
and
the
things
of
God
?
Will
they
be
a
stay
to
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
firmamentum
,
as
the
firmament
to
the
stars
,
who
fall
from
Heaven
themselves
?
And
so
how
can
God
have
glory
in
the
Church
throughout
all
ages
.
But
the
Visible
Church
is
the
Church
of
the
Living
God
,
the
pillar
and
ground
of
truth
,
1
Tim.
3.
5.
in
which
God
lives
,
dwells
,
walks
,
Ergo
,
&c.
Ans.
Mr.
Lockier
still
in
this
,
as
in
all
his
other
Arguments
,
shews
that
in
propounding
his
Doctrine
,
he
added
that
qualification
,
truely
gracious
so
far
as
men
can
judge
,
but
dicis
causa
,
and
in
shew
,
to
avoid
for
a
while
the
odium
of
the
greatest
Anabaptists
Tenent
of
the
mater
or
members
of
the
Visible
Church
.
For
such
as
may
be
gracious
and
Godly
so
far
as
men
can
judge
,
mens
judgement
being
not
infallible
in
this
(
as
himself
confesseth
)
may
be
destitute
of
the
power
of
Godlines
in
their
hearts
,
and
so
such
as
will
not
hold
out
truth
firmly
in
the
midst
of
all
trials
,
may
be
but
dead
persons
,
and
so
such
as
in
whom
God
doth
not
live
,
walk
and
dwell
.
2.
As
to
that
first
property
and
character
attributed
to
a
Visible
Church
from
,
1
Tim.
3.
15.
by
Mr.
Lockier
:
First
,
I
would
aske
him
if
in
good
earnest
he
meaneth
that
to
be
a
property
of
a
Visible
Church
rightly
constitute
in
its
mater
,
as
it
should
be
,
that
it
will
bear
up
the
truth
and
things
of
God
firmly
and
faithfully
to
the
world
in
the
midst
of
all
trials
?
Sure
,
this
is
the
very
thing
that
Papists
alledge
from
this
place
for
the
unerrabilitie
and
indefectibilitie
of
the
Visible
Church
against
which
all
Protestant
Divines
disputes
.
Yea
it
is
much
more
,
for
Papists
attribute
this
only
to
the
Catholick
Church
Visible
,
acknowledging
that
all
particular
Visible
Churches
may
erre
and
make
defection
,
and
let
the
truth
and
things
of
God
fall
down
;
excepting
only
the
Roman
Church
,
because
they
make
it
to
be
the
Catholick
Church
virtually
:
but
Mr.
Lockier
acknowledges
no
Church
Visible
,
but
an
Independent
Congregation
,
and
will
have
this
to
be
the
property
of
any
particular
Visible
Church
,
and
therefore
propounds
the
subject
of
his
conclusion
here
thus
,
a
Church
Visible
,
i.
e.
any
Visible
Church
;
now
let
me
put
him
further
to
it
;
either
there
was
never
a
Church
Visible
rightly
constitute
for
mater
from
the
beginning
,
seeing
all
the
first
constitute
Churches
have
made
defection
and
let
truth
fall
down
,
which
if
he
say
,
besides
that
it
is
absurd
in
it self
,
I
ask
why
then
did
he
a
little
before
bring
us
paterns
of
right
constitute
Churches
from
these
first
mentioned
in
Scripture
?
Or
if
they
were
right
constitute
,
how
comes
it
that
they
made
defection
and
did
not
bear
up
and
hold
out
the
truth
and
things
of
God
,
but
did
let
them
fall
?
If
he
answer
,
that
came
to
passe
,
because
they
kept
not
a
right
constitution
for
their
mater
.
I
repone
,
that
taks
not
away
the
force
of
the
Question
,
For
that
same
if
it
was
so
was
a
not
bearing
up
and
holding
out
firmly
and
faithfully
the
things
of
God
,
and
so
the
Question
returneth
upon
this
.
2.
But
to
answer
directly
to
the
place
;
though
Interpreters
have
some
variety
amongst
themselves
about
the
meaning
of
it
:
Yet
never
one
of
them
acknowledges
that
Interpretation
which
Mr.
Lockier
gives
,
but
opposeth
it
,
and
refuteth
it
in
Papists
:
Some
indeed
expone
the
attribute
the
pillar
and
ground
of
truth
much
as
he
doth
;
but
these
by
the
Church
to
which
it
is
attributed
,
und●rstand
not
the
Visible
Church
,
but
the
Invisible
of
Elect.
So
Whittaker
de
Eccles.
q.
3.
c.
2.
illa
quidem
Ecclesia
quae
est
columna
&
firmamentum
veritatis
nunquam
potest
deficere
:
Sed
quod
assumit
adversarius
,
illam
Ecclesiam
esse
Visibilem
,
illud
affirmo
esse
falsissimum
:
Invisibilem
enim
esse
affirmo
&
demonstro
,
&c.
and
often
otherwhere
.
Others
again
understand
the
subject
as
he
doth
,
by
the
Church
to
be
meant
the
Visible
Church
of
Ephesus
,
but
these
expone
the
attribute
the
pillar
and
ground
of
truth
,
not
of
what
the
Church
Visible
will
do
alwayes
,
de
facto
;
but
what
is
its
duty
and
dignity
,
elogium
hoc
Ecclesiae
dignitatem
&
officium
describit
:
Non
autem
quod
in
ea
perpetuâ
luce
fulgeat
.
Gomar
.
specul
.
ver.
Eccles.
c.
2.
So
Wal.
loc.
com
.
de
Eccles.
milit.
Resp.
1.
Hoc
dicitur
de
Ecclesia
Ephesinâ
que
tamen
periit
.
2.
Ergo
,
respectu
officii
sic
vocatur
.
See
more
concerning
this
place
in
learned
Gomar
.
in
the
place
cited
;
also
in
his
commentar
upon
the
Gallatians
,
c.
2.
in
the
second
Tome
of
his
works
,
pag.
244
,
245.
where
you
have
an
excellent
discourse
of
the
diverse
Orthodox
Interpretations
thereof
,
both
ancient
and
moderne
Divines
.
We
passe
here
Camer
.
Interpretation
of
this
place
,
joining
these
words
,
pillar
and
ground
of
truth
,
not
with
that
which
goeth
before
,
but
that
which
followeth
.
section
6
For
the
2d
.
property
and
character
out
of
the
2
Cor.
6.
16.
We
Ans.
With
all
Protestant
Divines
,
that
it
is
not
the
Visible
,
but
the
Invisible
Church
,
that
is
the
Temple
of
the
living
God
in
which
he
liveth
,
dwelleth
,
and
walketh
.
See
Whittaker
de
Ec●ces
.
q.
1
c.
11.
pag.
442.
To
omit
many
other
Arguments
for
proof
of
this
,
take
but
this
one
from
the
Text
,
the
Temple
of
the
Living
God
,
in
this
place
,
is
taken
in
such
a
sense
,
as
that
it
is
spoken
and
praedicated
of
singular
persons
,
severally
,
as
well
as
collectively
and
joyntly
:
But
if
it
signifie
the
Visible
Church
it
cannot
be
predicated
of
every
one
of
the
persons
severally
;
each
person
is
not
a
Temple
in
this
sense
,
a
Visible
Church
,
Ergo
,
&c.
Obj.
But
the
Apostle
is
speaking
here
to
the
Visible
Church
of
Corinth
.
Ans
.
True
,
but
every
thing
he
speaketh
of
them
,
is
not
for
that
,
competent
to
them
as
a
Visible
Church
.
section
7
I
cannot
but
wonder
much
at
that
wherewith
Mr.
Lockier
closeth
this
reason
,
and
so
how
can
God
have
glory
in
the
Church
throughout
all
ages
?
Eph.
3.
21.
Ans.
And
doth
continuation
of
the
Glory
of
God
in
the
Church
throughout
all
ages
,
depend
upon
his
particular
way
of
constituting
particular
Visible
Congregations
of
all
true
Saints
,
and
a
particular
Congregations
firmnesse
and
constancy
in
holding
out
the
truth
?
Hes
God
then
not
been
glorified
in
the
Church
throughout
the
many
preceeding
generations
,
wherein
there
was
never
heard
of
Churches
so
constitute
,
untill
of
yesterday
Separatists
and
Independents
erected
theirs
?
And
yet
waile
them
as
well
as
they
will
,
they
shall
never
get
one
such
as
Mr.
Lockier
would
be
at
in
this
Argument
.
And
how
many
particular
Churches
have
fallen
away
,
and
for
their
part
letten
truth
fall
?
section
8
The
3d.
Argument
grounded
on
Malachi
1.
11.
must
be
thus
:
If
the
mater
of
a
Visible
Church
be
not
persons
truly
Godly
,
then
there
cannot
be
offered
up
in
Gods
house
a
pure
offering
,
and
the
Churches
of
the
Gentiles
cannot
fulfill
that
Prophesie
,
Mal.
1.
11.
For
why
?
Vnto
the
impure
and
unbeleeving
all
things
are
so
;
every
mans
offering
is
as
he
is
,
let
his
offering
be
what
it
will
,
let
a
man
make
up
his
offering
of
never
so
much
cost
and
worth
,
yet
it
is
still
in
the
account
of
God
as
the
man
is
;
if
the
man
be
impure
so
is
his
offering
;
But
it
is
contrary
to
that
Prophesie
to
say
the
latter
,
Ergo.
&c.
Ans.
Mr.
Lockier
himself
will
not
be
able
to
avoyd
the
stroak
of
this
Argument
;
no
,
not
by
his
own
way
,
as
some
times
he
expresseth
it
,
for
thereby
all
such
as
may
be
accounted
truely
godly
so
far
as
men
can
judge
are
to
be
acknowledged
and
admitted
as
mater
of
a
Visible
Church
;
now
many
of
these
may
be
,
and
undoubtedly
are
really
impure
and
unbeleeving
,
and
so
of
necessity
must
their
offering
be
impure
.
If
it
be
said
,
yet
it
is
not
the
fault
of
the
admitters
that
they
do
so
.
Ans.
That
's
nothing
to
the
purpose
,
for
whether
they
be
faulty
or
not
,
still
it
standeth
good
,
that
by
that
way
it
cannot
be
avoyded
but
impure
and
unbeleeving
will
be
in
the
Visible
Church
,
such
as
cannot
offer
a
pure
offering
.
2.
It
reproacheth
the
dispensation
and
wisdome
of
the
blessed
Lord
God
himself
,
because
he
hes
not
left
in
his
Word
a
rule
and
way
whereby
the
Church
Visible
may
be
constitute
so
as
that
Prophesie
and
his
decree
revealed
therein
concerning
his
service
among
the
Gentiles
may
be
fulfilled
,
for
he
hes
given
no
rule
whereby
the
Church
Visible
may
be
gotten
so
constitute
as
that
all
the
mater
thereof
shall
be
persons
truely
Godly
;
But
there
may
be
and
cannot
but
be
,
in
it
many
impure
and
unbeleeving
who
cannot
offer
a
pure
offering
.
But
3.
To
answer
directly
,
we
deny
the
connexion
or
consequence
of
the
first
proposition
;
't
is
grounded
upon
a
false
supposition
,
that
there
can
be
no
pure
offering
in
the
Church
,
unlesse
all
the
mater
,
that
is
,
members
of
the
Visible
Church
,
be
truly
godly
.
What
?
may
there
not
be
a
pure
offering
to
God
in
the
Church
,
and
so
that
Prophesie
be
fulfilled
of
the
Churches
of
the
Gentiles
,
if
some
in
the
Churches
Visible
be
truely
Godly
,
though
all
be
not
such
?
Therefore
he
takes
paines
without
necessity
to
prove
that
impure
and
unbeleevers
cannot
offer
a
pure
offering
;
that
we
grant
(
I
mean
not
this
materially
and
objectively
,
for
so
an
impure
man
may
offer
a
pure
offering
)
he
should
have
proven
to
make
his
consequence
good
,
that
if
all
the
mater
be
not
such
as
cannot
offer
a
pure
offering
there
can
be
no
pure
offering
in
the
Church
at
all
.
If
Mr.
Lockier
say
here
,
that
not
only
the
offering
of
the
unbeleeving
and
impure
themselves
,
but
also
the
offering
of
all
that
are
in
the
Visible
Church-Communion
with
them
,
is
impure
;
This
is
plain
and
down
right
Separatism
,
and
is
disclaimed
of
all
the
pious
and
learned
amongst
the
Independents
,
at
least
in
dogmate
,
and
is
most
contrary
to
the
Word
of
God
.
section
9
For
further
confirmation
of
this
Argument
he
bringeth
1
Pet.
2.
5.
but
to
no
purpose
for
the
point
in
hand
,
and
what
he
comments
on
it
,
is
to
no
purpose
We
grant
it
all
,
1.
That
Christ
is
a
suitable
foundation
to
the
superstructure
there
mentioned
.
2.
The
Stones
must
be
living
to
make
a
Spirituall
House
.
3.
That
else
they
cannot
be
a
Holy
Priest-hood
,
to
offer
up
Spirituall
Sacrifices
,
holy
and
acceptable
to
God
through
Christ
.
That
the
offering
and
Offerer
are
one
;
That
the
offering
may
be
Spirituall
,
Holy
,
and
acceptable
,
the
Person
offering
must
be
such
;
That
,
persons
that
have
but
only
a
profession
of
Religion
,
are
dead
stones
:
But
what
is
all
this
to
the
point
?
can
there
be
no
Spirituall
offering
in
the
Visible
Church
,
if
all
be
not
such
as
can
offer
a
Spirituall
offering
?
that
's
the
thing
should
been
alledged
to
strengthen
the
former
Argument
,
but
it
is
evidently
false
.
If
it
be
said
that
the
place
may
be
alledged
by
it self
,
as
holding
forth
an
instance
of
the
generall
Doctrine
that
that
Church
the
Apostle
is
speaking
to
was
constitute
of
all
such
.
I
answer
,
the
Apostle
is
not
speaking
to
any
particular
Visible
Church
,
but
to
all
the
effectually
called
Elect
Jews
scattered
throughout
Pontus
,
Galatia
,
&c.
cap.
1.
1
,
2
,
3.
If
it
be
said
,
but
he
intended
his
Epistle
to
the
severall
particular
Churches
Visible
in
these
several
parts
;
I
Ans.
True
,
but
it
followeth
not
therefore
that
every
thing
he
sayeth
to
them
,
is
spoken
of
them
as
a
Visible
Church
,
and
so
spoken
of
all
and
every
one
of
them
in
that
state
:
What
is
spoken
by
way
of
declaration
and
imposition
of
duty
,
may
be
,
is
spoken
to
all
and
every
one
;
But
what
is
spoken
of
by
way
of
assertion
,
as
a
priviledge
or
blessing
existing
,
it
is
not
spoken
Universally
of
all
and
every
on
in
their
visible
societie
;
But
indefinitely
,
which
may
be
verified
though
it
be
competent
but
to
some
among
them
;
Yea
,
though
it
were
spoken
Universally
of
them
all
;
Yet
it
would
only
prove
what
they
were
de
facto
and
quoad
eventum
,
and
not
what
their
Visible
Church
ought
to
have
been
by
necessity
of
a
command
,
that
it
might
be
a
right
constitute
Visible
Church
.
section
10
The
fourth
reason
must
be
formed
either
of
these
ways
:
1.
Thus
:
if
the
J●ws
be
to
be
provoked
by
the
glory
and
purity
of
his
Worship
and
Worshippers
,
then
a
Visible
Church
,
i.
e.
every
Visible
Church
ought
to
be
constitute
of
such
matter
,
i.
e.
Members
,
as
are
all
truely
Godly
;
But
the
former
is
true
,
Ergo
,
&c.
and
if
thus
,
then
we
deny
the
connexion
or
consequence
of
the
first
Proposition
;
And
my
reason
,
for
the
denyall
thereof
is
this
:
Because
I
may
say
,
if
the
Churches
Visible
be
de
facto
such
that
all
or
most
part
of
their
Members
be
truely
Godly
,
and
shining
in
the
Power
of
Godlinesse
,
at
the
time
wherein
God
hath
decreed
to
bring
in
the
Jews
,
that
will
be
sufficient
for
provoking
the
Jews
,
although
it
be
not
constitute
by
a
Rule
or
Precept
that
the
Church
in
admitting
Members
into
externall
Church-fellowship
,
admit
none
but
those
that
are
truely
Godly
.
And
why
may
we
not
say
,
that
the
Lord
will
at
some
time
,
for
carrying
on
a
design
decreed
by
himself
in
the
way
of
the
dispensation
of
his
efficacious
Grace
,
make
his
Visible
Church
,
at
least
in
most
part
,
the
Members
thereof
,
better
as
to
the
reality
and
Power
of
Religion
,
then
he
requires
them
to
be
by
way
of
Rule
,
relating
to
Ecclesiastick
proceeding
with
Persons
in
admiting
them
to
externall
Visible
Church-communion
.
In
a
word
,
the
futurition
of
the
provocation
of
the
Jews
by
the
Power
of
Godlinesse
in
Gentile
Professours
,
proveth
only
,
that
God
is
to
make
the
Gentile
Professours
such
de
facto
,
or
at
most
,
what
they
ought
to
be
in
point
of
their
duty
,
for
serving
and
glorifying
God
:
But
proves
not
that
they
ought
to
be
such
in
point
of
qualification
in
foro
exteriori
Ecclesiae
and
in
relation
to
admission
to
the
externall
society
of
the
Visible
Church
.
section
11
Or
,
Secondly
,
It
may
be
formed
thus
;
If
the
Jews
shall
be
provoked
to
turn
unto
the
Lord
,
and
imbrace
Christian
Religion
,
by
the
glory
and
purity
of
his
Worship
and
Worshippers
,
then
the
Visible
Church
or
Churches
(
use
which
ye
will
now
)
shall
be
constitute
or
consist
of
such
as
are
truely
Godly
:
But
the
former
is
true
,
Ergo
,
the
latter
also
.
And
I
answer
:
1.
Suppose
the
consequent
be
granted
in
as
large
an
universality
as
it
can
be
taken
in
:
Yet
it
speaks
nothing
to
the
Question
in
hand
.
Why
?
Because
only
of
what
is
to
be
de
facto
&
quoad
eventum
,
by
dispensation
of
effectuall
Grace
in
the
Visible
Church
;
And
not
what
ought
to
be
;
by
rule
,
of
necessity
,
that
the
Church
Visible
may
be
rightly
constitute
in
its
Visible
Church-state
;
and
the
Question
is
about
this
latter
,
not
that
former
;
And
dispensations
of
effectuall
Grace
are
not
our
rule
in
this
.
2.
Nor
yet
doth
it
follow
of
necessity
,
that
even
de
facto
the
Church
Visible
shall
be
so
constitute
,
as
to
its
matter
in
every
difference
of
time
,
but
only
that
it
shall
be
at
that
time
that
the
Jews
are
to
be
brought
in
and
converted
to
the
Christian
Faith
.
Yea
,
nor
doeth
it
follow
that
de
facto
even
at
that
time
the
Church
Visible
shall
be
so
constitute
in
its
mater
,
that
all
and
every
Member
thereof
shall
be
truely
Godly
and
shining
in
the
manifestations
of
Purity
and
the
Power
of
Godlinesse
;
but
that
so
it
shall
be
for
the
most
part
,
and
commonly
in
the
Visible
Church
.
I
acknowledge
that
a
means
of
awaking
up
the
Jews
to
come
unto
,
and
imbrace
the
Christian
Religion
,
will
be
a
more
glorious
&
full
Reformation
of
Christians
,
both
in
point
of
Worship
and
in
point
of
conversation
:
Now
Superstition
and
Antichristian
Idolatry
amongst
those
that
are
called
Christians
(
which
are
these
they
only
see
for
the
most
part
)
is
a
stumbling
block
to
them
that
ly
in
their
way
at
this
day
,
and
I
will
not
say
,
but
the
impurity
and
unrighteousnesse
of
Christians
is
also
a
stumbling
block
to
them
;
Albeit
I
think
they
do
not
so
much
stumble
at
this
as
at
the
former
,
considering
that
,
which
is
well
known
in
the
places
where
they
live
,
how
much
notour
and
known
unrighteousnesse
is
amongst
them
generally
,
being
for
the
most
part
most
covetous
,
exorbitant
usurers
,
cheaters
,
&c.
most
evidently
,
the
deadest
,
formall
,
slight
in
performance
of
their
way
of
Worship
(
as
mine
eyes
have
been
witnesses
)
of
any
people
in
the
World
.
Yet
I
say
,
I
will
not
deny
that
this
may
stumble
them
,
and
they
,
may
be
,
do
pretend
it
also
;
Therefore
Babylon
the
Mother
of
fornications
must
,
and
will
down
;
And
the
Princes
of
the
earth
that
have
given
up
their
power
to
that
Whoore
,
will
hate
her
&
burn
her
flesh
with
fire
;
and
the
Lord
will
purge
and
reforme
his
Worship
,
and
Ordinances
,
and
the
Christian
World
from
Superstition
and
Idolatry
:
And
I
believe
also
that
their
is
a
time
coming
when
there
shall
be
also
a
more
general
and
shining
Reformation
of
the
lives
of
Christians
;
&
that
both
these
shall
concur
as
means
to
provock
the
Jews
to
fall
in
love
with
the
Christian
Religion
,
and
to
seek
unto
Jesus
Christ
;
But
that
all
and
every
Professour
in
the
Visible
Church
shall
be
truely
Godly
,
or
shining
so
gloriously
in
the
Power
of
Godlinesse
(
for
indeed
it
is
not
Godlinesse
simply
so
much
,
as
a
more
then
ordinary
shining
and
eminency
of
it
,
that
will
be
the
means
of
this
great
work
,
which
Mr.
Lockier
has
not
heeded
well
in
this
Argument
)
or
that
if
any
in
the
Visible
Church
be
not
such
convincingly
,
though
otherwayes
professing
the
truth
and
pure
Worship
,
and
living
without
scandall
,
shall
be
casten
out
;
neither
the
necessity
of
that
effect
doth
require
,
nor
can
there
be
warrant
of
Scripture
produced
to
say
or
beleeve
that
it
shall
be
so
.
section
12
As
for
the
passages
of
Scripture
brought
for
illustration
and
confirmation
of
this
fourth
reason
;
though
the
very
sense
of
them
given
by
him
were
granted
,
they
bear
no
more
but
what
we
have
granted
,
that
God
will
,
by
dispensation
of
providence
,
punish
,
destroy
and
purge
out
among
his
Elect
in
the
Church
,
wicked
,
idolatrous
,
godlesse
,
and
profane
ones
(
and
this
we
deny
not
;
but
that
the
Lord
now
,
and
then
,
may
be
,
towards
the
end
more
,
is
and
will
be
doing
this
)
But
speaks
nothing
expresly
and
directly
,
nor
by
way
of
consequence
,
of
a
rule
concerning
Ecclesiastick
qualification
of
persons
in
relation
to
admission
into
externall
Visible
Church
fellowship
,
But
verily
the
most
part
,
if
not
all
of
them
,
are
but
absurdly
and
violently
,
contrary
to
the
genuine
scope
of
the
Spirit
in
them
,
drawn
to
this
purpose
in
hand
;
I
shall
not
now
insist
much
upon
them
;
But
briefly
point
out
the
perverting
of
them
.
section
13
For
the
first
,
Esay
66.
from
ver.
16.
to
the
end
,
let
the
Reader
be
at
the
pains
to
read
but
upon
the
place
,
Calvin
,
Junius
and
the
English
notes
,
and
especially
(
if
he
have
any
skill
in
the
Language
)
the
notes
of
the
learned
judicious
Nether-Dutch
Interpreters
,
and
I
doubt
not
but
he
shall
find
such
an
Exposition
and
up-taking
of
the
series
and
threed
of
that
context
,
as
shall
fill
and
satisfie
his
minde
,
much
different
from
that
of
Mr.
Lockiers
,
which
is
but
a
new
coyn'd
Interpretation
by
men
addicted
to
the
millenarian
phancy
,
and
forced
upon
the
Text.
I
shall
only
give
some
little
evidence
of
this
,
I
mean
that
his
Interpretation
is
forced
and
contrary
to
the
Grammer
of
the
Text.
section
14
He
,
by
these
spoken
of
in
the
beginning
of
the
vers.
19.
I
will
set
a
signe
among
them
and
will
send
those
that
escape
of
them
,
understandeth
Christian
Gentiles
,
and
then
saith
the
meaning
of
the
words
following
,
is
that
these
refined
Gentiles
shall
be
sent
unto
the
Nations
(
as
he
must
take
it
)
to
the
countries
where
the
Jews
are
scattered
,
and
then
by
these
spoken
of
,
vers.
22.
your
brethren
;
he
understandeth
the
Jews
scattered
through
the
Nations
.
And
then
he
tells
us
that
these
Gentiles
sent
abroad
unto
the
Nations
,
their
end
and
effect
here
is
,
that
by
declaring
the
glory
of
God
,
they
shall
not
only
gain
the
Gentile
World
,
but
shall
also
bring
in
these
Brethren
,
the
Jews
;
they
shall
also
(
saith
he
)
bring
all
your
Brethen
,
saith
the
Prophet
.
Further
,
ere
I
discover
the
manifold
violence
done
here
to
the
Text
,
I
would
ask
Mr.
Lockier
what
he
meaneth
by
the
Glory
of
God
,
which
these
refined
Gentiles
sent
abroad
,
where
the
Jews
are
scattered
,
shall
declare
?
For
he
doth
not
explaine
himself
in
this
.
Certainly
if
he
hold
to
his
scope
,
i.
e.
the
illustration
and
confirmation
of
his
former
Argument
,
he
must
mean
,
the
glorious
reformation
of
Worship
and
Ordinances
in
their
exercise
,
and
of
professours
in
their
conversation
spoken
of
there
,
as
the
means
which
,
by
the
light
thereof
,
should
provoke
the
Jews
to
emulation
.
Now
here
,
1.
One
point
of
violence
done
to
the
Text
,
(
the
clear
discovery
to
every
body
likely
he
hes
shun'd
by
not
explaining
what
he
understood
by
that
glory
of
God
)
for
by
the
glory
of
God
here
,
I
think
no
Christian
Interpreter
will
understand
any
other
thing
,
but
the
true
knowledge
of
God
in
Jesus
Christ
declared
by
the
Preaching
of
the
Gospel
,
that
same
which
the
Apostle
meaneth
,
2
Cor.
3.
ult.
—
the
glory
of
the
Lord
beheld
with
open
face
as
in
a
glasse
,
viz.
in
the
Gospel
,
and
Chap.
4.
6.
hath
shined
in
our
hearts
to
give
the
light
of
the
glory
of
God
in
the
face
of
Christ
.
If
he
say
he
meaneth
the
same
,
then
I
say
he
passes
from
the
purpose
of
his
Argument
,
for
clearing
of
which
he
brought
in
this
.
2.
Another
clear
violence
done
to
the
Text
is
,
that
he
maks
an
addition
to
the
Text
,
while
as
he
saith
upon
ver
,
20.
shall
they
only
gain
the
Gentiles
World
?
they
shall
[
also
]
bring
in
all
your
Brethren
.
As
if
the
Text
held
forth
two
sorts
of
people
gained
by
these
sent
abroad
through
the
nations
,
one
sort
and
also
another
called
their
brethren
.
The
first
implyed
in
ver.
19.
and
the
other
,
ver.
20.
When
as
there
is
not
such
a
thing
as
also
in
the
Text
▪
but
the
simple
copulative
and
,
which
only
coupleth
together
these
Verbs
,
they
shall
declare
my
glory
and
they
shall
bring
.
And
so
,
2.
There
is
not
the
least
insinuation
of
the
gaining
two
sorts
of
persons
as
the
effect
of
their
labour
and
pains
;
But
in
the
end
of
v.
19.
is
set
down
their
labour
and
work
,
they
shall
declare
my
glory
among
the
Gentiles
,
●nd
v.
20.
is
set
down
the
effect
of
that
their
work
,
the
bringing
of
one
sort
of
persons
called
their
Brethren
.
3.
By
these
Brethren
who
are
said
to
be
brought
in
,
cannot
be
understood
Jews
(
I
mean
as
the
name
of
Jews
is
now
taken
under
the
New
Test
.
as
comprehending
all
that
are
remaining
of
the
ancient
people
professing
the
Jewish
Religion
,
whether
of
the
Tribe
of
Judah
or
of
other
Tribes
)
my
reason
,
from
the
Text
,
is
this
,
because
,
vers.
21.
it
s
set
down
as
a
new
and
unusuall
priviledge
and
dignity
vouchsafed
upon
these
Brethren
brought
,
that
God
would
also
take
of
them
Priests
and
Levits
,
i.
e.
Ministers
to
officiat
in
his
Worship
and
Ordinances
.
Now
it
can
be
no
new
&
unusuall
thing
to
take
of
Jews
to
be
such
:
for
it
had
been
alwayes
so
;
therefore
we
do
conceive
,
with
these
Learned
Interpretets
we
named
and
others
,
by
these
Brethren
,
must
be
meant
Gentiles
who
are
called
the
Jews
Brethren
because
when
now
brought
in
by
the
Gospel
,
in
regard
of
faith
,
they
are
Abrahams
children
,
Rom.
4.
and
Gods
Children
,
yea
and
are
called
Gods
Children
,
even
while
yet
not
actually
called
,
viz.
in
the
decree
and
purpose
of
God
,
John
11.
52.
I
no
wise
doubt
,
but
the
Children
of
God
scattered
,
distinguished
from
the
Nation
of
the
Jews
,
to
be
gathered
in
,
spoken
of
by
Christ
,
Joh.
11.
53.
And
these
Brethren
to
be
brought
in
out
of
all
Nations
are
all
one
and
the
same
.
4.
These
spoken
of
,
ver.
19.
I
will
set
a
signe
among
them
,
and
send
these
that
escape
among
them
,
are
not
of
the
Gentiles
.
1.
For
that
which
we
said
of
these
Brethren
that
are
brought
in
by
them
.
If
these
Brethren
be
the
Gentiles
,
these
sent
out
to
bring
them
in
must
be
Jews
.
2.
Clearly
,
ver.
19
,
20.
these
sent
forth
are
distinguished
from
the
Gentiles
,
even
the
whole
universality
of
the
Gentiles
,
which
are
set
down
,
1.
Generally
unto
the
Nations
,
then
by
a
particular
enumeration
or
distribution
of
them
according
to
the
severall
quarters
of
the
World
,
East
,
West
,
South
and
North
,
Iles
and
Continent
.
See
English
notes
on
the
particulars
.
Therefore
these
sent
forth
must
be
of
the
Jews
;
and
it
is
remarkable
that
where
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
another
people
or
other
persons
are
set
down
by
way
of
contradistinction
,
it
signifieth
not
simply
people
,
but
the
rest
of
the
people
of
the
World
distinguished
from
the
Jewe
.
Therefore
we
conclude
with
the
generality
of
Christian
Interpreters
,
in
these
verses
is
described
not
the
Calling
of
the
Jews
,
but
the
Calling
of
the
Gentiles
into
the
fellowship
of
the
Church
,
and
that
by
these
signed
and
sent
forth
are
meant
the
Apostles
and
others
of
the
Jews
sent
forth
to
Preach
the
Gospel
among
the
Gentiles
to
bring
about
their
Conversion
which
we
see
fulfilled
and
accomplished
,
Mat.
28.
18.
Mark
16.
15.
Acts
8.
14.
Rom.
10.
15
,
18.
places
also
cited
by
the
English
notes
to
clear
this
purpose
.
section
15
For
that
which
he
hath
upon
the
last
words
of
this
Chapter
,
ah
!
let
men
read
&
with
much
dread
lay
to
heart
which
make
light
of
these
things
we
are
upon
,
its
true
indeed
men
especially
such
as
that
verse
speaketh
against
,
should
not
,
and
,
had
they
any
spiritual
feeling
,
could
not
without
much
dread
of
heart
(
transgressours
against
God
)
read
that
:
but
when
as
M
●
.
Lockier
in
so
speaking
,
supposeth
that
such
as
will
not
acknowledge
his
way
of
constitution
of
a
Visible
Church
,
of
such
only
as
are
already
truely
gracious
and
regenerate
,
in
so
doing
makes
light
of
the
things
spoken
of
in
that
Text
,
he
supposeth
it
without
ground
or
warrand
in
this
place
,
or
any
otherwhere
in
Scripture
.
The
thing
that
he
is
upon
,
and
that
this
Text
is
upon
,
are
not
one
and
the
same
.
And
therefore
the
things
he
is
on
may
be
made
light
of
,
as
being
but
his
own
,
and
yet
no
hazard
of
the
terrour
of
this
Text
for
that
.
section
16
The
place
Rev.
3.
10.
spoken
to
the
Church
of
Philadelphia
is
but
abused
.
For
,
1.
What
warrand
is
there
to
expone
that
hour
of
temptation
spoken
of
there
,
of
the
time
immediatly
before
the
Calling
of
the
Jews
?
And
the
Church
of
Philadelphia
in
a
typicall
sense
of
some
Churches
to
be
then
?
'T
is
too
much
boldnesse
to
force
such
typicall
Interpretations
upon
Scripture
,
where
the
Spirit
of
God
in
the
Word
goeth
not
before
us
to
warrand
us
.
'T
is
true
Reverend
Brightman
h●s
Interpreted
all
the
Churches
and
the
things
written
to
them
,
as
types
of
other
Churches
in
these
latter
dayes
.
But
1.
All
solide
Divines
have
shown
their
discontentment
with
his
conceit
as
groundlesse
.
2.
Yet
doth
not
he
understand
by
Philadelphia
such
Churches
immediatly
before
the
incalling
of
the
Jews
,
as
Mr.
Lockier
fancies
,
But
hes
expresly
named
some
present
Churches
,
which
he
will
have
to
〈◊〉
signified
thereby
,
Geneva
,
France
,
Low-Countreys
,
and
with
the
rest
even
that
Church
of
Scotland
,
(
which
Mr.
Lockier
counts
an
evill
vessell
that
will
be
broken
in
pieces
)
and
that
because
of
the
order
and
Government
set
up
in
them
.
3.
The
place
speaks
not
here
of
cutting
off
Churches
,
but
of
trying
the
Inhabitants
of
the
World
.
4.
If
these
Churches
typified
by
Philadelphia
,
are
not
to
be
cut
off
,
because
of
their
constitution
like
its
,
how
comes
that
it self
which
was
the
Patern
and
to
whom
this
word
was
spoken
in
the
first
instance
and
place
,
hath
been
cut
off
?
section
17
The
place
of
Daniel
,
is
as
grossely
abused
.
What
ground
or
appearance
can
Mr.
Lockier
give
us
that
the
Holy
Ghost
means
one
and
the
same
time
,
Daniel
12.
and
Rev.
3.
in
the
Epistle
of
Philadelphia
?
He
sayeth
by
these
words
,
Daniel
12.
1.
It
doth
plainly
appear
that
this
hour
of
temptation
,
viz.
Rev.
3.
10.
will
be
immediatly
before
the
Calling
of
the
Jews
,
and
he
doth
no
more
but
say
it
?
Learned
men
and
that
upon
considerable
grounds
and
reasons
,
have
conceived
that
time
,
Daniel
12.
1.
not
to
be
a
time
after
Christs
first
comming
,
but
before
it
,
the
time
of
Antiochus
persecution
:
And
must
Mr.
Lockiers
naked
assertion
,
without
reason
,
that
it
is
a
time
immediatly
before
the
Jews
incalling
be
sufficient
to
obtain
beliefe
.
section
18
The
New
Jerusalem
spoken
of
,
Rev.
21.
is
groundlessely
expounded
to
be
the
Visible
Church
of
the
Jews
,
as
contradistinguished
from
the
Church
of
the
Gentiles
:
And
I
verily
think
that
it
cannot
be
understood
of
the
Church
upon
earth
at
all
,
ver.
22.
seemeth
to
me
to
speak
this
much
clearly
.
The
place
Isa.
11.
7.
is
also
grossely
missapplyed
to
the
Visible
Church
of
Gentiles
to
be
joyned
with
the
Visible
Church
of
the
Jews
after
their
incalling
,
it
being
clearly
,
a
Prophesie
concerning
the
Universall
Church
of
the
Gospel
,
reaching
along
from
the
time
of
Christs
first
comming
unto
the
end
,
as
all
Interpreters
expound
it
,
and
the
context
it self
holdeth
it
forth
evidently
.
And
so
is
the
place
of
Zechariah
pointed
at
to
be
understood
.
The
hint
at
Jer.
12.
9.
where
that
ancient
people
are
likned
to
a
speckled
bird
,
as
if
thereby
were
meant
,
that
because
that
Church
in
its
visible
constitution
,
was
mixed
of
●ypocrites
with
the
Godly
,
therefore
it
is
called
a
speckled
bird
,
and
that
upon
that
account
they
were
casten
off
,
might
make
a
man
laugh
were
we
not
on
a
serious
matter
,
and
it
s
rather
a
mater
of
mourning
,
to
see
Scripture
,
and
so
much
of
it
,
so
wrested
:
The
simple
meaning
of
the
words
being
this
,
that
as
a
wilde
strange
bird
,
of
an
uncouth
colour
,
coming
in
among
other
birds
,
all
flieth
about
it
and
pursueth
it
:
So
because
the
people
were
become
uncouth
,
estranged
from
God
,
wilde
,
untame
,
the
Lord
would
raise
up
the
Nations
round
about
to
destroy
them
.
But
what
meaneth
Mr.
Lockier
to
speak
here
of
the
casting
off
the
ancient
Visible
Church
of
the
Jews
under
the
Old
Testament
,
for
not
constituting
their
outward
Visible
society
,
of
all
truely
Saints
but
suffering
it
to
be
speckled
:
Seeing
all
along
this
discourse
,
he
hes
restricted
his
Doctrine
concerning
the
mater
of
the
Visible
Church
,
to
the
dayes
of
the
Gospel
?
As
for
his
inference
wherewith
he
closeth
,
consequently
the
allowed
mater
of
a
Visible
Church
,
(
Remember
we
are
speaking
of
Mater
allowed
in
relation
to
the
outward
Ecclesiastick
Court
its
proceeding
in
admitting
persons
to
externall
Church
fellowship
)
now
in
the
dayes
of
the
Gospel
are
persons
truely
holy
,
we
say
it
followeth
not
upon
any
thing
you
have
been
alledging
in
this
paragraph
:
For
were
all
granted
,
you
have
been
writing
out
of
these
places
,
all
comes
to
this
that
God
sometime
after
this
will
bring
the
Church
Visible
to
such
an
estate
that
all
in
it
shall
be
truely
holy
,
de
facto
.
But
dispensations
of
efficacious
grace
are
not
a
rule
of
Ecclesiastick
proceeding
in
admitting
persons
to
the
outward
communion
of
the
Visible
Church
.
SECTION
VII
.
A
short
modest
reply
to
Mr.
Lockyers
bitter
use
made
of
his
Doctrine
.
section
1
I
had
heard
oftentimes
before
this
time
Mr.
Lockier
commended
for
a
man
of
an
ingenuous
,
humble
,
meek
,
sweet
spirit
:
and
when
I
read
the
Epistle
of
his
three
Brethren
prefixed
to
this
Peece
,
wherein
they
called
him
a
soft
,
sweet
whisperer
,
I
expected
to
have
found
him
such
here
.
But
sure
I
am
any
impartiall
man
,
who
readeth
his
Use
and
application
of
his
Doctrine
,
may
see
great
want
of
ingenuity
,
and
such
bitternesse
vented
against
men
,
desirous
to
keep
the
truth
and
to
walk
before
God
in
simplicity
and
godly
sincerity
,
as
becometh
not
any
man
of
a
Christian
spirit
;
and
the
like
whereof
could
hardly
been
expected
to
come
from
the
very
sons
of
Babel
themselves
against
any
Protestants
.
section
2
He
begins
with
this
,
Take
heed
then
of
setting
against
a
Church
of
such
a
complexion
and
constitution
,
Wilt
thou
oppose
a
thing
because
it
is
as
it
ought
to
be
?
To
whom
do
you
speak
,
Mr.
Lockier
?
To
us
who
oppose
your
Doctrine
concerning
the
necessary
qualification
of
Church
members
in
relation
to
externall
Church
fellow●hip
?
Do
we
by
opposing
this
,
oppose
a
thing
,
because
it
is
such
as
it
ought
to
be
?
Nay
,
we
do
but
oppose
you
who
sayes
the
Church
Visible
,
as
such
,
ought
to
be
,
even
in
the
Ecclesiastick
Court
,
that
which
God
never
said
in
his
Word
,
that
it
ought
to
be
,
and
makes
the
door
of
the
Visible
Church
straiter
then
ever
the
Lord
made
it
,
and
so
in
effect
disclaimes
the
way
allowed
by
God
himself
,
for
ordering
his
Church
,
as
not
wise
enough
nor
accurate
enough
.
Or
do
we
set
our selves
against
a
Church
of
such
complexion
and
constitution
as
you
descrive
,
consisting
of
all
truly
godly
so
far
as
men
can
judge
?
God
forbid
,
and
far
be
it
from
us
,
were
there
such
a
Church
in
the
world
of
such
complexion
and
constitution
,
it
should
be
very
dear
and
precious
in
our
estimation
,
and
we
should
blesse
the
Lord
for
the
riches
and
power
of
his
grace
bestowed
upon
them
.
We
wish
from
our
souls
,
that
our
Churches
and
all
the
Churches
in
the
world
were
of
such
a
complexion
and
constitution
.
And
we
acknowledge
that
as
it
is
the
duty
of
every
professour
in
the
Visible
Church
in
the
sight
of
God
,
that
they
be
not
only
so
far
as
men
can
judge
,
but
in
truth
and
indeed
truly
gracious
,
having
true
saving
Faith
,
Repentance
and
Sanctification
;
So
that
it
is
the
duety
of
Ministers
,
and
of
every
one
in
the
Church
,
according
to
their
station
and
capacity
,
to
endeavour
by
all
means
instituted
by
God
,
that
it
may
be
so
.
But
the
thing
that
we
oppose
is
your
rigid
opinion
,
that
will
have
no
Church
Visible
at
all
unlesse
you
have
it
of
such
a
complexion
,
and
will
have
none
permitted
to
enter
the
society
of
the
Visible
Church
,
unlesse
before
they
be
truly
gracious
,
sealed
of
God
by
his
Spirit
:
at
least
giving
such
convincing
evidences
hereof
,
as
they
may
be
accounted
such
,
as
far
as
men
truely
godly
●an
discern
and
judge
,
and
will
have
all
who
are
not
such
casten
out
to
be
as
heathens
.
This
we
oppose
because
it
hath
no
warrand
in
the
Word
,
is
contrary
to
the
Word
,
is
obstructive
to
the
salvation
of
many
souls
,
tendeth
to
the
ruine
of
the
Christian
Church
and
Relig●on
;
But
to
oppose
this
,
and
to
oppose
a
Church
of
that
complexion
and
constitution
you
speak
of
,
are
much
different
.
Here
then
first
we
desiderate
ingenuous
dealing
with
us
.
section
3
But
what
a
flood
of
bitternesse
followeth
upon
this
?
What
horrid
crimes
laid
to
the
charge
of
his
Opposers
?
and
what
terrible
dooms
and
woes
denounced
against
them
?
They
have
a
meer
spirit
of
contradiction
,
bordering
upon
malice
and
blasphemy
,
li●…
Jews
,
who
not
able
to
disprove
things
that
were
taught
,
yet
would
contradict
,
being
filled
with
envy
,
Acts
13.
44.
A
spirit
of
pure
contradiction
haunting
men
,
not
a
spirit
of
superiour
light
;
a
tempter
shewing
men
to
be
poisoned
with
Sauls
spirit
,
leaven'd
with
envy
and
malice
:
and
out
of
this
do
little
else
,
but
blasheme
the
Tabernacle
of
God
and
these
which
dwell
in
heaven
,
which
is
no
other
but
a
spirit
of
Antichrist
,
Rev.
13.
6.
whereupon
is
denounced
Acts
13.
41.
Behold
ye
despisers
wonder
,
perish
,
&c.
and
not
wondering
at
nor
believing
the
things
that
God
sayeth
and
doeth
:
no
other
effect
produced
by
the
Word
and
Works
of
God
brought
to
their
door
but
despising
:
and
thereupon
with
the
repetition
of
the
former
,
1.
New
denunciation
of
the
curse
,
Ezra
6.
12.
and
then
here
spoken
to
as
heathen
(
such
as
he
doubteth
Darius
was
:
but
if
he
was
one
,
then
)
cursed
by
one
of
their
own
;
high
and
low
of
them
,
one
as
well
as
another
,
as
alterers
and
destroyers
of
Gods
worship
and
People
,
and
will
have
them
take
this
off
his
hand
,
as
an
article
of
their
Creed
.
Will
ye
not
believe
?
And
then
the
Prophesie
denounced
against
the
Antichrist
and
his
followers
,
Rev.
19.
from
v.
11.
foreward
,
is
applyed
to
them
.
Is
this
the
soft
,
sweet
whispering
we
were
told
of
?
Ah
Mr.
Lockier
!
my
soul
is
sorrowfull
and
heavy
to
think
,
a
man
,
professing
Christianity
,
a
Minister
of
the
Gospel
,
standing
to
speak
in
the
LORDS
sight
,
and
in
his
Name
,
should
have
uttered
such
a
horrid
accusation
and
bitter
invective
against
many
whom
Jesus
Christ
hath
interest
in
,
and
will
owne
at
the
last
day
.
I
beseech
you
,
Sir
,
return
into
your
own
thoughts
,
and
consider
as
in
the
Lords
presence
.
1.
Against
whom
you
have
spoken
these
things
,
who
were
the
Opposers
of
that
your
Doctrine
nearest
to
you
at
that
time
,
and
so
to
whom
most
nearly
you
intended
your
speech
then
uttered
and
now
Printed
?
Were
they
not
the
honest
and
faithfull
servants
of
Jesus
Christ
,
the
Ministers
of
Edinburgh
and
other
ancient
Christians
there
?
Were
any
of
the
people
of
that
place
so
opposite
to
you
in
this
mater
,
as
the
most
ancient
and
solide
Christians
,
many
of
whom
,
were
in
Christ
ere
you
or
I
had
a
being
in
the
World
,
and
then
with
them
doth
not
the
Godly
Presbyterians
in
the
three
Nations
oppose
you
in
this
mater
,
and
the
Godly
Divines
over-seas
,
some
of
which
have
positively
Printed
their
judgement
in
opposition
to
your
way
?
As
n.
the
Valacrian
C●asse
.
And
are
all
these
led
by
a
meer
spirit
of
contradiction
,
&c.
2.
Consider
,
Sir
,
what
is
the
mater
of
quarrell
:
Because
they
oppose
your
way
of
outward
constitution
of
the
Visible
Church
,
which
will
permit
none
to
enter
or
abide
in
the
fellowship
of
the
Visible
Church
under
the
care
of
the
Ministers
of
Christ
,
but
such
as
are
already
truely
regenerate
,
as
far
as
the
most
discerning
men
can
judge
;
though
they
wish
and
endeavour
by
Prayers
to
God
,
by
pains
upon
men
,
that
all
in
their
Churches
might
be
such
,
and
would
account
it
their
Crown
and
rejoicing
how
many
they
may
have
such
.
Is
this
to
blaspheme
the
Tabernacle
of
God
,
to
destroy
his
Worship
and
People
,
a
spirit
of
Antichrist
?
For
which
they
must
perish
,
be
cursed
,
destroyed
,
and
all
that
written
Rev.
19.
from
vers.
11.
come
upon
them
?
Suppose
they
were
in
an
error
(
as
it
is
not
an
error
,
but
the
way
of
Christ
)
might
it
not
have
passed
amongst
the
Wood
,
Hay
,
or
Stubble
,
built
upon
the
foundation
,
but
not
destroying
the
foundation
:
which
may
burn
,
the
builders
being
safe
?
Ay
but
,
say
you
,
they
maintain
it
out
of
a
meer
spirit
of
contradiction
,
as
did
the
learned
Jews
,
seeing
a
great
aptnesse
in
many
of
their
Countrey-men
to
receive
the
Doctrine
of
Christ
,
and
they
not
being
able
to
disprove
the
things
that
were
taught
,
yet
would
contradict
,
so
they
,
&c.
Ah
Mr.
Lockier
!
What
could
the
accuser
of
the
Brethren
said
more
boldly
,
and
more
bitterly
?
'T
is
true
,
some
of
our
Countrey-men
have
shown
themselves
too
ready
to
receive
your
Doctrine
,
yet
,
blessed
be
God
,
not
so
many
as
you
by
insinuation
boast
of
.
These
few
that
hes
done
,
so
I
judge
not
their
persons
,
they
will
stand
and
answer
for
it
before
their
Judge
at
the
last
day
.
Some
are
now
but
fulfilling
that
which
they
had
once
prophesied
of
themselves
.
But
to
you
here
Mr.
Lockier
.
1.
Suppose
they
be
in
an
errour
that
oppose
your
Doctrine
concerning
the
necessary
qualification
of
persons
for
being
mater
of
a
Visible
Church
:
What
are
ye
to
judge
them
,
to
do
it
out
of
a
meer
spirit
of
contradiction
,
that
they
are
poysoned
with
Sauls
spirit
,
leaven'd
with
malice
and
envy
,
&c.
Would
not
charity
have
required
that
you
should
have
judged
,
possibly
they
do
it
out
of
ignorance
,
and
not
out
of
malice
,
against
knowledge
of
the
truth
.
Were
these
Godly
modest
men
,
Hooker
,
Cotton
alive
,
they
would
,
and
such
as
are
alive
of
that
way
,
that
are
pious
and
judicious
will
,
I
am
confident
,
detest
and
abhorre
this
your
unchristian
cruell
judging
of
us
.
Blessed
be
God
we
stand
not
nor
fall
at
mans
judgement
we
have
one
that
judgeth
us
,
our
Lord
Jesus
Christ
,
and
to
him
we
referre
this
challenge
you
have
laid
to
our
charge
,
and
,
Sir
,
if
you
do
not
repent
of
the
rashnesse
and
cruelty
of
it
(
which
from
our
souls
we
wish
you
may
do
)
we
cite
you
before
his
Tribunall
to
answer
for
it
.
But
,
2.
Sir
we
are
content
also
to
stand
at
the
Barre
of
any
impartiall
,
judicious
Divines
,
in
the
Christian
World
,
and
that
they
give
their
judgement
,
by
that
same
much
which
I
(
who
pretends
not
to
be
one
of
the
Learned
Men
in
this
Land
)
have
Answered
to
your
preceeding
Discourse
,
if
your
Doctrine
be
such
as
we
are
not
able
to
disprove
,
and
if
we
do
not
upon
some
good
grounds
of
reason
,
and
not
out
of
a
meer
spirit
of
contradiction
,
oppose
the
same
:
And
thus
I
shall
leave
your
invective
without
saying
any
more
to
it
:
we
have
not
learned
Christ
so
,
as
to
repay
evill
with
evill
,
bitternesse
with
bitternesse
,
you
have
cursed
us
,
we
blesse
you
,
we
wish
you
heartily
a
blessing
,
Repentance
and
forgivennesse
of
this
evill
thought
of
your
heart
and
the
uncharitable
issue
of
it
.
SECTION
VIII
.
Mr.
Lockyers
Objections
he
maketh
to
himself
,
and
his
Answers
thereto
,
considered
.
section
1
MR.
Lockier
having
discharged
that
bitter
foregoing
invective
against
the
opposers
of
his
way
,
comes
to
propound
and
answer
some
Objections
against
himself
,
choised
out
,
and
formed
at
his
own
pleasure
,
Five
,
in
number
,
whereof
two
only
are
in
causâ
.
Were
there
no
other
Arguments
worthy
of
his
consideration
,
besides
these
,
to
be
found
in
Orthodox
Writers
opposite
to
his
way
?
If
he
thinks
not
;
it
will
seem
he
hes
not
read
such
Writers
on
this
purpose
as
he
might
and
ought
,
for
clearing
of
himself
and
others
:
If
he
knew
others
,
why
did
he
not
assay
to
clear
them
also
?
I
think
he
had
not
will
to
present
before
his
hearers
all
Arguments
brought
against
his
Doctrine
,
least
he
should
not
ridde
his
feet
well
of
them
,
and
something
thereof
might
have
stuck
to
such
as
was
judicious
.
Whatsoever
hes
moved
him
so
to
passe
them
over
,
we
hope
it
shall
shortly
appear
,
he
had
some
cause
rather
to
passe
them
in
silence
;
then
to
hazard
grappling
with
them
:
it
was
his
prudence
so
to
do
:
But
let
's
see
these
he
hath
,
and
his
answers
to
them
.
section
2
Obj.
1.
Why
?
But
they
gather
Churches
out
of
Churches
whom
you
plead
for
.
Why
?
I
thought
the
Dispute
hitherto
ye
have
been
on
,
was
not
about
persons
and
their
practises
;
but
about
a
dogmatick
point
.
Had
we
been
propounding
Objections
to
you
,
we
should
not
troubled
our selves
with
these
extrinsecall
ones
,
taken
from
prejudices
against
persons
,
abaters
of
your
Doctrine
:
But
should
more
directly
pointed
at
the
throat
of
the
cause
it self
.
Yet
we
think
all
Godly
Orthodox
men
in
the
Christian
World
,
besides
your selves
,
will
judge
that
the
Godly
Ministers
of
Christ
in
this
Iland
have
just
cause
to
lay
this
practice
of
picking
out
of
Orthodox
Churches
(
in
which
Jesus
Christ
is
soundly
Taught
,
Sacraments
administred
according
to
their
institution
,
and
are
by
the
most
judicious
of
your
own
way
confessed
to
be
true
Churches
from
which
it
is
not
lawfull
to
make
separation
)
such
Professours
as
by
Gods
blessing
upon
his
Ordinances
in
these
Churches
have
gotten
most
good
,
to
make
up
of
them
Churches
,
to
your selves
.
All
Orthodox
Christians
will
judge
this
justly
laid
to
your
charge
,
as
a
Schismatick
practice
having
no
warrand
or
president
in
the
Word
of
God
,
tending
to
the
begetting
of
heart-burnings
,
divisions
,
hatred
amongst
Christians
,
yea
these
of
nearest
relations
,
Husband
and
Wife
,
Parents
and
Children
,
Magistrats
and
People
;
to
the
hindring
and
no
wayes
to
the
promoving
of
the
Work
of
Reformation
.
But
see
what
is
said
to
this
.
section
3
Nay
,
it
is
but
Churches
out
of
a
Church
:
Gospel
Churches
out
of
a
legall
Nationall
Church
,
and
the
one
being
abolished
,
there
may
be
,
yea
,
there
ought
to
be
a
departing
from
it
and
a
gathering
out
of
it
unto
the
order
which
God
hath
instituted
,
so
we
finde
Churches
gathered
out
of
that
Church
of
the
Jews
,
Gal.
1.
22.
And
whether
he
meaneth
by
being
in
Christ
meerly
according
to
profession
,
see
1
Thes.
2.
14.
Ans.
1.
The
citation
of
the
1
Thes.
2.
14.
for
clearing
what
is
meant
by
being
in
Christ
,
mentioned
Gal.
1.
22.
is
a
digression
from
the
purpose
of
the
Objection
and
hath
been
sufficiently
answered
before
.
2.
You
gather
Churches
,
say
you
,
out
of
a
Church
,
not
out
of
Churches
.
This
is
strange
,
are
not
the
Church
of
Edinburgh
,
and
the
Church
of
Aberdene
,
Churches
.
Again
if
it
be
a
fault
to
gather
Churches
out
of
Churches
,
shall
it
be
no
fault
to
gather
Churches
out
of
a
Church
majus
&
minus
non
variant
speciem
.
Ay
,
't
is
a
legall
Nationall
Church
he
meaneth
,
such
as
the
Jewish
,
such
a
Church
is
abolished
,
therefore
't
is
no
fault
,
yea
we
ought
to
gather
,
&c.
For
Answer
.
We
may
consider
a
Nationall
or
Provinciall
Church
of
a
threefold
sort
and
notion
.
1.
Wherein
all
of
the
Nation
are
bound
to
a
publick
and
solemn
typicall
service
and
Worship
to
be
performed
in
one
place
chosen
by
God
,
under
the
inspection
of
one
Visible
Pastor
or
Priest
who
in
Worship
and
Sacrifices
doth
hold
forth
and
represent
the
whole
People
of
the
Nation
.
2.
Such
a
Nationall
and
Provinciall
Church
,
in
which
many
particular
Churches
are
united
and
subjected
unto
one
Church
(
as
they
call
it
,
Mother
or
Cathedrall
Church
)
and
depend
upon
a
Visible
Pastor
;
who
is
Pastor
and
Ruler
of
all
other
Pastors
and
particular
Churches
in
the
Nation
or
Province
;
And
wherein
the
Inferiour
Churches
enjoy
Divine
Ordinances
and
Ecclesiasticall
power
and
jurisdiction
,
of
that
Mother
and
Cathedrall
Church
or
that
Provinciall
or
Nationall
Pastor
.
3.
Such
a
Nationall
Church
wherein
many
particular
Churches
are
joyned
and
united
together
under
one
Visible
Church-Government
)
wherein
all
are
equally
and
collaterally
concerned
;
and
have
equall
interest
for
the
use
and
exercise
of
all
these
Ordinances
,
which
are
necessary
to
the
Visible
Ministeriall
Government
of
these
Churches
,
and
mutuall
Ecclesiasticall
fellowship
in
it
,
and
edification
and
preservation
by
it
.
Now
a
Nationall
Church
in
the
second
notion
is
not
,
nor
ever
was
an
Ordinance
of
God
,
but
a
meer
invention
of
men
and
Antichristian
tyrannie
,
overthrowing
the
power
granted
by
GOD
to
the
Churches
,
and
Pastors
.
A
nationall
Church
of
the
first
notion
and
sense
was
indeed
an
Ordinance
of
God
.
Such
were
the
Jews
,
but
instituted
and
to
continue
for
a
definite
time
,
viz.
untill
the
fulnesse
of
time
should
come
,
and
then
it
was
abolished
and
evanished
:
And
a
Church
Nationall
in
this
sense
was
legall
.
But
a
Nationall
Church
in
the
third
sense
is
not
a
legall
or
typicall
Church
and
Ordinance
:
But
moralis
&
perpetui
juris
.
Such
was
the
Jewish
under
the
Old
Testament
in
point
of
Government
and
Ecclesiastick
Discipline
.
They
were
many
particular
Churches
,
and
Synagogues
,
●hich
did
in
diverse
places
celebrat
the
Morall
Worship
of
God
,
and
the
exercises
of
Doctrine
,
Discipline
and
Church-Government
,
Acts
15.
21.
Acts
13.
15
,
16.
Luke
21.
12.
John
12.
42.
All
which
were
joyned
and
united
under
one
Nationall
Visible
Ecclesiastick
Government
.
This
Visible
Church-ship
(
so
to
speak
)
of
the
Church
of
the
Jews
,
as
it
was
not
legall
(
I
mean
ceremonially
)
nor
typicall
;
so
neither
was
it
ever
abolished
.
Let
Mr.
Lookier
shew
me
a
Text
in
the
whole
New
Testament
importing
an
abrogation
of
it
;
Nay
,
we
trust
through
the
Lords
grace
,
ere
we
come
to
an
end
,
to
give
evidence
from
the
Word
of
God
that
there
is
a
Church
Visible
under
the
New
Testament
of
a
larger
extent
and
bounds
(
I
mean
in
point
of
Government
)
then
a
Province
or
Nation
,
even
a
Visible
Church
Universall
.
Therefore
I
conclude
that
we
maintaining
a
Nationall
Church
in
no
other
sense
then
this
,
which
is
still
warranted
and
allowed
in
the
New
Testament
,
it
is
nothing
else
but
grosse
Separatisme
to
gather
Churches
out
of
Churches
upon
this
account
,
because
they
are
united
into
one
Nationall
Church
in
this
sense
.
As
to
that
alledged
by
Mr.
Lockier
of
gathering
Churches
out
of
that
one
Church
of
the
Jews
which
he
would
confirm
by
Gal.
1.
22.
I
Ans.
The
alledgeance
is
grossely
impertinent
;
for
why
?
We
are
now
upon
the
practice
of
gathering
and
constituting
Churches
in
a
new
Visible
Church-state
,
of
persons
withdrawn
from
Churches
wherein
is
the
sound
Doctrine
of
the
faith
of
Christ
and
pure
Sacraments
according
to
their
institution
(
such
as
the
most
judicious
and
Godly
amongst
the
Independent
Brethren
themselves
confesse
to
be
true
Churches
)
upon
this
account
,
because
they
are
united
into
one
Nationall
Church
in
point
of
Government
.
But
now
will
Mr.
Lockier
say
,
that
the
Christian
Churches
of
the
Jews
were
gathered
out
of
the
Jews
,
upon
this
account
,
because
they
were
a
Nationall
Church
in
this
sense
?
He
cannot
upon
any
warrand
in
the
world
.
The
ground
of
their
gathering
out
from
the
rest
of
the
Jews
,
was
because
the
rest
would
not
beleeve
Jesus
to
be
the
Messiah
,
nor
imbrace
him
as
their
Saviour
:
But
would
still
adhere
to
their
ceremoniall
Worship
,
Sacrifices
and
Priesthood
,
and
would
be
saved
by
their
own
righteousnesse
,
blaspheming
Christ
and
his
Doctrine
.
section
4
The
second
objection
he
propoundet●
to
himself
is
this
.
Those
men
are
full
of
Heresies
and
dangerous
opinions
that
follow
this
way
,
many
monsters
came
out
of
your
Independent
Churches
,
therefore
surely
't
is
not
of
God
,
&c.
I
must
say
again
Mr.
Lockier
doth
prudently
to
make
choise
of
such
arguments
against
himself
to
answer
,
as
are
little
to
the
purpose
in
hand
.
I
think
no
understanding
adversary
,
would
have
moved
this
as
an
objection
against
his
Doctrine
,
handled
in
this
Lecture
concerning
the
matter
of
the
Visible
Church
.
But
I
think
indeed
,
being
well
managed
,
it
may
be
made
use
of
to
good
purpose
against
their
Independent
Churches
in
point
of
their
Government
,
thus
,
The
Government
that
is
apt
to
open
a
door
to
Errors
,
seemeth
,
cannot
be
of
God
.
But
such
is
the
Independent
way
of
Church
Government
;
Which
makes
every
particular
Congregation
Independent
,
and
supreme
in
Government
,
so
that
if
any
of
them
fall
into
Error
,
there
is
no
Ecclesiastick
Power
on
earth
,
that
authoritatively
can
interpose
to
redresse
▪
wherein
they
go
wrong
.
And
certaine
it
is
by
this
occasion
,
many
Errours
have
sprung
up
amongst
them
that
follow
this
way
.
And
for
this
very
cause
it
is
,
that
so
many
maintainers
of
grosse
Errours
,
as
Anabaptists
,
Antinomians
,
&c.
lay
hold
on
this
way
of
Government
,
as
most
suitable
to
their
designes
,
and
serviceable
for
their
safetie
and
indemnitie
.
And
here
I
shall
desire
Mr.
Lockier
to
remember
,
how
that
Reverend
Mr.
Brightman
,
parallelling
the
Churches
of
Geneva
,
France
,
Low-countries
,
and
Scotland
,
put
the
speciall
point
of
their
commendation
,
on
the
nature
and
way
of
their
Government
,
viz.
Presbyteriall
,
whereby
they
have
more
then
any
Reformed
Churches
,
preserved
themselves
,
in
Unity
and
Truth
,
free
of
Schismes
and
Heresies
.
But
we
will
have
place
afterward
to
speak
of
this
point
of
Government
.
It
seemeth
to
me
very
likely
that
M
●
.
Lockier
hath
drawn
in
this
objection
in
this
place
,
namely
upon
a
design
against
a
Person
,
as
we
shall
see
apparent
ground
even
now
in
his
answer
.
section
5
Answ.
1.
All
is
not
true
that
is
said
of
Congregationall
Churches
,
and
their
friends
,
it
hath
been
an
old
wyle
of
the
Devil
—
Nay
,
I
know
all
is
not
true
which
is
Printed
of
Persons
honouring
and
loving
Churches
of
such
a
constitution
,
witnesse
Master
Edwards
Gangren
,
nay
Master
Rutherfurds
Spirituall
Antichrist
,
pag.
250
,
251.
The
Lord
Generall
Cromwell
is
charged
with
publick
scandall
,
and
unsoundnesse
in
the
Faith
,
because
of
a
letter
to
the
Parliament
,
then
having
set
down
a
part
of
that
letter
out
of
Mr.
Rutherfurd
,
what
Heresie
(
sayeth
he
)
is
in
this
letter
I
know
not
,
and
then
applyes
to
Master
Rutherfurd
,
his
constructing
of
that
letter
,
Psal.
56.
5.
and
that
of
Solomon
,
Pro.
surely
the
wringing
of
the
nose
bringeth
forth
blood
.
Then
cites
another
speach
of
Master
Rutherfurds
Spirit
.
Antich
.
pag.
251.
(
viz.
to
my
knowledge
there
s
not
this
day
in
England
any
that
is
a
meer
Independent
,
which
maintaineth
nothing
but
Independencie
,
with
most
of
those
of
New
England
,
and
doeth
not
hold
other
unsound
and
corrupt
Tenets
,
&c.
)
and
sayeth
this
maketh
him
tremble
,
when
he
remembreth
from
whom
it
cometh
;
Surely
there
be
many
Independents
in
England
to
whom
he
is
a
stranger
;
And
how
then
should
he
dare
to
speak
of
them
all
as
he
doeth
?
Especially
this
makes
him
tremble
,
comparing
with
what
Master
Rutherfurd
hath
in
his
Epistle
,
if
I
lift
up
my
hand
or
a
bloody
pen
,
&c.
Answ.
1.
'T
is
a
poor
and
sory
Vindication
,
all
is
not
true
that
is
said
,
yea
or
Printed
of
Congregational
Churches
and
of
their
friends
.
That
is
not
the
thing
,
you
are
charged
with
in
the
Objection
even
as
formed
by
your self
,
that
all
is
true
,
&c.
if
a
great
part
or
most
part
of
these
things
●e
true
,
the
charge
abideth
good
.
And
true
it
is
that
more
Monsters
of
dangerous
opinions
in
matters
of
Religion
have
come
from
Independent
Churches
and
the
friends
thereof
,
and
have
had
their
recourse
to
that
way
of
Government
,
within
those
few
years
by
past
,
then
I
believe
has
arisen
in
all
the
Reformed
Churches
in
Christendome
since
the
beginning
of
Reformation
.
As
for
your
bringing
M
●
.
Rutherfurd
upon
the
stage
upon
the
account
of
that
Letter
,
you
will
do
well
Mr.
Lockier
to
enter
into
your
own
heart
,
and
consider
from
what
designe
and
intention
this
hath
proceeded
.
'T
is
very
apparent
,
it
has
come
from
little
purpose
or
intention
to
clear
that
Letter
in
the
things
charged
upon
it
;
Seeing
you
have
not
so
much
as
hinted
at
the
clearing
of
one
animadversion
on
it
;
But
thought
it
enough
to
say
you
know
not
what
is
amisse
in
it
,
and
to
bid
the
world
judge
of
it
.
Give
me
leave
to
say
it
of
Mr.
Lockier
,
If
Generall
Cromwels
Souldiers
defended
him
not
better
with
the
Sword
,
then
you
do
here
with
your
pen
,
it
were
not
very
safe
for
him
to
go
to
the
fields
.
Well
,
I
will
not
determine
upon
your
intentions
;
But
if
the
intention
of
the
work
of
this
businesse
,
looketh
not
towards
stirring
up
of
persecution
against
the
Godly
and
precious
servants
of
Jesus
Christ
,
I
leave
it
to
be
judged
of
any
indifferent
man
,
considering
the
posture
of
affairs
in
these
Lands
:
But
I
beleeve
those
whom
the
Authors
words
tends
to
irritate
,
will
not
be
so
foreward
to
put
forth
their
hand
,
as
he
is
to
solicit
them
.
The
other
challenge
made
against
that
precious
man
,
is
evidently
●
grosse
and
palpable
wresting
of
his
words
(
the
fault
Mr.
Lockier
had
but
in
that
same
breath
almost
charged
upon
him
without
giving
any
evidence
of
it
)
and
a
very
wringing
of
the
nose
to
bring
forth
blood
.
I
report
me
to
every
ingenuous
man
.
If
reading
Mr.
Rutherfurds
words
as
they
are
alledged
by
Mr.
Lockier
himself
,
he
will
conceive
that
Mr.
Rutherfurd
meaneth
what
he
sayeth
of
all
and
every
Independent
in
England
,
as
M.
Lockier
constructeth
them
:
or
not
rather
that
he
speaketh
only
of
all
within
his
knowledge
.
And
what
cause
then
is
there
of
such
out-crying
against
Mr.
Rutherfurd
for
these
words
,
as
if
they
were
a
mater
of
trembling
?
Verily
I
cannot
but
think
it
a
mater
of
trembling
,
to
see
a
man
with
so
much
confidence
and
boldnesse
palpably
misconstructing
an
honest
mans
words
to
make
him
odious
.
section
6
He
Answ.
3.
That
there
is
difference
between
a
cause
and
occasion
.
That
we
walk
in
a
fundamentall
truth
,
in
the
power
of
it
,
many
take
occasion
hence
to
scoffe
,
break
forth
into
much
wickednesse
,
is
it
not
therefore
the
truth
which
we
follow
?
And
then
he
telleth
us
that
as
light
hath
broken
forth
in
every
age
,
Sathan
hath
laboured
to
darken
it
,
and
gives
instances
.
As
1.
That
when
the
first
Fathers
began
to
lay
again
that
great
principle
and
fundamentall
of
the
Trinity
,
to
darken
this
,
he
set
on
foot
Arrius
heresie
.
—
2.
When
some
of
the
modern
Divines
laid
that
great
fundamentall
point
of
Justification
by
faith
in
Christ
,
to
darken
this
he
conjured
up
the
Anabaptists
in
Germany
,
which
denyed
proprietie
,
Magistracie
;
all
which
is
good
;
and
then
addeth
,
now
when
God
hath
made
another
accession
of
light
,
respecting
the
roofe
and
upper
part
of
the
house
(
the
Independent
way
of
constitution
and
Government
of
Churches
)
what
stirres
,
fogs
,
mists
hath
he
raised
?
Is
all
this
therefore
darknesse
,
drosse
?
—
I
think
things
about
which
the
Devil
maketh
such
adoe
,
may
rather
be
thought
to
have
something
in
them
,
rather
then
to
conclude
they
have
nothing
of
God
within
them
;
because
the
Devil
doth
not
usually
set
against
his
own
:
Doth
not
divide
against
the
Devil
.
When
this
New
Heaven
,
as
the
Prophet
calleth
it
,
this
new
order
was
first
set
up
at
Jerusalem
,
what
bloody
stirres
made
it
there
?
When
first
at
Antioch
what
work
made
it
there
?
No
small
dissention
,
Acts
15.
2.
and
yet
the
mind
of
God
.
Answ.
1.
Much
mistaking
hes
been
discovered
already
in
this
Lecture
of
Mr.
Lockiers
,
but
in
no
one
passage
hath
he
worse
acquyted
himself
then
in
this
we
have
now
in
hand
.
1.
True
,
it
is
no
good
Argument
or
prejudice
either
,
against
a
Tenet
or
point
of
Doctrine
that
many
take
occasion
thence
to
scoffe
and
break
forth
into
much
wickedeesse
:
But
this
is
not
to
the
purpose
in
hand
.
Our
alledgeance
is
that
the
Independent
way
of
Church-Government
is
such
in
the
nature
of
it
as
giveth
occasion
to
men
to
run
freely
without
controlement
into
errours
,
and
is
a
kinde
of
shelter
,
for
such
as
holds
and
maintains
errours
,
to
run
to
,
as
experience
proveth
;
and
this
,
sure
,
if
it
be
not
an
intrinsick
Argument
yet
it
is
a
strong
presumption
against
a
Tenet
,
that
it
is
not
of
God
,
the
like
cannot
be
said
of
the
Presbyterian
way
.
2.
As
to
the
two
instances
brought
in
.
They
are
as
impertinent
as
the
former
generall
;
For
neither
by
the
Doctrine
of
the
Trinity
was
occasion
given
any
wayes
to
the
Arian
heresie
.
But
the
Devill
raised
up
Arius
and
his
heresie
,
to
oppose
and
darken
that
fundamentall
point
of
Christianity
.
Nor
was
there
,
by
the
Doctrine
of
Justification
cleared
by
these
modern
fathers
,
occasion
given
to
the
stirres
of
Anabaptists
:
But
these
were
raised
by
the
Devill
in
opposition
against
that
and
other
points
of
Religion
then
cleared
.
I
humbly
conceive
it
agrees
not
well
with
Historie
to
say
that
upon
the
fathers
beginning
again
to
lay
that
principall
fundamentall
of
the
Trinity
;
the
Devill
did
set
on
foot
the
Arian
heresie
:
The
History
of
these
times
seemeth
to
say
that
the
setting
on
foot
the
Arian
heresie
gave
occasion
to
these
ancient
fathers
,
to
establish
and
confirm
from
the
Word
of
God
that
principle
and
fundamentall
of
the
Trinity
.
3.
While
as
Mr.
Lockier
(
by
way
of
application
of
these
things
noted
on
before
)
first
sayeth
,
now
in
this
period
of
time
God
hath
made
another
accession
of
light
,
respecting
the
roofe
and
upper
part
of
the
house
(
meaning
his
Independent
way
of
Church
constitution
and
Government
)
and
then
subjoyneth
by
way
of
Question
,
and
now
what
sturres
,
&
c
?
Why
,
what
now
?
Is
all
therefore
—
he
but
miserably
begs
his
Question
,
viz.
that
his
way
is
a
new
accession
of
light
.
4.
Worst
of
all
doth
he
plead
for
his
own
cause
in
relation
to
the
former
Objection
when
as
he
alledgeth
that
it
may
rather
be
thought
a
way
that
hath
something
of
God
in
it
,
which
the
Devill
opposeth
,
then
to
conclude
to
the
contrary
because
the
Devill
doth
not
usually
set
against
his
own
;
Why
?
The
Independent
way
is
that
which
this
day
all
the
emissaries
of
Satan
(
I
mean
not
meer
●ndependents
themselves
,
many
of
whom
I
love
and
reverence
)
and
almost
all
the
Sect
masters
of
the
time
betakes
themselves
to
and
hugges
in
their
arms
.
And
the
Presbyterian
way
is
that
which
all
the
errours
and
heresies
of
the
time
opposeth
,
looketh
upon
as
the
great
eye-sore
and
hateth
cane
pejus
&
angue
.
5.
'T
is
somewhat
more
then
inconsiderat
contempt
of
his
hearers
and
readers
,
when
he
will
have
them
beleeve
;
that
it
was
the
setting
up
of
his
Independent
Church
order
at
Jerusalem
and
Antioch
that
was
the
mater
and
object
of
the
bloody
sturres
,
and
no
small
dissentions
there
.
Ah
Mr.
Lockier
!
it
was
another
mater
,
upon
which
these
things
were
raised
,
then
who
should
be
members
of
the
Visible
Church
,
or
what
form
of
externall
Government
,
should
be
followed
,
't
was
the
Preaching
of
Justification
and
salvation
through
faith
in
Jesus
Christ
,
without
the
works
of
the
Law
.
section
7
The
3.
Object
.
Mr.
Lockier
meeteth
with
,
till
Independency
,
no
such
sharp
and
bloody
stirres
and
dissentions
.
Where
did
you
read
this
brought
as
an
Argument
against
your
Doctrine
of
Church-members
?
Will
any
body
say
,
that
these
impertinencies
were
brought
on
the
stage
for
any
other
end
;
but
to
catch
occasion
to
vent
splen
against
persons
of
men
;
for
what
else
is
it
that
followeth
by
way
of
Answer
to
this
.
section
8
1.
Presbyterians
began
first
to
draw
the
sword
,
and
their
bitternesse
and
basenesse
hath
hightned
it
to
that
,
to
which
otherwise
in
likelihood
,
it
would
not
have
come
:
The
two
latter
Summers
Wars
,
have
been
the
sharpest
,
I
know
they
will
say
that
they
have
felt
.
And
truly
whether
their
froward
spirit
did
not
principally
raise
these
storms
,
I
leave
themselves
to
judge
.
They
converted
so
many
Malignants
into
Presbyterians
,
&
e
contra
,
that
if
God
had
not
been
more
gracious
,
then
they
ingenuous
,
they
had
undone
themselves
and
others
too
.
Answ.
To
this
impertinent
discourse
in
the
generall
,
if
I
shall
say
,
that
it
is
nothing
else
,
but
an
issue
of
carnall
bitternesse
,
I
think
no
ingenuous
indifferent
man
,
will
blame
me
or
think
I
say
too
much
.
For
,
1.
True
,
suppose
Presbyterians
began
first
to
draw
the
sword
,
(
which
is
false
,
they
were
forced
to
it
by
others
drawing
it
)
but
was
it
not
for
their
just
defence
in
vindication
and
maintainance
of
the
Truth
of
Jesus
Christ
,
and
of
their
just
liberty
against
oppression
,
Prelaticall
violence
,
and
arbitrary
Government
?
And
must
this
be
charged
upon
them
,
as
Mr.
Lockier
doth
here
,
as
a
crime
?
Tell
me
Mr.
Lockier
,
what
condition
were
you
in
and
would
been
in
to
this
day
,
in
all
humane
appearance
,
had
not
Presbyterians
begun
to
draw
the
sword
in
that
quarrell
?
Tell
me
what
was
the
means
under
God
that
procured
liberty
for
the
sitting
down
of
a
free
Parliament
in
England
,
1640
?
Belike
you
think
it
was
a
crime
,
that
you
got
not
leave
to
crouch
under
the
burden
,
and
Religion
,
and
Liberties
were
not
suffered
,
for
Presbyterians
,
to
ly
still
under
oppression
and
usurpation
.
I
believe
the
wisest
and
most
ingenuous
,
and
those
that
are
most
eminent
amongst
them
,
that
now
are
in
power
amongst
you
and
in
these
Lands
,
will
not
approve
you
in
their
judgement
,
for
this
challenge
against
us
;
And
unlesse
I
be
misinformed
when
they
were
come
to
this
hight
of
prevalency
,
they
are
now
in
,
and
we
brought
to
this
low
condition
we
are
now
continuing
in
,
looking
back
,
gave
testimony
of
their
acknowledgement
,
that
our
beginning
to
draw
the
sword
,
did
put
the
sword
in
their
hand
,
tho
it
was
never
our
purpose
to
put
it
in
their
hand
,
for
the
effect
,
for
which
at
last
they
have
made
use
of
it
.
2.
Your
attributing
the
hightning
of
the
sword
to
that
,
to
which
in
likelyhood
it
would
not
have
come
,
to
the
bitternesse
and
basenesse
of
Presbyterians
,
seeing
ye
give
no
proof
nor
the
least
evidence
of
it
(
and
indeed
ye
could
not
)
we
must
crave
leave
to
say
,
it
is
an
injury
.
Tell
me
,
Sir
was
it
bitternesse
of
spirit
,
or
did
it
tend
to
the
hightning
of
the
sword
,
that
the
Presbyterians
in
Scotland
,
having
but
girded
their
sword
to
them
,
Anno
1639.
upon
promises
of
tollerable
satisfaction
,
laid
it
aside
again
presently
,
ere
ever
they
drew
it
,
and
having
again
in
the
Year
40.
being
forced
to
it
,
by
deadly
preparations
,
drawn
it
,
with
advantage
which
they
might
have
prosecuted
,
yet
as
soon
as
they
were
secured
by
the
treaty
at
●ippon
,
put
it
up
into
its
sheath
,
and
retired
again
[
](A66932-e32750-b)*
*
Remember
,
Mr.
Lockier
,
and
read
that
speech
of
one
of
your
own
,
Jeremie
Burroughs
,
to
the
common
Counsel
of
London
in
Guild
Hall
,
Anno
1642.
and
blush
.
I
shal
here
insert
but
a
few
of
his
words
for
the
Readers
sake
who
,
may
be
,
he●
not
at
hand
a
Cople
of
that
speech
.
Was
their
ever
such
an
example
seen
since
the
world
began
,
of
a
people
coming
out
of
a
poor
country
into
a
fat
and
rich
country
,
and
having
these
opportunities
to
enrich
themselves
,
to
go
away
so
as
they
did
.
Their
greatest
enemies
they
now
admire
at
them
.
A
people
that
began
to
rise
for
their
Liberties
when
the
generality
of
this
people
here
was
ready
,
&c.
I
shall
transcribe
no
more
,
let
Mr.
Lockier
read
what
followeth
and
what
goeth
before
these
words
.
into
their
own
land
without
any
further
molestation
;
and
having
again
drawn
the
sword
for
your
assistance
in
great
straits
,
and
upon
your
earnest
suit
,
Anno
1643.
And
having
kept
it
in
their
hand
for
sundry
years
untill
all
enemies
were
husht
and
gone
,
as
soon
as
they
were
desired
to
return
home
,
did
it
in
a
peaceable
way
.
I
pray
you
Sir
,
tell
me
,
who
were
the
men
that
kept
up
the
sword
then
?
Whether
Presbyterians
,
or
some
others
?
3.
Indeed
these
two
latter
Summer-wars
have
been
the
sharpest
,
and
we
cannot
but
say
,
that
we
have
felt
;
And
it
becometh
us
well
to
justifie
the
Lord
our
God
in
all
that
he
hath
brought
upon
us
,
and
to
bear
his
indignation
,
because
we
have
sinned
against
him
,
we
and
our
Kings
and
our
Princes
and
Rulers
and
the
whole
People
of
the
Land
:
But
if
,
as
to
the
quarrell
be-between
us
and
man
,
frowardnesse
of
spirit
in
us
raised
these
storms
,
tho
we
can
justifie
our selves
before
the
world
;
Yet
we
shall
not
take
upon
our selves
to
be
judges
of
it
:
But
shall
refer
it
to
the
Judgement
of
him
,
who
is
the
Judge
of
the
World
;
and
though
it
should
be
his
blessed
good
pleasure
never
to
plead
our
cause
by
a
sensible
dispensation
of
providence
in
this
world
,
yet
we
will
acquiesce
in
the
approbation
of
his
revealed
will
,
without
quiting
of
our
innocency
,
be
content
to
ly
down
in
the
grave
,
and
wait
for
his
sentence
in
the
mater
when
he
shall
come
to
Judge
the
quick
and
the
dead
.
And
as
for
you
Mr.
Lockier
,
I
verily
think
he
shall
never
let
you
go
off
this
world
without
a
challenge
from
himself
,
for
such
unchristian
,
uncharitable
insulting
over
them
whom
the
Lord
hath
smitten
,
and
talking
to
the
grief
of
these
whom
he
hath
wounded
.
4.
As
to
that
which
followeth
,
they
converted
so
many
Malignants
into
Presbyterians
,
&
e
contra
,
&c.
1.
'T
is
upon
the
mater
but
an
injurious
scoffe
smelling
rank
of
a
mind
,
not
purposed
to
reason
but
to
reproach
,
a
thing
unbeseeming
a
Minister
of
the
Gospel
,
especially
in
a
Pulpit
.
I
will
not
pay
you
home
in
your
coyne
,
Mr.
Lockier
,
but
I
may
say
.
Quamvis
dignus
ego
essem
hac
comtumeliâ
,
indig●…is
tu
qui
faceres
tamen
—
2.
T
is
utterly
impertinent
to
the
preceeding
purpose
he
was
upon
.
Was
this
the
quarrell
that
did
principally
raise
these
storms
?
Where
is
ingenuity
?
I
beleeve
we
might
had
liberty
to
turn
Malignants
enough
unto
Presbyterians
or
any
other
thing
we
pleased
,
without
any
quarrell
,
had
we
been
content
but
to
have
done
some
one
thing
,
which
we
durst
not
do
because
of
the
Oath
of
God
And
now
I
obt●st
you
Mr.
Lockier
,
say
candidly
if
either
then
,
when
these
storms
were
raised
,
or
now
since
we
felt
the
dint
of
them
,
converting
Malignants
to
be
what
they
would
,
for
your
designe
,
be
made
bones
of
among
you
?
I
'le
insist
no
more
upon
this
invective
;
but
leave
it
spread
before
the
Lord
,
that
he
may
,
in
his
time
,
plead
with
the
Authors
heart
,
for
the
unjustice
and
uncharitablenesse
of
it
.
Come
we
now
to
the
next
Objection
he
meeteth
with
.
section
9
4.
Object
.
Simon
Magus
was
a
man
in
the
gall
of
bitternesse
and
in
the
bonde
of
iniquity
,
yet
upon
his
profession
of
faith
in
Christ
he
was
received
into
Church-fellowship
:
Therefore
meer
profession
is
sufficient
to
this
state
,
and
no
more
to
be
looked
after
,
de
jure
,
nisi
ex
abundanti
:
Hitherto
Mr.
Lockier
has
been
pleased
to
represent
his
adversaries
as
impertinent
objecting
prejudices
against
persons
,
and
not
reasoning
against
his
opinion
,
he
knoweth
himself
for
what
end
:
Now
at
last
he
vouchsafes
them
the
credit
,
of
saying
some
little
thing
,
a
word
or
two
,
in
causâ
.
As
to
the
former
now
set
down
.
1.
He
wrongs
us
in
forming
the
conclusion
or
consequent
:
'T
is
not
any
meer
profession
whats●ever
we
allow
as
sufficient
to
this
state
,
admission
unto
Church-fellowship
,
some
may
professe
mockingly
,
histrionically
,
or
,
to
discerning
,
on
purpose
to
deceive
and
subvert
the
Church
,
as
these
,
Gal.
2.
4.
Such
profession
we
allow
not
;
but
a
serious
sober
profession
,
such
as
we
described
before
stating
the
Question
.
2.
We
give
him
the
antecedent
somewhat
more
constringent
thus
.
Simon
Magus
having
been
even
now
a
vile
sorcerer
,
bewitching
people
with
his
sorceries
,
and
sacrilegiously
usurping
the
honour
of
God
,
upon
profession
of
faith
in
a
sober
seriousnesse
,
was
by
Philip
baptized
and
received
into
Church-fellowship
,
without
passing
any
tryall
,
if
that
profession
of
his
proceeded
,
o●
judgement
,
that
it
did
proceed
,
so
far
as
men
could
discern
from
true
saving
grace
and
faith
in
the
heart
.
That
his
profession
of
faith
was
serious
and
sober
,
and
appeared
so
,
is
evident
in
the
Text
;
For
he
was
brought
to
it
by
conviction
to
astonishme●…
and
wondering
at
the
miracles
that
were
done
:
And
the
Text
speaks
not
of
any
intended
purpose
of
deceiving
in
his
taking
up
that
profession
.
But
that
Philip
tryed
and
examined
his
profession
,
if
it
did
proceed
from
a
true
saving
work
of
Regeneration
in
the
heart
,
or
that
judgement
was
passed
upon
him
as
one
truely
regenerat
,
so
far
as
men
can
discern
,
the
Text
sayeth
not
this
,
nor
any
thing
to
that
purpose
.
Now
let
's
see
what
Mr.
Lockier
replyeth
.
section
10
Surely
(
saith
he
)
it
was
not
shews
but
substance
that
was
lookt
at
,
and
conceived
indeed
to
be
in
this
man
,
so
far
as
man
can
judg
(
i.
)
of
a
tree
by
his
fruit
:
for
de
occultis
non
judicat
Ecclesia
.
There
were
surely
outward
signes
of
repentance
in
this
man
,
&
such
as
the
Apostle
Peter
,
who
received
him
unto
fellowship
,
was
satisfied
with
.
Ans
1.
Here
is
a
palpable
grosse
escape
committed
by
the
Author
,
when
he
attributeth
Simons
receiving
into
Church-fellowship
to
Peter
:
for
clear
it
is
,
that
Simon
was
received
in
Church-fellowship
by
Philip
and
continued
with
him
therein
,
some
space
ere
Peter
and
John
came
down
to
Samaria
,
Acts
8.
13
,
14.
whether
the
Author
has
committed
this
escape
of
inanimadvertencie
,
or
of
purpose
,
I
will
not
peremptorily
determine
;
But
the
latte●
seemeth
most
probable
,
that
he
might
have
the
fairer
occasion
to
bring
in
Peters
words
,
Acts
2.
28.
to
confirm
his
Assertion
concerning
Simons
qualification
in
relation
to
his
admission
into
Church-fellowship
,
of
which
place
anone
.
2.
But
whether
Peter
or
Philip
received
him
,
that
there
were
such
outward
signs
of
repentance
in
this
man
,
that
as
far
as
men
can
judge
of
a
tree
by
its
fruit
,
he
was
conceived
,
positively
to
be
a
regenerate
and
a
true
savingly
believer
,
and
that
upon
sat●…faction
in
this
,
it
was
,
that
he
was
received
into
Church-fellowship
,
how
will
the
Author
instruct
&
prove
this
?
section
11
First
,
saith
he
,
what
Peter
required
at
the
hands
of
those
,
Acts
2.
38.
Repent
and
be
baptized
every
one
of
you
,
in
the
name
of
Jesus
Christ
,
for
the
remission
of
sins
,
&c.
he
would
,
did
follow
the
same
rule
of
Christ
which
he
had
received
and
delivered
to
others
,
and
therefore
required
as
much
at
the
●ands
of
Simon
;
If
he
would
not
dispense
with
this
rule
●ith
none
of
those
great
number
(
—
)
there
is
no
reason
to
think
he
durst
exact
lesse
of
this
man
,
to
be
satisfied
in
him
,
especially
●earing
what
a
creature
he
had
been
.
Answ.
Besides
the
continued
escape
of
attributing
,
Simons
receiving
into
the
Church
,
to
Peter
(
whereupon
yet
much
of
the
weight
of
this
reason
dependeth
)
here
is
anothe●
great
mistake
upon
the
mater
,
which
is
the
principall
ground
:
and
being
discovered
,
the
whole
inference
evanisheth
.
Mr.
Lockier
supposeth
that
the
Apostle
Peter
in
these
words
(
Repent
and
be
baptized
every
one
of
you
for
the
remission
of
sins
)
is
speaking
unto
these
people
and
prescribing
a
rule
to
them
for
qualification
,
in
relation
to
stating
them
in
outward
visible
Church-fellowship
:
when
as
it
is
another
matter
in
relation
to
which
he
is
speaking
and
prescribing
a
direction
for
,
viz.
how
they
might
find
pardon
of
their
fearfull
sin
of
crucifying
the
Lord
of
glory
,
be
reconciled
to
God
,
and
saved
from
the
wrath
to
come
:
This
is
evident
as
the
noon
day
to
any
that
will
look
upon
the
context
.
For
this
rule
and
direction
of
the
Apostles
,
is
in
order
to
that
which
at
that
time
was
pressing
the
souls
of
these
he
speaketh
to
,
and
to
answer
the
question
they
propounded
out
of
the
anguish
of
their
spirits
.
Now
clear
it
is
,
that
the
mater
that
pressed
them
was
their
conviction
of
their
horrid
sin
of
rejecting
and
crucifying
Christ
:
and
their
danger
of
the
dreadfull
wrath
of
God
,
and
the
question
they
propounded
,
What
shall
we
do
?
was
not
about
stating
in
visible
Church-membership
:
but
how
they
might
be
freed
of
that
guiltinesse
,
and
saved
from
the
wrath
of
God
:
This
is
it
that
the
Apostles
rule
and
direction
relateth
to
:
and
therefore
't
is
more
then
evidences
of
true
repentance
and
faith
,
so
far
as
men
can
judge
,
even
true
repentance
and
faith
in
veritate
rei
seu
existentiae
,
that
he
requireth
of
them
.
This
rule
in
relation
to
this
end
,
he
had
indeed
received
from
Christ
:
and
neither
could
he
,
nor
can
any
other
dispense
with
it
,
or
exact
lesse
from
any
in
relation
to
that
end
:
But
all
is
nothing
to
Mr.
Lockiers
purpose
,
that
Peter
received
from
the
Lord
,
or
followed
in
the
point
of
admitting
into
the
outward
fellowship
of
the
visible
Church
,
such
a
rule
as
requireth
either
true
repentance
and
faith
in
reality
of
inexist●…ce
,
or
convincing
evidences
thereof
,
so
far
as
men
can
judg
,
as
the
necessary
qualification
in
foro
exteriori
Ecclesiae
,
and
as
the
ground
whereupon
only
the
Church
may
admit
persons
into
externall
Church
communion
:
this
the
Text
saith
not
,
nor
any
other
that
he
can
produce
from
Scripture
.
section
12
Next
the
Author
goeth
about
to
prove
that
Simon
Magus
did
give
such
outward
appearance
,
of
reall
inward
grace
,
that
the
Apostle
thought
him
really
gracious
,
a
true
and
reall
Saint
.
1.
By
what
is
said
of
him
in
the
Text.
2.
By
the
consent
of
the
Learned
Interpreters
.
For
the
former
,
'T
is
said
(
saith
he
)
that
when
he
was
baptized
he
continued
with
Philip
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
here
is
is
much
insisting
upon
the
signification
of
the
Originall
word
,
that
it
signifieth
,
to
be
alwayes
present
,
to
endure
,
to
be
assiduous
;
that
it
is
attributed
to
hunting
dogs
,
that
will
not
cease
following
the
game
till
they
have
got
it
;
that
it
signifieth
to
persevere
with
strength
,
Acts
6.
4.
Rom.
13.
6.
and
then
upon
all
this
concludes
.
Thus
,
no
doubt
,
was
Simon
very
diligent
and
full
of
care
and
circumspection
,
to
carry
it
so
in
all
things
that
he
might
carry
it
with
all
beholders
equally
to
the
Apostles
themselves
,
that
he
might
be
still
as
high
in
every
ones
opinion
,
even
in
the
opinion
of
the
Apostles
themselves
,
as
he
was
in
the
opinion
of
the
blinded
and
deluded
people
.
Ans.
1.
Mr.
Lockier
supposeth
that
Simons
continuing
with
Philip
,
which
is
spoken
of
in
the
Text
,
was
antecedent
to
his
receiving
unto
the
fellowship
of
the
Church
,
and
the
ground
upon
consideration
of
which
he
was
received
:
But
let
him
shew
me
in
the
Text
volam
au●
vestigium
,
of
Peters
admitting
him
unto
the
fellowship
of
the
Church
,
after
,
and
upon
consideration
of
this
.
Nay
,
it
is
not
unworthy
the
observation
,
that
Mr.
Lockier
in
all
this
discourse
upon
Simon
Magus
,
doth
not
so
much
as
once
point
his
Reader
to
the
Chapter
where
the
story
lyeth
,
by
his
custome
in
making
use
of
other
Passages
,
which
makes
me
apprehend
,
he
saw
that
the
Reader
turni●g
over
to
it
,
would
easily
seen
the
weaknesse
of
his
discourse
by
the
conte●…
of
the
words
.
Saith
not
the
Text
it self
,
that
when
he
was
baptized
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
after
he
was
baptized
and
so
after
he
was
received
into
the
Church
,
he
continued
with
Philip
?
And
so
what
ever
may
be
imported
by
this
continuing
,
let
it
be
never
so
much
evidence
of
inward
grace
,
it
is
nihil
ad
rhombum
,
nothing
to
the
purpose
in
hand
:
For
we
are
speaking
now
of
what
was
found
in
him
before
,
and
in
relation
to
his
receiving
.
If
Mr.
Lockier
shall
say
,
that
he
was
not
received
into
the
Church
fellowship
,
when
baptized
,
or
by
baptisme
:
I
repone
,
first
,
Then
he
must
grant
that
〈◊〉
was
required
in
adultis
,
for
baptizing
them
,
then
for
admitting
them
to
Visible
Church
fellowship
.
2.
Then
it
must
follow
that
persons
then
were
first
baptized
,
and
then
tryed
a
while
further
ere
they
were
admitted
Visible
Church
members
;
let
me
see
either
precept
or
practice
for
this
in
all
the
Word
o●
God
,
let
Mr.
Lockier
or
any
for
him
shew
me
in
Scripture
one
baptized
and
not
hoc
ipso
,
made
a
member
of
the
Visible
Church
.
2.
That
his
continuing
with
Philip
(
whether
antecedent
or
consequent
to
his
admission
)
is
but
a
poor
ground
to
prove
what
Mr.
Lockier
alledgeth
it
for
,
viz.
that
Simon
had
such
outward
appearance
of
real
inward
grace
,
that
so
far
as
man
could
judge
he
seemed
a
true
and
reall
Saint
.
I
pray
what
is
said
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
he
constantly
followed
and
waited
on
Philip
,
(
this
is
all
that
the
word
i●ports
when
joyned
to
a
name
of
a
person
[
](A66932-e33750-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
ab
alicujus
latere
non
discedere
,
sed
assiduum
comitem
praesta
re
.
Constantin
.
in
lex
Graec.
Lat.
,
Mr.
Lockiers
further
criticisme
upon
the
word
is
to
little
purpose
)
and
that
he
was
astonished
at
the
miracles
and
signes
that
were
done
.
That
which
Mr.
Lockier
alledgeth
that
no
doubt
Simon
Magus
was
very
diligent
and
full
of
care
and
circumspection
to
carry
it
so
in
all
things
,
&c.
is
no
doubt
a
confident
assertion
without
bottom
in
the
Text
;
and
yet
is
this
evidence
enough
that
a
man
is
a
true
and
reall
Saint
as
far
as
men
can
judge
?
I
wonder
how
a
judicious
man
,
before
judicious
men
,
can
assert
such
a
thing
.
I
confesse
this
cariage
of
Simons
was
ground
to
repute
him
not
a
grosse
hypocrite
,
a
dissembler
▪
and
a
mock-professor
:
But
it
can
be
a
ground
of
no
further
.
I
find
indeed
sundry
of
the
Interpreters
saying
that
Simon
would
have
been
equall
in
reputation
to
the
Apostles
themselves
.
But
they
speak
not
of
this
,
as
his
designe
in
his
continuing
with
Philip
,
as
the
Author
mistakes
(
for
that
was
not
a
sufficiently
●pparent
mean
to
obtain
that
reputation
)
but
as
his
designe
in
seeking
to
have
the
power
of
bestowing
the
Holy
Ghost
for
his
money
,
which
was
the
very
discovery
of
his
rottennesse
;
so
far
was
it
from
being
any
part
of
diligence
,
carefulnesse
and
circumspection
,
to
carry
it
so
in
all
things
▪
&c.
section
13
For
consent
of
the
Learned
Interpreters
,
he
citeth
some
words
,
of
Pisc
.
English
annot.
Junius
&
Premellius
,
Pellicannus
,
Beza
.
And
then
tells
,
that
he
addeth
all
these
testimonies
for
the
Learneds
sake
that
they
may
see
and
know
that
Simon
he
caried
the
mater
that
he
seemed
another
man
then
a
meer
professor
,
otherwise
the
Apostles
had
not
received
him
:
And
when
thus
his
hypocrisie
did
appear
,
the
Apostles
rejected
him
as
one
not
in
Christ
,
and
as
one
wh●
had
no
share
in
reall
grace
,
and
upon
that
ground
rejected
communion
with
such
an
hypocri●…
that
all
else
might
know
what
they
had
to
do
,
namely
,
to
follow
that
rule
of
the
Apostle
,
2
Tim.
3.
9.
Having
a
forme
of
godlinesse
,
but
denying
the
power
thereof
,
from
such
turn
away
.
Which
place
(
saith
he
)
shewes
plainly
,
that
it
was
the
power
,
and
not
the
Prosession
,
and
not
the
forme
that
was
looked
,
and
is
to
be
looked
at
,
in
the
admission
of
members
of
the
Visible
Church
.
Answ.
I
wonder
how
the
Author
could
so
contemn
the
Learned
who
might
read
him
,
as
to
say
that
for
their
sakes
he
had
added
these
testimonies
cited
by
him
,
that
they
may
see
and
know
that
Simon
carried
the
mater
so
,
that
he
seemed
another
man
then
a
meer
Professour
,
i.
e.
as
he
meaneth
a
true
and
reall
Saint
;
had
he
been
pleased
but
to
English
these
testimonies
cited
by
him
(
as
it
was
his
prudence
to
let
them
ly
under
the
Latine
vail
)
the
very
unlearned
,
who
had
common
sense
,
would
evidently
have
seen
and
known
them
to
import
no
such
thing
.
For
this
I
appeal
to
the
judgement
of
all
that
understand
Latine
,
and
will
be
pleased
to
read
them
:
For
I
think
it
not
worth
the
while
to
translate
and
insert
them
here
;
the
most
that
any
of
them
amounteth
to
,
is
that
which
the
word
ested
from
the
English
annot
.
hath
,
that
he
made
outward
profession
of
faith
and
conversion
.
Might
he
not
done
this
much
,
and
yet
not
carried
it
so
in
all
things
,
as
to
give
ground
positively
to
repute
him
,
as
far
as
men
could
judge
to
be
a
true
and
real
Saint
?
Will
Mr.
Lockier
acknowledge
that
a
man
hath
said
enough
of
another
,
for
that
end
,
when
he
saith
no
more
of
him
but
this
,
he
was
so
convinced
by
miracles
,
as
to
professe
faith
and
conversion
?
Nay
,
he
'll
say
,
it
s
the
power
of
Godlinesse
,
not
profession
,
that
's
to
be
looked
at
.
2.
That
when
Simons
hypocrisie
did
thus
appear
,
the
Apostle
did
abominat
the
impiety
of
his
deed
,
discover
and
bear
in
upon
him
the
perversenesse
of
his
heart
,
and
his
miserable
estate
,
and
denunce
the
tem●le
deserved
Judgement
of
God
against
him
,
is
clear
in
the
Text
:
But
that
he
did
reject
him
from
outward
communion
of
the
Vi●…ble
Church
,
I
see
it
not
.
Nay
,
what
ever
became
of
him
afterward
(
about
it
Writers
are
of
different
judgement
,
see
Calv.
in
loc
)
there
appears
to
be
some
grounds
in
the
Text
to
think
the
contrary
,
viz.
these
.
1.
That
Peter
with
his
severe
objurgation
and
denunciation
,
joynes
a
serious
exhortation
to
Repentance
and
Prayer
,
with
an
insinuation
of
some
hope
of
mercie
,
v.
2●
▪
2.
That
the
Historian
has
registrate
that
Simon
did
not
shew
himself
obstinate
,
but
accepting
of
the
words
of
Peter
,
and
touched
with
the
terrour
of
the
threatned
Judgement
,
sought
the
help
of
the
Apostles
Prayers
to
escape
it
.
3.
But
supposing
that
Peter
did
at
this
time
Excommunicate
him
;
yet
that
it
was
done
upon
this
account
simply
,
that
he
was
not
in
Christ
,
that
he
had
no
share
in
reall
grace
,
has
no
footing
in
the
Text
;
we
will
find
a
further
mater
●…d
to
his
charge
,
an
atrocious
crime
of
seeking
to
buy
the
gift
of
the
Holy
Ghost
with
money
.
Nay
,
that
for
non
▪
regeneration
simply
a
man
should
be
Excommunicat
,
is
a
wild
assertion
unheard
of
in
the
Word
of
God
,
which
enjoyneth
this
censure
only
in
the
case
of
obstinacy
and
contumacious
contempt
of
the
Discipline
of
the
Church
,
or
at
farthest
in
case
of
an
atrocious
scandall
,
which
case
yet
is
doubtfull
,
as
may
appear
in
the
debates
of
Learned
Men
about
the
Excommunication
of
the
incestuous
Corinthian
.
4.
The
place
,
2
Tim.
3.
5.
is
most
contrary
to
the
scope
and
purpose
of
the
context
,
alledged
as
a
rule
,
holding
forth
,
that
all
professours
not
having
true
grace
of
Regeneration
or
not
giving
evidences
thereof
,
so
far
as
men
can
discern
and
judge
,
are
for
that
to
be
casten
out
of
the
communion
of
the
Visible
Church
.
It
is
clear
as
noo●-day
,
that
the
Apostle
by
the
men
,
of
whom
he
saith
,
they
have
a
form
of
godlinesse
,
means
not
every
professour
unregenerate
,
or
not
giving
evidences
convincing
so
far
as
men
can
judge
of
Regeneration
;
but
persons
,
openly
and
grossely
in
their
conversation
scandalous
,
flagitious
,
blasphemous
,
&c.
As
is
evident
both
by
the
words
going
before
and
following
.
section
14
Th●●ast
Object
.
he
laboureth
to
answer
,
the
Apostle
,
2
Tim.
2.
20.
But
in
a
great
house
there
are
not
only
vessels
of
Gold
and
of
Silver
,
but
also
of
Wood
and
of
Earth
;
and
some
to
honour
and
some
to
dishonour
,
by
house
he
meaneth
Visible
Church
;
therefore
the
Visible
Church
may
consist
of
good
●…d
bad
.
Mr.
Lockier
propounds
Arguments
against
his
Tenent
as
himself
pleaseth
,
in
the
most
●oft
way
for
his
own
advantage
.
We
hope
in
the
next
Section
to
give
an
Argume●…
from
this
and
other
like
descriptions
of
the
Visible
Church
formed
somewhat
more
pungent
now
we
shall
only
consider
what
he
answ●…eth
unto
it
as
laid
down
by
himself
.
His
Answers
are
two
.
section
15
First
,
That
there
may
be
bad
men
in
a
Church
hath
not
been
denyed
;
because
Hypocrites
may
delude
the
judgement
of
the
best
men
;
but
he
(
the
Apostle
)
saith
not
that
these
vessels
of
earth
are
there
allowedly
;
but
they
are
there
to
dishonour
:
That
is
,
being
creept
in
where
they
should
not
be
,
they
are
to
be
cast
out
of
the
Church
as
dishonourable
,
as
indeed
was
Hymeneus
and
Philetus
,
of
whom
and
of
one
Alexander
see
what
the
Apostle
sayeth
,
1
Tim.
1.
20.
which
shews
,
that
when
men
put
away
that
which
they
seem
to
have
,
faith
coupled
with
a
good
conscience
;
they
are
to
be
put
away
to
their
master
as
vessels
of
dishonour
appointed
for
wrath
.
Answ
,
1.
Passing
now
that
expression
that
bad
men
are
not
in
the
Church
allowedlie
,
having
pondered
before
in
what
sense
it
may
be
granted
,
and
in
what
not
:
passing
this
;
what
a
wilde
and
forced
Interpretation
is
that
vessels
to
dishonour
,
i.
e.
that
are
to
be
cast
out
of
the
Church
by
Ecclesiastick
censure
,
Excommunication
?
Who
ever
dreamed
of
the
like
before
?
Clear
it
is
,
that
the
Apostle
in
the
back
or
outside
of
the
comparison
by
being
to
honour
,
means
appointed
and
imployed
to
more
honest
and
honourable
uses
in
an
house
.
And
by
to
dishonour
,
meaneth
not
casting
out
of
the
house
(
to
Interprete
him
so
were
ridiculous
)
but
to
be
appointed
and
imployed
to
more
base
and
fordid
uses
:
And
in
the
kirnell
or
application
of
the
simili●ude
,
under
the
name
of
vessels
to
honour
is
meaned
the
elect
of
God
,
sanctified
and
prepared
to
every
good
work
,
and
ordained
●o
glory
,
as
is
clear
by
the
verse
going
before
,
and
the
verse
following
.
And
so
by
vessels
to
dishonour
,
are
meant
cast-awayes
,
whom
,
being
in
the
Visible
Church
,
God
makes
use
of
for
such
ends
as
he
pleaseth
,
and
in
end
will
separate
them
to
that
wrath
and
confusion
they
are
fitted
for
,
whether
ever
here-away
they
break
out
into
such
scandals
as
shall
make
them
to
be
casten
out
of
the
Visible
Church
,
or
they
continue
in
the
heap
or
in
the
house
to
their
ending
day
.
That
this
is
the
genuine
meaning
of
the
words
I
think
no
intelligent
man
will
deny
.
2.
It
is
a
false
supposition
which
Mr.
Lockier
insinuateth
,
that
bad
men
in
the
Church
,
i.
e.
men
void
of
true
grace
and
unregenerat
,
as
and
becaus●
such
,
are
to
be
cast
out
of
the
commu●…on
of
the
Visible
Church
,
the
Scripture
allow●…h
no
casting
out
of
men
but
because
they
are
sc●…dalous
and
contum●…ous
,
or
at
least
atrociously
scandalous
(
which
latter
yet
as
we
said
before
is
questionable
)
and
it
alloweth
men
that
are
such
to
be
casten
out
though
they
be
haply
in
state
,
truely
regenerat
and
justified
.
And
therefore
,
3.
It
is
a
most
inconsiderat
word
of
the
Authors
,
where
expressing
the
nature
of
Excommunication
,
he
●ayeth
they
are
to
be
put
away
to
their
master
as
vessels
of
dishonour
,
and
appointed
unto
wrath
,
i.
e.
in
plain
words
,
as
reprobates
ordained
to
eternall
damnation
.
This
is
very
different
from
Pauls
theologie
,
1
Cor.
5.
5.
to
deliver
unto
Satan
for
the
destruction
of
the
flesh
,
that
the
spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
.
Far
be
it
from
me
and
from
the
Churches
of
Christ
to
use
Excommunication
upon
such
a
consideration
of
a
person
and
for
such
an
end
as
Mr.
Lockier
,
determines
here
,
which
in
effect
makes
the
Church
in
the
sentence
of
Excommunication
,
to
determine
,
concerning
mens
reprobation
,
a
secret
which
God
hath
keped
up
to
himself
,
and
is
altogether
hid
unto
,
and
undiscernable
by
men
except
in
the
case
of
sinning
against
the
Holy
Ghost
,
which
yet
is
hard
for
any
to
determine
upon
.
4.
The
Excommunication
and
casting
out
of
Hymeneus
,
Philetus
and
Alexander
,
is
impertinently
alledged
to
the
purpose
,
viz.
that
all
men
that
are
not
true
Saints
,
or
have
not
true
grace
(
so
must
Mr.
Lockier's
bad
men
be
understood
)
are
upon
this
account
to
be
cast
out
of
the
Church
;
these
were
not
such
men
simply
,
but
taught
abominable
heresies
,
denyall
of
the
Resurrection
,
perverse
seducers
of
people
from
the
faith
,
blasphemers
,
and
for
these
they
were
cast
out
.
2
Tim.
2.
18
2
Tim.
1.
ult.
section
16
His
next
Answer
is
this
:
Moreover
by
this
great
house
,
he
(
Paul
)
First
,
means
the
Church
of
the
Ephesians
,
for
whose
sake
Paul
wrot
to
Timothy
,
and
what
they
were
according
to
the
judgement
of
the
Apostle
who
wrot
to
them
ye
have
heard
.
Answ.
We
take
what
the
Author
saith
,
that
this
great
house
is
the
Church
of
the
Ephesians
,
and
it
may
well
be
so
taken
,
as
applicable
to
the
Church
of
Ephesus
,
or
any
other
Church
;
then
I
say
he
hath
furnished
a
weapon
against
himself
,
for
if
this
house
be
the
Church
of
the
Ephesians
to
which
●he
Apostle
wrot
,
then
when
as
writing
to
them
he
●…lled
them
Saints
,
he
meaneth
not
that
●f
all
and
every
one
of
them
,
but
spake
it
〈◊〉
the
body
indefinitely
and
confusedly
,
why
?
Should
that
b●
understood
universally
,
it
should
be
a
flat
contradiction
to
what
he
saith
here
,
that
the
Church
of
the
Ephesians
is
a
great
house
,
in
which
there
are
some
vessels
to
dishonour
,
non-saints
,
yea
very
reprobates
,
appointed
to
wrath
.
It
will
not
salve
the
mater
to
say
,
as
Mr.
Lockier
insinuateth
,
that
the
Apostle
in
writing
to
the
Ephesians
,
speaketh
of
what
they
were
,
in
his
judgement
:
For
Paul
is
speaking
his
judgement
here
too
:
Now
how
can
these
two
judgements
consist
in
one
man
.
To
my
judgement
,
all
and
every
one
of
the
Church
of
Ephesus
are
reall
Saints
,
sealed
as
his
,
and
yet
I
pronounce
there
are
in
the
Church
of
Ephesus
some
reall
un-saints
,
very
reprobates
.
Indeed
if
the
Apostle
here
had
not
determined
positively
and
purè
.
But
by
way
of
suspence
and
modaliter
,
in
this
house
,
the
Church
of
Ephesus
,
may
be
,
or
possibly
there
are
some
vessels
of
dishonour
,
there
would
not
be
such
repugnancie
or
incompatibilitie
of
this
with
the
former
.
But
he
speaks
absolutely
and
positively
,
there
are
some
vessels
to
dishonour
.
SECTION
IX
.
Some
further
Arguments
confirming
our
Doctrine
and
everting
the
adverse
opinion
about
the
necessarie
qualification
of
Members
of
the
Visible
Church
.
section
1
MR.
Lockier
hath
chosen
out
some
Objections
against
his
Doctrine
as
made
by
his
adve●sarie
,
but
indeed
framed
at
his
own
pleasure
,
only
two
of
them
are
in
causâ
,
the
other
are
but
extrinsecall
to
the
cause
,
Reflections
and
prejudices
against
persons
;
this
I
confesse
has
been
wittily
done
,
for
gaining
advantage
in
the
minds
of
Hearers
and
Readers
unacquainted
with
the
controversie
for
his
own
,
and
against
his
adversaries
cause
:
But
it
is
not
very
ingenuous
dealing
.
What
?
has
there
never
a
reason
more
been
brought
,
against
that
Tenet
of
his
,
by
learned
men
,
but
these
two
?
I
cannot
think
,
but
he
has
seen
and
read
Gul.
Apolon
.
consideration
of
certain
controversies
&c.
s●nt
to
the
Assembly
at
Westminster
,
1644.
Spanhems
Epistle
to
M●
.
Buchana●
▪
Mr.
Rutherfurd
his
fi●st
and
second
book
a●ainst
the
Independent
way
;
however
he
might
have
read
them
,
and
found
therein
,
besides
other
writings
of
Orthodox
Divines
,
some
other
arguments
to
answer
;
Well
,
because
he
has
thought
it
fit
to
content
himself
with
these
two
(
which
yet
,
how
he
has
satisfied
,
we
leave
it
to
the
intelligent
Reader
to
judge
)
we
shall
adde
some
few
more
,
not
troubling
our selves
nor
the
Reader
with
repetition
of
all
that
hath
been
said
by
others
.
section
2
Arg.
1.
If
Moses
did
admit
as
Members
into
the
external
communion
of
the
Visible
Church
under
the
Old
Test
.
men
professing
the
true
God
of
Israel
,
the
Covenant
with
him
,
and
his
true
Worship
,
without
enquirie
for
the
Work
of
true
Grace
in
their
hearts
,
or
positive
evidences
,
that
they
were
truely
converted
,
regenerate
,
and
gracious
,
so
far
as
men
could
discern
and
judge
;
Yea
,
knowing
assuredly
that
many
of
them
were
as
yet
,
unconverted
and
hard
hearted
:
Item
,
if
Iohn
the
Baptist
,
the
Apostles
,
and
the
Master
Builder
and
Lord
of
the
Church
Jesus
Christ
himself
,
did
admit
into
the
externall
communion
of
the
Visible
Church
of
the
New
Test
.
such
as
did
professe
the
Christian
Faith
,
as
soon
as
they
did
professe
,
without
delay
for
trying
and
searching
evidences
of
the
Work
of
Grace
in
their
hearts
;
Then
in
all
Churches
persons
ought
to
be
admitted
upon
the
same
termes
;
And
it
is
not
a
necessary
qualification
,
in
foro
Ecclesiastico
,
for
constituting
one
capable
of
Visible-Church-Membership
,
that
he
be
truely
converted
,
such
as
God
who
knoweth
the
hearts
of
all
men
can
bear
witnesse
to
,
as
indeed
sealed
for
his
,
by
his
Spirit
,
so
far
as
men
truely
converted
and
very
spirituall
are
〈◊〉
to
discerne
and
judge
,
but
the
antecedent
is
true
in
all
the
parts
thereof
:
Ergo
,
&c.
section
3
As
to
the
consequence
or
connexion
of
the
proposition
,
it
is
likely
Mr.
Lockier
will
not
acknowledge
it
upon
the
first
part
of
the
antecedent
,
viz.
the
manner
and
ground
of
admitting
Members
into
the
Visible
Church
of
the
Old
Testament
,
because
his
judgement
,
as
seemeth
,
is
that
the
constitution
of
the
Visible
Church
of
the
New
Test
.
in
this
point
is
essentially
different
from
that
of
the
Old
,
for
he
restricteth
his
Thesis
concerning
the
matter
of
the
Visible
Church
to
the
day●…
of
the
Gospel
,
not
once
,
which
to
me
smelleth
●…nk
of
Anabaptists
,
who
,
as
we
know
,
denying
Infant
Baptisme
upon
this
ground
because
they
cannot
give
evidences
of
Faith
;
Being
pressed
with
the
Argument
taken
from
Infants
Church-Membership
,
and
sealing
with
the
initiating
Sacrament
under
the
Old
Testament
to
eschew
,
if
they
could
;
the
dint
of
that
argument
,
do
run
upon
the
assertion
of
an
essentiall
difference
between
the
constitution
of
the
one
Church
and
of
the
other
,
and
so
deayes
the
consequence
from
practise
in
the
one
to
the
other
,
as
we
see
Mr.
Tombs
doeth
in
his
dispute
with
Mr.
Baxter
.
I
will
not
think
that
Mr
Lockier
doth
run
the
Anabaptists
length
in
making
use
of
that
difference
:
Bu●
certai●…
if
he
assert
,
as
he
seemeth
to
do
,
an
essentiall
difference
〈…〉
one
and
the
other
,
he
,
for
his
part
,
gives
them
a
fair
ground
〈…〉
that
argument
used
by
all
Orthodox
Divines
for
Infant
Bap●…e
▪
but
the
Orthodox
have
solidely
asserted
and
maintained
,
that
the
constitution
of
the
Church
under
the
Old
Test
.
and
New
,
differ
not
in
essentialls
but
in
accidentals
only
.
If
our
Author
be
otherwise
minded
,
I
desi●…
him
to
ponder
and
answer
what
the
learned
and
acute
Divine
Mr.
Baxter
hath
on
that
purpose
in
his
dispute
against
Tombs
,
pag.
30
,
31
,
32
,
33
,
34
,
35
,
36.
and
I
will
in
the
mean
time
suppose
,
with
the
consent
of
all
Orthodox
Divines
,
the
consequence
of
the
Proposition
,
even
upon
that
first
part
of
the
Antecedent
,
to
be
valide
.
section
4
As
to
the
consequence
〈◊〉
the
other
part
of
the
An●…cedent
viz.
the
practice
of
John
the
Baptist
,
the
Apostles
,
and
of
our
LORD
JESUS
CHRIST
himself
under
the
New
Test
.
admitting
persons
to
the
fellowship
of
the
Visible
Church
,
upon
their
first
professing
faith
and
subjection
to
the
Ordi●…nces
,
without
any
delay
of
time
for
trying
the
sincerity
●…d
●rut●
of
the
work
of
grace
in
the
heart
:
I
know
what
uses
to
be
excepted
,
against
the
practice
of
the
Apostles
and
the
consequences
there
deduced
from
it
,
viz.
that
the
Apostles
were
men
indu●…
with
an
eminent
gift
of
discerning
;
and
therefore
although
th●
〈◊〉
admit
men
as
soon
as
they
made
profession
without
further
deny
or
tryall
▪
yet
that
they
did
this
as
,
by
reason
〈◊〉
their
gift
of
discerning
,
perceiving
in
the
persons
true
inward
saving
grace
.
section
5
But
to
this
,
supposing
that
(
which
we
shall
make
good
in
the
proofe
of
the
assumption
)
they
did
admit
them
upon
their
first
making
profess●…
without
delay
or
further
enquirie
.
I
rejoyn
thus
.
If
the
Apostle
●…d
admit
them
〈◊〉
discerning
,
and
judging
positively
reall
grace
in
them
;
then
that
discerning
and
judging
of
theirs
eithe●
〈◊〉
proceed
from
;
and
was
the
act
of
an
〈◊〉
ordinary
gift
of
an
〈◊〉
and
Propheticall
Spirit
;
or
from
〈◊〉
ordinary
gift
of
d●…cretion
common
to
beleevers
.
1.
It
cannot
b●
said
that
it
was
from
the
former
.
For
,
1.
I
require
a
proof
thereof
from
the
History
of
Scripture
,
because
this
Question
bei●…
about
〈…〉
of
fact
,
the
probation
is
incumbent
to
my
adver●…
〈◊〉
the
affirming
party
.
But
he
shall
〈◊〉
be
able
to
〈…〉
of
this
from
the
History
of
〈…〉
such
〈…〉
●…dinary
Propheticall
gift
of
discer●…
〈…〉
of
that
〈◊〉
E.
G
,
the
gift
of
Diting
and
〈…〉
●…nicall
Scripture
,
was
not
inherent
in
the
mind
of
the
〈…〉
way
of
〈◊〉
permanent
●abite
whereof
they
might
make●
〈◊〉
●…eir
own
will
in
ordinary
:
But
was
present
to
them
by
〈◊〉
●…ansient
motion
or
●…scation
of
〈◊〉
Spirit
.
Now
albeit
it
be
true
that
the
Apostles
●…me●mes
,
de
f●cto
,
had
such
an
extraordinary
and
Propheticall
inspiration
,
whereby
they
discovered
secrets
of
mens
spirits
,
as
〈◊〉
had
in
the
mater
of
Ananias
and
Saphira
,
Acts
,
Yet
what
warrand
have
w●
to
beleeve
that
they
were
to
〈…〉
an
extraordinary
gift
of
discerning
the
spirituall
esta●…
〈…〉
●…narily
and
when
they
were
to
go
about
the
rece●…
〈…〉
into
the
fellowship
of
the
●…ble
Church
?
We
know
〈…〉
had
a
promise
of
infallible
illumination
and
inspiration
of
the
Spirit
fo●
leading
them
into
all
truth
,
●n
delivering
unto
the
●…urch
the
maters
of
faith
,
and
juris
divin●
by
word
or
writ●
:
But
that
they
had
a
promise
of
such
extraordinary
illuminat●…
〈…〉
●…tation
of
the
Spirit
for
discerning
such
maters
of
fact
,
〈…〉
conversion
and
●aith
of
〈◊〉
to
be
ass●ent
to
them
in
passing
judgement
,
when
they
〈◊〉
have
occasion
,
we
no
where
〈◊〉
in
the
Word
of
God
.
3.
〈◊〉
that
discerning
and
judgem●…
〈◊〉
by
su●…●n
extraordinary
gift
as
this
,
it
had
been
certa●…
〈◊〉
●…fallible●
:
But
we
finde
many
to
have
been
admitted
by
the
Apostles
,
who
●…ward
positively
,
discovered
themselves
to
be
but
gracelesse
m●…
.
section
6
2.
But
if
it
shall
be
said
that
their
●…dgement
in
this
,
mat●…
〈◊〉
the
act
of
the
ordin●…
gift
of
discerning
,
〈…〉
●s
this
proceedeth
discursively
〈◊〉
the
outward
〈…〉
to
conclude
of
the
inward
state
and
con●…ution
of
〈…〉
●…ose
and
fountain
;
then
I
say
,
the
●…w●rd
〈…〉
they
proceeded
,
as
the
medin●…
or
Argu●…
,
to
c●nclude
the
persons
whom
they
admitted
to
be
truely
converted
(
and
as
Mr.
Lockier
hath
it
)
such
as
God
the
searcher
of
hearts
did
〈…〉
sealed
by
the
Spirit
for
his
,
so
far
as
men
truely
converted
and
very
spirituall
can
discern
;
Was
either
their
present
profession
of
the
faith
and
subjection
to
Ordinances
,
simply
considered
by
it self
&
as
such
;
or
that
profession
take●●…ther
with
some
other
outward
eminent
effect
,
accompanying
or
as
connotating
some
circumstance
of
profession
in
that
〈◊〉
rendering
it
signif●…
of
more
,
as
to
true
inward
grace
in
the
heart
,
then
〈…〉
materially
,
is
ordinarily
and
in
other
times
.
This
enu●…●nceive
is
sufficiently
full
,
supposing
〈◊〉
now
w●…
,
that
●…ted
them
,
upon
their
first
professing
,
without
delay
of
time
;
〈◊〉
●…her
tryall
and
discoveries
.
section
7
Now
to
resume
these
:
if
the
〈…〉
said
we
might
be
soon
at
a
point
and
agreement
,
upon
the
mater
,
in
this
Question
to●…hing
the
qualification
of
Church-members
necessary
in
foro
Ecclesiastico
:
For
this
is
the
very
thing
,
upon
the
mater
,
that
we
assert
and
stand
for
,
viz.
that
serious
profession
of
faith
and
subjection
to
the
Ordinances
of
God
,
is
sufficient
:
And
that
having
this
,
further
tryall
and
〈…〉
of
the
soundnesse
of
the
work
in
the
heart
,
is
not
〈…〉
foro
Ecclesiastico
,
for
the
●…mission
of
persons
into
the
●…ship
of
the
Visible
Church
.
If
it
shall
be
said
that
it
was
not
that
profession
alone
by
it self
,
but
together
with
some
other
outward
●…ble
effect
accompanying
it
,
(
such
as
was
that
mournfull
hum●…
expression
of
these
,
Acts
2.
3.
7.
Men
and
Brethren
what
〈…〉
which
was
sufficient
to
supply
the
place
of
a
continued
〈…〉
of
their
conversation
for
〈◊〉
and
●…ing
into
their
experimentall
work
〈◊〉
their
heart
.
'T
is
true
that
in
some
at
their
〈◊〉
imbracing
the
Christian
faith
and
Religion
,
we
finde
some
〈…〉
of
that
kind
accompanying
it
,
reported
in
the
●…ory
:
But
〈◊〉
will
say
,
that
it
was
so
with
all
and
every
one
of
the
many
thousands
whom
the
Apostles
received
and
baptized
,
when
as
the
sacred
Story
in
speaking
of
these
who
imbraced
the
Christian
Faith
and
were
baptized
,
seldome
mentio●…
or
insinuateth
any
such
thing
.
If
the
3.
be
said
,
that
it
was
th●●…fession
considered
not
〈…〉
such
,
but
as
connotating
so●…
〈…〉
of
the
〈◊〉
,
viz.
the
dang●…
of
persecution
that
profe●…
〈◊〉
Christian
〈◊〉
brought
men
under
then
(
which
is
the
thing
Mr.
Lockier
layeth
the
great
weight
on
as
we
did
see
before
pag.
24
,
25.
)
and
that
Profession
of
Christian
Religion
so
cir●…stantiate
,
was
more
pregnant
to
signifie
a
great
deal
more
touching
inward
grace
,
then
the
same
profession
,
for
mater
,
doth
now
or
ordinarily
out
of
that
case
.
I
repone
;
't
is
true
perseverance
and
constant
holding
out
in
the
profession
of
Religion
under
the
crosse
and
actuall
pressure
of
pers●…tion
is
a
good
evidence
to
ground
a
positive
charitable
judgement
of
an
honest
heart
,
and
principle
of
grace
within
〈◊〉
and
undertaking
the
profession
when
it
may
probably
〈…〉
,
is
no●
nothing
to
this
purpose
.
But
I
desire
it
ma●
〈◊〉
●…mbred
●ere
,
that
a●
the
Christian
Profession
then
was
〈…〉
dang●…
of
persecution
(
th●
it
was
not
alwayes
actually
●…cuted
:
Some
time
the
Church
had
rest
round
about
)
so
〈◊〉
Gospel
then
was
accompanied
with
grea●●nd
many
wonders
and
miracles
which
are
mightily
operative
upon
the
minds
of
men
,
to
draw
them
to
the
following
a
Doctrine
or
way
of
Religion
,
even
without
any
spirituall
heart-change
.
And
therefore
I
think
that
no
man
can
in
reason
say
that
Profession
of
the
Gospel
,
lyable
unto
danger
of
persecution
yet
together
accompanied
with
so
great
miracles
and
〈◊〉
in
as
to
●ignifying
and
discovery
of
inward
grace
,
so
〈◊〉
profession
,
the
same
upon
the
mater
,
when
there
is
not
〈◊〉
danger
,
and
withall
neither
are
there
such
wonders
and
miracles
accompanying
it
.
Further
,
let
it
be
considered
that
besides
that
the
●acred
historiographer
more
frequently
mentioneth
the
circumstance
of
miracles
and
wonders
,
then
that
of
the
dan●…
of
persecution
,
in
reporting
mens
bringing
to
the
profe●…
of
●…ristian
faith
;
besides
this
,
I
say
,
we
never
read
marked
in
the
story
that
,
that
circumstance
of
the
danger
of
persecution
,
was
taken
into
account
by
the
Apostles
for
passing
judgement
upon
the
in●…●…cerity
of
Conversion
,
when
they
admitted
to
baptisme
perso●…
professing
the
Christian
faith
.
These
things
being
considered
,
the
conseque●…
of
the
proposition
may
appear
to
stand
valid
,
upon
this
part
of
the
antecedent
.
If
the
Apostles
admitted
persons
upon
their
first
professing
,
without
delay
of
time
for
further
tryall
and
discovery
of
the
sincerity
of
the
work
of
grace
in
their
hear●
then
,
&c.
section
8
Now
〈◊〉
w●
to
the
pro●…
of
the
assum●…on
〈◊〉
For
the
first
part
to
wit
M●ses
●racti●…
〈◊〉
it
was
such
as
we
said
,
great
plenty
of
●…monies
of
Scripture
might
be
brought
forth
;
But
take
one
for
all
,
Deut.
29.
here
it
〈◊〉
evident
ver.
10
,
11
,
12
,
13.
that
the
whole
body
of
the
people
of
Israel
are
acknowledged
to
be
in
the
Visible
Church
of
God
.
You
stand
all
of
you
before
the
Lord
your
God
,
your
Captains
of
your
Tribes
,
your
Elders
and
your
Officers
,
with
all
the
men
of
Israel
.
—
Yea
some
of
the
Independent
way
will
have
,
the
Covenanting
there
re●earsed
to
be
understood
of
a
Church
Covenant
(
as
they
call
it
)
and
that
thereby
that
〈◊〉
were
,
de
novo
,
restored
to
the
state
of
a
Visible
Church
from
〈◊〉
they
had
fallen
,
as
they
alledge
.
And
this
(
tho
it
be
〈…〉
because
it
was
only
a
renewing
of
the
Generall
Covenan●●…twixt
God
and
that
people
whereby
was
confirmed
their
Ad●…tion
to
be
his
Church
)
maketh
the
place
to
militate
the
more
〈◊〉
against
them
.
Now
see
what
Moses
sayeth
of
them
,
vers.
2
,
3
,
4.
Ye
(
meaning
●
great
part
of
that
people
)
have
seen
all
the
Lord
did
before
your
●yes
in
Egypt
,
—
The
great
temptations
which
thine
eyes
have
seen
,
the
signes
and
these
great
miracles
:
Yet
the
Lord
hath
not
given
you
an
heart
to
perceive
,
and
eyes
to
see
,
and
ears
to
hear
,
unto
this
day
.
Doth
not
Moses
hereby
clearly
declare
,
that
they
were
void
of
true
grace
,
and
●…renewed
men
?
Some
of
the
Independent
way
have
denyed
this
,
alledging
,
that
this
exprobration
doth
not
import
that
they
were
yet
in
a
naturall
unrenued
state
:
But
only
that
they
were
dull
and
●low
in
hearkning
to
discern
and
understand
sundry
particular
dispensations
of
Divine
favour
and
power
:
And
that
the
like
sinfull
〈◊〉
are
objected
to
the
Lords
Apostles
,
Mark
8.
17.
But
the
corrupt
and
perverse
Interpretation
upon
this
place
(
contrary
to
the
stream
of
Orthodox
Writers
,
especially
such
as
oppose
the
Remonstrants
,
who
expounds
the
place
almost
the
same
way
,
being
p●…ssed
therewith
in
the
controversie
touching
the
efficacy
of
grace
in
Conversion
,
see
●…mely
Junius
his
Analys
.
Deut.
29.
Calv.
Comment.
ibi
.
Am●s●…ron
.
Artic.
3.
Argument
2.
P●scat
.
A●ica
duplicat
.
ad
Conr.
Vorst
)
and
parallelling
it
with
that
spoken
of
the
Apostles
,
Mark
8.
is
abundantly
refuted
by
Reverend
Mr.
Ruth●…f●rd
Due
right
of
Presbyt.
pag.
104
,
105
,
106.
that
I
need
〈…〉
more
to
what
he
has
said
.
Only
let
the
Reader
cons●der
what
is
said
of
that
people
,
Deut.
31.
21
,
27.
and
judge
i●
nothing
else
be
meant
,
but
some
particular
sinfu●…
〈◊〉
●…fections
and
●…cts
incide●…
to
〈…〉
Mr.
Hookers
〈◊〉
Surv.
p.
1●…
,
2
pag.
20.
30.
will
not
●…lve
the
wound
given
to
his
opinion
by
this
part
of
the
Argument
.
He
thinks
to
relieve
the
mater
without
the
least
trouble
,
by
telling
us
that
such
persons
were
in
that
Church
having
degen●…
〈◊〉
what
they
were
,
and
were
to
be
only
tolera●…
〈…〉
the
censures
were
tryed
up●…
them
:
But
if
then
they
〈◊〉
incorrigible
,
they
were
to
〈…〉
that
the
Question●
is
not
,
whether
member
〈…〉
(
he
meaneth
true
gracious
〈…〉
out
of
man
)
may
dege●erat
:
But
whe●
〈…〉
of
the
Church
,
according
to
the
way
and
〈…〉
received
Many
things
might
he
〈…〉
But
for
to
show
the
nullit●●f
this
Answer
,
it
〈…〉
to
consider
,
that
a●
this
time
,
Deut.
29.
Moses
,
at
the
Lords
direction
was
,
by
●en●ing
of
the
Covenant
;
either
stating
them
de●
nove
〈◊〉
Visible
Church
(
as
some
of
the
Independent
way
do
〈◊〉
●…er
)
or
〈◊〉
is
the
truth
)
confirming
,
or
ren●…
〈…〉
of
that
A●opti●…
whereby
long
agoe
,
the
Lord
〈…〉
them
to
be
his
〈◊〉
people
:
And
〈…〉
restoring
,
〈…〉
(
there
are
no
odds
,
〈…〉
on
,
which
of
them
be
said
)
Covenanting
all
the
people
our
and
other
of
them
knowing
,
the
mean
while
,
a●…edly
many
of
them
to
be
but
gracelesse
,
unconverted
men
.
And
was
this
not
to
acknowledge
them
as
Visible
members
,
〈…〉
them
?
Verily
such
a
fiction
cannot
stand
〈…〉
of
so
clear
and
evident
li●…
of
Scriptu●…
.
section
9
As
to
the
other
part
of
the
a●…eedent
pe●…ning
to
the
●…me
of
the
New
Test
.
1.
W●
〈◊〉
Baptist
▪
Baptized
huge
multitude●●ithout
any
●…lay
〈◊〉
,
't
is
said
that
all
Jerusalem
and
J●…
●nd
the
R●…on
round
about
〈◊〉
went
out
to
him
and
were
Baptized
without
de●…
Mat.
3.
5
,
●
.
Two
things
principally
are
replyed
to
the
〈…〉
said
in
the
Text
,
〈…〉
6.
2
:
〈…〉
in
their
〈…〉
of
them
t●
bring
〈…〉
For
that
〈…〉
the
consideration
which
〈…〉
Godly
and
〈…〉
hath
upon
the
pla●…
〈◊〉
in
Answer
to
the
R●emists
affirm●…
that
they
did
not
〈◊〉
themselves
sinners
in
the
generall
only
;
but
that
ever
〈◊〉
●…tter
his
sins
particularly
.
That
Learned
Author
〈…〉
,
that
this
confession
was
made
by
every
one
apar●
or
of
〈◊〉
particular
fault
they
had
committed
;
and
he
sayeth
〈…〉
was
only
generall
,
not
only
in
regard
of
the
object
,
〈◊〉
not
of
their
〈…〉
but
of
their
sins
generally
)
〈…〉
every
one
of
them
〈…〉
confession
personally
,
but
〈…〉
common
they
professed
themself
〈◊〉
)
and
〈…〉
●…siderable
and
weighty
reasons
of
〈…〉
they
had
made
confession
every
one
〈…〉
prescription
to
every
one
apart
,
to
every
singular
person
but
that
he
doth
not
:
but
according
〈…〉
profession
of
life
wherein
they
lived
,
to
the
Publica●…
,
that
〈…〉
to
that
state
of
life
,
to
the
〈◊〉
that
which
〈…〉
their
calling
.
Secondly
,
〈…〉
was
impossible
〈…〉
have
●…eard
all
these
con●e●…
particularly
.
〈…〉
every
one
of
them
〈◊〉
confesse
some
〈…〉
this
is
nothing
to
take
of
the
strength
of
our
Argument
〈◊〉
we
find
it
〈◊〉
,
that
Iohn
did
delay
,
or
make
inquiry
of
the
soundnesse
of
the
work
in
their
hear●
,
but
presently
without
more
,
and
with●…
delay
Baptized
them
.
Secondly
,
True
't
is
,
Iohn
〈…〉
bring
forth
〈◊〉
meet
fo●
Repe●…
.
But
did
Iohn
Bap●…
〈◊〉
their
baptism
untill
he
should
see
〈◊〉
fruits
good
works
in
a
course
of
life
,
●…ought
forth
,
and
thereby
〈◊〉
them
〈…〉
to
be
true
Saints
,
and
so
duely
qualified
that
way
?
Doth
〈…〉
any
〈◊〉
as
this
?
Or
is
not
Iohns
〈…〉
and
clearly
,
that
〈…〉
in
his
Harmon
.
pag.
9●
,
E●…
.
〈◊〉
Bat●…
.
subjungit
〈…〉
fidem
&
〈…〉
section
10
I
know
〈…〉
in
May
,
alledges
,
that
Iohn
Baptist
,
no●
content
with
the
externall
prof●…on
of
such
as
came
to
his
baptisme
,
did
require
of
them
bringing
●…th
of
fruits
worthy
of
Repentance
before
he
admitted
them
:
That
he
did
not
baptize
the
Pharisees
,
but
rejected
them
,
upon
this
very
account
,
because
he
did
not
see
in
them
such
fruits
.
But
what
is
brought
by
them
for
confirming
this
alledgeance
,
and
what
else
they
bring
for
their
new
taken
up
way
in
this
point
shall
be
examined
afterward
in
an
Appendix
.
For
the
present
,
what
we
have
said
is
suffici●n●
to
shew
that
Iohn
baptized
such
as
came
to
him
upon
th●
〈◊〉
prof●ssion
,
without
any
delay
of
time
,
or
waiting
for
tryall
of
the
sincerity
of
their
saving
Conversion
.
section
11
In
like
maner
find
we
that
the
Apostles
admitted
to
Baptism
persons
as
soon
as
they
made
prof●ssion
of
the
Christian
Faith
without
delay
●or
triall
of
the
truth
of
grace
in
their
hearts
:
as
Acts
2.
38.
41.
We
read
they
baptized
and
so
added
to
the
Church
three
thousand
,
that
same
day
that
they
first
professed
,
without
delay
of
the
mater
for
so
much
as
one
day
,
when
as
so
great
a
number
might
excused
the
delay
,
if
they
would
have
taken
longer
time
to
the
bu●…nesse
.
And
certainly
it
being
〈◊〉
the
conversion
of
these
men
was
so
suddain
,
one
would
think
〈◊〉
Apostle●
would
have
waited
for
a
triall
and
proof
of
their
sincerity
,
if
so
be
such
a
triall
and
proof
had
been
by
Christs
institution
necessary
to
go
before
the
admission
of
men
into
the
Visible
Church
.
But
the
Spirit
of
God
which
acted
and
directed
the
Apostles
,
did
dictate
them
no
such
thing
.
In
like
maner
the
Samarit●…
,
men
and
women
were
baptized
without
any
delay
,
Acts
8.
1●
.
So
Simon
at
that
same
tim●
albeit
to
that
very
day
,
he
had
been
a
Sorcerer
,
dement●d
that
people
with
his
devillish
enchauntments
,
and
with
sacrilegious
impiety
,
given
himself
out
as
the
great
pow●…
of
God
:
yet
as
soon
as
being
convinced
by
th●
sight
of
miracles
,
he
professed
the
Christian
Faith
,
was
baptized
by
Philip.
Finally
,
whosoever
were
baptized
by
the
Apostles
that
we
read
of
,
were
baptized
after
this
same
maner
:
nor
can
there
be
given
from
Scripture
so
much
as
one
instance
,
of
any
one
man
,
who
profess●…g
the
Faith
,
and
desiring
the
communion
of
th●
Church
,
was
r●f●sed
Baptism
for
a
time
,
untill
he
should
give
a
trial
and
evidence
of
the
si●…erity
of
the
work
of
grace
in
his
heart
.
section
12
To
the
practice
of
John
Baptist
and
the
Apostl●…
adde
the
practice
of
Jesus
Christ
himself
.
'T
is
worthy
of
observation
(
saith
Mr.
Baxter
well
against
Tombs
,
pag.
127.
)
that
it
is
said
,
John
3.
26.
he
baptized
,
(
viz.
by
the
Ministry
of
his
Disciples
)
and
all
men
came
unto
him
.
Whereby
it
is
evident
that
he
baptized
men
presently
and
without
delay
,
as
soon
as
they
came
and
professed
themselves
his
Disciples
.
Shall
we
then
,
miserable
men
,
not
content
with
our
Lords
example
,
take
upon
us
to
be
more
severe
and
exact
in
his
maters
then
himself
?
Verily
I
cannot
look
upon
this
too
great
diligence
,
but
as
a
counsell
of
mans
pride
,
shuffling
it self
in
under
a
maske
of
purity
●…d
accuracy
in
the
matters
of
God
.
section
13
What
further
may
be
excepted
against
this
Argument
,
built
upon
that
ground
,
whereon
,
as
a
sufficient
qualification
,
Christ
,
his
Apostles
,
and
John
Baptist
admitted
persons
to
baptism
,
I
know
not
,
unlesse
some
haply
will
say
,
that
baptism
doth
not
constitute
one
a
member
of
the
Visible
Church
(
as
Reverend
Hooker
contends
in
a
large
dispute
,
Surv.
p.
1.
c.
4.
pag.
55.
&
seq
.
)
and
that
to
be
admitted
to
baptism
,
and
to
be
admitted
a
member
of
the
Visible
Church
are
not
one
and
the
same
thing
,
and
that
more
may
be
required
as
a
necessary
antecedent
qualification
to
this
,
then
is
to
that
.
But
as
to
this
exception
.
1.
I
yeeld
that
baptism
in
it self
gives
not
the
being
of
a
member
of
the
Visible
Church
:
But
that
one
must
be
first
a
member
thereof
de
jure
(
which
we
say
is
given
by
such
externall
profession
as
we
have
described
before
,
to
men
of
years
,
and
to
Infants
by
federall
holinesse
derived
from
their
Parents
)
otherwise
baptism
could
not
constitute
one
a
member
;
Neverthelesse
we
hold
this
for
certain
,
that
baptism
is
the
ordinary
Ordinance
whereby
solemne
admission
,
and
initiation
into
actuall
communion
of
the
Visible
Church
,
is
performed
:
Neither
since
the
time
that
baptism
was
instituted
can
their
be
shown
in
Scripture
,
either
precept
,
or
example
of
any
externall
way
or
means
of
admitting
members
of
a
Visible
Church
,
beside
baptism
;
further
let
me
aske
of
the
adversaries
,
that
they
would
produce
from
the
holy
Scriptures
an
instance
of
any
one
man
who
being
admitted
to
baptism
,
was
not
presently
and
ipso
facto
esteemed
a
member
of
the
Visible
Church
.
They
cannot
,
it
is
a
thing
unheard
of
in
the
Word
of
God
.
Therefore
it
is
clearly
evident
,
that
upon
what
condition
men
were
●dmitted
to
the
Laver
of
baptism
,
that
same
was
accounted
qualification
sufficient
in
foro
Ecclesiastico
to
constitute
a
member
of
the
Visible
Church
,
and
how
grosse
an
absurdity
in
theologie
were
it
to
say
that
a
man
,
tho
orderly
baptized
,
and
no
new
,
impediment
interveening
,
yet
were
not
a
member
of
the
Visible
Church
:
For
hence
it
should
follow
that
a
baptized
Christian
,
even
after
he
is
such
,
were
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
amongst
these
that
are
without
,
Pagans
,
and
infidels
▪
1
Cor.
5.
12.
for
there
the
Apostle
divides
the
whole
satitude
of
mankinde
into
these
two
Classes
,
of
those
that
are
within
,
and
〈◊〉
that
are
without
,
and
as
by
these
that
are
within
he
understands
such
as
are
of
the
Visible
Church
,
whom
also
he
calls
Brethren
▪
v.
11.
so
by
those
who
are
without
,
he
understands
infidels
,
whom
he
calls
the
men
of
the
world
,
v.
10.
This
much
for
our
first
Argument
.
section
14
Arg.
2.
If
our
Lord
Jesus
Christ
has
not
given
,
to
any
man
or
society
of
men
upon
earth
,
judiciary
power
,
authoritatively
,
judicially
and
positively
to
pronounce
sentence
touching
the
inward
spirituall
condition
of
all
men
professing
true
Christian
Religion●
,
and
submitting
themselves
to
the
Ordinances
▪
of
Christ
,
whether
they
be
regenerat
or
not
:
Then
it
cannot
be
,
by
Christs
institution
,
a
necessary
qualification
requisite
to
the
admitting
of
persons
into
the
outward
fellowship
of
the
Visible
Church
,
that
they
be
in
foro
Ecclesiastico
judged
truely
converted
and
regenerated
.
But
the
former
is
true
;
therefore
so
is
the
latter
.
The
connexion
of
the
proposition
is
evident
of
it self
.
As
to
the
assumption
,
let
it
be
noted
.
1.
That
I
deny
not
but
a
Minister
has
power
from
God
with
Ministeriall
Authority
,
to
determine
,
Doctrinally
and
in
thesi
,
men
regenerated
and
in
the
state
of
grace
and
reconciliation
,
or
unregenerate
and
as
yet
in
the
state
of
nature
,
according
as
they
want
or
have
the
characters
of
true
regeneration
and
faith
.
They
have
a
warrand
from
the
word
of
God
to
pronounce
all
men
that
have
never
been
humbled
before
God
for
their
sins
,
that
esteem
not
Christ
more
precious
then
all
things
beside
in
the
World
,
that
walk
not
after
the
Spirit
but
after
the
flesh
,
&c.
to
be
unregenerat
men
and
strangers
from
the
life
of
God
,
&
contra
.
●
.
I
grant
that
Ministers
have
power
and
authority
to
apply
the
generall
Doctrinall
sentence
to
particular
persons
in
●…pothesi
but
conditionally
:
whom
also
they
may
and
ought
earnestly
to
presse
to
make
positive
application
in
their
own
consciences
,
and
as
they
perceive
more
probable
appearances
of
the
one
or
the
other
sort
of
characters
,
accordingly
to
presse
upon
persons
the
one
more
then
the
other
.
3.
Nor
deny
I
but
it
belongs
to
the
duty
of
a
Minister
seriously
and
attentively
to
observe
with
wisdome
,
so
far
as
he
can
,
the
way
of
such
as
are
under
his
charge
,
to
discern
and
understand
,
so
far
as
may
be
,
their
spirituall
condition
and
estate
,
and
that
he
may
have
a
probable
judgement
of
discretion
concerning
the
same
,
this
is
necessary
〈◊〉
behovefull
for
him
,
that
he
may
rhe
better
know
,
how
to
perform
that
duty
of
dividing
the
Word
of
God
aright
.
In
effect
it
is
no
small
part
of
a
Ministers
study
to
study
the
condition
of
his
flock
,
yea
,
this
in
some
way
is
incumbent
to
every
particular
Christian
in
relation
to
others
with
whom
they
converse
,
that
they
may
be
able
the
more
accommodatly
and
ptofitably
to
exhort
and
provoke
one
another
to
good
works
.
But
this
I
deny
,
that
God
has
given
to
any
man
,
or
society
of
men
,
power
and
authority
judicially
to
cognosce
upon
the
spirituall
estate
of
every
professour
of
the
Gospel
,
and
positively
to
pronounce
every
professour
of
the
Gospel
,
upon
such
cognition
,
to
be
held
a
regenerat
man
and
in
the
estate
of
grace
,
or
to
be
held
unregenerat
and
yet
in
the
state
of
nature
:
Which
yet
Mr.
Lockier
must
needs
force
say
by
consequence
of
his
Docttine
touching
the
qualification
of
Church
mater
or
members
.
But
now
let
him
or
any
man
shew
me
from
the
Word
of
God
,
any
authentick
Divine
patent
or
commission
of
this
power
,
given
to
any
man
or
society
of
men
in
the
world
.
The
Lord
has
indeed
given
to
the
Church
or
rather
to
the
Officers
in
the
Church
,
a
power
authoritatively
to
cognosce
upon
all
professours
outward
actions
and
to
determine
judicially
whether
sinfull
and
scandalous
,
or
not
;
but
to
cognosce
,
determine
and
judge
judicially
and
positively
upon
their
inward
Spirituall
estate
,
we
read
not
any where
that
he
hath
given
power
to
men
▪
this
he
hath
reserved
as
a
prerogative
to
himself
to
be
exercised
openly
at
last
,
in
the
day
of
Judgement
,
before
all
Men
and
Angells
,
and
in
this
life
secretly
,
by
his
Word
and
Spirit
in
the
court
of
mens
consciences
when
it
seems
good
to
himself
.
And
this
is
the
very
ground
the
Apostle
Rom.
14.
goeth
upon
,
in
disswading
men
to
judge
one
another
;
Which
certainly
must
be
understood
of
their
Spirituall
estates
,
and
not
their
actions
;
Because
these
without
question
may
be
lawfully
and
warrantably
be
judged
,
see
v.
9
,
10
,
11
,
12
,
13.
of
that
chap.
section
15
Arg.
3
Which
will
also
serve
to
confirme
the
preceeding
.
If
it
had
been
our
Lords
will
and
institution
that
true
heart
godlinesse
,
conversion
and
faith
,
so
far
as
men
can
discerne
,
should
be
the
necessary
qualification
to
constitute
persons
capable
of
Visible-Church-Membership
,
and
consequently
had
instituted
a
power
and
authority
,
to
cognosce
and
passe
judgement
positively
upon
them
concerning
the
inward
work
of
Grace
in
their
heart
,
whither
they
be
truely
regenerate
or
not
,
that
upon
such
judgement
,
they
might
be
admitted
unto
,
or
debarred
from
the
fellowship
of
the
Visible
Church
:
Then
,
sure
,
he
would
given
in
his
word
a
rule
of
●
tryall
for
regulating
the
Churches
cognition
,
judgement
and
determination
in
this
mater
,
expressing
the
particular
characters
and
evidences
which
being
found
in
persons
they
might
be
positively
judged
,
regenerate
and
converted
:
Yea
,
and
the
minimum
quod
sic
,
that
is
,
the
lowest
degree
and
measure
of
such
characters
,
lesse
then
which
,
if
Professours
should
be
found
to
have
,
they
are
to
be
accounted
non-regenerate
,
or
at
least
,
not
to
be
counted
Regenerate
.
But
there
is
no
such
rule
in
the
Word
of
God
,
therefore
&c.
The
connexion
of
the
proposition
is
certain
and
evident
,
and
as
I
conceive
cannot
be
denyed
by
any
man
.
For
first
,
it
cannot
be
conceived
how
it
can
consist
with
the
Wisdome
of
God
,
that
he
would
have
ordained
that
only
persons
so
and
so
qualified
should
be
admitted
to
the
fellowship
of
the
Church
,
and
all
others
debarred
:
And
that
the
Church
should
have
power
to
cognosce
;
And
positively
to
judge
every
professour
,
that
they
are
so
qualified
or
not
,
in
relation
to
admitting
or
excluding
them
;
And
yet
not
have
prescribed
a
definite
rule
for
regulating
the
Churches
cognition
and
judgement
of
rhis
:
But
left
it
without
rule
to
men
in
their
consciences
,
as
both
judge
and
rule
,
to
determine
who
is
to
be
held
regenerate
or
not
,
certainly
this
cannot
consist
with
humane
,
let
be
divine
,
wisedome
:
Alas
!
even
gracious
men
being
of
very
different
and
unequall
syzes
of
light
and
discerning
,
could
not
but
vary
much
one
from
another
,
so
that
oftentimes
their
would
be
tot
sententiae
quot
capita
.
Then
any
man
will
readily
vary
from
himself
at
diverse
times
:
Yea
,
the
best
of
men
are
subject
to
sinfull
affections
which
may
and
would
no
doubt
oftentimes
by-asse
the
judgements
,
as
having
no
small
influence
thereupon
:
And
so
what
confusions
,
disorders
,
yea
and
oftentimes
grievous
injuries
to
persons
in
the
mater
of
admission
into
or
exclusion
from
the
fellowship
of
the
Church
,
might
not
this
open
a
door
to
,
if
the
mater
were
committed
wholly
to
mans
judgement
without
law
or
rule
:
Therefore
it
must
be
confessed
,
that
there
must
be
a
rule
for
regulating
the
Churches
cognition
and
judgement
in
this
mater
which
the
opposites
will
not
deny
.
2.
This
rule
must
be
such
as
holdeth
forth
not
only
the
particular
characters
,
upon
the
having
or
wanting
of
which
the
Church
must
cognosce
,
and
accordingly
as
is
found
to
judge
men
Regenerate
or
not
:
But
also
the
very
minimum
quod
sic
,
the
lowest
degree
and
measure
whereupon
the
judgement
of
the
Church
is
to
proceed
.
My
meaning
,
to
speak
as
plainly
as
I
can
to
the
weaker
sort
is
this
:
the
rule
must
declare
,
how
much
is
sufficient
and
necessary
at
least
,
to
ground
a
positive
judgement
that
a
man
is
Regenerate
,
of
which
if
a
man
come
short
,
or
have
any
wayes
lesse
,
he
is
to
be
reputed
non-Regenerate
,
at
least
not
to
be
reputed
Regenerate
,
which
according
to
Mr.
Lockiers
Doctrine
debars
him
from
being
received
as
a
Member
of
the
Church
.
The
reason
of
this
is
clear
:
because
otherwise
the
mater
should
be
left
in
a
meer
uncertaintie
,
and
in
effect
devolved
,
upon
the
meer
arbitrement
of
the
Churches
judgement
:
if
,
to
wit
,
the
rule
should
say
no
more
but
indefinitely
:
a
man
,
that
he
may
be
positively
judged
a
true
Regenerate
Convert
,
must
have
some
knowledge
of
the
Articles
of
Religion
,
experience
of
effectuall
calling
unto
Faith
and
Repentance
,
and
conformity
of
conversation
to
the
Gospel
:
Not
determining
definitely
this
or
thus
much
at
least
,
he
must
have
;
which
if
he
have
,
he
is
to
be
judged
and
reputed
truely
Regenerated
,
and
if
he
come
short
of
this
much
,
not
.
section
16
Now
for
the
assumption
,
let
it
be
noted
first
,
we
deny
not
but
God
hath
set
down
in
his
Word
a
Rule
,
definite
and
certain
Characters
and
Signes
,
whereby
every
Christian
,
having
knowledge
thereof
,
and
making
conscience
to
try
and
search
his
heart
and
wayes
,
and
to
compare
the
same
with
the
rule
,
may
passe
a
positive
,
yea
a
certain
and
infallible
sentence
and
jugement
upon
himself
,
whether
he
be
Regenerate
and
in
the
state
of
Grace
,
or
not
:
This
we
assert
against
Papists
maintaining
that
Believers
nor
have
,
nor
,
by
ordinary
means
,
can
have
assurance
of
their
being
in
the
state
of
grace
:
and
against
the
wilde
Antinomians
of
this
time
maintaining
that
this
cannot
be
had
by
inherent
works
and
signes
of
Grace
.
2.
We
deny
not
but
there
are
some
more
eminent
outward
works
and
actings
of
Religion
and
Piety
,
upon
which
men
in
whom
they
are
seen
,
may
be
warrantably
by
others
,
so
far
as
is
competent
to
men
,
positively
judged
truely
gracious
:
and
that
there
are
some
outward
works
and
actings
of
the
flesh
designed
by
the
Word
of
God
so
grosse
and
corrupt
(
such
as
are
constant
known
neglect
of
the
Worship
of
God
,
open
contempt
of
Divine
Ordinances
,
customarie
mocking
of
Piety
and
Religion
,
and
such
others
,
see
2
Tim.
3.
2
,
3
,
4.
)
which
appearing
in
men
,
others
may
esteem
them
void
of
Grace
,
carnall
,
without
the
Spirit
and
fear
of
God
.
These
things
then
being
put
out
of
controversie
,
this
is
the
thing
we
cannot
see
in
the
Word
of
God
:
a
generall
and
universall
rule
for
trying
and
giving
judgement
upon
all
and
every
Professour
in
point
of
Regeneration
and
non-Regeneration
,
by
others
then
themselves
:
and
holding
forth
such
definite
limited
and
bounded
Characters
of
Regeneration
,
whereupon
others
may
passe
a
positive
sentence
or
judgement
,
viz.
this
man
is
to
be
held
truely
Regenerate
,
because
he
hath
so
much
,
or
so
much
Profession
and
practise
:
and
this
man
is
to
be
held
not
Regenerate
,
at
least
,
not
to
be
held
Regenerate
,
because
he
hath
not
so
much
.
I
say
we
cannot
see
any
rule
of
this
kind
,
held
forth
in
the
Word
of
God
:
let
Mr.
Lockier
if
he
hath
seen
it
,
point
us
at
it
.
Verily
if
he
had
had
a
mind
to
satisfie
his
readers
and
hearers
,
or
done
that
which
was
requisite
to
have
been
done
by
him
in
reason
to
satisfie
and
convince
them
of
the
doctrine
he
delivered
touching
the
mater
or
Members
of
the
Visible
Church
,
viz.
that
all
and
every
one
of
them
must
be
truely
converted
and
sealed
of
God
for
his
,
so
far
as
men
very
spirituall
can
judge
:
he
should
have
told
them
and
that
from
the
Word
of
God
,
the
particular
definite
bounded
Characters
whereby
all
and
every
Professour
may
and
are
to
be
by
others
then
themselves
discerned
and
judged
to
be
such
or
otherwise
,
but
having
never
so
much
as
once
in
his
lecture
assayed
to
determine
this
we
must
crave
leave
to
say
he
has
left
them
&
his
Doctrine
both
in
the
mist
.
However
let
him
do
it
yet
,
and
we
shall
passe
that
escape
.
Others
of
his
way
or
towards
it
,
have
assayed
it
:
but
when
that
which
they
have
said
to
this
purpose
is
duly
examined
and
pondered
,
I
believe
,
it
shall
be
found
by
judicious
and
impartiall
men
much
unsatisfactory
,
and
still
leaving
the
mater
in
the
dark
:
let
's
take
into
consideration
what
some
of
the
more
judicious
of
them
have
determined
in
this
mater
.
section
17
Mr.
Hooker
Surv.
p.
1.
c.
2.
pag.
24.
layeth
down
the
rule
or
ground
in
these
words
,
he
that
professing
the
faith
,
lives
not
in
the
neglect
of
any
known
duty
,
nor
in
the
commission
of
any
known
evill
,
and
hath
such
a
measure
of
knowledge
,
as
may
in
reason
,
let
in
Christ
into
the
soul
,
and
carry
the
soul
to
him
.
These
be
grounds
,
by
which
charity
passed
according
to
rule
,
may
and
ought
to
conceive
;
There
be
some
beginnings
of
spirituall
good
:
Here
are
two
things
laid
down
to
make
up
the
ground
to
proceed
upon
.
1.
Living
without
omission
of
any
known
duety
,
or
in
commission
of
any
known
evill
.
2.
So
much
knowledge
as
may
let
in
Christ
to
the
soul
,
and
lead
the
soul
to
him
.
But
commonly
amongst
them
there
is
yet
a
further
thing
required
to
ground
this
judgement
,
viz.
a
declaration
of
the
experimentall
work
of
faith
and
Conversion
in
the
heart
.
Mr.
Norton
,
pag.
13.
and
Mr.
Hooker
himself
,
p.
3.
c.
1.
pag.
4.
he
(
the
person
to
be
admitted
)
must
be
tryed
,
not
only
what
his
knowledge
,
but
what
his
acquaintance
is
with
the
things
of
Christ
and
his
Kingdome
.
Experience
and
acquaintance
with
Christ
importeth
more
then
knowledge
that
may
let
Christ
into
the
soul
,
and
carry
the
soul
to
Christ
:
Even
knowledge
that
he
is
in
,
de
facto
.
Now
let
us
examine
these
things
so
far
as
concerneth
our
present
purpose
.
section
18
Remember
then
what
we
are
upon
,
whither
the
Lord
in
his
Word
has
set
down
a
generall
and
universall
rule
for
judiciall
tryall
of
professours
upon
the
point
of
their
regeneration
or
non-regeneration
,
holding
forth
such
determinat
grounds
,
as
the
Church
must
take
cognition
of
,
and
upon
the
having
thereof
,
and
no
lesse
,
positively
judge
persons
to
be
truely
regenerat
and
converted
ones
,
this
premised
,
1.
'T
is
to
be
observed
that
,
as
to
that
part
of
the
ground
,
knowledge
;
Mr.
Hooker
gives
us
nothing
but
an
indefinit
generall
,
so
much
knowledge
as
may
let
in
Christ
into
the
soul
:
But
tells
not
,
defines
not
,
the
bounds
of
knowledge
,
that
wee
might
know
how
much
knowledge
,
will
serve
for
that
purpose
,
and
lesse
then
which
,
will
not
do
it
.
So
the
rule
as
to
this
part
set
down
by
Mr.
Hooker
is
but
a
blind
.
And
verily
I
think
it
shal
be
hard
for
any
man
to
define
particularly
,
how
much
knowledge
is
requisite
to
let
in
Christ
and
lesse
then
which
will
not
do
it
.
Mr.
Norton
speaking
of
this
part
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
which
the
judgement
of
the
Church
must
proceed
,
pag.
12.
in
sin
.
and
13.
princip.
he
defines
the
knowledge
required
,
to
be
the
fundamentalls
,
and
other
heads
of
Religion
,
the
knowledge
whereof
is
necessary
for
leading
a
life
without
scandall
.
But
beside
,
that
it
hath
never
been
clearly
yet
shown
by
any
what
are
the
precise
fundamentals
of
Religion
(
and
I
suppose
hardly
can
be
)
it
were
a
hard
assertion
to
affirm
that
the
knowledge
of
all
these
heads
of
Religion
that
are
necessary
to
lead
a
life
without
scandall
,
is
necessary
to
a
mans
Regeneration
,
and
so
the
declaration
thereof
necessary
to
ground
the
Churches
judging
of
him
to
be
such
,
for
admitting
him
to
Church
fellowship
.
I
think
a
man
may
be
ignorant
all
the
dayes
of
his
life
of
the
strict
morality
of
the
Lords
day
(
the
knowledge
whereof
yet
,
it
being
supposed
to
be
of
divine
institution
(
as
it
is
)
is
necessary
to
lead
a
life
without
scandall
)
and
yet
be
truely
regenerat
,
and
such
as
the
Church
may
judge
in
charity
truly
gracious
.
section
19
2.
When
it
is
said
they
must
be
such
as
lives
not
(
which
he
expresseth
,
to
be
not
,
having
sin
,
but
to
tread
in
it
)
in
the
neglect
of
any
duty
,
or
in
the
commission
of
any
known
evill
.
1.
The
Church
hereby
is
put
upon
a
ground
of
proceeding
and
judging
,
which
is
meerly
impossible
,
for
them
to
have
any
certain
cognition
of
by
ordinary
discerning
;
because
a
man
may
live
in
a
known
sin
of
omission
or
commission
,
such
to
wit
whereof
(
as
Mr.
Hooker
himself
speaketh
)
he
is
informed
and
convinced
by
the
power
of
the
word
and
evidence
of
reason
,
which
is
secret
,
and
falls
not
under
the
cognition
of
any
outward
Judicatory
.
Mr.
Norton
saith
somewhat
more
purposely
that
it
must
be
a
conversation
without
scandall
,
that
is
,
offence
before
men
.
And
Mr.
Hooker
himself
a
little
after
he
hath
laid
down
the
rule
,
wavering
from
himself
(
as
indeed
in
handling
this
Question
,
about
the
necessary
qualification
of
Church
members
,
he
is
exceeding
uncertain
in
expressing
his
mind
)
he
speaks
not
of
living
in
any
known
sin
,
but
of
committing
some
grosse
evill
.
But
then
,
2.
Is
freedome
from
living
in
grosse
evills
,
or
outward
scandalls
,
ground
sufficient
,
with
a
profession
of
the
truth
,
for
the
Church
to
passe
a
positive
sentence
or
judgement
that
a
man
is
regenerat
and
really
in
Christ
?
I
think
indeed
it
may
be
a
ground
,
to
keep
us
from
positive
judging
the
contrary
of
them
,
which
in
effect
is
nothing
else
,
but
to
abstract
from
positive
judging
of
their
inward
spirituall
condition
at
all
.
3.
If
not
living
in
the
neglect
of
any
known
duty
,
i.
e.
living
in
the
performance
of
all
known
duty
(
or
if
he
will
,
all
known
duties
obvious
to
the
notice
of
men
)
and
not
living
in
the
commission
of
any
known
evill
,
i.
e.
living
in
abstinence
from
any
known
evill
(
or
if
he
will
,
obvious
to
the
notice
of
men
)
must
be
the
ground
whereupon
to
proceed
upon
this
judgement
to
be
passed
upon
a
mans
regeneration
in
relation
to
his
admission
to
the
Visible
Church
,
and
this
living
importeth
a
trade
(
as
Mr.
Hooker
exponeth
)
that
is
,
a
continued
course
:
Then
I
would
enquire
how
long
time
living
so
is
sufficient
to
ground
the
Ecclesiastick
judgement
,
and
lesse
then
which
will
not
serve
the
turn
?
This
was
necessary
to
have
been
determined
that
the
rule
might
be
certain
,
i.
e.
definite
and
constant
,
that
the
mater
might
not
be
devolved
upon
the
arbitrement
of
mans
judgement
,
or
rather
pleasure
.
Here
is
altum
silentium
,
and
so
again
the
mater
left
in
the
mist
.
To
presse
this
the
more
and
the
more
clearly
,
I
put
the
case
the
person
desiring
to
be
admitted
to
the
fellowship
of
the
Church
,
and
so
to
be
judged
of
the
Church
,
whether
Regenerat
or
not
,
is
one
who
has
been
an
heathen
,
living
before
and
till
that
very
time
in
some
known
sins
(
as
many
sins
are
to
heathen
known
sins
)
of
omission
and
commission
.
Now
I
inquire
how
long
time
must
be
taken
to
evidence
him
,
not
to
be
a
liver
in
these
known
sins
,
to
the
effect
that
a
positive
judgement
may
passe
upon
him
that
he
is
Regenerat
?
Let
a
positive
Answer
be
given
to
this
.
If
any
shall
say
,
a
definite
time
is
not
necessary
for
trying
such
an
one
,
if
he
have
Repentance
for
these
sins
,
and
as
soon
as
he
hath
it
,
it
is
enough
according
to
what
Mr.
Norton
speaketh
(
conversatio
absque
scandalo
,
paenitentiâ
non
sanato
.
)
then
I
say
,
Repentance
here
must
be
understood
either
as
comprehending
the
inward
grace
in
the
heart
;
but
this
falls
not
directly
and
immediatly
under
the
cognition
of
the
outward
Court
,
to
be
a
ground
or
medium
of
their
procedour
into
judgement
,
yea
it
is
the
very
thing
,
or
a
part
of
the
thing
,
which
is
to
be
concluded
in
the
judgement
:
Or
it
must
be
taken
as
only
comprehending
the
outward
part
of
it
,
i.
e.
Reformation
which
is
nothing
else
but
performing
of
the
duties
formerly
neglected
,
and
abstaining
from
the
evills
formerly
committed
,
and
if
so
,
then
we
are
just
where
we
were
,
in
the
mist
yet
.
section
20
3.
As
for
the
third
ground
or
part
of
the
rule
,
a
declaration
of
the
experimentall
work
of
Conversion
or
acquaintance
with
Christ
,
as
M●
.
Hooker
expresseth
it
,
or
(
as
distinctly
the
Author
of
the
narration
of
the
practices
of
the
Churches
of
New-England
,
pag.
9.
)
of
their
effectuall
vocation
,
in
their
sound
Repentance
towards
God
and
faith
towards
our
Lord
Jesus
Christ
,
is
most
unwarrantable
and
rigid
.
What
?
must
this
be
a
generall
rule
for
all
professours
,
that
they
must
make
a
declaration
of
this
experimentall
work
upon
their
heart
,
that
they
may
be
judged
Regenerat
and
Converts
,
and
so
capable
of
admission
to
the
Visible
Church
?
What
warrant
for
this
in
the
Word
?
The
places
pointed
at
by
that
last
Author
,
Mat.
3.
8.
Luke
3.
8.
Acts
8.
37.
does
not
warrand
any
such
thing
.
In
the
former
two
John
Baptist
indeed
charged
these
people
to
perform
really
the
work
of
Reformation
and
Repentance
,
that
they
might
not
delude
themselves
with
vain
imaginations
of
interest
in
God
upon
common
priviledges
:
But
requireth
not
of
them
a
declaration
of
the
experimentall
work
thereof
upon
their
hearts
,
that
thereupon
a
positive
judgement
might
be
passed
concerning
the
truth
of
the
work
in
their
heart
.
So
in
the
place
,
Acts
8
37.
Philip
tells
the
Eunuch
,
what
is
his
duety
in
relation
to
the
susception
of
Baptism
,
that
he
beleeve
with
all
his
heart
.
And
together
,
I
confesse
,
insinuateth
the
requiring
of
a
profession
of
so
much
,
that
he
might
Administrat
baptisme
to
him
.
But
neither
does
Philip
require
,
nor
the
Eunuch
make
a
declaration
of
the
experimentall
work
in
his
heart
,
in
relation
to
passing
a
positive
judgement
concerning
the
inexistence
of
the
work
in
his
heart
.
Verily
,
were
this
made
an
universall
rule
or
ground
whereby
to
judge
of
professours
Conversion
,
and
consequently
of
their
admission
unto
Church
fellowship
;
many
an
honest
,
gracious
soul
should
never
obtain
such
a
judgement
upon
them
while
they
live
;
there
being
many
such
,
who
,
put
them
to
declarations
of
this
kind
,
could
say
little
or
nothing
.
He
that
were
best
read
in
practicall
tractats
of
the
nature
of
Repentance
and
Faith
,
and
the
way
of
the
Spirits
working
of
these
,
and
had
a
gift
of
utterance
,
should
carry
the
fairest
sentence
,
what
ever
were
the
reall
work
in
his
heart
;
if
he
could
but
carry
fair
outwardly
in
his
conversation
,
as
an
hypocrite
may
,
without
scandall
.
Nay
,
it
were
in
effect
to
erect
a
stage
for
hypocrites
to
out
themselves
upon
,
and
to
cast
a
stumbling
block
in
the
way
of
honest
hearts
,
not
indued
with
the
gift
of
expressing
themselves
.
I
deny
not
but
good
use
may
be
made
of
drawing
out
of
Christians
,
what
experience
they
find
of
the
work
of
the
spirit
upon
their
hearts
,
and
conferences
between
Ministers
and
People
,
and
between
Christians
among
themselves
,
may
and
ought
prudently
to
be
exercised
for
that
end
;
But
I
speak
against
the
making
of
declarations
of
this
sort
,
a
generall
rule
and
ground
for
judiciall
tryall
and
passing
judgement
concerning
the
Regeneration
and
Conversion
of
Professours
.
section
21
To
conclude
this
Argument
,
when
these
particulars
held
forth
by
the
Word
of
God
are
considered
and
laid
together
.
1.
That
Regeneration
and
Conversion
being
an
inward
work
in
the
heart
,
no
judgement
can
be
made
thereupon
by
man
,
but
by
outward
actings
.
2.
That
it
is
not
the
outward
actings
according
to
their
mater
,
or
the
deed
done
,
but
as
they
are
done
from
such
principles
,
faith
,
and
love
,
and
for
such
an
end
,
the
glorifying
and
pleasing
of
God
,
that
argues
the
heart
to
be
Regenerat
,
and
the
doer
to
be
in
Christ
and
in
the
state
of
grace
,
and
consequently
,
that
a
man
cannot
positively
judge
of
anothers
Regeneration
by
them
,
but
as
they
appear
,
someway
,
to
be
done
out
of
such
Principles
,
and
for
such
an
end
.
3.
That
actings
good
upon
the
mater
,
may
in
some
probabilitie
,
at
least
,
appear
to
others
,
to
be
done
from
such
principles
and
to
such
an
end
,
't
is
not
enough
to
have
the
mans
own
word
and
assertion
for
it
:
but
there
must
be
,
a
good
time
of
them
,
and
that
under
some
varietie
of
cases
and
conditions
,
and
some
tentations
.
For
to
act
right
for
a
start
,
or
to
act
right
even
for
a
good
time
,
a
man
coming
under
no
alteration
of
condition
or
being
under
small
or
no
tentations
,
does
not
give
much
appearance
to
men
without
,
that
these
actings
are
right
in
their
principles
and
ends
.
'T
is
evennesse
and
constancy
in
alterations
of
cases
,
and
under
tentations
assaulting
to
turn
off
the
way
,
that
carrieth
appearance
of
discovery
of
this
.
4.
That
the
greatest
part
even
of
true
Converts
are
not
eminent
Saints
,
but
weaklings
and
but
as
Children
,
and
that
unregenerat
civilians
and
hypocrites
may
in
outwards
go
far
beyond
many
sound
gracious
Christians
.
5.
Yea
that
many
true
Converts
may
be
under
the
prevalency
of
some
sinfull
infirmities
and
affections
,
so
far
,
as
not
only
to
have
,
but
for
a
long
time
,
may
be
even
to
their
last
dayes
,
as
to
live
(
though
not
with
inward
liking
and
allowing
(
which
is
not
seen
by
others
)
yet
to
the
outward
committing
)
in
known
sinfull
actings
.
As
for
example
,
may
not
gracious
Christians
be
thus
subject
to
an
outward
course
of
known
cankerdnesse
or
some
other
the
like
distemper
?
Let
these
things
be
considered
and
laid
together
,
and
tellme
if
there
can
be
a
generall
rule
whereby
there
may
and
should
be
a
judiciall
tryall
and
positive
judgement
passed
upon
all
and
every
Professour
desiring
the
fellowship
of
the
Church
,
concerning
their
Regeneration
or
non-regeneration
?
Wherefore
I
cannot
but
commend
both
the
judicious
and
moderate
determination
of
Mr.
Norton
,
who
when
he
has
laid
down
the
rule
or
grounds
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
judgement
it
to
be
passed
upon
persons
about
their
spirituall
estate
,
in
relation
to
admitting
them
to
Church-fellowship
(
wherein
yet
I
cannot
joyn
with
him
as
being
too
strait
and
rigid
)
and
coming
to
define
what
sort
of
judgement
it
is
,
that
is
to
be
passed
upon
them
,
he
saith
we
must
not
judge
positively
,
but
negatively
and
practically
,
i.
e.
(
saith
he
)
not
judge
evill
of
them
.
2.
To
carry
our selves
towards
them
in
common
duties
as
if
they
were
good
,
where
't
is
clear
,
that
as
to
the
act
of
judgment
,
he
requireth
no
more
,
but
that
we
judge
not
men
unregenerat
,
and
this
is
nothing
else
upon
the
mater
but
that
same
which
we
determined
instating
the
Question
,
viz.
that
in
admitting
of
persons
into
the
fellowship
of
the
Visible
Church
,
we
are
to
look
at
,
and
take
for
sufficient
qualifications
such
or
such
outward
professions
,
prescinding
or
abstracting
(
simplici
abstractione
)
from
the
inward
spirituall
estate
of
the
man
;
for
when
I
do
not
positively
judge
a
man
Regenerat
or
really
gracious
,
but
only
judges
not
him
unregenerat
and
gracelesse
,
certainly
I
abstract
from
both
.
section
22
I
will
not
here
slip
by
what
I
apprehend
my self
,
and
while
I
am
Writing
this
,
I
finde
Mr.
Baxter
in
his
Book
against
Tombs
hath
distinctly
(
for
untill
this
time
I
had
much
longed
for
it
,
yet
I
had
not
the
occasion
to
see
that
Peece
)
which
may
be
replied
,
to
that
I
have
been
saying
in
the
prosecution
of
this
Argument
,
tho
it
cometh
not
up
to
that
M●
.
Lockier
and
others
of
his
way
would
be
at
.
This
Reverend
Author
,
I
find
,
sayeth
these
things
.
1.
That
none
is
to
be
admitted
into
the
fellowship
of
the
Visible
Church
,
but
such
as
may
and
are
judged
,
to
be
members
of
the
Invisible
Church
and
true
beleevers
.
P.
1.
c.
27.
pag.
73.
I
take
it
for
granted
(
saith
he
)
that
to
be
a
visible
member
of
the
Church
,
and
to
be
a
member
of
the
Visible
Church
is
all
one
.
And
a
little
after
,
Because
men
seem
to
be
of
the
Invisible
Church
,
therefore
they
truly
are
of
the
visible
,
and
then
,
if
we
were
fully
assured
by
his
own
externall
discoveries
,
that
any
man
were
not
of
the
Invisible
Church
,
that
man
should
not
be
taken
to
be
of
the
Visible
.
And
a
little
after
,
therefore
if
a
converted
Jew
were
to
be
taken
in
to
the
Church
upon
his
profession
,
we
ought
not
to
admit
him
,
except
his
profession
seem
to
be
serious
,
and
so
sincere
.
2.
That
the
judgement
to
be
passed
upon
a
man
that
he
may
be
received
into
the
Visible
Church
,
is
not
purum
that
he
is
a
true
beleever
,
but
modale
that
't
is
probable
that
he
is
a
true
beleever
,
pag.
93.
3.
That
the
rule
of
this
judgement
he
saith
is
this
,
a
serious
professor
of
the
faith
,
is
to
be
taken
by
us
for
a
true
beleever
,
he
meaneth
as
before
,
probably
.
I
do
much
reverence
and
honour
in
my
estimation
,
this
Judicious
acute
and
Godly
man
,
and
accounts
the
Church
of
God
much
obliged
to
him
under
God
,
especially
for
his
learned
and
profitable
pains
in
vindicating
the
right
of
Infant
Baptism
.
Yet
I
do
confesse
,
in
sundry
things
I
cannot
be
of
his
judgement
,
which
I
know
by
his
frequent
and
serious
expressions
to
this
purpose
,
he
will
not
take
ill
;
had
it
not
been
for
distractions
otherwise
and
particularly
,
by
this
unseasonable
peece
,
and
I
may
say
,
both
uncharitable
to
this
Church
and
unsatisfactory
to
any
judicious
man
;
I
would
made
bold
ere
now
modestly
to
have
represented
to
himself
considerations
upon
some
things
I
have
found
in
his
other
Peeces
;
and
may
be
if
God
grant
us
both
continuance
of
life
,
and
me
some
leasure
I
shall
do
that
yet
,
and
adde
some
things
also
out
of
this
Peece
last
come
to
my
hands
.
section
23
But
now
to
the
present
purpose
.
1.
The
learned
Author
and
I
are
fully
agreed
upon
the
mater
concerning
the
outward
ground
upon
which
persons
are
to
be
admitted
and
acknowledged
members
of
the
Visible
Church
,
viz.
a
serious
profession
of
the
faith
,
including
a
profession
of
subjection
to
the
commands
and
ordinances
of
Christ
,
is
sufficient
for
this
,
and
that
persons
making
this
profession
,
are
without
delay
or
searching
for
triall
and
discoveries
of
the
work
of
their
heart-conversion
,
to
be
admitted
.
The
Passages
he
citeth
for
this
purpose
,
P.
2.
c.
8
pag.
126
,
127.
are
clear
for
it
.
I
do
heartily
approve
his
weighty
exhortation
subjoined
thereunto
,
to
these
of
the
Independent
way
,
and
presents
the
same
to
Mr.
Lockier
to
be
laid
to
heart
by
him
,
as
in
the
Lords
sight
.
See
the
Margine
[
](A66932-e37640-b)*
*
Oh
that
our
Brethren
that
are
so
inclineable
to
separation
because
of
the
unsoundnesse
of
our
Church
members
and
un-Church
whole
Paroches
(
Mr.
Lockier
doth
whole
Nations
)
and
gather
Churches
out
of
them
,
as
if
they
were
no
Churches
,
and
that
must
have
such
triall
and
discoveries
of
the
work
of
mens
conversion
before
they
admit
them
,
would
but
lay
to
heart
al
the
Scripture
examples
,
and
make
mo●e
conscience
of
observing
their
rule
and
not
presume
to
be
wiser
and
holier
then
God
.
He
that
goeth
beyond
Jesus
Christ
shall
go
without
me
,
So
he
,
and
so
say
I
with
him
.
.
But
2.
I
cannot
yet
agree
with
him
in
this
,
that
men
are
not
to
be
received
into
the
Visible
Church
but
under
the
notion
of
true
believers
,
and
positively
judged
to
be
such
,
though
but
probably
.
1.
I
can
see
no
warrand
in
the
Word
for
this
.
2.
The
grounds
that
the
learned
Author
hints
at
for
it
,
pag.
73.
do
not
seem
convincing
.
1.
Whereas
he
saith
that
it
is
all
one
to
be
a
visible
member
of
the
Church
and
a
member
of
the
Visible
Church
.
And
he
that
denyeth
this
will
but
shew
his
vanity
.
I
say
if
the
name
Church
be
taken
in
one
and
the
same
notion
in
both
Propositions
,
I
confesse
't
is
true
he
saith
:
and
he
would
show
his
vanitie
that
would
deny
it
:
But
if
in
the
former
thereof
Church
be
taken
for
that
society
which
is
Christs
mysticall
redeemed
body
,
the
Epithete
Visible
noting
so
,
not
the
nature
of
membership
,
but
an
adjunct
of
it
:
I
deny
the
identity
of
these
two
Propositions
:
and
cannot
see
but
it
is
solide
enough
to
deny
it
.
Again
when
he
saith
that
the
Invisible
is
properly
and
primarly
called
the
Church
,
and
the
Church
Visible
containing
all
the
unsound
part
,
is
called
the
Church
secundarly
and
for
the
sake
of
the
Invisible
;
ble
;
I
acknowledge
this
is
ordinarly
said
,
but
can
see
no
reason
for
it
.
I
find
three
speciall
Ecclesiastick
significations
of
this
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scripture
,
viz.
1.
The
society
or
company
of
redeemed
ones
,
effectually
called
from
the
estate
of
nature
.
2.
A
society
outwardly
called
into
and
making
profession
of
the
faith
,
worship
and
service
of
God
in
Christ
.
3.
An
Assembly
of
Officers
imployed
in
government
of
Professors
.
However
I
confesse
the
strict
signification
is
principall
and
most
excellent
as
to
the
thing
:
yet
I
think
all
of
them
are
alike
proper
and
none
of
these
things
has
the
name
by
way
of
reference
to
another
of
them
.
3.
When
as
he
saith
.
That
if
we
were
fully
certain
by
his
own
externall
discoveries
,
that
a
man
were
not
of
the
Invisible
Church
,
that
man
should
not
be
taken
to
be
of
the
Visible
;
and
if
any
Jew
or
Pagan
were
to
be
taken
into
the
Church
upon
his
profession
,
we
ought
not
to
admit
him
,
except
his
Profession
seem
to
be
serious
and
sincere
.
For
this
I
represent
these
considerations
.
1.
If
we
were
fully
certain
by
his
own
externall
discoveries
,
that
a
man
were
not
of
the
Invisible
Church
,
neither
actually
,
nor
potentially
,
or
in
the
purpose
of
God
,
i.
e.
if
we
were
fully
certain
by
his
own
externall
discoveries
,
that
he
were
a
reprobat
(
as
these
that
sin
against
the
Holy
Ghost
,
and
these
only
,
discovers
themselves
to
be
such
)
true
he
were
not
to
be
received
into
the
Visible
Church
,
even
because
he
were
known
to
be
,
this
way
not
of
the
Invisible
Church
.
2.
I
confesse
also
that
〈◊〉
a
mans
outward
carriage
and
way
such
,
as
did
discover
him
positively
not
to
be
of
the
Invisible
Church
actually
,
i.
e.
as
did
discover
him
positively
,
to
be
an
unregenerat
man
(
though
I
did
not
discover
him
to
be
as
a
reprobat
,
i.
e.
not
so
much
as
potentially
of
the
Invisible
Church
)
he
were
not
to
be
received
into
the
fellowship
of
the
Visible
.
But
withall
I
say
he
were
to
be
debarred
or
not
received
,
not
upon
the
account
of
non-regeneration
,
or
upon
that
cariage
considered
under
this
formality
and
reduplication
,
as
a
signe
and
discovery
of
non-regeneration
;
but
materially
,
as
being
contrary
to
the
very
outward
profession
of
the
faith
,
for
such
a
cariageonly
I
conceive
it
would
be
this
;
my
reason
why
I
deny
that
non-regeneration
or
any
thing
considered
formally
under
the
notion
or
reduplication
,
as
a
signe
of
non-regeneration
(
which
is
all
one
)
should
be
the
cause
for
excluding
a
man
from
admission
into
the
Visible
Church
,
is
because
I
conceive
it
is
Gods
revealed
will
in
his
word
that
men
be
received
into
the
Visible
Church
that
they
may
be
Regenerat
and
converted
and
that
the
Ministeriall
dispensation
of
the
Ordinances
,
are
by
Gods
revealed
will
set
up
in
the
Church
to
be
means
of
Regeneration
and
Conversion
,
as
well
as
edification
of
such
as
are
Regenerat
.
3.
I
conceive
between
such
as
are
in
a
course
and
cariage
,
which
indeed
discovers
evidently
and
certainly
non-regeneration
(
e.
g.
as
to
be
without
the
profession
of
Christianity
,
to
live
in
some
heresie
directly
contrary
to
the
foundation
,
as
is
Socinianism
,
to
live
in
a
constant
course
of
known
prophanity
)
and
such
as
are
seemingly
Regenerat
and
so
to
be
positively
judged
such
in
probability
;
there
may
be
,
yea
and
are
many
of
a
midde
sort
who
are
in
such
an
estate
and
condition
outward
,
and
as
relating
to
mans
judgement
of
them
that
as
they
do
not
,
unto
full
certainty
of
judgement
,
discover
themselves
non-regenerat
,
so
there
is
not
sufficient
ground
positively
to
judge
them
probably
Regenerat
,
and
so
to
use
them
,
that
is
to
dispence
Ordinances
to
them
as
such
and
in
a
way
suteable
to
men
supposed
to
be
Regenerat
:
But
the
most
we
can
in
our
judgement
of
their
state
is
to
prescind
from
passing
a
positive
judgement
either
way
;
as
for
example
,
a
man
when
he
comes
first
to
make
a
serious
,
sober
profession
of
the
faith
,
before
we
have
further
experience
of
his
way
,
or
of
whom
we
know
no
more
as
yet
,
but
that
he
seriously
professeth
the
truth
,
and
offereth
subjection
to
Ordinances
,
I
confesse
this
is
a
ground
sufficient
,
probably
to
judge
the
man
is
elect
,
God
has
a
purpose
to
save
him
,
and
could
we
not
judge
this
much
probable
of
him
,
I
will
not
say
we
should
receive
him
in
that
case
.
But
it
is
not
sufficient
this
alone
and
by
it self
,
to
ground
a
positive
judgement
that
he
is
Regenerat
or
actually
in
the
state
of
grace
,
though
you
call
it
a
judgement
of
probability
;
my
reason
is
this
,
because
to
ground
a
positive
act
of
judgement
,
that
a
man
is
Regenerat
in
foro
exteriori
,
there
is
requisite
some
seemingnesse
(
to
speak
so
)
of
spirituall
sincerity
in
a
mans
profession
,
i.
e.
that
he
doth
it
from
a
spirituall
principle
,
upon
spirituall
motives
,
and
for
a
spirituall
end
:
But
a
meer
sober
,
not
mocking
,
serious
profession
without
more
is
not
a
positive
appearance
of
spirituall
supernaturall
sincerity
;
at
least
,
therefore
I
humbly
conceive
it
is
a
mistake
to
confound
seriousnesse
and
sincerity
,
if
he
understand
spiritual
or
supernatural
sincerity
(
as
he
must
understand
it
here
)
for
that
is
larger
then
this
:
many
are
serious
in
their
profession
,
who
are
not
sincere
in
this
sense
:
yea
may
evidence
seriousnesse
when
they
do
not
as
yet
give
any
positive
evidence
of
this
.
And
therefore
I
conceive
,
he
doth
not
upon
good
enough
ground
quarrell
with
Tombs
,
pag.
129.
for
that
Mr.
Tombs
requiring
a
profession
sober
,
serious
and
understanding
;
he
doth
disclaime
an
enquirie
after
the
sincerity
of
their
profession
,
if
Mr.
Tombs
meant
supernaturall
sincerity
,
as
I
conceive
he
did
;
the
distinction
of
morall
sincerity
,
and
spirituall
or
supernaturall
sincerity
is
common
amongst
practick
Divines
,
and
rationall
;
and
there
may
be
positive
probable
evidences
of
the
former
,
when
there
is
not
yet
so
much
of
the
latter
.
I
humbly
conceive
,
there
cannot
be
had
positive
,
probable
evidences
of
this
,
ordinarly
,
without
observation
of
a
mans
way
after
profession
for
a
time
,
wherein
notice
may
be
taken
of
his
walking
equally
in
the
latitude
of
duties
,
and
constantly
in
variety
of
cases
and
conditions
.
But
the
other
may
sooner
and
more
easily
appear
and
positively
be
judged
of
,
as
we
judge
of
a
mans
seriousnesse
in
any
other
action
.
And
't
is
Mr.
Baxters
own
judgement
,
that
as
soon
as
a
man
maketh
profession
of
the
faith
,
without
delay
or
tryall
for
discovery
of
his
heart-Conversion
,
he
is
to
be
admitted
into
the
Visible
Church
.
To
conclude
,
Mr.
Baxter
and
I
are
at
agreement
upon
the
mater
concerning
the
qualification
that
is
sufficient
for
admitting
persons
into
the
Visible
Church
,
viz.
sober
serious
profession
,
without
delay
to
enquire
for
more
,
and
so
we
are
agreed
in
the
maine
about
the
mater
of
the
Visible
Church
:
We
differ
in
this
that
he
thinks
persons
are
not
to
be
admitted
,
but
under
the
consideration
of
persons
judged
,
at
least
probably
,
Converted
and
Regenerated
.
My
mind
is
that
they
are
to
be
admitted
under
the
name
of
serious
,
sober
,
outward
professours
,
abstracting
from
Conversion
or
non-conversion
.
Which
upon
the
mater
,
and
as
to
the
main
businesse
of
the
mater
of
the
Visible
Church
,
will
only
make
some
differences
between
us
in
some
Arguments
to
prove
the
maine
conclusion
.
Some
Arguments
that
I
use
will
not
sute
his
way
:
But
that
is
not
much
to
th●…
point
.
Now
I
come
to
a
fourth
Argument
.
section
24
If
the
Ministry
and
Ministeriall
dispensation
of
the
Ordinances
,
especially
the
Preaching
of
the
Gospel
in
the
Church
,
be
instituted
and
appointed
by
Jesus
Christ
to
be
a
means
,
not
only
for
advancing
and
perfecting
the
work
of
saving
grace
,
where
it
is
already
begun
;
But
also
for
converting
and
bringing
to
Christ
,
and
into
the
estate
of
grace
,
such
as
are
not
yet
savingly
Converted
,
nor
regenerat
,
nor
in
Christ
;
then
it
is
not
a
qualification
necessarily
requisite
in
persons
in
foro
Ecclesiastico
,
i.
e.
in
the
outward
Court
of
the
Church
,
for
admitting
them
into
the
externall
communion
and
Society
of
the
Visible
Church
,
that
they
be
before
truely
Regenerat
,
Converted
,
sealed
of
God
by
his
Spirit
for
his
,
or
give
such
manifest
evidences
of
this
,
as
that
they
may
and
ought
to
be
judged
by
the
Church
,
truely
Regenerat
and
Converted
.
But
the
former
part
or
antecedent
is
true
:
Therefore
also
the
consequent
.
section
25
The
connexion
of
the
proposition
I
conceive
is
clear
to
any
discerning
man
.
For
ex
suppositione
consequentis
sequitur
oppositum
antecedentis
,
i.
e.
if
all
that
are
in
the
Visible
Church
be
supposed
to
be
already
and
antecedently
to
their
reception
into
the
Visible
Church
,
truly
Converted
and
Regenerated
;
What
is
the
Minister
as
a
Minister
,
or
the
Ministeriall
dispensation
of
the
Gospel
adoe
with
Converting
of
souls
?
All
with
whom
he
has
to
doe
as
a
Minister
are
supposed
to
be
Converted
to
his
hand
;
and
so
in
his
Ministry
he
has
only
to
do
with
their
advancing
in
grace
.
This
is
the
more
constringent
towards
our
Brethren
of
the
Independent
way
,
that
they
make
the
Ministry
relative
to
a
constitute
Visible
Church
only
,
and
that
a
Minister
cannot
act
,
as
a
Minister
,
but
in
relation
to
a
particular
Visible
Church
and
these
that
are
within
it
:
And
therefore
if
a
Minister
by
Preaching
the
Gospel
should
be
an
instrument
of
the
Conversion
and
Regeneration
of
an
infidell
,
yet
that
is
but
by
accident
,
and
that
is
not
done
by
him
as
a
Minister
.
If
any
shall
say
that
many
of
these
who
are
received
into
the
Visible
Church
,
albeit
they
be
supposed
and
judged
to
be
true
Converts
and
Regenerat
ones
,
yet
they
may
really
be
unconverted
and
unregenerated
,
and
so
may
,
being
in
the
Church
and
under
the
Ministry
,
be
converted
by
the
Ministeriall
Preaching
of
the
Gospel
.
That
is
nothing
to
the
purpose
:
'T
is
but
by
accident
that
this
cometh
to
passe
,
and
were
it
known
that
a
man
were
unregenerat
and
unconverted
,
he
were
not
to
be
received
under
the
Ministry
;
Yea
were
he
before
a
member
,
he
should
be
by
Mr.
Lockiers
Tenet
,
un-Churched
again
,
untill
he
were
a
true
Convert
.
And
that
which
cometh
to
passe
by
the
Ministry
of
the
Word
,
but
by
accident
,
cannot
be
said
to
be
an
end
for
which
it
is
institute
and
set
up
in
the
Church
.
Yea
further
I
say
,
if
the
Visible
Church
consist
of
all
and
only
such
as
are
supposed
and
judged
,
so
far
as
men
can
discern
,
to
be
antecedently
to
their
admission
into
the
Church
,
truely
Converted
and
Regenerat
;
It
followeth
necessarly
,
that
the
ordinary
Minister
of
the
Gospell
has
nothing
adoe
to
Preach
points
of
Doctrine
tending
to
preparatory
humiliation
,
awaking
of
naturall
consciences
,
and
Converting
souls
to
Christ
,
but
all
his
Preaching
ought
to
be
upon
points
that
concerne
comforting
,
directing
,
strengthning
,
confirming
,
souls
already
Converted
;
he
shall
have
nothing
adoe
to
intreat
souls
to
be
reconciled
to
God
,
but
he
is
only
to
help
them
to
injoy
the
sweetnesse
and
comfort
of
Reconciliation
,
they
are
already
stated
in
;
Farewell
all
Preaching
of
mens
miserable
estate
by
nature
,
of
the
terrours
of
the
Law
,
except
only
it
be
to
let
souls
know
the
better
what
they
are
delivered
from
.
section
26
For
the
assumption
of
the
Argument
,
viz.
that
the
Ministry
and
Ministeriall
dispensation
and
Preaching
of
the
Gospel
,
is
instituted
to
be
an
ordinary
means
of
Converting
souls
,
as
well
as
of
advancing
grace
in
them
that
are
Converted
,
may
be
proven
by
innumerable
Scriptures
.
I
shall
point
at
some
,
1.
Prov.
9.
3
,
4.
Wisedom
hath
sent
forth
her
maidens
,
she
cryeth
upon
the
high
places
of
the
Citie
,
who
so
is
simple
let
him
turn
in
hither
;
as
for
him
that
wanteth
understanding
,
she
sayeth
to
him
,
come
eat
of
my
bread
and
drink
of
the
wine
which
I
have
mingled
.
By
these
maidens
of
wisedom
are
meant
(
as
Interpreters
agree
)
the
Ministers
of
the
Word
sent
forth
by
Jesus
Christ
:
Now
what
is
the
end
and
erand
for
which
they
are
sent
?
To
call
and
invite
such
as
are
simple
and
have
no
understanding
i.
e.
(
as
Cartwright
well
expoundeth
)
such
as
yet
are
void
of
Religion
and
wisdome
,
(
i.
e.
of
true
saving
grace
,
tho
not
malicious
opposers
of
the
truth
,
and
the
professours
thereof
,
that
is
in
effect
such
as
we
described
in
stating
the
Controversie
,
serious
,
sober
,
outward
professours
,
but
yet
unregenerat
)
to
invite
and
so
to
be
means
of
bringing
in
such
to
communion
with
Christ
and
participation
of
his
saving
grace
set
forth
under
the
Parable
of
a
Feast
.
Hence
then
't
is
evident
,
that
the
Ministry
,
and
Ministeriall
dispensation
of
the
Gospel
is
ordained
and
instituted
in
the
Church
,
to
be
an
ordina●y
means
of
Conversion
.
2.
2
Cor.
5.
18
,
19
,
20.
Hence
we
reason
thus
:
The
Ministry
of
the
Gospel
,
i●
a
Ministry
of
Reconciliation
,
i.
e.
for
bringing
men
from
their
estate
of
enimity
,
to
peace
with
God
,
and
it
is
the
Office
of
Ministers
,
as
ambassadours
in
Christs
stead
,
to
treat
with
souls
,
and
bring
them
in
to
Reconciliation
with
God
.
Therefore
they
are
appointed
to
be
the
ordinary
means
of
Conversion
.
3.
2
Tim.
2.
24
,
25.
The
servant
of
the
Lord
must
not
strive
,
but
be
gentle
to
all
men
,
apt
to
teach
,
patient
.
In
meeknesse
instructing
those
that
oppose
themselves
,
if
God
peradventure
will
give
them
Repentance
.
Then
't
is
evident
Ministers
are
instituted
to
be
means
of
Converting
souls
,
and
they
must
be
qualified
in
relation
to
this
as
the
work
of
their
Ministry
.
It
is
well
marked
by
Estius
,
tho
a
Papist
,
yet
in
most
things
,
a
judicious
solid
Interpreter
,
docet
hic
locus
Deum
ad
convertendum
peccatores
uti
velle
operâ
hominum
qui
externum
adhibeant
Ministerium
correptionis
&
Doctrinae
.
4.
Rom.
10.
14
,
17.
'T
is
so
clear
from
this
place
that
the
Ministers
of
the
Gospel
,
by
their
Ministeriall
Preaching
thereof
,
are
the
ordinary
means
appointed
by
God
for
Conversion
and
begetting
faith
,
that
it
cannot
be
avoyded
,
but
by
denying
absurdly
with
Arminians
,
Socinians
and
others
,
everters
of
the
Ministry
,
that
by
a
sent
Preacher
is
not
understood
any
other
,
but
any
gifted
man
,
though
not
called
and
set
apart
to
the
Office
of
the
Ministry
.
We
conclude
then
,
that
seeing
the
Ministry
of
the
Gospel
is
ordained
of
God
to
be
an
ordinary
mean
of
converting
the
elect
and
bringing
them
to
Christ
,
it
cannot
be
a
condition
necessarily
requisite
in
the
members
of
the
Visible
Church
,
antecedently
to
their
admission
into
the
society
thereof
,
that
they
be
already
converted
,
or
supposed
and
judged
to
be
such
,
so
far
as
men
can
discern
.
And
that
which
followeth
upon
the
contrary
;
That
privat
Christians
,
and
not
the
Ministry
of
sent
Preachers
,
are
the
ordinary
means
and
instruments
of
converting
souls
,
is
a
meer
dream
having
no
warrand
in
the
Word
of
God
.
[
](A66932-e38180-b)*
*
Hooker
Sur.
p.
1.
c.
7.
pag.
84
,
85.
I
know
Mr.
Hooker
stormes
at
my
Reverend
Collegue
,
for
charging
this
absurdity
upon
them
:
And
he
confesseth
that
is
a
dream
,
and
hath
no
warrand
in
the
Word
,
and
wonders
how
such
an
absurdity
is
so
continually
in
the
eare
and
minde
of
Mr.
Rutherfurd
,
and
sayeth
he
knoweth
not
whence
it
cometh
.
But
verily
the
good
man
was
angry
at
Mr.
Rutherfurd
without
cause
.
For
it
cometh
as
naturally
from
his
principles
as
any
conclusion
can
come
from
its
premisses
:
For
if
a
Visible
Church
cannot
be
constituted
of
any
but
such
as
are
supposed
to
be
before
converted
;
and
an
Visible
Church
is
prior
to
an
ordinary
Minister
;
neither
can
there
be
a
Minister
but
in
a
constitute
Church
,
(
as
themselves
maintain
)
I
pray
,
what
must
be
the
ordinary
means
(
for
there
are
not
alwayes
Apostles
extraordinarily
sent
of
God
)
of
converting
souls
but
privat
Christians
?
What
the
good
man
sayeth
,
pag.
84.
materialls
of
new
gathered
Churches
with
us
,
are
such
as
have
been
converted
by
Ministers
in
their
severall
Congregations
,
With
reverence
of
his
memorie
be
it
spoken
,
is
childish
and
nothing
to
the
purpose
,
for
first
,
the
Question
is
not
how
or
by
what
means
,
de
facto
this
or
that
man
is
converted
,
but
what
followeth
upon
his
Tenet
:
And
according
to
the
genius
of
this
it
followeth
clearly
that
all
are
supposed
to
be
converted
(
we
speak
of
Conversion
ordinarily
)
before
ever
they
come
under
a
Ministry
,
and
so
by
privat
Christians
.
And
these
some
,
of
whom
you
gather
your
Congregations
,
having
them
from
under
other
Ministers
,
in
their
severall
Congregations
,
if
these
Congregations
be
rightly
constitute
,
according
to
your
principles
,
were
converted
ere
ever
they
came
under
such
Ministers
.
section
27
Argument
5.
If
the
mater
of
the
Visible
Church
were
only
reall
Saints
and
the
complexion
of
the
Visible
Church
true
holines
and
saving
grace
(
as
Mr.
Lockier
roundly
expresseth
in
his
Tenet
,
pag.
29.
and
that
by
expresse
opposition
to
seemingly
good
,
pag.
25.
)
or
such
as
are
positively
to
be
judged
such
by
evidence
so
far
as
men
very
spirituall
can
discern
(
as
other
where
he
expresseth
it
)
then
it
doth
follow
that
a
man
being
in
the
Visible
Church
,
for
non-regeneration
simply
or
non-appearance
,
or
defect
of
positive
evidence
to
ground
a
positive
judgement
of
his
Regeneneration
ought
to
be
Excommunicat
and
casten
out
of
the
Visible
Church
;
but
the
consequent
is
false
:
Ergo
the
antecedent
also
.
The
connexion
of
the
proposition
Mr.
Lockier
cannot
deny
,
for
in
effect
it
is
his
own
,
pag.
28.
where
he
sayeth
Excommunication
is
an
Ordinance
to
cleanse
the
House
of
God
and
keep
it
pure
,
and
according
to
what
it
ought
to
be
so
far
as
men
can
discern
,
according
to
his
Tenet
,
consisting
of
only
reall
Saints
,
and
not
one
other
.
And
sayeth
expresly
that
if
men
creep
in
,
where
they
should
not
be
(
i.
e.
if
men
not
Regenerat
creep
into
the
Visible
Church
)
they
are
to
be
cast
out
.
'T
is
true
,
pag.
29.
in
the
end
of
the
paragraph
,
he
mincheth
the
mater
,
and
sayeth
only
,
not
one
known
to
be
otherwise
can
abide
within
.
But
he
should
have
said
,
by
the
consequence
of
his
Tenet
,
not
one
,
not
known
positively
,
to
be
such
,
&c.
As
to
the
Assumption
,
that
it
is
false
,
that
for
non-regeneration
simply
,
or
defect
of
positive
evidences
of
Regeneration
,
persons
are
to
be
cast
out
of
the
Visible
Church
.
1.
Because
there
is
neither
precept
nor
practice
in
the
Word
of
God
for
casting
out
any
upon
this
account
.
Let
Mr.
Lockier
produce
us
any
thing
from
Scripture
of
this
kind
.
The
Scripture
enjoyneth
Excommunication
for
obstinacie
,
in
known
publick
scandalous
sins
in
conversation
,
or
heresie
in
Doctrine
,
or
at
most
for
atrocious
crimes
(
whether
the
persons
be
judged
Converts
and
Regenerats
or
not
)
but
no
mention
of
any
other
cause
of
Excommunication
:
And
in
maters
de
jure
in
Religion
,
a
negative
Argument
from
Scripture
,
is
sure
,
't
is
not
commanded
,
't
is
not
written
in
Scripture
,
Ergo
it
ought
not
to
be
done
.
I
do
professe
this
consequent
following
upon
this
opinion
is
one
of
the
considerations
amongst
others
,
that
of
a
long
time
has
swayed
me
to
think
,
that
't
is
a
way
which
is
not
of
God
:
But
on
the
contrary
(
tho
I
esteem
reverently
of
many
of
the
followers
of
it
and
has
no
harsh
thoughts
of
their
intentions
therein
)
that
't
is
a
subtile
device
of
Satan
transforming
himself
into
an
Angel
of
light
,
set
on
foot
by
him
as
to
advance
Atheism
in
the
World
,
so
in
speciall
to
overturn
the
Protestant
Religion
and
Churches
.
For
if
none
shall
be
permitted
to
be
members
of
the
Visible
Churches
,
but
such
as
are
reall
Saints
,
at
least
so
far
as
men
very
spirituall
can
discern
and
judge
upon
such
evidences
,
as
these
of
this
way
holdeth
forth
.
These
being
in
all
parts
the
far
fewest
number
even
very
few
in
comparison
:
all
the
rest
(
of
whom
yet
,
many
may
have
some
seeds
of
true
saving
grace
in
them
,
albeit
it
be
not
so
perceptible
to
others
)
tho
they
were
not
outwardly
contumacious
against
the
Ordinances
,
must
be
un-Churched
,
casten
out
,
to
be
no
more
under
any
Pastorall
care
,
for
watching
over
their
souls
;
to
live
as
they
like
,
without
any
spirituall
means
,
to
restrain
or
reclaim
them
:
to
be
a
ready
prey
to
Satan
and
his
instruments
,
to
be
turned
sta●k
Atheists
,
or
seduced
unto
any
errour
or
heresie
whatsoever
.
What
a
fair
field
for
hunting
and
catching
of
souls
,
would
Romish
Emissaries
have
were
this
way
of
Mr.
Lockiers
put
in
practice
in
all
the
Reformed
Churches
?
I
verily
think
the
keeping
of
it
on
foot
and
driving
it
on
in
this
Iland
is
not
without
influence
from
that
Antichristian
Synagogue
upon
this
very
designe
to
overturn
the
Protestant
Churches
.
section
28
Argument
6.
That
Doctrine
which
tends
unavoidably
to
the
holding
out
from
the
fellowship
of
the
visible
Church
,
and
so
from
all
the
ordinary
means
of
grace
and
salvation
instituted
by
Christ
,
not
only
many
who
may
be
the
elect
of
God
,
and
whom
we
cannot
but
probably
judge
to
be
elect
:
but
also
many
,
who
may
have
some
measure
of
true
Regenerating
grace
in
them
,
and
yet
leaves
a
door
open
to
any
Reprobat
hypocrite
(
whom
it
pretends
,
ought
not
to
be
there
)
to
come
in
if
they
can
but
dissemble
well
and
carry
it
fair
outwardly
;
that
Doctrine
,
I
say
,
it
seemeth
,
cannot
be
from
God
.
But
that
Doctrine
concerning
the
necessary
qualification
of
Church-members
,
asserted
and
maintained
by
Mr.
Lockier
is
such
:
therefore
,
&c.
The
proposition
I
conceive
will
not
be
denyed
by
any
who
will
consider
these
things
.
1.
That
the
means
of
grace
and
salvation
,
the
Ordinances
of
God
,
are
institute
and
set
up
in
the
Church
,
primarly
and
per
se
,
for
the
elects
sake
,
that
they
may
obtain
salvation
.
Hence
is
that
of
the
Apostle
,
2
Tim.
2
,
10.
Therefore
I
endure
all
things
for
the
Elects
sake
,
that
they
may
also
obtain
salvation
which
is
in
Christ
Jesus
,
with
eternall
glory
:
Notable
are
the
words
of
that
Judicious
Popish
Commentator
Estius
upon
the
words
,
ideo
(
Graecè
,
propter
hoc
)
i.
e.
ut
Euangelium
disseminetur
ut
Verbum
Dci
currat
&
clarificetur
(
acutelie
pondering
the
connexion
of
this
verse
with
the
end
of
the
preceeding
,
but
the
Word
of
God
is
not
bound
)
omnia
dura
suffero
,
nullum
laborem
refugio
,
idque
propter
electos
:
Quamvis
enim
reprobi
sint
electis
permixti
&
eadem
officia
per
Ecclesiae
Ministros
impen̄dantur
reprobis
,
ut
Doctrina
,
oratio
,
exhortatio
,
correptio
,
Sacramentorum
Administratio
:
Non
tamen
propter
reprobos
sed
propter
electos
fiunt
.
And
a
little
after
,
Ministros
utique
oportet
cum
Paulo
in
universo
suo
Ministerio
(
and
so
in
receiving
into
the
Visible
Church
)
hoc
ipsum
intendere
.
2.
That
as
it
is
Christ
the
great
and
chief
Pastor
,
his
own
way
not
to
quench
the
smoking
flax
,
so
it
is
his
will
that
his
servants
and
Ministers
should
not
doit
;
but
that
they
should
receive
these
that
are
infirm
and
weak
.
Now
it
being
so
;
can
any
man
think
that
,
that
way
can
be
of
Christ
,
whereby
the
entrance
into
the
Visible
Church
,
and
so
to
the
benefit
of
the
publick
Ordinances
,
which
are
the
ordinary
means
of
obtaining
salvation
,
is
made
so
strait
,
that
many
elect
and
such
as
,
we
cannot
but
probably
judge
to
be
such
may
he
held
forth
from
the
benefit
of
all
these
,
shut
out
of
the
ordinary
way
of
salvation
:
Yea
and
even
many
,
who
may
have
beginnings
of
the
true
grace
of
Regeneration
.
If
this
were
not
a
way
to
quench
smoaking
flaxes
I
know
not
what
will
be
.
section
29
As
for
the
truth
of
the
assumption
,
I
make
it
clear
thus
1.
As
to
the
former
part
many
of
these
who
professe
outwardly
the
faith
,
willingnesse
to
joyn
in
fellowship
with
the
Visible
Church
,
and
to
subject
themselves
to
Ordinances
,
may
be
of
the
elect
of
God
.
This
cannot
be
denyed
,
yea
nor
can
we
but
account
them
who
comes
this
far
on
(
tho
we
cannot
yet
positively
say
we
account
them
actually
Regenerat
men
)
probably
to
be
elect
.
Yet
by
Mr.
Lockiers
Doctrine
,
tho
persons
professe
the
faith
,
be
desirous
of
the
fellowship
of
the
Church
,
declare
willingnesse
to
subject
themselves
to
the
Ordinances
;
Yet
unlesse
they
be
truely
Converted
,
and
Regenerat
,
sealed
of
God
by
his
Spirit
for
his
,
so
far
as
men
very
spirituall
can
discern
,
they
are
not
to
be
admitted
into
the
Visible
Church
,
and
are
held
forth
from
the
benefit
of
all
the
publick
Ordinances
,
the
ordinary
means
of
salvation
.
2.
As
to
the
other
part
,
't
is
also
clear
thus
;
because
there
may
be
many
smoaking
flaxes
,
who
have
some
measure
of
true
grace
in
them
,
who
yet
not
only
are
weak
in
knowledge
,
unable
to
give
an
account
of
all
the
fundamentalls
of
Religion
,
and
such
points
as
are
necessary
to
lead
a
life
without
scandall
(
which
yet
are
required
as
the
ground
of
that
judgement
our
adversaries
will
have
to
passe
upon
persons
,
to
be
admitted
members
of
the
Visible
Church
)
but
also
under
many
sensible
,
sinfull
infirmities
,
which
may
render
them
suspected
to
others
,
to
be
no
reall
Saints
,
may
puzle
others
to
passe
judgement
on
them
,
at
least
,
may
put
them
to
a
suspence
from
passing
a
positive
judgement
upon
them
,
as
true
saints
,
sealed
of
God
for
his
,
by
his
Spirit
.
And
all
such
by
Mr.
Lockiers
Doctrine
must
be
held
forth
from
the
Visible
Church
,
and
so
from
the
benefit
of
all
publick
Ordinances
,
the
ordinary
means
of
Salvation
.
These
two
considerations
,
I
professe
have
been
to
me
further
motives
to
make
me
think
the
way
held
forth
by
this
Doctrine
concerning
the
qualification
,
in
foro
Ecclesiae
,
of
Church
members
,
not
to
be
of
Christ
,
it
being
so
obstructive
to
the
proper
end
and
design
of
the
setting
up
of
the
Ordinances
and
means
of
grace
in
the
Church
,
and
contrary
to
Christs
own
way
of
dealing
with
souls
,
and
yet
no
cast-away
or
unregenerat
man
shall
be
excluded
,
if
he
but
be
studied
in
tractates
of
theologie
,
and
can
carie
it
fair
before
men
,
as
indeed
hypocrisie
may
stand
with
great
externall
formalities
of
Religion
,
in
word
and
conversation
.
section
30
There
are
two
things
I
find
,
may
haply
by
said
by
the
Brethren
of
this
way
in
answer
to
this
Argument
.
1.
That
such
persons
may
be
hearers
of
the
Word
,
tho
they
be
not
admitted
members
of
the
Visible
Church
,
we
admit
say
they
even
infidels
to
the
hearing
of
the
Word
.
To
this
I
think
Reverend
Mr.
Rutherfurd
has
said
truely
,
that
to
be
admitted
as
ordinary
hearers
of
the
Word
,
and
Church
prayers
,
is
a
degree
of
admission
to
Church-membership
;
and
they
who
are
baptized
,
and
ordinarly
hear
and
professe
a
willing
mind
to
communicat
with
the
Church
in
the
Holy
things
of
God
,
they
,
being
not
scandalously
wicked
,
ought
to
be
admitted
,
yea
are
members
of
the
Visible
Church
.
But
2.
To
say
that
men
are
not
members
of
the
Visible
Church
and
yet
that
they
may
be
ordinary
hearers
of
the
Word
,
according
to
your
principles
is
but
a
fair
word
to
make
Children
fain
of
nothing
.
For
say
ye
,
a
Minister
is
a
Minister
only
in
relation
to
his
particular
flock
and
the
members
thereof
,
therefore
say
I
,
as
a
Minister
he
is
to
Preach
the
Word
only
to
them
,
and
therefore
he
must
sute
his
Preaching
of
the
Word
unto
them
,
that
is
unto
men
sealed
of
God
by
his
Spirit
,
so
far
as
men
very
spirituall
can
discern
,
and
so
as
a
Minister
or
a
Ministeriall
Preacher
of
the
Word
,
he
is
not
obliged
to
bring
any
word
for
hearing
,
for
the
case
of
that
man
that
is
not
a
member
,
and
so
if
that
man
hear
ordina●ly
or
at
all
(
tho
he
come
to
h●ar
)
any
Preaching
of
the
Word
fitted
or
prepared
to
do
him
good
,
't
is
more
through
hap
then
good
guiding
,
as
we
say
;
or
else
you
must
say
,
that
a
Minister
when
he
is
to
Preach
the
Word
,
he
must
prepare
and
study
something
as
a
Minister
,
for
Visible
Church-members
,
suteable
to
such
;
and
something
to
Preach
as
a
privat
gifted
man
for
such
as
are
without
.
But
1.
An
ordinary
Preacher
of
the
Word
as
a
privat
Christian
,
is
a
Preacher
unknown
to
Scripture
.
2.
And
one
and
that
same
man
Preaching
at
that
same
time
,
as
a
Minister
to
some
,
and
as
a
privat
man
to
other
hearers
,
is
far
more
uncouth
to
cripture
.
I
beleeve
a
Minister
by
Scripture
rule
,
ought
in
his
ordinary
and
publick
Preaching
of
the
Word
,
to
act
and
Preach
as
a
Minister
,
and
to
be
wholly
taken
up
with
the
work
of
his
Ministry
:
For
to
that
he
is
appointed
of
God
,
and
commanded
to
look
to
and
fulfill
,
Eph.
4.
12.
Collos.
4.
17.
2
Tim.
4.
2.
section
31
2.
It
is
said
by
some
of
them
that
they
will
receive
any
in
whom
they
see
the
least
thing
of
Christ
,
and
therefore
there
is
no
such
hazard
of
holding
out
persons
that
have
not
true
grace
in
them
.
To
this
,
that
least
thing
of
Christ
is
some
outward
evidence
to
ground
a
positive
judgement
,
that
the
man
is
Regenerat
.
Now
I
inquire
what
is
that
least
thing
of
Christ
,
upon
sight
whereof
.
you
say
you
will
receive
men
?
Is
sober
serious
profession
of
the
true
Religion
and
faith
of
Christ
and
of
subjecting
a
mans
self
to
the
Ordinances
and
Government
of
Christ
,
sufficient
to
you
,
that
thereupon
you
will
receive
him
?
Or
must
there
be
somewhat
more
to
make
it
up
?
If
you
said
the
former
,
we
were
at
agreement
,
upon
the
mater
,
about
the
qualification
necessary
in
soro
Ecclesiae
,
for
admitting
of
persons
to
be
Church
members
:
but
this
you
acknowledge
not
to
be
sufficient
:
Let
men
thus
seriously
and
soberly
professe
,
there
must
be
a
time
for
observing
their
conversation
,
and
their
must
be
a
tryall
and
searching
into
the
experimentall
work
in
their
hearts
:
Now
if
it
must
be
somewhat
more
then
that
I
enquire
,
what
is
the
least
thing
more
?
We
have
seen
before
what
they
held
forth
in
their
rules
of
tryall
,
and
dare
say
(
yea
thinks
it
were
unchristian
,
unwarrantable
rigidnesse
to
say
the
contrary
)
that
there
may
be
and
are
many
honest
,
sincere
Converts
,
in
whom
there
is
not
to
be
seen
by
others
,
and
who
cannot
shew
to
others
,
that
which
they
hold
forth
as
the
least
,
more
then
that
which
we
have
said
;
and
therefore
still
by
their
way
many
truly
Regenerat
may
be
held
forth
,
tho
desirous
of
Church
communion
,
and
offering
subjection
to
the
Word
and
Ordinances
of
Christ
;
for
my
part
.
I
had
rather
,
twenty
hypocrites
were
let
in
,
then
that
one
gracious
soul
,
yea
or
Elect
,
tho
yet
not
Regenerat
,
come
this
far
on
,
as
to
desire
to
be
in
,
and
to
professe
subjection
,
should
be
held
forth
,
and
yet
this
accurate
and
pretended
cleanly
way
of
these
Brethren
,
tho
it
tend
to
exclude
many
,
who
may
be
are
truely
Regenerat
,
yet
it
may
let
in
any
unregenerat
,
if
they
can
but
play
the
Hypocrite
handsomely
,
and
have
some
Book-learned-knowledge
.
section
32
Argument
7.
Shall
be
taken
from
these
descriptions
of
the
Visible
Church
in
the
Word
of
God
holding
it
forth
to
us
frequently
as
a
mixed
society
of
good
and
bad
,
under
the
similitudes
of
a
barn
floore
,
wherein
is
an
heap
of
wheat
and
chaffe
,
Mat.
12.
of
a
corn
field
wherein
are
growing
together
tares
and
wheat
,
Chap.
13.
24.
of
a
draw-net
gathering
in
good
fish
and
bad
,
ibid.
vers.
47.
&c.
and
of
a
great
house
wherein
are
vessels
of
Gold
and
Silver
,
and
vessels
of
Wood
and
Earth
,
2
Tim
2.
21.
I
confesse
this
Argument
hath
not
been
well
managed
against
the
opposites
,
which
has
given
them
occasion
to
slight
it
,
as
proving
nothing
but
what
themselves
grant
.
For
when
no
more
is
alledged
from
these
places
,
but
that
the
Visible
Church
is
such
a
society
,
as
even
when
rightly
constitute
,
there
are
in
it
a
mixture
of
true
beleevers
and
hypocrites
,
they
say
they
yeeld
the
Argument
wholly
,
that
in
the
purest
Visible
Churches
,
there
may
and
will
alwayes
be
a
mixture
of
hypocrites
with
true
beleevers
and
Saints
,
de
facto
:
but
that
the
Question
is
what
sort
of
persons
ought
,
de
jure
to
be
admitted
or
permitted
to
be
members
of
the
Visible
Church
.
But
the
places
duely
pondered
and
considered
together
will
afford
us
a
more
pungent
Argument
,
which
will
not
leave
open
a
way
for
such
an
escape
.
We
present
it
thus
in
form
:
if
the
Lord
himself
describing
the
outward
constitution
of
the
Visible
Church
,
as
to
the
mater
whereof
it
consisteth
;
not
only
holdeth
it
forth
as
a
mixed
society
of
some
truely
good
,
and
gracious
,
and
some
bad
unconverted
and
gracelesse
ones
:
But
also
declareth
that
his
will
is
that
his
servants
should
not
cast
out
of
it
all
such
as
they
conceive
to
be
bad
and
unconverted
,
but
that
they
permit
even
such
in
the
outward
Visible
Church
,
leaving
to
himself
to
make
the
full
separation
of
the
one
from
the
other
:
Then
it
cannot
be
that
by
his
apointment
and
institution
,
it
should
be
the
necessary
qualification
of
Visible
Church-members
,
in
foro
Ecclesiastico
,
that
they
be
all
true
converts
and
gracious
ones
,
at
least
,
so
far
as
men
can
discern
and
judge
,
this
proposition
if
the
consequence
and
connexion
thereof
hold
good
;
leaves
no
door
open
for
the
former
escapes
,
as
is
evident
:
and
I
conceive
that
the
connexion
or
consequence
of
it
,
is
undenyable
,
because
upon
the
supposition
of
the
opposite
of
the
consequent
followes
clearly
the
opposite
of
the
antecedent
,
that
is
to
say
,
if
it
were
Christs
institution
and
will
that
true
grace
,
at
least
,
so
far
as
men
can
discern
and
judge
,
should
be
the
necessary
qualification
,
in
foro
Ecclesiastico
,
of
all
Church-members
,
it
should
clearly
follow
that
it
were
his
will
,
and
the
duty
of
his
servants
to
cast
out
all
such
in
the
Visible
Church
,
as
they
did
see
not
to
be
qualified
,
not
gracious
converts
,
which
is
flatly
contrary
to
that
which
is
supposed
in
the
antecedent
.
Now
I
assume
that
the
antecedent
is
clearly
held
forth
to
us
in
these
places
.
1.
'T
is
clear
that
in
these
places
he
holdeth
forth
the
Visible
Church
in
its
outward
consti●ution
as
to
the
mater
thereof
,
to
be
a
mixed
society
of
good
and
bad
,
truely
gracious
and
such
as
are
void
of
true
grace
,
and
not
only
this
,
but
2.
That
not
only
he
permits
it
to
be
so
untill
the
last
day
:
But
also
't
is
his
will
and
he
commands
his
servants
to
permit
such
to
abide
in
the
Church
as
even
to
their
discerning
are
bad
,
leaving
the
separation
of
them
to
himself
at
the
last
.
The
servant
said
unto
him
wilt
thou
then
that
we
go
and
gather
them
up
?
Yes
,
would
Mr.
Lockier
say
,
leave
not
one
of
them
;
No
not
one
of
them
in
a
Visible
Church
;
they
are
where
they
ought
not
to
be
,
they
want
the
complexion
of
the
Visible
Church
,
&c.
But
sayeth
the
Lord
himself
:
Nay
,
but
let
both
grow
together
untill
the
Harvest
.
section
33
Object
.
If
it
shall
be
objected
against
this
exposition
and
application
of
this
place
,
that
hereby
it
should
follow
that
any
prophane
ones
ought
to
be
permitted
to
be
members
of
the
Visible
Church
,
which
in
consequence
is
contrary
to
Christs
institution
of
Ecclesiastick
Discipline
enjoyning
incorrigible
offenders
to
be
casten
out
and
Excommunicat
;
and
that
therefore
by
these
tares
must
be
understood
latent
hypocrites
,
which
may
be
such
in
appearance
,
as
may
charitably
be
judged
by
men
true
beleevers
.
Answ.
It
cannot
be
that
such
latent
hypocrites
as
these
only
are
understood
:
Why
?
They
are
such
tares
as
are
seen
and
known
by
the
servants
;
they
must
therefore
be
such
as
falls
into
sins
and
whose
badnesse
is
obvious
to
the
senses
of
others
,
yet
there
is
no
contradiction
between
this
of
Mat.
13.
29.
so
understood
,
and
that
of
Mat.
18.
vers.
17.
We
may
say
as
Augustine
on
the
same
places
against
Donatists
,
Domino
in
Euangelio
dicenti
in
illo
obtemperare
debemus
ubi
ait
,
si
neque
Ecclesiam
audierit
sit
tibi
tanquam
Ethnicus
&
Publicanus
,
&
in
illo
,
ubi
prohibuit
colligi
Zizania
ne
simul
eradicetur
&
triticum
,
potest
enim
utrumque
custodiri
:
The
reason
is
because
they
may
well
be
conceived
to
speak
not
adidem
,
in
respect
to
these
same
sort
of
persons
.
The
command
of
Excommunication
is
against
such
notorious
offenders
as
to
their
offences
adde
contumacie
against
the
Discipline
of
the
Church
,
or
at
least
,
if
it
be
further
to
be
extended
,
whose
offence
is
atrocious
&
these
that
offends
these
wayes
,
whether
they
be
tares
,
gracelesse
men
,
or
indued
with
true
saving
grace
.
But
there
may
be
sinfull
livers
in
the
Visible
Church
seen
to
be
such
by
the
servants
,
who
falls
not
under
either
of
these
two
sorts
.
section
34
The
Doctrinall
notes
which
the
Reverend
Mr.
Dickson
hath
upon
that
Parable
,
Mat.
13.
24.
&c.
are
worthy
the
reading
and
consideration
to
this
purpose
we
are
on
,
and
they
are
genuine
and
naturally
flowing
from
the
place
.
The
Book
is
common
,
so
that
I
need
not
transcribe
all
;
I
shall
but
bring
two
or
three
of
them
for
such
as
may
be
has
not
the
Book
at
hand
.
1.
The
externall
Visible
Church
is
worthy
to
be
called
the
Kingdome
of
Heaven
even
in
respect
of
the
externall
constitution
of
it
in
the
world
notwithstanding
the
wicked
hypocrites
in
it
;
because
therein
Christ
rules
as
King
,
and
hath
his
Subjects
,
all
professing
him
to
be
King
of
Saints
.
4.
It
is
mater
of
grief
and
offence
to
see
in
the
Church
of
Christ
so
many
unprofitable
weeds
—
5.
The
rash
zeal
of
servants
before
they
consult
their
Lord
and
Master
is
ready
with
the
hazard
of
the
Church
and
true
members
thereof
,
to
have
such
a
constitution
of
the
Visible
Church
as
they
should
suffer
none
to
be
a
member
,
who
are
not
inwardly
Regenerat
:
But
have
all
others
of
whose
inward
Regeneration
they
are
not
assured
plucked
from
among
Professours
.
6.
The
Lord
although
he
hath
given
order
to
censure
scandalous
offenders
,
yet
he
discharges
his
servants
to
presse
towards
such
a
separation
,
as
to
have
all
weeds
and
wicked
in
heart
to
be
cast
out
;
Least
while
they
gather
out
the
gracelesse
tares
,
they
should
root
out
also
the
gracious
wheat
with
them
:
For
it
is
not
possible
for
any
man
to
discern
the
renewed
from
the
unrenewed
so
clearly
but
he
may
be
mistaken
.
8.
The
mixture
in
the
Visible
Church
,
Christ
the
Lord
is
minded
to
permit
and
commands
to
be
permitted
till
the
day
of
Judgement
,
and
then
,
but
not
till
then
,
shall
a
full
separation
of
the
godly
and
the
wicked
,
of
the
Elect
and
Reprobat
be
made
;
In
the
time
of
Harvest
I
will
say
gather
the
Wheat
,
&c.
See
also
his
note
on
the
ver.
47.
This
Parable
teacheth
us
,
that
the
Visible
Church
,
in
the
way
of
gathering
members
,
and
in
the
manner
of
constitution
thereof
,
it
is
like
a
draw-net
taking
in
all
who
professe
subjection
to
Christ
and
his
Ordinances
,
good
and
bad
,
true
and
false
Professours
,
for
it
gathereth
of
every
kinde
,
to
wit
,
whosoever
professe
faith
in
,
and
promise
subjection
to
Christ
.
section
35
Argument
8.
The
Doctrine
which
excludes
the
Infants
of
Christians
from
being
members
of
the
Visible
Church
,
cannot
be
from
Christ
nor
have
any
truth
in
it
.
But
Mr.
Lockiers
Doctrine
concerning
the
mater
of
the
Visible
Church
excludes
the
Infants
of
Christians
from
being
members
of
the
Visible
Church
,
go
&c.
For
the
proof
of
the
proposition
I
refer
Mr.
Lockier
to
Mr.
Baxters
Dispute
against
Tombs
:
If
he
deny
that
Infants
of
Christians
are
members
of
the
Visible
Church
,
let
him
take
some
pains
to
answer
these
many
,
solid
and
acute
Arguments
brought
by
that
Learned
man
,
to
prove
that
they
are
.
The
assumption
is
most
clear
.
For
Mr.
Lockiers
Doctrine
is
that
none
others
,
no
not
one
other
,
are
fit
mater
of
a
Visible
Church
,
but
such
as
are
truly
converted
,
so
far
as
men
truely
converted
and
very
spirituall
are
able
to
discern
and
judge
:
This
is
a
thing
that
cannot
be
spoken
or
understood
of
●nfants
.
And
it
is
remarkable
that
Mr.
Lockier
nor
here
when
he
propoundeth
his
Doctrine
concerning
the
mater
of
the
Visible
Church
,
nor
else
where
in
prosecuting
it
in
this
Lecture
,
does
so
much
as
once
,
with
these
whom
he
allowes
to
be
mater
of
the
Visible
Church
,
take
in
their
Infants
,
as
some
others
of
his
mind
are
wont
sometimes
to
do
.
And
therefore
that
which
Mr.
Caudrie
sayeth
,
considering
Mr.
Hookers
conclusion
concerning
the
mater
of
the
visible
Church
that
had
he
not
added
a
little
after
,
comprehending
the
Infants
of
conf●derat
believers
under
their
Parents
Covenant
,
he
might
have
been
suspected
,
&c.
Mr.
Lockier
having
altogether
left
this
out
,
I
may
say
it
of
him
positively
,
he
is
justly
to
be
suspected
of
concurring
with
Anabaptists
whose
Doctrine
concerning
the
mater
of
a
Church
is
the
very
same
with
his
.
section
36
Having
added
some
reasons
from
Scripture
,
to
these
which
Mr.
Lockier
was
pleased
to
take
into
consideration
(
besides
which
he
may
find
sundry
others
,
in
other
Divines
,
who
have
Written
on
this
Subject
,
as
namely
,
Reverend
M●
.
Rutherfurd
,
Apollonius
,
his
consideration
of
sundry
Controversies
,
&c.
and
Spanhemius
his
Epistle
to
David
Buchanan
)
I
might
adde
a
large
enough
Catalogue
of
Testimonies
from
Orthodox
Divines
,
both
ancient
,
especially
in
their
Writings
against
Novatians
,
and
Donatists
,
and
Moderne
,
since
Reformation
of
Religion
from
Poperie
.
But
being
of
the
mind
of
that
Reverend
and
Learned
man
,
who
said
,
he
esteemed
more
of
one
Testimony
of
Scripture
,
then
of
ten
reasons
,
and
of
one
solid
reason
,
more
then
of
ten
humane
testimonies
,
I
will
spare
to
fill
up
Paper
this
way
,
only
this
I
may
say
,
that
our
opposites
have
the
whole
stream
of
Orthodox
and
Reformed
Divines
against
them
,
Let
the
Learned
Ames
.
(
a
man
in
some
other
points
too
much
inclining
to
the
Independent
Tenents
)
speak
for
this
:
Bellar.
Enervat
.
Tom.
2.
lib.
2.
c.
1.
11.
5.
falsum
est
(
sayeth
he
)
internas
virtutes
,
equiri
à
nobis
ut
aliquis
sit
in
Ecclesiâ
quoad
Visibilem
ejus
statum
.
i.
e.
it
s
false
that
inward
vertues
or
graces
are
required
by
us
,
that
one
may
be
in
the
Church
as
to
its
visible
state
:
And
he
had
good
reason
to
say
so
:
for
we
shall
find
all
Orthodox
Reformed
Divines
,
alwise
defining
the
Visible
Church
by
outward
Profession
of
the
true
Christian
faith
or
Religion
,
and
externall
communion
in
the
Worship
and
Ordinances
of
God
:
But
never
by
inward
holinesse
and
heart-conversion
.
Thus
I
have
done
with
Mr.
Lockiers
Lecture
.
APPENDIX
,
Wherein
is
Examined
so
much
of
that
Letter
Written
by
these
of
ABERDENE
,
who
lately
have
separated
from
this
Church
upon
the
INDEPENDENT
grounds
,
as
relateth
to
the
present
Question
touching
the
necessary
qualification
of
Visible
Church-members
.
section
1
LAst
Summer
some
persons
,
Ministers
,
and
others
in
Aberdene
,
did
Write
a
Letter
of
the
date
,
24.
of
May
,
to
some
Godly
men
in
the
South
,
declaring
their
separation
from
the
communion
of
the
Church
of
Scotland
,
upon
two
points
of
Controversie
between
us
and
these
of
the
Independent
way
,
viz.
the
constitution
of
the
Visible
Church
,
and
the
Government
thereof
,
contrary
to
their
solemn
Vowes
made
to
Almighty
God
in
two
Covenants
,
the
Nationall
Covenant
of
this
Kirk
,
and
the
Solemn
League
and
Covenant
of
the
three
Kingdomes
,
and
undertaken
with
so
▪
lemn
declaration
of
their
conviction
in
Conscience
of
the
truth
of
Religion
,
professed
in
this
Church
,
and
under
the
pains
of
Gods
everlasting
wrath
,
and
of
infamie
and
of
losse
of
all
honour
and
respect
in
this
world
if
they
should
ever
make
defection
from
the
same
;
which
curse
,
I
pray
the
God
of
all
grace
avert
from
them
,
granting
unto
them
Repentance
and
forgivenesse
of
their
great
sin
,
through
Jesus
Christ
.
section
2
It
is
not
my
purpose
here
to
write
an
Examination
of
that
whole
Letter
,
knowing
some
Godly
and
able
men
have
done
that
sufficiently
already
to
themselves
,
whose
pains
I
heartily
wish
,
the
Lord
may
be
pleased
by
his
blessing
yet
to
make
effectuall
upon
the
hearts
of
these
men
,
to
reduce
them
from
their
errour
,
into
unity
with
this
Church
in
his
Truth
,
from
which
they
have
departed
;
I
mind
only
to
consider
what
new
appearance
of
reason
they
bring
touching
these
two
points
,
the
qualification
of
Church-members
and
form
of
Government
,
and
shall
speak
to
the
former
in
this
Appendix
,
to
the
latter
in
another
after
our
second
Part
of
Mr.
Lockiers
Examination
.
The
cause
why
I
do
this
,
thus
apart
in
Appendices
,
is
partly
because
I
was
loath
to
interrupt
so
much
,
the
threed
of
Mr.
Lockiers
Examination
:
Partly
because
it
was
long
time
,
and
I
had
gone
on
a
great
way
in
that
Examination
,
ere
a
Copy
of
this
Letter
came
to
my
hands
.
Come
we
then
to
consider
here
what
they
say
upon
the
first
point
.
section
3
Their
Thesis
is
this
.
To
us
it
seemeth
,
for
ought
we
can
search
in
the
Word
,
that
none
should
be
admitted
constitute
members
of
a
Visible
Church
:
But
such
as
with
a
profession
of
the
truth
,
joyn
such
blamelesse
and
Gospel-like
behaviour
,
as
they
may
be
esteemed
,
in
a
rationall
judgement
of
charity
,
beleevers
,
and
their
children
.
On
which
I
would
represent
these
animadversions
.
1.
A
little
before
,
they
expresse
a
restriction
of
this
to
Gospel
Churches
.
1.
As
I
conceive
Churches
of
the
New
Testament
,
for
ought
we
understand
(
say
they
)
the
reall
constitution
of
Gospel
Churches
,
&c.
Now
as
to
this
,
we
desire
these
things
propounded
upon
the
same
restriction
made
by
Mr.
Lockier
before
,
Sect.
2.
may
be
considered
.
2.
When
as
they
speak
of
the
members
of
a
Church
,
and
not
of
the
Church
,
I
would
know
whether
they
do
acknowledge
the
being
and
unity
of
an
Universall
Visible
Church
,
or
not
.
If
they
acknowledge
the
being
and
essence
thereof
,
then
why
do
they
not
define
the
qualification
of
members
in
relation
to
it
;
but
in
relation
to
a
Church
,
i.
e.
a
particular
Congregation
?
Is
the
necessary
qualification
of
a
member
of
the
Visible
Church
Universall
,
one
thing
,
and
the
necessary
qualification
of
a
member
of
this
or
that
particular
Congregation
,
another
;
and
may
one
be
fit
to
be
a
member
of
the
Universall
Visible
Church
,
and
yet
not
qualified
to
be
a
member
of
a
particular
Congregation
?
If
they
deny
the
being
and
unity
of
the
Universall
Visible
Church
(
which
may
be
,
p●obably
,
they
do
)
then
I
desire
them
in
the
fear
of
God
,
to
consider
and
,
if
they
can
give
us
satisfactory
answers
to
the
weighty
reasons
from
the
Word
of
God
,
brought
by
sundry
late
Divines
,
particularly
these
of
the
Judicious
and
Learned
Mr.
Hudson
,
in
his
late
Treatises
on
that
purpose
,
to
prove
the
being
and
unity
thereof
.
Which
I
am
perswaded
nor
they
nor
any
living
man
shall
ever
be
able
to
do
.
3.
When
as
they
speak
not
simply
,
of
members
,
but
distinctly
,
of
constitute
members
(
none
say
they
are
to
be
admitted
as
constitute
members
of
a
Visible
Church
)
I
would
aske
them
what
is
the
other
part
of
the
distinction
?
What
other
members
are
there
of
the
Visible
Church
,
unto
which
these
constitute
members
are
contradistinguished
?
How
are
they
called
in
their
specification
?
And
what
is
their
necessary
qualification
?
4.
When
as
they
say
that
none
are
to
be
admitted
constitute
members
,
but
such
as
with
a
profession
of
the
truth
,
joyn
such
blamelesse
and
Gospel-like
behaviour
as
they
may
be
esteemed
in
a
rationall
charity
beleevers
.
i.
e.
true
gracious
beleevers
with
a
saving
faith
.
1.
I
would
ask
here
why
do
they
omit
that
part
of
the
qualification
required
and
made
a
part
of
the
ground
of
esteeming
persons
beleevers
,
by
others
of
that
way
they
have
taken
themselves
to
?
viz.
a
declaration
of
the
experimentall
work
of
effectuall
vocation
upon
their
heart
,
and
only
mentioned
the
behaviour
or
conversation
.
2.
Why
have
they
not
defined
that
blamelesse
and
Gospel
like
behaviour
which
is
requisite
to
be
a
ground
of
esteeming
persons
beleevers
,
what
at
least
is
requisite
and
must
concurre
to
make
it
up
,
and
lesse
then
which
will
not
serve
?
That
so
we
might
have
the
generall
determinat
rule
,
whereby
cognition
is
to
be
made
and
estimation
to
be
passed
upon
all
professours
of
the
truth
,
that
they
are
beleevers
,
or
otherwayes
.
For
certainly
while
as
they
say
,
but
indefinitly
,
such
a
blamelesse
and
Gospel
behaviour
,
and
tells
not
what
is
requisite
to
make
up
such
a
behaviour
,
they
leave
the
mater
in
a
mist
of
uncertainty
,
and
for
ought
we
can
see
,
devolves
the
weight
of
that
estimation
upon
mens
apprehensions
without
a
rule
.
If
they
say
they
were
writing
an
Epistle
to
friends
,
and
could
not
therein
say
all
that
is
to
be
said
in
the
mater
.
I
Answer
,
that
,
if
they
could
have
told
it
,
it
might
been
said
in
short
bounds
,
and
it
was
as
necessary
for
clearing
their
mind
,
to
have
been
told
as
the
Thesis
,
they
have
set
down
,
it self
.
But
yet
let
them
point
us
to
such
a
rule
in
the
Word
,
if
they
know
where
it
lyeth
.
For
my
part
,
I
professe
humbly
,
I
could
never
yet
see
in
the
Word
of
God
,
an
universall
definite
rule
whereby
judgement
may
and
ought
to
be
passed
upon
all
and
every
professour
of
the
truth
,
by
others
,
that
they
are
to
be
held
for
true
beleevers
or
otherwise
.
5.
When
as
in
the
designation
of
the
persons
that
are
fit
to
be
admitted
members
of
the
Visible
Church
,
they
with
Parents
,
joyn
their
children
.
I
do
heartily
acknowledge
their
Orthodoxy
in
this
,
beyond
others
of
that
way
,
who
have
omitted
wholly
that
addition
,
and
wishes
they
may
continue
in
that
point
of
truth
,
considering
how
easie
it
is
,
as
the
Authors
of
that
Epistle
themselves
may
perceive
by
experience
in
others
that
went
off
with
them
first
,
by
that
step
they
have
gone
on
to
slide
into
that
other
of
excluding
the
Infants
of
beleevers
from
the
Visible
Church
.
But
now
I
would
know
whether
they
acknowledge
such
Infants
members
compleatly
,
I
mean
in
actu
primo
,
or
not
?
If
they
say
the
former
,
they
are
at
a
disagreement
with
others
of
the
Independent
way
.
If
they
say
the
latter
,
then
we
must
have
another
distinction
of
constitute
members
and
so
many
sorts
of
members
of
the
Visible
Church
,
and
so
also
,
we
must
have
many
sorts
of
qualifications
of
members
.
section
4
But
now
take
the
mater
of
the
Thesis
as
it
is
,
that
the
necessary
qualification
to
make
one
(
of
years
)
fit
to
be
admitted
a
member
of
the
Visible
Church
,
is
,
together
with
profession
of
the
truth
,
such
a
conversation
as
may
make
a
man
to
be
esteemed
,
i.
e.
positively
judged
a
true
beleever
or
Regenerat
person
.
I
shall
not
here
adde
any
new
reasons
to
what
I
have
brought
before
:
But
shall
come
briefly
to
consider
if
these
present
Authors
have
brought
any
new
strength
of
reason
for
that
Tenet
:
Only
I
would
desire
them
in
the
fear
and
love
of
the
truth
,
to
consider
if
they
can
find
in
the
Word
of
God
,
amongst
all
these
many
,
whose
admission
into
the
fellowship
of
the
Visible
Church
of
Christ
,
is
mentioned
therein
;
any
instance
of
persons
or
one
person
,
who
after
their
first
professing
Christian
faith
and
Religion
,
was
,
what
ever
their
behaviour
and
course
had
been
before
to
that
very
time
,
delayed
of
their
admission
to
be
Church-members
untill
they
should
be
seen
and
found
,
with
that
their
profession
,
to
joyn
such
a
blamelesse
and
Gospel-like
behaviour
,
as
the
Authors
requires
;
many
of
them
,
no
doubt
,
untill
that
time
had
been
of
a
very
blameable
and
un
Gospel
behaviour
and
course
of
life
:
And
certain
it
is
,
that
to
be
seen
joyning
with
profession
of
the
truth
,
an
unblameable
and
Gospel-like
behaviour
requires
some
delay
and
length
of
time
.
For
my
part
I
could
never
yet
see
any
instance
of
this
kind
,
but
on
the
contrary
;
finds
,
that
persons
,
as
soon
as
they
once
embraced
the
profession
of
the
Christian
faith
,
albeit
to
that
very
time
their
behaviour
had
been
most
blameable
,
were
forthwith
baptized
and
so
admitted
members
into
the
Christian
Church
.
Consider
this
,
I
beseech
you
dear
brethren
,
if
so
ye
will
yet
suffer
your selves
to
be
called
and
exhorted
by
me
.
section
5
But
now
we
come
to
the
gr●…nds
of
confirmation
of
their
thesis
.
Such
(
say
they
)
were
the
Churches
founded
by
the
Apostles
(
which
ought
to
be
paterns
to
us
)
as
appears
by
the
title
given
to
them
.
Saints
,
sanctified
,
justified
,
washed
by
the
blood
of
Christ
.
For
Answer
,
we
refer
to
what
we
said
before
,
to
that
same
inductive
Argument
in
Mr.
Lockier
,
now
in
a
word
only
,
to
make
this
Argument
good
,
it
must
be
alledged
and
made
out
,
not
only
that
all
and
every
one
of
the
Churches
founded
by
the
Apostles
(
at
least
such
as
are
mentioned
in
Scripture
)
were
actually
and
defacto
consisting
of
such
members
as
were
all
and
every
one
Saints
,
justified
,
&c.
in
the
positive
judgement
of
charity
:
But
also
were
in
their
gathering
constitute
of
all
and
every
one
formally
considered
and
taken
in
under
the
notion
of
such
upon
tryall
found
and
judged
to
be
such
;
But
1.
'T
is
not
so
much
as
alledged
by
the
Authors
that
they
were
so
gathered
and
constituted
,
nor
can
these
titles
,
let
them
take
them
as
they
will
import
any
thing
of
this
.
2.
Nor
suppose
these
titles
should
import
that
the
Church●…
to
which
they
are
given
were
eventually
consisting
of
such
members
,
as
were
all
and
every
one
such
:
Does
it
follow
,
that
all
and
every
one
of
the
Churches
founded
by
the
Apostles
,
were
so
;
I
mean
even
such
of
them
as
are
mentioned
in
Scripture
:
Because
these
titles
are
not
given
unto
all
and
every
Church
founded
by
the
Apostles
or
Apostolicall
men
,
in
the
Apostles
time
:
We
give
instance
of
the
Churches
,
Smyrna
,
Pergamus
,
Thyatira
,
Sardis
,
Laodicea
,
nay
had
the
Authors
duely
considered
what
is
said
of
these
Churches
,
Revel.
2
,
and
3.
I
think
they
could
not
in
reason
said
,
what
they
say
here
.
Nor
,
3.
Doe
these
titles
import
necessarily
that
the
Churches
to
which
they
are
given
,
did
de
facto
,
and
eventually
consist
of
all
and
every
one
such
.
These
titles
may
and
must
(
at
least
of
some
of
them
)
be
understood
of
their
visible
body
synecdochically
,
by
a
denomination
taken
from
the
better
part
,
as
I
would
rather
say
of
the
body
communiter
&
confuse
,
not
universaliter
.
section
6
The
Authors
of
the
Epistle
touches
not
at
the
two
former
exceptions
(
which
yet
are
sufficient
to
overturn
this
Argument
,
and
I
doubt
not
,
but
one
of
the
Authors
,
he
that
,
as
I
conceive
,
has
been
the
Penner
of
this
Epistle
,
a
man
well
enough
acquainted
in
Argumentation
,
and
able
to
discern
what
may
be
alledged
to
be
defective
in
an
induction
,
might
well
perceived
)
but
only
labours
to
infring
the
third
.
We
cannot
(
say
they
)
acquiesce
to
the
common
Answer
that
these
expressions
are
to
be
understood
of
the
better
part
.
Answ.
Yet
as
good
,
and
as
judicious
as
you
,
the
whole
stream
of
Interpreters
,
untill
Anabaptists
,
and
Separatists
did
arise
,
have
given
,
and
acquiesced
in
,
that
Interpretation
of
these
titles
.
But
if
you
can
bring
solid
reason
to
prove
they
must
be
understood
otherwise
,
we
shall
yeeld
as
to
this
;
We
give
more
assent
to
one
solid
reason
,
then
to
an
hundred
Authorityes
of
meer
men
.
Come
we
then
to
see
what
reason
is
brought
to
prove
they
ought
to
be
understood
otherwise
.
1.
For
that
(
say
they
)
they
are
to
be
understood
of
them
all
according
to
the
judgement
of
charity
:
The
Holy
Ghost
has
clearly
said
,
Rom.
1.
7.
To
all
that
be
at
Rome
,
beloved
of
God
,
called
Saints
.
And
again
,
vers.
8.
I
thank
my
God
for
you
all
.
This
the
first
,
then
they
subjoyn
another
.
We
hope
when
the
Apostle
saith
,
1
Cor.
6.
18.
flee
fornication
,
none
will
deny
but
he
speaks
to
the
whole
Church
:
Yet
to
the
same
persons
he
immediatly
addes
,
vers
.
19
,
20.
Your
body
is
the
Temple
of
the
Holy
Ghost
which
is
in
you
,
you
are
not
your
own
,
you
are
bought
with
a
price
,
this
is
an
Argument
taken
from
the
condition
of
the
persons
whom
he
exhorteth
thus
.
But
the
exhortation
is
to
all
the
Church
of
Corinth
.
Therefore
they
were
all
such
as
the
Apostle
judged
in
charity
the
redeemed
of
the
Lord
.
Answ.
Remember
what
we
have
said
before
,
that
tho
all
were
granted
that
is
here
alledged
,
yet
the
main
point
in
Question
touching
the
constitution
of
these
Churches
is
not
proven
.
The
main
point
in
Question
is
upon
what
formall
consideration
only
,
the
members
of
which
these
Churches
did
consist
,
were
received
and
admitted
into
the
constitution
thereof
.
But
the
most
that
can
be
made
out
of
what
is
alledged
here
,
let
it
all
be
granted
,
is
,
that
all
the
members
were
such
de
facto
and
eventually
;
this
being
remembered
,
to
the
present
purpose
.
1.
Suppose
it
were
granted
,
and
that
the
reasons
alledged
did
prove
,
that
these
titles
,
as
given
to
the
Churches
of
Rome
and
Corinth
were
to
be
understood
as
the
Authors
will
,
of
all
and
every
one
in
these
Churches
,
that
they
were
judged
by
the
Apostle
in
charity
,
the
Redeemed
of
the
Lord
,
truly
sanctified
,
&c.
It
is
hereby
clear
and
evinced
that
so
these
titles
,
must
be
understood
also
,
when
they
are
given
to
the
other
Churches
founded
by
the
Apostles
?
I
know
the
chief
Author
of
the
Epistle
has
more
skill
(
however
it
be
with
others
of
them
)
in
Logick
,
then
to
think
so
,
and
hopes
he
doth
not
so
despise
others
that
have
any
tolerable
knowledge
that
way
,
as
to
think
they
would
take
such
a
thing
off
his
hand
,
and
therefore
wonders
,
that
having
undertaken
to
prove
that
all
the
Churches
founded
by
the
Apostles
,
were
constitute
of
such
members
as
were
all
positively
judged
in
charity
,
Redeemed
and
Sanctified
,
because
of
the
titles
of
Redeemed
and
Sanctified
given
to
them
:
And
then
that
these
titles
given
to
them
,
must
not
be
understood
synecdochically
by
a
denomination
taken
from
the
better
part
;
but
of
all
and
every
one
of
them
:
In
the
proof
of
this
he
brings
in
two
of
them
,
without
so
much
as
one
word
of
assay
to
prove
the
like
of
the
rest
.
If
it
shal
be
said
that
if
that
be
proven
of
one
or
two
,
it
is
proven
also
by
consequence
of
the
rest
.
I
deny
it
,
for
the
Question
being
about
the
sense
wherein
a
title
ascribed
to
severall
particular
Societies
,
whether
,
viz.
it
be
ascribed
to
them
universally
as
competent
to
all
and
every
individuall
contained
therein
;
Or
only
by
a
denomination
taken
from
a
better
part
of
these
individualls
?
To
prove
that
is
to
be
so
or
so
understood
of
one
or
two
of
them
,
is
not
sufficient
to
conclude
,
that
so
it
is
to
be
understood
of
the
rest
:
If
yet
it
shall
be
replied
,
that
there
is
no
reason
why
it
should
not
be
so
understood
of
the
rest
of
these
Churches
,
as
of
these
expressed
.
I
answer
this
much
at
least
should
have
been
alledged
(
which
is
not
)
to
have
made
the
Argument
in
appearance
,
at
least
,
to
have
some
force
for
the
main
point
intended
.
But
what
if
,
tho
it
should
be
granted
that
these
titles
are
attributed
to
the
two
Churches
expressed
here
,
are
to
be
understood
as
spoken
of
them
universally
:
yet
it
shall
be
shown
that
in
some
other
of
these
Churches
founded
by
the
Apostles
,
there
were
persons
to
whom
these
titles
could
not
be
applyed
?
We
conceive
this
hath
been
done
before
in
our
answer
to
Mr.
Lockier
particularly
of
the
Church
of
Ephesus
,
and
that
the
2
and
3.
of
the
Rev.
hold
the
same
clearly
forth
of
some
others
.
But
2.
as
for
that
brought
for
the
Church
of
Rome
we
refer
to
what
we
have
answered
before
to
M●
.
Lockier
,
in
that
same
purpose
.
3.
As
to
the
Argument
brought
to
prove
that
the
title
of
Redeemed
(
and
consequently
the
rest
)
is
given
to
all
and
every
one
of
the
Church
of
Corinth
,
it
lyeth
thus
in
form
as
propounded
by
the
Authors
themselves
.
The
Apostle
exhorting
the
Corinthians
to
flee
fornication
,
taketh
an
Argument
from
the
condition
of
the
persons
whom
he
exhorteth
(
to
wit
that
they
were
Redeemed
)
but
the
exhortation
is
to
all
the
Church
of
Corinth
.
Therefore
they
were
all
such
as
the
Apostle
judged
in
charity
to
be
Redeemed
of
the
Lord
.
Answ.
I
wonder
exceeding
much
,
that
such
a
loosly
formed
Argument
should
have
come
from
the
hand
of
such
a
Philosophe
,
as
I
take
to
have
been
the
principall
Author
of
this
Epistle
;
for
take
it
as
it
lyeth
here
,
it
looketh
not
like
a
peece
of
arte
,
a
syllogism
consisting
of
three
terms
:
but
seemeth
to
have
some
more
.
But
to
take
it
in
the
most
candid
way
,
I
conceive
it
may
be
resolved
into
those
two
processes
to
make
it
formall
,
the
first
may
be
thus
,
all
these
to
whom
the
Apostles
exhortation
to
flee
fornication
there
is
directed
,
are
by
him
called
Redeemed
:
And
so
were
at
least
to
his
judgement
of
charity
.
But
to
all
the
Church
of
Corinth
is
that
exhortation
of
the
Apostles
directed
.
Therefore
,
&c.
The
other
is
for
proof
of
the
major
or
first
proposition
of
that
,
thus
:
These
persons
who
are
exhorted
to
flee
fornication
by
an
Argument
taken
from
Redemption
as
their
condition
are
called
Redeemed
by
the
Apostle
:
But
all
these
to
whom
that
exhortation
is
directed
are
exhorted
by
an
Argument
taken
from
that
condition
.
Therefore
,
&c.
Now
then
to
Answer
.
1.
I
think
the
assumption
of
the
first
syllogism
may
well
be
denyed
;
viz.
that
exhortation
is
directed
to
all
and
every
one
in
the
Church
of
Corinth
,
the
Authors
prove
it
not
;
Only
they
think
it
so
evident
,
that
none
will
deny
it
.
But
for
what
reason
they
are
so
confident
of
this
I
know
not
,
unlesse
it
be
this
,
that
flying
fornication
was
a
duety
incumbent
to
them
all
and
every
one
of
them
.
But
this
reason
is
not
constringent
;
for
why
may
not
a
duty
,
which
is
in
a
common
obligation
incumbent
to
all
,
be
pressed
upon
some
peculiar
persons
by
an
exhortation
particularly
intended
and
directed
for
them
?
I
can
see
no
circumstance
in
the
Text
here
,
why
we
may
not
conceive
this
exhortation
,
tho
to
a
duty
of
common
obligation
,
yet
particularly
intended
and
directed
by
the
Apostle
to
the
elect
and
truely
redeemed
amongst
them
,
not
distinctly
by
the
head
and
name
pointing
them
out
,
but
confusè
,
in
the
Visible
Society
they
were
amongst
.
2.
Passing
that
assumption
of
the
first
syllogism
:
the
assumption
of
the
second
which
is
brought
to
prove
the
major
of
the
first
,
is
as
loose
,
viz.
that
all
these
persons
to
whom
the
exhortation
is
directed
,
or
are
exhorted
to
flee
fornication
,
are
exhorted
by
that
Argument
taken
from
redemption
as
their
condition
.
This
may
well
be
denyed
,
for
why
may
not
an
exhortation
to
a
common
duty
,
directed
to
a
whole
society
mixed
of
persons
of
different
spirituall
conditions
,
be
pressed
upon
all
by
some
Arguments
common
to
all
(
such
as
that
whereby
this
exhortation
is
pressed
,
vers.
18.
)
and
upon
some
,
by
some
speciall
Argument
relating
properly
to
them
.
There
can
be
no
circumstance
of
the
context
alledged
to
prove
,
why
it
may
not
be
conceived
to
be
so
here
,
supposing
that
the
exhortation
is
directed
to
all
?
But
,
3.
To
beat
out
the
bottom
of
this
Argument
,
I
prove
from
the
very
Text
it self
that
the
Apostle
here
speaking
to
the
persons
,
whom
he
calleth
redeemed
,
speaketh
of
them
as
such
in
the
verity
of
the
thing
or
object
,
i.
e.
as
truly
and
really
redeemed
and
consequently
cannot
be
conceived
to
speak
it
of
all
and
every
one
in
the
Church
of
Corinth
,
as
the
Authors
themselves
will
confesse
,
I
doubt
not
.
I
prove
it
thus
,
these
whom
the
Apostles
calls
Redeemed
here
,
they
are
such
as
might
and
ought
themselves
to
know
,
and
be
assured
that
they
were
Redeemed
,
and
had
the
Spirit
of
God
dwelling
in
them
.
But
only
such
as
are
in
real●ty
and
the
verity
of
the
thing
,
Redeemed
,
&c.
may
and
ought
to
know
and
be
assured
of
this
of
themselves
.
Therefore
the
second
Part
of
this
Argument
is
clear
,
because
otherwise
a
man
might
and
ought
to
know
and
be
assured
of
a
lie
,
concerning
his
estate
,
which
is
deluded
presumption
.
The
first
part
is
also
clear
from
the
Apostles
words
,
v.
19.
What
?
know
ye
not
that
your
bodies
are
the
Temples
of
the
Holy
Ghost
,
&c.
That
know
ye
not
so
frequently
used
by
the
Apostle
,
especially
in
these
Epistles
to
the
Corinthians
,
and
in
this
very
Chapter
five
times
,
imports
a
certain
assurance
of
the
thing
he
is
speaking
of
,
and
therefore
here
the
Apostle
imports
that
these
whom
he
is
speaking
to
as
redeemed
,
and
having
the
Spirit
dwelling
in
them
,
they
are
such
as
may
and
ought
to
be
assuredly
sensible
that
they
were
redeemed
.
And
is
not
this
place
parallel
to
that
of
the
very
like
expression
,
2
Cor.
13.
5.
Know
ye
not
that
Christ
is
in
you
?
Which
all
Protestant
Divines
presse
against
Papists
for
proving
Believers
certain
assurance
and
perswasion
of
grace
and
salvation
.
Therefore
I
conclude
:
That
the
Apostle
by
these
whom
he
calls
the
Temple
of
the
Holy
Ghost
,
understands
them
that
are
such
indeed
and
in
truth
of
the
object
,
and
not
in
the
judgment
of
charity
;
And
what
an
incongruous
interpretation
were
it
to
put
upon
these
words
,
Know
ye
not
that
ye
are
the
temples
of
the
Holy
Ghost
redeemed
with
a
price
?
this
sense
;
Know
ye
not
that
ye
are
accounted
in
the
judgment
of
charity
,
temples
of
the
Holy
Ghost
,
&c.
4.
Yet
I
think
it
cannot
in
truth
be
said
that
all
and
every
one
in
the
Church
of
Corinth
were
judged
positively
by
the
Apostle
in
the
judgment
of
charity
,
gracious
,
renewed
and
sanctified
ones
,
even
because
of
the
grosse
wickednesse
he
in
these
Epistles
expresseth
himself
to
have
known
to
be
amongst
them
.
section
7
The
last
exception
the
Authors
of
the
Epistle
goes
about
to
obviate
thus
,
Neither
hath
it
any
weight
with
us
to
the
contrair
which
is
objected
that
there
were
grosse
faults
amongst
them
,
as
divisions
,
intemperance
,
questioning
the
Resurrection
,
incest
;
Will
not
Lots
drunkennesse
,
Davids
adultery
,
Peters
deniall
,
prove
these
to
be
sins
incident
to
the
Saints
,
tho
justly
censurable
,
as
the
incestuous
was
excommunicate
:
a
man
who
once
,
as
is
spoken
of
Gaius
,
hath
been
approven
of
the
truth
it self
,
though
he
be
overtaken
with
grosse
infirmitie
,
albeit
for
it
he
be
censurable
according
to
the
nature
of
his
offence
,
yea
the
highest
Ecclesiastick
Censure
passe
against
him
;
yet
he
is
to
be
esteemed
as
a
brother
,
2
Thes.
3.
15.
Answ.
1.
Tho
that
objected
,
hath
not
with
you
,
yet
has
it
had
with
many
judicious
and
godly
men
in
the
Church
of
God
,
both
ancient
and
moderne
,
much
weight
to
the
contrair
:
I
name
,
for
the
present
but
one
(
there
be
no
doubt
of
many
others
)
because
of
the
Controversie
he
is
upon
in
making
use
of
this
consideration
.
The
godly
Orthodox
and
ancient
Augustine
,
ad
Donatist
as
post
collationem
,
cap.
21.
where
disputing
against
the
Donatists
maintaining
separation
from
all
other
Christian
Churches
,
because
of
the
mixture
〈◊〉
many
wicked
ones
amongst
them
from
that
place
,
2
Cor.
6.
14
,
15
,
16
,
17.
(
just
as
these
Authors
of
this
Epistle
do
afterward
from
that
same
very
place
,
ut
non
sit
ovum
ovo
similius
)
answers
them
from
the
consideration
of
these
many
grosse
wickednesses
expressed
by
the
Apostle
as
abounding
in
that
Church
,
that
there
were
many
gracelesse
persons
amongst
them
,
yet
they
neither
made
nor
were
commanded
to
make
separation
from
that
Church
.
I
humbly
desire
the
judicious
Reader
to
be
at
the
pains
to
read
the
whole
Chap.
and
I
shall
but
point
at
two
or
three
remarkable
Passages
of
it
,
here
see
the
Margine
.
[
](A66932-e40810-b)*
*
In
eodem
quippe
ipso
populo
Corinthiorū
quod
dicimus
demonstramus
ne
forte
arbitrentur
prophetarum
tantummodo
moris
fuisse
.
&
non
ad
Novi
Testsed
ad
V●…eris
consuetudinem
pertinere
,
s●c
arguere
reprehensibiles
quasi
omnes
in
eo
populo
,
arguantur
,
&
sic
allo
qui
laudabiles
quasi
omnes
illi
la●dantur
.
Ecce
&
ad
Corinthlos
sic
Apostalus
loquitur
.
Paulus
vocatus
Iesu
Christi
per
voluntatem
Dei
.
&
Sosthene●
frater
Ecclesiae
quae
est
Corinthi
sanctificatis
in
Iesu
Christo
vocatis
sanctis
.
Quis
haec
avdiens
credat
in
Ecclesia
Corinthiorum
esse
aliquos
reprobos
quandoquidem
verba
ista
sic
sonant
velut
ad
omnes
directa
sit
laudatio
?
Et
tamen
paulo
post
dicit
:
Obs●…ro
autem
fratres
,
ut
id
ipsnm
dicatis
omnes
,
&
non
si●t
in
vobis
schismata
.
—
In
ipsis
etiam
Corinthiis
ibi
erant
qui
non
credebant
resurrectionem
mortuorum
quae
singularis
sides
est
Christianorum
—
Attendamus
verbailla
quibus
C●inthiorum
Ecclesiam
in
principio
Epistolae
sic
laudat
ut
dicat●
Gratias
ago
Deo
meo
semper
pro
vobis
in
gratia
Det
quae
data
est
vobis
in
Christo
Icsu
,
quia
in
omnibus
divites
facti
est
is
—
Ecce
sic
erant
ditati
in
Christo
in
omni
verbo
&
in
omni
scientia
ita
ut
iis
nihil
decsset
in
ulla
graetia
,
ut
in
illis
essent
qui
resurrectionem
mortuorum
adhuc
usque
non
crederent
&c.
where
it
is
most
evident
that
this
learned
and
godly
Father
expounds
these
titles
of
saints
&c.
given
to
the
Church
of
Corinth
.
not
of
all
and
every
one
,
but
of
a
part
thereof
and
that
upon
this
very
consideration
that
there
were
amongst
them
persons
guilty
of
such
wickednesse
as
are
afterwards
fallen
upon
by
the
Apostle
to
whom
his
minde
is
,
these
titles
were
not
competent
.
But
waving
the
Authority
of
men
,
let
us
consider
the
things
themselves
,
and
see
if
the
Authors
have
not
,
as
it
would
seem
,
strained
themselves
here
,
to
make
this
consideration
appear
light
unto
them
.
Then
,
2.
Let
it
be
observed
that
in
the
account
of
these
grosse
wickednesses
that
were
amongst
the
Corinthians
alledged
as
a
ground
against
their
assertion
,
that
all
and
every
one
in
the
Church
of
Corinth
were
such
as
were
judged
true
Saints
in
the
positive
judgement
of
charity
by
the
Apostles
,
some
maine
grosse
faults
are
omitted
,
and
some
of
them
reckoned
up
,
are
minced
by
them
.
First
I
say
some
are
omitted
:
as
for
example
,
vain
carnall
abuse
unto
ostentation
of
the
gifts
of
the
Spirit
with
which
the
Apostle
meeteth
,
1
Cor.
12
,
13
,
14.
vile
envying
,
traducing
,
and
labouring
by
all
means
to
disgrace
and
bring
in
disgust
amongst
them
the
blessed
Apostle
and
his
Ministry
:
Read
,
2
Cor.
10.
and
11.
and
12.
and
consider
what
was
the
practices
of
these
amongst
the
Corinthians
,
against
whom
the
Apostle
vindicates
himself
,
and
say
if
they
were
such
as
the
Apostle
judged
true
Saints
,
nay
does
he
,
not
in
expresse
tearms
,
Cap.
11.
ver.
13
,
14
,
15.
say
of
them
that
they
were
false
Apostles
,
deceitfull
workers
,
transforming
themselves
into
the
Apostles
of
Christ
,
Satans
Ministers
,
transforming
themselves
as
the
Ministers
of
Righteousnesse
,
whose
end
should
be
according
to
their
works
.
Martyr
in
loc.
Eos
non
omni
notitia
Dei
exuit
:
sed
tantum
loquitur
de
ea
notitia
quae
salutaris
est
&
ad
regenerationem
conducit
,
ignorare
autem
Deum
hoc
nomine
se
satis
declarabant
,
quod
resurrectiomè
inficiahantur
.
Again
some
of
them
reckoned
up
are
minced
.
Not
only
were
there
amongst
them
intemperance
simply
,
but
coming
drunk
to
the
Lords
table
,
1
Cor.
11.
21
,
22.
and
't
is
spoken
of
as
a
thing
ordinary
and
habituall
in
them
;
not
simply
committing
of
fornication
,
but
impudent
slighting
of
it
as
little
or
no
sin
at
all
,
as
appears
,
1
Cor.
6.
not
simple
questioning
(
as
they
Interpret
it
)
i.
e.
doubting
about
the
Resurrection
,
but
downright
positive
denying
of
it
,
1
Cor.
15.
How
say
some
among
you
that
there
is
no
Resurrection
of
the
dead
.
How
could
the
Authors
hearts
endure
to
parallel
such
habituall
drunkennesse
and
whoredome
with
Lots
and
Davids
lapses
through
the
surprizall
of
such
temptations
as
they
were
under
:
Such
hereticall
denying
of
a
most
fundamentall
point
of
Religion
,
the
Resurrection
from
the
dead
,
with
Peters
denyall
,
of
a
mater
of
fact
,
his
knowledge
and
acquaintance
with
Christ
(
which
yet
was
a
grievous
sin
on
the
mater
)
under
the
violence
of
a
temptation
,
as
if
these
former
,
as
well
as
these
latter
,
were
to
be
accounted
but
infirmities
of
Saints
?
Nay
,
albeit
I
deny
not
,
but
atheisticall
doubtings
may
arise
and
infest
the
hearts
of
gracious
ones
(
which
yet
are
a
torment
to
them
)
yet
I
see
not
how
a
formed
deniall
of
that
fundamentall
point
of
the
Resurrection
,
now
since
Christs
Resurrection
,
and
so
clear
and
full
revelation
of
the
Gospel
,
can
be
consisting
in
the
heart
with
true
saving
faith
;
And
is
it
not
upon
this
very
account
that
the
Apostle
speaking
to
these
Corinthians
in
that
15.
cap.
vers.
34.
sayeth
,
some
(
he
means
of
their
Church
,
as
the
Nether
Dutch
Notes
well
observe
)
have
not
the
knowledge
of
God
,
i.
e.
they
have
not
saving
knowledge
of
God
.
2.
What
,
shall
we
yet
say
that
the
Apostle
judged
all
and
every
one
in
the
Church
of
Corinth
truely
gracious
Saints
.
3.
As
to
that
,
a
man
who
once
spoken
of
as
Gaius
,
&c.
1.
'T
is
true
that
such
a
man
,
though
he
be
overtaken
with
a
grosse
infirmitie
,
and
therefore
be
censurable
and
censured
with
the
censure
of
Excommunication
,
yet
is
not
for
that
,
to
losse
the
estimation
we
had
of
him
before
upon
such
grounds
;
but
what
is
this
to
the
purpose
in
hand
?
Have
the
Authors
shown
us
,
or
can
they
shew
us
any
evidence
or
proof
that
these
mentioned
in
the
Corinth
.
as
guilty
of
these
grosse
wickednesses
,
were
such
as
Gaius
is
said
to
have
been
,
approven
of
the
truth
it self
,
yea
or
positively
in
charity
judged
true
Saints
and
Regenerat
?
To
suppose
this
,
(
as
the
Authors
do
but
suppose
it
here
)
is
nothing
else
but
to
suppose
and
beg
the
thing
in
Question
without
any
proof
of
it
.
2.
I
conceive
the
Authors
are
in
a
mistake
,
when
as
they
take
that
,
2
Thes
,
3.
5.
esteem
him
(
it
is
,
admonish
him
,
in
the
text
)
as
a
brother
,
to
import
necessarily
the
accounting
a
man
one
truely
Regenerat
;
For
in
Christianity
as
there
is
a
speciall
brotherhood
in
regard
of
communion
in
Regenerating
grace
;
so
there
is
a
common
brotherhood
,
in
regard
of
common
profession
of
Christian
Faith
and
Religion
,
and
it
is
sufficient
to
understand
a
brother
in
that
place
,
in
that
more
common
notion
and
relation
,
as
is
evident
by
the
opposition
there
made
to
an
enemy
.
Tho
I
think
the
Apostle
there
is
not
so
much
speaking
of
the
state
of
the
man
censured
,
what
it
is
,
or
ought
to
be
judged
;
As
what
the
affection
and
cariage
of
these
yet
in
the
Church
ought
to
be
towards
him
for
his
good
.
Thus
we
have
seen
and
considered
the
first
ground
brought
by
the
Authors
for
their
Thesis
,
taken
from
the
examples
of
the
Churches
founded
by
the
Apostles
and
the
confirmation
brought
to
hold
it
up
.
Their
is
ere
they
come
to
the
next
,
this
word
casten
in
,
but
this
is
not
our
case
;
our
Churches
are
overflowed
with
a
deluge
of
prophane
Atheists
,
who
have
been
such
from
their
birth
to
this
present
hour
,
which
I
can
no
otherwise
look
upon
in
this
place
of
their
Epistle
,
but
as
an
untimous
eruption
of
despite
against
their
mother
Church
.
Afterward
such
as
it
is
,
it
might
have
come
in
its
place
,
when
they
come
to
speak
to
the
point
of
their
practice
of
separation
from
this
Church
:
But
here
in
this
place
of
their
Epistle
,
they
are
upon
the
question
de
jure
,
of
what
members
Churches
Visible
ought
to
be
constitute
,
what
is
it
to
this
purpose
that
these
Churches
have
de
facto
,
such
and
such
persons
in
them
?
But
now
to
their
second
ground
:
John
(
say
they
)
thought
not
a
bare
verball
profession
sufficient
ground
to
admit
persons
to
Baptisme
.
These
who
came
to
him
to
be
Baptized
,
unlesse
he
saw
joyned
with
it
fruits
meet
for
Repentance
,
and
upon
this
score
he
could
not
(
I
conceive
it
should
be
,
[
](A66932-e41320-b)*
*
For
if
it
be
,
he
could
not
,
it
must
be
meant
de
jure
,
as
we
say
,
illud
possumus
quod
de
jure
possumus
.
For
to
deny
that
Physicè
he
could
were
but
false
&
impertinent
:
but
that
were
to
beg
the
question
:
for
now
they
are
reasoning
from
his
fact
or
practice
to
conclude
the
jus
or
rule
,
therefore
knowing
some
of
the
Authors
acure
enough
to
see
such
a
thing
,
I
conceive
,
it
has
been
first
written
would
not
,
and
that
the
other
is
an
escape
of
the
transcriber
.
he
would
not
,
see
the
reason
of
my
conjecture
on
the
Margine
)
admit
the
Pharisees
who
came
to
him
to
be
baptized
,
as
is
clear
,
comp.
Mat.
3.
with
Luke
7.
30.
the
Pharisees
were
not
baptized
of
John
.
If
it
be
replyed
that
Christ
in
Luke
speaks
only
of
some
of
the
Pharisees
,
the
scope
of
the
Text
will
easily
refute
it
.
For
he
chides
the
Pharisees
as
worse
then
the
Publicans
,
in
this
,
that
the
Publicans
came
to
Johns
baptism
in
a
capacitie
to
be
baptized
and
were
baptized
of
him
,
which
the
Pharisees
did
not
;
But
if
these
many
Pharisees
,
Mat.
3.
7.
had
been
baptized
of
John
;
and
only
some
others
of
them
rejected
his
baptism
,
surely
the
Pharisees
in
this
had
been
nothing
behind
the
Publicans
,
for
neither
were
all
the
Publicans
baptized
.
section
8
In
this
Argument
,
these
Authors
have
no
small
confidence
as
appeareth
,
once
for
all
then
to
vindicate
this
place
from
their
forgery
.
1.
Whereas
they
say
John
Baptist
thought
not
a
bare
verball
profession
sufficient
to
admit
these
to
Baptism
who
came
to
him
to
be
Baptized
,
unlesse
he
found
joyned
with
it
fruits
meet
for
Repentance
Answ.
1.
'T
is
not
a
bare
verball
profession
that
we
plead
for
as
a
sufficient
ground
,
nor
say
we
that
Iohn
Baptist
proceeded
upon
it
as
a
ground
in
admitting
persons
to
his
baptism
,
a
bare
verball
profession
may
be
apparently
in
jest
,
mocking
,
and
in
grosse
palpable
hypocrisie
.
Iohn
no
doubt
would
not
thought
such
a
profession
a
sufficient
ground
:
nor
do
we
think
it
either
.
But
between
such
a
profession
,
and
a
profession
wherewith
are
seen
presently
and
actually
fruits
meet
for
Repentance
,
i.
e.
positively
evidencing
and
proving
true
Repentance
in
the
heart
;
there
is
a
profession
sober
and
serious
,
tho
for
the
present
there
be
not
,
nor
can
be
for
the
present
,
seen
such
fruits
,
meet
for
Repentance
joyned
with
it
,
such
a
Profession
we
say
as
this
,
is
a
sufficient
ground
to
admit
to
Baptisme
upon
;
And
upon
such
a
Profession
,
we
say
Iohn
admitted
those
to
baptisme
,
that
came
to
him
to
be
baptized
,
without
enquiring
or
waiting
to
see
fruits
meet
for
Repentance
.
For
it
is
most
evident
by
comparing
the
Evangelists
,
Matthew
,
Mark
,
Luke
,
yea
and
Iohn
3.
23.
that
great
multitudes
of
people
coming
to
him
were
baptized
by
him
together
,
at
the
same
time
.
Now
I
pray
how
did
Iohn
see
fruits
meet
for
Repentance
in
all
and
every
one
of
these
by
themselves
?
was
he
acquaint
with
every
one
of
their
conversations
personall
,
before
they
came
there
,
who
will
be
so
impudent
as
to
hazard
upon
such
an
assertion
especially
,
of
him
who
lived
in
the
wildernesse
remote
from
their
Cities
and
Societies
?
Or
after
they
came
forth
to
him
and
offered
themselves
to
be
baptized
,
did
Iohn
delay
their
baptism
and
they
abide
in
conversing
with
him
,
so
long
a
time
(
which
could
not
be
for
some
few
dayes
,
yea
or
weeks
)
as
he
might
see
such
fruits
in
their
conversation
,
viz.
(
as
the
Authors
of
this
way
tell
us
)
omitting
no
known
duty
,
and
committing
no
known
evill
,
or
leading
a
conversation
without
scandall
?
Who
will
say
or
beleeve
this
either
?
Or
did
Iohn
see
these
,
by
examining
every
one
of
them
severally
,
and
causing
them
make
a
declaration
of
the
experimentall
work
of
Repentance
upon
their
heart
?
1.
But
how
could
he
do
this
,
with
so
great
multitudes
,
yea
when
all
is
done
,
this
would
be
nothing
but
verball
profession
of
the
work
,
and
not
fruits
,
spoken
of
in
the
Text
,
which
are
reall
good
works
and
practices
in
life
and
conversation
.
And
as
to
their
hinting
at
the
Baptists
words
,
bring
forth
fruits
meet
for
Repentance
:
As
if
it
were
imported
thereby
,
that
Iohn
is
requiring
the
works
to
be
brought
forth
,
and
that
he
might
see
them
in
relation
unto
,
and
before
his
administration
of
baptism
to
them
,
is
a
grosse
mistake
or
deceit
;
for
it
is
evident
that
Iohn
is
not
requiring
a
qualification
in
relation
to
his
administration
of
baptism
to
them
;
But
Preaching
their
duty
,
without
which
neither
their
profession
nor
outward
baptism
,
nor
any
other
outward
priviledge
or
prerogative
should
save
them
from
the
wrath
of
God
.
Yea
it
is
evident
that
this
Sermon
exhortatorie
was
so
far
from
being
Preached
to
the
purpose
the
Authors
intimats
,
that
it
was
Preached
either
in
the
time
of
the
administration
,
or
rather
after
the
administration
was
performed
;
As
would
appear
by
Mark
1.
8.
I
indeed
a
have
baptized
you
.
section
9
But
they
prove
that
John
Baptized
not
but
upon
seeing
fruits
meet
for
Repentance
joyned
with
Profession
.
How
?
upon
this
score
(
not
seeing
fruits
meet
for
Repentance
with
their
profession
)
he
could
(
it
should
be
would
)
not
admit
the
Pharisees
who
came
to
him
to
be
baptized
.
Answ.
1.
I
know
Reverend
Pareus
thinks
these
Pharisees
were
not
admitted
to
Baptisme
by
John
:
but
he
gives
not
this
as
the
ground
of
Johns
debarring
them
,
not
seeing
in
them
fruits
meet
for
Repentance
,
but
this
,
that
they
came
out
of
curiositie
,
or
maliciousnesse
,
to
disturb
his
Ministry
and
were
manifest
hypocrites
:
and
we
confesse
if
any
were
known
to
be
such
,
they
ought
to
be
debarred
,
and
that
to
administer
Sacraments
to
such
were
to
prostitute
them
,
as
that
Reverend
Author
sayeth
,
for
such
are
known
mockers
and
dispiters
of
the
Ordinances
.
Musculus
,
Hum.
Aret.
Calv.
also
though
he
expresseth
not
this
in
formal
words
as
those
,
yet
his
whole
discourse
upon
the
text
,
materially
speaks
it
clearly
enough
.
But
there
may
be
a
profession
not
of
this
kind
,
with
which
yet
there
is
not
,
at
the
present
,
seen
joyned
fruits
,
positively
evidencing
the
sound
work
of
Repentance
in
the
heart
.
2.
Most
part
of
commentators
are
of
a
judgement
contrare
to
that
of
Pareus
,
that
they
were
not
debarred
,
see
these
on
the
Margine
:
[
](A66932-e41800-b)*
*
Observe
,
that
these
two
verses
,
Luk.
7.
29
,
30
by
some
are
taken
to
be
spoken
by
Christ
himself
as
part
of
his
discourse
concerning
Iohn
Baptist
,
and
so
our
present
Authors
of
the
Epistle
take
them
▪
By
others
they
are
taken
to
be
the
words
of
the
Evangelist
,
expressing
the
different
effect
,
that
Christs
discourse
concerning
John
had
upon
diverse
hearers
,
viz.
that
the
common
people
and
very
Publicans
hearing
that
discourse
glorified
God
,
having
been
such
as
were
before
baptized
of
John
:
but
the
Pharisees
despised
it
and
rejected
it
being
such
as
were
not
baptized
by
John
we
will
not
now
discusse
which
of
the
two
are
most
probable
,
the
former
interpretation
is
the
more
common
.
and
true●y
to
me
there
appeareth
nothing
in
the
Text
against
it
,
but
rather
some
what
for
it
,
that
these
Pharisees
that
came
to
him
then
were
Baptized
by
him
:
for
that
sharp
objurgation
,
O
generation
of
vipers
,
&c.
on
which
weight
may
be
laid
,
was
spoken
not
only
to
the
Pharisees
(
though
in
speciall
way
it
was
to
them
)
but
to
the
whole
multitude
of
the
people
.
Luke
3.
7.
Nay
doth
not
Iohn
in
the
prosecution
of
this
discourse
directed
in
speciall
way
to
the
Pharisees
say
,
I
baptize
you
?
yea
as
in
Mark
,
I
have
baptized
you
?
If
any
shall
say
this
was
not
one
discourse
,
with
that
going
before
,
because
Luke
sayeth
that
he
uttered
the
last
point
as
the
people
were
in
expectation
,
and
all
men
mused
in
their
hearts
,
&c.
I
say
this
proveth
not
that
it
was
another
discourse
,
or
that
there
was
any
interruption
or
intervall
of
time
interveening
:
it
onely
sheweth
that
upon
consideration
of
these
thoughts
in
mens
hearts
concerning
this
,
as
an
speciall
reason
,
he
uttered
this
point
,
which
yet
as
appeareth
in
Matth.
and
all
other
interpreters
take
it
,
he
spake
also
for
clearing
the
Doctrine
of
Baptisme
,
to
shew
what
belonged
to
him
as
the
externall
Minister
of
it
,
and
what
to
Christ
as
the
principall
Cause
and
Author
.
section
10
But
see
we
how
our
Authors
will
prove
,
that
these
Pharisees
that
came
to
John
,
were
not
admitted
by
him
,
and
that
upon
this
score
,
as
not
seeing
(
viz.
at
that
time
,
so
we
must
circumstantiate
the
mater
)
in
them
fruits
meet
for
Repentance
joyned
with
their
Profession
.
'T
is
clear
(
say
they
)
if
we
compare
Matth.
3.
with
Luke
7.
3.
the
Pharisees
were
not
baptized
of
John
.
Ans.
1.
Suppose
it
were
granted
that
this
were
meant
Universally
of
the
Pharisees
and
so
of
those
that
came
to
Iohn
,
Matth.
3.
with
the
rest
:
Yet
were
proven
but
the
half
of
that
which
was
alleadged
,
viz.
that
they
were
not
admitted
by
him
to
baptisme
.
But
nothing
is
brought
for
the
other
half
,
viz.
that
it
was
upon
this
score
,
viz.
because
he
saw
not
fruits
meet
for
repentance
with
their
Profession
.
Might
it
not
be
that
he
admitted
them
not
,
not
upon
that
negative
ground
,
but
upon
this
positive
;
Because
he
saw
them
coming
out
of
curiositie
or
maliciousnesse
,
or
jesting
,
and
not
so
much
as
in
sober
seriousnesse
.
Nay
take
these
verses
,
29.
30.
as
a
continuate
part
of
Christs
speech
concerning
Iohn
,
(
as
our
present
Authors
takes
them
)
and
not
so
much
is
proven
,
viz.
that
Iohn
refused
to
admit
them
.
They
import
rather
,
that
they
themselves
refused
to
be
baptized
,
despised
and
rejected
his
baptisme
;
Then
that
he
refused
to
baptize
them
desiring
to
be
baptized
,
and
so
interpreters
commonly
,
especially
those
that
take
these
verses
to
be
a
part
of
Christs
speech
,
understand
them
.
But
2.
take
these
verses
as
you
will
,
I
see
not
how
it
appears
clearly
by
them
,
that
these
Pharisees
that
came
to
Iohn
,
Matth.
3.
were
not
baptized
by
him
.
For
take
them
as
the
Evangelists
words
(
as
it
seemeth
very
probable
they
should
be
,
comparing
them
with
Math.
11.
15.
and
the
beginning
of
ver.
31.
of
that
7.
of
Luke
)
then
they
are
meant
of
such
Pharisees
as
were
present
hearing
this
discourse
of
Iohn
,
and
the
meaning
is
this
much
,
The
Pharisees
that
were
present
hearing
this
discourse
of
Christ
,
not
being
baptized
of
Iohn
,
&c.
Now
can
this
be
brought
to
prove
that
the
Pharisees
that
came
to
Iohn
,
Math.
3.
were
not
baptized
:
unlesse
you
will
say
,
that
all
the
Pharisees
in
Judea
,
yea
in
the
world
,
were
present
hearing
that
discourse
;
Which
is
neither
said
in
the
Text
,
nor
any
wayes
likely
they
could
be
present
.
And
take
them
as
a
continuate
part
of
Christs
discourse
concerning
Iohn
,
and
supposing
also
that
it
were
meant
that
Iohn
debarred
them
from
baptism
(
the
contrary
whereof
,
that
themselves
rejected
,
despised
it
,
and
would
not
be
baptized
by
himl
,
is
likely
to
be
meant
,
as
we
said
a
little
before
)
yet
it
is
not
clear
thereby
that
these
Pharisees
that
came
to
Iohn
,
Math.
3.
were
not
baptized
,
because
the
proposition
is
but
indefinite
,
and
so
may
be
verified
tho
understood
particularly
;
And
if
so
,
what
evidence
have
we
from
the
words
that
these
that
came
to
Iohn
were
the
men
.
Judicious
Interpreters
,
by
name
Musculus
and
Aretius
,
expresly
comparing
the
one
place
with
the
other
,
affirm
they
are
not
the
same
particular
persons
spoken
of
in
both
.
section
11
Against
what
is
said
in
the
last
place
,
our
present
Authors
say
,
The
scope
of
the
context
will
easily
refute
it
:
for
Christ
chideth
the
Pharisees
as
worse
in
this
,
&c.
Answ.
'T
is
easier
for
men
to
say
,
that
their
Adversary
is
easily
refuted
,
then
to
do
it
.
1.
It
is
likely
as
we
shew
before
,
that
in
these
verses
29
,
30.
't
is
not
Christ
that
speaketh
,
chiding
the
Pharisees
as
worse
that
way
then
the
Publicans
:
But
Luke
expressing
how
the
people
and
Publicans
present
upon
the
one
hand
,
and
the
Pharisees
on
the
other
,
were
affected
with
Christs
discourse
concernin
Iohn
.
But
2.
let
them
be
Christs
own
words
,
it
will
not
be
found
by
the
context
that
it
is
Christ
his
scope
to
chide
the
Pharisees
he
speaketh
of
here
for
this
,
that
coming
to
be
baptized
,
they
came
in
an
incapacity
,
and
for
that
incapacity
were
refused
Baptism
by
Iohn
,
tho
desirous
(
which
they
should
have
proven
,
and
not
begged
)
but
for
this
,
that
they
would
not
be
baptized
by
him
;
For
the
words
are
not
,
that
they
rejected
the
counsell
of
God
,
and
Iohn
baptizeth
them
not
,
or
therefore
were
not
baptized
of
him
:
but
they
rejected
the
counsell
of
God
,
themselves
not
being
baptized
by
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Take
these
words
as
uttered
by
Christ
speaking
on
in
a
continuate
discourse
,
And
what
can
a
man
conceive
to
be
the
meaning
of
them
,
but
this
simply
,
that
they
put
away
,
despised
,
rejected
the
means
of
salvation
ordained
by
God
(
that
is
his
counsels
)
and
made
known
by
his
Minister
Iohn
,
and
this
was
an
evidence
of
it
,
that
they
were
not
baptized
by
him
.
But
,
3.
To
the
point
we
are
on
more
nearly
here
;
let
it
be
granted
which
the
Authors
sayes
,
that
he
chideth
the
Pharisees
for
that
cause
they
alledged
;
The
co●…equence
built
upon
it
,
to
prove
that
these
Pharisees
that
came
to
Iohn
,
Mat.
3.
were
not
baptized
,
is
feeble
:
For
it
must
be
thus
,
Christ
chideth
the
Pharisees
as
worse
then
the
Publicans
,
for
this
,
that
when
as
the
Publicans
came
in
a
capacity
to
be
baptized
and
were
baptized
.
The
Pharisees
did
not
so
:
Ergo
,
none
of
the
Pharisees
were
baptized
,
&
so
neither
were
these
mentioned
,
Mat.
3.
I
deny
the
consequence
.
For
the
antecedent
may
be
true
,
and
Christs
chiding
the
Pharisees
,
generally
,
reasonable
and
just
,
tho
some
of
them
had
been
otherwayes
affected
and
thereupon
baptized
.
As
for
the
reason
of
the
consequence
brought
by
the
Authors
,
if
these
many
Pharisees
,
Mat.
3.
7.
&c.
The
whole
strength
of
it
lyes
in
a
sophisticall
insinuation
,
that
these
Pharisees
,
Mat.
3.
because
they
are
said
to
be
many
,
were
the
greatest
part
of
all
the
Pharisees
,
and
these
being
said
to
be
baptized
there
were
but
some
few
beside
,
of
whom
these
words
,
Luke
7.
30.
(
they
were
not
baptized
)
could
be
expounded
,
this
I
say
is
but
a
meer
sophisticall
insinuation
:
for
albeit
these
,
Mat.
3.
be
called
many
,
yet
their
might
been
Pharisees
many
more
,
ten
to
one
beside
,
of
whom
that
Luke
7.
30.
might
be
said
.
Now
considering
that
the
Publicans
and
other
such
common
people
tho
all
of
them
were
not
baptized
of
Iohn
,
yet
generally
they
shew
themselves
more
obedient
and
respective
to
the
Ordinances
Ministred
by
Iohn
,
as
also
they
did
unto
Christ
himself
,
then
the
Pharisees
did
,
albeit
some
of
them
also
might
been
disobedient
to
him
and
not
baptized
by
him
,
it
may
be
clearly
enough
seen
,
that
the
Pharisees
were
much
behind
them
in
this
,
and
that
Christ
might
justly
chide
the
Pharisees
as
worse
then
the
Publicans
,
for
the
cause
mentioned
(
speaking
of
them
indefinitely
)
tho
all
and
every
one
of
them
had
not
been
in
the
blame
.
This
is
not
unusuall
in
comparing
two
sorts
,
orders
or
conditions
of
persons
,
to
blame
the
one
as
worse
then
the
other
in
such
a
particular
respect
(
in
an
indefinite
speech
)
when
the
one
is
more
generally
blame-worthy
that
way
,
then
the
other
,
tho
,
may
be
,
some
of
the
party
blamed
are
free
of
the
fault
,
and
some
of
the
party
commended
,
may
be
deep
enough
in
that
fault
.
This
much
for
clearing
Iohn
Baptists
procedure
in
admitting
persons
to
baptism
,
viz.
that
he
did
baptize
persons
coming
to
him
upon
their
first
profession
,
withour
delay
or
waiting
for
discoveries
of
true
heart
Conversion
and
Saintship
in
them
.
section
12
Having
ended
this
Argument
from
Iohns
order
of
baptizing
,
they
tell
us
that
,
many
moe
and
more
pressing
grounds
from
the
Word
might
be
alledged
to
make
forth
this
point
:
But
we
are
loath
(
say
they
)
to
be
tedious
:
only
sure
wee
are
,
holinesse
becomes
the
House
of
our
God
.
It
is
certain
our
Churches
are
not
constitute
according
to
this
rule
in
the
full
extent
of
it
;
Yea
alas
few
of
our
most
precious
men
will
acknowledge
it
to
be
the
rule
.
Answ.
1.
Albeit
the
Authors
conceiving
to
their
knowledge
many
moe
grounds
to
be
in
the
Word
of
God
for
making
forth
their
point
and
having
set
down
here
but
some
few
of
them
,
omitting
the
rest
,
might
,
without
incurring
the
hazard
of
animadversion
,
alledged
that
they
passed
these
others
,
being
loath
to
be
tedious
,
because
to
wit
they
were
writing
an
Epistle
,
not
a
Tractat
:
Yet
their
purpose
being
in
this
Epistle
,
to
give
an
account
of
their
thoughts
(
as
they
say
in
the
beginning
)
in
this
mater
to
some
Godly
men
:
I
humbly
conceive
,
that
when
as
they
say
,
that
there
might
be
alledged
more
pressing
grounds
(
which
I
doubt
not
but
they
speak
as
even
to
their
own
knowledge
)
for
their
point
then
they
have
alledged
,
but
they
are
loath
to
be
tedious
by
setting
them
down
:
This
censure
might
justly
be
put
upon
it
,
that
either
it
is
an
open
writing
themselves
with
their
own
pen
,
knowingly
,
foolish
wrongers
of
their
own
cause
;
When
as
purposing
to
pick
out
some
few
grounds
of
many
,
for
giving
an
account
of
their
belief
to
men
,
whom
they
would
give
some
satisfaction
to
,
and
draw
to
their
judgement
and
side
,
they
leave
out
the
grounds
that
are
most
pressing
for
making
out
their
point
:
But
verily
I
think
some
of
them
,
at
least
,
not
so
simple
as
to
have
committed
wittingly
and
willingly
such
an
errour
;
Or
it
is
,
give
me
leave
to
say
it
,
a
meer
windy
word
,
to
say
the
least
,
inconsideratly
uttered
.
And
how
sinfull
a
thing
it
is
so
to
speak
,
especially
in
maters
of
this
kind
,
they
are
not
ignorant
.
2.
But
is
that
word
,
Psal.
93.
ult.
Holinesse
becometh
thine
House
for
ever
,
hinted
at
to
close
up
the
mater
,
one
of
these
more
pressing
grounds
,
for
making
forth
their
point
?
O!
but
first
this
is
an
Old
Testament
Scripture
spoken
in
relation
to
the
then
Churches
of
the
Old
Testament
(
whatever
the
place
importeth
)
as
well
as
to
the
Gospel
Churches
.
Now
why
then
did
you
before
,
as
seems
with
your
Master
,
restrict
your
Doctrine
concerning
the
qualification
of
Church-members
to
the
Gospel
Churches
?
Or
if
you
will
now
disown
that
restriction
,
is
it
your
minde
that
this
Holinesse
you
plead
for
,
was
also
the
rule
of
admitting
Members
to
the
Visible
Church
under
the
Old
Testament
?
Then
sure
,
Moses
was
in
a
great
fault
,
who
walked
not
by
this
rule
in
his
practise
about
Church
Members
as
no
man
can
deny
.
Far
be
it
from
you
to
say
it
,
Brethren
,
when
the
Lord
hath
given
him
a
Testimony
that
he
was
faithfull
in
all
his
house
.
2.
We
shall
not
here
mention
the
diverse
interpretations
of
these
Words
of
the
Psalm
given
by
severall
interpreters
(
see
Calv.
Pareus
in
locum
)
the
most
genuine
interpretation
I
conceive
to
be
;
Either
to
take
them
,
as
our
English
translation
renders
them
.
Holinesse
becometh
thine
House
:
and
so
as
holding
forth
the
duty
of
these
who
are
the
Lords
House
.
Or
thus
rendring
them
,
to
thy
house
beautifull
holinesse
,
viz.
belongeth
as
their
peculiar
priviledge
bestowed
on
them
by
thee
:
but
whither
of
these
wayes
they
be
taken
,
they
make
nothing
to
the
Authors
point
;
Not
taking
them
in
the
latter
interpretation
,
as
is
evident
,
the
Authors
I
beleve
will
not
say
,
that
God
by
the
efficacy
of
his
Grace
works
Holinesse
in
all
and
every
Member
of
the
Visible
Church
.
Nor
yet
taking
them
in
the
former
;
According
to
which
the
simple
meaning
of
them
,
is
no
other
but
that
which
is
expressed
in
the
latest
edition
of
the
English
Annot.
on
the
place
a
holy
life
and
conversation
becometh
them
that
professe
themselves
to
be
servants
to
so
great
and
glorious
a
Majesty
,
and
who
of
us
will
deny
this
:
this
importeth
what
is
the
duty
of
all
that
professe
themselves
to
be
in
so
neer
a
relation
to
God
as
his
House
,
which
is
to
be
Holy
in
the
Truth
of
the
thing
or
object
,
and
not
only
so
to
cary
it
before
men
as
to
be
esteemed
by
them
such
in
charity
,
which
men
may
doe
without
the
reality
or
Trueth
of
the
thing
.
And
this
we
grant
,
that
men
professing
themselves
the
people
of
God
ought
in
duty
,
as
they
would
answer
their
profession
,
to
be
truely
Holy
.
But
what
is
this
to
the
point
of
the
qualification
necessarily
requisite
in
persons
in
foro
Ecclesiastico
that
they
may
be
admitted
to
the
externall
fellowship
of
the
Church
?
Wherefore
.
3.
we
confesse
our
Churches
were
not
constitute
according
to
this
rule
;
I
mean
of
the
Holinesse
spoken
of
in
that
passage
of
the
Psalm
:
Nor
indeed
could
they
,
nor
can
ever
any
Churches
in
this
world
be
so
constituted
:
because
it
is
true
Holinesse
in
the
reality
and
truth
of
the
thing
,
that
is
spoken
of
,
which
falls
not
under
the
cognition
of
the
Ecclesiastick
court
,
to
be
a
rule
of
admitting
persons
unto
the
constitution
of
the
Visible
Church
.
4.
I
know
not
well
whom
they
mean
by
these
,
few
at
least
precious
men
whom
they
insinuate
to
acknowledge
their
rule
;
Except
they
mean
themselves
who
have
sinfully
separated
themselves
from
the
Church
of
Christ
.
But
I
may
say
they
have
no
cause
to
weep
and
say
alas
for
the
precious
men
that
will
not
acknowledge
their
new
rule
of
constituting
Visible
Churches
:
because
it
is
a
rule
that
God
never
constituted
for
that
purpose
;
But
they
have
cause
to
weep
and
say
alas
(
which
I
pray
God
of
his
Grace
they
may
do
)
for
themselves
that
they
have
separated
themselves
from
the
Church
of
Christ
upon
the
very
ground
that
Donatists
separated
of
old
.
section
13
In
the
rest
of
the
former
part
of
their
Letter
they
declare
their
purpose
of
separating
from
the
Communion
of
this
Church
,
and
their
ground
of
so
doing
,
which
I
follow
not
here
,
it
being
my
purpose
to
take
unto
consideration
only
so
much
of
their
Letter
as
directly
concerneth
the
present
Question
I
had
in
hand
touching
the
necessary
qualification
of
Church
members
.
I
doubt
not
but
some
of
these
men
to
whom
they
directed
that
Letter
has
returned
them
a
sufficient
Answer
upon
that
point
of
their
separation
.
And
one
of
them
has
abundantly
refuted
that
same
point
in
Print
against
Separatists
,
as
many
other
Orthodox
Divines
has
done
the
like
,
not
only
modern
Divines
in
their
writings
against
late
Separatists
;
But
also
ancient
against
Donatists
and
Novatians
.
Certain
it
is
and
cannot
be
denyed
by
any
that
has
any
tollerable
insight
in
the
Ancients
that
these
our
Authors
in
their
separation
goes
upon
that
same
very
ground
that
Donatists
and
Novatians
separated
of
old
.
It
was
one
of
the
Errours
of
these
,
that
by
fellowship
with
wicked
and
ungodly
men
in
the
Worship
and
Ordinances
of
God
,
others
are
polluted
(
as
we
may
learn
from
Cyprian
Epist.
51.
and
52.
and
August
.
in
his
writings
against
Donatists
,
particularly
,
contra
Epistolam
Parmeniani
)
and
therefore
did
separate
from
all
other
Churches
as
defiled
with
such
mixtures
,
using
as
an
Argument
and
ground
for
them
,
that
same
very
passage
brought
by
these
present
Authors
for
themselves
,
2.
Cor.
6.
As
we
see
by
Augustin
.
ad
Donatist
.
post
collationem
,
cap.
21.
cited
by
us
a
little
before
,
where
the
Godly
and
Learned
Ancient
does
abundantly
and
solidly
refute
the
Donatists
abuse
of
that
place
,
as
he
does
in
his
severall
writs
against
these
proud
Schismaticks
,
all
their
other
Arguments
:
And
I
much
wonder
that
these
our
Brethren
(
I
yet
say
if
so
they
will
suffer
themselves
to
be
so
called
by
us
)
should
have
licked
up
that
Schismaticall
Doctrine
&
practice
of
Donatists
,
so
universally
condemned
by
the
ancient
Church
,
and
solidly
refuted
by
the
Orthodox
Divines
that
then
were
.
But
it
not
being
my
purpose
at
this
time
to
prosecute
this
part
of
their
Epistle
,
I
shall
close
this
Appendix
,
adding
only
a
word
or
two
out
of
these
two
Ancients
I
have
named
concerning
this
mater
.
Cyprian
.
Epist.
21.
written
to
4.
Confessours
who
,
having
been
seduced
into
the
Novatian
separation
and
schism
,
had
returned
again
to
the
unity
of
the
Church
,
and
signified
the
same
to
Cyprian
,
thus
sayeth
he
to
these
Confessours
.
Postea
quam
vos
de
carcere
redeuntes
,
●…maticus
&
Haereticus
error
excepit
,
sic
res
erat
quasi
vestra
gloria
in
carcere
remansisset
.
Illic
enim
vestri
nominis
dignitas
recedisse
videbatur
,
quando
milites
Christi
non
ad
Ecclesiam
de
carcere
redierunt
in
quem
prius
cum
Ecclesiae
laude
&
gratulatione
venissent
:
nam
&
si
in
Eccesiâ
videntur
esse
Zizania
non
tamen
impediri
debet
aut
fides
aut
charitas
nostra
,
ut
quoniam
Zizania
in
Ecclesia
esse
cernimus
,
ipsi
de
Ecclesia
recedamus
;
nobis
tantum
modo
laborandum
est
ut
frumentum
esse
possimus
,
ut
cum
caeperit
frumentum
Dominicis
condi
horreis
,
pro
opere
nostro
&
labore
fructum
capiamus
.
Apostolus
in
Epistola
sua
,
2
Tim.
2.
dicit
in
domo
autem
magna
non
tantum
vasa
sunt
aurea
,
&c.
—
nos
operam
demus
&
quantum
possumus
laboremus
ut
vas
aureum
vel
argenteum
simus
.
Caeterum
fictilia
vasa
confringere
Domino
soli
concessum
est
,
cui
&
virga
ferrea
data
est
,
esse
non
potest
major
Domino
suo
servus
nec
quisquam
sibi
,
quod
soli
filio
pater
tribuit
vendicare
se
putet
:
ut
ad
aream
ventilandam
&
purgendam
paleam
ferre
se
jam
posse
aut
à
frumento
universa
Zizania
humano
judicio
segregare
.
Superba
est
ista
obstinatio
&
sacrilega
presumptio
quam
sibi
furor
pravus
assumit
:
Et
dum
Dominium
sibi
semper
,
plusquam
mitis
justitia
deposcit
,
assumunt
,
de
Ecclesiâ
pereunt
,
&
dum
se
in
solenter
extollunt
,
ipso
suo
humore
caecati
,
veritatis
lumen
amittunt
.
Here
we
see
separation
from
the
Church
because
of
the
mixture
of
naughty
persons
solidly
condemned
and
noted
with
a
black
mark
by
this
Godly
Ancient
.
The
like
or
almost
the
same
he
hath
in
the
Epistle
immediatly
following
that
former
cited
.
The
word
I
would
present
from
Augustine
is
that
,
contra
Epistolam
Parmeniami
,
lib.
3.
cap.
1.
Ab
initio
cum
omnis
pia
ratio
&
modus
Ecclesiasticae
Disciplinae
unitatem
Spiritus
in
vinculo
pacis
maxime
debeat
intueri
quod
Apostolus
sufferendo
invicem
praecepit
custodire
,
&
quo
non
custodito
medicinae
vindicta
non
tantum
superflua
sed
etiam
perniciosa
,
&
propterea
jam
nec
medicina
esse
convincitur
,
illi
filii
mali
,
qui
non
odio
iniquitatum
alienarum
,
sed
studio
contentionum
suarum
infirmas
plebes
jactantiâ
sui
nominis
irretitas
,
vel
totas
trahere
,
vel
certe
dividere
affectant
,
superbia
tumidi
,
per●…i●…a
vesani
,
calumniis
insidiosi
,
seditionibus
turbulenti
,
ne
lucis
veritate
carere
ostendantur
,
umbram
rigidae
severitatis
obtendunt
,
&
quae
in
Scripturis
sanctis
salva
dilectionis
sinceritate
&
custoditâ
pacis
unitate
ad
corrigenda
fraterna
vitia
,
moderatiori
curatione
praecepta
sunt
ad
Sacrilegium
Schismatis
,
&
ad
occasionē
praecisionis
usurpant
dicentes
,
ecce
ait
Apostolus
,
auferte
malum
ex
vobis
ipsis
.
Yea
the
very
universall
Argument
and
purpose
of
these
Books
against
Parmenianus
,
this
Ancient
himself
,
Retract
.
lib.
1.
cap.
17.
expresseth
to
be
this
,
in
tribus
libris
contra
Parmen.
Donatislarum
Carthaginensis
Episcopi
,
successorisque
Donati
,
questio
magna
versatur
&
solvitur
;
utrum
in
unitate
&
eorundum
communione
Sacramentorum
mali
contaminent
bonos
(
which
is
the
very
ground
whereupon
these
our
Brethren
builds
the
necessity
of
their
separation
)
&
quemadmodum
non
contaminent
disputatur
propter
Ecclesiam
toto
orbe
diffusam
cui
calumniando
Schisma
fecerunt
.
If
I
would
bring
here
all
that
,
that
Ancient
hath
against
this
Tenet
and
practice
of
separation
of
these
Authors
I
might
transcribe
the
most
part
of
all
his
writings
against
the
Donatists
.
Therefore
I
refer
the
Reader
to
the
writings
themselves
,
and
beseeches
these
our
Brethren
yet
in
the
fear
of
God
and
in
humility
of
Spirit
to
consider
and
ponder
their
way
they
have
run
into
was
condemned
,
and
solidely
refuted
from
the
Word
of
God
,
in
these
ancient
Schismaticks
,
by
the
Godly
and
Orthodox
ancient
Doctors
of
the
Church
in
that
time
.
And
now
I
go
on
to
Mr.
Lockiers
Appendix
.
PART
II.
Wherein
is
EXAMINED
Mr.
LOCKIERS
TWO
ASSERTIONS
,
Concerning
CHVRCH-GOVERNMENT
:
And
what
is
said
for
Confirmation
thereof
.
I
Have
been
,
I
confesse
,
well
long
upon
the
Examination
of
Mr.
Lockiers
Lecture
,
because
I
found
not
so
clear
and
distinct
handling
of
that
mater
in
others
,
as
I
could
have
wished
:
and
I
thought
it
expedient
that
,
in
regard
he
speaks
with
so
great
a
deal
of
confidence
in
it
,
and
others
made
so
much
noise
of
it
,
and
this
new-fangle
itching-ear'd
age
is
ready
to
take
with
every
new
fancy
,
busked
up
with
gay
words
,
and
,
like
children
,
to
be
carried
about
with
every
wind
of
doctrine
;
In
this
regard
I
thought
it
expedient
the
more
fully
to
discover
the
weaknesse
and
unsatisfactorinesse
of
his
alledgeances
therein
.
I
shall
not
need
,
nor
mind
I
to
insist
so
largely
upon
the
Appendix
[
](A66932-e43030-b)*
*
I
mean
as
to
every
particular
Question
handled
here
;
For
here
are
more
particular
questions
handled
.
The
mater
therein
touched
,
viz.
What
is
the
proper
subject
of
Ecclesiastick
Authority
and
Government
:
And
whether
there
be
an
union
of
more
Congregations
and
Churches
under
one
common
Presbytery
:
has
been
already
so
learnedly
and
fully
cleared
by
others
,
that
it
were
but
needlesse
labour
for
me
to
insist
on
it
;
And
I
confesse
,
I
mervail
much
that
Mr.
Lockier
should
have
presented
the
world
with
so
sory
a
discourse
upon
these
maters
(
as
I
think
every
judicious
Reader
will
perceive
this
Appendix
to
be
)
when
as
there
are
abroad
so
learned
Tractats
and
Debates
on
them
.
Alwayes
we
must
be
at
the
pains
to
animadvert
upon
this
part
of
the
Stone
too
,
else
the
world
should
be
made
believe
we
were
fell'd
dead
with
it
:
But
we
shall
do
it
as
briefly
,
as
to
particulars
,
as
we
may
,
and
shall
refer
M.
Lockier
to
such
Pieces
as
are
written
already
,
for
further
businesse
and
work
to
him
,
as
occasion
shall
require
.
Mr.
Lockiers
APPENDIX
.
SECTION
I.
section
2
HIs
first
Assertion
is
this
:
That
the
Eldership
which
is
within
the
particular
Congregation
,
is
not
in
most
weighty
things
,
to
exert
power
,
without
the
consent
and
approbation
of
the
Church
whereof
they
are
.
By
things
most
weighty
,
I
mean
these
things
which
are
most
essentiall
to
the
state
of
a
visible
Church
:
as
admission
of
Members
,
ordination
of
Officers
,
and
excommunication
of
either
.
section
3
'T
is
worthy
Observation
how
the
Author
manages
this
mater
of
his
first
Assertion
,
the
point
he
propounds
to
be
proven
,
is
that
the
Eldership
of
a
Congregation
may
not
,
in
most
weighty
maters
,
exert
power
without
the
consent
and
approbation
of
the
Church
,
and
for
proof
of
this
,
his
first
Argument
,
SECT.
2.
is
an
allegeance
,
that
the
power
of
the
Keyes
was
primarly
given
to
the
Church
of
believers
,
as
the
subject
thereof
,
Math.
16.
16.
which
allegeance
he
is
pleased
to
passe
with
a
very
light
and
slight
shew
of
a
proof
,
as
if
it
were
a
mater
of
small
Debate
.
Whether
thus
he
has
done
from
deliberate
and
advised
policy
,
to
shun
Debate
upon
that
which
is
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
Question
about
Ecclesiastick
Jurisdiction
,
and
to
make
his
common
Readers
the
more
favourable
to
his
part
,
as
pretending
only
to
dispute
for
interest
of
consent
and
approbation
to
them
in
acts
of
Jurisdiction
Ecclesiastick
of
greatest
concernment
(
and
indeed
as
mans
pride
naturally
carries
him
with
a
desire
to
have
a
finger
in
rule
,
so
it
is
a
plausible
subject
to
speak
for
it
to
him
)
or
if
he
has
done
it
from
some
other
principle
,
I
will
not
determine
;
Let
the
judicious
Reader
conjecture
,
what
he
thinks
most
likely
.
Only
I
must
say
it
seemeth
to
me
a
very
strange
and
irrationall
way
of
procedure
,
to
take
so
great
pains
and
make
so
much
adoe
,
as
Mr.
Lockier
doth
here
in
pleading
for
a
certain
condition
of
persons
formall
interest
and
concurrence
,
in
acts
and
the
exercise
of
jurisdiction
,
and
to
make
this
the
Question
or
conclusion
to
be
insisted
on
:
And
mean
while
,
to
take
it
almost
for
granted
without
proof
,
or
at
most
,
in
a
slight
overly
word
to
alledge
,
that
they
are
chiefly
invested
with
that
power
and
authority
from
which
these
acts
must
flow
,
when
as
he
knoweth
,
at
least
might
have
known
that
his
adversaries
,
not
only
deny
,
but
by
many
considerable
Arguments
goes
about
to
demonstrate
,
that
,
that
condition
of
persons
never
were
invested
with
,
never
received
such
a
power
or
authority
,
from
him
to
whom
it
belongeth
originally
.
Mr.
Lockier
does
just
here
,
as
if
a
Papist
or
Jesuite
,
going
about
to
Dispute
the
Controversie
concerning
the
Popes
supremacy
,
should
be
taken
up
all
along
the
Dispute
in
bringing
some
topical
Arguments
,
that
this
and
that
and
the
other
act
of
supremacy
,
as
calling
of
oecumenicall
Counsels
,
to
be
presiding
in
them
,
finall
and
infallible
determining
of
controversies
in
Religion
,
&c.
ought
to
be
performed
by
the
Pope
of
Rome
;
And
mean
while
should
misken
the
Question
,
if
ever
Christ
gave
him
a
grant
of
power
and
authority
to
perform
these
things
,
but
only
suppose
it
be
so
,
or
content
himself
to
cite
for
it
as
it
were
in
transitu
,
Tibi
dabo
claves
or
Pasce
oves
meas
,
as
if
it
were
out
of
question
clear
that
these
places
held
forth
a
soveraigne
power
and
authority
over
all
things
,
and
persons
Ecclesiastick
in
Peter
,
yea
and
in
every
Pope
of
Rome
,
bestowed
on
them
by
Christ
.
I
think
a
judicious
adversary
might
well
laugh
at
a
Papists
disputing
after
such
a
manner
.
And
so
may
any
judicious
man
at
M●
.
Lockiers
manner
and
method
of
disputing
here
,
contending
much
in
some
topicall
Arguments
to
prove
that
the
people
ought
to
have
an
hand
in
such
and
such
acts
of
Government
,
and
mean
while
slight
proving
that
they
have
the
power
and
authority
to
govern
granted
them
by
Christ
.
I
think
a
rationall
disputant
would
have
laboured
first
and
mainly
about
this
;
And
indeed
were
this
made
once
clear
,
we
should
soon
be
at
an
agreement
about
the
acts
and
exercises
of
government
,
once
prove
the
forme
or
habit
to
be
in
such
a
subject
,
and
there
will
be
no
question
about
the
acts
thereof
,
whether
they
be
competent
to
that
subject
or
not
.
If
any
man
shall
say
for
him
here
,
that
by
shewing
such
and
such
acts
to
be
competent
to
the
people
,
it
is
proven
consequently
à
posteriori
,
that
the
habit
or
power
from
which
these
acts
do
flow
is
in
them
:
I
answer
,
if
that
had
been
his
intention
so
he
might
have
done
:
But
then
he
should
not
alledged
the
inexistency
of
the
power
,
as
a
medium
to
prove
that
these
acts
are
competent
to
them
(
as
he
doth
in
his
1.
Arg.
)
for
this
is
nothing
else
but
to
run
in
a
round
:
but
we
must
apply
our selves
to
follow
his
method
.
section
4
To
speak
a
word
then
to
the
first
Assertion
,
I
will
not
question
the
an
sit
,
or
being
of
the
subject
of
this
Assertion
.
Whether
there
be
de
jure
and
of
Divine
institution
,
an
Eldership
,
or
Presbyterie
within
a
particular
Congregation
,
i.
e.
a
Colledge
of
Elders
belonging
to
one
single
Congregation
by
it self
having
power
of
Government
and
exercising
Ecclesiastick
Discipline
;
although
I
know
men
Learned
and
much
excercised
in
the
study
of
the
Questions
concerning
Ecclesiastick
Government
,
are
of
the
judgement
,
that
there
is
not
such
an
Eldership
or
Presbyterie
;
And
I
confesse
't
is
right
hard
to
finde
in
Scripture
either
precept
or
example
for
it
:
But
I
shall
,
going
along
with
Mr.
Lockier
in
the
acknowledgment
thereof
,
note
but
some
few
things
upon
the
attribute
of
his
Assertion
:
There
be
three
things
therein
contained
.
1.
the
acting
spoken
of
,
viz.
exercing
of
power
.
2.
the
object
of
that
acting
,
most
weighty
things
.
3.
The
limitation
of
that
acting
about
this
object
,
as
competent
to
the
Eldership
.
section
5
For
the
first
,
Mr.
Lockier
speaketh
so
here
as
he
would
seem
to
grant
to
the
Eldership
some
power
and
exercing
of
it
about
these
weighty
maters
,
providing
it
be
with
consent
and
approbation
of
the
Church
,
i.
e.
the
society
of
Professours
they
are
in
.
But
verily
by
his
way
the
Eldership
as
contradistinguished
from
other
professours
,
and
as
the
Eldership
has
no
power
,
nor
can
exert
any
power
at
all
;
I
mean
power
of
authority
in
these
maters
:
All
their
part
is
meerly
to
preside
and
moderate
the
meeting
of
the
Church
,
and
as
a
Moderator
,
or
Chair-man
,
to
propone
and
state
a
Question
;
Ask
and
gather
the
votes
,
and
declare
the
sentence
concluded
by
the
votes
of
the
collective
body
of
the
Church
;
conveen
and
dismisse
the
meeting
;
Or
at
most
as
a
Committee
of
a
Judicatory
,
to
prepare
maters
for
publick
cognition
and
sentence
:
All
which
is
no
Authoritative
power
.
I
think
therefore
that
Mr.
Lockier
would
have
dealt
more
candidly
to
have
plainly
said
,
the
Eldership
can
exert
no
power
at
all
in
these
maters
;
This
belongs
to
the
collective
body
of
the
Church
,
and
their
part
is
only
to
preside
and
moderat
the
meeting
in
exerting
its
power
:
But
such
plain
language
,
which
yet
speaks
the
truth
of
his
way
,
is
too
plainly
dissonant
to
the
language
of
Scripture
,
which
speaketh
of
Church
Officers
,
as
Governours
of
,
and
to
be
over
the
people
,
and
having
the
rule
over
them
,
and
many
such
other
things
attributeth
unto
them
,
which
importeth
another
kind
of
thing
then
meer
presiding
,
moderating
,
or
being
the
mouth
of
a
meeting
or
a
preparatory
Committee
.
section
6
For
the
second
,
why
does
Mr.
Lockier
here
restrict
his
assertion
,
to
these
maters
of
greater
weight
?
Does
he
grant
that
yet
they
may
exert
power
in
maters
of
lesse
weight
without
the
consent
and
approbation
of
the
Church
?
Nay
,
he
cannot
.
For
,
1.
most
of
his
Arguments
following
,
if
they
prove
ought
to
his
purpose
,
they
prove
the
Eldership
cannot
exert
power
in
any
maters
of
Ecclesiastick
Government
without
the
consent
of
the
Church
,
whether
of
greater
or
smaller
weight
.
Yea
,
2.
in
his
last
Argument
to
prove
they
cannot
exert
power
in
these
greater
maters
▪
he
assumeth
that
they
may
not
do
it
in
smaller
maters
.
For
(
saith
he
,
Sect.
11.
Pag.
81.
)
if
in
lesse
things
the
Eldership
may
not
act
alone
,
surely
not
in
greater
.
What
then
needed
this
restriction
of
the
object
in
the
Assertion
?
section
7
But
now
what
are
these
maters
most
weighty
?
He
tell
us
,
these
things
which
are
most
essentiall
to
the
state
of
the
Visible
Church
;
And
then
reckons
up
particularly
these
three
admission
of
Members
,
ordination
of
Officers
,
and
Excommunication
of
either
.
To
passe
that
expression
of
most
essentiall
importing
degrees
in
essentiality
which
Philosophy
will
not
admit
,
as
telling
us
that
essentia
rei
non
recipit
magis
&
minus
.
I
do
humbly
conceive
that
the
fixt
Preaching
of
the
Word
of
God
,
and
right
administration
of
Sacraments
are
as
essentiall
(
to
use
his
words
)
to
the
state
of
the
Visible
Church
as
any
of
these
particulars
mentioned
.
Nay
they
are
much
more
essentiall
;
there
may
be
a
true
Visible
Church
,
where
these
are
,
tho
Excommunication
be
wanting
,
and
that
admission
of
members
Mr.
Lockier
speaks
of
,
unknown
to
the
Primitive
Apostolick
times
.
It
has
been
the
constant
Doctrine
of
Reformed
Divines
,
that
the
sound
Preaching
of
the
Word
and
right
Administration
of
Sacraments
,
are
necessary
to
the
being
of
a
Church
,
and
exercise
of
Discipline
only
to
the
well-being
.
Some
Churches
have
no
Excommunication
,
which
though
we
approve
not
in
this
;
yet
because
they
have
the
true
Doctrine
of
the
Gospel
taught
and
professed
in
them
,
and
the
Sacraments
therewith
administrat
right
for
their
substance
,
God
forbid
we
should
account
destitute
of
the
most
essentialls
(
to
speak
so
with
him
)
of
a
true
Church
.
Now
if
the
Preaching
of
the
Word
be
a
thing
most
essentiall
to
the
state
of
a
Church
,
as
certainly
it
is
,
must
the
Ministers
of
Christ
,
not
Preach
any
Doctrine
,
as
the
Doctrine
of
Christ
,
without
the
consent
of
the
Church
,
i.
e.
of
the
professours
to
whom
they
Preach
?
Must
it
be
first
propounded
to
them
to
have
their
vote
and
sentence
passe
upon
it
,
and
upon
that
Preached
?
I
conceive
Mr.
Lockier
will
not
own
such
theologie
.
2.
That
admission
of
members
which
●e
meaneth
here
,
is
so
far
from
being
one
of
these
things
most
essentiall
to
the
state
of
a
Visible
Church
,
that
,
as
he
and
others
of
his
mind
conceive
it
,
't
is
but
a
meer
new
device
,
unknown
in
the
preceeding
ages
of
the
Church
,
and
without
ground
in
the
Word
of
God
:
He
means
admission
into
the
fellowship
of
this
or
that
particular
Church
or
Congregation
by
a
Church
Covenant
as
they
call
it
,
which
he
conceives
to
be
that
which
formally
gives
Visible-Church-Membership
,
and
that
it
must
be
upon
such
qualification
as
he
has
been
disputing
for
in
his
Lecture
.
But
as
there
is
no
warrand
in
the
Word
of
God
for
such
qualification
as
necessary
to
Visible-Church-Membership
(
as
has
been
cleared
in
our
former
part
)
so
it
is
a
plain
mistake
that
admission
unto
the
fellowship
of
this
or
that
particular
Church
,
is
that
which
formally
makes
one
a
Visible
Church
Member
;
And
that
it
is
founded
upon
another
mistake
,
which
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church
way
of
the
Independent
Brethren
,
viz.
that
there
is
no
Visible
Church
Catholick
or
Universall
;
but
that
a
particular
Congregation
is
the
only
Church
.
The
truth
is
,
profession
of
the
true
Faith
and
of
subjection
to
Ordinances
,
with
the
seal
of
baptisme
compleatly
makes
a
man
a
Member
of
the
Visible
Church
,
(
else
,
such
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
,
and
so
but
of
the
world
of
heathens
and
strangers
,
which
is
absurd
)
and
admission
in
this
or
that
particular
Congregation
,
gives
him
only
the
opportunity
of
exercise
of
his
Church-membership
and
the
priviledges
thereof
(
whereunto
he
had
right
before
)
hic
&
nunc
,
all
which
has
been
so
cleary
evinced
by
judicious
and
learned
Mr.
Hudson
,
in
his
Vindication
of
the
Essence
and
Vnity
,
&c.
that
any
man
that
will
not
wilfully
shut
his
eyes
against
the
light
,
may
be
fully
convinced
thereof
.
So
then
as
for
admission
of
Persons
into
this
or
that
particular
Congregation
,
it
is
not
a
mater
of
so
high
essentiality
to
the
state
of
the
Visible
Church
.
And
for
that
wherein
solemn
admission
into
the
state
of
the
Visible
Church
formally
consists
,
baptizing
,
if
Mr.
Lockier
shall
say
that
this
cannot
be
done
without
the
sentence
of
the
collective
body
of
Professours
,
he
'll
speak
beside
the
book
of
God
,
which
holds
forth
to
us
baptisme
administrate
,
by
one
Minister
alone
without
the
knowledge
of
any
particular
Church
:
and
mentioneth
not
any
instance
,
so
far
as
I
can
remember
of
Ministers
requiring
the
vote
of
the
Church
for
baptizing
any
at
any
time
.
section
8
For
the
third
,
the
limitation
of
the
Elderships
exerting
of
power
,
not
without
the
consent
and
approbation
of
the
Church
.
Upon
this
.
1.
I
would
inquire
of
Mr.
Lockier
,
whom
he
meaneth
by
the
Church
,
without
whose
consent
and
approbation
,
this
ought
not
to
be
done
?
Whether
the
whole
Congregation
,
i.
e.
all
Members
thereof
promiscuously
and
indifferently
,
or
only
some
certain
Members
thereof
excluding
the
rest
?
If
the
whole
Congregation
and
all
the
Members
thereof
;
Then
women
and
children
also
must
have
an
hand
in
these
weighty
maters
of
the
Government
of
the
Church
:
which
I
cannot
well
think
he
will
affirme
,
sure
I
am
,
will
not
be
owned
by
many
of
his
side
,
and
is
contrary
to
the
Word
of
God
.
If
not
the
whole
Congregation
,
but
some
certain
Members
viz.
men
&
these
of
years
of
discretion
,
or
of
a
manlyage
;
Then
1.
why
speaketh
he
of
the
Church
indefinitely
without
any
such
restriction
not
without
the
consent
and
approbation
of
the
Church
.
Are
not
women
a
part
of
the
Church
,
yea
and
children
also
under
age
,
unlesse
we
shall
say
that
they
are
without
,
i.
e.
of
the
world
of
heathens
and
aliens
from
the
Israel
and
Household
of
God
,
which
is
absurd
.
Nay
I
suppose
there
may
be
a
Church
consisting
of
only
women
beside
the
Officers
,
as
in
case
all
the
men
of
a
Congregation
were
removed
by
death
or
otherwise
,
for
must
we
say
that
a
Congregation
consisting
of
40.
men
and
as
many
women
,
if
by
Pestilence
all
the
men
should
be
removed
,
excepting
the
Officers
thereof
,
that
it
should
,
because
of
this
,
cease
to
be
a
Visible
Church
.
2.
It
cannot
consist
with
what
he
saith
afterward
in
sundry
of
his
Arguments
brought
to
prove
his
Assertion
:
In
the
first
thereof
he
alledgeth
that
the
power
of
the
Keyes
are
given
to
persons
not
as
Officers
,
Apostles
,
or
Elders
,
but
as
beleevers
,
to
the
Church
of
beleevers
,
and
beleeving
with
such
a
faith
as
flesh
and
blood
cannot
reveal
,
but
I
assume
that
Women
are
beleevers
,
and
beleevers
with
such
a
faith
as
well
as
Men
,
Ergo
,
by
his
Argument
they
must
have
an
hand
in
the
Government
by
their
consent
and
approbation
as
well
as
the
men
.
Again
in
the
third
,
whereas
he
alledges
,
that
other
wayes
(
viz.
than
as
he
asserted
)
the
Elders
cannot
but
offend
the
little
ones
of
the
Church
,
yea
the
tender
consciences
of
stronger
Brethren
,
for
as
much
as
persons
may
be
taken
in
and
casten
out
concerning
which
they
can
have
no
distinct
knowledge
.
I
assume
,
that
this
will
hold
as
well
for
women
,
little
ones
of
the
Church
and
sisters
of
tender
consciences
,
as
well
as
men
;
Because
offending
of
these
must
be
eschewed
as
well
as
of
those
.
Further
in
his
fourth
Argument
,
he
alledgeth
as
a
ground
of
his
Assert
.
that
the
spirit
of
discerning
is
not
confined
to
Elders
:
but
may
be
in
great
measure
in
some
of
the
members
,
and
a
greater
gift
when
all
are
joyned
together
in
the
Name
of
Christ
,
and
his
presence
with
them
to
discern
and
judge
.
And
addeth
,
that
the
Saints
shall
Judge
the
World
:
All
which
take
in
female
Saints
as
well
as
male
Saints
.
section
9
2.
When
as
there
is
a
consent
and
approbation
of
acts
of
Government
,
privat
,
obedientiall
,
and
not-authoritative
:
And
a
consent
and
approbation
publick
and
authoritative
by
way
of
a
judiciall
decisive
vote
;
Why
is
it
that
the
Author
does
not
in
his
Assertion
determine
which
of
these
he
means
?
'T
is
true
afterward
in
his
5th
Argument
he
is
expresse
,
that
the
whole
Church
(
and
so
men
,
women
and
children
)
should
be
joyntly
authoritative
about
these
acts
of
Government
:
But
here
in
propounding
the
Assertion
involves
the
mater
in
an
ambiguous
generality
.
It
would
seem
,
to
bear
the
ignorant
Reader
in
hand
that
we
did
grant
nothing
to
people
about
these
acts
of
Government
,
but
a
passive
blind
obedience
to
what
is
determined
by
the
Eldership
;
It
would
seem
I
say
,
this
is
the
drift
of
it
,
the
rather
that
afterward
SECT.
5.
end
.
he
hints
at
our
Doctrine
in
this
expression
.
If
the
managing
of
all
things
be
committed
wholly
to
the
Presbytery
,
and
the
people
left
out
,
only
to
see
and
judge
implicitly
by
their
eyes
and
wills
who
thus
impropriat
power
.
But
surely
this
is
either
a
grosse
misunderstanding
or
a
foul
misrepresentation
of
the
Doctrine
of
Presbyterians
in
this
mater
,
which
may
appear
by
these
things
which
they
reach
and
grant
unto
the
people
,
in
relation
to
matters
belonging
to
Ecclesiastick
Government
.
As
section
10
First
we
grant
,
as
to
the
mater
of
the
Calling
of
Ministers
and
Officers
of
the
Church
,
that
to
all
the
people
belongeth
the
power
to
nominat
and
elect
the
persons
to
be
their
own
Church-Officers
:
And
that
to
put
upon
a
people
,
who
are
Christians
and
in
a
capacity
to
elect
,
any
Church
Officer
,
without
their
consent
and
election
,
is
unwarrantable
intrusion
.
But
withall
we
affirm
that
this
nomination
or
election
,
is
not
an
authoritative
act
of
Ecclesiastick
jurisdiction
,
conferring
upon
the
person
any
Ministeriall
or
Officiall
power
and
authority
,
but
that
this
is
conferred
by
the
act
of
ordination
〈◊〉
the
ordinary
course
appointed
by
Christ
in
his
Church
)
Ministerially
under
Christ
,
and
by
vertue
of
his
institution
,
which
act
is
to
be
performed
by
the
Rulers
of
the
Church
,
and
not
by
the
people
,
and
that
the
nomination
or
election
performed
by
the
people
is
only
the
designation
of
the
persons
on
whom
this
power
is
to
be
conferred
by
ordination
(
if
he
be
one
as
yet
not
ordained
)
and
is
appropriated
to
be
their
Minister
.
Besides
we
grant
that
any
of
the
people
has
power
to
object
any
just
exceptions
against
a
person
who
is
a
calling
to
be
their
Minister
and
they
ought
to
be
heard
,
and
if
their
reasons
be
relevant
they
ought
to
be
admitted
.
section
11
Secondly
,
we
grant
in
like
manner
,
as
to
admission
of
members
,
that
any
of
the
members
of
the
Church
has
power
to
represent
any
just
exception
and
reason
they
know
against
any
person
to
be
admitted
,
and
that
their
reasons
ought
to
be
heard
,
and
,
if
relevant
,
to
be
admitted
.
section
12
Thirdly
,
as
to
the
Preaching
of
the
Word
,
we
grant
that
the
people
are
not
obliged
to
give
blind
and
implicit
obedience
to
what
is
delivered
by
the
Ministers
,
as
if
they
ought
to
receive
,
as
the
Word
of
God
,
whatsoever
is
delivered
by
them
,
but
that
they
have
power
,
and
ought
by
the
judgement
of
discretion
,
to
search
the
Scriptures
,
whether
the
things
delivered
by
the
Ministers
be
so
,
to
try
the
spirits
whether
they
be
of
God
or
not
,
to
prove
all
things
and
hold
fast
that
which
is
good
,
Acts
17.
11.
1
Iohn
4.
1.
1
Thess.
5.
18.
and
the
like
judgement
of
discretion
,
we
grant
to
them
in
relation
to
other
parts
of
worship
.
section
13
Fourthly
,
as
to
the
exercise
of
Ecclesiastick
Discipline
and
the
censure
of
offenders
,
and
particularly
Excommunication
.
We
grant
,
1.
that
privat
professours
are
by
the
Word
of
God
to
exhort
and
reprove
offending
Brethren
,
yea
and
to
admonish
their
Governours
if
negligent
and
remisse
,
Colloss.
4.
17.
but
this
we
say
is
an
act
not
of
authority
and
jurisdiction
,
but
of
charity
.
2.
They
are
to
complain
to
the
Church
of
such
as
are
obstinate
in
their
offences
against
their
privat
reproof
and
admonition
;
but
neither
is
this
an
act
of
authority
and
jurisdiction
formally
,
but
only
preparatory
thereunto
,
it
is
not
gradus
in
re
,
but
gradus
ad
rem
▪
of
authoritative
Ecclesiastick
Discipline
.
3.
When
a
person
is
sentenced
by
the
Presbytery
unto
Ecclesiastick
censure
,
For
example
Excommunication
,
they
are
to
obey
that
sentence
,
and
by
avoyding
the
person
as
a
Publican
and
heathen
,
put
it
in
execution
,
not
in
an
implicit
and
blind
,
but
rationall
obedience
,
and
assent
,
for
they
must
do
it
.
1.
Out
of
clear
knowledge
of
faith
in
themselves
of
the
justice
of
the
sentence
,
in
materia
juris
,
that
the
offence
for
which
the
censure
is
inflicted
is
by
Gods
appointment
in
his
Word
so
censurable
.
2.
That
the
person
is
guilty
of
the
fact
for
which
he
is
censured
:
so
that
if
the
person
do
not
acknowledge
and
take
with
it
by
confession
,
the
manner
and
means
of
probation
of
it
,
ought
to
be
signified
to
them
,
in
the
generall
,
at
least
.
And
if
they
can
alledge
any
just
reason
against
the
justice
of
the
sentence
,
either
as
to
the
point
of
law
,
or
to
the
mater
of
fact
they
ought
to
be
heard
and
admitted
.
Nor
do
we
deny
but
that
privat
professours
,
being
desirous
upon
just
grounds
,
and
for
their
clearing
in
giving
obedience
in
such
maters
,
may
and
ought
to
be
admitted
to
hear
and
be
witnesses
of
the
leading
and
deducing
of
such
processes
.
By
all
these
it
may
evidently
appear
,
how
injurious
an
insinuation
that
is
of
the
Author
,
wherewith
he
asperseth
Presbyterians
,
that
,
to
wit
,
by
their
way
,
the
managing
of
all
things
in
the
Church
is
so
committed
wholly
to
the
Presbytery
that
the
people
are
left
out
only
to
see
and
judge
implicitly
by
their
eyes
and
wills
impropriating
this
power
to
themselves
.
This
way
of
managing
the
Government
of
Christs
Church
and
binding
people
to
implicit
and
blinde
obedience
,
we
abhorre
as
Antichristian
usurpation
and
tyranny
.
And
the
Author
in
aspersing
us
with
it
,
has
dealt
either
,
uningenuously
or
ignorantly
.
section
14
The
thing
we
say
is
this
,
that
in
these
things
of
Government
admission
of
Members
,
ordination
of
Officers
,
exercise
of
Discipline
,
authoritatively
to
act
,
vote
and
judge
,
as
Judges
authorized
with
Christs
Authority
,
belongeth
not
to
privat
persons
,
or
the
body
of
professours
joyntly
with
the
Eldership
(
which
is
the
the
thing
Mr.
Lockier
plainly
asserteth
afterward
,
SECT.
6.
init
.
but
involveth
in
a
mist
,
in
propounding
his
assertion
at
first
,
for
what
end
he
knoweth
best
himself
)
but
only
to
Christs
Officers
,
the
Rulers
set
over
his
Church
.
Thus
having
cleared
up
the
meaning
of
the
Question
we
have
in
hand
with
the
Author
here
,
come
we
now
to
consider
his
Arguments
for
his
Assertion
.
SECTION
II.
Examination
of
Mr.
Lockiers
1
,
2
,
3
,
4.
Argument
.
section
1
FIrst
(
saith
he
)
because
the
power
of
the
Keyes
was
not
at
first
given
to
Peter
,
as
an
Apostle
,
or
as
an
Elder
,
but
as
an
Beleever
—
The
consequent
he
would
infer
must
be
this
,
Ergo
,
that
the
Elders
must
not
in
these
weighty
maters
of
Government
,
admission
of
Members
,
ordination
of
Ministers
,
censures
,
exert
power
without
the
authoritative
joynt
acting
and
concurring
of
the
Church
,
i.
e.
the
body
of
professours
therein
,
with
them
.
Ans.
1.
If
this
consequence
be
good
,
then
it
must
follow
as
well
that
Ministers
cannot
exert
power
of
authoritative
Preaching
the
Gospel
but
with
the
joynt
authoritative
concurrence
of
the
people
in
Preaching
with
them
.
For
certain
it
is
that
the
power
of
Preaching
the
Gospel
is
comprehended
in
these
Keyes
given
to
Peter
,
as
well
as
the
power
of
censures
,
&c.
and
therefore
if
it
follow
,
the
power
of
the
keyes
was
not
given
to
Peter
as
an
Apostle
,
nor
as
an
Elder
,
but
as
a
Believer
:
Ergo
the
Elders
cannot
exert
power
in
ordination
,
censures
,
&c.
without
the
joint
authorative
concurrence
of
the
body
of
Professours
therein
,
it
must
follow
also
:
Ergo
,
they
cannot
exert
power
in
preaching
the
Gospel
without
their
joynt
authoritative
concurrence
therein
:
and
so
when
the
Minister
preaches
,
all
the
people
must
authoritatively
preach
with
him
,
else
his
preaching
is
null
.
2.
But
waving
this
,
and
granting
it
were
true
that
the
power
of
the
keyes
was
first
given
to
believers
,
and
so
to
Peter
,
not
as
a
Minister
,
but
as
representing
Believers
.
I
do
not
see
how
it
must
of
necessity
follow
that
the
body
of
Professours
must
act
authoritatively
,
jointly
with
the
Rulers
in
the
exerting
of
that
power
.
For
we
may
suppose
it
was
given
to
the
body
of
the
Church
,
not
formally
,
but
radically
and
virtually
to
be
by
them
derived
to
Rulers
to
be
formally
exerted
by
these
only
,
and
then
the
consequent
will
not
follow
;
as
,
suppose
it
were
true
,
which
many
Politicians
,
and
with
them
some
Divines
,
maintain
(
which
yet
for
my self
I
cannot
see
solide
proof
of
)
that
the
power
of
Civile
Government
is
first
given
of
God
by
a
naturall
right
unto
the
body
of
people
:
yet
from
this
it
followeth
not
,
that
no
Magistrates
elected
by
people
must
exert
power
of
Government
without
the
joint
authoritative
concurrence
of
the
people
with
them
;
Then
when
ever
a
King
is
to
exert
an
act
of
Government
,
or
a
Parliament
,
they
must
do
nothing
,
unlesse
the
people
sit
down
upon
the
Throne
or
in
the
house
with
them
,
and
thus
no
doubt
sundry
Divines
in
former
times
,
when
they
say
that
the
power
of
the
Keyes
were
given
first
to
the
whole
Church
of
beleevers
,
are
to
be
understood
to
have
meant
,
that
this
power
was
given
to
them
not
to
be
formally
inherent
and
abiding
in
themselves
,
to
be
exerted
and
exercised
by
them
:
But
virtually
,
by
them
to
be
setled
upon
such
persons
as
they
should
designe
for
Ministeriall
offices
in
the
Church
,
by
whom
only
it
is
to
be
formally
exerted
and
exercised
,
which
yet
is
a
mistake
.
section
2
But
let
's
see
how
the
Author
proves
his
antecedent
,
viz.
That
the
power
of
the
Keyes
was
not
first
given
to
Peter
,
as
an
Apostle
,
or
as
an
Elder
,
but
as
a
Bel●ever
.
Only
by
the
way
,
first
,
't
is
worthy
observation
that
these
of
the
Independent
way
,
are
not
at
agreement
among
themselves
,
yea
nor
some
of
them
with
themselves
,
touching
this
mater
of
the
first
subject
to
which
the
power
of
the
Keyes
was
given
,
as
we
see
marked
in
their
own
expressions
by
the
learned
Mr.
Caudrey
,
in
his
scheme
of
contradictions
and
contrarieties
in
the
Independent
way
subjoyned
to
his
vindiciae
vindiciarum
.
I
shall
here
note
some
few
of
them
to
this
purpose
for
the
Reader
,
who
,
may
be
,
has
not
the
book
at
hand
.
1.
The
keyes
were
given
to
Peter
as
an
Apostle
,
as
an
Elder
,
and
as
a
Believer
:
So
the
sense
is
most
sit
:
the
Keyes
,
pag.
4.
The
power
of
the
keys
is
given
to
Peter
,
not
as
an
Apostle
,
nor
as
an
Elder
,
but
as
a
professed
believer
.
The
way
,
Peter
received
not
the
Keys
meerly
as
a
Beleever
,
but
as
a
Beleever
publickly
professing
his
faith
.
The
way
cleared
,
P.
2.
fol.
39
9.
It
appears
that
Christ
gave
the
Keys
to
the
fraternitie
,
with
the
Presbytery
,
ibid.
and
the
way
cleared
,
Part.
2.
pag.
22.
A
particular
Church
of
Saints
,
professing
the
faith
(
i.
members
without
Offificers
)
is
the
first
subject
of
all
the
Church
Offices
,
with
all
their
spirituall
gifts
and
power
:
The
keys
,
pag.
31.
9.
As
the
keys
of
the
Kingdom
of
heaven
be
diverse
,
so
are
the
subjects
to
whom
they
are
committed
diverse
▪
The
Keyes
,
pag.
11.
So
Lockier
here
,
but
that
he
addeth
not
professed
.
The
Apostles
were
the
first
subject
of
Apostolicall
power
,
ibid.
32.
A
Synod
is
the
first
subject
of
that
power
whereby
error
is
convinced
and
condemned
,
ibid.
pag.
47.
Not
believers
as
believers
,
but
believers
Convenanting
and
fitly
capable
according
to
Christs
appointment
,
Hook
.
Surv.
P.
1.
p.
203.
9.
The
power
of
the
Keyes
belongs
first
to
a
Congregation
of
Covenanting
beleevers
,
Hook
.
Surv.
Part.
1.
pag.
219.
The
power
of
the
Keyes
is
in
the
Church
of
beleevers
as
the
first
subject
,
ibid
p.
195.
That
conceit
is
wide
to
make
one
first
subject
of
this
power
and
yet
others
to
share
in
this
power
not
by
means
of
that
,
for
this
is
to
speak
daggers
and
contradictions
,
ibid.
section
3
Now
see
the
Authors
Argument
,
upon
the
confession
of
his
faith
,
had
he
this
trust
bequeathed
to
him
,
Mat.
16.
16.
Therefore
to
the
Church
of
Believers
,
and
believing
with
such
a
faith
as
flesh
and
blood
cannot
reveal
,
was
the
Keyes
of
power
primarily
given
,
and
to
the
Elders
in
the
second
place
,
as
exerted
out
of
this
first
estate
,
and
as
Officers
and
Servants
of
it
.
Answ.
And
first
note
somewhat
upon
the
consequent
.
section
4
1.
The
consequent
as
here
inferred
is
much
different
from
that
which
is
propounded
in
the
beginning
of
the
paragraph
,
there
it
was
propounded
thus
,
the
power
of
the
Keyes
was
not
first
given
to
Peter
as
,
&c.
but
as
a
beleever
,
here
it
is
the
Keyes
of
power
,
the
former
expression
,
(
supposing
there
were
such
a
distinction
of
Keyes
,
as
Keyes
of
power
,
and
another
sort
of
Keyes
different
from
these
)
being
indefinite
,
may
import
both
,
but
the
latter
importeth
a
specification
of
a
definite
sort
of
Key●s
.
What
means
this
variation
?
That
the
Reader
may
understand
this
mystery
the
better
,
't
is
to
be
observed
,
that
when
as
hitherto
in
the
Church
of
God
,
by
the
Keyes
of
the
Kingdom
of
Heaven
,
being
understood
the
Ordinances
of
Jesus
Christ
which
he
hath
appointed
to
be
administrate
in
his
Church
,
or
the
power
of
administring
these
Ordinances
under
himself
,
these
Keyes
have
been
distributed
unto
the
Key
of
Knowledge
,
or
Doctrine
,
which
is
the
preaching
of
the
Gospel
,
taking
in
therewith
the
Sacraments
as
the
Appendicles
and
seals
of
the
Gospel
,
and
the
Key
of
Jurisdiction
,
or
Discipline
,
which
consists
in
Censures
and
absolution
from
Censures
:
Independents
of
late
have
forged
new
sorts
of
the
Keyes
,
whereby
they
have
confounded
themselves
,
and
wound
confound
the
whole
Church
of
Christ
in
the
mater
of
its
Government
.
They
tell
us
there
is
1.
a
Key
of
Knowledge
or
Faith
,
the
first
subject
whereof
is
every
Believer
,
whether
joined
to
a
particular
Congregation
,
or
not
.
2.
A
Key
of
interest
,
power
or
liberty
,
which
is
in
all
the
Brethren
of
a
particular
Congregation
.
And
3.
a
Key
of
Rule
and
Authority
,
which
they
say
is
in
the
Elders
of
a
particular
Church
or
Congregation
.
The
meaning
and
refutation
of
these
new
forged
Keyes
see
in
Jus
Divin
.
of
Church
Govern.
part.
2.
c.
10.
pag.
108
,
109.
&c.
and
Mr.
Caudreys
Vindiciae
clav
.
c.
2.
per
tot
.
Now
when
Mr.
Lockier
in
the
consequent
of
his
Argument
speaks
of
the
Keyes
of
power
,
it
would
seem
he
must
understand
that
second
kinde
of
Keyes
.
For
I
know
no
other
going
under
that
name
amongst
Independents
.
Yet
may
be
,
by
a
new
conception
of
his
own
,
he
means
that
all
power
of
government
distinguished
from
the
Preaching
of
the
Word
and
Administration
of
Sacraments
,
exercised
in
ordination
of
Ministers
,
and
dispensation
of
censures
.
Again
see
another
great
variation
.
At
first
he
propounds
that
the
Keyes
were
given
to
Peter
first
as
a
beleever
.
This
may
import
(
and
as
spoken
there
by
the
Author
without
any
explication
,
cannot
be
otherwise
understood
but
that
it
doth
import
)
that
they
were
given
to
him
as
a
single
beleever
;
but
now
in
the
consequent
inferred
in
the
pretended
proof
,
he
sayeth
thus
,
they
were
given
first
to
the
Church
of
beleevers
,
this
is
a
society
of
persons
collectively
and
unitedly
taken
,
and
not
persons
singly
.
2.
Where
shall
we
ever
read
,
the
Elders
or
Ministers
called
the
Officers
and
Servants
of
the
Church
,
that
is
,
(
as
Mr.
Lockier
meaneth
)
by
way
of
relation
to
the
Church
as
a
Superiour
,
or
Mistresse
,
deputing
and
imploying
them
to
officiat
and
act
in
her
place
?
We
find
indeed
they
are
called
the
servants
of
the
Church
of
beleevers
by
way
of
relation
of
a
means
to
an
end
,
for
their
good
,
2
Cor.
4
,
5.
1
Cor.
3.
22.
as
Angels
or
Ministring
Spirits
sent
forth
to
Minister
for
them
who
shall
be
heirs
of
salvation
.
Heb.
1.
ult.
But
they
are
only
Christs
Officers
and
Servants
,
by
way
of
relation
of
Deputs
to
officiat
,
and
imployed
to
serve
unto
a
Superior
and
Master
deputing
to
officiat
,
and
imploying
to
serve
in
his
place
,
and
are
set
over
the
Church
by
him
.
section
5
But
now
consider
we
how
this
consequent
is
proven
.
The
Argugument
as
propounded
by
the
Author
is
Enthymematick
,
and
must
suppose
another
premisse
beside
that
which
is
expressed
,
which
must
be
true
as
well
as
that
expressed
,
to
make
the
consequence
good
.
Now
I
humbly
desire
him
to
give
us
that
suppressed
and
supposed
premisse
.
Verily
,
keep
him
to
one
syllogisme
,
and
it
is
impossible
to
do
it
,
observing
the
rules
of
good
Logick
and
reason
.
But
it
may
be
done
,
may
be
,
by
two
processes
;
Well
then
,
they
must
be
these
for
ought
that
I
can
conceive
,
(
if
he
can
do
it
otherwise
and
better
,
let
him
do
it
,
and
we
shall
consider
of
it
)
the
first
is
this
,
that
which
was
given
to
Peter
upon
the
confession
of
his
faith
,
was
given
to
him
as
a
Beleever
:
But
the
Power
of
the
Keyes
were
given
to
Peter
upon
the
confession
of
his
faith
Ergo
,
&c.
then
taking
this
conclusion
for
a
ground
of
the
second
it
must
be
thus
That
which
was
given
to
Peter
as
a
Beleever
,
was
given
to
the
Church
believing
with
such
a
faith
as
Peter
believed
.
But
to
Peter
as
a
Believer
was
the
Keyes
of
Power
given
Ergo
,
&c.
It
might
be
noted
upon
the
major
or
first
proposition
of
this
latter
sylogisme
,
that
which
was
given
to
Peter
as
a
Believer
was
given
to
the
Church
as
believing
with
such
a
faith
,
as
he
believed
with
;
That
if
in
the
attribute
thereof
,
the
Church
be
understood
collectively
,
for
the
society
of
such
Believers
,
as
united
and
associated
;
and
withall
when
it
is
said
,
that
what
was
given
to
Peter
as
a
Believer
was
given
to
the
Church
(
thus
taken
collectively
)
believing
with
such
faith
,
the
meaning
be
,
that
it
was
given
only
to
the
Church
considered
,
viz.
collectively
:
then
the
connexion
is
not
necessary
(
and
so
it
is
false
,
because
it
is
materially
and
indeed
an
hypothetick
proposition
,
and
in
an
hypothetick
proposition
,
if
the
connexion
be
not
necessary
,
the
proposition
is
false
,
as
Logicians
knows
)
for
that
which
was
given
to
Peter
as
a
believer
,
might
be
given
to
the
Church
as
believing
distributively
,
i.
e.
to
every
one
of
the
Church
believing
,
singly
.
If
it
shall
be
said
,
that
that
proposition
may
be
mended
thus
that
which
was
given
to
Peter
as
a
Believer
not
singly
considered
;
But
as
associated
with
others
,
that
was
given
to
the
Church
,
&c.
1.
That
qualification
is
not
once
mentioned
by
this
Author
,
nor
hinted
.
2.
Seeing
this
qualification
must
be
again
taken
in
also
in
the
assumption
,
thus
the
Keyes
of
Power
was
given
to
Peter
as
a
Believer
,
not
singly
but
as
associate
,
then
I
say
,
suppose
we
should
grant
that
in
the
Text
now
under
our
hand
,
Math.
16.
16.
the
meaning
were
that
the
Power
was
given
to
Peter
as
a
Believer
:
Yet
,
what
could
the
Author
bring
from
that
Text
to
shew
that
it
was
given
to
him
as
a
beleever
,
not
singly
;
but
as
qualified
with
this
consideration
,
as
associat
with
other
beleevers
?
There
is
not
the
least
hint
for
this
in
the
Text
:
But
somewhat
to
the
contrair
.
See
Caudrey
Review
.
Of
Mr.
Hookers
Survey
.
cap.
11.
p.
172.
section
6
But
the
weight
of
all
this
proof
brought
by
our
Author
here
,
hangs
upon
the
major
or
first
proposition
of
the
former
syllogisme
,
viz.
what
power
was
given
to
Peter
upon
the
confession
of
his
faith
,
was
given
to
him
as
a
beleever
,
i.
e.
considered
under
this
formality
,
to
be
a
power
competent
to
him
,
simply
as
he
was
a
beleeving
person
.
The
weight
of
all
the
proof
,
I
say
,
hangs
so
upon
this
,
that
unlesse
it
stand
good
and
be
necessary
,
all
falls
to
the
ground
,
and
indeed
it
is
but
a
groundlesse
supposition
,
of
no
necessity
,
and
may
be
as
easily
denyed
,
as
it
is
supposed
.
Why
?
Might
it
not
be
,
that
Christ
did
upon
Peters
making
so
eminent
a
confession
of
faith
give
unto
him
a
power
,
competent
to
him
not
simply
,
as
beleeving
with
such
a
faith
,
and
so
not
common
to
all
beleeving
with
such
a
faith
:
But
officiall
competent
to
him
as
in
such
a
particular
office
amongst
beleevers
,
or
constituting
him
formally
,
such
an
Officer
?
What
evidence
or
necessity
of
reason
can
be
brought
to
the
contrair
of
this
?
I
think
Mr.
Lockier
did
wiselier
to
suppresse
and
suppose
this
basis
of
his
proof
,
then
to
have
expressed
it
,
because
the
expression
of
it
would
too
evidently
discovered
the
weaknesse
of
his
proof
of
his
main
point
,
that
the
Keyes
of
power
,
or
power
of
the
Keyes
,
was
first
given
to
beleevers
,
and
not
to
the
Officers
in
the
Church
.
And
now
I
must
professe
,
I
wonder
much
,
that
(
after
so
many
learned
men
have
debated
so
much
on
that
Text
and
brought
so
many
considerable
Arguments
to
prove
that
it
cannot
be
meant
in
that
place
,
that
the
power
of
the
Keyes
was
given
to
Peter
simply
as
a
beleever
,
or
to
the
Church
of
beleevers
;
And
given
so
considerable
answers
to
all
Arguments
brought
by
others
to
the
contrair
,
a
man
of
reputation
)
as
Lockier
,
should
come
forth
with
this
poor
one
,
that
power
was
given
to
Peter
upon
confession
of
his
faith
.
Ergo
,
it
was
given
to
him
as
a
beleever
,
or
under
that
reduplication
,
as
if
this
were
enough
to
dash
all
,
and
in
reason
to
convince
all
gain-sayers
.
The
Lord
pity
them
that
are
caried
about
with
such
a
wind
of
Doctrine
.
I
think
it
not
needfull
here
to
waste
time
and
Paper
in
bringing
Arguments
to
prove
that
,
the
power
of
the
Keyes
was
given
to
Peter
not
as
a
beleever
,
nor
to
the
community
of
beleevers
;
but
as
a
Minister
and
Officer
in
the
Church
,
there
is
aboundance
said
to
this
purpose
already
by
learned
men
,
to
whom
I
refer
the
Reader
:
namely
,
Jus
Divin
.
of
Church-Government
,
Part.
2.
C.
10.
pag.
93.
&
seq
,
Mr.
Rutherfurd
peaceable
plea
C.
6.
pag.
63.
Due
right
.
C.
1.
pag.
8.
&c.
C.
8.
pag.
179.
&c.
Caudrey
vindic
.
vindiciar
.
Cap.
1.
Sect.
1.
and
Review
of
Hookers
Surv.
c.
11.
Baily
disswasive
from
the
errours
of
the
time
,
c.
9.
What
is
brought
against
any
of
these
upon
the
point
by
Hooker
in
his
Survey
,
I
doubt
not
but
will
be
sufficiently
examined
by
another
more
able
then
1.
If
Mr.
Lockie●
will
be
at
the
pains
to
represent
any
thing
upon
their
Arguments
,
we
shall
be
ready
,
with
the
LORDS
assistance
,
to
take
it
to
consideration
.
section
7
To
that
which
the
Author
citeth
from
Gerson
,
Claves
dat●
sunt
Ecclesiae
,
ut
in
actu
primo
,
&
Petro
,
ut
in
actu
secundo
.
I
could
have
wished
that
the
Author
had
pointed
us
to
the
place
where
we
might
have
found
it
,
and
considered
antecedents
and
consequents
.
I
confesse
I
have
not
so
much
leisure
as
to
read
over
every
mans
writs
to
find
out
every
passage
that
may
be
cited
out
of
them
at
randome
.
Yet
for
Answer
,
this
of
Gerson
,
maks
nothing
for
the
Authors
purpose
.
For
,
1.
By
the
name
of
the
Church
,
Gerson
understands
the
Church
Universall
,
as
is
clear
to
any
that
knows
any
thing
of
his
and
the
Parisian
Doctrine
of
his
time
.
Our
Author
means
a
particular
Congregation
,
to
which
the
Independent
way
asserts
,
the
fulnesse
of
the
power
of
the
Keyes
to
have
been
given
,
of
such
a
subject
recipient
of
the
power
of
the
Keyes
,
Gerson
never
dreamed
.
2.
Gersons
mind
was
not
,
for
ought
can
be
perceived
in
his
writs
,
that
the
power
of
the
Keyes
was
given
first
to
the
Church
,
as
distinguished
from
the
Rulers
and
Officers
,
as
the
subject
in
whom
it
is
formally
inherent
and
so
to
be
acted
formally
thereby
:
But
to
the
Church
as
conveened
and
represented
in
a
generall
Counsell
,
in
the
Church
Synodically
conveened
.
Potestas
Ecclesiasticae
jurisdictionis
,
si
sit
Ecclesiae
data
,
Concilium
generale
representans
Ecclesiam
,
habet
illam
;
imo
videtur
quod
Ecclesia
sparsim
considerata
,
non
habet
illam
potestatem
,
nisi
in
quodam
materiali
seu
potentiali
,
sed
Congregatio
&
unitio
quae
fit
in
Concilio
generali
dat
ei
formam
.
De
potest
.
Eccles.
Consid.
4.
Whence
it
is
evident
that
in
these
words
,
Claves
datae
sunt
Ecclesiae
,
ut
in
actu
primo
,
&
Petro
,
ut
in
actu
secundo
,
Gerson
is
not
to
be
conceived
to
speak
of
the
Church
denotating
the
body
of
beleevers
only
,
as
contradistinguished
from
all
Officers
and
Ministers
,
and
so
is
not
speaking
of
Peter
as
comprehending
or
representing
all
Officers
and
Ministers
,
but
of
Peter
under
the
imaginary
notion
of
a
Pope
or
Head
of
the
Church
,
and
as
standing
in
contradistinction
both
to
the
body
of
beleevers
and
also
to
all
Inferiour
Officers
and
Ministers
,
even
conveened
in
a
Councell
,
and
so
of
the
Church
,
as
comprehending
all
Inferiour
Officers
and
a
generall
Councell
of
them
.
And
here
,
because
some
are
ready
for
the
Independent
Tenent
,
concerning
the
first
subject
of
Ecclesiastick
jurisdiction
,
to
alledge
the
judgment
of
the
Parisian
Theologs
,
at
,
and
after
the
time
of
Councells
of
Basil
and
Constance
,
affirming
the
Church
to
be
that
first
subject
,
it
is
to
be
observed
carefully
,
besides
that
these
Theologs
,
means
not
a
particular
Church
,
but
the
Universall
Church
;
That
the
Question
which
they
had
in
hand
with
their
adversaries
the
Papaline
flatterers
,
was
not
between
beleevers
as
such
,
and
all
Officers
and
Ministers
as
such
,
but
between
the
Universall
Church
as
comprehending
Inferiour
Officers
,
and
that
as
conveened
in
a
generall
Councell
,
on
the
one
part
,
and
the
Pope
of
Rome
on
the
other
:
Whether
the
precedency
of
Ecclesiastick
power
and
jurisdiction
,
was
seated
in
the
Pope
,
or
in
the
Universall
Church
so
considered
as
we
have
expressed
?
This
was
the
state
of
the
controversie
,
and
that
for
which
the
Parisian
Doctors
stood
,
was
the
latter
of
these
.
This
is
clear
to
all
that
have
read
any
of
these
Doctors
Writings
upon
that
mater
:
So
that
to
alledge
their
Assertion
concerning
the
first
and
supream
subject
of
Ecclesiastick
jurisdiction
,
for
the
Independent
Tenent
in
this
Question
,
which
is
between
a
particular
Church
of
beleevers
on
the
one
part
,
as
contradistinguished
from
all
Officers
and
Ministers
,
and
Officers
of
the
Church
upon
the
other
,
is
very
impertinent
.
section
8
His
second
Argument
,
SECT.
3.
is
thus
,
Elders
are
set
over
the
Church
,
by
the
voluntary
choise
of
the
Church
,
whereof
they
are
such
Officers
,
who
choose
them
to
be
their
Ministers
in
the
Lord
,
and
may
depose
them
again
,
if
they
prove
unworthy
of
such
a
station
:
Therefore
have
they
no
absolute
power
over
that
Church
,
to
which
they
are
servants
;
but
in
the
nature
of
guides
,
to
direct
them
in
the
wayes
of
the
Lord
,
and
so
long
as
they
go
right
,
to
be
honoured
and
followed
;
but
if
otherwise
,
to
be
admonished
;
and
if
impenitent
to
be
rejected
,
i.
e.
Excommunicated
as
they
whose
sins
follow
after
to
judgment
.
Now
such
judgment
could
not
be
exercised
upon
Elders
,
if
such
an
exempted
power
be
taken
to
themselves
,
without
the
Church
,
but
might
do
what
they
please
with
the
Church
in
which
they
are
Servants
,
and
the
Church
not
able
,
at
least
not
sufficiently
able
to
do
any
thing
to
them
;
which
is
to
make
them
Lords
over
Gods
Heritage
,
1
Pet.
5.
3.
Answ.
Here
is
much
impertinency
in
the
conclusion
inferred
,
and
in
the
antecedent
bare
Assertions
,
begged
but
not
proven
,
and
never
will
be
:
1.
The
conclusion
propounded
in
the
Assertion
was
,
that
the
Elders
in
a
particular
Church
are
not
to
exert
power
in
most
weighty
maters
,
as
admission
of
Members
,
ordination
of
Officers
,
Excommunication
,
without
the
consent
and
approbation
of
the
Church
,
i.
e.
without
the
judiciall
concurrence
,
consent
,
and
joynt
authoritative
vote
of
the
members
.
Now
that
which
is
inferred
as
the
conclusion
here
,
that
they
have
not
an
absolute
power
over
the
Church
,
an
exempted
power
to
do
what
they
please
with
the
Church
,
I
appeal
to
all
rationall
men
to
give
their
judgement
if
this
and
that
be
all
one
.
Why
?
May
it
not
be
that
the
Elders
or
Officers
set
over
a
particular
Church
may
exert
power
in
putting
forth
such
acts
of
Government
without
the
joynt
authoritative
consent
and
vote
of
the
members
of
that
Church
,
and
yet
notwithstanding
,
not
have
absolute
power
over
that
Church
,
an
exempted
power
to
do
with
the
Church
what
they
please
?
Yes
verily
:
for
notwithstanding
that
,
they
may
in
their
exerting
of
power
of
these
acts
of
Government
.
1.
Only
act
Ministerially
and
adstricted
to
a
certain
definite
rule
over
which
they
have
no
power
.
And
2.
if
they
in
their
exerting
their
power
deviat
from
that
rule
and
act
contrary
to
the
direction
thereof
,
the
members
may
have
liberty
,
upon
discerning
,
by
the
privat
judgement
of
discretion
to
refuse
obedientiall
consent
to
them
.
3.
And
there
may
be
an
authoritative
power
over
and
above
them
to
which
they
may
be
countable
,
who
may
authoritatively
correct
and
redresse
their
deviation
,
and
to
which
the
people
may
have
recourse
for
that
●ffect
.
And
if
so
,
then
their
exerting
of
power
in
the
maters
of
Government
tho
without
the
joint
judiciall
and
authoritative
consent
and
vote
of
the
members
therein
,
is
not
an
absolute
power
,
an
exempted
power
to
do
with
the
Church
what
they
please
.
And
so
indeed
it
is
in
our
Doctrine
.
The
power
it
allowes
to
Elders
and
Officers
to
exert
acts
of
Gover●…ent
,
without
joint
judiciall
authoritative
consent
of
the
members
,
is
a
Ministeriall
power
adstricted
to
a
certain
and
soveraign
rule
of
Christs
Laws
set
down
in
his
Word
:
It
allowes
to
people
a
liberty
,
yea
asserts
it
to
be
their
duety
,
to
prove
in
the
judgement
of
privat
discretion
,
if
the
Officers
in
their
actings
of
Government
deviat
from
,
or
crosse
the
rule
,
or
not
;
And
in
case
they
do
,
not
to
give
their
obedientiall
consent
therunto
:
And
that
there
is
authoritative
power
above
the
Elders
of
a
particular
Congregation
,
&c.
So
that
the
Author
deals
not
ingenuously
enough
,
in
insinuating
such
an
aspersion
upon
our
Doctrine
,
that
by
it
is
given
to
the
Elders
of
a
Church
an
absolute
power
over
the
Church
,
an
exempted
power
to
do
with
the
Church
what
they
please
.
But
now
judge
if
the
Independent
way
(
in
that
strain
of
it
followed
by
our
Author
)
be
not
guilty
of
giving
a
power
very
like
this
to
members
over
Officers
:
When
as
it
allows
to
the
members
,
or
the
greater
part
of
the
members
,
of
a
particular
Congregation
(
which
may
be
3.
or
4.
)
to
censure
,
depose
,
Excommunicat
all
their
Officers
(
which
must
be
3.
at
least
)
by
a
supream
Independent
Authority
,
without
any
Superiour
Authority
on
earth
left
to
have
recourse
to
for
redresse
,
were
their
proceeding
and
sentence
never
so
unjust
,
this
I
am
sure
is
very
absolute
,
exempted
,
and
lordlylike
indeed
.
Well
then
,
correct
the
conclusion
as
it
is
inferred
here
,
and
reduce
it
to
the
more
modest
and
ingenuous
terms
of
the
Assertion
.
section
9
The
antecedent
or
proof
which
the
Author
brings
in
this
Argument
for
his
Assertion
(
and
is
very
confusedly
set
down
)
in
effect
is
made
up
of
these
Assertions
.
1.
A
Church
by
their
voluntary
choise
,
not
only
choise
their
Elders
,
But
2.
makes
i.
e.
ordains
,
them
in
their
Office
,
3.
May
depose
them
again
,
the
Elders
are
the
Churches
servants
,
by
way
,
to
wit
,
of
relation
to
her
as
a
Mistresse
.
4.
The
Elders
are
only
guides
to
lead
the
Church
,
to
wit
,
as
a
Chair-man
or
Moderator
in
a
Judicatory
,
guides
and
leads
the
proceedings
of
the
Judicatory
.
5.
The
Church
,
if
the
Elders
go
wrong
,
may
not
only
admonish
them
:
But
6.
if
impenitent
,
reject
,
i.
e.
Excommunicate
them
.
Ans.
1.
If
the
Church
,
ordain
their
Elders
,
may
depose
them
,
may
Excommunicate
them
:
To
speak
of
Elders
exerting
power
but
not
without
consent
and
approbation
of
the
Church
,
is
,
give
me
leave
to
say
it
without
offence
,
upon
the
mater
a
Gilli-maufrey
.
The
Church
can
,
and
does
exert
Power
it self
by
it self
without
Elders
exerting
any
Power
,
in
these
weighty
maters
of
Government
And
what
need
then
to
talk
of
a
necessity
of
their
consent
and
approbation
to
the
Elders
exerting
the
Power
?
nay
by
these
suppositions
the
Elders
,
as
such
,
shall
have
no
Power
,
no
judiciall
or
authoritative
Power
at
all
,
to
exert
;
As
such
they
are
at
most
only
as
Chair-men
and
Moderators
to
the
Church
in
its
exerting
Power
.
But.
2.
all
these
Assertions
making
up
the
Antecedent
or
proof
,
except
the
first
concerning
the
electing
of
Officers
(
which
is
no
act
of
Government
,
nor
makes
a
man
a
Minister
,
but
only
is
a
designation
of
the
person
to
be
made
a
Minister
by
ordination
,
or
an
application
of
him
being
a
Minister
,
to
exercise
his
office
in
a
particular
charge
)
and
the
5th
.
concerning
admonition
(
which
is
not
an
act
of
jurisdiction
or
authority
,
but
a
duty
of
love
and
mercy
competent
to
every
single
Professour
)
except
these
two
,
all
the
rest
are
but
bare
unwarranted
Assertions
,
and
a
very
begging
of
the
things
in
question
:
More
of
them
severally
hereafter
.
Only
in
a
word
now
here
concerning
the
last
,
that
the
Church
may
Excommunicate
their
Elders
,
however
many
of
the
Independents
,
affirme
so
:
Yet
some
of
them
,
and
these
not
of
least
account
,
have
scunnered
at
it
,
yea
denyed
it
down-right
,
and
given
reason
for
their
so
denying
.
As
Mr.
Cotton
,
Excommunication
is
one
of
the
highest
acts
of
rule
,
and
therefore
cannot
be
performed
but
by
some
rulers
.
The
Keyes
,
pag.
16.
The
Church
cannot
Excommunicate
the
whole
Presbyterie
,
because
they
have
not
received
from
Christ
an
office
of
rule
without
their
Officers
,
ib.
no
act
of
the
peoples
power
doth
properly
bind
,
unlesse
the
authorit●
of
the
Presbytery
joine
with
it
.
3.
But
one
word
more
for
the
present
,
when
the
Author
sayes
that
the
Elders
are
set
over
the
Church
and
yet
makes
them
but
servants
of
the
Church
,
in
the
sense
we
have
before
expressed
,
subject
to
judiciall
tryall
and
censures
by
the
Church
,
&c.
he
gives
us
but
an
empty
word
,
nomen
sine
re
,
which
is
another
scorn
,
it
is
impossible
by
his
way
,
to
shew
us
one
act
of
authority
,
in
regard
of
which
,
they
can
be
said
to
be
over
the
Church
.
See
this
I
say
,
made
good
impregnably
by
Reverend
Mr.
Rutherfurd
,
due
right
of
Presbyteries
,
pag.
[
](A66932-e46180-b)*
*
This
is
to
be
looked
after
the
retrogradation
of
the
number
of
pages
mentioned
by
the
Printer
in
admonition
about
Errata
.
311.
to
323.
section
10
As
to
the
Latine
testimonie
cited
by
the
Author
to
confirm
what
he
has
been
saying
concerning
the
Church
of
believers
power
to
censure
their
Elders
and
Officers
,
I
professe
I
know
not
what
Author
he
means
,
nor
have
leisure
to
enquire
.
But
to
the
two
Texts
of
Scripture
pointed
at
in
it
:
1.
The
former
Act
11.
3.
't
is
true
,
Peter
there
giveth
an
account
of
his
going
in
to
the
uncircumcised
.
But
1.
was
he
required
by
a
Church
of
Believers
only
and
contradistinguished
from
all
Elders
and
Officers
(
in
which
notion
it
is
that
Mr.
Lockier
is
now
speaking
of
the
Church
)
to
do
this
before
them
judicially
?
this
is
a
dream
:
The
Church
at
Jerusalem
,
before
whom
Peter
was
at
that
time
,
consisted
of
Elders
as
well
as
Believers
▪
And
the
Apostles
and
Brethren
that
were
in
Judea
heard
,
&c.
and
it
is
well
observed
by
the
Nedder
Dutch
Notes
,
that
under
the
name
of
Brethren
,
are
comprehended
the
Elders
,
who
afterwards
,
c.
15.
23.
are
distinguished
from
private
brethren
,
't
is
said
,
v.
2.
that
some
of
the
Brethren
contended
with
him
for
that
deed
,
now
,
supposing
that
they
challenged
him
judicially
,
and
that
he
made
his
Apology
judicially
,
how
shall
it
be
evidenced
from
the
Text
that
he
did
it
,
before
the
body
of
Professours
,
and
not
before
the
Colledge
of
Apostles
and
other
Elders
only
,
sitting
and
cognoscing
judicially
upon
the
mater
?
the
sharpest
sight
in
the
World
will
not
see
a
vestige
of
any
thing
of
this
kind
in
the
Text
,
nor
can
any
man
shew
us
either
precept
or
example
in
Scripture
for
a
Church
of
Believers
alone
judicially
cognoscing
and
giving
sentence
of
censure
upon
their
Elders
and
Rulers
.
2.
Suppose
there
had
been
none
but
private
Believers
amongst
them
to
whom
Peter
made
that
Apologie
to
remove
the
scandall
;
Yet
that
were
but
a
poor
ground
to
prove
,
that
he
did
it
to
them
judicially
sitting
upon
him
,
and
as
having
authority
to
judge
and
censure
him
,
for
why
?
One
Christian
doing
any
thing
at
which
offence
is
taken
,
may
and
ought
to
give
an
account
and
satisfaction
to
another
privat
brother
who
is
offended
,
for
removing
the
offence
:
Yet
hath
not
a
privat
Brother
authority
or
power
,
judicially
to
cognosce
and
passe
sentence
upon
another
Brother
.
section
11
2.
To
the
other
place
,
1
Cor.
3.
22.
brought
for
that
,
Peter
and
so
other
Church-Officers
are
the
servants
and
Ministers
of
the
Church
.
1.
'T
is
true
the
Pastours
there
are
said
to
be
the
Churches
,
and
so
also
are
the
world
,
life
,
death
,
things
present
,
things
to
come
,
and
all
things
.
But
I
hope
none
will
be
so
absurd
as
to
say
that
the
World
Life
,
Death
,
&c.
are
the
Churches
,
as
servants
,
in
way
of
relation
to
the
Church
,
as
a
Mistresse
,
calling
,
commissionating
them
under
Her
▪
they
are
the
Churches
as
means
to
Her
good
,
and
so
are
the
Pastors
and
Rulers
Her
servants
in
this
sense
.
2.
Tho
Independents
will
not
stand
to
affirme
that
ordinary
Officers
are
the
servants
of
a
particular
Church
as
their
Mistresse
commissionating
them
and
having
Power
over
them
;
Yet
I
am
ready
to
think
their
stomacks
will
stand
at
it
,
to
affirme
so
much
of
the
Apostles
of
Jesus
Christ
as
Apostles
:
And
yet
by
that
Text
even
the
Apostles
themselves
as
Apostles
are
held
forth
to
be
the
Churches
,
as
well
as
ordinary
Pastors
and
Rulers
,
and
that
in
a
like
maner
for
ought
can
be
perceived
by
the
Text.
section
12
The
3.
Argument
,
SECT.
4.
Because
otherwise
(
if
the
Elders
should
exert
power
in
these
maters
of
Government
without
the
joint
Authoritative
consent
and
vote
of
the
members
of
the
Church
)
the
Elders
cannot
but
offend
the
little
ones
of
the
Church
,
yea
the
tender
consciences
of
stronger
Brethren
;
But
offence
ought
not
to
be
given
to
Christ
little
ones
,
one
of
the
least
of
the
family
.
Ergo
,
&c.
To
prove
the
assumption
needlesse
pains
is
taken
.
Now
if
this
Argument
hold
good
,
it
will
conclude
,
that
not
only
men
but
women
also
,
must
have
joint
authoritative
consent
and
vote
with
the
Elders
in
these
maters
of
power
and
Government
:
For
he
might
as
well
in
the
proposition
spoken
,
what
he
sayeth
,
of
Sisters
,
whether
little
ones
or
of
stronger
,
but
of
tender
consciences
,
as
of
Brethren
:
And
it
is
no
lesse
sin
to
offend
the
one
,
then
it
is
to
offend
the
other
.
But
now
see
we
how
the
consequence
of
the
proposition
is
proven
,
for
as
much
(
saith
he
)
as
persons
may
be
taken
in
and
cast
out
,
and
Officers
be
set
up
and
pulled
down
,
concerning
either
of
which
,
they
can
have
no
distinct
knowledge
,
or
at
least
no
sufficient
ability
to
hinder
,
because
decisive
sentence
lyes
altogether
in
the
Eldership
.
〈…〉
●lbeit
only
the
Eldership
exert
power
authoritatively
in
these
〈◊〉
,
and
sentence
decisively
,
yet
professours
notwithstanding
this
,
may
have
sufficient
knowledge
for
their
privat
and
obedientiall
consent
and
concurrence
with
the
sentence
of
the
Eldership
,
as
we
have
cleared
before
.
And
so
that
part
of
the
proof
of
the
connexion
of
the
proposition
,
that
if
the
Eldership
only
without
the
Church
of
beleevers
,
exert
power
authoritatively
,
the
Elders
cannot
but
offend
,
&c.
because
if
so
,
the
members
cannot
have
distinct
knowledge
concerning
these
things
,
&c.
this
is
null
,
it
seemeth
the
Author
was
sensible
and
therefore
passeth
from
that
former
part
to
the
second
with
that
[
or
at
least
]
which
usually
signifieth
a
tacite
passing
from
that
which
has
been
said
before
,
and
a
betaking
to
what
followeth
to
be
said
:
They
can
have
no
distinct
knowledge
or
at
least
(
saith
he
)
no
sufficient
ability
to
hinder
,
&c.
But
2.
here
lurks
a
principle
of
the
grossest
Levelling
that
I
have
heard
of
,
and
abrogating
all
Government
,
but
of
a
confused
multitude
;
if
privat
professours
,
the
body
of
a
Congregation
,
must
have
joynt
authoritative
consent
and
vote
with
their
Rulers
in
acts
of
Government
,
because
it
will
offend
them
that
they
have
not
sufficient
ability
by
their
judiciall
and
authoritaive
interposing
to
hinder
the
acting
of
the
Eldership
,
the
decisive
sentence
lying
altogether
in
the
Eldership
:
Then
I
say
it
is
as
good
a
consequence
,
that
a
Major
and
common
Counsell
of
a
City
must
not
act
without
the
joynt
authoritative
concurrence
and
vote
of
the
body
of
the
Citizens
,
lest
they
be
offended
for
want
of
sufficient
ability
to
hinder
,
by
their
judicial
and
authoritative
interposing
,
the
actings
of
the
Major
and
Counsell
.
Again
see
the
clear
strength
of
this
proof
comes
to
this
much
,
the
people
ought
to
have
a
joynt
authoritative
consent
and
vote
with
their
Rulers
,
the
Eldership
;
Why
?
Because
they
cannot
but
be
offended
if
they
have
it
not
:
For
to
have
ability
sufficent
to
hinder
judicially
and
by
authoritative
vote
(
of
this
way
of
hindering
he
must
be
understood
to
be
now
speaking
)
and
that
,
is
all
one
thing
.
Now
I
say
,
there
being
in
case
of
the
Eldership
of
a
particular
Congregation
erring
and
going
wrong
,
superiour
authority
to
which
people
may
have
recourse
for
authoritative
hindering
or
redressing
of
the
errour
and
wrong
acting
,
and
withall
a
liberty
granted
to
the
people
▪
upon
evident
discerning
in
their
privat
judgment
,
the
errour
〈◊〉
the
Eldership
,
to
withhold
their
obedientiall
consent
to
the
wrong
sentence
(
which
is
sufficient
to
keep
them
from
being
accessory
,
unlesse
it
were
first
clear
that
by
Gods
appointment
they
have
a
command
,
calling
and
warrand
,
also
to
interpose
by
a
judiciall
vote
to
hinder
it
,
whith
now
in
this
Argument
is
the
conclusion
to
be
proven
and
not
to
be
supposed
)
if
they
be
offended
because
they
cannot
and
has
not
place
to
hinder
it
by
their
own
judiciall
and
authoritative
concurrence
,
and
vote
with
the
Eldership
,
the
offence
is
not
given
but
taken
.
section
13
But
saith
he
,
neither
is
the
offence
taken
but
given
,
how
proves
he
that
?
For
as
much
as
in
these
great
transactions
,
the
benefit
or
hurt
of
every
member
,
is
not
only
equally
,
but
mainly
concerned
.
The
transaction
of
other
things
,
which
are
meerly
prudentiall
,
are
not
of
generall
concernment
,
or
not
of
so
great
generall
concernment
,
no
doubt
,
do
properly
,
and
determinatly
belong
to
that
power
which
the
Church
doth
institute
within
themselves
,
as
their
eyes
and
hands
,
more
conveniently
,
decently
,
and
expeditiously
to
deal
with
.
Answ.
1.
A
power
as
eyes
,
&c.
i.
e.
Officers
instituted
,
i.
e.
made
and
ordained
by
the
Church
within
it self
,
is
a
begging
of
a
part
of
the
Question
,
and
a
dream
unknown
to
Scripture
,
which
teacheth
us
that
Christ
hath
set
such
Officers
in
the
Church
,
and
as
for
the
instituting
or
ordaining
of
particular
persons
into
these
Offices
,
either
he
doth
this
himself
immediatly
,
as
to
extraordinary
Officers
,
or
by
the
Ministry
of
other
Officers
,
as
to
ordinary
Officers
,
tho
the
designation
of
the
persons
to
these
Offices
may
be
by
the
choise
of
the
whole
Church
,
2.
Not
Officers
only
,
but
the
whole
Church
are
eyes
by
Mr.
Lockiers
Doctrine
,
attributing
to
the
whole
Church
joynt
authoritative
concurrence
with
the
Officers
in
acts
of
Government
:
And
where
is
the
rest
of
the
body
if
all
be
eyes
?
3.
It
could
been
wished
that
the
Author
had
expressed
,
what
are
these
transactions
meerly
prudentiall
or
not
of
generall
concernment
,
or
not
of
so
great
generall
concernment
,
which
he
saith
,
belongeth
properly
and
determinatly
to
the
Officers
or
Elders
;
Which
had
he
done
I
doubt
not
,
but
we
should
have
seen
,
either
maters
of
meer
order
,
no
wayes
importing
any
such
power
or
authority
,
as
Church
Officers
have
attributed
to
them
in
the
Word
of
God
:
But
only
such
as
a
Chair-man
or
Moderator
of
a
Judicatory
may
do
in
relation
to
its
judiciall
proceedings
,
who
yet
as
such
hath
no
authority
over
the
Judicatory
:
Or
some
of
them
to
be
such
transactions
as
are
of
as
great
generall
concernment
as
any
can
be
.
I
remember
Hooker
Surv.
Part.
3.
c.
3.
pag.
41
,
42.
amongst
other
things
gives
to
the
Elders
as
properly
belonging
to
them
,
in
mater
of
censure
and
Excommunication
,
the
Examination
of
the
cause
,
and
dogmaticall
propounding
of
the
sentence
,
and
sayes
that
the
fraternity
has
no
more
power
to
oppose
the
sentence
of
the
censure
propounded
by
them
,
then
they
have
to
oppose
their
Doctrine
delivered
in
Preaching
of
the
Gospel
,
and
so
that
the
one
is
as
binding
as
the
other
.
If
these
be
not
transactions
,
more
then
meerly
prudentiall
,
of
very
great
generall
concernment
.
I
professe
,
I
know
not
what
is
.
Nay
,
I
affirme
it
,
and
it
is
evident
,
that
hereby
greater
power
is
given
to
two
or
three
Elders
in
a
particular
Congregation
,
then
ever
Presbyterians
attiibuted
,
I
say
not
,
to
the
Elders
of
a
particular
Congregation
,
but
to
any
Classicall
Presbytery
of
many
combyned
Congregations
:
For
by
the
way
of
Presbyterians
,
when
a
Classicall
Eldership
has
given
forth
sentence
of
Excommunication
,
there
may
be
an
appeal
to
a
more
ample
and
Superiour
Judicatory
for
judiciall
recognition
and
redresse
.
But
here
by
this
Independent
way
,
power
is
given
to
two
or
three
Elders
to
propound
the
sentence
of
Excommunication
,
which
the
fraternity
are
bound
to
joyn
with
as
much
as
to
obey
their
Preaching
,
and
there
is
no
superiour
remedy
of
judiciall
recognition
and
redresse
left
to
the
party
under
Heaven
.
4.
If
any
maters
of
generall
concernment
wherein
the
benefit
or
hurt
of
every
member
is
concerned
,
must
be
authoritatively
transacted
not
by
the
Eldership
alone
,
but
by
the
members
joyntly
with
them
,
I
see
not
why
all
maters
of
generall
concernment
ought
not
to
be
so
also
:
Magis
&
minus
non
variant
speciem
.
But
to
come
to
the
point
wherin
lyeth
the
proof
of
that
,
that
it
is
an
offence
given
and
not
taken
when
the
members
are
offended
,
because
they
cannot
by
judiciall
and
authoritative
vote
,
hinder
the
sentence
of
the
Eldership
,
the
decisive
sentence
lying
only
in
the
Elders
.
If
because
,
in
these
transactions
the
benefit
or
hurt
of
every
member
is
generally
and
greatly
concerned
;
Therefore
it
is
an
offence
given
if
they
have
not
such
power
of
judiciall
concurrence
and
vote
in
the
sentence
:
Then
I
say
women
also
must
have
this
power
and
if
they
offend
for
want
of
it
(
as
they
are
as
ready
as
men
to
offend
if
they
have
not
power
to
get
their
will
)
the
offence
is
given
and
not
taken
;
Because
women
being
members
,
are
comprehended
under
that
every
member
,
and
their
benefit
or
hurt
is
concerned
as
well
as
mens
.
The
Author
will
never
be
able
to
avoid
this
upon
his
medium
.
6.
If
because
in
these
transactions
,
the
benefit
or
hurt
of
every
Member
of
the
Church
is
generally
and
greatly
concerned
,
when
they
are
offended
because
they
cannot
by
judiciall
and
authoritative
joint
vote
hinder
the
sentence
,
the
decisive
power
thereof
lying
only
in
the
Elders
,
the
offence
is
not
taken
but
given
,
and
therefore
they
ought
to
have
such
vote
,
then
say
I
by
as
good
consequence
,
it
followeth
,
because
in
the
great
transactions
in
civill
Government
,
suppose
,
by
a
Major
and
his
counsell
,
by
a
Parliament
,
the
benefite
or
hurt
of
every
member
of
the
city
or
Common-wealth
is
generally
and
greatly
concerned
;
If
the
Members
offend
that
they
cannot
by
joint
authoritative
vote
hinder
the
sentence
,
the
decisive
power
thereof
lying
altogether
in
these
Governours
,
the
offence
is
not
taken
but
given
;
And
therefore
they
ought
to
concur
jointly
and
authoritatively
in
these
transactions
with
their
Governours
.
Here
is
again
Levelling
,
backed
with
reason
such
as
it
is
.
7.
Therefore
to
Answer
directly
,
't
is
but
a
loose
and
false
principle
,
that
in
all
transactions
in
which
the
benefite
or
hurt
of
persons
is
concerned
,
all
persons
whose
the
hurt
or
benefite
is
therein
concerned
,
if
they
offend
that
they
have
not
sufficient
ability
to
hinder
sentence
,
by
their
joint
authoritative
vote
,
the
offence
is
not
taken
but
given
,
and
therefore
they
ought
to
have
such
joint
authoritative
concurrence
and
vote
.
Nay
it
tends
to
the
eversion
of
all
Government
and
bringing
in
meer
Anarchy
and
confusion
.
Yet
8.
I
think
from
this
rightly
understood
may
be
inferred
somewhat
which
Mr.
Lockier
would
consider
in
the
mater
of
his
next
Assertion
.
For
if
all
whose
benefite
or
hurt
is
greatly
concerned
in
Ecclesiastick
transactions
,
ought
to
have
authoritative
joint
concurrence
in
these
transactions
,
then
when
as
in
some
main
transactions
in
a
particular
Congregation
,
for
example
Excommunication
,
many
others
benefite
or
hurt
is
greatly
concerned
,
beside
these
who
are
Members
of
the
Congregation
,
it
must
follow
that
these
others
ought
to
have
power
of
joint
authoritative
concurrence
in
these
transactions
,
or
at
least
some
for
their
inrerest
ought
to
have
such
power
.
And
this
I
conceive
will
amount
to
the
overturning
of
the
supreme
Independent
tribunall
(
as
Mr.
Hooker
calls
it
,
Part.
3.
c.
3.
)
of
single
Congregations
;
and
setting
up
an
Ecclesiastick
authoritative
Judicatory
over
more
Congregations
.
section
14
Arg.
4.
SECT.
5.
Because
the
spirit
of
discerning
both
respecting
persons
and
things
,
is
not
consined
as
a
peculiar
to
the
Presbytery
or
Eldership
of
the
Church
—
but
the
same
gift
may
be
in
a
great
measure
,
in
some
of
the
Members
,
and
a
greater
gift
when
all
are
joined
together
in
the
name
of
Christ
and
his
presence
with
them
to
discern
and
judge
of
a
conjunct
strength
of
saints
what
mighty
things
and
glorious
are
spoken
in
Scriptures
?
That
they
shall
judge
the
world
,
Angels
,
much
more
able
to
judge
their
own
affairs
:
This
is
the
one
part
of
this
sections
Argument
.
There
followeth
another
of
which
afterward
.
Now
to
this
,
1.
If
this
Argument
hold
good
,
then
again
Women
,
at
least
some
Women
,
ought
to
have
judiciall
concurrence
and
vote
jointly
with
the
Eldership
in
transactions
of
Government
.
Why
?
the
spirit
of
discerning
may
be
in
as
great
measure
in
some
Women
,
as
in
some
Men
,
and
the
greater
will
the
gift
be
,
when
they
with
the
Men
are
gathered
together
,
and
I
think
it
will
not
be
denyed
that
Women
will
be
a
part
of
the
Saints
who
are
to
judge
the
World
and
Angels
,
2.
Upon
the
same
ground
,
by
proportion
,
it
followes
,
because
many
private
men
may
have
the
same
gift
of
discerning
in
a
great
measure
,
that
is
in
Magistrates
,
in
the
Members
of
Parliament
;
Yea
,
may
be
,
in
a
greater
measure
in
some
of
those
then
is
in
many
of
these
,
and
there
is
a
greater
gift
when
all
is
joined
together
;
Therefore
all
such
discerning
men
must
have
joint
authoritative
consent
and
vote
,
with
Magistrates
,
with
the
Parliament
,
in
the
Acts
of
Government
.
Here
is
again
pleading
for
Levelling
.
3.
Because
some
men
,
may
be
,
have
as
great
a
measure
of
knowledge
and
understanding
for
teaching
the
Word
as
Ministers
,
it
followeth
proportionally
,
upon
that
ground
,
that
such
men
may
and
ought
to
Preach
authoritatively
,
as
well
as
Ministers
,
and
as
Socinians
,
some
Remonstrants
,
and
Separatists
teach
,
a
gifted
man
needs
not
an
outward
calling
to
be
a
Minister
;
His
gift
is
a
calling
sufficient
.
4.
To
answer
directly
,
to
reason
from
a
gift
of
discerning
in
maters
coming
under
Acts
of
Government
to
actuall
right
and
power
to
concur
authoritatively
in
these
Acts
of
Government
,
is
a
grosse
and
palpable
non
sequitur
.
Let
a
man
never
have
such
a
measure
of
a
gift
,
for
exercising
Acts
of
Government
or
publick
authority
,
he
must
besides
,
have
the
warrand
of
Commission
or
calling
to
exert
them
,
else
if
he
take
upon
him
to
exert
them
,
he
is
but
an
intruder
,
as
all
men
will
grant
that
are
not
against
both
Scripture
light
,
and
light
of
nature
,
and
for
turning
all
Affaires
Civill
and
Ecclesiastick
into
a
Chaos
of
confusion
.
5.
Whereas
the
Author
,
saying
,
their
wil
be
a
greater
gift
when
all
(
Officers
and
private
professors
)
are
joined
together
,
(
viz.
in
these
Acts
of
Government
)
in
the
name
of
Christ
and
his
presence
with
them
to
discern
and
judge
.
We
grant
,
that
,
when
all
private
Professours
with
the
Church
Officers
,
are
joined
together
,
possibly
there
may
be
a
greater
gift
of
discerning
,
by
way
of
aggregation
then
when
the
Officers
are
alone
:
But
whereas
withall
it
is
tacitely
supposed
,
that
all
may
meet
in
the
name
of
the
Lord
(
i.
e.
in
his
Authority
)
and
may
the
more
expect
his
presence
for
assisting
the
discerning
&
judging
in
these
maters
of
Government
:
in
the
former
he
begs
the
thing
in
question
,
we
deny
that
they
do
all
meet
for
acts
of
Government
in
Christs
Authority
;
and
in
the
latter
supposes
a
great
mistake
,
for
the
promise
of
Christs
assisting
presence
for
judiciall
and
authoritative
discerning
and
judging
,
runs
not
equally
along
with
the
gift
of
discerning
simply
;
But
with
his
calling
and
commission
to
govern
.
That
loe
I
am
with
you
to
the
end
of
the
world
,
as
to
Acts
of
Government
,
is
not
made
to
persons
having
the
gift
of
discerning
,
simply
,
tho
never
so
many
of
them
met
together
:
But
to
persons
who
beside
their
gift
,
are
invested
with
his
Commission
.
Therefore
you
must
shew
that
persons
have
a
Commission
and
Calling
,
beside
their
gift
,
to
exert
Acts
of
Ecclesiastick
authoritative
judging
:
Or
to
speak
of
expectation
of
the
Lords
presence
to
assist
their
judging
,
let
them
be
never
so
many
,
is
to
bid
men
presume
to
act
with
expectation
of
his
assisting
presence
without
a
promise
.
There
may
be
more
of
Christs
presence
expected
to
assist
a
few
having
a
Calling
and
Commission
from
himself
,
in
exerting
Acts
of
Government
;
Then
with
a
huge
multitude
though
having
gifts
enough
,
but
wanting
Commission
.
If
it
shall
be
said
that
private
Professours
have
a
Commission
to
judge
authoritatively
with
the
Eldership
in
these
maters
of
Ecclesiastick
Government
.
1.
Then
the
medium
of
this
Argument
is
passed
from
,
for
it
alleageth
no
more
but
the
gift
of
discerning
,
to
prove
they
ought
to
concur
in
authoritative
judgement
.
2.
This
is
but
said
and
begged
,
not
proven
;
Shew
us
the
authentick
grant
of
that
Commission
.
This
much
for
the
first
part
of
the
Argument
in
this
Section
,
he
addeth
further
thus
.
section
15
The
Scripture
again
saith
that
variety
of
gifts
are
given
to
the
Church
,
as
Christ
will
,
and
when
he
will
,
and
where
he
will
,
and
by
what
door
,
and
by
what
mean
hand
he
will
,
for
the
good
of
the
whole
,
and
light
comes
in
some
times
from
a
little
crany
,
and
hole
,
when
large
windows
are
close
shut
up
,
and
not
one
window
leaf
opened
,
all
the
while
businesses
of
great
weight
are
in
debate
;
So
that
the
greatest
cannot
say
to
the
least
,
I
have
no
need
of
thee
.
All
this
help
to
the
good
of
the
whole
,
would
be
void
,
if
the
managing
of
all
things
be
committed
wholly
to
the
Presbytery
,
and
the
people
left
out
,
to
see
and
judge
implicitely
,
by
their
eyes
and
wills
,
who
thus
impropriat
power
.
Answ.
1.
Here
is
a
foule
misrepresentation
of
the
Presbyterian
Doctrine
,
as
if
it
allowed
nothing
to
the
people
but
a
Popish
implicit
blinde
obedience
to
the
Elderships
decrees
.
See
this
aspersion
discovered
and
wiped
away
,
before
in
our
first
SECT.
and
the
Author
in
his
own
conscience
knowes
,
may
know
,
this
is
a
wrong
.
Further
,
when
Christ
has
by
his
institution
appropriat
a
power
to
a
certain
order
(
and
he
has
,
as
to
Pastors
and
Doct●…s
,
the
ordinary
publick
authoritative
Preaching
of
the
Word
,
so
to
Elders
in
common
the
power
of
Discipline
)
for
these
alone
to
exert
such
power
,
is
no
impropriation
.
But
2.
To
the
Argument
propounded
here
,
I
say
1.
If
it
hold
good
,
as
in
the
former
,
it
will
follow
that
women
must
not
be
excluded
from
joynt
authoritative
concurrence
in
exerting
power
of
Government
with
the
Elders
more
then
men
in
the
Church
,
Why
?
Women
have
their
share
of
the
variety
of
gifts
given
to
the
Church
,
and
some
of
them
a
greater
share
then
many
men
,
and
light
may
come
in
by
such
a
weak
hand
as
a
woman
,
when
,
&c.
And
so
all
this
help
of
their
share
of
gifts
will
be
made
void
if
the
managing
be
committed
wholly
to
Elders
and
other
men
in
the
Congregation
,
and
they
left
out
,
only
to
see
,
&c.
And
the
very
like
Argument
may
,
by
proportion
,
be
framed
for
admitting
all
privat
persons
in
a
Common-wealth
to
concur
authoritavively
in
the
Civill
Government
,
with
Magistrates
.
●
.
Take
this
A●…ument
in
plain
and
full
form
,
it
must
stand
thus
to
prove
the
Authors
Assertion
propounded
,
SECT.
1.
and
intended
〈◊〉
the
conclusion
here
.
If
the
Eldership
or
Rulers
of
the
Church
exert
power
in
these
acts
of
Government
,
without
the
joynt
authoritative
consent
and
vote
of
the
people
or
other
members
,
then
the
help
which
may
be
had
to
the
whole
,
by
that
share
of
that
variety
of
gifts
bestowed
by
Christ
upon
the
Church
,
which
is
in
the
other
members
,
should
be
made
void
.
But
this
ought
not
to
be
,
Ergo
,
nor
that
.
Now
I
deny
the
consequence
of
the
proposition
,
the
share
of
that
variety
of
gifts
given
to
the
Church
,
which
is
in
privat
members
may
be
of
good
use
and
help
for
the
good
of
the
whole
,
tho
all
of
them
do
not
concurre
authoritatively
in
exerting
or
exercising
acts
of
Government
of
the
Church
.
May
not
privat
members
make
their
share
of
gifts
forth-coming
and
helpfull
for
the
good
of
the
whole
,
by
observing
,
instructing
,
exhorting
,
admonishing
,
and
provocking
to
good
works
one
another
,
in
the
privat
extrajudiciall
way
of
charity
?
Ay
,
but
it
may
be
said
the
help
of
these
gifts
in
them
to
the
good
of
the
whole
in
the
way
of
authoritative
acts
of
Government
is
made
void
.
Answ.
This
supposeth
,
that
these
gifts
of
privat
members
,
are
given
to
them
by
Christ
,
to
be
exerted
for
the
good
of
the
whole
in
the
authoritative
acting
of
Government
,
and
that
the
authoritative
actings
of
Go●…ment
,
are
appointed
by
Christ
to
be
managed
and
caried
by
the
formall
influence
and
concurrence
of
these
gifts
given
to
privat
members
.
And
this
is
to
suppose
,
and
so
,
to
beg
the
thing
in
Question
.
Yet
further
,
we
say
the
gift
that
is
in
privat
members
may
be
forth-coming
to
the
good
of
the
whole
,
which
is
to
be
effected
by
the
acts
of
Government
exerted
by
the
Elders
,
albeit
themselves
concurre
not
with
the
Elders
judicially
and
authoritatively
in
these
acts
,
as
by
admonition
of
offenders
,
and
informing
the
Rulers
of
the
stubborn
offenders
,
which
is
helpfull
by
way
of
preparation
,
●o
the
good
of-the
whole
by
acts
of
Government
:
Also
by
charitative
admonition
of
the
Elders
themselves
,
if
they
be
●…misse
or
partiall
or
otherwayes
wrong
in
exerting
acts
of
Government
;
by
proving
in
the
judgement
of
privat
discretion
the
actings
of
Government
exerted
by
the
Governours
,
and
accordingly
giving
their
obedientiall
consent
thereunto
.
section
16
As
for
that
mutuall
help
and
need
of
the
severall
members
of
the
Church
in
relation
to
one
another
for
the
good
of
the
whole
,
spoken
of
,
1
Cor.
12.
and
hinted
by
the
Author
,
't
is
impertinent
to
this
purpose
:
For
to
omit
many
things
which
might
be
brought
to
clear
this
from
that
Chap.
this
one
is
sufficient
:
That
't
is
evident
the
Apostle
is
not
speaking
there
,
of
the
mutuall
need
,
mutuall
help
,
and
mutuall
concurrence
of
the
members
of
the
body
,
by
making
their
severall
gifts
forth-coming
in
judiciall
Acts
of
Government
for
the
good
of
the
whole
:
As
if
when
the
Apostle
saith
the
eye
cannot
say
to
the
hand
,
nor
the
head
to
the
feet
I
have
no
need
of
you
(
i.
e.
one
member
whether
greater
or
lesse
cannot
say
to
another
I
have
no
need
of
thee
,
i.
e.
every
one
hath
need
of
another
)
his
meaning
were
,
every
one
has
need
of
another
in
authoritative
judiciall
actings
of
Government
,
and
therefore
we
must
all
whatsoever
members
we
are
,
help
the
good
of
the
whole
,
by
concurring
in
such
authoritative
acting
.
No
such
thing
.
But
he
is
there
,
for
remedying
the
abuse
of
gifts
amongst
the
Corinthians
(
amongst
whom
there
was
bestowed
great
variety
of
gifts
)
and
for
preventing
Schisms
which
might
be
occasioned
and
produced
thereby
.
Amongst
many
other
considerations
presented
by
him
for
that
purpose
,
he
is
,
I
●…y
,
shewing
generally
that
the
Spirit
having
distributed
variety
of
gifts
in
the
Church
,
not
giving
all
to
every
member
but
some
to
one
and
some
to
another
,
there
is
no
member
can
stand
alone
by
it self
,
bu●
needs
the
help
of
another
and
the
gift
thereof
,
whether
it
be
a
gift
for
ruling
or
for
some
other
operation
;
And
〈◊〉
it
is
,
that
some
of
the
gifts
spoken
of
by
the
Apostle
there
,
are
soul
▪
as
belongeth
not
to
these
acts
of
Government
,
nor
are
contributive
of
light
,
for
directing
,
in
going
about
and
exerting
them
.
As
for
example
,
the
gift
of
healings
,
the
〈◊〉
of
speaking
with
tongues
.
But
would
the
Author
yet
duely
〈◊〉
the
Apostles
Doctrine
along
that
Chapter
,
I
am
perswaded
he
might
therein
find
as
much
as
does
very
clearly
evert
his
Assertion
,
〈◊〉
to
privat
professours
,
and
members
of
the
Church
the
〈◊〉
●he
Keys
and
joint
authoritative
judiciall
concurrenc●
with
the
Eldership
in
the
acts
of
Government
.
Nay
,
I
think
that
one
Chapter
contains
as
much
as
over●urns
all
the
Independent
Brethren●
new
way
and
modell
of
Churches
;
besides
many
particulars
in
〈◊〉
contrary
to
severall
particulars
of
this
new
way
▪
that
one
generall
,
so
clearly
held
forth
in
it
,
of
an
Universall
Visible
Church
,
is
●nough
to
batter
it
all
to
the
ground
,
as
might
be
evidenced
,
were
it
our
purpose
here
.
But
for
the
present
to
the
pa●ticular
we
are
now
upon
,
doth
not
the
Apostle
,
there
as
also
,
Rom.
12.
declare
the
Visible
Church
,
in
the
constitution
thereof
to
be
a
body
▪
not
similar
,
consisting
of
parts
all
homogeneall
or
of
the
●ame
nature
,
quality
and
operation
,
such
as
water
,
fire
and
the
like
are
:
But
dissimilar
,
as
mans
body
is
,
consisting
of
severall
heterogeneall
parts
,
or
members
of
diverse
functions
,
gifts
and
operations
,
some
as
eyes
,
some
as
ears
,
&c.
some
to
be
Rulers
,
some
to
be
ruled
.
But
if
all
must
joyn
in
the
judiciall
and
authoritative
actings
of
Government
,
all
are
Rulers
,
all
are
eyes
,
and
if
so
,
where
are
the
ears
?
The
nature
of
the
body
of
the
Visible
Church
,
as
it
is
declared
to
be
constitute
by
Christ
,
is
quite
altered
into
another
kind
by
this
means
.
SECTION
III.
Mr.
Lockiers
5th
Argument
prosecuted
,
from
SECT.
6.
to
SECT.
11.
inclusive
discussed
.
section
1
FIfthly
(
saith
he
SECT.
6.
)
in
these
weighty
things
forementioned
,
Censures
,
Ordina●ions
,
&c.
The
Scripture
is
expresse
,
that
the
whole
Church
should
be
joyntly
authoritative
about
them
,
and
not
the
Presbytery
or
Eld●…ship
of
the
Church
alone
.
Hitherto
we
have
had
some
Theologicall
reasons
(
such
as
they
are
)
brought
by
the
Author
for
his
Assertion
:
How
he
has
acquite
himself
in
these
for
his
intended
purpose
,
we
leave
it
to
all
impartiall
Readers
to
judge
.
Yet
what
ever
weaknesse
be
in
these
,
if
he
can
bring
us
expresse
Scripture
for
his
Assert●on
,
if
one
expresse
Scripture
,
we
are
ready
to
yeeld
.
See
then
now
how
he
makes
good
this
undertaking
,
only
Reader
take
notice
here
,
what
it
is
for
which
he
undertakes
to
bring
expresse
Scripture
:
That
the
whole
Church
should
be
joyntly
authoritative
,
&c.
if
the
whole
Church
,
then
Women
and
Children
,
are
no
part
of
the
Church
,
or
they
also
must
be
joyntly
authoritative
in
these
maters
of
Government
.
Either
here
is
an
hasty
unadvised
expression
:
Or
an
uncouth
undertaking
,
that
no
sober
man
,
I
believe
,
will
joyn
in
with
him
,
to
bring
expresse
Scripture
for
Women
and
Childrens
joynt
authoritative
concurrence
in
the
maters
of
Church-Government
,
which
in
effect
,
is
as
much
as
to
undertake
to
bring
expresse
Scripture
contradicting
it self
.
But
come
w●
to
see
how
this
undertaking
is
made
good
in
these
severall
particulars
,
that
Scripture
is
expresse
that
the
whole
Church
(
w●ether
men
of
age
,
women
and
children
all
together
,
or
men
alone
)
ought
to
be
joyntly
authoritative
in
these
actings
.
section
2
As
for
censures
the
command
of
Christ
is
that
we
tell
the
Church
,
Mat.
18.
17.
which
word
,
I
judge
,
doth
mean
the
whole
Church
,
and
not
the
Eldership
only
,
unlesse
I
could
find
,
the
Church
thus
used
in
Scripture
for
the
Presbytery
only
.
If
it
should
be
said
that
Church
here
meaneth
the
Jewish
Synedrion
,
and
so
by
prop●rtion
the
Eldership
of
the
Gospel
Church
.
To
this
he
Answereth
two
things
.
1.
That
the
Synedrion
was
instituted
for
civill
affairs
,
Numb.
11.
17.
and
then
takes
some
pains
to
clear
that
these
Officers
mentioned
in
that
place
,
we●e
only
Civill
Officers
,
notwithstanding
that
they
are
said
to
have
received
a
Spirit
whereby
they
Prophesied
,
and
then
concludes
,
that
to
make
a
proportion
between
a
Civill
station
to
an
Ecclesiastick
,
is
not
regular
.
2.
I
see
no
reason
(
saith
he
)
from
the
context
,
why
it
should
be
thought
,
that
the
Jewish
Representative
,
of
●ne
kinde
or
other
,
should
be
meant
their
conven●…
judicum
,
or
their
conventus
Ecclesiastici
,
&c.
Ans.
1.
Mr.
Lockiers
judgement
concerning
the
meaning
of
the
word
Church
(
I
judge
saith
he
)
may
have
its
own
due
respect
,
as
the
judgement
of
one
man
:
But
,
〈◊〉
must
give
us
leave
to
have
re●…●oo
,
〈◊〉
judgement
of
the
many
,
Ancient
and
Modern
,
〈◊〉
for
the
〈◊〉
part
,
except
of
late
,
untill
Morellius
,
〈◊〉
and
〈◊〉
●…ose
,
have
understood
by
the
Church
,
〈…〉
the
Elders
and
Rulers
of
the
Church
.
〈…〉
Mr.
Rutherf
●oa●gable
plea
,
cap.
8.
p.
88.
to
who●
we
might
●…de
many
moe
.
2.
If
so
be
that
the
word
Church
be
of
such
signification
,
as
that
it
has
been
ordinarly●
used
to
signifie
a
●…dge
of
Rulers
and
so
mig●…
be
applyed
to
signifie
a
Colledge
〈…〉
●rgument
to
say
,
the
word
〈…〉
else
〈◊〉
Scripture
is
used
for
the
Presbytery
or
Eldership
only
:
Ergo
,
neither
is
it
so
used
here
in
this
place
:
By
a
〈◊〉
consequence
one
might
say
▪
when
it
is
said
,
1
Cor.
11
,
10
▪
〈…〉
ought
to
have
power
on
her
head
,
the
word
power
cannot
mean
,
a
covering
as
a
sign●
of
subjection
to
the
power
of
the
〈◊〉
a
double
me●…●…
,
of
the
thing
signified
for
the●
〈…〉
one
Correlatum
for
another
)
because
the
word
pow●…
〈…〉
found
other
where
in
Scripture
used
in
this
meaning
.
Sure
if
that
consequence
be
good
,
the
genuine
true
meaning
of
many
places
of
Scripture
(
wherein
words
are
found
taken
in
such
meaning
,
as
they
ar●
not
to
be
found
taken
in
else
where
)
should
be
overturned
.
If
a
word
in
some
particular
passage
of
Scripture
,
may
,
in
cong●uity
of
speech
,
bear
such
a
particular
sense
,
and
to
take
it
in
that
particular
sense
in
that
particular
place
,
is
not
contrary
to
the
Analogie
of
faith
,
nor
puts
a
sense
upon
the
passage
contrary
to
any
truth
otherwhere
delivered
in
Scripture
,
may
consist
with
the
purpose
of
Antecedents
and
Consequents
in
the
context
;
It
may
well
be
Int●…ret
in
such
a
particular
signification
,
in
that
particular
place
,
th●
it
could
not
be
found
in
that
same
signification
,
in
any
other
place
of
Scripture
:
Much
more
if
the
purpose
intended
in
the
Text
and
some
circumstances
to
be
found
in
the
context
,
be
such
as
requires
it
to
be
taken
in
such
a
signification
.
Now
to
the
pres●…
purpose
in
hand
.
1.
The
genuine
grammaticall
signification
of
the
word
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
such
as
may
well
be
applyed
to
signifie
a
co●…tion
or
Colledge
of
Rulers
,
and
certain
it
is
,
that
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
oftener
then
once
in
Scripture
used
for
the
convention
〈◊〉
Colledge
of
Judges
or
Rulers
,
as
Psal.
82.
●
.
1.
2.
To
take
the
word
in
such
a
sense
here
for
the
Colledge
of
Church
Rulers
the
Eldership
,
puts
no
sense
upon
the
place
,
contrary
to
the
Analogie
of
fa●…or
any
truth
otherwhere
delivered
in
Scripture
,
l●t
Mr.
Lockier
shew
us
any
thing
of
this
kind
.
What
is
brought
by
him
a
little
after
from
1
Cor.
5.
4.
shall
be
considered
in
its
place
.
3.
●here
is
nothing
in
the
antecedents
or
consequents
,
or
in
the
context
of
the
place
inconsistent
with
it
.
Yea
4.
The
purpose
spoken
of
in
the
Text
and
circumstan●…
are
such
as
seeme
to
requ●…
it
to
be
taken
in
such
a
signification
.
●…y
,
I
will
●ot
say
that
the
purpose
or
circumstances
will
force
us
to
take
the
name
of
the
Church
,
here
,
in
a
different
signification
from
that
whereby
it
signifies
the
visible
society
of
Christians
,
as
well
,
privat
professours
as
Rulers
:
Yet
this
I
will
say
,
that
such
is
the
purpose
and
such
circumstances
are
in
the
context
,
as
permits
not
all
and
every
one
Universally
,
who
are
coprehended
under
●…signification
otherwise
,
to
be
taken
in
as
the
definit
persons
to
whom
that
dilation
of
offences
,
and
inflicting
of
censure
spoken
of
there
,
doth
belong
;
but
that
must
be
the
Rulers
alone
.
I
like
well
the
judicious
observation
of
Cameron
in
his
praelect.
on
the
place
,
pag.
26.
Edit.
Salmur
.
in
4.
where
after
that
he
has
said
sundry
things
before
,
upon
the
use
of
the
word
Ecclesia
,
at
last
has
these
words
,
which
I
think
speaks
the
most
genuine
meaning
of
the
place
.
A●
haec
omnia
&
illud
accedit
,
&c.
to
all
(
saith
he
)
that
hath
been
spoken
this
may
be
added
,
that
these
things
may
be
said
,
to
be
told
to
the
Church
,
which
are
told
to
these
,
who
are
with
authority
over
the
Church
for
as
the
body
is
said
to
see
,
when
as
only
the
eyes
do
see
;
so
the
Church
is
said
to
hear
,
that
which
these
only
hear
,
who
are
as
it
were
the
eyes
of
the
Church
,
no●
that
the
Rulers
,
are
vicarii
,
or
substitutes
of
the
Church
,
as
the
eyes
are
not
vicarii
,
or
substitutes
of
the
hands
and
feet
:
But
as
the
body
is
a
certain
who●e
whereof
the
severall
members
have
their
severall
functions
,
in
the
very
like
manner
,
the
Church
is
a●…
body
that
consists
of
the
compaction
of
more
members
,
to
each
of
which
belongeth
their
proper
functions
;
so
that
when
one
presents
an
object
to
be
seen
by
the
eye
,
he
is
said
to
present
it
to
the
body
,
so
he
that
dila●eth
a
matter
to
the
Colledge
of
Presbyters
he
seemeth
to
dilate
it
to
the
Church
whereof
that
Colledge
is
a
part
:
so
far
he
judiciously
.
section
3
Now
take
the
name
of
the
Church
in
that
sense
that
is
competent
to
the
whole
body
of
Christian
Professours
:
yet
that
all
and
every
one
of
the
body
signified
by
that
name
cannot
be
taken
as
the
definite
person
to
whom
these
actions
spoken
of
here
belongs
,
as
formally
concu●…ing
therein
,
I
prove
1.
because
the
actions
here
spoken
of
,
as
belonging
to
the
Church
,
are
Acts
of
Government
and
Authority
,
yea
Acts
of
highest
authority
and
power
,
receiving
of
publick
judiciall
delations
,
judging
upon
them
,
authoritative
commanding
amendement
of
the
offence
,
inflicting
of
publick
,
even
the
highest
censure
of
Excommunication
upon
disobedience
:
But
cleat
it
is
from
Scripture
that
not
to
all
and
every
one
,
members
of
the
Visible
Church
,
for
example
women
and
children
,
are
Acts
of
Government
and
Authority
,
formally
competent
:
and
therefore
these
things
ascribed
here
to
the
Church
cannot
be
understood
to
be
ascribed
to
the
whole
Church
;
Therefore
I
think
Mr.
Lockier
must
either
say
one
of
these
two
,
that
of
the
whole
Church
,
women
and
children
are
no
parts
,
or
that
women
and
children
must
have
an
hand
and
concurrence
formally
,
in
receiving
publick
judiciall
delations
,
&c.
or
else
he
must
correct
that
,
Which
word
(
Church
,
Math.
18.
17.
)
I
judge
doth
mean
the
whole
Church
,
and
expound
it
of
all
men
of
age
in
the
Church
,
Professours
as
well
as
Elders
:
and
then
give
us
leave
to
ask
him
,
where
he
can
finde
the
Church
,
so
used
for
only
men
of
age
professing
,
excluding
women
and
children
?
And
,
to
use
his
own
Argument
,
if
he
cannot
finde
it
so
used
otherwhere
in
Scripture
,
how
can
he
judge
it
to
mean
so
here
?
But
2.
that
the
persons
here
designed
cannot
be
all
and
every
one
of
the
Church
,
that
are
men
of
age
,
but
must
be
the
Rulers
or
Eldership
only
.
I
prove
1.
by
an
Argument
ad
hominem
,
upon
a
ground
acknowledged
,
confessed
and
practized
by
these
of
the
Independent
way
themselves
,
well
observed
by
worthy
Mr.
Baillie
,
Disswasive
from
Err.
par.
1.
c.
9.
p.
192.
they
to
whom
offences
are
to
be
told
immediately
,
after
the
two
or
three
witnesses
in
a
private
way
are
not
heard
,
are
intended
and
meant
here
,
when
Christ
saith
,
tell
the
Church
;
But
the
Elders
alone
without
the
people
concurring
with
them
,
are
these
to
whom
offences
are
to
be
told
and
delated
immediately
,
&c.
Ergo.
the
Major
or
first
Proposition
is
clear
in
the
Text
:
The
Minor
or
Assumption
is
their
own
confession
and
practice
.
See
Hooker
Surv.
Part
3.
c.
3.
p.
36.
maters
are
first
brought
to
the
Elders
,
they
must
judge
whether
the
maters
be
of
weight
or
worth
,
examine
the
cause
,
call
witnesses
,
take
depositions
,
yea
and
at
last
ere
ever
the
people
give
any
vote
,
propound
the
sentence
dogmatically
,
which
the
people
are
oblidged
to
obey
in
the
same
way
,
that
they
are
oblidged
to
obey
their
preaching
of
the
Gospel
;
So
then
either
our
Brethren
must
acknowledge
that
under
the
name
of
the
Church
here
,
Tell
the
Church
,
are
intended
the
Elders
alone
,
or
their
doctrine
and
practice
of
bringing
scandals
first
to
the
Eldership
thus
as
we
have
seen
,
must
of
necessity
be
not
only
groundlesse
,
beside
Scripture
warrand
,
but
directly
contrair
to
the
Scripture
in
hand
.
And
here
it
is
remarkable
that
the
learned
and
godly
Mr.
Parker
,
albeit
he
be
of
a
judgment
contrary
to
us
touching
the
first
subject
of
the
power
of
the
Keyes
,
yet
is
forced
to
acknowledge
with
us
that
in
these
words
,
Mat.
18.
17.
Tell
the
Church
,
in
the
beginning
of
the
Verse
is
meant
the
Eldership
onely
:
De
Pol●…
.
lib.
3.
c.
15.
[
Ecclesiam
primo
loco
consideratam
in
his
verbis
,
Praecisè
partem
Aristocraticam
,
id
est
Presbyterium
,
significare
existimamus
]
Tho
in
the
next
immediately
following
words
,
If
he
will
not
hear
the
Church
,
he
will
have
the
people
,
as
concurring
with
the
Presbytery
,
to
be
understood
,
which
is
exceeding
strange
to
me
.
But
2ly
.
that
which
we
have
affirmed
,
That
it
is
only
the
Eldership
whom
Christ
definitely
intends
under
the
name
of
the
Church
there
,
and
not
the
people
as
to
concurre
authoritatively
with
them
in
the
acts
spoken
of
in
the
place
,
besides
that
Argument
ad
hominem
,
there
be
many
other
solide
reasons
both
from
the
circumstances
in
the
place
,
and
from
the
nature
of
the
purpose
spoken
of
in
it
,
comparing
it
with
other
places
of
Scripture
speaking
of
the
same
purpose
to
demonstrate
that
Assertion
.
Being
resolved
to
be
as
short
as
we
can
conveniently
in
this
part
of
our
Examination
,
in
regard
the
purpose
herein
treated
,
is
so
learnedly
and
largely
handled
already
by
others
,
we
spare
inserting
of
these
reasons
here
,
and
refer
the
Reader
,
for
satisfaction
in
the
point
in
hand
,
to
Mr.
Rutherfurds
peaceable
Plea
,
C.
8.
desiring
also
Mr.
Lockier
,
if
he
think
fit
,
to
assay
an
answer
to
his
Arguments
there
for
that
which
we
have
asserted
.
As
for
Mr.
Lockeirs
insisting
so
much
to
refut●
these
who
say
that
Christ
in
that
direction
,
tell
the
Church
,
and
if
he
will
not
hear
the
Church
,
&c.
meant
the
Jewish
Synedrion
or
Judicatory
then
standing
,
the
it
were
granted
which
he
intends
,
that
Christ
meant
not
that
,
yet
it
gives
●o
advantage
to
his
cause
,
that
not
the
Elders
alon●
of
the
Christian
Church
,
but
the
whole
people
must
be
understand
by
it
.
Certaine
it
is
,
that
Christ
in
giving
these
directions
concerning
Ecclesiastick
proceeding
in
the
mater
of
publick
scandals
and
c●nsures
in
the
Christian
Chur●…
at
least
allud●
to
the
maner
and
o●…er
of
proceeding
in
th●●ewish
Church
abo●…
maters
of
judgement
and
censures
,
and
to
their
Syn●…ry
or
consistory
with
which
his
hearers
were
well
acquainted
,
that
so
they
might
the
better
understand
his
mind
concerning
the
order
he
was
now
apoin●…
in
the
Christian
Church
,
and
that
is
sufficient
fo●
our
purpose
:
For
certain
it
is
that
in
the
Jewish
Church
,
maters
of
judgement
and
censures
,
were
never
authoritatively
managed
by
the
people
,
but
onely
by
their
Rulers
and
Elders
.
Now
Christ
speaking
to
his
hearers
in
a
form
of
speach
known
to
them
,
and
alluding
to
that
way
of
Judicature
in
use
amongst
them
hitherto
,
what
else
could
they
understand
,
by
tell
the
Church
,
but
,
tell
the
Elders
of
the
Congregation
,
see
Bez.
great
annot
.
on
the
place
.
So
we
need
not
insist
upon
examination
of
his
two
Replyes
to
these
who
say
that
by
the
name
of
the
Church
here
is
meant
first
the
Jewish
Synedrion
,
and
then
by
proportion
the
Eldership
of
the
Christian
Church
which
was
to
be
afterward
.
Yet
this
much
I
may
say
,
that
Mr.
Lockier
has
but
weakly
refuted
these
:
Therefore
a
brief
word
to
each
part
of
his
reply
to
them
.
section
5
To
the
first
,
viz.
that
the
Synedrion
was
instituted
for
Civill
Affaires
between
man
and
man
,
Mr.
Lockier
might
known
that
these
men
he
speaks
against
here
,
could
answer
that
beside
the
Synedrion
instituted
for
Civill
Affaires
,
there
was
another
Ecclesiastick
,
distinct
from
that
Civill
,
for
things
Ecclesiastick
,
and
considering
that
so
many
[
](A66932-e47930-b)*
*
See
these
cited
by
learned
Gillespy
,
A●rons
Rod
,
book
1.
c.
3.
learned
men
,
much
studied
and
acquainted
in
the
Jewish
antiquities
,
have
asserted
this
Ecclesiastick
San●hedrin
distinct
from
the
Civill
,
and
given
so
many
considerable
reasons
for
it
.
I
wonder
much
that
Mr.
Lockier
could
come
forth
with
a
naked
.
Assertion
of
the
contra●e
without
the
least
shaddow
of
proof
:
As
for
that
he
speake
for
clearing
of
Numb.
11.
that
these
Officers
mentioned
there
,
were
Civill
,
is
not
●o
purpose
〈◊〉
these
Authors
;
Because
they
grant
these
spok●…
of
there
〈◊〉
Civill
Rulers
,
but
they
bring
other
places
fo●
th●●…her
Ecclesiastick
Court
.
If
Mr.
Lockier
would
make
it
out
,
that
there
〈◊〉
no
●…nhedrim
amongst
the
Jews
bu●
for
Civill
Affairs
,
he
〈…〉
well
to
take
into
consideration
and
solidely
answer
what
〈…〉
for
the
con●rate
by
that
〈…〉
Aaro●…
R●d
,
book
1.
c.
3.
throug●…
〈…〉
must
pu●
〈◊〉
in
mind
,
that
he
will
find
a
〈…〉
Godwyn
,
B.
D.
not
only
ass●…ing
upon
the
like
grounds
〈◊〉
Gillespy●
that
distinct
Ecclesiastick
Cou●…
,
●n
his
Moses
and
A●ron
,
l●…
.
5.
c.
1.
but
also
expresly
affir●ing
,
that
this
of
our
〈…〉
the
Church
,
was
spoken
with
relation
to
it
.
His
wor●…
are
●emarkable
,
and
worth
the
inser●…
●ag.
199.
The
Office
(
saith
he
)
of
the
Ecclesiastick
Court
was
●o
put
a
difference
between
things
Holy
and
unholy
,
and
between
clean
●…d
〈◊〉
,
Lev.
10.
10.
and
to
determine
appeals
in
controvers●…
of
difficultie
.
It
was
a
representative
Church
,
〈…〉
Ecclesiae
,
Matth.
18.
17.
Because
unto
them
belong●
〈…〉
of
Excommunication
:
belike
this
Learned
man
has
not
been
of
Thomas
Goodwin
,
B.
D.
his
mind
touching
Ecclesiastick
Government
;
For
sure
I
am
that
which
he
sayeth
here
is
as
contrary
unto
the
Independent
way
,
as
one
part
of
a
contradiction
to
another
.
section
6
As
for
the
other
part
of
his
reply
,
SECT.
7.
I
will
not
contend
for
it
positively
that
Christ
meant
the
Jewish
Ecclesiastick
Court
:
It
is
enough
for
him
that
he
speaks
of
the
order
of
Judicature
to
be
in
the
Gospel
Church
with
allusion
to
that
of
the
Jewish
,
and
so
as
proportionall
to
it
.
But
me
thinks
.
Mr.
Lockier
reasons
but
weakly
against
them
that
sayes
it
is
directly
meant
.
There
is
(
saith
he
)
nothing
foregoing
or
following
that
gives
any
leaning
langwage
this
way
:
But
much
to
〈◊〉
and
signifie
that
he
speaks
of
that
Church
which
should
spee●…●ake
place
,
to
wit
,
the
order
of
the
Gospel
Church
.
Ans.
1.
Mr.
Lockier
so
speaks
here
,
as
if
these
who
Interpret
that
tell
the
Church
of
the
Jewish
Ecclesiastick
Court
,
did
so
understand
it
of
this
,
as
to
exclude
the
●…der
of
the
Gospel
Church
from
the
meaning
of
it
.
This
is
a
mistake
or
a
misrepresentation
of
their
mind
,
for
they
comprehend
both
under
it
as
is
known
,
a●…
so
Interprets
the
direction
,
as
for
the
present
time
relating
to
the
Court
of
the
J●wish
Church
,
which
was
then
in
present
being
,
and
enjoyning
the
same
course
by
Analogy
to
be
taken
by
Christian
then
they
should
have
Churches
set
up
.
2.
Tho
I
will
not
say
〈◊〉
●ere
is
ground
in
the
words
to
prove
demonstratively
that
〈◊〉
saying
〈◊〉
the
Church
,
meant
it
of
the
order
of
the
Jewish
Church
directly
,
and
so
was
●…cting
his
present
hearers
in
case
of
suc●
offences
mentioned
there
,
to
have
recourse
to
their
Ecclesiastick
Court
:
Yet
I
cannot
judge
so
basely
of
learned
Divines
,
that
have
understood
so
,
as
to
think
they
would
of
meer
will
,
without
any
expression
in
the
words
seeming
to
incline
,
or
leaning
that
way
,
and
indeed
there
are
in
the
context
two
things
especially
which
seems
not
improbably
to
lean
that
way
.
1.
Not
only
speaks
he
to
his
heare
●s
in
the
present
●…se●
if
thy
brother
offend
thee
,
go
and
tell
him
,
tell
the
Church
,
but
also
is
speaking
of
a
case
that
might
have
in
that
present
time
fallen
out
,
and
which
falling
out
,
it
was
necessary
for
them
to
know
,
and
be
informed
,
what
course
they
should
follow
f●…edresse
of
it
.
Hudson
vindic
.
of
the
Essence
and
Vnity
of
,
&c
c.
1.
p.
3.
2.
It
inclines
not
a
little
to
understand
a
Church
that
was
in
present
being
among
the
Jews
,
because
he
applyes
his
present
speech
to
the
capacity
of
the
Jews
:
Let
him
be
to
thee
as
an
Heathen
and
Publican
,
who
might
not
have
communion
with
Heathens
,
and
would
not
with
Publicans
.
But
Christians
might
eat
and
drink
with
both
:
I
say
not
these
are
demonstrative
grounds
;
Yet
they
may
seem
to
lean
that
way
.
But
see
we
what
the
Author
brings
from
the
Text
that
the
order
of
the
Gospel
Church
,
and
it
only
(
for
so
he
must
be
understood
)
is
meant
.
section
7
His
first
Ground
is
this
,
He
(
Christ
)
speaks
in
the
verse
foregoing
of
little
ones
,
which
he
explaines
to
be
true
beleevers
and
converted
ones
,
v.
6.
&
v.
3.
&
this
is
made
the
qualification
of
the
visible
members
of
the
New
Church
in
the
Chapter
foregoing
,
Mat.
16.
17.
Ans.
1.
That
true
saving
faith
and
conversion
is
the
qualification
(
viz.
in
the
externall
Ecclesiastick
Court
)
of
Visible
Church
members
,
is
a
dream
;
and
that
it
is
taught
,
Matth.
16
,
17.
is
another
dream
;
and
that
another
kind
of
qualification
(
as
to
substance
)
is
requisite
in
visible
members
of
the
Church
under
the
N.
T.
then
was
under
the
Old
is
a
third
,
as
many
of
his
own
side
will
confesse
,
who
usually
,
in
that
Question
,
bring
Arguments
from
the
constitution
of
the
Church
under
the
Old
Test
.
2.
What
necessity
of
consequence
is
here
.
Christ
in
the
foregoing
▪
v.
14.
of
Matth.
18.
speaks
of
little
ones
true
beleevers
,
and
true
faith
is
,
the
qualification
of
members
of
the
New
or
Gospel
Church
:
●…rgo
,
when
v.
17.
he
bids
a
Brother
,
if
he
cannot
get
an
offending
●rother
reclaimed
by
privat
admonition
,
tell
the
Church
,
he
is
to
be
understood
to
speak
only
of
the
order
to
be
kept
in
such
offences
,
in
the
Gospel
Church
that
was
to
be
afterward
;
I
confesse
,
if
this
consequent
can
be
clearly
deduced
and
proven
from
that
ante●…den●
per
decimam
nonam
consequentiam
I
am
deceived
,
certainly
,
the
consequence
of
it
is
not
immediatly
evident
,
let
the
Author
assay
to
make
it
out
.
section
8
2.
Ground
,
Then
(
saith
he
)
the
very
words
of
censure
in
case
the
Church
be
disobeyed
,
are
the
same
he
useth
to
Peter
when
he
gave
the
Keyes
to
him
upon
his
faith
,
Whatsoever
ye
bind
on
earth
,
&c.
Mat.
18.
18.
and
just
this
he
saith
to
Peter
,
c.
16.
19.
And
I
will
give
unto
thee
the
Keyes
of
the
Kingdom
of
Heaven
,
and
Whatsoever
thou
shalt
bind
on
earth
,
&c.
so
that
the
one
explains
the
other
;
That
by
Church
is
not
meant
the
Presbytery
or
Eldership
of
one
sort
or
other
but
the
Gospel
Church
the
Congregation
of
beleevers
,
these
conjunctim
have
the
power
to
censure
—
Answ.
I
confesse
,
I
cannot
well
(
such
is
,
may
be
,
my
dullnesse
)
conceive
what
is
the
order
and
forme
of
this
Argument
in
relation
to
prove
that
which
he
undertook
a
little
before
,
viz.
that
in
that
,
tell
the
Church
,
is
not
meant
the
Jewish
Eldership
whether
Civill
or
Ecclesiastick
.
1.
If
he
would
reason
thus
,
the
words
of
censure
here
used
are
the
same
with
these
,
Mat.
16.
19.
when
the
power
of
the
Keyes
were
given
to
Peter
upon
his
faith
,
and
these
are
words
expressing
the
order
of
the
Gospel
Church
.
Therefore
by
the
name
of
the
Church
used
here
cannot
be
meant
the
Jewish
Eldership
.
I
Answer
,
then
the
Author
considers
not
,
that
the
first
words
of
censure
are
such
as
are
relative
to
the
order
of
the
Jewish
Church
,
let
him
be
to
thee
as
a
Heathen
man
and
a
Publican
.
Or
,
2.
If
his
purpose
be
to
reason
only
thus
.
The
power
of
censure
spoken
of
here
,
being
the
same
with
that
spoken
of
,
Mat.
16.
these
to
whom
it
is
ascribed
here
,
and
given
to
there
,
are
the
same
▪
the
one
pla●…
explains
the
other
:
But
there
,
Mat.
16.
it
is
given
〈◊〉
Peter
is
a
beleever
,
and
so
in
him
,
to
the
Church
of
beleevers
the
Gospel
Church
,
Ergo
,
here
must
be
understood
,
not
the
〈◊〉
of
●…e
and
or
other
,
J●wish
or
Christian
,
Answ.
It
s
〈…〉
●ver
yet
proven
,
not
ever
will
be
,
that
the
power
of
the
●…yer
;
of
binding
and
loosing
were
,
Mat.
16.
given
to
Peter
,
as
a
beleever
,
〈◊〉
to
the
〈◊〉
Church
of
beleevers
.
section
9
He
adds
for
〈◊〉
,
These
〈◊〉
have
the
power
to
censure
and
cast
out
,
according
to
that
,
Corn.
5.
4.
When
you
are
gath●…ed
together
,
&c.
to
deliver
such
a
one
to
Satan
,
&c.
and
by
the
same
power
●…ved
in
again
,
that
as
his
punishment
was
by
many
,
so
his
consolatio●
〈◊〉
reception
might
be
by
many
also
,
as
't
is
2
Cor.
2.
●
.
that
Sat●…
might
take
no
advantage
,
which
is
enough
to
shew
,
how
that
admission
of
members
should
be
by
a
joint
act
of
the
Church
,
as
well
as
excommunication
of
Members
.
ANSW.
The
Author
contemns
his
Read●…
very
much
,
when
as
he
thinks
it
enough
,
to
cite
controverted
Pa●…ges
of
Scripture
,
and
affirm
they
speak
enough
for
his
〈◊〉
,
without
the
least
essay
to
bring
any
argument
or
ground
to
prove
and
clear
that
to
be
their
meaning
which
he
affirmeth
.
They
are
too
too
credulous
that
will
be
moved
by
such
kinde
of
dictating
,
rather
then
disputing
.
We
deny
that
the
place
,
1
Cor.
5.
4.
doth
import
that
the
power
to
censure
and
excommunicate
doth
belong
to
the
whole
Congregation
of
believers
,
as
Judges
and
formall
authoritative
Actors
therein
.
And
we
deny
in
like
maner
,
that
,
2
Cor.
2.
6.
doth
import
that
the
reception
of
the
censured
or
excommunicated
,
is
by
the
whole
Congregation
acting
therein
authoritatively
.
When
Mr.
Lockier
shall
be
pleased
to
present
us
some
reasons
for
what
he
saith
,
we
shall
take
them
into
consideration
.
In
the
mean
while
,
he
must
give
us
leave
not
to
be
moved
by
his
naked
Assertions
,
and
withall
we
refer
the
Reader
,
for
further
satisfaction
concerning
these
Passages
,
to
Cameron
.
praelect
.
in
Mat.
18.
15.
p.
19
,
●0
.
Edit.
Salmur
,
in
40.
Rutherfurd
.
due
right
of
Pres●
.
c.
2.
pag.
36
,
37.
and
c.
10.
pag.
●48
,
349
,
35●
,
351
,
352.
Jus
Divin
.
of
Church
Government
,
par
.
2.
c.
10.
pag.
97.
and
humbly
desires
Mr.
Lockier
to
consider
what
they
have
said
on
the
places
.
section
10
What
followeth
said
by
the
Author
in
his
7th
.
SECT
,
the
contrary
to
this
understanding
,
&c.
to
the
end
:
Is
nothing
else
but
a
bitter
railing
,
which
I
think
the
judicious
godly
men
of
his
way
will
not
own
,
and
account
unworthy
the
defi●…ng
Paper
with
transcribing
it
,
onely
briefly
to
it
.
1.
Whether
●…e
Independent
way
or
the
Pres●yterian
way
of
Government
be
liker
and
nearer
to
Prelaticall
or
Papall
tyranny
,
●et
all
indifferent
men
judge
:
When
as
we
put
the
authoritative
and
judicall
Power
of
censures
in
the
hands
of
the
Eldership
or
Rulers
of
the
Church
onely
,
we
make
not
people
meer
spectators
or
witnesses
of
what
is
done
;
But
give
unto
them
a
rational
obediential
consent
,
so
that
they
are
not
oblidged
to
give
their
obedientiall
consent
and
concurrence
to
the
Elderships
acts
,
if
they
find
the●…
not
agreeable
to
the
Word
of
God
:
And
your
own
most
judicious
and
best
advised
,
make
the
dogmaticall
determination
of
censure
,
which
they
ascribe
to
the
sole
Eldership
,
as
obligatory
upon
the
people
for
their
obedience
,
as
we
do
the
Presbyteries
sentence
,
and
as
their
Preaching
of
the
Word
of
God
〈◊〉
:
〈◊〉
2.
whereas
in
the
Presbyterian
way
,
inferior
Elderships
are
countable
for
their
proceedings
to
Superior
,
more
ample
and
larger
Elderships
,
and
incase
of
grievance
by
the
sentence
of
an
inferior
,
appeal
and
recourse
may
be
had
to
a
Superior
more
ample
(
which
is
far
from
the
Prelaticall
or
Papall
way
,
wherein
the
procedure
is
from
moe
to
fewer
till
you
come
to
one
:
A
Lord
Metrapolitan
or
an
universall
Pope
)
but
in
your
way
three
Elders
giving
a
dogmatical
determination
with
four
or
five
private
brethren
concurring
with
them
(
as
they
are
obliged
to
obey
their
determination
,
as
much
as
their
Preaching
of
the
Gospell
)
may
Excommunicate
a
man
and
are
accountable
to
none
on
earth
in
a
Church
way
,
to
recognosce
or
●edresse
,
if
they
do
amisse
,
and
if
they
should
deliver
souls
enough
to
Satan
unjustly
,
there
is
none
on
earth
that
can
autho●itatively
call
them
to
an
account
in
a
Church
way
to
say
to
them
;
What
do
you
.
Now
let
the
World
judge
whether
of
these
two
be
nearest
a
[
](A66932-e48980-b)*
*
See
a
sad
instance
of
this
related
by
M.
Caudrey
vindic
.
vind
.
Epistle
to
the
diss
.
Papall
power
,
three
Elders
with
some
few
private
brethren
having
supreame
Power
on
earth
to
Excommunicate
persons
,
unaccountable
,
uncorrigible
by
any
Superiour
on
earth
:
Or
some
Presbyters
acting
in
subordination
to
a
larger
Presbytery
,
to
whom
recourse
may
be
had
for
recognoscing
their
proceedings
and
sentence
,
and
rectifying
it
,
if
amisse
;
and
if
these
haply
fail
,
then
recourse
may
be
had
yet
to
a
Synode
▪
may
be
,
consisting
of
a
hundred
Ministers
,
and
as
many
or
more
choise
Elders
of
all
the
Churches
of
a
whole
Province
:
Yea
and
if
haply
th●
〈◊〉
a
failing
there
,
recourse
may
be
had
to
a
Synode
of
severa●●undreds
of
the
choice
Ministers
and
Elders
of
all
the
Churches
of
a
whole
Nation
.
I
say
again
●et
all
indifferent
men
judge
whether
of
these
wayes
be
nearest
to
the
Papall
Power
.
2.
It
s
a
foul
misrepr●sentation
that
our
Interpretation
of
the
place
,
1
Cor.
5.
4.
is
the
very
Doctrine
of
Iesuits
of
Rhe●s
.
We
confesse
,
we
say
as
they
(
because
therein
they
say
with
the
truth
)
that
authority
of
giving
sentence
was
not
in
the
whole
multitude
of
the
Church
,
and
that
the
Power
of
binding
and
loosing
was
not
given
to
the
who●e
Church
,
at
the
subject
;
but
for
their
good
as
the
end
,
and
in
this
they
say
righter
then
they
that
say
the
contrare
(
which
they
falsly
ascribe
to
all
Protestant
Divines
)
But
the
Rhemists
Jesuites
puts
that
power
in
the
hands
of
the
sole
Prelates
,
Office●
that
were
never
of
Gods
appointing
,
excluding
all
other
Ministers
of
Christ
,
we
with
the
Word
of
God
,
disclaiming
all
Prelates
,
maintain
it
to
be
in
all
the
Ministers
and
Elders
of
the
Church
,
to
●e
exercised
by
them
conjunctim
:
Rhemists
with
other
Papists
,
make
their
Prelaticall
power
and
authority
lordly
,
soveraigne
,
dictatorian
:
tyrannicall
,
oblidging
the
people
to
absolute
blind
obedience
.
We
give
no
power
to
Elders
but
Ministeriall
,
the
actings
and
determinations
whereof
,
ought
not
to
be
received
by
people
in
a
way
of
blind
obedience
;
but
may
and
ought
by
them
,
be
tryed
and
proven
in
the
judgement
of
private
discretion
whether
they
●e
agreeable
to
their
rule
,
the
Word
of
God
,
or
not
.
3.
When
as
Mr.
Lockier
sayeth
that
Gods
people
are
deprived
of
their
best
liberties
,
when
they
have
not
joint
authoritative
concurrence
and
vote
in
the
Acts
of
Government
,
but
these
are
only
in
the
hands
of
the
Eldership
,
and
that
is
a
bondage
to
them
,
and
that
't
is
little
oddes
under
whom
they
have
this
bondage
;
one
Prelate
or
many
Presbyters
.
1.
I
think
upon
more
serious
advice
and
deliberation
he
will
take
up
that
word
againe
,
where
hee
calls
,
liberty
of
judiciall
authoritative
voteing
in
Acts
of
Government
the
best
liberties
of
the
people
of
God
,
I
think
he
will
find
they
have
liberties
much
better
then
that
.
But
,
2.
does
Mr.
Lock●…r
indeed
account
it
a
depriving
of
people
of
their
Liberties
,
and
a
bondage
to
be
under
the
Government
of
Rulers
,
with
whom
they
may
not
all
and
every
one
of
them
;
joyn
〈◊〉
●…tively
in
the
Acts
of
Government
?
Certainly
this
princip●…●s
under
his
words
here
,
and
beleeve
tho
it
may
please
Levellers
well
(
for
it
is
just
their
language
)
yet
it
will
not
●ellish
very
well
to
such
as
have
the
present
Government
in
their
hand
.
●
When
he
sayeth
that
Presbyters
take
power
to
themselves
without
the
word
(
viz.
in
acting
in
Government
without
joynt
authoritative
concurrence
of
the
people
)
and
therefore
may
justly
have
the
same
title
with
other
usurpers
,
&c.
we
say
the
Author
bu●
begs
the
Question
(
that
they
take
that
power
without
the
〈◊〉
)
which
he
has
not
yet
proven
,
nor
ever
will
;
The
Word
of
God
being
clear
for
it
,
that
they
are
Rulers
set
over
the
Church
to
govern
them
,
and
people
commanded
to
give
obedience
unto
them
in
that
relation
;
●nd
therefore
to
call
them
,
as
〈◊〉
,
whom
Jesus
Christ
never
appointed
to
be
Rulers
over
his
Church
,
usurpers
,
is
nothing
else
but
to
call
good
,
evill
,
and
light
darknesse
.
section
11
The
Authors
second
instance
to
make
out
his
generall
Assertion
undertaken
,
SECT.
6.
is
taken
from
the
proceedings
of
the
Synod
of
Jerusalem
,
Acts
15.
Where
the
Apostles
themselves
were
present
and
diverse
Elders
with
them
,
the
matters
being
of
great
consequence
,
as
well
for
faith
as
practice
;
Yet
nothing
was
done
in
the
beginning
,
carrying
on
,
or
ending
of
the
same
,
but
with
interessing
the
Congregation
and
the
Brethren
,
their
names
being
to
the
Letters
,
they
speaking
in
the
Assembly
,
they
having
satisfaction
by
Argument
,
and
not
overborn
by
Authority
,
and
these
joining
their
assent
,
in
sending
back
chosen
Messengers
from
amongst
them
,
as
Judas
and
Silas
,
to
other
Churches
;
they
were
the
Apostles
,
Elders
with
the
whole
Church
that
joyned
in
it
,
Acts
15.
22
,
23.
If
at
any
time
the
Church
might
been
left
out
,
it
might
have
been
at
such
a
time
a●
this
,
when
the
inspired
Apostles
were
present
and
in
matters
of
this
nature
—
yet
would
they
not
leave
such
an
example
,
to
future
Churches
of
such
a
way
.
Ans.
Were
Mr.
Lockiers
cause
he
pleadeth
for
,
never
so
good
,
yet
I
must
crave
leave
to
say
,
it
is
ill
managed
in
this
instance
,
If
I
have
not
ground
to
say
so
,
I
●ave
to
impartiall
men
to
judge
by
these
things
following
.
●
.
Let
the
maters
handled
and
concluded
in
this
Synod
be
,
objec●…ly
,
of
never
so
●…ca●
consequence
;
Yet
by
Mr.
Lockiers
〈…〉
prosecution
of
his
〈◊〉
Assertion
,
namely
,
SECT.
30.
and
〈◊〉
The
Synods
Act
and
determination
thereupon
,
was
meer
counsell
,
and
no
authoritative
juri●dictionall
decree
.
Nor
could
they
do
any
more
but
counsell
and
〈◊〉
,
by
the
Independent
Doctrine
,
(
which
〈…〉
truth
)
But
from
this
ad
hominem
.
If
〈…〉
with
Apostles
and
Elders
,
in
a
mater
of
meer
counsell
and
advise
;
What
is
that
to
the
purpose
now
in
controversie
?
Because
privat
Christians
may
joyntly
concur
with
●…ders
in
Acts
of
counsell
,
does
it
follow
that
they
must
also
joynt
〈◊〉
●…thoritatively
concur
with
them
in
authoritative
juridicall
Acts
of
Government
?
●
.
When
he
saith
that
nothing
was
done
,
in
the
b●ginning
,
carrying
on
,
or
ending
of
these
maters
but
with
interessing
the
Congregation
and
the
Brethren
.
1.
Why
does
he
here
use
so
ambiguous
a
word
as
,
interes●ing
the
Congregation
:
and
〈◊〉
not
plainly
and
speci●icall●
but
with
joynt
authorit●tive
concurrence
of
&c.
may
the●
not
be
a
interessing
of
persons
,
in
the
managing
of
such
a
publick
procedure
,
and
yet
without
their
authoritative
concurrence
?
viz.
to
be
witnesses
of
the
justnesse
of
the
procedure
,
that
they
may
have
the
more
clear
satisfaction
in
their
consciences
in
giving
their
obedientiall
concurrence
,
to
have
their
consultative
advice
upon
the
businesse
,
to
have
their
privat
,
tho
not
authoritative
approbation
?
Mr.
Lockier
in
all
this
Section
does
not
once
mention
their
joynt
authoritative
concurrence
,
because
as
I
conceive
,
he
thought
the
act
of
the
whole
Synod
to
be
no
authoritative
juridicall
act.
2.
Whom
means
he
by
the
Congregation
,
without
whose
interessing
in
the
whole
businesse
nothing
was
done
?
Whether
the
Congregation
of
Jerusalem
alone
,
or
also
the
Congregations
and
Brethren
of
Antioch
,
Syria
and
Cilicia
?
The
latter
cannot
be
said
,
as
is
evident
:
and
to
say
the
former
.
First
is
nothing
to
make
out
his
purpose
:
Because
these
other
Churches
,
being
as
much
if
not
more
concerned
in
the
maters
that
were
to
be
concluded
in
the
Synod
,
if
nothing
could
be
done
without
the
interessing
or
joynt
concurrence
of
the
Congregation
and
the
Brethren
of
Jerusalem
,
with
the
Elders
,
these
other
Congregations
and
Brethren
,
ought
as
much
and
more
to
have
been
interessed
,
and
joyntly
to
have
concurred
.
Again
,
nor
yet
can
it
be
that
all
th●…
Congregation
or
Church
of
●…rusalem
could
●e
so
〈◊〉
to
concur
jointly
in
acting
and
voting
that
businesse
in
〈…〉
with
the
Apostles
and
Elders
(
which
yet
M●
.
Lockie●
〈◊〉
say
)
first
the
beleevers
in
●erusalem
were
so
numerous
that
they
could
not
all
conveen
with
the
Apostles
and
〈◊〉
one
〈◊〉
and
in
one
place
to
act
and
vote
in
the
〈◊〉
.
The●
could
not
all
meet
together
at
once
,
in
one
place
,
for
ordinary
acts
o●
Worship
,
and
so
were
indeed
a
Presbyteriall
Church
,
as
is
demonstrat
irrefragably
,
by
sundrie
,
Mr.
Rutherfurd
.
The
Assembly
in
their
Answers
to
the
Dissenting
Brethren
.
Jus.
Divi●
〈◊〉
Church
Government
,
and
others
:
And
therefore
the
whole
Church
mentioned
,
v.
22.
must
not
be
understood
of
the
whole
Church
of
Beleevers
in
Jerusalem
,
but
of
the
whole
caetus
Synodious
,
the
Synodicall
multitude
,
the
Synodicall
Church
.
section
12
But
to
answer
directly
,
we
acknowledge
and
maintain
that
not
only
this
meeting
was
a
proper
Synod
,
but
also
the
determination
thereof
was
authoritative
and
juridicall
,
and
as
to
that
which
Mr.
Lockier
intendeth
here
that
the
Congregation
,
privat
Brethren
,
jointly
concurred
with
the
Apostles
and
Elders
in
the
determination
.
Granting
that
the
Brethren
mentioned
,
were
privat
Christians
out
of
office
.
1.
These
were
not
the
whole
Churches
concerned
in
the
businesse
that
was
determined
(
which
yet
he
must
say
,
if
he
would
say
any
thing
to
his
purpose
intended
in
his
first
Assertion
)
as
has
been
shown
,
yea
,
nor
all
the
Church
of
Jerusalem
as
hath
been
also
shown
.
2.
We
deny
that
these
privat
Brethren
concurred
with
the
Apostles
and
Elders
authoritatively
in
the
determination
of
the
sentence
.
They
gave
at
most
but
their
privat
assent
and
approbation
,
which
we
grant
may
be
given
unto
privat
Christians
in
any
Synod
.
That
they
had
not
authoritative
definitive
vote
,
seemeth
clear
from
somewhat
expressed
in
the
history
it self
of
●…at
Synod
observed
by
Mr.
Rutherfurd
peace
.
plea.
c.
14.
p.
213
,
First
these
only
had
definitive
vote
who
met
together
Synodically
to
consider
of
the
Question
.
But
these
were
only
Apostles
and
Elders
.
c.
15.
v.
7.
Non
dicit
Lucas
convenisse
totam
Ecclesiam
;
Sed
eos
qui
ratione
officij
erant
legittimi
judices
.
Calv.
com
.
in
loc.
again
the
Canons
of
the
Synod
are
denominated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
decrees
which
were
ordai●…d
by
the
Apostles
and
〈…〉
Jerusalem
,
c.
16.
4.
&
21.
25.
the
particulars
reckoned
up
〈◊〉
Mr
▪
●…ckier
proves
not
the
country
.
1.
That
their
names
wa●
in
th●●yhodicall
Letters
(
rather
the
Letter●
were
in
their
name
generally
:
For
we
read
●…thing
of
their
particular
subscriptions
)
First
this
is
no
act
of
authority
in
it self
.
Secondly
,
Nor
doth
it
nec●ssarily
imp●…
their
author●tative
concurrence
in
the
determination
co●…luded
in
the
sentence
●f
the
Synod
,
and
intimate
by
the
Letters
to
the
Churches
.
For
as
Letters
being
Writen
to
a
multitude
consisting
of
persons
of
diverse
capacities
,
some
publick
and
in
office
,
some
privat
without
office
,
may
contain
some
things
peculi●r
to
the
one
,
some
things
belonging
to
the
other
,
yea
may
recommend
one
businesse
to
both
,
but
to
be
acted
by
them
according
to
their
different
capacities
and
stations
.
So
Letters
as
sent
from
such
a
composed
company
,
in
name
of
all
,
may
contain
some
things
as
common
acts
of
all
in
whose
name
they
are
written
,
and
some
things
as
proper
acts
of
a
part
of
them
,
or
somethings
as
proceeding
from
all
but
in
a
different
way
according
to
their
severall
capacities
,
as
proceeding
from
some
authoritatively
,
and
from
others
,
a●
giving
their
privat
consent
thereunto
which
may
adde
more
weight
to
the
authoritative
determination
amongst
others
.
2.
For
their
speaking
in
the
Assemb.
1●
It
is
not
said
in
the
Text
that
they
did
speak
:
The
speech
and
Disputation
that
was
in
the
Assemb.
for
ought
appears
,
was
amongst
the
Apostles
and
Elders
before
the
Brethren
;
Not
by
the
Brethren
:
what
is
said
v.
12.
that
all
the
multitude
kept
silence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
proves
not
that
they
disputed
before
;
the
word
(
as
Mr.
Caudrey
well
observeth
,
vindic
.
clav
.
pag.
54.
)
signifies
no
more
but
this
,
that
they
were
quiet
or
held
their
peace
from
noise
or
murmuring
,
usuall
with
multitudes
,
they
hearkned
attentively
.
2.
Suppose
they
did
speak
,
propose
,
and
reason
upon
the
matter
(
as
we
grant
that
privat
Christians
may
in
a
Synod
,
in
an
orderly
way
,
so
the
2.
Book
of
Discipline
of
the
Kirk
of
Scotland
,
c.
7.
)
that
proves
not
●…t
they
did
vote
authoritatively
and
definitively
in
the
determination
,
that
they
received
satisfaction
by
reason
,
proves
it
not
neither
:
That
may
be
necessary
and
given
to
clear
mens
consciences
in
concurring
by
privat
approbation
and
rationall
obedience
.
3.
That
they
joined
their
assent
we
shall
not
deny
,
but
the
Question
is
,
what
sort
of
assent
,
whether
authoritative
and
definitive●
〈◊〉
is
not
proven
,
nor
can
be
proven
from
the
Text.
Their
●…urring
in
sending
Messengers
prove●
it
not
.
section
13
As
to
what
followes
of
Mr.
Lockiers
words
in
this
8.
SECT.
yet
would
they
not
leave
,
&c.
1.
What
he
means
by
Presbyters
Primats
,
and
these
introduceing
superintendents
bringing
in
generall
coercive
Assem
.
I
confesse
I
understand
not
,
sure
I
am
,
Presbyterians
acknowledges
no
presbyters
Primats
,
nor
superintendants
either
,
but
that
their
way
is
very
contrary
to
both
.
2.
I
confesse
the
Apostles
in
their
practice
in
this
Synod
left
no
example
introducing
of
a
Pope
,
but
withall
I
think
●hey
left
an
example
for
a
Synod
(
generall
or
particular
)
wherein
Church
Rulers
may
juridically
determine
controversies
in
Religion
according
to
the
Word
of
God
,
oblidging
people
to
obedience
under
hazard
of
Ecclesiastick
censure
(
as
shall
be
more
cleared
hereafter
)
and
that
this
does
not
supersede
any
power
of
people
or
particular
Assemb.
of
Saints
(
privat
beleevers
)
that
is
competent
to
them
by
the
grant
and
appointment
of
Jesus
Christ
.
I
close
this
purpose
of
this
Section
with
the
words
of
the
Learned
Professours
of
Leiden
Synop.
Pur.
Theol.
Disp.
49.
de
Concil.
Thes.
29.
Si
ex
.
Laicis
cujuscunque
status
&
conditionis
sunt
viri
,
pietate
,
sacrarum
rerum
intelligentiâ
,
sapientiâ
&
prudentiâ
,
modestiâ
,
pacis
studio
&
mansuetudine
insignes
,
admitti
&
accedere
possunt
,
sed
vocati
,
seu
ab
Ecclesiâ
selecti
&
missi
,
iique
suo
ordine
&
modo
rogati
,
sententiam
dicere
:
—
verumtamen
ab
illis
in
publicâ
hâc
actione
,
consilium
&
arbitrium
potius
quàm
suffragium
requiritur
.
Adfuisse
sanè
plebem
consilio
,
&
Apostolis
Presbyterisque
adstitisse
,
ut
auditores
,
&
testes
,
&
silentio
saltem
suo
,
si
non
voce
approbatores
fuisse
,
consensumque
praebuisse
,
videre
est
,
Act.
15.
Atque
id
etiam
comprobat
primarum
&
probatarum
Synodorum
praxis
&
usus
ut
in
Concilio
Carthaginensi
sub
Cypriano
liq●et
.
Interea
tamen
&
populo
Christi
mane●
h●c
suum
ex
divino
Verbo
judicium
sed
privatum
,
●e
humana
placita
pro
divinis
accipiat
,
Math.
7.
19.
section
14
For
h●
3.
instance
conce●ning
elections
of
Officers
,
we
grant
that
election
of
Officers
is
to
be
done
by
the
〈◊〉
.
But
election
is
no
〈◊〉
(
which
was
one
of
the
th●…
weighty
things
mentioned
in
〈…〉
●sse●…ion
,
and
repeated
a●ai●…
SECT.
6.
wherein
he
under●…k
〈…〉
●hat
the
Elder
〈…〉
to
exert
power
without
the
〈◊〉
authoritative
〈◊〉
of
the
people
)
not
〈◊〉
i●
formally
give
the
office
power
,
〈…〉
signes
the
person
to
be
invested
〈◊〉
the
pow●…
by
〈…〉
be
not
one
already
ordained
as
〈◊〉
●he
〈◊〉
of
th●s●
〈…〉
to
be
Deacons
,
Acts
6.
)
or
applye●
〈◊〉
to
exercise
his
〈◊〉
in
this
particular
charge
,
if
ordained
and
in
office
〈◊〉
.
Nor
is
it
any
authoritative
act
of
Government
.
Ordination
is
done
only
by
the
Presbyters
and
Officers
,
as
th●…
Deacons
elected
by
the
people
were
ordained
,
not
by
them
,
b●t
by
the
Apostles
.
section
15
His
4th
instance
is
of
ordination
of
Elders
.
This
we
acknowledge
to
be
a
potestative
act
of
Ecclesiastick
authority
,
and
affirme
that
in
Churches
constitute
and
in
the
ordinary
way
of
calling
,
by
Christs
appointment
in
the
Words
belongs
only
to
these
who
have
Ecclesiastick
Authority
,
the
Presbytery
or
Eldership
.
Let
's
see
how
Mr.
Lockier
sh●weth
us
expresse
Scripture
,
that
the
people
must
joyntly
conc●r
●uthoritatively
therein
.
His
first
Scripture
is
,
Acts
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Communibus
calculis
,
simul
suffragijs
electus
est
:
By
joynt
voice
was
Matthias
ordained
to
his
place
;
After
the
Lord
had
pointed
out
which
of
the
two
should
be
successor
to
Judas
,
one
would
have
thought
that
the
Lord
pointing
out
the
man
,
had
been
enough
to
formalize
the
mater
;
And
y●t
lest
this
might
prove
a
means
to
justle
out
the
priviledge
of
the
whole
Church
in
matters
of
essentiall
concernment
,
after
the
Lords
designation
which
was
proper
to
him
,
they
joyntly
take
this
designation
,
and
enstate
him
amongst
them
,
not
by
the
suffrages
of
some
,
but
by
the
suffrages
of
the
whole
Church
by
preparing
and
drawing
out
of
the
whole
to
this
particular
work
by
the
Apostle
Peter
,
who
stood
up
in
the
midst
of
the
Disciples
,
the
number
being
about
an
hundred
and
twenty
,
and
speaks
of
this
mater
joyntly
to
a●…
.
Answ.
1.
Granting
that
by
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
signified
an
act
of
ordination
performed
upon
Matthias
formally
constituting
him
an
Apostle
:
Yet
there
can
be
nothing
brought
out
of
the
Text
to
prove
that
all
the
Church
present
concurred
formally
in
that
authoritative
act
▪
Mr.
Rutherfurds
reasoning
from
the
Text
to
the
contrary
,
to
shew
that
it
was
only
the
Apostles
,
is
very
considerable
,
Due
righ●
of
Presbytery
,
c.
8.
pag.
1●0
.
●…eed
not
transcribe
his
groun●●e●
Mr.
Lockier
answ●…
〈◊〉
▪
What
he
brings
is
either
〈◊〉
and
〈◊〉
sufficient
to
prove
his
point
o●
an
addition
unto
,
or
rather
a
corrupting
of
the
Text
,
or
a
begging
of
●he
Question
.
1.
That
the
who●e
hundred
and
twentie
were
drawn
out
to
this
Work
,
and
Peter
spa●e
〈◊〉
them
all
●bout
the
mater
and
told
them
that
one
amongst
them
must
beg●…en
;
●s
a
poor
Argument
to
prove
that
all
were
to
act
formally
in
the
authoritative
act
of
the
ordination
of
the
man
.
They
might
all
be
called
out
to
the
Work
,
and
Peter
might
speak
to
them
all
and
yet
not
all
of
them
be
there
in
one
and
the
same
capacity
as
to
●…at
Work
;
But
some
as
witnesses
and
consenters
,
some
as
formall
actors
.
2.
That
Peter
in
his
speach
said
to
all
,
that
one
of
them
,
might
be
chosen
by
them
.
i.
e.
all
of
them
.
This
is
a
plain
addition
unto
or
corrupting
of
the
Text
,
wherein
there
is
no
such
thing
.
Peter
sayeth
,
of
these
men
that
hath
companied
with
us
—
must
one
be
ordained
to
be
a
witnesse
,
he
sayeth
not
must
be
ordained
by
you
.
3.
When
he
sayeth
they
appointed
,
they
gave
forth
their
lo●…
they
numbered
,
meaning
as
he
doth
,
they
all
,
the
hundred
and
twenty
,
he
begs
the
thing
in
Question
.
But
2.
I
confesse
I
never
thought
that
in
this
place
was
held
forth
an
ordination
performed
by
men
,
at
all
,
People
or
Apostles
.
I
find
learned
Mr.
Caudry
of
the
same
judgement
Vindic.
Clav.
pag.
28
,
29.
whose
solide
considerations
I
present
here
.
That
place
Act.
1.
was
not
an
ordinary
case
,
wherein
the
people
had
little
or
no
hand
.
I
adde
the
Apostles
themselves
had
little
or
no
hand
,
For
1.
they
were
confined
to
some
sort
of
men
that
had
conversed
with
our
Saviour
.
2.
They
propounded
two
,
it
was
not
in
their
power
so
much
as
to
nominate
the
particular
man
.
3.
The
Lord
himself
determined
it
,
and
not
the
Apostles
,
much
lesse
the
People
;
As
for
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stood
upon
(
as
Master
Lockier
also
stands
upon
it
)
it
cannot
be
properly
taken
,
as
if
they
by
their
votes
or
suffrages
had
constituted
or
ordained
Matthias
to
be
an
Apostle
,
but
barely
thus
:
Seeing
God
had
chosen
and
ordained
him
they
accepted
him
by
orderly
subjection
to
the
revealed
will
of
Christ
.
With
this
Interpretation
agre●…
that
of
the
learned
Nedder
Dutch
Interpreters
,
in
their
Annotation
upon
the
place
.
All
this
〈◊〉
election
they
did
acknowledge
and
accept
for
good
.
And
is
it
〈◊〉
●…mmonly
by
Divines
made
one
of
the
Characters
and
Proper●…
〈…〉
of
Apostles
,
〈◊〉
the
●ad
their
calling
to
that
function
,
not
by
the
ordinarie
〈…〉
Ministry
of
men
;
Bu●
extraordinarly
and
immediately
from
Christ
himself
;
As
Paul
alledges
for
himself
●o
prove
his
Apostleship
.
G●…
.
1.
1.
Paul
an
Aostle
not
of
men
(
this
is
common
to
all
Ministers
)
nor
by
men
,
(
i.
e.
the
inter●…ening
Ministry
of
men
)
but
by
Jesus
Christ
.
But
one
word
more
here
:
That
of
Mr.
Lockiers
,
one
would
think
that
the
Lords
pointing
out
the
man
had
been
enough
—
but
least
this
might
prove
a
mean●…●o
justle
out
the
priviledge
of
the
whole
Church
—
seemeth
to
me
,
to
say
no
more
,
very
inconsiderately
said
▪
What
more
could
the
Lords
full
constituting
Matthias
an
Apostle
,
without
any
interveening
Act
of
the
Church
,
prove
a
means
,
to
justle
out
the
priviledge
of
the
Church
in
maters
essentiall
,
than
his
sole
immediate
both
electing
and
ordaining
all
the
rest
of
the
Apostles
,
Mark
3.
13
,
14.
section
16
His
second
Scripture
for
the
peoples
formall
concurrence
in
ordination
is
Acts
14.
23.
●nd
when
they
had
ordained
them
Elders
in
every
Church
.
On
which
the
Author
for
his
purpose
commenteth
thus
.
1.
On
the
Margent
he
rejecteth
the
opinion
of
some
,
tho
learned
men
,
that
sayeth
here
was
no
ordination
but
onely
an
election
,
and
giveth
a
reason
why
there
behoved
to
be
ordination
,
because
there
was
Fasting
and
Prayer
joined
with
the
action
.
2.
Then
in
the
body
,
sayeth
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
hand
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Attollo
,
to
[
](A66932-e50190-b)*
*
Not
attollo
but
tendere
,
extendere
,
i.
e.
to
stretch
forth
.
lift
up
.
Which
sheweth
what
this
ordination
was
in
the
formality
of
it
;
That
the
Apostles
in
and
with
every
Church
of
Beleevers
where
they
came
,
did
make
suffrage
who
should
undergo
this
great
Office
of
Eldership
in
such
Churches
,
and
so
joyntly
with
each
Church
,
and
not
by
distinct
exempted
power
above
them
was
this
work
done
,
according
to
[
](A66932-e50230-b)*
*
In
that
place
is
no
patern
for
ordinary
ordination
of
ordinary
Elders
,
see
before
.
the
first
paterne
,
Acts
1.
for
to
apply
this
only
to
the
Apostles
,
in
number
▪
but
two
,
is
improper
to
the
nature
of
the
word
,
for
two
to
lift
up
their
hands
;
Suffrage
is
not
a
thing
to
be
managed
by
two
,
as
fencing
cannot
be
done
by
one
.
Answ.
I
grant
that
here
was
ordination
,
though
I
think
Lockiers
Argument
brought
to
prove
it
is
but
weak
,
viz.
because
Prayer
and
Fasting
was
joyned
,
Why
?
may
not
Fasting
and
Prayer
,
be
joined
with
other
actions
besides
ordination
,
with
election
?
the
nature
of
the
businesse
it self
affords
a
〈◊〉
●oncludent
Argument
:
It
was
a
calling
of
men
to
a
Ministeriall
●…ffice
in
the
Church
of
Christ
,
and
this
cannot
be
done
,
ordinarly
,
without
ordination
.
2.
The
Author
gives
us
such
a
description
of
ordina●…on
of
Elders
as
confounds
and
makes
it
●ust
all
one
with
election
,
viz.
did
make
suffrage
who
shall
undergoe
the
office
.
What
is
this
but
election
?
Yet
in
these
two
Sections
he
distinguishes
election
and
ordination
,
and
brings
them
as
two
distinct
instances
of
Ecclesiastick
maters
,
wherein
he
will
have
the
Church
of
Beleevers
to
have
authoritative
concurrence
.
But
3.
more
di●…ctly
to
the
point
in
hand
,
the
whole
strength
of
the
Authors
reason
here
to
prove
that
the
private
Beleevers
in
these
Churches
concurred
formally
with
the
Apostles
in
the
ordination
of
these
Elders
,
lyes
upon
the
grammatication
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
give
suffrages
by
streaching
forth
or
lifting
up
of
the
hand
,
and
so
must
here
be
understood
that
the
Elders
were
ordained
by
suffrages
:
And
suffrage
is
not
a
mater
competent
to
two
;
which
was
the
number
of
the
Apostles
imployed
in
this
businesse
,
to
which
.
1.
Let
that
force
of
the
word
be
taken
in
here
,
and
the
place
rendered
,
when
they
had
by
suffrages
ordained
or
constituted
,
yet
as
Mr.
Gillespy
well
observeth
Miscell
.
c.
4.
p.
57.
out
of
Calvin
.
instit
.
lib.
4.
c.
3.
§
15.
[
](A66932-e50360-b)*
*
Calvins
words
pondering
the
same
signification
are
clear
that
the
act
of
ordination
was
onely
by
Paul
and
Barnabas
Creabant
ergo
,
ipsi
duo
:
Sed
tota
multitudo
,
ut
mos
Graecorum
in
electionibus
●rat
,
manibus
sublatis
declarabat
quem
habere
vel
&
.
the
sense
may
be
this
,
Paul
and
Barnabas
did
make
and
ordain
Elders
,
according
to
the
suffrages
of
the
Churches
themselves
,
that
is
,
they
ordained
such
as
the
Churches
by
their
suffrages
elected
and
desired
.
So
here
are
involved
two
acts
.
1.
Election
,
(
which
is
the
only
act
performable
by
lifting
up
of
the
hand
in
suffrage
)
and
in
that
we
grant
the
people
concurred
.
2.
Ordaining
and
constituting
,
which
was
not
done
by
lifting
up
of
the
hand
in
suffrage
:
But
laying
on
of
the
hands
,
as
a
signe
of
separating
the
person
to
the
Office
.
And
this
we
say
was
done
only
by
Paul
and
Barnabas
.
But
,
2ly
Albeit
that
former
answer
does
sufficiently
overturn
all
Mr.
Lockiers
reasoning
from
this
place
;
Yet
I
confesse
I
see
no
necessity
of
re●dering
the
word
here
thus
made
by
suffrages
.
For
how
ever
it
be
true
that
the
use
of
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
arises
from
that
manner
of
suffrage
●…ed
amongst
the
Grecians
,
either
in
choosing
of
persons
or
●aking
o●
Laws
,
and
it
be
ofte●
〈◊〉
●sed
to
signifie
expresly
the
〈◊〉
o●
suffrages
in
such
matters
,
〈…〉
i●
is
●nown
to
any
that
has
an●
knowledge
in
the
Greek
Language
,
that
sometimes
it
is
used
to
signifie
simply
the
a●…
of
con●tuting
or
making
,
and
〈…〉
●e●her
of
a
Law
,
o●
person
in
an
Office
,
not
expresly
〈◊〉
the
manner
or
way
o●
doing
,
by
suffrages
,
or
lifting
up
o●
the
〈…〉
And
thus
simply
the
Old
Latine
●…erpreter
●enders
i●●n
this
place
,
&
c●m
constituissent
illis
per
singulas
Ecclesias
Presbyteros
,
&c.
and
I
think
hardly
can
it
with
congruity
of
speech
be
otherwaye●
rendered
here
.
For
certainly
the
substantive
to
the
participle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
●…t
,
is
Paul
and
Barnabas
,
and
can
be
no
other
,
can
be
none
of
the
people
or
privat
Disciples
,
as
is
most
evident
to
any
man
looking
upon
the
Text
,
and
therefore
by
this
word
must
here
be
understood
an
act
done
by
the
two
alone
;
which
cannot
be
formally
suffrageing
(
for
as
Mr.
Lockier
sayeth
well
,
that
can
not
be
done
by
two
)
but
another
,
unlesse
ye
will
Interpret
the
word
in
such
a
figurative
sense
,
as
I
doubt
much
it
shall
be
found
in
the
like
an●
otherwhere
in
the
world
,
viz.
thus
,
and
when
they
(
Paul
〈◊〉
Barnabas
)
had
by
suffrages
made
to
them
(
i.
e.
the
Disciples
)
Elders
,
that
is
,
when
they
had
caused
them
to
make
by
suffrages
to
themselves
Elders
.
Now
let
any
man
judge
if
the
Author
has
brought
us
expresse
Scripture
for
private
Believers
formall
and
authoritative
concurrence
in
the
act
of
ordination
of
Elders
.
And
whereas
he
addes
in
the
close
of
his
Section
.
By
these
two
first
examples
are
other
Scriptures
which
speak
of
ordination
,
as
if
they
did
attribute
it
to
the
Elders
onely
,
to
be
Interpret
,
if
other
answers
proper
to
such
places
cannot
be
found
out
.
I
Answ.
If
he
find
not
out
more
proper
answers
for
these
places
then
to
expone
them
by
these
two
examples
,
it
may
easily
be
perceived
by
what
has
been
said
,
that
he
is
at
a
weak
passe
in
maintaining
his
point
undertaken
.
And
I
pray
,
tell
us
why
such
places
of
Scripture
as
plainly
attributes
the
act
of
ordination
to
Presbyteries
onely
,
should
be
expounded
to
take
in
the
people
with
Elders
,
by
these
two
examples
,
wherein
yet
their
is
no
demonstrative
ground
brought
to
evidence
that
the
people
had
formall
hand
in
ordination
of
the
Officers
mentioned
in
them
:
And
not
rather
these
two
examples
or
practise●
(
seeing
it
is
not
expresly
said
in
them
that
the
people
concurred
in
the
ordination
)
be
expounded
by
such
places
wherein
the
acts
of
ordination
is
expresly
attributed
〈◊〉
Eldership
alone
?
I
v●rily
●hink
that
to
any
understanding
man
,
the
latter
of
these
two
will
seem
most
rationall
.
As
for
Arguments
proving
that
,
●ot
the
people
,
but
only
the
Officers
of
the
Chu●…h
●…ve
the
power
of
ordination
,
See
these
Authors
often
mentioned
.
section
17
To
close
up
this
induc●ion
of
particulars
,
Finally
(
saith
he
SECT.
●…
.
)
I
might
instance
in
lower
matters
,
which
would
strengthen
th●
Argument
;
for
if
in
lesse
things
the
Eldership
may
not
act
alone
,
surely
not
in
greater
.
Answ.
1.
If
Elders
may
not
in
lesser
maters
act
without
joint
concurrence
of
the
people
,
what
needeth
that
restriction
in
the
Assertion
first
propounded
,
not
in
most
weighty
things
?
2.
It
is
a
very
weak
Consequence
,
In
lesse
maters
they
may
not
act
alone
,
Ergo
not
in
greater
.
Some
persons
may
have
the
managing
of
great
maters
laid
upon
them
by
speciall
commission
from
such
as
have
supream
authority
to
commissionate
in
these
maters
,
and
yet
have
no
speciall
commission
laid
upon
them
to
manage
lesse
maters
.
Mens
capacity
to
act
alone
,
or
not
alone
,
but
with
others
,
in
such
maters
,
ariseth
not
from
〈◊〉
●uantity
or
weight
of
the
maters
,
but
from
Commission
and
wa●…●nd
granted
by
him
that
hath
supreme
power
and
authority
over
those
things
.
But
let
's
briefly
see
these
particular
instances
of
lesse
things
alledged
by
him
here
.
section
18
As
in
Letters
recommendatory
(
saith
he
)
they
were
not
directed
to
the
Eldership
of
such
a
Church
,
but
to
the
whole
Church
,
of
which
they
were
to
be
received
:
So
Paul
recommended
Phebe
to
the
Church
of
Corinth
(
't
was
to
the
Church
of
Rome
,
Rom.
16.
1
,
2.
)
So
John
wrote
to
the
Church
,
concerning
certain
brethren
,
that
were
to
be
received
by
them
;
on●
Diotrephes
the
Elder
,
which
stood
upon
his
sole
authority
in
this
and
such
like
things
,
and
used
the
Keyes
at
his
own
pleasure
,
to
keep
out
,
and
cast
out
as
he
would
,
is
noted
with
this
mark
not
to
be
of
God
,
but
of
Satan
,
for
this
very
thing
,
and
one
that
had
not
seen
God
.
Answ.
What
poor
stuffe
is
here
to
the
purpos●
in
hand
?
1.
Directing
of
Letters
commendatory
to
persons
▪
Eldership
or
Church
▪
is
not
their
actings
,
but
the
actings
of
some
others
that
〈◊〉
the
Letters
,
and
I
may
say
their
passion
.
But
if
it
〈…〉
recommendator●
〈◊〉
not
be
at
all
directed●●to●
〈◊〉
●…ceived
by
the
Eldersh●
〈◊〉
,
but
the
whole
Church
:
〈◊〉
●…fesse
this
is
a
strange
Assertio●●nd
he
that
will
beleeve
〈…〉
of●
is
too
too
credulous
.
3.
The
mat●er
that
Paul
▪
recommend
P●eb●
for
to
the
●oman
Christians
,
was
a
duty
of
common
Christian
love
,
to
intertain
her
kindly
as
a
Christian
,
to
assist
her
as
they
could
in
her
affairs
at
Rome
,
a
duty
jure
naturali
incumbent
to
all
Christians
both
conjunctly
and
severally
.
And
so
the
recommendation
fo●
that
on
her
behalf
,
might
well
be
directed
to
all
,
Elders
and
people
.
But
interest
of
concurring
in
actings
of
Church
Government
,
being
not
juris
naturalis
but
juris
positivi
,
persons
must
be
sure
of
speciall
warrant
and
vocation
for
concurring
in
them
.
So
that
't
is
but
a
very
sick
consequence
,
if
Letters
of
recommendation
for
such
purpose
,
as
these
for
Phebe
,
may
be
(
or
if
ye
will
,
ought
to
be
)
directed
to
the
whole
Church
,
then
ought
the
whole
Church
also
to
concur
in
actings
of
Church
Government
and
ju●isdiction
:
He
must
have
a
good
head
that
will
make
it
out
.
4.
As
to
the
instance
of
Diotrephes
,
Mr.
Lockier
is
,
I
conceive
,
in
a
mistake
when
he
supposes
,
that
●…ving
of
these
Brethren
,
for
which
Iohn
did
write
to
the
Church
,
was
to
receive
them
into
the
state
of
Church
membership
(
they
needed
not
that
,
they
were
Church
members
,
yea
it
seems
Ministers
,
before
)
and
an
act
of
the
Keyes
:
It
was
a
receiving
of
them
into
duties
of
Christian
kindlinesse
and
charity
,
v.
5
,
6
,
7.
but
what
is
all
this
of
Diotrephes
to
the
purpose
.
Because
Diotrephes
,
one
Elder
,
usurped
sole
authority
to
himself
alone
in
the
Church
,
made
peremptor
acts
inhibiting
the
members
to
receive
,
unto
duties
of
Christian
charity
,
stranger-Christians
,
did
tyrannically
at
his
own
pleasure
Excommunicat-persons
,
and
that
for
disobeying
his
unjust
acts
,
if
he
for
this
was
marked
,
not
to
be
of
God
,
but
of
Satan
,
not
to
have
seen
God
,
must
the
same
mark
be
put
upon
the
Colledge
of
Elders
in
the
Church
,
if
they
all
jointly
and
equally
act
authoritatively
in
matters
of
Ecclesiastick
Government
and
jurisdiction
,
without
the
authoritative
concurrence
of
the
whole
Congregation
,
yet
not
according
to
their
own
pleasure
,
but
according
to
the
Rules
of
Gods
Word
,
nor
yet
pressing
upon
the
people
blind
and
absolute
obedience
,
but
reserving
to
them
the
liberty
of
their
judgement
of
discretion
;
must
they
for
this
be
Classed
with
D●otreph●s
?
'T
is
evident
Mr.
Lock●…
●…liquely
reaches
this
blow
at
Presbyterians
:
but
they
need
no●
〈◊〉
it
.
I
will
spare
what
I
might
say
to
this
.
Only
this
much
〈◊〉
●e
give
better
proof
then
yet
we
have
seen
,
for
popular
concurrence
in
Acts
of
Ecclesiastick
Government
,
I
can
judge
no
otherwise
of
su●…
bitter
hints
as
these
,
then
as
is
said
of
Diotrephes
words
,
vers.
10.
of
that
Epistle
.
SECTION
IV.
Mr.
Lockiers
Argument
from
common
Testimony
,
SECT.
12.
considered
and
Answered
.
section
1
MR.
Lockier
having
alledged
first
reasons
,
next
some
expresse
Passages
of
Scripture
(
wherein
how
he
has
acquit
himself
we
leave
to
be
judged
by
the
impartiall
discerning
Reader
)
in
the
last
place
.
Take
(
saith
he
)
common
consent
for
this
truth
(
i.
e.
his
Assertion
,
no
truth
)
that
the
whole
Congregation
are
to
have
joint
authoritative
suffrages
in
all
maters
of
greatest
weight
,
i.
e.
all
acts
of
Ecclesiastick
Government
.
By
common
consent
he
must
mean
the
testimony
of
Ecclesiastick
Writers
,
and
now
I
pray
what
testimonies
of
Ecclesiastick
Authors
brings
he
?
Just
two
,
one
of
yesterday
,
I
may
say
jugling
in
the
businesse
,
and
another
nothing
to
the
purpose
,
see
we
them
both
.
section
2
First
,
In
the
first
times
this
was
so
well
known
and
so
frequent
in
practice
—
that
Bishop
Whitegift
himself
,
one
that
wanted
not
wit
nor
learning
,
nor
any
other
help
,
and
setting
all
his
strength
to
maintain
a
These
contrary
to
what
we
are
upon
,
yet
is
constrained
to
confesse
that
in
the
Apostles
times
the
state
of
the
Church
was
democratiall
or
popular
,
the
people
or
multitude
having
hand
almost
in
every
thing
,
Defence
,
pag.
182.
which
word
almost
,
doth
sute
with
the
thing
I
am
upon
.
For
indeed
,
as
I
have
said
,
in
all
weighty
matters
the
whole
body
had
their
joint
voice
—
as
hath
been
before
proved
.
Answ.
1.
That
Whiteg●ft
set
all
his
strength
to
maintain
〈◊〉
These
contrary
to
what
〈…〉
pres●…ation
of
the
ma●
mind
.
The
〈…〉
was
,
that
the
〈…〉
Government
and
ju●…
〈…〉
hands
onely
of
th●
〈…〉
●…lats
,
excluding
no●
〈…〉
all
other
Presby●
〈…〉
Church
.
2.
By
the●…
〈…〉
wherein
he
saith
,
that
〈…〉
●nown
and
frequen●…
〈…〉
he
means
〈…〉
of
the
Church
〈…〉
themselves
〈◊〉
,
or
therewith
taking
in
the
next
〈…〉
the
●hurch
▪
If
〈◊〉
mean
the
latter
,
I
conceive
he
would
●one
much
better
to
〈◊〉
cited
some
Writers
of
these
times
themseves
saying
so
much
,
then
taken
the
matter
upon
report
from
Whitegift
.
But
let
him
,
if
he
can
produce
any
Ancient
Writers
Ecclesiastick
of
these
times
either
speaking
for
his
Tenet
in
dogmate
,
or
relating
any
practice
thereof
in
the
Church
of
these
times
:
This
he
will
never
be
able
to
do
.
If
he
mean
the
former
,
't
is
true
Whitegift
sayes
so
that
in
the
Apostles
times
the
state
of
the
Church
for
outward
Government
was
popular
—
:
But
1.
Whitegift
withall
for
uphold●…●he
power
and
Government
of
Prelats
in
the
Church
of
England
,
excluding
all
other
Church
Officers
,
maintains
most
falsly
and
perniciously
,
there
was
no
particular
form
of
Government
appointed
by
precept
in
the
New
Testament
.
But
that
the
determination
of
this
is
〈◊〉
the
power
of
the
Civil
Magistrate
,
the
chief
and
principall
Governour
of
the
Church
in
his
judgement
:
And
therefore
granted
,
for
his
own
design
,
that
the
people
had
sometimes
an
hand
in
matters
of
Government
,
accidentally
,
because
of
the
want
of
Civil
Magistrates
to
establish
Rulers
.
2.
Who
had
hand
in
acts
of
Government
of
the
Church
in
the
Apostles
times
,
can
be
known
best
by
Scripture
it self
,
and
no
otherwayes
c●…ainly
.
If
Mr.
Lockier
,
has
brought
forth
any
Scripture
holding
forth
,
either
by
precept
or
practice
,
that
the
body
of
the
people
ought
or
did
concur
formally
and
authoritatively
in
acts
of
Government
,
tho
he
has
assayed
to
do
,
and
sayes
here
he
has
prove●
it
,
I
leave
to
the
Readers
to
judge
.
Whitegift
would
never
alledge
precept
of
Scripture
for
this
,
and
for
practice
I
find
none
alledged
by
him
,
but
in
the
mater
of
Election
of
Officers
,
which
is
no
act
of
government
or
authority
,
and
yet
he
alledgeth
that
neither
in
that
did
they
alwayes
concur
,
which
I
conceive
to
be
an
untruth
.
To
close
this
,
let
Mr.
Lockiers
ingenuity
b●
observed
here
in
speaking
for
a
popular
and
〈…〉
of
the
Church
by
his
applauding
of
●his
〈…〉
Whitegifts
▪
Independents
commonly
refuse
altogether
that
the
Government
they
maintain
〈…〉
and
professe
a
discla●…
of
Mo●…llius
for
this
.
But
〈…〉
it
is
no
other
.
And
〈…〉
Author
●ere
is
ingenuous
in
t●king
with
,
and
applauding
that
name
.
For
why
should
not
a
true
thing
have
i●…
own
name
?
section
3
His
second
testimony
i●
the
Canon
of
the
Councell
of
●aodie●…
,
●0
.
years
after
Christ
(
yea
and
4.
if
not
8.
years
more
)
ordaining
that
the
people
,
after
that
should
have
no
hand
in
the
choise
of
their
Officers
,
unlesse
it
formerly
had
.
What
meaneth
this
Canon
(
●aith
he
)
unlesse
formerly
it
was
so
that
the
people
had
hand
in
it
?
Answ.
Let
it
be
so
that
this
Canon
doth
import
that
formerly
the
people
had
hand
in
Election
of
their
Officers
(
as
we
grant
they
〈◊〉
ought
to
have
,
and
have
with
us
)
Election
is
no
act
of
Ecclesiastick
Authority
or
●…risdiction
,
nor
makes
one
a
Church
Officer
,
as
was
said
before
.
But
what
is
this
to
the
purpose
?
His
undertaking
was
to
bring
common
testimony
to
prove
that
in
the
first
times
of
the
Church
,
the
body
of
the
people
,
the
whole
Congregation
had
joint
authorita●…ve
suff●age
with
the
Officer●
in
all
maters
of
greatest
weight
,
i.
e.
in
all
acts
of
Eccles●…stick
Gov●…ment
,
is
it
not
a
very
sufficient
making
out
of
this
,
to
〈◊〉
one
Canon
,
of
one
Councell
,
indirectly
importing
that
they
●…d
hand
in
one
act
,
and
that
no
formall
act
of
Government
and
Authority
?
And
is
this
all
the
common
testimony
we
must
be
content
with
?
Now
when
as
all
acts
of
Ecclesiastick
power
,
authority
and
government
(
in
Scripture
designed
by
the
Keyes
)
are
comprehended
in
these
,
1.
Publick
Preaching
of
the
Gospel
:
2.
Administration
of
the
Seals
or
Sacraments
of
Baptism
and
the
Supper
:
3.
Ordination
and
authoritative
sending
of
Officers
:
4.
Dispensation
of
Discipline
,
Excommunication
and
Absolution
.
I
would
have
the
Author
producing
to
us
common
testimony
for
the
peoples
concurring
joyntly
and
authoritatively
in
these
or
any
of
them
in
the
first
times
of
the
Church
.
section
4
What
followeth
in
this
SECT.
of
the
Authors
,
is
but
a
flist
of
big
empty
words
,
added
unto
weak
reasoning
,
to
startle
silly
Readers
,
to
which
shortly
.
1.
Whom
he
mea●s
by
his
superintendents
once
and
again
reckon●…
〈◊〉
with
〈…〉
and
Bishops
.
I
know
not
well
,
he
may
be
pleased
〈…〉
That
Bishops
and
〈…〉
did
piece
by
〈…〉
of
God
many
〈◊〉
●pirituall
liberties
,
and
〈◊〉
of
Christe
,
is
certain
.
But
any
〈◊〉
testimony
(
as
he
〈…〉
by
him
,
very
little
of
this
appeareth
,
as
appeate
very
evidently
.
3.
In
representing
the
servants
of
God
that
are
〈…〉
new
devised
modell
of
popular
Government
of
the
Church
,
under
the
name
of
the
children
of
these
Metropolitans
and
Bishops
is
both
an
unjust
and
ridiculous
slander
.
I
beleeve
these
Hierarchicall
Lords
never
did
,
nor
ever
will
look
upon
Presbyterians
,
as
any
of
their
kinde
.
4.
To
order
the
Church
of
CHRIST
,
as
that
therein
his
Officers
and
Ministers
rule
his
People
,
under
him
,
by
his
ordinances
,
according
to
the
rule
of
his
Word
,
&
that
the
people
over
whom
they
are
set
,
obey
them
in
the
LORD
,
is
not
the
taking
from
people
any
thing
,
for
which
these
,
that
teach
and
hold
by
that
w●y
,
need
to
repent
,
nor
know
we
any
words
of
GOD
spoken
against
them
for
that
way
;
And
for
●ans
words
without
Gods
Word
they
stand
not
:
Nor
have
they
cause
to
take
any
works
or
blowes
,
or
bloods
of
their
body
(
you
have
taken
too
much
upon
you
to
pronoun●…
upon
their
soul
blood
,
think
Sir
,
upon
Rom.
14.
and
let
your
heart
〈◊〉
you
for
this
)
as
inflicted
by
God
on
that
account
,
tho
they
〈◊〉
they
have
sinned
against
him
,
and
desires
therefore
to
bear
his
indignation
.
If
men
has
given
them
blowes
and
shed
their
blood
upon
that
account
,
let
them
look
to
it
,
and
Sir
take
heed
your
hands
be
not
defiled
with
it
;
As
indeed
in
this
Book
ye
breath
out
somewhat
that
way
not
once
.
And
for
your
out-cry
,
O
Lord
how
low
shall
we
be
,
&c.
to
it
as
intended
by
you
,
I
must
say
to
you
,
as
Job
to
his
friends
upon
somewhat
the
like
unjust
challenges
against
him
,
and
misconstructions
of
Gods
rods
upon
him
:
Will
ye
speak
wickedly
for
God
?
And
talk
deceitfully
for
him
—
is
it
good
that
he
should
search
you
out
?
Or
as
one
man
mocketh
another
do
ye
so
mock
him
?
But
now
Sir
,
look
upon
the
pollutions
,
and
layings
waste
of
his
dwelling
place
in
England
at
this
day
,
which
makes
all
the
Churches
abroad
the
World
to
lament
the
case
of
it
,
and
see
whether
the
Presbyterian
way
,
or
that
way
you
stand
for
has
effected
them
:
And
I
beleeve
ye
may
say
it
was
not
without
a
Providence
of
〈◊〉
that
ye
uttered
this
exclamation
in
that
〈◊〉
you
have
●…red
it
in
:
How
low
,
shall
W●
be
,
er●
W●
lay
〈…〉
heart
.
SECTION
.
V.
Mr
,
Lockiers
Answers
to
some
Objections
made
against
his
Assertion
from
some
Passages
of
SCRIPTURE
,
SECT.
13
,
14.
Examined
.
section
1
MR.
Lockier
,
now
proceedeth
to
propound
against
his
Assertion
,
and
to
Answer
some
Objections
,
and
in
wisedom
chooses
a
few
of
many
that
are
extant
to
the
World
in
Presbyterian
Writers
,
of
als
great
weight
as
these
he
has
picked
out
,
and
propounds
some
of
them
in
as
slender
a
way
as
he
can
,
that
the
force
of
them
may
appear
as
little
as
may
be
:
But
see
we
them
and
his
Answers
to
them
as
they
are
.
section
2
Object
.
First
,
is
from
1
Tim.
4.
14.
Here
is
mention
m●…
of
a
Presbytery
or
Eldership
,
by
the
imposition
of
whose
hands
and
by
no
other
conju●…
,
Timothy
was
ordained
:
Therefore
the
Presbytery
wholly
without
the
Church
may
exert
power
authoritative
in
most
weighty
matters
,
and
〈◊〉
and
gov●…
the
Church
alone
.
This
place
we
conceive
will
car●…
〈◊〉
this
and
more
too
,
even
a
Classicall
Presbytery
or
a
Presbytery
of
moe
associat
Churches
.
But
for
the
present
consider
we
his
answer
as
to
the
point
in
hand
.
The
Presbytery
here
(
saith
he
)
cannot
be
meaned
of
an
ordinary
Eldership
,
which
hath
its
ordination
from
men
because
it
is
beyond
the
power
of
ordinary
Officers
to
give
being
to
an
extraordinary
.
Now
such
was
Timothy
,
to
wit
,
an
Evangelist
:
And
therefore
comes
not
under
our
Dispute
,
but
is
to
be
ranked
with
extraordinary
Apostolicall
acts
,
and
ordinations
to
extraordinary
Offices
which
are
ceased
:
of
which
nature
sec
Acts
13.
43.
section
3
Answ.
1.
Whether
this
was
an
ordinary
Eldership
.
i.
e.
A
Colledge
of
ordinary
,
perpetuall
Elders
,
or
extraordinary
,
yet
it
was
an
Eldership
and
not
the
people
that
performed
this
act
of
ordination
,
as
he
himself
yeelds
.
What
then
is
become
of
his
Assertion
in
the
preceding
Section
:
That
i●
these
first
times
of
the
Church
,
the
whole
body
〈◊〉
●ear
the●
joint
●thoritative
voice
in
all
maters
of
greatest
we●ght
.
And
S●
.
●…
.
10.
even
in
an
ordination
of
a●
extrao●dinar
Officer
,
of
grea●
〈◊〉
then
an
Evangelist
,
〈◊〉
.
Wherein
he
alledge
th●…●at
lest
it
might
have
proved
a
〈◊〉
to
lustle
out
the
priviledge
of
the
●hole
Church
in
maters
of
essentiall
concernment
,
he
was
enstated
a●ongst
the
Apostles
themselves
not
by
the
●…ffrag●…
of
some
,
i.
e.
the
Apostles
alone
but
by
the
s●ffrages
of
the
whole
Church
.
2.
If
the
Presbyte●…
here
cannot
be
meaned
of
an
ordinary
Eldership
,
what
was
it
?
I
hope
the
Author
will
not
say
with
some
P●pish
and
Prelaticall
writers
,
that
it
was
an
company
of
Bishops
that
were
,
both
Elders
,
and
more
then
Elders
:
I
conceive
he
can
mean
no
other
thing
but
that
same
which
the
Author
of
the
Queries
concerning
ordination
.
Qu.
19.
that
they
were
some
other
Apostles
or
Apostles
fellows
together
with
Paul
,
who
2
Tim.
1.
●
.
is
said
to
have
●ayed
his
hands
on
Timothy
,
and
that
Apostles
are
called
Elders
,
and
a
company
of
Apostles
are
called
a
Presbytery
or
an
Eldership
.
I
say
it
seemeth
the
Author
can
conceive
no
other
thing
to
be
meant
,
for
he
sayeth
it
must
be
an
Eldership
that
had
not
[
](A66932-e51680-b)*
*
And
yet
he
himself
above
,
Sect.
●0
.
Such
ex●raordina●ie
Elders
might
have
their
ordination
from
man
,
&
le
facto
.
Ma●hias
had
his
so
.
So
that
by
this
●e
●ayeth
here
Mat●ias
,
tho
an
Apostle
could
not
be
one
of
this
Eldership
.
ordination
from
man
.
But
this
co●ceit
is
so
abundantly
answered
by
Mr.
Gillespy
of
worthy
memory
,
Miscell
.
c.
8.
pag.
104.
&
seq
.
that
little
needeth
to
be
added
to
what
is
said
〈◊〉
him
.
I
shall
here
briefly
touch
at
some
particular●
given
in
Answer
to
this
.
1.
Suppose
the
Presbytery
in
this
place
1
Tim.
4.
14.
to
be
an
Assembly
of
Apostles
,
yet
nothing
shall
be
gained
thereby
to
Mr.
Lockiers
cause
.
For
the
name
Presbytery
or
Eldership
,
being
purposely
chosen
in
this
Text
which
mentions
laying
on
of
hands
in
ordination
,
will
prove
,
that
the
Apostles
did
it
as
Elders
,
and
as
an
act
of
an
Assemby
of
Elders
,
not
as
a
thing
peculiar
to
them
as
Apostles
;
For
no
rationall
man
will
imagine
,
that
the
Holy
Ghost
intending
to
expresse
some
extraordinary
thing
,
which
the
Apostles
did
as
Apostles
,
and
which
belongs
not
to
ordinary
Elders
,
would
in
that
very
thing
purposely
call
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Assemby
of
Elders
.
2.
That
the
Presbyterie
here
is
not
an
Assembly
of
Apostles
but
of
Elders
who
were
not
Apostles
may
be
proven
.
1
By
comparing
this
Text
with
2
Tim.
1.
6.
The
gift
of
God
which
is
in
thee
by
the
putting
on
of
my
hands
.
If
it
had
been
an
Assembly
of
Apostles
that
had
laid
their
hands
on
Timothy
,
and
so
joined
with
Paul
in
that
action
,
Paul
had
not
thus
distinguished
his
laying
on
of
hands
from
that
of
his
fellow
Apostles
,
as
if
the
gifts
of
the
Holy
Ghost
had
been
given
to
Timothy
only
,
by
the
laying
on
of
his
hands
,
and
not
by
,
but
with
the
laying
on
of
the
hands
of
his
fellow
Apostles
.
Of
this
difference
of
the
Phrase
in
the
one
Text
and
the
other
,
see
this
same
worthy
Author
,
pag.
101.
2.
Apostles
and
Elders
are
ordinarly
distinguishing
names
in
Scripture
,
the
latter
signifying
the
ordinary
,
perpetuall
,
fixed
Rulers
in
the
Church
.
So
that
it
must
be
but
a
devised
fiction
,
to
leave
the
ordinary
notion
of
the
word
Elder
,
which
signifies
an
Office
diverse
from
the
Apostleship
,
and
to
take
the
Eldership
here
for
an
Assembly
of
Apostles
.
Nay
we
do
not
find
at
any
time
in
Scripture
the
name
Elder
given
to
the
Apostles
,
at
least
never
to
them
or
any
of
them
as
Apostles
contradistinguished
from
other
Officers
.
'T
is
true
Peter
,
1
Epist.
5.
1.
calls
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
But
from
that
very
appellation
,
the
worthy
Author
,
we
are
now
borrowing
from
,
doth
excellently
reason
,
and
for
our
purpose
,
against
Mr.
Lockier
here
,
I
need
not
transcribe
his
words
,
seeing
the
Book
is
common
,
the
Reader
may
have
recourse
to
it self
,
and
have
much
satisfaction
.
See
pages
105
,
106
,
107.
We
conclude
then
and
affirm
that
this
Eldership
was
no
other
but
an
Assembly
of
Elders
,
as
were
these
,
Acts
20.
17.
ordinary
Elders
of
the
Church
;
And
to
expound
it
of
an
Assembly
of
extraordinary
Officers
,
is
but
a
fiction
without
ground
in
Scripture
,
devised
by
men
,
to
shut
out
clear
light
.
And
Mr.
Lockier
may
remember
that
as
able
judicious
men
as
are
of
his
way
,
the
Dissenting
Brethren
in
the
Assembly
at
Westminster
,
in
their
Reasons
against
the
Proposition
of
Ordination
,
take
it
to
be
an
ordinary
Eldership
,
and
so
reason
from
it
to
the
regulating
of
ordinary
Ordination
of
Elders
in
the
Church
.
That
a
sufficient
Presbytery
(
say
they
,
meaning
,
as
is
evident
,
an
ordinary
Presbytery
)
may
assume
all
and
sole
power
of
ordination
,
is
proved
,
1
Tim.
4.
14.
by
the
laying
on
of
the
hands
of
the
Presbytery
.
section
4
Mr.
Lockiers
Reason
to
prove
the
contrary
is
of
no
force
.
Timothy
was
an
extraordinary
Officer
,
an
Evangelist
,
and
it
is
beyond
the
power
of
ordinary
Officers
to
give
being
to
an
extraordinary
,
That
same
worthy
Author
,
we
mentioned
,
sufficiently
discovereth
the
weaknesse
of
it
in
the
place
cited
.
pag.
103.
For
1.
If
it
should
be
said
that
Timothy
was
twice
ordained
:
first
to
be
a
Presbyter
,
then
to
be
an
Evangelist
,
(
as
some
Episcopall
Writers
say
to
be
a
Bishop
:
but
a
Bishop
distinct
from
a
Presbyter
is
a
humane
creaature
not
in
Scripture
)
and
the
first
to
be
that
,
mentioned
1
Tim.
4.
14.
done
by
the
ordinary
Eldership
;
The
second
mentioned
2
Tim.
1.
6.
done
by
Paul
an
Apostle
,
an
extraordinary
Officer
above
an
Evangelist
;
I
know
not
what
Mr.
Lockier
will
bring
to
infringe
this
.
2.
Supposing
that
he
was
but
once
ordained
,
an
Evangelist
and
Elder
both
(
as
who
ever
was
an
Evangelist
was
also
an
Elder
)
yet
an
ordinary
Eldership
might
concur
with
Paul
in
his
Ordination
,
and
the
act
of
these
ordinary
Elders
extend
no
further
but
to
that
which
was
common
to
him
with
other
Elders
,
the
Office
of
Eldership
,
that
which
was
extraordinary
flowing
from
the
Apostle
Pauls
concurrence
in
the
businesse
.
In
this
mixt
action
we
may
very
well
distinguish
,
what
was
ordinary
and
what
extraordinary
,
ascribing
that
to
the
Presbytery
(
viz.
together
with
Paul
)
this
to
the
Apostle
.
3.
Yet
further
I
say
with
the
worthy
Author
,
I
bring
these
things
from
,
that
I
can
see
no
inconsistency
or
absurdity
,
if
it
be
said
that
the
Presbytery
sent
forth
and
ordained
Timothy
as
an
Evangelist
:
that
it
is
alledged
an
Evangelist
is
an
extraordinary
Officer
,
and
therefore
the
Elders
being
ordinary
Officers
could
not
give
him
a
being
,
i.
e.
ordain
him
,
I
deny
the
necessity
of
the
consequence
,
any
reason
that
can
be
brought
to
prove
that
consequence
must
be
,
as
I
conceive
,
one
of
those
two
,
viz.
Either
,
1.
That
which
is
brought
by
some
,
from
,
Hebrews
7.
7.
The
lesse
is
blessed
by
the
greater
,
to
which
,
as
to
this
particular
in
hand
,
that
worthy
Author
has
sufficiently
Answered
,
by
two
things
First
,
that
altho
Timothy
as
an
Evanelist
was
greater
then
a
single
Presbyter
,
yet
that
proves
not
that
he
was
greater
then
the
whole
Presbytery
,
as
one
of
the
house
of
Lords
is
(
sure
was
)
greater
then
one
of
the
house
of
Commons
;
Yet
not
then
the
whole
house
of
Commons
,
2ly
That
he
that
blesseth
is
not
greater
then
he
that
is
blessed
,
every
way
:
But
quatalis
,
in
so
far
as
he
blesseth
,
and
so
why
might
not
the
Presbytery
be
greater
then
an
Evangelist
,
not
simply
and
absolutely
,
but
so
far
as
they
blessed
and
ordained
him
?
That
Author
gives
two
instances
of
the
like
,
Act.
9.
17.
and
Act.
13.
1
,
3.
Or
2.
the
reason
of
that
consequence
must
be
this
:
Because
,
ordinary
Officers
not
having
in
themselves
that
extraordinar
office
,
can
not
give
that
which
they
have
not
.
And
if
this
be
it
,
I
would
then
aske
Mr.
Lockier
,
how
can
people
give
the
Office
of
a
Minister
which
they
have
not
in
themselves
,
nay
,
the
Office
of
an
Apostle
,
as
he
alledgeth
that
the
people
ordained
Mathias
an
Apostle
,
whatsover
he
can
answer
for
that
will
serve
our
turn
for
the
Presbytery
,
ordaining
Timothy
to
that
Office
,
which
they
had
not
in
themselves
.
The
truth
is
,
mens
ordaining
a
person
to
an
Ecclesiastick
Office
,
not
being
by
way
of
proper
efficiency
,
nor
yet
the
Ordainers
acting
therein
as
principal
agents
or
conferrers
of
the
office
(
that
is
Gods
part
by
his
institution
)
but
as
morall
instruments
under
God
:
It
is
not
,
ex
natura
rei
,
requisite
,
that
the
ordainers
have
in
themselves
formally
the
Office
,
whereunto
they
Ordain
the
person
;
But
it
is
sufficient
that
they
have
a
warrand
from
God
to
interveen
as
instruments
to
apply
the
person
to
the
Office
instituted
by
God
.
And
I
see
nothing
in
the
Office
of
an
Evangelist
that
can
prove
that
ordinary
Officers
could
have
no
warrand
from
God
to
act
in
this
kind
of
causality
to
the
applying
of
a
person
to
it
.
Read
that
which
the
often
mentioned
worthy
Author
hath
judiciously
spoken
upon
the
nature
of
the
Office
of
an
Evangelist
,
Miscell
.
c.
7.
p.
93
,
94.
and
it
will
shew
,
I
say
not
this
without
reason
.
section
5
I
trust
by
these
things
it
appears
that
this
instance
of
ordination
by
a
Presbytery
is
not
so
far
from
this
disputation
as
Mr.
Lockier
would
have
his
Reader
beleeve
,
but
that
it
is
a
patern
of
ordination
in
ordinary
(
which
some
of
the
most
judicious
of
his
own
side
acknowledge
with
us
)
shewing
us
also
the
right
hands
into
which
Christ
has
committed
this
power
,
to
wit
the
Eldership
.
The
example
which
he
referreth
us
to
,
Act.
13.
2
,
3.
we
thank
him
for
it
,
as
making
very
much
against
himself
:
For
albeit
Barnabas
and
Paul
,
the
persons
on
whom
the
act
mentioned
there
,
passed
,
did
not
then
receive
any
new
ordination
,
to
an
Office
extraordinary
,
as
Mr.
Lockier
,
in
a
mistake
or
inanimadvertency
has
imagined
when
he
wrot
this
(
they
were
Apostles
before
)
yet
did
they
receive
a
new
call
unto
a
more
particular
application
,
or
as
it
were
appropriation
of
the
exercise
of
their
Office
unto
a
certain
definit
charge
,
the
Gentiles
to
wit
,
as
Paul
himself
declareth
it
,
Gal.
2.
7.
and
yet
,
we
see
evidently
that
as
this
calling
was
not
performed
by
the
body
of
the
Church
,
so
it
was
performed
by
some
ordinary
Elders
,
I
say
not
that
it
was
by
ordinary
Elders
only
,
for
there
were
Prophets
that
had
hand
in
it
;
But
I
say
that
ordinary
Elders
did
also
concurre
in
it
,
as
appears
,
v.
1.
There
were
at
Antioch
certain
Prophets
and
Teachers
;
I
hope
it
will
not
be
denyed
that
Teachers
are
ordinary
Elders
.
section
6
2.
Object
.
Is
from
1
Tim.
5.
22.
and
Tit.
1.
5.
We
read
(
saith
he
)
that
Titus
and
Timothie
did
ordain
and
are
exhorted
in
an
ordinary
way
to
go
to
work
by
an
ordinary
spirit
;
to
wit
,
not
to
lay
hands
suddenly
on
any
man
,
nor
to
be
partiall
,
but
to
weigh
fit
qualifications
in
every
one
,
that
they
were
blamelesse
,
the
Husband
of
one
Wife
,
not
accused
of
riot
,
not
self-willed
,
not
soon
angry
,
not
given
to
filthy
lucre
.
And
this
ordination
they
acted
alone
:
Therefore
the
Eldership
,
may
do
in
most
weighty
things
in
the
Church
without
the
Church
,
without
the
joint
consent
of
the
Church
.
Answ.
We
bring
not
these
places
for
the
generall
,
that
Acts
of
Government
belong
to
the
Officers
of
the
Church
,
only
;
To
wit
,
to
act
therein
authoritatively
.
But
,
for
this
particular
,
ordination
.
Again
the
Author
propounds
the
conclusion
invidiously
,
without
the
consent
of
the
Church
.
We
acknowledge
that
in
these
weighty
matters
the
Church
,
i.
e.
the
people
,
are
to
have
a
rationall
obedientiall
consent
,
but
privat
;
The
Question
is
whether
they
ought
to
have
an
authoritative
decisive
suffrage
?
And
in
the
Calling
of
Ministers
they
ought
to
have
suffrage
in
their
election
:
But
as
for
the
potestative
mission
,
or
ordination
,
that
,
we
say
,
belongs
to
the
Officers
in
the
Church
onely
.
3ly
It
is
to
be
observed
how
the
Author
labours
to
cover
the
force
of
these
places
for
proving
of
this
,
by
slipping
by
the
principall
words
,
Titus
1.
5.
and
ordain
Elders
in
every
City
,
and
produces
only
the
words
of
the
verses
following
,
expressing
the
qualifications
requisite
and
to
be
presupposed
in
the
persons
that
are
to
be
ordained
.
In
a
word
the
argument
from
these
places
,
is
by
him
as
slightly
propounded
,
as
,
I
think
,
possibly
he
could
.
But
let
him
take
it
thus
.
If
ordination
of
Pastours
by
Apostolick
authority
be
committed
to
Officers
in
the
Church
as
Officers
,
then
it
belongeth
not
unto
the
people
.
But
the
former
is
proven
from
these
places
.
Therefore
,
&c.
The
Proposition
is
clear
of
it self
.
The
Assumption
is
cleared
from
the
Texts
.
First
,
Timothy
is
charged
to
lay
hands
suddenly
on
no
man
in
that
same
way
,
and
under
that
same
consideration
that
he
is
charged
,
not
to
receive
an
accusation
against
an
Elder
,
but
upon
two
or
three
witnesses
testimony
;
And
as
he
is
charged
to
rebuke
sins
publickly
,
that
others
may
fear
;
and
that
he
is
charged
to
observe
these
other
Rules
given
to
him
for
ordering
his
administration
in
the
Church
,
v.
19
,
20
,
21.
But
these
things
are
a
charge
given
to
him
as
a
Pastor
:
So
by
what
power
Titus
was
charged
to
rebuke
the
Cretians
sharply
,
that
they
might
be
sound
in
the
faith
,
v.
13.
By
that
same
power
was
he
left
in
Crete
to
ordain
Elders
in
every
City
.
But
this
he
was
to
doe
by
an
Official
power
,
and
as
an
Officer
,
as
is
evident
by
comparing
that
v.
with
v.
9.
Therefore
,
&c.
Again
,
here
is
an
expresse
Commission
to
men
in
Office
,
to
ordain
,
and
charge
laid
upon
them
to
be
aware
of
doing
it
in
a
wrong
way
.
Let
the
Author
show
me
in
all
the
New
testament
,
a
Commission
given
to
people
to
ordain
Ministers
,
or
a
charge
laid
upon
them
to
take
heed
how
they
ordain
:
But
see
we
now
the
Authors
Answers
to
these
places
.
section
7
One
of
these
places
(
saith
he
)
answers
another
,
and
openeth
another
.
'T
is
said
to
Titus
,
that
he
should
ordain
Elders
in
every
City
,
as
Paul
had
appointed
him
.
Now
it
cannot
be
thought
in
reason
,
that
the
Apostle
would
appoint
him
to
ordain
,
otherwise
then
he
himself
had
ordained
:
but
he
himself
did
ordain
by
the
suffrage
of
the
people
,
and
did
establish
them
by
the
help
of
their
fasting
and
prayer
,
Acts
14.
23.
And
this
is
all
which
is
left
upon
record
,
for
direction
in
this
mater
,
as
yet
we
can
find
;
and
therefore
this
appointment
Timothy
and
Titus
must
and
did
follow
.
Answ.
1.
True
,
Paul
would
not
appoint
Titus
to
ordain
otherwise
then
he
ordained
himself
.
But
that
Paul
did
ordain
by
the
suffrage
of
the
people
is
but
begged
:
and
that
place
,
Acts
14.
23.
does
not
prove
it
.
The
most
that
can
be
deduced
from
it
,
is
,
that
Paul
and
Barnabas
ordained
the
Elders
,
being
nominated
,
designed
and
elected
,
by
the
peoples
suffrage
,
as
is
shown
before
,
whether
we
refer
the
Author
and
the
Reader
.
I
shall
onely
note
a
word
here
of
worthy
Cartwright
upon
that
place
,
Acts
14.
23.
whereby
it
doth
appear
that
,
albeit
he
standeth
for
the
first
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
place
,
to
wit
,
that
it
importeth
giving
of
suffrages
by
lifting
up
of
hands
:
yet
he
referreth
that
to
Election
,
which
he
will
have
to
have
bee●
done
by
the
people
:
(
and
we
deny
not
this
)
but
saith
not
that
the
people
had
hand
in
the
ordination
of
these
Elders
with
Paul
and
Barnabas
:
But
on
the
contrair
expresly
giveth
ordination
to
the
sole
Officers
.
You
speak
untruly
(
saith
he
to
the
Rhemists
)
which
accuse
us
,
as
if
we
so
commended
the
Churches
Election
,
as
we
shot
out
the
Bishops
Ordination
,
which
we
not
only
give
unto
them
,
but
make
them
also
the
chief
and
directors
in
the
Election
;
Vnderstanding
by
Bishops
such
as
are
mentioned
in
the
Scriptures
,
and
not
humane
creatures
.
2.
Is
this
,
viz.
Acts
14.
23.
all
that
is
left
upon
record
for
direction
in
this
matter
,
to
wit
,
Ordination
?
Then
1.
its
sure
M●
.
Lockier
has
little
ground
for
his
faith
that
Ordination
ought
to
be
done
by
the
people
,
when
as
we
have
so
expresse
Scriptures
for
Officers
acting
in
it
;
And
he
has
none
for
the
peoples
acting
in
it
but
that
one
,
which
neither
mentions
people
,
nor
,
vi
materiae
,
by
force
of
the
thing
spoken
in
it
,
can
by
consequence
import
any
more
,
as
to
them
,
but
their
suffrages
for
Election
.
2.
But
it
seems
he
has
forgotten
himself
in
short
bounds
:
for
did
he
not
,
SECT.
8.
cite
Acts
1.
28.
for
direction
in
this
matter
?
Or
has
he
afterward
changed
his
minde
of
that
place
,
finding
that
it
made
nothing
for
his
purpose
?
But
3.
He
may
,
if
he
will
,
find
more
upon
record
for
direction
in
this
matter
,
besides
these
present
two
places
:
Acts.
6.
3
,
6.
Acts
13.
1
,
2
,
3.
1
Tim.
4.
14.
2
Tim.
1.
6.
2
Tim.
2.
2.
in
all
which
we
finde
Ordination
performed
by
Officers
,
without
people
.
Also
Tit.
1.
13.
Rev.
2.
2
,
14
,
15
,
16
,
20.
Acts
20.
28
,
29.
In
which
places
the
censuring
of
Ministers
is
committed
unto
,
and
required
of
the
Officers
of
the
Church
,
which
is
never
committed
unto
or
required
of
people
.
Now
to
whom
belongeth
the
Authority
of
taking
away
an
Ecclesiastick
Ministry
,
to
the
same
belongeth
to
confer
it
.
Gul.
Apollon
.
Consider
.
of
sundrie
Controv
.
c.
4.
pag.
58
,
59
SECTION
VI.
Mr.
Lockiers
Answers
to
some
other
Objection
made
by
way
of
Reason
SECT.
15.
16.
17.
Examined
.
section
1
THe
Author
as
he
picked
out
some
of
the
places
of
Scripture
brought
by
the
opposites
of
his
way
to
prove
the
powe●
of
the
Church
Government
to
be
in
the
hands
of
Church
Officers
only
(
and
they
are
but
a
few
of
many
and
only
concerning
a
particular
Act
of
Government
,
Ordination
,
when
as
they
bring
many
pregnant
proofs
from
Scripture
for
the
whole
power
of
Government
in
generall
,
)
so
he
is
pleased
to
pick
out
at
his
pleasure
some
few
of
their
Arguments
by
way
of
reason
.
section
2
1.
If
the
Eldership
cannot
determinately
act
in
the
Church
without
the
consent
of
the
Church
,
then
Church-Government
is
a
Democratie
,
all
are
Elders
,
and
Officers
,
and
Pastors
,
and
Teachers
,
and
Rulers
alike
,
and
then
what
needs
different
names
,
and
stations
,
when
these
,
as
to
distinct
power
,
signifie
nothing
.
Ans.
We
do
justly
charge
that
way
of
Church
Government
maintained
by
the
Author
and
his
Associates
,
with
this
,
that
it
sets
up
such
a
Democratie
or
popular
Government
in
the
Church
,
condemned
by
the
French
Church
in
Morellius
:
Which
also
Independents
themselves
would
fain
seem
to
disclaime
,
but
it
will
not
be
for
them
.
The
Author
is
pleased
in
his
wisdome
to
propound
the
Argument
for
evidencing
this
,
as
slightly
as
he
could
:
But
let
him
take
it
thus
;
That
Government
in
the
Church
wherein
,
albeit
there
be
such
as
bear
the
name
of
Officers
and
Rulers
,
yet
not
only
all
the
power
of
Government
is
placed
in
the
body
of
the
people
as
in
the
first
and
proper
subject
thereof
,
and
not
in
their
Officers
;
But
also
the
whole
body
of
the
people
formally
and
authoritatively
,
concur
and
act
in
the
exercise
of
all
the
acts
of
Government
,
at
least
all
acts
of
jurisdiction
,
so
that
all
maters
of
this
kind
,
are
caried
and
determined
by
the
authoritative
suffrage
,
consent
and
dissent
of
the
people
,
nothing
therein
being
left
to
the
Officers
as
Officers
,
but
to
preside
and
moderate
the
body
of
the
people
in
their
authoritative
acting
,
or
,
may
be
,
to
prepare
and
ripen
maters
for
their
authoritative
decision
,
and
to
be
their
mouth
to
declare
the
sentence
determined
by
their
authority
,
yea
and
wherein
,
the
body
of
the
people
,
may
authoritatively
call
all
the
Officers
to
a
judiciall
account
,
judicially
cognosce
upon
their
Administration
,
censure
,
degrade
,
yea
and
Excommunicate
them
all
together
,
such
a
Church
Government
must
needs
be
Democraticall
or
popular
,
and
therein
all
are
Rulers
and
therein
different
names
and
stations
signifie
nothing
,
(
I
say
not
simply
but
as
Mr.
Lockier
)
as
to
any
distinct
power
of
Authority
.
If
any
will
deny
the
connexion
of
this
proposition
,
I
beseech
such
to
give
a
description
of
a
popular
Government
.
Sure
I
am
that
the
very
Government
of
Athens
it self
,
the
most
popular
and
Democratricall
that
we
read
of
,
was
never
more
popular
then
that
which
we
have
expressed
in
the
Antecedent
or
first
part
of
the
proposition
.
But
now
the
Church
Government
maintained
by
the
Author
and
his
Associates
is
such
in
every
one
of
these
points
expressed
,
as
is
undenyably
evident
both
by
their
Doctrine
and
practice
,
Ergo
,
&c.
section
3
Now
what
answers
the
Author
to
this
Objection
?
He
brings
us
a
number
of
words
clouted
up
unhandsomely
enough
out
of
Hookers
Surv.
Par.
1.
c.
11.
which
I
think
not
worth
the
while
to
insist
particularly
upon
.
Briefly
,
the
summe
of
all
comes
to
this
:
He
tells
us
there
is
a
power
of
Judging
,
to
take
in
and
to
cast
out
Members
,
to
exert
Office
(
he
means
to
confer
Office
)
or
to
degrade
from
Office
,
which
he
calls
essential
or
fundamental
power
;
And
there
is
the
maner
of
managing
this
,
and
exerting
it
:
He
expresseth
it
also
,
To
declare
,
act
and
exercise
judgment
in
the
name
of
the
rest
,
which
he
calls
organicall
power
,
and
Potestas
Officii
particularis
.
And
tells
us
that
that
former
power
is
common
to
the
whole
Church
Elders
and
fraternity
:
The
latter
is
in
the
Elders
(
yet
I
cannot
understand
how
this
can
stand
with
what
he
saith
,
that
it
lyeth
formally
in
one
:
But
be
it
so
)
And
so
their
(
to
wit
,
the
Elders
)
power
is
distinctly
usefull
and
significative
.
Ans.
To
passe
by
here
the
exagitating
of
that
distinction
of
a
power
essentiall
and
a
power
organicall
(
the
absurdity
whereof
in
Philosophy
might
be
shown
abundantly
,
might
we
stay
upon
every
such
triffle
)
and
other
such
minutias
.
Here
,
to
the
main
purpose
in
hand
.
1.
To
talk
of
,
and
suppose
a
power
of
judging
,
in
taking
in
and
casting
out
,
investing
Officers
and
degrading
them
,
belonging
to
the
people
and
also
exercised
by
them
formally
,
meaning
,
as
he
doth
,
of
authoritative
judging
,
is
but
a
supposing
and
begging
the
main
thing
in
Question
.
The
place
,
1.
Cor.
5.
12.
proves
it
not
,
Tho
the
Epistle
be
written
to
the
whole
Church
of
Corinth
,
yet
not
every
command
and
direction
there
relates
to
all
and
every
one
in
that
Church
,
as
to
act
formally
in
the
work
commanded
or
required
.
We
say
that
command
of
casting
out
the
incestuous
person
judicially
respects
the
Officers
of
that
Church
only
.
See
this
made
good
by
Mr.
Rutherfurd
.
Due
Right
.
pag.
36
,
37.
Gul.
Apollon.
Consider
.
of
certain
controv
.
c.
4.
pag.
64
,
65
,
66.
Mr.
Lockiers
Argument
to
the
contrary
,
is
weak
;
The
Apostle
sayeth
cast
out
from
among
you
.
But
the
incestuous
person
was
not
only
amongst
the
Elders
,
but
among
the
people
.
What
a
poor
Argument
is
this
?
Then
it
should
follow
,
that
the
Women
and
the
Children
should
judicially
and
authoritatively
voiced
in
the
Excommunication
of
the
incestuous
person
;
For
he
was
not
only
amo●gst
the
men
;
but
also
amongst
the
Women
and
Children
;
These
,
sure
,
were
a
part
of
the
people
.
So
then
certainly
the
Apostle
here
,
cast
out
from
amongst
you
,
tho
Writing
to
the
Church
of
Corinth
in
generall
in
the
Epistle
,
yet
in
this
particular
command
,
must
be
understood
to
be
spe
king
with
relation
to
such
in
the
Church
as
were
invested
with
a
morall
capacity
of
power
and
authority
to
act
that
which
he
was
commanding
.
2.
When
he
sayeth
the
power
of
judging
is
common
to
the
whole
Church
,
Elders
and
fraternity
,
it
s
but
a
fallacy
as
to
Elders
;
For
in
effect
Elders
as
Elders
,
by
his
way
have
no
power
of
judging
:
As
such
they
have
only
the
manner
of
managing
the
judgement
.
3.
When
he
expresseth
the
act
of
essentiall
power
(
as
he
calleth
it
)
competent
to
the
whole
Church
,
thus
,
Some
to
judge
;
and
then
the
act
of
the
Originall
or
Officiall
power
,
thus
,
Some
to
declare
,
act
and
exercise
that
judgement
:
I
would
aske
him
what
he
meaneth
by
acting
and
exercising
judgement
?
Either
it
must
be
the
determining
of
the
judgement
;
But
that
is
nothing
else
but
judging
it self
,
which
belongeth
to
the
essentiall
power
of
the
whole
body
:
Or
he
must
understand
the
execution
of
the
sentence
,
as
for
example
,
shunning
the
company
of
the
Excommunicat
;
But
that
is
no
act
of
Office-power
nor
of
authority
,
but
is
common
to
all
the
Church
Men
and
Women
:
Or
he
must
understand
the
publick
uttering
and
pronouncing
the
sentence
of
judgement
:
But
that
is
just
all
one
with
declaring
,
and
to
call
this
acting
and
exercising
of
judgement
,
is
very
abusive
speaking
:
Except
these
words
be
used
otherwise
in
English
Language
then
I
know
of
.
But
4.
The
chiefest
thing
I
would
observe
is
,
that
the
Author
in
saying
much
to
the
objection
propounded
,
has
said
just
nothing
,
but
in
effect
yeelded
it
wholly
.
For
when
as
he
sayeth
that
the
power
and
exercise
of
judging
,
to
wit
,
authoritatively
(
for
of
this
,
and
not
of
judging
by
way
of
privat
discretion
is
the
present
discourse
)
belongeth
equally
to
all
the
Church
,
and
that
the
matter
of
managing
this
only
,
belongeth
to
the
Officers
,
what
is
this
but
as
much
as
if
he
had
said
in
formall
terms
:
'T
is
true
,
I
yeeld
it
,
the
Government
of
the
Church
is
Democraticall
.
And
as
for
that
he
sayeth
,
that
seeing
the
Elders
have
in
their
hands
the
manner
of
managing
the
judgement
,
therefore
their
power
is
usefull
and
significative
,
and
not
uselesse
and
nothing
from
the
whole
.
True
,
it
is
not
simply
uselesse
and
nothing
significative
.
But
sure
I
am
it
signifies
nothing
as
to
any
power
of
Authority
and
Government
.
A
Mr.
Speaker
or
Presidents
part
in
a
Parliament
,
a
Prolocutors
or
Moderators
in
an
Assembly
,
is
not
simply
uselesse
and
nothing
,
significative
,
but
it
is
just
nothing
significative
,
as
to
Authority
or
Government
.
section
4
2.
Obj.
But
is
not
this
confusion
,
for
all
to
have
an
hand
in
these
great
things
?
This
absurdity
is
most
justly
charged
upon
your
way
of
Government
.
It
is
confusion
to
speak
so
,
both
formally
and
effectively
.
First
I
say
,
formally
:
For
when
as
the
Lord
has
instituted
his
Visible
Church
to
be
a
body
organicall
consisting
of
dissimilar
parts
:
some
as
eyes
,
some
as
feet
,
some
as
hands
,
some
to
rule
and
some
to
be
ruled
,
some
to
be
over
others
to
command
and
govern
in
the
LORD
,
some
to
obey
in
the
LORD
:
This
way
makes
all
in
the
Church
to
be
Rulers
,
and
all
to
be
ruled
,
all
to
command
and
govern
,
and
all
to
obey
:
all
to
be
eyes
and
also
all
to
be
feet
,
and
all
to
be
one
member
,
and
so
the
whole
not
to
be
a
body
,
to
wit
,
organicall
and
dissimilar
.
Yet
more
,
it
hath
yet
a
greater
confusion
in●t
by
attributing
the
judiciall
determination
of
all
maters
of
Government
and
Jurisdiction
to
the
suffrages
of
the
people
,
who
by
Scripture
are
these
who
are
to
be
ruled
,
and
to
obey
,
and
are
as
the
feet
and
the
hands
in
the
naturall
body
;
Indeed
it
maketh
these
who
ought
to
be
ruled
,
to
be
the
Rulers
,
&
contra
;
Sets
the
feet
above
the
head
,
&c.
2.
Effectively
,
it
cannot
but
in
the
exercise
of
it
produce
many
confusions
.
Was
there
ever
a
Democraticall
or
popular
Government
to
this
day
,
but
it
did
so
?
And
is
not
that
the
evil
of
popular
Government
:
in
regard
of
which
,
it
is
by
all
intelligent
Politicians
postponed
,
both
to
Aristocraticall
and
Monarchicall
Government
,
and
scarce
accounted
worthy
the
name
of
an
allowable
Government
?
But
see
we
the
Authors
Answer
.
section
5
No
:
'T
is
not
confusion
:
The
Church
being
considered
as
an
organicall
body
,
the
power
of
acting
may
be
fundamentally
and
intrinsecally
in
the
whole
,
and
yet
each
organ
move
orderly
in
his
distinct
place
,
and
way
.
As
for
instance
,
in
the
naturall
body
of
man
the
sensitive
faculties
are
all
in
the
soul
originally
:
and
the
soul
it
solf
is
in
the
whole
body
fundamentally
,
tota
in
toto
,
&c.
So
that
the
senses
are
radically
and
potentially
in
all
the
soul
,
and
the
soul
radically
and
potentially
in
all
the
body
,
and
yet
these
senses
,
act
only
by
such
powers
(
I
humbly
conceive
this
to
be
a
sault
of
the
Printer
,
and
that
it
should
be
,
parts
)
as
are
fit
to
act
by
,
as
seeing
by
the
eye
,
and
hearing
by
the
eare
.
And
the
soul
acts
all
its
works
by
such
organs
as
are
proper
to
each
work
;
The
hand
to
work
and
the
feet
to
go
.
section
6
I
humbly
conceive
the
Author
had
done
better
to
have
spared
his
physiologick
simile
here
,
and
am
of
the
mind
some
of
his
late
associats
here
,
will
not
comply
with
his
physicall
conceptions
,
whatever
they
esteem
of
his
theologicall
Tenets
.
How
the
sensitive
faculties
may
be
said
to
be
all
in
the
soul
,
originally
,
radically
,
and
potentially
,
I
can
understand
.
The
meaning
being
that
the
soul
is
the
effective
principle
from
which
these
faculties
proceed
by
way
of
issue
or
emanation
(
as
they
call
it
)
to
have
their
subjectation
or
inherency
in
their
severall
respective
organs
,
and
to
say
this
is
not
incongruous
.
But
how
the
soul
can
be
said
to
be
in
the
whole
body
fundamentally
,
radically
and
potentially
,
I
cannot
well
understand
.
That
the
soul
may
be
in
some
one
part
of
the
body
as
in
the
heart
(
which
some
)
or
brain
(
which
others
have
thought
)
substantially
and
informative
,
and
in
the
whole
rest
of
the
body
,
virtually
and
operativè
,
as
the
Sun
which
is
substantially
and
locally
in
the
Heavens
,
is
in
the
Earth
by
its
influence
and
operation
.
This
I
can
conceive
,
and
it
is
not
altogether
incongruous
to
say
so
,
though
I
think
it
be
not
true
.
But
to
say
the
soul
,
especially
the
soul
of
man
,
is
in
the
whole
body
;
fundamentally
,
radically
,
and
potentially
,
is
such
a
soloecisme
(
to
speak
so
)
in
philosophy
,
as
I
think
we
shall
hardly
meet
with
one
grosser
amongst
men
of
any
knowledge
.
For
then
,
not
only
,
does
it
follow
that
the
soul
must
be
by
way
of
information
,
only
in
some
part
of
the
body
(
which
tho
false
,
yet
is
not
so
untollerable
)
but
also
that
the
whole
body
is
the
effective
principle
from
which
the
soul
is
produced
and
issues
by
way
of
emanation
,
into
that
part
of
the
body
which
it
is
supposed
to
inform
:
Now
how
absurd
this
is
in
Philosophy
,
yea
in
Divinity
,
let
any
judicious
man
consider
of
it
.
But
yet
I
further
wonder
,
that
the
Author
,
when
he
is
expressing
this
his
way
of
the
souls
being
in
the
whole
body
,
to
wit
,
fundamentally
,
radically
,
&c.
he
brings
for
it
that
common
saying
amongst
the
Schooles
,
totain
toto
&
tota
in
qualibet
parte
:
For
indeed
that
is
the
proper
expression
of
their
Doctrine
who
maintain
that
the
soul
is
in
the
whole
body
,
essentially
and
informativè
,
and
withall
that
it
is
in
it
as
a
spirituall
forme
,
indivisible
,
without
extension
of
parts
.
But
to
passe
this
and
to
come
to
our
present
purpose
.
I
verily
think
,
Mr.
Lockier
could
not
made
choise
of
a
fitter
comparison
to
make
good
and
establish
the
Objection
against
his
way
,
which
he
pretends
to
answer
,
then
that
same
he
has
pitched
upon
,
and
his
own
very
words
condemns
him
.
He
sayeth
the
Church
is
to
be
considered
as
an
organical
body
.
So
it
is
indeed
,
and
this
will
make
for
us
,
as
we
have
shown
before
.
Next
whereas
he
sayeth
that
it
being
so
considered
,
the
power
of
acting
may
be
fundamentally
and
intrinsecally
in
the
whole
,
and
yet
each
organ
move
orderly
in
his
distinct
place
and
way
,
as
in
the
naturall
body
the
sensitive
faculties
are
in
all
the
soul
originally
,
&c.
To
this
1.
Suppose
it
were
true
that
the
power
of
governing
were
in
the
whole
body
of
the
Church
fundamentally
or
originally
,
yet
it
can
not
be
said
that
each
organ
formally
acteth
the
acts
of
Government
;
For
governing
being
an
organicall
act
in
a
politicall
body
,
thence
it
should
follow
that
all
the
organes
were
but
one
organ
,
and
the
body
of
the
Church
were
no
organicall
body
;
But
a
similar
body
:
As
,
if
each
member
in
the
naturall
body
did
formally
act
seeing
,
all
the
members
were
eyes
or
one
eye
.
And
so
,
where
were
the
body
?
To
say
that
however
that
each
member
acteth
in
their
acts
of
governing
,
yet
each
acteth
orderly
in
his
distinct
place
,
viz.
privat
Christians
in
their
place
,
Elders
in
their
place
and
station
:
Yet
this
takes
not
away
the
absurdity
:
For
seeing
Mr.
Lockier
will
have
all
and
every
one
in
the
body
of
the
Church
formally
and
authoritatively
to
act
in
the
acts
of
Government
,
it
followes
that
all
and
every
one
of
them
are
formally
Governours
and
Rulers
,
the
privat
Christians
as
well
as
the
Elders
,
and
there
is
no
distinction
between
them
at
all
,
as
to
governing
,
except
of
meer
order
in
acting
.
Certainly
if
all
and
every
member
of
the
naturall
body
did
formally
elicit
the
act
of
seeing
,
albeit
that
part
of
the
body
which
we
now
call
the
eye
,
were
supposed
to
act
therein
,
in
some
respect
,
somewhat
distinctly
,
as
to
order
,
from
the
rest
of
the
parts
:
Yet
all
the
rest
of
the
parts
were
as
formally
and
properly
an
eye
,
as
it
.
Therefore
as
it
were
madnesse
to
say
that
in
the
naturall
body
,
each
member
doth
formally
act
seeing
:
So
it
is
exceeding
absurd
,
supposing
the
Church
to
be
an
organicall
body
,
and
some
of
the
organes
whereof
it
is
composed
,
are
rulers
governing
and
commanding
in
the
Lord
,
to
whom
subjection
and
obedience
in
the
Lord
is
to
be
given
by
the
rest
,
and
are
as
the
eyes
in
the
naturall
body
;
Yet
to
say
,
that
all
and
every
member
in
the
Church
hath
a
formall
authoritative
hand
or
influence
in
the
acts
of
governing
,
2.
See
the
incongruity
of
the
Authors
comparison
.
The
power
(
sayeth
he
)
may
be
fundamentally
in
the
whole
,
(
viz.
body
,
For
he
is
speaking
in
the
immediatly
preceeding
words
of
an
organicall-body
)
and
yet
each
organ
,
&c.
for
instance
,
the
sensitive
faculties
are
in
all
the
soul
originally
,
&c.
What
incongruity
is
this
,
to
propound
in
the
generall
of
power
fundamentally
in
a
whole
body
organicall
;
And
then
for
an
instance
o●
simile
to
tell
us
of
powers
or
faculties
in
the
whole
soul
originally
?
Is
the
soul
an
organicall
body
?
But
may
some
say
,
the
Author
saith
,
the
sensitive
faculties
are
in
all
the
soul
fundamentally
,
and
radically
,
and
the
soul
radically
and
fundamentally
in
all
the
body
,
and
so
would
by
consequence
say
that
the
sensitive
faculties
are
in
the
whole
body
fundamentally
,
and
radically
.
Answ.
1.
'T
is
a
very
grosse
absurdity
to
say
that
the
soul
is
in
the
whole
body
fundamentally
and
radically
or
potentially
,
as
we
have
shown
before
:
It
is
formally
and
by
way
of
information
in
the
whole
body
.
2.
It
is
a
grosse
inconsequence
,
the
sensitive
faculties
are
in
all
the
soul
,
and
the
soul
is
in
the
whole
body
:
Therefore
the
sensitive
faculties
are
in
the
whole
body
fundamentally
.
Nay
,
they
are
fundamentally
and
radically
in
the
soul
,
and
therefore
are
not
fundamentally
and
radically
in
the
body
,
neither
whole
nor
part
.
But
are
formally
and
by
way
of
inhesion
,
in
their
respective
parts
or
organs
of
the
body
.
3.
I
would
fain
know
of
the
Author
what
he
does
make
in
the
Church
answerable
to
the
soul
in
the
naturall
body
,
and
so
that
wherein
the
power
of
governing
is
fundamentally
and
radically
,
as
the
sensitive
faculties
of
the
naturall
body
are
fundamentally
and
radically
in
the
soul
?
Is
it
the
whole
Church
as
comprehending
both
people
and
Ministers
?
That
is
the
body
.
Or
is
it
,
the
people
?
That
is
a
part
of
the
body
.
The
truth
is
,
Mr.
Lockier
is
at
a
losse
here
with
his
simile
.
Jesus
Christ
as
King
of
the
Church
is
unto
the
Church
as
the
soul
in
the
naturall
body
;
And
the
power
of
governing
is
fundamentally
and
radically
in
him
,
and
not
in
the
body
of
the
Church
.
And
therefore
,
3.
to
make
use
of
the
last
words
of
his
similitude
(
for
which
we
thank
him
as
making
clearly
against
himself
and
for
us
)
as
the
sensitive
faculties
are
radically
and
fundamentally
in
the
soul
,
and
act
only
(
as
he
sayeth
well
)
by
such
parts
as
are
fit
to
act
by
,
as
seeing
by
the
eye
,
and
hearing
by
the
ear
,
and
the
soul
acts
all
its
works
by
such
organs
as
are
proper
to
each
work
;
The
hands
to
work
the
feet
to
go
:
So
(
to
give
the
apodosis
which
he
had
no
will
to
expresse
)
Ecclesiastick
organicall
powers
(
such
as
the
senses
are
●n
the
naturall
body
)
as
the
power
of
governing
,
teaching
,
administrating
the
seals
are
fundamentally
in
Christ
the
King
of
the
Church
,
and
act
only
by
such
parts
as
are
fit
to
act
by
Rulers
,
Teachers
,
and
Ministers
:
These
are
the
proper
organs
of
those
works
.
section
7
The
fifth
and
and
last
Obj.
he
meeteth
with
is
this
.
The
Elders
of
the
Church
are
called
overseers
,
stewards
,
shepherds
,
fathers
:
All
which
in
their
analogy
,
hold
forth
a
peculiar
and
sole
power
to
do
things
,
fathers
govern
alone
,
so
overseers
,
&c.
As
to
this
propounding
of
this
Argument
.
1.
We
speak
not
for
a
peculiar
sole
power
to
do
things
indefinitely
,
in
Elders
;
But
for
a
sole
power
of
authoritative
acting
in
maters
of
Government
,
and
not
excluding
or
denying
unto
people
a
private
judgement
of
discretion
to
try
and
prove
the
actings
thereof
by
the
rule
.
2.
The
Author
leaves
out
some
of
the
names
and
titles
given
to
the
Elders
,
which
use
to
be
alledged
in
this
Argument
,
besides
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Elders
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
guides
,
leaders
,
conducters
,
governours
,
Heb.
13.
7
,
17
,
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
5.
17.
Rom.
12.
8.
1
Thessal.
5.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Governments
,
or
Governours
,
the
abstract
being
put
for
the
concrete
,
2
Cor.
12.
28.
3.
Because
the
Author
is
pleased
to
propound
the
Argument
from
this
ground
,
in
the
softest
way
for
his
own
advantage
,
we
desire
the
Reader
will
be
pleased
to
take
it
thus
.
These
persons
and
these
only
in
the
Church
have
power
and
authority
to
govern
,
and
consequently
are
to
exercise
formally
acts
of
Government
,
to
whom
in
the
Scripture
by
the
Spirit
of
Christ
are
appropriated
such
names
and
titles
;
which
do
import
the
power
and
authority
of
governing
.
But
to
the
Officers
of
the
Church
are
such
names
appropriat
as
importeth
power
and
authority
of
Governing
,
Ergo
,
&c.
For
the
major
or
first
proposition
,
I
think
it
may
be
clear
to
any
of
it self
.
And
if
any
shall
be
so
wilfull
as
to
deny
it
,
I
would
ask
him
(
as
doth
the
learned
Authors
of
jus
divin
.
of
Church
Government
,
Par.
2.
pag.
170.
)
to
what
end
and
for
what
reason
are
such
names
and
denominations
importing
power
and
authority
of
Government
,
appropriated
to
some
persons
,
i.
e.
given
to
them
and
not
to
others
,
if
not
for
this
end
and
reason
,
to
distinguish
them
that
are
vested
with
authority
to
govern
in
the
Church
,
from
others
,
and
to
signifie
,
and
hold
forth
a
duty
or
work
incumbent
to
them
and
not
to
others
?
The
assumption
see
evidenced
at
length
,
in
jus
divinum
of
Church
Government
,
Par.
2.
pag.
171
,
172
,
173.
the
summe
is
this
.
These
titles
,
Elder
,
Overseer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Conducter
,
Governour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Steward
,
Pastor
,
Governments
,
Ruler
,
are
names
which
generally
have
power
and
authority
gra●en
upon
them
and
are
such
names
,
as
not
only
heathen
writers
,
but
also
the
Greek
Version
of
the
Old
Testament
by
the
72.
and
the
Originall
of
the
New
Testament
are
wont
to
give
to
politicall
Officers
,
to
expresse
their
politicall
power
and
government
,
now
all
these
titles
and
denominations
,
are
attributed
to
Christs
Officers
in
his
Church
,
as
cannot
be
denyed
:
And
are
not
any where
in
Scripture
attributed
to
the
whole
Church
or
any
other
member
of
the
Church
whatsoever
,
besides
Church
Officers
:
Nay
,
they
are
ordinarly
attributed
to
the
Officers
in
contradistinction
to
the
body
of
the
Church
.
But
see
we
what
the
Author
answers
.
section
8
Minuta's
(
saith
he
first
in
generall
)
in
Parables
must
not
be
fastened
on
,
but
principalia
,
what
is
their
main
scope
.
Ans.
What
?
And
are
all
these
names
given
to
Christs
Officers
in
his
Church
nothing
else
but
parables
?
Or
are
they
Parables
at
all
,
taking
them
as
titles
or
names
given
to
the
Officers
in
the
Church
?
I
have
thought
a
Parable
(
as
we
take
it
now
in
the
Scripture
sense
)
to
be
narratio
rei
verae
vel
verisimiliter
gestae
ad
simile
significandum
seu
explicandum
(
as
Pareus
describeth
,
Math.
13.
3.
)
i.
e.
a
narration
of
a
thing
truly
done
,
or
probable
,
to
signifie
or
explain
a
like
thing
:
and
not
a
simple
term
or
title
given
to
a
thing
.
Indeed
some
of
them
,
no
doubt
,
are
metaphoricall
;
But
a
simple
Metaphor
,
for
ought
I
know
,
is
not
a
Parable
.
And
I
pray
,
when
the
Apostle
saith
,
Rom.
12.
8.
He
that
ruleth
,
let
him
do
it
with
diligence
.
And
1
Corin.
12.
28.
God
hath
set
in
the
Church
—
governments
.
And
1
Thessal.
5.
11.
Know
those
that
are
over
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Lord
,
and
other
such
places
;
is
the
Apostle
in
these
places
speaking
parables
?
But
be
it
so
that
the
Author
,
takes
a
parable
for
a
simple
Metaphore
.
Will
any
man
but
the
Author
say
that
all
and
every
one
of
these
forementioned
names
are
attributed
to
the
Officers
of
Christ
in
the
Church
,
only
Metaphorically
,
and
none
of
them
in
a
proper
signification
.
Indeed
some
of
them
I
confesse
are
Metaphoricall
,
as
Father
,
Pastors
,
or
Shepherds
,
Stewards
:
But
withall
others
of
them
,
as
,
Presbyters
(
in
the
politicall
sense
of
the
word
)
Rulers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
as
properly
and
univocally
attributed
to
them
as
unto
such
as
in
the
civil
Common-wealth
have
the
same
names
attributed
to
them
.
The
Philosopher
tells
us
,
Categor
.
c.
1.
that
these
are
Synonyma
,
and
so
participate
a
name
properly
,
which
have
not
only
the
name
common
,
but
also
the
same
definition
accommodate
to
th●t
〈…〉
●o
it
is
here
,
as
〈…〉
Eccl●sia●…
〈…〉
of
〈…〉
a
com●…
〈…〉
indued
〈…〉
●ay
of
〈…〉
●…ndent
〈◊〉
will
no●
〈…〉
same
〈…〉
being
〈…〉
pro●…
〈…〉
of
〈…〉
Church
,
●o
import
in
th●…
〈…〉
authority
〈…〉
we
〈…〉
to
his
mor●
〈…〉
section
9
Elders
〈…〉
should
〈…〉
not
absolute
●ow
〈…〉
power
,
is
to
make
th●
〈…〉
self
and
o●hers
,
〈…〉
as
being
〈…〉
stock
.
Ans
.
〈…〉
,
brought
by
〈…〉
●…urch
of
the
〈…〉
borrowed
●rom
the
〈…〉
●…ether
Eccles●…stick
〈…〉
●…at
can
be
said
to
●lude
the
〈…〉
●…tive
power
of
Government
〈…〉
abundantly
d●sh●d
by
〈…〉
●…d
,
Book
●
.
c.
9.
pag.
〈…〉
his
read
,
I
wonder
●ow
〈…〉
s●ry
answer
he
hat●
〈…〉
Author
hath
on
this
purpose
:
〈…〉
him
,
adding
what
〈…〉
true
that
the
〈…〉
which
of
th●m
y●u
〈…〉
Rul●…
of
the
Wo●d
?
〈…〉
●o
more
〈…〉
to
direct
〈…〉
●…sell
or
〈…〉
the
Rul●
〈…〉
having
〈…〉
others
,
〈…〉
rules
a●…
〈…〉
superio●
〈…〉
as
Beza
〈…〉
vit
no●
〈…〉
word
〈…〉
●xim●
〈…〉
Sep●
〈…〉
●the●
〈…〉
th●
is
〈…〉
use
〈…〉
of
Government
〈…〉
Church
,
〈◊〉
it
〈…〉
Mr.
Lo●●…
〈…〉
the
only
〈…〉
●…me
name
,
〈…〉
whic●
〈…〉
way
of
counsell
and
〈…〉
of
●…wer
and
〈…〉
to
all
the
Church
〈…〉
way
of
〈…〉
to
authority
,
and
〈…〉
simple
〈…〉
forth
of
●…ght
.
2.
〈…〉
this
〈…〉
●…uted
to
the
Office
〈…〉
were
to
mak●…
〈…〉
●…erse
exposition
〈…〉
think
the
Author●…
〈…〉
●representing
o●…
〈…〉
●ording
〈…〉
unto
,
〈…〉
●steriall
,
not
〈…〉
but
also
limited
〈…〉
●…sts
〈…〉
people
〈◊〉
oblig●…
〈…〉
of
the
wor●
〈…〉
simple
dire●…
〈…〉
and
perswas●…
〈…〉
●govern●…
〈…〉
●…all
Go●
〈…〉
Presbyteria●…
〈…〉
not
meerly
〈…〉
●reater
knowledg●
〈…〉
●an
of
knowledg●
〈…〉
●oer
of
〈…〉
Erastian
sayeth
:
〈…〉
●differ
one
from
an
other
〈…〉
●ost
contrary
to
common
〈…〉
●…ment
.
2.
I
would
〈…〉
whole
body
of
the
〈…〉
then
mee●
di●ection
〈…〉
●thoritative
power
of
government
〈…〉
that
their
power
over
〈◊〉
absolute
〈…〉
●ver
their
●aith
?
I
think●
〈…〉
say
that
▪
〈…〉
Ministeriall
and
such
〈…〉
very
place
,
2
Cor.
1.
as
in
v.
24
▪
●…ed
by
the
Author
,
he
affir●…
of
himself
and
other
Officers
,
that
they
did
not
take
unto
themselves
a
〈…〉
power
ov●…
〈…〉
of
the
Church
.
So
in
the
〈…〉
Officers
had
a
〈…〉
then
of
meer
〈…〉
To
spare
you
〈…〉
power
to
cor●…
〈…〉
●…oved
to
have
〈…〉
Go
we
on
with
the
〈…〉
section
10
They
ar●
〈…〉
such
〈◊〉
should
use
diligent
inspe●…
〈…〉
to
the
●…ck
,
that
none
go
ast●…
,
〈…〉
●…oof
,
consolation
,
&c.
〈…〉
●…ops
or
Lording
Presby●…
〈…〉
dominantes
in
Ecclesi●●…
〈…〉
●…stle
doth
not
by
that
〈…〉
ove●
〈◊〉
in●
〈…〉
or
Lording
Presbyte●…
〈…〉
Church
by
force
and
violence
▪
Mr.
Lockier
but
stand
〈◊〉
the
Doctrine
of
Presbyterians
in
〈…〉
●…tation
of
the
t●rme
upon
them
and
fights
〈…〉
own
〈…〉
We
〈◊〉
no
other
sort
of
pow●…
〈…〉
to
Presbyter●
over
the
Church
,
than
he
〈…〉
to
the
Congregation
and
Presbyters
joyntly
,
〈…〉
particular
member
(
Unlesse
he
will
with
State-syco●…t
●rastia●…
deny
all
Ecclesiastick
rule
and
government
)
and
I
〈◊〉
he
will
not
say
,
this
is
Lording
,
or
Lordly
rule
,
dominiering
by
〈…〉
violence
.
The
Question
between
Presbyterians
and
Independ●…
is
not
touching
the
nature
of
Ecclesiastick
power
of
government
in
it self
,
whether
Lordly
domi●ering
or
not
,
but
touching
the
Subject
in
which
it
is
,
and
by
which
it
is
to
be
formally
ex●…sed
whether
the
Officers
of
the
Church
,
or
the
whole
collective
body
of
the
Church
.
We
say
,
the
Officers
or
Elders
only
,
and
that
the
nam●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importing
a
ruling
power
and
authority
given
to
them
by
the
Spirit
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
contradi●…ction
to
the
body
of
the
Church
,
prove●
this
,
which
is
not
infringed
by
what
is
said
by
Mr.
Lockier
here
.
For
●
.
when
as
he
●…yeth
that
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
of
diligent
inspection
,
wa●…fulnesse
,
heed
taking
to
the
flock
that
none
go
astray
for
want
of
counsell
,
〈…〉
,
consol●…
〈…〉
,
whether
be
means
inspec●…
〈…〉
over
,
〈…〉
●…hibiting
reproof
,
conso●…on
▪
〈…〉
a
not-authoritative
〈…〉
we
have
our
point
:
For
〈…〉
by
that
name
,
and
the
〈…〉
●guished
from
the
rest
of
〈…〉
that
the
power
of
r●…ing
is
only
〈…〉
by
them
only
.
If
he
say
the
later
▪
〈…〉
and
〈◊〉
to
every
single
Beleever
,
〈…〉
11
,
12.
Coloss.
3.
16.
Galat.
6.
1.
and
〈…〉
might
have
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
the
〈…〉
Spirit
of
God
gives
it
to
Elders
as
contradi●…
〈…〉
from
single
Beleevers
,
but
also
from
the
whole
●lack
〈…〉
●hy
would
the
Spirit
of
●od
give
thi●
name
to
Elde●…
〈…〉
●…guished
from
the
whole
flock
,
if
thereby
were
〈…〉
out
wha●●is
common
,
competen●
〈…〉
and
ought
to
be
●one
by
,
every
single
〈…〉
Lockier
,
reckoning
up
the
acts
whereby
the
〈…〉
are
to
〈◊〉
the
flock
;
That
none
,
so
far●
〈…〉
none
〈◊〉
●…presseth
some
only
,
and
〈…〉
●…der
an
,
&c.
I
would
ask
him
〈…〉
beside
〈…〉
expressed
,
doeth
he
intend
by
that
〈◊〉
here
be
understo●d
exercise
of
discipline
and
censures
,
〈◊〉
●…ons
going
astray
,
or
●one
astray
,
if
otherwise
they
cannot
〈…〉
or
reclaimed
and
reduced
?
I
believe
they
must
by
this
me●…
〈…〉
by
these
expressed
,
take
heed
that
none
go
astray
,
〈…〉
●nd
is
not
this
not
only
a●
act
of
Government
,
but
even
of
corre●…ve
jur●…diction
?
O!
but
may
he
say
,
they
are
not
to
do
this
●ct
by
themselves
,
but
to
have
a
care
that
it
be
done
by
the
whole
body
of
the
Church
.
But
I
pray
how
?
by
telling
the
offences
of
〈…〉
the
Church
,
or
giving
joint
vote
as
other
Professors
in
the
〈…〉
it
comes
under
publike
cognizance
and
judgement
▪
Ay
,
〈…〉
●his
may
and
ought
to
be
done
,
by
the
Authors
way
,
by
any
other
Professours
in
the
Church
,
besides
the
Elde●
.
●nd
so
nothing
is
left
to
them
in
regard
of
which
,
that
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
should
be
more
pecu●…ar
to
them
than
any
other
Professours
.
section
11
The
A●…
〈…〉
●…seers
,
and
〈…〉
●…thers
,
as
〈…〉
●…ked
in
〈…〉
●…her
;
which
〈…〉
●en
rather
〈…〉
ashi●…
his
Dis●…
〈…〉
and
s●l●
〈…〉
are
so
Rule●
〈…〉
But
〈…〉
to
th●
Ch●…
〈…〉
that
t●
th●…
〈…〉
●…y
o●
〈◊〉
●…d
〈…〉
and
〈…〉
But
〈…〉
as
a
Brother
〈…〉
the
〈…〉
or
in●…
〈…〉
●…y
to
con●…
〈…〉
of
Ruling
and
Go●…
〈…〉
power
,
nor
alone
to
exercise
〈…〉
●…in
con●…ction
▪
〈…〉
Shep●…
〈…〉
●…cive
that
Mr.
Lockier
,
as
he
〈…〉
so
he
will
not
deny
that
th●
〈…〉
only
of
the
Church
are
so
called
〈…〉
the●
only
●ut
the
rest
of
the
Prof●…
〈…〉
in
the
power
and
acts
o●
Ru●…
〈…〉
it
i●
〈◊〉
to
give
the
〈◊〉
the
〈…〉
of
〈◊〉
as
much
and
much
●ore
o●
〈◊〉
thing
〈…〉
●hem
.
'T
is
true
indeed
that
Elde●
〈…〉
●hood
with
the
rest
of
Professours
,
but
〈…〉
in
another
thing
,
then
that
power
which
is
signified
by
the
names
of
Ru●…●ver●eers
,
&c.
i.
c.
the
power
and
authority
of
governing
;
For
were
it
that
,
that
they
are
〈…〉
●ood
in
this
〈…〉
why
are
they
not
all
〈…〉
●verseers
,
&
c
?
If
they
〈…〉
the
name
?
The
thing
〈…〉
the
rest
of
P●of●
〈…〉
●…ession
of
〈…〉
●eing
of
〈…〉
tell
〈…〉
●…siastick
Gover●…
〈…〉
●qually
in
the
〈…〉
of
Govern●…
〈…〉
cal●…
〈◊〉
Overse●…
〈…〉
tha●
〈…〉
Go●
〈…〉
●at
then
〈…〉
Elder●
〈…〉
con●…
the
〈…〉
meeting
〈…〉
vote●
〈…〉
intimate
〈…〉
the
whol●
〈…〉
●…te
con●lude
〈…〉
●…er
for
which
〈…〉
over
the
Church
?
〈…〉
as
in
the
〈…〉
And
as
the
fa●…
〈…〉
exercised
by
〈◊〉
And
〈…〉
of
seeing
〈…〉
part
of
the
〈…〉
●…vernment
〈…〉
Rulers
,
〈…〉
so
in
,
and
〈…〉
●…sed
by
any
other
●art
of
the
〈…〉
the
Auth●r
〈◊〉
the
〈◊〉
of
Christ●
washing
his
〈◊〉
feet
,
to
illustrate
how
the
Elders
organicall
power
of
Government
should
not
prejudge
,
destroy
,
or
take
away
the
peoples
equall
sharing
in
a
power
of
Government
,
which
●e
calleth
fundamentall
(
which
yet
is
,
by
his
way
as
〈…〉
of
Government
,
as
any
Rulers
in
the
World
ha●…
〈…〉
acteth
in
the
exercise
of
Government
)
When
I
〈…〉
confesse
I
was
amazed
,
and
could
scarcely
believe
my
own
eye
〈◊〉
that
such
a
thing
could
be
Writen
by
an
understanding
〈◊〉
●dverting
to
what
he
did
Write
:
As
w●ste
in
Chri●…
〈…〉
that
as
,
relateth
●o
the
purpose
he
has
〈…〉
before
:
viz.
that
Elders
organicall
power
of
Government
●ould
not
take
away
the
peoples
equal
share
of
fund●…
〈◊〉
(
a●
he
calleth
it
)
nor
the
exercise
thereof
.
〈…〉
and
his
Discipl●…
Brethren
or
a
Brother-hood
〈…〉
of
mutuall
and
equall
power
fundamentall
of
Government
;
Mr.
Lockier
,
I
know
will
abhorre
a
thought
of
this
.
H●
Christ
,
(
saith
himself
)
was
th●…
sole
Ruler
,
viz.
Soveraign
and
〈◊〉
and
Law-giver
.
Or
wa●
Christ
here
condescending
to
〈…〉
of
Government
together
with
his
Disciples
?
Neither
〈…〉
he
●ay
Washing
of
feet
is
an
act
very
〈◊〉
from
〈◊〉
.
Or
was
h●
by
abasing
himself
to
wash
his
Disciples
feet
,
〈◊〉
him
●ow
they
being
to
b●
Officers
of
his
Church
,
should
〈◊〉
the
acts
of
Government
in
the
Church
,
viz.
that
they
should
●n
the
exercise
thereof
take
in
joyntly
with
them
the
who●…●…ople
?
Sure
we
find
no
intimation
of
such
an
intention
by
〈…〉
in
the
Text
:
And
the
thing
it self
in
the
matter
,
〈…〉
of
such
a
lesson
.
that
I
think
never
man
till
〈…〉
would
imagined
such
a
thing
intended
by
it
.
Besides
,
an
〈…〉
is
a
peculiar
action
of
that
same
kind
with
that
for
which
i●
i●
given
to
be
an
example
,
done
for
direction
to
do
the
like
.
〈◊〉
washing
of
feet
is
an
action
very
far
different
from
exe●…ise
of
Government
,
but
is
it
not
evident
enough
from
Christs
own
●…pounding
●f
that
fact
,
John
13.
14
,
15.
that
his
intention
thereby
was
to
give
to
his
Disciples
and
in
them
to
all
Christians
an
example
of
〈◊〉
and
charity
amongst
themselves
,
and
that
every
one
of
them
should
be
ready
to
the
meanest
and
basest
duties
whereby
they
may
●e
serviceable
and
helpfull
to
another
.
Now
what
is
this
to
Mr.
Lockiers
purpose
here
?
if
this
be
not
,
I
know
not
what
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
section
12
This
which
we
have
considered
is
all
that
Mr.
Lockier
answereth
to
the
Argument
for
proving
the
power
of
Ecclesiastick
Government
to
belong
to
Christs
Officers
in
the
Church
only
,
and
not
to
the
whole
body
of
Beleevers
or
Professours
,
taken
from
the
names
and
denominations
,
importing
power
and
authority
of
Government
given
by
the
Spirit
of
God
in
Scripture
to
the
Officers
,
but
never
to
the
people
,
then
to
them
in
contradistinction
to
the
people
.
And
all
that
he
has
said
as
is
it
is
but
weak
in
it self
(
as
we
trust
we
have
made
evident
)
so
he
has
therein
passed
by
a
great
part
of
the
Argument
,
having
neglected
sundrie
of
these
Titles
,
and
altogether
miskenned
the
Passages
of
Scripture
,
which
by
Presbyterians
use
to
be
produced
for
them
,
and
are
urged
upon
the
point
as
containing
much
ground
for
their
Doctrine
,
besides
the
names
or
titles
given
therein
to
the
Officers
.
I
humbly
desire
the
reader
,
&
our
Author
if
he
will
be
pleased
,
to
be
at
the
pains
,
to
consider
what
M.
Gillespy
hath
to
this
purpose
,
Aarons
Rod
,
Book
2.
c.
9.
wherein
he
proveth
that
there
ought
to
be
an
Ecclesiastical
Government
in
the
hands
of
the
Church
Officers
,
see
there
Arg.
1
,
2
,
3
,
10
,
11
,
19
,
20.
But
now
are
these
Objections
brought
by
the
Author
and
as
slightly
propounded
as
he
might
,
and
,
I
may
say
,
Answered
just
so
;
Are
these
,
Isay
,
all
the
materiall
Arguments
tha●
he
could
find
used
by
Presbyterians
to
prove
the
power
and
authority
of
Ecclesiastick
Government
to
be
in
the
hands
not
of
the
people
,
but
only
of
the
Church
Officers
?
I
cannot
think
he
will
say
so
,
if
he
has
been
at
the
pains
to
Read
them
.
Why
then
has
he
passed
others
in
silence
,
if
he
minded
to
give
his
rationall
Readers
satisfaction
touching
his
Tenet
in
this
Question
?
We
refer
the
Reader
to
see
these
touched
at
by
the
Author
here
,
more
pregnantly
managed
,
and
others
besides
them
,
in
Jus
Divin
.
of
Church
Government
,
part.
2.
c.
10
,
and
c.
11.
Sect.
2.
Gul.
Apollon.
Considerat
.
of
certain
Gontrov
.
c.
4.
Spanhem
.
Epist
.
to
David
Buchan
.
q.
2.
Mr.
Ruth
.
Peaceable
Plea
,
and
Due
Right
.
Now
come
we
to
Mr.
Lockiers
second
Assertion
.
SECTION
VII
.
Mr.
Lockiers
2.
Assertion
touching
Presbyteries
of
many
particular
Congregations
combined
(
whether
Classicall
or
Synodicall
)
and
their
power
considered
,
and
the
true
state
of
the
Controversie
touching
this
matter
between
Presbyterians
and
Independents
layed
forth
.
section
1
IN
the
former
Assertion
the
Author
would
throw
the
Keyes
of
the
Kingdome
of
Heaven
,
the
power
of
the
Government
of
the
Church
,
out
of
the
hands
of
them
whom
Christ
has
appointed
to
be
Rulers
over
the
Church
,
his
Officers
,
to
put
the
same
in
the
hands
of
all
and
every
one
of
the
people
.
And
in
the
second
he
would
so
put
them
in
the
hands
of
one
particular
Congregation
(
may
be
,
of
seven
or
ten
persons
:
For
of
so
many
may
a
Church
be
compleatly
constitute
by
their
way
)
as
that
they
shall
exercise
all
that
power
,
even
to
the
highest
acts
thereof
,
Independently
as
the
supream
Tribunall
in
Ecclesiastick
Government
under
Jesus
Christ
,
upon
earth
:
So
as
that
if
there
should
be
any
errour
committed
by
such
a
particular
Congregation
,
suppose
the
greatest
errour
or
heresie
in
Doctrine
maintained
by
it
,
or
a
man
unjustly
Excommunicated
and
casten
out
of
the
Church
,
there
is
no
Ecclesiastick
authoritative
remedy
under
Heaven
to
redresse
such
an
errour
:
No
Ecclesiastick
Judicatory
,
to
which
a
grieved
person
may
have
recourse
,
by
appeal
for
Authoritative
recognition
,
or
redresse
of
his
grievance
:
But
see
we
his
Assertion
.
section
2
That
Presbyteries
or
Elderships
without
the
particular
Congregations
,
exercing
authoritative
and
coercive
power
over
it
,
are
an
invention
of
man
.
Having
thus
propounded
his
Assertion
,
He
explaines
the
subject
of
it
thus
.
By
Presbyteries
or
Elderships
without
the
Congregation
,
I
mean
such
an
Eldership
as
is
chosen
out
of
severall
particular
Congregations
,
assuming
to
themselves
,
superiour
and
decisive
power
over
them
.
Afterward
he
calls
it
forrain
Eldership
,
SECT.
20.
And
so
forth
in
the
rest
of
his
Book
.
And
then
again
undertaking
to
explain
the
nature
thereof
,
sayeth
,
I
find
among
our
Brethren
themselves
that
Elders
and
Brethren
,
sent
and
impowered
from
their
severall
Congregations
,
respectively
,
to
transact
,
and
conclude
such
and
such
Ecclesiastick
affairs
within
such
a
limited
bounds
,
ex
sua
potestate
,
are
a
forrain
Presbytery
.
A
note
or
two
upon
these
things
and
then
we
shall
more
clearly
and
distinctly
set
forth
the
true
state
of
the
Controversie
,
and
what
is
our
Doctrine
therein
.
1.
Whereas
he
propounds
to
himself
to
Dispute
against
the
Authority
of
an
Eldership
or
Presbytery
without
the
particular
Congregation
,
i.
e.
as
he
calls
it
afterward
,
forrain
to
the
Congregation
,
he
but
enters
in
a
conflict
against
his
own
fiction
.
And
whereas
he
sayeth
,
SECT.
20.
that
he
finds
,
amongst
their
Brethren
.
(
he
means
Presbyterians
)
that
a
Presbytery
sent
from
severall
Congregations
is
a
forrain
Presbytery
.
I
humbly
conceive
,
for
ought
I
can
remember
of
any
of
them
,
he
wrongs
them
exceeding
much
.
I
do
not
remember
of
any
Presbyterian
,
that
acknowledges
the
Presbytery
of
severall
Congregations
associat
in
Government
,
to
be
a
forrain
or
extrinsecall
Presbytery
,
to
these
Congregations
:
Nor
is
it
so
indeed
.
It
cannot
be
called
a
forrain
Presbytery
to
all
the
Congregations
associat
under
it
;
Because
it
is
made
of
their
own
severall
Elderships
:
Nor
yet
can
it
be
forrain
or
externall
to
any
of
them
;
Because
every
one
is
a
part
of
it
,
and
in
it
as
a
part
of
the
whole
.
As
a
Parliament
cannot
be
called
a
forrain
Judicatory
to
the
whole
Kingdom
whereof
it
is
the
Parliament
,
nor
unto
any
of
the
severall
Cities
or
Counties
,
which
are
parts
of
the
Kingdom
,
and
are
in
the
Parliament
by
their
Deputies
or
Commissioners
,
as
parts
constituents
thereof
.
Indeed
the
Prelate
and
his
Cathedrall
consistory
taking
to
themselves
the
Government
and
Jurisdiction
over
all
Congregations
in
the
Diocese
were
an
externall
&
forrain
Judicatory
to
these
Churches
,
because
they
excluded
the
other
Congregations
and
their
Elderships
from
all
collaterall
concurrence
and
copartnership
with
them
in
the
Government
.
But
the
Presbytery
we
speak
for
,
is
made
up
of
the
Elders
of
the
severall
Congregations
which
it
governs
,
as
intrinsecall
collaterall
parts
constituent
thereof
,
and
therefore
cannot
be
called
forrain
to
these
severall
Congregations
.
2.
When
as
he
expresseth
the
power
of
these
Presbyteries
against
which
he
propounds
this
dispute
,
under
the
name
of
coercition
,
calling
it
a
coercive
power
.
He
seemeth
on
purpose
to
choise
an
odious
word
,
to
render
it
suspicious
by
the
very
name
:
For
the
word
of
coercing
,
in
the
common
use
,
mostly
seemeth
to
import
,
outward
bodily
or
civill
force
exercised
upon
persons
or
things
to
stop
and
represse
their
actions
,
ipsis
etiam
renitentibus
,
we
ascribe
no
such
power
unto
Presbyteries
:
But
a
power
of
executing
spirituall
censures
which
have
no
externall
force
upon
persons
,
yea
nor
Physicall
neither
,
but
only
Morall
,
as
administred
by
the
Eldership
:
Tho
they
may
be
accompanied
by
God
,
With
a
Physicall
(
I
mean
a
reall
)
operation
upon
the
persons
,
either
in
mercy
or
judgement
.
And
if
at
any
time
those
who
are
for
Presbyteries
over
more
Congregations
,
speaking
of
their
power
,
call
it
coercive
,
they
mean
no
other
thing
,
but
a
power
of
Spirituall
jurisdiction
exercised
in
Spirituall
censures
,
such
as
the
Author
himself
and
these
of
his
way
,
attributes
to
particular
Elderships
of
a
single
Congregation
together
with
the
Congregation
over
every
member
thereof
.
If
the
Author
had
dealt
ingenuously
with
us
,
he
should
not
used
such
a
word
without
explanation
of
the
thing
,
he
knoweth
we
mean
.
But
now
let
's
see
the
clear
state
of
the
controversie
in
this
mater
.
section
3
The
subject
in
generall
,
whereupon
the
Question
runneth
between
us
and
the
Independent
Brethren
,
is
a
Presbytery
or
Eldership
of
more
Congregations
then
one
.
Concerning
which
,
there
are
some
things
,
confessed
and
uncontroverted
,
where
of
we
should
take
notice
in
the
first
place
that
we
may
the
better
see
where
the
difference
and
contoversie
lyeth
.
1.
'T
is
confessed
by
our
Brethren
themselves
that
consociation
of
more
particular
Churches
or
Congregations
in
one
Presbytery
or
Eldership
is
lawfull
and
usefull
Hooker
Surv.
p.
4.
c.
1
,
2.
2.
That
these
consociations
are
and
may
be
of
severall
sorts
and
degrees
,
some
lesser
,
some
greater
,
Classes
,
Synods
,
and
these
Provinciall
,
Nationall
,
Oecumenicall
,
Idem
,
Ibid
:
So
then
there
is
no
controversie
about
the
being
simply
of
Elderships
and
Presbyteries
of
more
Congregations
consociated
,
that
they
may
lawfully
be
,
and
of
diverse
sorts
is
confessed
.
But
there
are
these
points
especially
concerning
them
of
which
there
is
controversie
between
us
and
our
Brethren
.
section
4
The
1.
is
concerning
the
nature
of
their
power
over
the
severall
Congregations
or
Churches
consociated
in
them
.
Our
Brethren
of
the
Independent
way
attribute
no
other
power
unto
them
but
of
counsel
,
&
perswasion
to
informe
and
hold
forth
unto
the
Churches
what
is
commanded
by
the
Word
of
God
,
&
to
exhort
&
perswade
them
to
their
duty
,
to
obedience
of
what
they
find
commanded
in
the
Word
;
But
allow
them
no
authority
and
jurisdictionall
power
to
enjoine
their
determinations
from
the
Word
authoritatively
under
pain
of
Ecclesiasticall
censures
.
So
Mr.
Hooker
,
in
the
forecited
place
,
pag.
2
,
3.
't
is
true
he
calls
this
power
of
counsell
,
by
the
name
of
Authority
.
And
so
Mr.
Lockier
from
him
,
Sect.
30.
but
an
authoritative
power
of
meer
counsell
,
advice
and
persuasion
may
be
justly
counted
a
Chimaera
.
But
we
shall
not
contend
about
names
;
Call
it
authority
or
power
or
what
you
will
,
the
thing
it self
is
nothing
else
but
brotherly
counsell
,
which
hath
no
binding
force
formally
as
issuing
from
the
Presbyterie
:
But
bindeth
meerly
vi
materiae
,
materially
in
regard
of
the
thing
which
is
propounded
by
them
,
as
it
is
a
Scripture
truth
or
command
,
as
is
confessed
by
Mr.
Hooker
;
And
this
is
no
more
then
one
Brother
may
do
towards
another
,
and
one
sister
Church
may
do
to
another
.
Mr.
Cotton
in
the
Keyes
,
ch.
6.
seemeth
to
attribute
more
power
to
a
Synod
.
They
have
(
sayeth
he
)
power
not
onely
to
give
light
and
counsell
in
mater
of
truth
and
practice
:
But
also
to
command
and
enjoine
the
things
to
be
believed
and
done
.
The
expresse
words
of
the
Synodicall
letter
imply
no
lesse
,
Act.
15.
27.
It
is
an
act
of
the
power
of
the
Keyes
,
to
binde
burdens
,
and
this
binding
power
ariseth
not
only
materially
from
the
weight
of
the
maters
imposed
(
which
are
necessary
necessitate
praecepti
from
the
word
)
but
also
formally
from
the
authority
of
the
Synod
,
which
being
an
ordinance
of
Christ
,
bindeth
the
more
.
For
the
Synods
sake
.
This
in
the
letter
of
the
words
is
a
flat
contradiction
to
what
Mr.
Hooker
sayeth
.
He
sayeth
they
have
only
a
power
of
Brotherly
counsell
M●
.
Cotton
not
only
that
,
but
also
to
command
and
enjoin
.
He
sayeth
they
bind
only
materially
,
because
what
they
determine
is
either
expressed
in
,
or
infallibly
collected
out
of
the
Word
:
Mr.
Cotton
,
not
only
materially
,
but
also
formally
,
from
the
authority
of
the
Synode
.
Yet
I
conceive
for
all
such
fair
words
,
in
the
intention
and
reall
meaning
of
the
Author
,
little
more
is
understood
than
what
Mr.
Hooker
sayeth
,
at
most
nothing
more
but
a
Doctrinall
power
,
which
is
competent
to
any
single
Pastour
as
M.
Caudrey
sheweth
Vindiciae
clav
.
c.
6.
pag.
53.
We
,
on
the
contrare
assert
that
by
warrand
of
the
Word
of
God
,
the
Presbyteries
of
associated
Churches
,
Classicall
or
Synodicall
,
have
a
power
and
authority
of
Spirituall
jurisdiction
,
whereby
they
authoritatively
discerne
maters
Ecclesiasticall
and
impose
these
decrees
under
pain
of
Ecclesiastick
censures
,
and
may
inflict
Ecclesiastick
censures
upon
the
disobedient
and
refractory
in
the
particular
Congregations
within
the
combination
or
association
.
Only
let
it
be
observed
here
,
that
this
authoritative
and
juridicall
power
we
attribute
to
such
Presbyteries
of
discerning
maters
Ecclesiasticall
,
and
imposing
their
determinations
under
pain
of
censure
,
is
not
Autocratorick
and
absolute
,
binding
absolutely
,
by
vertue
of
their
authority
;
But
Ministeriall
,
and
adstricted
in
its
determinations
to
the
rule
of
the
Word
of
God
:
So
that
that
obligation
formall
which
floweth
from
the
authority
of
the
Judicatory
into
the
decree
in
actu
exercito
,
presupposeth
that
materiall
obligation
of
the
thing
decreed
,
as
contained
in
the
Word
of
God
,
else
it
hath
not
place
.
section
5
2.
Point
of
Controversie
is
,
that
the
Independent
Brethren
doe
not
allow
the
standing
use
of
such
associated
Presbyteries
:
But
only
occasionall
:
We
assert
that
by
warrand
of
the
Word
of
God
some
such
Presbyteries
are
of
standing
use
as
standing
ordinary
juridicall
Ecclesiasticall
Courts
.
We
say
that
Classicall
Presbyteries
,
in
the
ordinary
settled
case
of
Churches
are
necessary
standing
Courts
for
administration
of
Ecclesiasticall
Government
,
and
also
that
Superiour
Presbyteries
,
Synodicall
,
may
be
warrantably
of
standing
use
where
and
when
conveniently
,
moe
Presbyteriall
or
Classicall
Churches
may
have
and
injoy
actuall
combination
,
as
of
Yearly
Provinciall
Synods
,
as
in
the
Churches
of
the
Low
Countries
are
more
frequent
Provinciall
Synods
,
and
yearly
Nationall
Assemblies
,
as
in
the
Churches
of
this
Kingdome
of
Scotland
.
3.
Point
is
concerning
subordination
of
lesser
Assemblies
to
greater
.
The
Independent
Brethren
deny
altogether
subordination
of
Inferiour
Assemblies
to
Superiour
as
juridicall
Ecclesiasticall
Courts
.
Albeit
they
acknowledge
that
difficulties
arising
in
a
particular
Congregation
in
matters
of
Government
,
there
may
be
a
going
out
to
an
Assembly
of
more
Churches
,
and
if
need
be
,
full
satisfaction
and
clearing
not
being
found
there
,
there
may
be
a
going
forth
yet
to
a
greater
and
more
large
Assembly
.
Yet
they
say
,
that
is
elective
and
only
by
way
of
reference
and
arbitration
,
and
only
for
counsell
and
direction
,
and
assert
,
that
a
particular
Congregation
,
is
the
supream
Ecclesiasticall
Juridicall
Tribunall
under
Jesus
Christ
upon
earth
.
So
that
a
person
although
wronged
by
an
unjust
sentence
there
(
as
they
are
not
in
their
determinations
infallible
)
suppose
sentenced
to
Excommunication
(
which
cutteth
him
off
from
the
benefit
of
Church
Ordinances
and
fellowship
of
Christians
in
all
the
Churches
of
the
World
)
he
may
have
no
appeal
from
their
sentence
to
another
Superiour
Judicatory
to
have
his
processe
juridically
recognosced
,
and
the
injurious
sentence
rescinded
,
but
must
ly
under
it
without
any
Ecclesiastick
remedy
till
death
,
unlesse
that
particular
Congregation
be
pleased
themselves
to
revoke
their
sentence
.
So
doth
Mr.
Hooker
tell
us
,
Survey
,
par.
3.
c.
3.
pag.
40
,
41
,
43.
and
par.
4.
pag.
19.
We
,
on
the
contrary
,
assert
that
both
the
Law
of
Nature
,
and
the
positive
Law
of
God
revealed
in
his
Word
,
both
in
the
Old
and
New
Testament
,
holdeth
out
to
us
a
juridicall
subordination
of
lesser
Assemblies
Ecclesiasticall
unto
greater
,
so
that
appeals
may
be
made
from
Inferiour
and
lesser
,
to
Superiour
and
greater
Assemblies
,
That
it
is
both
against
the
Law
of
nature
and
the
positive
Law
of
God
to
place
a
supream
,
Independent
Ecclesiasticall
juridicall
power
in
a
particular
Congregation
,
yea
,
or
in
any
lesser
Assembly
when
as
a
greater
and
Superiour
is
to
be
had
and
may
conveniently
be
had
.
We
assert
also
that
,
that
series
and
gradation
of
this
subordination
which
is
acknowledged
and
maintained
by
Protestant
Churches
,
viz.
of
Congregationall
,
Classicall
,
Provinciall
and
Nationall
Assemblies
is
lawfull
and
agreeable
to
the
Word
of
God
.
section
6
Whereas
there
are
these
three
principall
points
of
Controversie
concerning
the
matter
in
hand
.
The
thing
Mr.
Lockier
propoundeth
to
dispute
against
in
his
Assertion
,
is
that
which
is
asserted
by
us
in
the
first
point
:
Yet
some
of
his
Arguments
afterward
used
,
toucheth
not
at
that
,
but
against
the
third
,
a
series
of
subordination
of
Inferiour
Assemblies
to
Superiour
.
But
come
we
now
to
consider
his
proofs
such
as
they
are
,
and
let
the
Reader
have
before
his
eyes
the
true
state
of
the
Question
as
laid
forth
by
us
.
SECTION
VIII
.
His
first
Ground
brought
against
a
Presbytery
,
having
Authoritative
juridicall
power
over
more
Congregations
(
prosecute
by
him
,
Sect.
22
,
23
,
24
,
25
,
26
,
27
,
28
,
29
,
30
,
31
,
32
,
33.
)
Examined
.
section
1
MR.
Lockier
undertakes
by
four
mediums
to
prove
that
a
Presbytery
having
juridicall
power
and
authority
over
more
Congregations
is
but
an
humane
invention
.
1.
Because
they
are
without
a
foundation
in
the
Word
.
This
he
undertakes
to
make
good
by
clearing
these
Scriptures
on
which
such
Presbyteries
are
built
:
And
brings
in
four
Scriptures
,
Act.
1.
15
,
23.
Act.
4.
35.
Act.
15.
28.
1
Tim.
4.
14.
So
that
his
first
Argument
comes
to
this
much
in
full
matter
and
forme
.
If
such
a
Presbytery
over
more
Congregations
had
any
foundation
in
the
Word
it
were
in
some
of
those
four
places
:
But
in
none
of
those
hath
it
foundation
,
therefore
not
at
all
in
Scripture
:
But
now
tho
his
assumption
were
granted
,
and
he
did
clearly
evidence
that
in
none
of
these
mentioned
places
,
it
hath
sufficient
foundation
:
Yet
I
must
say
,
he
does
very
grossely
despise
his
Reader
(
to
say
the
least
)
in
his
major
proposition
.
What
,
did
never
Mr.
Lockier
read
in
Presbyteriall
writers
any
other
Scripturall
grounds
brought
to
prove
such
a
Presbytery
but
these
4.
places
,
might
he
not
at
least
have
read
sundry
others
?
Let
him
read
them
over
again
,
and
I
believe
,
besides
these
mentioned
,
he
shall
find
other
grounds
of
Scripture
brought
to
prove
such
a
Presbytery
,
as
he
shall
never
be
able
to
withstand
the
force
of
.
For
instance
,
let
him
consider
the
Argument
grounded
upon
Matth.
18.
17
,
18.
brought
by
Gul.
Apoll.
considerat
.
of
certain
controv
.
c.
6.
p.
94
,
95.
on
which
place
Parker
himself
,
de
Polit.
Eccles.
lib.
3.
c.
24.
groundeth
the
authority
of
Synods
.
2.
The
Argument
grounded
upon
1
Cor.
14.
32.
in
that
same
Author
,
pag.
98
,
99.
3.
The
Argument
brought
from
what
the
Scripture
holdeth
forth
concerning
the
Churches
of
Jerusalem
,
Ephesus
,
Antioch
,
Corinth
,
Assembly
of
Divines
3.
Proposition
concerning
Presbyteriall
Government
,
with
the
defences
thereof
against
the
Reasons
of
the
Dissenting
Brethren
.
Jus
Divin
.
of
Church
Government
,
Part.
2.
c.
13.
4.
The
Argument
grounded
upon
practice
of
the
Church
under
the
Old
Testament
in
matter
of
Government
,
wherein
it
was
not
paedagogicall
and
ceremoniall
,
but
essentiall
and
of
morall
conveniency
and
so
perpetuall
.
Gul.
Appollon
.
pag.
96
,
97.
Did
Mr.
Lockier
never
Read
these
grounds
of
Scripture
urged
in
this
matter
by
Presbyterians
,
that
alledging
here
that
such
a
Presbytery
hath
no
foundation
in
Scripture
,
and
taking
upon
him
to
make
out
this
,
by
clearing
such
Scripture
grounds
as
are
brought
for
it
,
passeth
these
in
silence
?
If
not
,
I
wonder
much
he
should
come
to
handle
this
controversie
,
having
taken
so
little
pains
to
be
acquainted
with
his
adversaries
grounds
:
Or
if
he
has
read
them
,
why
has
he
passed
them
by
without
an
essay
to
cleare
them
.
If
he
contemned
them
,
we
tell
him
it
is
easier
to
contemne
them
,
then
to
answer
them
.
But
come
let
us
see
the
places
he
has
been
pleased
to
take
notice
of
,
and
what
he
hath
upon
them
to
the
purpose
.
section
2
The
first
is
,
Acts
1.
15
,
23.
&c.
The
eleven
Apostles
here
meet
together
,
and
these
as
a
supreame
body
over
all
others
,
conveen
the
Church
at
Jerusalem
,
dictat
what
and
how
to
be
done
,
in
that
case
of
losse
upon
the
Church
,
which
shews
that
there
is
a
forrain
(
put
out
that
name
,
as
none
of
ours
,
but
a
nick-name
and
miscalling
of
the
thing
feigned
by
your self
)
authoritative
Eldership
over
particular
Churches
.
Answ.
I
do
not
remember
of
any
Presbyterian
Writer
that
bringeth
this
place
as
a
full
proof
of
a
Presbytery
ruling
over
more
Congregations
,
albeit
,
may
be
,
some
arguing
from
the
Government
of
the
Church
of
Jerusalem
,
viz.
1.
That
that
Church
consisted
of
more
Congregations
then
one
.
2.
That
these
diverse
single
Congregations
are
held
forth
as
one
Church
.
3.
That
they
are
under
one
common
Presbytery
Governing
them
;
Some
,
Isay
,
may
be
,
bring
that
place
jointly
with
others
to
make
up
a
proof
of
that
complex
medium
.
Let
Mr.
Lockier
point
us
at
the
man
that
brings
it
as
a
full
proof
by
it self
.
'T
is
an
easie
thing
for
men
to
devise
,
at
their
own
pleasure
,
Arguments
as
used
by
their
adversaries
and
then
seem
to
get
a
victory
over
them
,
when
as
indeed
they
are
but
fighting
against
their
own
fictions
.
So
we
need
not
trouble
our selves
with
following
Mr.
Lockiers
Answers
to
this
place
.
Only
I
shall
note
some
few
things
said
by
him
in
his
Answers
,
which
are
two
.
section
3
In
the
first
.
The
station
of
the
Apostles
(
sayeth
he
)
was
extraordinary
to
take
care
of
all
Churches
:
Being
therefore
by
this
place
Elders
in
all
Churches
,
might
and
did
interpose
their
power
in
severall
particular
Churches
—
And
therefore
what
they
did
modo
extraordinario
,
is
not
competent
to
be
exemplary
;
extraordinary
practises
,
are
not
fit
matter
to
make
up
ordinary
precedents
.
Answ.
That
it
pertained
to
the
extraordinary
Office
of
the
Apostles
,
as
Apostles
,
to
exercise
their
power
of
Teaching
and
Governing
in
all
particular
Churches
,
without
any
particular
call
,
we
confesse
it
true
.
But
that
their
Ruling
of
more
particular
Congregations
then
one
,
simply
,
was
extraordinary
,
and
that
when
they
did
this
,
they
did
it
modo
extraordinario
,
may
well
be
confidently
said
,
but
will
never
be
proven
.
And
how
will
Mr.
Lockier
prove
that
there
were
no
ordinary
Elders
with
the
Apostles
in
that
meeting
.
I
think
he
shall
find
this
an
hard
stick
of
work
.
But
passing
these
things
now
.
I
would
here
ask
him
one
thing
.
Why
is
it
that
he
bringeth
this
as
a
solution
to
this
place
,
Act.
1
?
Does
he
mean
indeed
that
the
Apostles
acted
in
this
matter
modo
extraordinario
,
and
according
to
their
Apostolicall
Office
?
Why
then
did
he
before
,
Sect.
10.
alledge
the
managing
of
this
matter
of
Matthias
call
,
as
a
ground
and
patern
for
ordinary
ordination
of
Elders
?
section
4
In
his
second
solut.
I
shall
take
notice
of
these
things
.
1.
That
,
true
it
is
the
eleven
Apostles
were
here
together
because
they
were
commanded
by
Christ
to
abide
in
Jerusalem
,
untill
they
were
endowed
with
the
Holy
Ghost
from
above
.
But
there
was
nothing
here
done
,
but
any
one
of
them
might
have
done
it
.
I
would
ask
what
he
intends
by
this
?
Is
his
meaning
,
that
it
was
but
by
accident
that
they
did
act
together
in
Collegio
,
in
this
businesse
,
and
that
they
acted
as
Apostles
only
,
because
what
they
did
any
one
of
them
might
alone
have
done
what
they
did
?
And
therefore
it
is
no
wayes
a
patern
for
a
Colledge
of
ordinary
Elders
acting
jointly
their
ordinary
power
?
But
1.
tho
it
be
true
that
they
were
together
in
Jerusalem
,
by
Gods
command
waiting
together
for
the
powring
out
of
the
Holy
Ghost
:
Yet
it
follows
not
,
that
by
accident
they
did
joyne
in
Collegio
for
that
businesse
:
Because
being
together
,
by
Christs
institution
they
were
to
joyne
together
in
managing
the
affairs
of
the
Church
;
They
were
bound
and
it
was
necessary
that
they
should
do
so
.
2.
True
,
what
was
done
might
have
been
done
by
any
one
of
them
alone
;
had
they
been
alone
:
But
it
followeth
not
that
,
being
all
in
one
place
,
where
they
might
joyn
together
,
hic
&
nunc
,
any
one
of
them
might
do
it
alone
:
Nor
does
it
follow
either
,
that
they
acted
as
Apostles
,
because
any
of
them
might
have
done
it
alone
.
Any
of
the
Apostles
might
alone
,
by
decisive
sentence
,
determined
the
controversie
Synodically
concluded
,
Act.
15.
yet
the
Author
will
not
for
this
,
say
,
that
in
that
businesse
the
Apostles
acted
as
Apostles
The
next
thing
I
note
,
is
a
great
mistake
of
our
mind
concerning
the
nature
of
the
Presbytery
ruling
over
more
Congregations
then
one
.
That
it
should
be
a
combination
of
appropriate
Elders
to
severall
particular
Churches
,
which
these
Acts
1.
were
not
,
but
generall
Officers
.
We
do
not
think
it
is
necessary
to
the
essence
of
such
a
Presbytery
,
that
it
be
made
up
of
Elders
,
appropriated
to
several
fixed
Congregations
.
We
say
,
at
the
first
where
there
were
more
Professours
then
could
meet
in
one
Congregation
,
their
Pastours
and
Elders
did
teach
and
rule
them
in
common
,
not
being
distributively
appropriated
to
the
severall
Congregations
,
and
that
yet
in
some
Cities
where
there
are
more
Congregations
,
it
may
be
so
,
as
it
is
at
this
day
in
some
Protestant
Churches
:
Tho
we
think
,
that
now
in
the
ordinary
condition
of
the
Church
,
it
is
convenient
that
Congregations
be
fixed
,
and
have
their
severall
fixed
Officers
.
Therefore
we
say
further
,
what
ever
use
be
to
be
made
of
the
present
passage
,
Act.
1.
in
the
Question
in
hand
,
it
is
but
a
poor
Argument
the
Author
insinuateth
.
There
was
not
here
concurring
Elders
of
other
Churches
,
this
of
Jerusalem
being
the
first
and
only
Gospel
Church
,
Ergo
,
there
was
not
here
a
Presbytery
ruling
over
more
Congregations
then
one
,
it
doth
not
necessarily
follow
.
For
that
very
Church
of
Jerusalem
might
be
made
up
of
severall
Congregations
,
nor
can
the
contrary
be
proven
;
the
number
of
names
set
down
,
v.
15.
will
not
prove
it
,
because
it
cannot
be
demonstrate
that
that
was
the
whole
number
of
Christians
in
Jerusalem
.
section
5
The
second
Scripture
he
meeteth
with
is
,
Act.
4.
35.
For
as
many
as
were
Possessours
of
lands
,
&c.
sold
them
and
brought
the
price
and
layed
it
down
at
the
Apostles
feet
.
And
how
this
place
will
maintain
a
[
](A66932-e56730-b)*
*
This
nick-name
the
Author
wil
put
in
at
every
turn
,
which
we
desire
may
be
as
often
rejected
as
wrongfully
given
to
the
Presbytery
we
speak
for
.
forraine
coercive
Eldership
I
do
not
yet
under
,
stand
.
Answ.
Here
againe
is
a
grosse
mistake
or
a
wilfull
wronging
of
his
adversaries
.
I
know
none
that
alledges
this
place
by
it self
as
an
intire
Argument
to
prove
the
Presbytery
we
speak
for
;
the
truth
as
to
the
use
of
this
passage
by
Presbyterians
in
this
controversie
is
this
.
They
alledging
the
instance
of
the
Church
of
Jerusalem
for
a
patern
of
more
Congregations
than
one
,
under
one
governing
Presbytery
,
and
for
making
out
this
,
alledging
that
Scripture
holdeth
forth
.
1.
That
Church
to
consist
of
more
Congregations
then
one
.
2.
That
yet
these
are
called
one
Church
.
3.
That
over
these
Congregations
called
one
Church
was
one
Presbyteriall
Government
in
common
:
To
prove
the
last
of
these
points
whereof
the
Argument
consisteth
,
alledging
that
the
Scripture
mentioneth
the
Officers
of
that
Church
as
meeting
together
in
common
for
acts
of
Government
,
they
bring
this
place
for
one
instance
of
an
act
of
Government
for
which
they
were
met
,
viz.
to
take
charge
of
the
Churches
goods
,
and
of
the
due
distribution
thereof
,
See
Jus
Divinum
of
Church
Govern.
part
2.
pag.
210.
Now
see
we
his
answer
if
it
hath
any
thing
to
infringe
that
for
which
this
is
indeed
alledged
.
section
6
The
Apostles
though
they
had
a
capacity
over
many
Churches
,
yet
then
there
were
not
many
Churches
,
when
this
was
done
.
Ans.
Yes
,
Sr
,
there
were
many
,
more
than
one
Church
,
I
mean
more
particular
Congregations
,
even
in
Ierusalem
,
see
this
proven
as
by
sundry
others
,
so
particularly
by
the
Assembly
of
Divines
in
their
third
proposition
concerning
Government
,
and
their
answers
to
the
reasons
of
the
Dissenting
Brethren
,
and
by
the
Authors
of
Jus
Divin.
2.
part
pag.
193
,
194
,
195
,
196.
&
seq
.
and
the
exceptions
brought
to
the
contrare
by
your
strongest
heads
fully
cleared
.
I
wonder
the
Author
should
so
contemne
his
Readers
,
as
to
obtrude
his
bare
Assertions
upon
them
,
in
a
mater
concerning
which
he
knows
so
much
reason
hath
been
brought
,
as
is
extant
,
to
the
contrare
of
what
he
affirmeth
.
If
he
hath
any
new
exceptions
against
the
proofs
of
that
particular
,
which
hath
not
been
brought
by
these
of
his
side
before
him
,
he
would
done
best
to
have
produced
the
same
;
Or
let
him
do
it
yet
,
and
we
shall
take
them
into
impartiall
consideration
.
2.
And
this
capacity
(
to
wit
,
that
the
Apostles
had
over
many
Churches
)
was
as
they
were
Apostles
,
and
not
as
ordinary
Elders
.
Answ.
That
a
capacity
,
to
act
acts
of
Church
Government
over
many
Congregations
,
simply
,
was
competent
to
them
only
qua
Apostles
,
and
so
not
competent
to
ordinary
Elders
,
is
a
maine
part
of
the
Question
in
hand
,
and
should
not
be
begged
or
nakedly
affirmed
,
but
proven
.
section
7
3.
And
in
this
mater
they
did
an
extraordinary
thing
,
because
the
Officers
fit
for
this
work
were
not
yet
ordained
.
Answ.
What
is
this
?
And
was
the
Apostles
receiving
and
ordering
these
alms
,
the
doing
of
an
extraordinary
thing
?
Sure
it
was
not
extraordinary
in
the
nature
of
the
acts
:
For
then
it
should
not
be
an
act
competent
to
any
ordinary
Officer
in
the
Church
,
which
is
confessedly
false
,
it
being
an
ordinary
act
which
may
be
,
and
is
dayly
done
by
ordinary
Officers
.
Nor
yet
can
it
be
said
to
have
been
an
extraordinary
deed
as
done
by
such
Officers
,
the
Apostles
:
The
Author
indeed
imports
this
in
his
reason
.
Because
the
Officers
fit
for
this
work
were
not
yet
ordained
,
so
he
would
say
the
Apostles
were
not
fit
Officers
for
that
work
,
and
therefore
their
doing
of
it
was
extraordinary
,
but
either
they
were
not
fit
Officers
in
point
of
qualification
and
endewment
requisite
to
manage
that
work
,
and
this
I
think
the
Author
will
not
say
:
Or
they
were
not
fit
in
point
of
vocation
to
exercise
such
an
act
;
But
as
little
reason
has
he
to
say
this
,
because
,
altho
that
businesse
was
not
the
proper
act
of
their
Apostolick
vocation
and
office
,
nor
the
maine
and
principall
work
thereof
,
and
therefore
say
they
,
Act.
6.
2.
It
is
not
reason
that
we
should
leave
the
Word
of
God
and
serve
tables
:
And
therefore
it
was
necessary
some
Officers
should
be
ordained
who
's
more
proper
and
chief
work
it
might
be
to
see
to
that
businesse
:
Yet
certainly
the
Apostolick
office
,
containing
in
it
eminently
,
the
power
of
all
inferiour
Officers
in
the
Church
,
it
was
an
act
formally
belonging
to
their
office
,
and
no
Question
even
after
these
ordinary
Officers
were
appointed
particularly
to
attend
that
businesse
,
yet
the
Apostles
did
not
then
altogether
cease
from
joining
in
acting
thereanent
,
where
they
might
conveniently
without
hindring
their
main
work
,
the
preaching
and
spreading
of
the
Gospel
.
section
8
But
in
all
this
where
are
joint
voices
and
suffrages
of
Officers
,
Elders
and
Brethren
of
diverse
particular
Churches
,
commissionated
to
this
work
to
make
up
this
Presbytery
,
we
speak
of
.
Answ.
There
was
joint
acting
of
Officers
of
more
Congregations
than
one
,
the
many
Congregations
whereof
the
Church
of
Jerusalem
did
consist
(
whether
they
were
distinguished
and
fixed
,
in
Members
and
Officers
,
or
not
,
is
all
one
)
and
these
Officers
,
Elders
to
these
Churches
,
the
Apostles
,
who
as
they
were
Officers
,
so
were
Elders
too
,
and
acting
as
Elders
because
in
a
mater
competent
to
ordinary
Elders
,
and
jointly
.
2.
Brethren
not
Officers
,
may
be
present
in
such
a
Presbytery
and
speak
and
give
their
consultative
judgement
orderly
:
But
as
no
constituent
parts
of
this
Presbytery
in
our
judgement
,
nor
according
to
the
truth
.
3.
When
the
Presbytery
of
more
Congregations
than
one
is
made
up
of
all
the
Elders
of
these
Congregations
assembled
together
personally
,
a
particular
commission
for
that
is
not
necessary
.
Indeed
in
such
Presbyteries
as
all
the
Elders
of
the
severall
Churches
meet
not
personally
,
but
by
some
of
their
number
delegated
,
it
is
(
as
in
Synods
)
necessary
that
these
who
make
up
such
a
Presbytery
be
commissionated
from
their
severall
Churches
respectivè
:
Yet
by
that
commission
,
they
get
not
power
simply
to
act
,
the
acts
of
Government
therein
;
(
that
they
have
by
their
ordination
to
their
office
)
but
a
particular
warrand
and
call
to
act
that
power
hic
&
nunc
for
the
good
of
the
Churches
in
the
combination
.
section
9
In
the
same
SECT.
viz.
25.
from
what
he
has
answered
to
the
former
passage
,
he
labours
to
answer
other
two
places
.
1.
That
Act.
6.
3
,
4
,
5
,
6.
about
the
choosing
of
Deacons
and
their
ordination
.
To
which
his
answer
is
.
The
Apostles
as
extraordinary
persons
layed
hands
on
these
;
But
what
appears
from
hence
of
such
an
Eldership
,
excerped
and
commissioned
from
severall
Churches
,
as
Presbyterians
now
assert
and
use
,
is
yet
to
find
.
Answ.
1.
I
wonder
that
Mr.
Lockier
should
obtrude
upon
us
such
a
naked
Assertion
,
that
the
Apostles
did
lay
hands
upon
and
ordain
these
Deacons
as
extraordinary
persons
.
i.
e.
as
Apostles
and
not
as
Elders
,
without
making
the
last
essay
of
answer
to
that
reason
brought
by
the
Reverend
Assembly
of
Divines
against
the
dissenting
Brethren
asserting
the
same
.
Ans.
to
the
reasons
of
the
Dissenting
Brethren
,
pag.
52.
I
present
it
here
in
their
own
words
,
that
the
Reader
may
consider
if
it
be
not
of
such
weight
as
Mr.
Lockier
had
cause
to
take
it
unto
consideration
if
he
had
not
thought
fitter
to
dictate
to
,
then
by
light
of
reason
to
convince
the
judgement
,
of
his
Readers
.
As
for
that
ordination
,
Act.
6.
we
doubt
not
to
say
that
in
it
they
did
act
partly
as
Apostles
,
partly
as
Elders
:
In
constituting
an
office
in
the
Church
which
was
not
before
,
they
did
act
their
Apostolicall
authority
:
But
in
ordaining
unto
that
office
men
whom
the
Church
had
chosen
,
they
did
act
as
Presbyters
;
And
we
doubt
not
but
that
our
Brethren
will
herein
concur
with
us
:
For
if
they
will
not
say
that
they
did
herein
act
partly
as
Apostles
,
and
partly
as
Elders
,
they
must
say
they
acted
either
only
as
Apostles
,
or
only
as
Elders
.
If
only
as
Elders
,
thence
it
will
follow
that
all
Elders
have
power
not
only
to
ordain
men
,
but
to
erect
new
Offices
in
the
Church
:
If
only
as
Apostles
,
then
hence
is
no
warrand
for
any
Elders
,
so
much
as
to
ordain
men
unto
an
office
.
But
I
yet
wonder
so
much
the
more
at
this
Assertion
of
Mr.
Lockier
here
,
remembering
what
he
had
delivered
before
,
SECT.
10.
where
he
drawes
an
Argument
from
ordination
of
Elders
performed
by
the
Apostles
for
regulating
the
ordination
of
Elders
in
Churches
now
,
and
thereupon
alledging
(
tho
groundlessely
)
that
the
Apostles
in
ordination
took
in
the
people
to
concurrence
with
them
,
concludeth
,
that
now
also
they
ought
to
concur
formally
in
that
act
.
If
they
had
acted
as
extraordinary
persons
,
as
Apostles
,
the
people
could
not
concur
jointly
with
then
in
such
an
act
,
nor
could
it
been
an
Argument
brought
as
a
patern
in
ordinary
.
Now
if
they
acted
not
by
their
extraordinary
office
and
power
in
ordaining
Elders
,
what
reason
is
there
to
say
,
that
in
the
ordination
of
these
Deacons
,
they
acted
in
that
way
?
2.
As
to
that
,
but
what
appears
from
hence
,
&c.
We
say
,
supposing
that
the
Church
of
Jerusalem
was
made
up
of
many
Congregations
,
and
these
Congregations
were
one
Church
(
which
are
proven
from
other
Scriptures
)
we
find
from
hence
,
for
proving
such
a
Presbytery
as
we
speak
for
,
Officers
of
these
Congregations
meeting
together
for
Government
,
and
joining
in
an
act
of
Government
,
ordination
of
Church
Officers
,
viz.
The
Apostles
doing
this
,
and
that
as
Elders
,
which
is
the
thing
it
is
brought
for
by
Presbyterians
;
Which
tho-by
it self
makes
not
a
full
medium
to
prove
that
Presbytery
,
yet
with
the
other
suppositions
taken
with
it
,
makes
very
much
to
prove
it
.
section
10
2.
Place
is
,
Acts
20.
28.
The
Elders
there
are
shewed
not
to
be
Elders
of
many
Churches
which
Paul
sent
for
,
but
the
Elders
of
the
Church
,
v.
17.
of
one
Church
,
of
the
Church
of
Ephesus
,
and
charging
them
to
attend
to
the
stock
,
and
not
to
flocks
,
ver.
28.
here
is
no
joynt
veice
of
various
commissioned
Elders
.
Answ.
To
passe
that
some
of
his
own
,
the
Dissenting
Brethren
in
the
Assembly
,
once
in
their
Reasons
against
the
instance
of
the
Church
of
Ephesus
,
make
these
,
both
Elders
and
flocks
,
to
whom
the
Apostle
speaketh
,
to
be
of
all
Asia
(
&
not
only
of
Ephesus
)
where
no
doubt
there
were
more
particular
Churches
;
To
passe
this
,
because
indeed
these
same
Authors
a
little
after
,
when
it
may
serve
their
turn
,
they
confine
them
to
Ephesus
:
We
grant
't
is
true
they
were
Elders
of
one
Church
,
the
Church
of
Ephesus
:
But
withall
,
we
say
,
that
one
Church
,
was
not
one
single
Congregation
,
but
made
up
of
more
then
one
,
and
consequently
was
one
Presbyteriall
Church
.
This
is
proven
by
sundry
Learned
,
particularly
by
the
Reverend
Assembly
of
Divines
in
their
instance
of
the
Church
of
Ephesus
,
and
all
the
Reasons
of
the
Dissenting
Brethren
brought
to
the
contrare
fully
discussed
in
their
Answers
threunto
.
As
for
the
Authors
Grammaticall
Argument
,
they
are
called
Elders
of
the
Church
in
the
Singular
Number
,
not
Churches
,
and
they
are
bid
attend
the
flock
,
not
flocks
,
Ergo
,
it
was
but
one
single
Congregation
,
't
is
silly
,
and
might
well
be
said
among
Children
,
but
may
blush
to
come
out
before
understanding
Men.
By
this
Argument
when
our
Saviour
sayeth
,
upon
this
Rock
will
I
build
my
Church
.
And
the
Apostle
,
1
Cor.
12.
He
hath
set
in
the
Church
,
First
some
Apostles
,
&c.
And
Ephes.
5.
He
loved
his
Church
and
gave
himself
for
it
:
Because
it
is
in
the
Singular
Number
,
Church
,
not
Churches
in
all
these
places
:
Therefore
it
must
be
only
one
single
Congregation
meant
in
all
of
them
.
When
as
it
is
indeed
the
whole
Catholick
Church
,
and
not
any
particular
singular
Congregation
.
So
the
name
flock
in
the
Singular
Number
,
why
may
it
not
be
taken
collectivè
for
such
a
flock
as
contained
in
it
diverse
particular
flocks
,
as
Gen.
33.
13.
yea
and
in
the
very
present
Metaphoricall
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
12.
32.
little
flock
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
John
10.
16.
one
Sheep
fold
,
tho
both
in
the
Singular
Number
yea
,
and
in
the
latter
place
,
with
the
Cardinall
number
added
to
it
,
one
,
signifieth
the
Church
Catholick
,
and
so
comprehendeth
many
particular
Flocks
,
Folds
,
and
Churches
.
As
to
M.
Lockiers
last
words
in
this
Sect.
here
is
no
joint
voice
.
&c.
indeed
we
grant
that
in
that
meeting
there
was
no
joint
voting
of
Elders
:
Because
these
Elders
then
were
not
meet
to
act
in
Government
,
but
had
been
sent
for
by
Paul
,
to
receive
direction
from
him
concerning
the
managing
of
their
charge
:
But
supposing
that
which
is
proved
from
other
places
,
that
there
were
more
single
Congregations
in
Ephesus
then
one
,
we
find
here
these
Congregations
held
forth
to
be
one
Church
,
and
there
were
many
Elders
over
these
many
Congregations
as
one
flock
,
one
Church
.
And
that
is
enough
for
our
purpose
.
The
next
place
he
meeteth
with
and
which
he
calleth
one
of
the
most
weighty
(
indeed
it
is
so
weighty
to
the
purpose
we
are
on
,
that
it
crusheth
the
new
supream
Independent
Tribunall
erected
by
our
Brethren
in
single
Congregations
)
is
that
concerning
the
Synod
,
Act.
15.
28.
To
this
the
Author
Answers
,
1.
Here
(
sayeth
he
)
is
an
Eldership
of
severall
Churches
(
indeed
)
met
:
But
as
touching
the
coercion
of
their
power
,
as
such
excerped
Eldership
enforcing
their
results
upon
other
Churches
,
this
is
the
other
thing
to
be
brought
in
to
make
up
the
businesse
we
Dispute
against
.
Answ.
First
.
't
is
well
Mr.
Lockier
acknowledgeth
that
was
an
Eldership
of
severall
Churches
,
even
a
Synodicall
Presbytery
,
a
Synod
,
as
himself
calls
it
afterward
,
Sect.
29.
Some
of
his
side
have
said
otherwise
,
the
Dissenting
Brethren
in
their
Reasons
against
the
Assemblies
allegation
of
Acts
15.
for
subordination
of
Synods
.
That
Ass.
was
not
a
formall
Synod
but
only
a
reference
by
the
particular
Church
of
Antioch
,
unto
this
particular
Church
of
Jerusalem
and
no
other
.
But
we
think
Mr.
Lockier
speaketh
the
truth
that
it
was
a
Synod
.
2.
We
must
here
again
note
his
invidious
misrepresenting
of
our
Doctrine
.
We
do
not
ascribe
to
that
or
any
other
Synod
,
a
power
of
coertion
to
enforce
their
results
upon
any
,
but
an
authoritative
juridicall
power
to
enjoyn
authoritatively
their
determinations
agreeable
to
the
Word
of
God
,
and
to
censure
the
disobedient
and
disorderly
with
meer
spirituall
censures
,
as
admonition
,
Excommunication
,
which
import
no
enforceing
,
●
propriety
of
speech
.
Nor
do
we
say
,
that
,
that
or
any
other
Synod
hath
power
thus
authoritatively
,
to
enjoyn
their
determinations
,
upon
other
Churches
,
we
say
they
have
this
power
only
in
relation
to
these
Churches
associated
in
the
Synod
and
none
other
.
So
not
that
which
Mr.
Lockier
sayeth
,
but
this
is
the
other
thing
to
be
brought
in
to
make
the
Presbytery
we
speak
for
(
what
ever
it
be
that
he
Disputes
against
,
which
oftentimes
is
his
own
fiction
)
an
juridicall
power
authoritatively
enjoining
its
determinations
,
and
which
may
censure
with
spirituall
Ecclesiastick
censures
the
disobeyers
and
disorderly
.
And
this
,
we
doubt
not
,
will
be
found
in
this
place
,
Act.
15.
section
11
After
this
the
Author
pretending
to
be
clear
and
full
in
answering
this
place
,
he
premitteth
two
things
,
which
Reverend
Hocker
hath
also
,
Survey
,
Part.
4.
c.
1.
1
,
That
the
Apostles
tho
they
were
extraordinary
Officers
,
yet
in
this
meeting
they
did
not
act
as
such
,
because
they
joined
with
them
ordinary
Churches
(
what
ordinary
Churches
is
contradistinguished
unto
,
I
know
not
well
)
and
Officers
,
and
all
Disputed
,
and
enquired
.
And
so
here
was
left
a
samplar
to
all
succeeding
generations
.
In
this
we
agree
with
him
.
Only
by
the
way
we
note
,
that
we
see
not
why
he
should
have
said
before
,
Sect.
25.
that
in
the
ordination
of
Deacons
the
Apostles
acted
as
extraordinary
persons
,
seeing
there
also
they
joined
the
Church
with
them
,
in
the
election
of
the
persons
to
be
ordained
.
His
2.
premisse
is
,
that
the
sentence
decreed
in
that
Synod
was
not
Scripture
because
they
decreed
it
,
as
still
it
was
when
the
Apostles
moved
by
the
proper
Spirit
of
their
Apo●…olicall
station
,
according
to
that
,
2
Pet.
1.
21.
but
what
they
decreed
was
by
debate
found
out
to
be
either
expresse
in
Scripture
or
undenyably
deduced
from
thence
:
So
by
one
of
these
wayes
,
was
found
to
be
Scripture
,
and
was
therefore
decreed
and
injoyned
by
them
upon
others
.
And
then
goes
out
a
while
in
clearing
this
,
which
we
need
not
insist
on
.
And
to
passe
other
things
that
might
be
noted
in
this
second
premisse
granting
both
,
what
would
he
infer
hereupon
?
That
in
the
close
of
Sect.
28.
So
that
what
they
produced
,
by
debate
was
materially
binding
for
asmuch
as
what
they
produced
was
,
for
the
matter
of
it
,
no
other
but
the
will
of
God
,
but
not
formally
as
the
result
of
such
a
Collegiat
Eldership
.
Answ.
This
last
followeth
not
upon
any
thing
in
the
former
premisses
:
For
tho
their
decrees
were
not
Scripture
because
decreed
by
them
,
but
decreed
by
them
because
found
to
be
Scripture
,
or
agreeable
to
generall
rules
of
Scripture
,
and
therefore
injoined
by
them
to
the
Churches
:
It
followes
indeed
that
their
primary
and
fundamentall
obligatorinesse
,
is
materiall
:
And
were
they
not
such
,
they
could
not
formally
,
as
decrees
of
the
Synod
,
be
obligatory
or
binding
:
But
it
doth
not
follow
that
,
simpliciter
they
are
not
binding
formally
,
as
decrees
of
the
Synod
.
The
obligatorinesse
of
decrees
of
a
Synod
formally
as
decrees
of
a
Synod
is
secundary
,
subordinate
,
and
regulate
,
but
for
that
,
it
is
not
no
obligatorinesse
at
all
.
Yea
one
of
his
own
contradicts
him
in
terminis
,
in
this
,
Mr.
Cotton
speaking
of
the
decrees
of
this
very
Synod
:
Keyes
,
c.
6.
this
binding
power
is
not
only
materially
from
the
weight
of
the
matters
imposed
(
which
are
necessary
,
necessitate
praecepti
from
the
word
)
but
also
formally
from
the
Authority
of
the
Synod
.
section
12
But
come
we
to
his
clear
Answ.
he
brings
it
in
by
way
of
reply
to
an
Object
.
Had
then
this
Synod
no
authoritative
power
at
all
?
For
what
end
then
is
the
Ordinance
?
This
indeed
is
a
pertinent
Question
propounded
by
the
Author
to
himself
.
And
if
he
,
asserting
,
as
but
in
his
immediatly
preceeding
words
he
has
done
,
that
the
decrees
of
this
Synod
,
were
binding
only
materially
,
as
matters
revealed
in
the
Scripture
,
and
not
formally
,
can
withall
Answer
this
Question
affirmatively
that
this
Synod
had
an
authoritative
power
as
such
an
Ordinance
,
as
a
Synod
,
Erit
mihi
magnus
Apollo
,
nay
,
I
shall
say
Mr.
Lockier
can
make
contradictories
agree
well
enough
.
See
we
then
his
Answ.
to
this
.
A
forrain
Eldership
rightly
constituted
hath
particular
authority
,
(
i.
)
a
power
of
preheminent
and
prevailing
counsel
,
though
not
a
power
of
jurisdiction
to
constrain
their
results
to
be
practised
,
or
to
censure
.
Ecclesiastically
,
in
case
persons
,
who
have
the
result
of
things
produced
by
them
,
do
not
follow
them
.
They
have
as
an
Ordinance
of
God
,
a
power
of
preheminent
and
prevailing
counsel
:
That
is
,
their
result
ought
to
be
preferred
and
prevail
more
upon
our
hearts
,
then
what
Interpretation
other
single
persons
,
and
ordinary
helps
,
ordinarily
afford
.
Answ.
First
here
ere
I
come
to
the
main
businesse
,
note
shortly
some
few
things
.
1.
We
never
attributed
authority
to
a
forrain
Eldership
,
over
any
persons
or
Churches
.
Mr.
Lockier
here
saying
that
a
forrain
Eldership
hath
peculiar
authority
(
if
his
meaning
be
according
to
his
words
▪
if
he
understand
authority
indeed
)
that
is
an
Eldership
extrinsecall
to
Churches
,
yet
hath
peculiar
authority
over
them
,
goeth
farther
then
ever
Presbyterians
did
,
and
indeed
goeth
clearly
contrary
to
truth
,
and
in
terms
,
speaketh
very
like
the
Prelatick
way
,
which
attributed
to
a
forrain
Eldership
,
the
Prelate
and
his
Cathedrall
,
authority
over
all
the
Churches
in
the
Diocaese
.
But
indeed
his
words
and
his
sense
agree
not
:
For
his
peculiar
authority
,
is
no
authority
,
as
we
shall
see
anone
.
2.
We
say
yet
it
is
but
an
odious
feigned
description
of
that
power
of
jurisdiction
,
we
attribute
to
Synods
and
other
associated
Presbyteries
,
when
it
is
called
a
power
to
constrain
their
results
to
be
practised
,
as
we
have
discovered
it
before
.
3.
It
is
yet
a
grosser
misrepresentation
,
that
we
attribute
unto
such
Presbyteries
a
power
to
censure
persons
Ecclesiastically
in
case
they
have
the
result
of
things
produced
by
them
and
do
not
follow
them
.
Did
ever
any
Persbyterian
say
such
a
thing
as
this
,
that
a
Synod
or
Presbytery
has
power
to
censure
persons
who
have
their
results
by
them
and
does
not
follow
them
.
For
example
,
that
a
Synod
in
Scotland
hath
power
to
censure
persons
,
in
England
or
France
,
that
have
their
results
by
them
and
does
not
follow
them
,
or
that
any
Presbytery
hath
power
to
censure
persons
of
the
Church
within
the
bounds
of
their
association
,
who
,
may
be
,
have
their
result●
by
them
and
not
follow
them
?
If
this
has
been
said
out
of
a
mistake
and
ignorance
we
pity
it
,
and
wishes
the
Author
to
know
our
Doctrine
better
,
ere
he
take
upon
him
to
represent
it
to
others
.
If
it
has
been
of
purpose
to
render
our
Doctrine
odious
,
let
his
own
conscience
judge
what
sort
of
dealing
this
is
.
section
13
But
to
come
to
the
purpose
in
hand
,
Mr.
Lockiers
clear
and
plain
answer
,
at
last
to
this
place
of
Act.
15.
28.
is
that
that
Synod
exercised
no
power
of
jurisdiction
,
but
a
power
of
counsell
or
advice
only
;
He
calls
it
indeed
a
peculiar
authority
.
But
when
he
makes
it
to
be
but
counsell
,
that
is
to
give
it
a
bare
name
,
for
credits
sake
;
And
to
deny
it
the
thing
of
that
name
.
Counsell
or
advice
is
but
an
act
of
charity
,
and
(
if
good
)
of
wisdom
and
prudence
,
and
not
of
authority
.
'T
is
no
other
act
but
that
which
one
man
may
do
to
a
Church
,
one
brother
to
another
,
one
woman
to
another
,
yea
as
Mr.
Rutherfurd
saith
,
Abigail
to
David
,
a
maid
to
Naaman
.
That
the
Author
saith
it
is
a
power
of
preheminent
and
prevailing
counsell
,
that
it
ought
to
prevail
more
upon
our
hearts
than
the
interpretation
of
single
persons
and
ordinary
helps
,
availeth
not
:
For
preheminent
counsell
is
still
but
counsell
,
and
so
that
which
is
attributed
to
the
Synod
differeth
no
wayes
from
that
which
is
competent
to
any
single
persons
to
do
,
or
one
sister
and
equall
Church
to
another
,
but
only
gradually
.
And
suppose
a
company
of
Christians
,
Pastors
or
others
met
together
,
not
Synodically
,
being
persons
of
known
piety
and
understanding
in
maters
of
Religion
,
their
counsell
would
be
such
a
preheminent
and
prevailing
counsell
,
that
it
ought
to
be
preferred
and
prevail
more
with
our
hearts
then
the
interpretation
of
single
persons
.
So
hereby
there
is
no
peculiar
authority
,
or
power
granted
to
that
Synod
,
as
such
an
Ordinance
of
God
.
If
yet
it
shall
be
said
that
their
counsell
is
preheminent
and
prevailing
,
ought
to
prevail
more
upon
our
hearts
,
&c.
not
only
upon
this
ground
,
that
they
are
many
,
pious
and
understanding
men
,
and
liker
to
find
out
the
minde
of
God
in
his
Word
then
single
persons
:
But
also
because
they
are
such
an
institute
meeting
,
a
Synod
.
To
this
,
I
cannot
see
how
Mr.
Lockier
can
say
this
,
having
but
now
told
us
that
the
decrees
of
the
Synod
bind
materially
,
as
being
the
will
of
God
,
but
not
formally
,
as
the
result
of
the
Presbytery
.
For
what
else
is
it
to
say
,
that
their
results
ought
to
prevail
more
upon
our
hearts
,
because
the
result
of
such
men
as
a
Synod
,
but
that
they
are
binding
formally
as
the
results
of
the
Synod
.
2.
If
there
be
a
preheminency
or
power
of
prevailing
in
the
decree
of
a
Synod
,
so
that
there
is
an
obligation
upon
our
hearts
to
be
more
prevailed
with
,
over
and
above
that
preheminency
and
power
of
prevailing
which
is
in
the
couns●l
of
a
company
of
pious
and
understanding
men
,
met
occasionally
not
in
a
Synod
,
(
which
certainly
ought
to
be
preferred
and
to
prevail
more
with
our
hearts
then
the
interpretation
of
single
persons
)
I
would
ask
what
is
that
different
power
,
if
it
be
not
a
juridicall
power
:
and
consequently
of
censure
upon
disobedience
?
For
if
it
shall
be
said
it
is
not
juridicall
power
,
but
only
dogmaticall
or
doctrinall
,
then
I
say
this
is
competent
to
every
single
Pastor
;
For
a
truth
of
the
Gospel
taught
and
delivered
by
a
single
Pastor
,
ought
to
be
beleeved
and
obeyed
,
i.
e.
bindeth
to
obedience
and
faith
,
not
only
because
it
is
Gospel
,
but
because
it
is
doctrinally
taught
by
a
Minister
,
and
so
that
preheminent
and
prevailing
power
shall
differ
from
the
power
of
a
single
Pastor
,
but
only
gradually
,
and
is
the
very
same
in
kinde
,
and
so
no
peculiar
authority
or
power
of
a
Synod
,
as
such
an
Ordinance
of
God
.
But
now
whereas
Mr.
Lockier
asserteth
that
this
Synod
at
Jerusalem
,
Act.
15.
had
not
,
nor
did
exercise
a
juridicall
power
,
but
only
a
power
of
counsell
or
advice
:
We
assert
the
contrair
,
which
is
abundantly
proven
by
sundry
learned
Writers
treating
upon
this
subject
,
and
maintained
against
all
Objections
made
to
the
contrair
by
Opposites
:
We
refer
the
Reader
for
satisfaction
,
to
these
,
namely
,
Mr.
Gillespy
Assert
.
of
the
Govern.
of
the
Church
of
Scotl.
Part.
2.
c.
8.
Aarons
Rod
,
Book
2.
c.
9.
Arg.
21.
Papers
of
the
Assem
.
of
Divines
.
Ans.
to
the
Reas.
of
the
Dissenting
Brethren
against
the
instance
of
the
Church
of
Jerus
.
Jus
Divin
.
of
Church
Govern.
by
the
London
Ministers
,
Part.
2.
c.
14.
Mr.
Rutherfurd
due
Right
of
Presbyteries
,
pag.
355.
At
length
treating
upon
this
place
.
Spanhem
.
Epist.
ad
David
Bucan
.
class
.
3.
rat
.
3.
There
is
so
much
said
by
these
to
this
purpose
,
that
I
need
not
increase
the
bulk
of
this
Book
by
setting
down
any
Reasons
here
against
Mr
Lockier
,
if
he
will
be
pleased
to
take
unto
his
consideration
what
is
already
said
by
them
,
he
may
do
well
.
Come
we
to
his
Reasons
brought
to
prove
that
this
Synod
exercised
only
a
power
of
counsell
,
not
of
jurisdiction
.
Of
four
brought
by
Mr.
Hooker
,
Survey
Part.
4.
c.
1.
pag.
13
,
14.
he
borroweth
two
.
1.
Is
made
up
of
two
processes
,
the
first
whereof
is
this
.
These
decrees
are
said
to
bind
these
to
whom
they
are
sent
:
But
they
were
sent
to
all
the
Churches
of
the
Gentiles
.
This
is
evident
saith
Mr.
Lockier
,
Acts
21.
25.
as
touching
the
Gentiles
that
believe
,
we
have
written
and
concluded
that
they
observe
,
&c.
Ergo
,
they
did
bind
all
the
Churches
of
the
Gentiles
.
Answ.
To
this
1.
for
the
Major
,
where
is
it
so
said
?
I
cannot
remember
any
place
of
the
story
where
this
is
said
.
If
he
and
Hooker
,
from
whom
he
hath
this
,
mean
,
that
we
say
and
confesse
this
,
that
the
decrees
of
the
Synod
bind
all
these
to
whom
they
are
sent
,
that
we
never
said
;
If
it
be
understood
of
binding
as
Synodicall
decrees
.
A
Synod
in
one
Nation
may
send
their
decrees
unto
Churches
of
another
Nation
(
as
was
ordinary
to
do
in
the
Primitive
times
)
yet
we
say
not
,
that
the
decrees
of
a
Synod
of
one
Nation
,
binds
the
Churches
in
another
Nation
,
though
,
may
be
,
the
mater
of
them
binds
them
.
2.
For
the
minor
:
If
the
meaning
be
,
(
as
it
must
be
,
that
the
Argument
may
speak
to
the
purpose
it
is
intended
for
)
that
they
were
sent
by
way
of
Synodicall
decrees
to
all
the
Churches
of
the
Gentiles
(
as
certainly
they
were
to
some
)
we
deny
it
,
the
place
cited
,
Act.
21.
25.
proves
it
not
:
For
it
speaks
of
the
Gentiles
indefinitly
,
and
clearly
relates
,
to
the
Letter
written
,
Act.
15.
where
the
very
inscription
bears
,
that
so
they
were
sent
only
to
the
Gentiles
in
Antioch
,
Syria
,
and
Cilicia
v.
23.
'T
is
true
Paul
and
Barnabas
delivered
the
decrees
to
others
as
they
went
through
the
cities
,
Act.
16.
4.
but
it
is
not
said
that
they
were
sent
to
them
by
way
of
Synodicall
decrees
,
as
they
were
to
these
other
Churches
.
But
grant
that
one
way
or
other
they
were
sent
also
to
the
rest
of
the
Churches
of
the
Gentiles
,
that
is
,
that
it
was
the
will
and
intention
of
the
Synod
,
that
as
occasion
should
serve
they
should
be
delivered
to
them
,
and
we
shall
also
grant
the
conclusion
of
this
first
processe
in
some
sense
,
that
they
did
bind
all
the
Churches
of
the
Gentiles
.
See
we
what
Mr.
Lockier
will
infer
upon
this
in
his
next
processe
.
section
15
Now
these
(
saith
he
)
(
i.
)
all
the
Churches
of
the
Gentiles
had
no
Commissioners
delegated
to
that
Synod
:
Therefore
what
the
Synod
did
could
not
bind
them
by
way
of
authoritative
jurisdiction
,
because
where
is
no
delegation
of
Commissioners
there
is
no
right
of
jurisdiction
;
They
did
bind
them
only
by
way
of
counsell
and
materially
,
as
things
clearly
held
forth
in
the
Word
of
God
Answ.
If
Mr.
Lockier
when
he
sayeth
,
now
these
had
no
Commissioners
there
,
&c.
if
he
mean
this
Universally
,
that
none
of
the
Churches
of
the
Gentiles
had
Commissioners
there
,
it
is
clearly
false
.
If
he
mean
only
that
some
of
them
had
no
Commissioners
there
,
it
is
true
,
and
we
grant
that
the
decrees
of
the
Synod
did
not
bind
these
Churches
by
way
of
jurisdiction
and
formally
as
decrees
of
the
Synod
,
but
materially
.
But
hence
it
followeth
not
that
they
did
not
bind
at
all
,
nor
any
,
by
way
of
jurisdiction
.
For
some
Gentile
Churches
had
their
Commissioners
there
,
and
were
Members
of
the
Synod
,
Antioch
,
Syria
,
and
Cilicia
,
(
these
two
last
,
if
they
had
not
,
yet
they
might
and
ought
to
have
had
,
and
it
is
most
probable
they
had
)
and
so
these
Churches
might
be
bound
by
them
by
way
of
jurisdiction
and
formally
,
for
ought
that
is
brought
in
this
Argument
,
and
they
did
so
bind
them
as
is
abundantly
proven
in
the
Authors
cited
before
.
section
16
I
cannot
here
passe
by
the
Observation
of
the
two
Syllogistick
moulds
,
whereinto
Hooker
casts
this
last
processe
,
that
Mr.
Lockier
has
borrowed
from
him
,
in
the
place
of
his
Survey
last
cited
.
The
1.
is
this
.
The
decrees
of
a
Synod
bind
only
such
by
Ecclesiasticall
jurisdiction
,
who
delegate
messengers
to
the
Synod
:
But
the
decrees
of
this
Synod
bind
more
then
these
who
delegated
messengers
to
it
,
to
wit
,
all
the
Churches
of
the
Gentiles
.
Therefore
it
did
not
intend
to
bind
by
Ecclesiasticall
jurisdiction
.
Truely
't
is
a
pity
to
see
a
Godly
man
beguiling
himself
in
such
maters
,
with
such
illogicall
sillie
Arguments
.
I
will
not
stay
to
exaggerate
this
to
the
full
,
who
sees
not
the
grosse
peccancy
of
this
:
And
if
the
Author
would
have
concluded
formally
and
right
upon
his
premises
,
the
conclusion
should
have
been
this
:
Therefore
the
decrees
of
this
Synod
did
bind
more
Churches
then
such
as
it
did
bind
by
Ecclesiasticall
jurisdiction
.
And
this
he
shall
have
granted
by
us
without
contradiction
,
but
also
without
any
advantage
to
his
cause
.
His
second
mould
(
which
he
sayeth
is
more
plain
)
is
this
.
These
who
send
the
decrees
of
the
Synod
to
such
Churches
who
never
sent
their
Commissioners
thither
;
They
send
only
by
way
of
counsell
.
But
this
Synod
sent
their
decrees
to
all
the
Churches
of
the
Gentiles
,
who
n●ver
sen●
their
Commissioners
thither
:
Ergo
,
they
sent
only
by
way
of
counsell
:
This
is
as
louse
for
mater
,
as
to
his
point
in
hand
,
as
the
former
was
peccant
in
forme
.
For
as
to
the
Major
:
The
Synod
which
send
their
decrees
to
Churches
who
never
sent
(
at
least
ought
to
have
sent
)
their
Commissioners
thither
,
send
only
by
way
of
counsell
to
these
Churches
,
true
indeed
:
But
if
the
meaning
be
,
that
that
Synod
which
sends
their
decrees
to
such
Churches
as
never
sent
their
Commissioners
thither
,
send
only
by
way
of
counsel
to
all
to
whom
they
send
them
,
this
is
as
easily
denyed
as
it
is
affirmed
:
and
I
believe
it
shall
be
long
ere
we
hear
a
proof
of
it
.
Then
to
the
Minor
,
That
this
Synod
of
Jerusalem
sent
their
decrees
to
some
Churches
of
the
Gentiles
that
never
sent
their
Commissioners
thither
,
let
it
be
granted
:
Yet
it
is
as
certain
,
some
,
to
whom
they
sent
them
,
bad
their
Commissioners
there
as
members
.
And
so
for
the
〈◊〉
,
it
may
be
granted
that
this
Synod
sent
their
decrees
to
〈…〉
only
by
way
of
counsel
:
But
from
nothing
in
the
Argument
doth
〈◊〉
follow
,
that
they
sent
them
only
thus
,
to
all
to
whom
they
sent
them
.
Having
briefly
noted
thus
upon
Mr.
Hookers
two
Syllogismes
,
we
return
to
our
Author
.
section
18
In
the
close
of
this
his
first
Argument
,
for
confirmation
thereof
he
addeth
thus
:
That
here
they
did
acquiesce
,
(
viz.
in
●inding
the
Church●…
to
which
they
sent
only
by
way
of
counsel
and
materially
)
and
did
not
further
meddle
with
any
juridicall
processe
upon
them
,
appears
by
these
pacifick
words
,
which
would
they
were
written
not
with
ink
and
pen
,
but
with
the
spirit
of
the
Lord
upon
all
Presbyters
hearts
who
are
so
turbulent
in
these
〈◊〉
.
Fro●
which
if
you
keep
your selves
you
shall
do
well
.
Ans.
Mr.
Lockier
is
here
in
a
great
mistake
,
while
as
he
insinuateth
,
that
if
the
Synod
did
not
meddle
with
juridicall
processe
(
viz.
as
I
conceive
,
to
censure
)
upon
them
to
whom
they
sent
the
decrees
,
that
it
must
then
be
said
,
they
acquiesced
in
meer
giving
of
couns●ll
;
〈…〉
Court
or
Judicatory
had
no
other
act
of
authoritativ●
Jurisdictio●
,
but
processing
persons
to
censure
;
When
as
the
making
〈◊〉
authoritative
imposing
of
constitutions
(
which
indeed
makes
persons
liable
to
censure
in
case
of
disobedience
)
is
an
act
of
juridicall
Authority
,
though
there
be
no
processing
person●●o
censure
presently
joined
therewith
.
And
that
〈◊〉
this
〈…〉
and
authoritatively
(
I
mean
Ministerially
)
impos●
〈◊〉
●…tions
upon
the
Churches
,
the
they
went
〈…〉
to
〈◊〉
●ny
of
them
,
h●s
been
abunda●…ly
proven
by
the
Autho●…
〈…〉
2.
Yea
they
did
actually
put
●orth
a
〈…〉
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
schisme
and
disse●…
〈…〉
Teachers
,
by
stigmati●…
〈…〉
Teacher●
,
and
〈◊〉
them
,
by
decl●ring
them
〈…〉
the
Church
,
●o●…tters
of
souls
,
and
●acitely
〈…〉
words
,
unto
whom
we
gave
no
such
〈…〉
●o
●e
〈…〉
of
the
Apostles
and
Elder●
of
Jerus●…
,
〈…〉
to
Preach
this
Doctrine
:
Th●…
〈…〉
of
censure
,
and
●ended
to
more
,
if
they
〈…〉
incor●igible
and
obsti●…●
.
But
〈…〉
good
ear●est
,
when
as
he
sayeth
,
〈…〉
of
the
Synodicall
Epistle
to
〈◊〉
Church●…
,
〈…〉
to
these
matters
,
〈◊〉
give
cou●sell
〈…〉
Churches
,
and
wish
that
for
th●
purpose
they
〈◊〉
Wr●…en
not
with
〈◊〉
and
〈◊〉
,
&c.
as
if
for●ooth
,
because
the
Syno●●nd
their
decrees
in
an
Epistle
(
which
was
a
respectfull
way
)
because
they
recommend
the
practice
and
obedi●…
of
them
by
the
goodnesse
th●reof
;
this
did
necessarily
impor●
they
did
not
enjoin
them
by
authority
,
but
only
advised
them
by
way
of
Christian
counsell
:
Verily
such
reasoning
,
●…red
with
such
a
●hetoricall
wish
,
Would
they
were
Written
,
&c.
I
think
may
bl●sh
in
the
present
of
any
intelligent
man
.
As
for
that
bitter
●ccu●…tion
the
Auth●r
gives
in
against
all
Presbyters
(
he
me●…
Presbyteri●ns
not
Presbyters
of
his
own
way
,
sure
)
as
turbu●ent
persons
,
we
wish
the
Lord
may
lay
it
to
his
conscience
,
but
not
to
his
charge
.
For
ou●
selves
,
it
being
cast
upon
us
for
no
other
cause
,
but
for
standing
to
the
maintainance
and
avowing
of
the
Cause
of
Jesus
Christ
,
and
the
due
authority
of
his
Ordinances
,
we
shall
●…ntly
〈◊〉
our selves
with
that
of
his
,
Blessed
are
ye
when
men
〈…〉
you
—
and
shall
say
all
manner
of
evill
against
〈…〉
for
my
sake
—
so
persecuted
they
the
Pr●phe●s
which
were
before
you
.
section
19
His
second
reason
a●…edged
to
prove
this
Synod
did
exercise
only
a
power
of
counsell
,
Sect.
3●
▪
in
〈◊〉
i●
this
much
.
The
con●roversie
decided
in
this
Synod
being
between
the
Church
of
Antioch
and
some
Judaizing
T●achers
,
it
is
evident
that
one
side
in
the
Synod
was
a
party
,
to
wit
,
them
of
Antio●h
:
Now
for
these
who
were
a
party
,
and
●ontested
against
their
opposites
,
to
be
judge
in
their
own
cause
,
and
to
be
juridicall
upon
their
Antagonists
by
their
own
power
,
cannot
equi●ably
or
conscionably
be
imagined
.
It
is
(
saith
Hooker
)
against
rule
.
Answ.
I
remember
this
very
objection
is
one
of
the
grounds
of
th●…
Protestation
and
Declinator
,
made
by
the
Remonstrants
against
that
〈…〉
Reverend
Synod
of
Dort
.
Because
(
to
wit
)
a
great
part
of
the
Members
of
the
Synod
were
their
adverse
party
,
had
by
Preaching
and
Writing
before
condemned
their
Doctrine
〈◊〉
errour
,
and
that
the
Law
of
Nature
doth
not
permit
,
that
〈…〉
be
judge
in
their
own
cause
:
Which
〈…〉
unanimous
suffrage
of
the
〈…〉
●ull
;
and
the
reasons
whereupon
they
did
〈◊〉
it
(
which
are
to
be
seen
in
the
acts
of
the
Synod
,
●ess
.
●9
.
)
do
abundantly
refuse
this
reason
alledged
to
prove
that
this
Synod
〈…〉
did
only
exercise
a
power
of
counsell
and
〈…〉
authoritatively
determine
the
mater
〈…〉
Not
being
willing
to
fill
up
much
paper
with
transcription●
,
I
〈◊〉
the
judicious
Re●der
to
the
suffrages
of
these
reverend
and
learned
Divi●…
themselves
for
more
full
satisfaction
.
For
the
present
brie●…
,
it
is
a
grosse
mistake
of
our
Author
and
Mr.
Hooker
from
whom
●e
hath
it
,
that
these
Commissioners
of
the
Church
of
Antio●h
,
members
of
this
Synod
,
if
the
Synod
did
ju●…dically
and
authoritatively
judg
and
determine
in
the
mater
that
was
before
them
,
did
judge
in
their
own
cause
,
(
if
he
mean
their
own
proper
private
cause
)
the
●…ter
of
their
judgement
was
not
the
proper
private
cause
〈◊〉
any
member
of
the
Synod
,
but
the
publick
cause
of
GOD
and
his
Church
;
the
doctrine
of
justificati●…
which
the
Juda●…ing
Teachers
did
corrupt
,
and
the
peace
of
the
Church
which
they
disturbed
.
Now
th●
persons
cannot
be
both
an
adverse
party
and
Judge
in
their
own
private
cause
which
concerneth
themselves
,
yet
in
a
publick
cause
this
may
be
.
Even
in
civill
maters
this
may
and
must
be
in
some
cases
:
The
persons
that
constitute
the
supream
Judicatory
of
a
Nation
(
suppose
the
Parliament
)
they
are
both
adverse
party
and
Judge
in
publick
causes
,
as
in
maters
of
treason
,
&c.
Especially
this
exception
,
from
that
Ma●ime
which
is
alledged
,
that
persons
cannot
be
both
adverse
party
and
Judge
in
their
own
cause
,
must
not
have
place
in
maters
and
controversies
of
Religion
,
otherwise
there
could
be
no
judiciall
way
at
all
for
condemning
false
and
haereticall
Teachers
:
For
certain
it
is
that
all
Ministers
of
Jesus
Christ
are
oblidged
by
their
Calling
and
the
Commandement
of
God
,
not
only
to
teach
and
instruct
the
people
of
God
positively
in
the
truth
;
●ut
also
to
re●ute
the
errors
,
and
stop
the
mouths
of
opposers
and
adversaries
of
the
Truth
,
so
that
when
any
broach
and
vent
errors
in
the
Church
of
God
,
the
Ministers
of
Christ
must
not
stand
neutrals
and
indifferent
,
but
must
and
ought
both
by
word
and
wri●
re●u●e
●nd
〈◊〉
them
,
and
be
an
adverse
party
to
t●…m
.
Must
they
therefore
because
they
do
their
duty
in
opposing
Teachers
of
errors
in
their
severall
particular
stations
,
be
uncapable
in
an
Assembly
to
judge
and
condemne
these
errors
and
abettors
of
them
judicially
?
Verily
this
were
nothing
else
but
to
proclaim
〈◊〉
to
〈…〉
spirits
in
the
world
,
to
teach
and
spread
〈…〉
without
any
controlement
in
an
Ecclesiasticall
way
.
And
ve●…ly
this
principle
,
That
persons
that
are
an
adverse
party
to
false
Teachers
in
maters
of
Religion
,
cannot
be
Judge●
on
the
controversie
between
them
and
these
Teachers
,
was
very
far
from
the
the
thoughts
of
the
Churches
of
God
,
in
the
times
of
these
famous
ancient
Councels
of
Nice
,
Constantinople
,
Ephesus
,
Chalcedon
,
wherein
,
as
in
many
Provinciall
Synods
of
these
times
,
it
is
well
known
,
Orthodox
Divines
,
that
had
publickly
and
zealously
appeared
before
,
against
the
Haereticks
of
these
times
,
did
unquestionably
sit
and
vote
as
Judges
in
the
very
controversies
they
had
appeared
parties
in
.
But
yet
to
put
this
mater
closser
●ome
to
Mr.
Lockier
;
Suppose
in
one
of
his
Independent
Congregations
,
one
or
two
or
more
members
should
vent
Haereticall
Doctrine
,
and
labour
to
instill
it
into
,
and
infect
therewith
,
their
fellow
members
,
I
think
he
will
not
deny
but
the
Elders
of
that
Congregation
,
yea
and
every
particular
member
ought
to
contend
against
them
for
the
truth
in
privat
,
refute
and
condemn
their
errors
and
their
Schismatick
practises
.
Now
I
think
he
will
not
deny
(
except
he
will
deny
altogether
,
that
there
can
be
any
Ecclesiasticall
Judicature
to
condemn
errors
juridically
and
authoritatively
)
but
these
Elders
and
private
Christians
,
though
a
contrair
party
to
the
supposed
erroneous
persons
,
yet
may
in
the
meeting
of
the
Congregation
assembled
as
a
Judicatory
and
Court
,
sit
and
vote
as
Judges
upon
the
mater
in
controversy
with
their
antagonists
.
If
this
may
be
in
a
Congregationall
Judicatory
,
and
yet
not
against
equity
nor
conscience
nor
rule
,
why
may
it
not
be
so
in
a
Synod
too
.
section
20
The
last
place
that
Mr.
Lockier
meeteth
with
,
and
saith
is
frequently
used
by
the
Presbyterian
Brethren
,
is
1
Tim.
4.
14.
to
which
place
he
saith
that
he
hath
spoken
somewhat
before
on
the
first
Assertion
,
which
he
repeats
here
:
That
it
was
not
an
ordinary
Eldership
because
of
the
reason
he
gave
there
,
and
addes
,
that
being
an
Eldership
of
extraordinary
Officers
,
not
praecisely
from
such
and
such
particular
Churches
,
but
such
as
were
equally
of
all
,
as
of
any
one
,
't
will
not
amount
to
the
nature
of
a
patern
and
binding
praecedent
to
build
upon
.
Answ.
1.
This
place
is
not
so
frequently
urged
,
as
Mr.
Lockier
pretendeth
,
for
this
purpose
,
to
prove
an
associate
Presbytery
over
more
Congregation●
then
one
.
The
thing
it
is
usually
urged
for
,
is
to
prove
that
the
Government
of
the
Church
,
whereof
Ordination
is
a
principall
part
,
is
in
the
hands
of
Officers
,
and
not
in
the
body
of
Professors
:
and
this
it
doth
clearly
prove
.
Yet
2.
We
conceive
considerable
grounds
may
be
brought
that
it
was
a
Presbytery
,
not
only
not
of
one
Congregation
(
this
Mr.
Lockier
himself
acknowledgeth
)
but
also
of
ordinary
Elders
for
the
most
part
,
of
severall
particular
Congregations
:
For
1.
There
is
not
an
example
can
be
brought
from
Scripture
of
the
Eldership
of
one
Congregation
performing
Ordination
,
nor
any
rule
that
may
warrand
such
a
practice
,
when
association
with
other
Congregations
may
conveniently
be
had
:
And
there
is
in
Scripture
example
of
Ordination
by
a
Presbytery
over
diverse
Congregations
,
as
in
the
Church
of
Jerusalem
,
where
were
many
Congregations
,
as
has
been
often
demonstrated
against
all
exceptions
that
has
been
alledged
.
That
that
Presbytery
which
ordained
in
Jerusalem
,
was
the
Apostles
,
extraordinary
Officers
,
is
nothing
to
the
contrair
;
Because
therein
they
acted
not
as
extraordinary
Officers
,
but
as
ordinary
Elders
,
as
hath
been
shewed
before
.
2.
Guliel
,
Apollon
.
reason
to
this
purpose
,
Consider
▪
of
certain
Controv
.
Cap.
6.
9.
2.
is
very
considerable
.
This
ordination
of
Timothy
seemeth
to
have
been
done
in
the
Church
of
Lystra
,
as
th●
Belgick
Interpreters
observe
upon
the
place
from
Act.
6.
1
,
2
,
3.
't
is
said
there
that
Paul
would
have
him
to
go
forth
with
him
,
v.
3.
viz.
to
serve
with
him
in
the
work
of
the
Ministry
of
the
Gospel
:
And
v.
1.
it
is
said
he
had
a
good
report
from
the
brethren
of
Lystra
and
Iconium
:
what
else
could
that
report
be
but
a
testimony
of
his
piety
and
understanding
in
the
Scriptures
?
(
of
which
the
Apostle
speaketh
,
2
Tim.
3.
15.
)
which
the
Apostle
requires
of
a
person
to
be
called
to
the
Ministry
,
and
seemeth
there
to
be
mentioned
as
given
in
relation
to
Timothi●s
calling
thereunto
:
And
in
this
we
see
the
brethren
of
Derb●
and
●…ium
,
with
these
of
Lystra
concurring
as
actors
,
under
whom
are
included
also
the
Churches
of
the
Region
ro●nd
about
,
as
may
be
gathered
from
Acts
14.
6.
Th●…
consideration●
are
,
I
conceive
,
of
some
weight
,
to
incline
us
〈◊〉
think
this
Presbytery
,
as
i●
was
not
Congregationall
,
so
was
not
extraordinary
.
As
〈…〉
M●
.
Locki●r
alledgeth
to
the
contrai●
,
i.
e.
to
that
●e
〈…〉
Assertion
1.
We
answered
it
sufficiently
th●…
,
〈…〉
Reader
back
to
our
5.
SECT.
2.
To
the
little
thing
added
here
,
we
say
;
Albeit
the
Officers
making
up
this
Presbytery
,
were
not
precisely
from
such
and
such
particular
Churches
(
as
I
conceive
his
meaning
)
were
not
fixed
and
appropriated
Officers
of
particular
Congregations
(
which
yet
cannot
be
proven
)
yet
they
might
have
been
a
Presbytery
of
more
Congregations
,
such
as
we
stand
for
.
Fixednesse
of
Presbyters
to
severall
particular
Congregations
is
not
necessary
by
any
positive
divine
institution
.
Again
,
though
all
the
members
making
up
a
Presbytery
,
were
extrordinary
Officers
,
and
so
such
as
were
of
all
Congregations
as
well
as
of
one
(
which
yet
was
not
the
case
of
this
Presbytery
)
yet
joining
in
Collegio
,
in
an
ordinary
act
,
as
Ordination
;
they
might
be
a
patern
and
binding
pracedent
to
build
upon
,
else
from
that
Ordination
,
Acts
6.
can
no
warrand
be
deduced
for
Ordination
of
Officers
by
the
Elders
in
ordinary
.
Hitherto
we
have
seen
and
considered
Mr.
Lockiers
pursuing
of
his
first
Medium
,
used
against
authoritative
Presbyteries
over
more
Congreg●tions
then
one
:
Let
the
Reader
judge
how
he
has
made
it
good
,
by
what
we
have
answered
,
and
what
we
have
referred
to
,
for
further
satisfaction
in
others
.
SECTION
IX
.
Examination
of
his
2d
.
Medium
pursued
in
his
SECTION
34
,
35
,
36
,
37.
section
1
His
second
Medium
is
,
that
such
a
Presbytery
opposes
the
word
.
His
Argument
here
comes
to
this
much
in
summe
.
The
Scriptures
give
in
their
testimony
;
not
one
or
two
but
in
plenty
,
that
what
power
of
jurisdiction
or
ruling
an
Eldership
hath
,
it
hath
it
in
the
same
extent
it
hath
its
Pastorall
power
,
and
no
further
;
Yea
,
that
an
Officers
Pastorall
power
,
exceeds
in
extent
his
Ruling
power
,
rather
then
è
contra
:
Therefore
a
Presbytery
over
more
Congregations
then
one
,
which
extends
the
Pastors
ordinary
ruling
power
beyond
the
extent
of
his
ordinary
Teaching
,
doth
oppose
the
Word
of
God
.
Answ.
When
a●
this
Argument
,
which
is
but
a
limme
of
that
first
large
●re
brought
by
th●
Dissenting
B●ethren
against
the
Assemblies
third
Proposi●…on
co●c●…ning
Presbyteriall
Government
,
and
all
the
confirmation●
thereof
brought
by
these
same
Brethren
,
hath
already
received
so
considerable
answers
from
the
Assembly
of
Divines
in
their
Papers
extant
to
the
World
;
I
wonder
why
Mr.
Lockier
should
present
it
again
to
us
here
so
barely
,
without
taking
these
answers
to
consideration
,
or
assaying
to
infringe
them
any
wayes
;
Unlesse
it
has
been
his
purpose
to
de●pise
all
his
Readers
.
Well
,
we
refer
the
Reader
to
these
Answers
of
the
Assembly
for
full
satisfaction
,
and
for
the
present
say
onely
in
brief
.
1.
If
all
that
is
said
in
this
Argument
were
granted
▪
yet
would
it
not
conclude
simply
against
an
Eldership
Ruling
more
Congregations
then
one
,
but
only
against
an
Eldership
made
up
of
Elders
fixed
in
their
Teaching
to
severall
particular
Congregations
:
But
nothing
against
an
Eldership
consisting
of
Officers
no●
fixed
to
severall
particular
Congregations
,
but
Teaching
and
Governing
in
common
the
severall
Congregations
associated
under
their
one
Government
:
And
likely
it
is
,
that
so
it
was
in
the
Church
of
Jerusalem
and
others
these
first
Churches
;
Certainly
the
contrair
cannot
be
proven
;
And
we
think
so
it
may
be
at
thi●
day
,
as
it
is
indeed
in
some
Reformed
Churches
without
repugnancy
to
any
positive
Divine
institution
.
But
,
2.
granting
that
the
Scriptures
doe
testifie
,
that
the
ordinary
Ruling
power
of
Elders
is
not
extendended
beyond
their
ordinary
power
of
Teaching
(
for
that
which
Mr.
Lockier
addeth
that
the
Scripture
holdeth
forth
that
rather
the
Teaching
power
exceeds
in
extent
his
Ruling
power
,
we
desire
proof
of
it
,
for
he
brings
none
)
we
say
that
it
is
a
mistake
which
is
alledged
,
that
the
Presbytery
we
speak
for
,
Ruling
over
more
Congregations
extends
the
ordinary
Ruling
power
of
Pastours
beyond
the
extent
of
their
ordinary
Teaching
power
:
It
does
only
extend
the
ordinary
exercise
or
actus
secundos
of
the
one
,
beyond
the
ordinary
exercise
or
actus
secundos
of
the
other
,
having
herein
a
call
to
the
one
and
not
to
the
other
,
which
is
no
incongruity
,
nor
doth
oppose
any
part
of
the
Word
of
God
.
As
for
the
Scriptures
alledged
by
the
Dissenting
Brethren
in
th●t
forecited
Reasons
,
and
from
them
here
by
Mr.
Lockier
,
we
still
affirm
,
with
the
Reverend
Assembly
in
their
Answers
,
none
of
the●
proves
the
contrary
,
they
only
shew
that
all
these
things
belong
to
their
Office
,
and
that
this
is
the
usuall
practice
and
work
of
Elders
where
their
work
lyes
:
But
none
of
them
prove
it
prohibited
of
God
or
unlawfull
,
for
an
Elder
upon
a
call
to
do
or
exercise
one
of
these
,
where
they
have
not
occasion
and
a
call
to
do
the
rest
.
Any
thing
that
Mr.
Lockier
sayeth
to
the
contrary
of
this
is
but
his
meer
assertion
,
but
no
proof
from
the
words
of
the
Texts
,
for
which
I
appeal
to
the
judgement
of
any
understanding
man
reading
and
considering
the
Texts
themselves
:
Let
any
man
shew
me
out
of
these
Scriptures
any
thing
bearing
this
much
,
Elders
rule
these
particular
Congregations
only
,
which
you
do
ordinarily
teach
:
So
we
shall
not
need
to
insist
upon
them
particularly
,
only
a
note
upon
somewhat
said
by
him
upon
some
of
them
.
section
2
When
as
upon
that
,
Act.
20.
28.
That
there
were
many
Officers
belonging
to
this
Church
of
Ephesus
,
herein
we
join
with
him
,
and
that
it
is
manifest
here
was
but
one
flock
,
on
this
wee
join
also
,
as
to
the
word
one
flock
:
But
that
it
was
one
single
flock
,
or
Congregation
only
,
as
he
meaneth
,
we
utterly
deny
,
and
affirme
it
was
an
associate
flock
or
Church
,
made
up
of
severall
single
particular
Congregations
;
For
proof
and
satisfaction
herein
we
refer
the
Reader
to
th●●ssemblies
Answers
to
the
Dissenting
Brethrens
reasons
against
the
instance
of
the
Church
of
Ephesus
.
And
here
again
I
must
crave
leave
to
say
Mr.
Lockier
exceedingly
contemneth
his
Readers
,
when
as
such
considerable
Answers
being
given
and
extant
against
all
that
could
bee
alledged
by
these
ablest
men
of
his
side
,
to
prove
that
there
was
not
many
,
but
one
single
Congregation
in
Ephesus
,
he
without
any
assay
to
infringe
these
Answers
,
obtrudes
〈◊〉
bare
naked
Assertion
,
that
it
was
but
one
.
What
?
Must
〈…〉
to
him
,
a●
Pythagoras
Disciples
to
captivate
their
judgement
and
acquiesce
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
section
3
Against
his
reasoning
upon
this
Medium
,
he
propounds
an
Objection
as
one
of
our
Arguments
,
Sect.
36.
and
Answers
it
,
Sect.
37.
Obj.
Elders
may
Preach
in
this
Church
and
that
,
and
many
particular
Churches
;
Therefore
they
may
,
according
to
this
you
have
said
,
rule
over
many
particular
Churches
.
To
which
he
Answers
,
't
is
not
occasionall
Preaching
which
one
Church
by
consent
and
desire
may
admit
to
another
,
that
the
Scriptures
forementioned
make
th●
bound
of
rule
;
But
where
mens
fixed
call
and
work
(
he
must
mean
the
work
of
Preaching
)
properly
lyeth
.
To
where
I
am
called
to
Preach
(
he
must
mean
ordinarily
)
this
bounds
,
commensurates
and
proportions
my
power
as
an
Officer
to
Rule
,
so
that
to
go
beyond
this
,
is
to
go
beyond
the
Word
,
to
oppose
the
Word
.
Ans.
1.
Albeit
from
what
you
have
said
,
viz.
that
the
power
of
Preaching
and
the
power
of
Ruling
are
commensurat
and
of
equall
extent
,
it
should
not
follow
that
if
Presbyters
may
Preach
to
more
Congregations
then
one
occasionally
;
Therefore
may
Rule
over
more
Congregations
then
one
ordinarily
.
Yet
it
will
follow
they
may
rule
over
more
Congregations
then
one
,
in
such
a
way
as
they
may
Preach
to
them
:
For
say
yee
their
Preaching
and
Ruling
are
commensurate
by
Scripture
;
Yea
further
,
if
Elders
may
Preach
to
more
Congregations
then
one
,
not
only
occasionally
but
ordinarily
,
which
they
may
(
as
suppose
in
a
City
where
are
many
Congregations
,
the
Ministers
be
not
fixed
to
them
severally
,
but
teach
them
in
common
,
as
they
may
do
without
violation
of
any
Divine
institution
,
and
that
de
facto
it
was
not
so
in
the
first
Churches
,
nothing
can
be
brought
to
demonstrat
)
it
will
follow
such
Elders
may
Rule
over
mo●e
〈…〉
out
.
2.
We
do
not
make
the
occasion●
〈…〉
more
Congregations
then
one
〈◊〉
r●aso●
〈…〉
●hey
may
rule
over
more
then
one
ordin●rily
〈…〉
,
a
Minister
by
Christs
institution
and
〈…〉
Office
,
●s
a
Minister
,
and
hath
that
office
habit
〈…〉
to
the
Universall
Visible
Church
of
Jesus
Christ
,
〈…〉
singl●
Congregation
(
see
●his
abundan●ly
〈…〉
the
Learned
Mr.
Hudson
,
Vin●ic
.
of
the
●ss●…
〈…〉
.
c.
6.
pag.
138.
&
seq
▪
)
●nd
so
may
and
〈…〉
O●fice
and
●ny
part
thereof
in
relation
to
〈…〉
Church
,
(
i
)
particular
Congregation
o●
〈…〉
according
as
〈◊〉
promoving
of
the
good
of
the
whol●
〈…〉
and
h●
〈…〉
particular
call
there
〈◊〉
and
〈…〉
of
Preaching
be
bounded
〈…〉
yet
his
〈…〉
Ru●…ng
may
be
ordinar●…y
〈…〉
Congregatio●…
hav●…
a
call
thereunto
▪
by
〈…〉
that
Congre●…tion
●nd
〈◊〉
the●…
together
●or
〈…〉
and
〈…〉
association
〈…〉
obliged
to
●…ter
〈…〉
section
4
In
th●●…st
of
hi●
〈…〉
it
〈◊〉
are
brought
to
〈◊〉
,
that
a
Mini●…e●
〈…〉
wor●
〈◊〉
Preaching
bounds
hi●
ord●nary
power
of
〈…〉
that
wh●…
he
does
not
that
,
h●●…nnot
do
this
〈…〉
Thess.
●
.
●…
〈…〉
that
labour
among
you
▪
〈…〉
compared
with
,
〈…〉
that
●…uring
to
be
in
the
Wor●
and
〈…〉
These
〈◊〉
sayeth
he
,
●eacheth
that
fixed
〈◊〉
and
〈◊〉
Ruling
go
togeth●r
.
Answ.
These
plac●…
〈◊〉
teach
,
〈…〉
here
〈◊〉
Preach
ordinarily
,
over
these
〈◊〉
also
〈…〉
not
that
ove●
〈◊〉
only
they
rule
.
Mr.
Loc●ier
〈…〉
but
proveth
not
,
no●●an
prove
from
the
words
.
The
Author
hath
it
,
1.
17.
I
will
not
say
but
it
may
be
an
escape
of
the
Printer
.
Only
't
is
to
be
noted
,
that
the
place
is
●ust
so
Printed
in
the
Reasons
of
〈◊〉
Dissenting
Brethr●n
against
the
Ass●mblies
3.
Proposition
co●cerning
Presbyteriall
Government
▪
(
whence
th●●…thor
●orrow●…
i●●…re
)
1
Tim.
1.
17.
where
I
doubt
not
but
●he
〈…〉
been
the
Printers
.
section
5
Anoth●…
g●ou●d
〈…〉
,
It
is
not
bare
labouring
in
the
Word
in
a
place
th●…
〈…〉
Elder
(
●a●
I
conceive
,
that
formally
constitu●…
and
〈◊〉
one
a●
Elder
)
but
being
over
them
fixed
and
〈…〉
such
a
station
over
them
;
And
then
where
this
is
pi●ched
〈…〉
●…is
●…nds
his
work
of
conduct
and
discipline
.
〈…〉
th●…
it
is
not
bare
labouring
in
the
Word
in
a
place
,
〈◊〉
constitu●…
,
and
denom●…tes
an
Elder
or
Minister
(
〈…〉
●he
Word
in
a
place
,
such
labouring
〈…〉
no●
called
to
that
work
,
And
〈…〉
of
Christ
)
but
it
is
as
true
,
that
n●…
〈◊〉
is
,
〈…〉
commissioned
to
such
a
station
(
i.
)
to
such
〈…〉
that
notes
him
or
constitutes
him
a
Min●ster
.
〈…〉
is
,
which
notes
,
and
constitutes
a
Minister
〈…〉
,
according
to
th●
order
instituted
by
Christ
,
〈…〉
with
Off●ce
to
〈◊〉
the
Gospel
,
and
to
dispence
〈…〉
Which
Off●…
〈◊〉
●…ally
〈◊〉
,
is
in
〈…〉
●…ely
:
And
●is
fi●ing
to
〈…〉
not
make
him
a
Minister
,
bu●
onl●
〈…〉
●o
●u●h
a
Congregation
for
the
const●…
and
〈…〉
.
See
this
we
say
〈◊〉
●…dantly
demonst●…
〈…〉
H●dso●
▪
Vindi●
of
the
Ess.
and
Vniti●
,
&c.
c.
6.
pag.
138
▪
〈…〉
The
third
thi●g
he
bri●geth
is
th●…
〈…〉
Key●…
(
viz.
of
Doctrine
and
Discipline
)
〈…〉
distinguis●ed
,
ye●
〈…〉
divided
,
Chris●
〈◊〉
●…oined
and
〈…〉
together
:
But
to
〈◊〉
where
w●e
are
〈…〉
is
to
divid●…
〈…〉
●ow
●ell
Christ
●…ll
●…ke
〈…〉
how
well
men
▪
〈…〉
s●verall
hundred
〈◊〉
●…ars
in
blood
and
tyranny
,
hath
sh●w●d
〈◊〉
A●sw
.
1.
The
Key●…
o●
Doctrine
and
Discipline
are
not
so
〈…〉
●on
from
another
,
as
the
Author
by
his
big
words
w●uld
〈◊〉
his
Readers
in
hand
.
1.
In
the
very
〈◊〉
or
actus
prim●…
▪
they
are
separated
;
The
Ruling
Elder
●ath
the
Key
of
Jurisd●ction
or
Discipline
,
and
exerciseth
it
,
but
not
the
Key
of
Doc●…ine
.
2.
Eve●
where
they
are
●oyned
together
in
habit
,
they
are
divided
and
separated
in
act
▪
The
Pastor
of
a
Congr●gation
when
he
●…cheth
doth
not
e●…cise
Discipline
,
nor
when
he
exerciseth
Discipline
or
Jurisdiction
doth
he
at
that
same
time
teach
:
Yea
further
;
H●
may
and
doth
teach
alone
,
but
he
〈…〉
J●…diction
alone
,
but
in
combination
and
in
colleg●…
with
others
.
Obj.
But
they
are
divided
in
regard
of
the
object
by
th●
Presby●erian
way
.
The
Pastor
in
the
associate
Presbytery
〈◊〉
●urisdiction
over
them
whom
he
doth
not
teach
;
And
Ch●i●…
〈…〉
joined
them
together
in
thi●
relation
,
that
t●…
one
〈…〉
●…cised
towards
any
,
but
to
〈◊〉
the
oth●…
is
also
〈…〉
Author
indeed
sayeth
so
,
that
Christ
●…th
appointed
〈…〉
brought
a
place
of
Scripture
〈…〉
The
places
by
him
here
〈…〉
put
home
this
to
the
Author
〈…〉
can
exercise
rule
onely
in
relation
〈…〉
where
he
is
fixed
to
preach
ordina●…y
;
B●…ause
〈…〉
to
divide
th●
Keyes
which
he
alledgeth
to
●e
even
in
the
〈…〉
●o
tyed
togethe●
a●●e
hath
said
.
But
I
ask
him
,
〈…〉
preach
the
Gospel
〈◊〉
other●
then
of
his
own
〈…〉
by
going
〈…〉
admitting
th●…
to
〈…〉
to
the
〈…〉
the
Lords
〈◊〉
to
〈…〉
wayes
?
〈◊〉
this
,
he
denyes
wit●
〈…〉
of
Christians
,
〈◊〉
of
these
of
one
single
〈…〉
publick
Ordinanc●…
of
Jesus
Christ
;
if
he
grant
it
,
then
he
div●des
the
Keyes
which
〈◊〉
●…yes
Christ
hath
tyed
tog●ther
.
section
6
As
to
his
bloody
word
,
〈◊〉
like
many
others
in
this
his
little
peece
,
a
groundlesse
●…ander
;
There
have
not
●een
severall
〈◊〉
of
years
,
since
that
way
of
Government
●…ch
we
sta●d
〈◊〉
by
Christ●
〈…〉
associated
Presby●…s
was
〈…〉
the
Christian
〈◊〉
Which
for
many
hundreds
of
years
wa●●…bed
thereof
by
Po●…s
,
and
papall
Prelates
.
And
since
by
th●
〈◊〉
●mercy
it
wa●
restored
to
the
Church
,
it
hath
been
a
bl●…d
meane
,
where
it
has
had
place
,
to
preserve
the
Church
of
Jesu●
Christ
;
But
for
blood
,
if
he
mean
shedding
of
blood
by
i●
,
't
is
●ot
a
very
bloody
slander
to
attribute
this
to
it
:
And
for
tyranny
,
I
think
no
man
qui
non
perfric●it
fronte●
,
can
say
,
it
is
a
way
of
it self
inclinable
to
that
,
when
as
the
very
constitution
of
it
,
is
to
〈◊〉
to
persons
alledging
themselves
wronged
,
(
and
possibly
wronged
indeed
)
by
the
sentence
and
judgement
of
a
smaller
Judicatory
,
a
way
of
recognition
and
relief
by
a
larger
associated
Judicatory
.
If
this
be
a
way
in
it self
inclinable
〈◊〉
●…anny
,
I
confesse
I
see
not
,
but
we
may
as
w●ll
say
that
●…ard
is
d●…ward
,
and
dounward
is
upward
.
But
now
to
w●
the
exercise
o●
the
Keyes
so
together
and
in
so
narrow
b●und●
,
as
Mr.
Lock●…
:
would
have
them
:
That
is
to
say
,
so●…
〈◊〉
of
●n
Eldersh●p
of
a
particular
Congregation
,
together
wi●h
their
people
(
〈◊〉
be
7
,
10
,
or
20
,
persons
)
that
they
are
made
the
〈…〉
Ecclesiastica●
on
earth
,
and
there
may
be
no
〈…〉
of
the
Churches
of
Christ
in
an
authoritative
〈…〉
any
wrong
whatsoever
they
m●y
do
,
〈…〉
and
Trueth
in
their
dogmaticall
det●rm●…ations
,
o●
in
t●eir
〈…〉
censures
upon
persons
,
if
this
be
no●
a
wa●
〈…〉
tyranny
,
yea
and
loosenesse
,
and
con●usion
〈…〉
l●t
any
man
of
common
sense
judge
:
〈…〉
proof
even
a
few
years
hath
given
of
th●
〈…〉
●ell
:
Who
ma●
〈◊〉
see
it
,
and
what
tru●
Chri●…
〈…〉
it
without
b●e●…ng
heart
and
weeping
eyes
,
〈…〉
a●
this
day
.
SECTION
●…
Examination
of
Mr.
Lockiers
3d
Medium
,
pursued
in
SECTION
38
,
and
39.
section
1
HIs
third
Medium
to
〈◊〉
that
a
Presbytery
havin●●ower
of
jurisdiction
over
〈◊〉
Congregations
then
on●
,
is
〈◊〉
device
of
man
and
not
a●
ordinance
of
God
,
is
,
that
〈◊〉
destroy●…●he
end
for
which
Church
power
and
jurisdiction
is
,
&
to
which
it
pretends
.
In
the
prosecution
whereof
●t
is
a
mater
of
wo●d●r
●o
see
,
what
confusion
,
loosenesse
of
re●soning
,
and
(
I
may
say
also
)
none-sense
there
is
.
'T
is
not
worth
the
while
to
insist
on
●he
Observation
of
every
particular
th●…●ight
●e
observed
▪
In
summe
he
bringeth
three
considerations
to
make
〈◊〉
out
,
that
such
Presbyteries
destroyes
or
●ludes
the
end
of
Church
power
and
jurisdiction
to
which
it
pre●…ndeth
.
One
i●
in
Sect.
38.
two
others
in
the
following
Sections
.
section
2
First
:
These
sojourning
Eldership●
(
sojourning
Elderships
we
know
not
what
,
nor
where
〈…〉
many
associating
Co●…
〈…〉
in
common
)
while
thus
pret●nding
〈…〉
like
the
la●wing
●aw
off
〈…〉
their
young
,
my
meaning
is
,
〈…〉
it
takes
off
people
〈◊〉
that
which
〈…〉
groun●…
may
warr●…
〈…〉
a
riddle
to
〈…〉
What
〈…〉
pronoune
their
,
relate●
〈…〉
to
the
lapwing
,
or
to
the
peop●…
〈…〉
of
them
be
said
I
cann●…
〈…〉
Againe
,
for
that
which
〈…〉
&c.
Wh●…
〈…〉
Congre●…tion
〈…〉
●terie
tak●…
〈…〉
of
〈…〉
Or
in
〈◊〉
busine●…
of
comm●…
〈…〉
contraver●ed
,
〈…〉
and
that
not
to
〈…〉
And
●ow
〈…〉
Author
〈…〉
ends
(
i.
)
〈…〉
then
〈…〉
of
〈…〉
on
to
〈…〉
followeth
.
section
3
〈…〉
have
many
〈…〉
which
are
〈…〉
then
〈…〉
of
a
Congr●…ion
,
〈…〉
of
〈…〉
take
〈…〉
people
,
〈…〉
with
ot●ers
of
greater
par●…
and
so
is
〈…〉
here
yet
●…nd
the
for●…
riddle●
cleared
.
But
to
〈…〉
1.
That
there
may
be
more
able
〈…〉
then
a
particular
Congregation●
I
think
〈…〉
will
〈◊〉
●eny
:
And
surely
it
cannot
●e
denyed
in
〈◊〉
th●re
this
is
a
ground
,
whereupon
〈…〉
it
is
〈…〉
that
besides
the
Presbyterie
of
a
〈◊〉
Congregation
,
there
should
be
such
more
ample
Presbyteri●
〈…〉
unto
wh●…●…course
may
be
had
in
case
of
supposed
〈…〉
of
the
Eldership
of
a
particular
▪
Congr●…gation●
and
to
which
,
particular
Elderships
,
may
themselves●
〈…〉
cases
or
cases
controversall
amongst
〈…〉
such
particular
Elderships
〈…〉
subject
●…no
Supe●iour
authorit●…
〈…〉
hold
forth
the
plurality
〈…〉
Presbyterie
above
the
Presbytery
〈…〉
as
an
object
or
ground
to
〈…〉
●all
,
that
were
●…deed
to
〈…〉
●old
it
forth
〈◊〉
a
more
〈…〉
●…ght
determi●…tions
in
maters
〈…〉
the
holding
〈…〉
of
flesh
,
〈…〉
but
〈…〉
that
〈…〉
necessity
of
the
〈…〉
4.
p●g.
2.
and
if
it
〈…〉
●orth
〈…〉
of
〈…〉
thoritative
Synod●…
〈…〉
as
held
forth
so
〈…〉
:
But
〈…〉
●…dicious
〈…〉
to
〈…〉
Congregation●
〈…〉
60.
or
40.
〈…〉
p●…sons
)
subject
to
the
jud●…
〈…〉
tryall
〈…〉
of
no●
〈◊〉
Ecclesiastic●…
〈…〉
●…rth
,
be
not
〈…〉
s●are
to
〈…〉
greater
●oth
,
and
●eader
to
〈◊〉
flesh
〈…〉
to
hold
forth
unto
them
〈…〉
a
single
Congregation
▪
〈…〉
particular
Congregation●
〈…〉
Let
judi●ious
〈…〉
to
licence
,
to
do
〈…〉
out
being
lya●…
to
be
〈…〉
say
,
which
of
these
is
likest
to
prov●
a
gaudy
and
taking
snare
upon
flesh
and
blood
.
section
4
But
go
we
on
to
the
test
of
this
Sect.
Let
Ministers
,
Doctors
,
&c.
men
of
never
so
great
Lear●ing
be
in
a
sojourning
(
we
say
associate
)
Presbytery
;
Yet
the
Persbytery
〈◊〉
Congregation
is
like
in
reason
to
be
more
learned
in
the
b●…inesse
of
their
particular
members
which
offend
,
then
strangers
;
Because
they
are
eye
witnesses
of
persons
and
things
;
and
have
by
intimate
conversation
advantage
to
Judge
of
Men
and
matters
concerning
them
more
then
others
.
Here
●…deed
lyeth
the
〈◊〉
(
such
as
it
is
)
of
the
thing
that
the
〈◊〉
would
have
●aid
,
to
make
out
his
3.
proof
against
Presbyteries
over
more
Congregations
then
one
,
viz.
that
they
destroy
and
elude
the
end
of
Church
power
and
jurisdiction
to
which
they
pretend
.
For
Answ.
1.
This
reason
if
it
have
truth
and
force
in
it
,
is
as
much
against
any
Synod
whatsoever
,
even
their
own
consultative
〈◊〉
as
against
authoritative
Synods
and
Presbyteries
o●
〈◊〉
Congregations
.
For
thus
I
may
well
reason
against
the
use
of
such
consultative
Synods
upon
the
same
very
supposit●…●…dged
by
Mr.
Lockier
here
.
Consultative
Synods
,
are
no
〈◊〉
of
God
,
but
a
dev●…e
of
man
,
because
they
elude
the
end
where●…
they
pretend
▪
to
wit
,
finding
out
more
clear
and
satisfactory
●…ght
conce●ning
difficult
matters
in
particular
Congregation●
:
Nay
;
Because
let
never
so
many
able
Ministers
,
Elders
,
and
other
Christians
be
in
such
a
Synod
,
yet
the
Presbyter●…
of
the
particular
Congregation
is
like
in
reason
to
be
more
learned
in
the
businesse
of
their
particular
members
then
,
&c.
And
so
are
more
able
to
give
light
and
resolution
it
such
matters
,
then
strangers
in
a
Synod
can
do
.
But
2.
This
Argument
runneth
upon
sundry
●acit
and
suppressed
false
suppositions
and
mistakes
.
As
,
1.
it
is
supposed
that
the
only
matter
which
Synods
can
ha●…
to
co●…os●…
upon
,
and
determine
,
are
businesses
of
the
exercise
of
Dis●…p●…e
about
particular
members
of
particular
Congregations
:
This
is
a
great
mistake
:
For
besides
businesses
of
the
exercise
of
Discipline
about
particular
members
of
Congregations
,
there
are
first
matters
of
faith
and
of
the
Worship
of
God
,
to
be
defined
from
the
Word
of
God
;
And
contrary
●rrors
,
heresies
,
and
corruptions
to
be
condem●ed
and
declared
against
.
Secondly
,
there
are
matters
of
externall
order
and
policy
,
which
are
determinable
by
the
true
light
of
nature
,
right
reason
,
and
generall
Rules
in
the
Scripture
,
about
which
is
exerted
that
power
which
is
called
Diatactick
;
there
are
also
tryalls
and
ordinations
of
Ministers
.
Now
I
do
not
think
that
Mr.
Lockier
will
take
it
upon
him
,
to
averre
,
that
the
Elders
of
a
single
Congregation
are
like
in
reason
to
be
more
learned
,
and
so
more
advantaged
to
judge
in
matters
of
this
kind
,
then
all
the
able
choise
men
,
Ministers
,
and
Elders
from
many
Congregations
assembled
together
in
a
Synod
,
or
in
a
Classicall
Presbytery
.
2.
He
insinuateth
also
this
supposition
,
that
in
businesses
of
Discipline
about
particular
persons
there
is
no
other
matter
to
be
cognosced
and
determined
,
but
Questions
of
meer
fact
;
For
,
he
speaks
of
such
matters
as
are
known
and
discerned
by
sense
,
and
whereof
men
are
eye-witnesses
.
This
is
another
mistake
.
For
often
times
in
such
businesses
are
involved
intricat
Questions
of
Law
or
(
Juris
)
as
frequent
experiences
in
the
exercises
and
processes
of
Discipline
,
prove
daily
.
As
,
suppose
the
physicall
being
,
or
doing
of
an
act
alledged
upon
a
person
,
as
scandall
,
be
found
proven
,
for
example
,
that
he
has
eaten
Swines
flesh
before
a
weak
beleeving
Jew
:
Yet
there
may
be
this
Question
of
Law
whether
such
an
act
so
circumstantiat
,
be
under
the
kind
of
a
scandall
:
Upon
resolution
of
which
doth
depend
the
convicting
of
a
person
guilty
of
a
scandalous
fact
.
And
again
,
suppose
a
person
be
found
unquestionably
guilty
of
a
scandalous
fact
,
yet
there
may
be
Question
of
the
demerit
and
weight
of
it
in
relation
to
censure
:
Now
altho
it
be
true
,
that
the
Presbytery
of
a
particular
Congregation
is
like
to
be
more
Learned
,
as
to
matters
of
meer
fact
in
businesses
of
particular
members
;
Yet
it
can
hardly
be
said
in
reason
,
that
't
is
like
they
will
be
more
learned
in
Questions
of
Law
involved
therein
,
then
many
choise
able
men
from
many
Congregations
.
3.
He
insinuateth
also
a
supposition
that
the
Eldership
of
a
Congregation
being
more
learned
or
understanding
in
the
businesse
of
their
members
(
which
yet
can
reasonably
be
supposed
only
for
matters
of
fact
)
that
there
can
be
no
other
ground
of
conveniency
and
expediency
to
bring
their
matters
to
be
judged
by
a
more
ample
Eldership
over
more
Congregations
;
Which
also
is
false
:
Where
as
a
Classical
Presbytery
or
Synod
is
not
like
in
judging
to
be
so
liable
to
personall
prejudice
against
the
accused
,
nor
so
likely
to
be
swayed
with
fear
or
favour
,
o●●mister
respects
.
And
as
for
the
learning
and
knowledge
that
the
Elders
of
the
particular
Congregation
have
or
may
have
in
the
businesse
of
their
members
,
more
then
other
Elders
,
may
not
all
that
by
them
be
communicate
to
a
Classick
Presbytery
and
Synod
,
themselves
being
included
in
it
as
a
part
?
4.
I
adde
but
this
,
suppose
the
Eldership
of
a
Congregation
may
be
more
learned
in
the
businesses
of
their
members
,
yet
I
suppose
(
that
which
is
not
unusuall
to
fall
out
)
there
may
be
differences
among
the
Elders
,
or
between
the
Elders
and
the
people
(
who
,
according
to
Mr.
Lockier
,
may
have
as
much
hand
and
more
,
in
the
jurisdiction
,
as
the
Elders
)
or
both
may
be
divided
in
their
judgements
,
that
nothing
can
be
concluded
amongst
them
:
What
will
you
have
done
in
such
a
case
?
By
all
these
may
sufficiently
appear
the
weaknesse
of
his
first
ground
to
prove
that
associat
Elderships
of
more
Congregations
destroye
and
elude
the
end
of
Church
power
and
Jurisdiction
.
Come
we
to
the
second
.
section
5
His
prefaces
to
it
with
a
big
word
,
as
if
some
great
matter
were
to
be
brought
forth
,
't
is
good
to
enquire
wisely
into
this
matter
,
as
Solom
.
saith
,
what
is
an
institution
of
God
into
such
an
end
.
Who
would
not
look
for
some
great
matter
here
;
Let
's
see
then
the
product
of
this
wise
enquirie
.
If
the
power
at
home
in
the
particular
Congregation
be
the
institution
of
God
for
its
own
affairs
,
this
shall
discern
better
,
and
judge
better
,
and
heal
better
,
then
all
the
Learned
Assemblies
in
world
,
which
people
litle
looke
after
,
whilst
this
great
noise
is
made
with
men
of
so
great
parts
and
worth
,
which
sojourning
Presbyteries
assemble
withall
.
Parturiunt
montes
,
&c.
Answ.
If
this
reason
have
any
force
,
it
also
militats
as
well
against
all
Synods
,
even
consultatory
as
well
as
juridicall
.
It
shall
follow
,
it
was
a
wrong
course
they
of
Antioch
took
,
to
carry
their
controversie
to
the
Synod
of
Jerusalem
.
Why
?
By
Mr.
Lockiers
theologicall
reasoning
here
,
the
power
at
home
in
the
particular
Congregation
of
Antioch
(
if
it
was
a
particular
Congregation
,
as
these
of
our
Authors
mind
may
suppose
it
to
have
been
)
being
an
institution
of
God
for
its
own
affairs
,
it
could
discern
better
,
judge
better
,
and
heal
better
their
controversie
then
all
the
learned
Assemblies
in
the
world
,
and
so
then
that
at
Jerusalem
,
&c.
2.
But
what
if
the
matter
to
be
discerned
,
judged
and
healed
be
not
the
particular
Congregations
own
(
i.
)
proper
affairs
;
but
common
,
equally
concerning
other
Congregations
also
.
3.
But
the
grand
,
and
I
may
say
too
,
grosse
sophisme
,
here
is
a
clear
petitio
Quaesiti
,
a
begging
of
the
thing
mainely
in
Question
,
that
only
the
Judicature
of
a
particular
Congregation
is
of
Divine
institution
,
and
an
associate
Presbytery
Classicall
or
Synodicall
is
not
of
Divine
institution
,
unlesse
this
be
supposed
,
the
consequence
is
null
.
One
Ordinance
instituted
of
God
for
one
end
doth
not
make
void
and
uselesse
,
another
Ordinance
instituted
for
that
same
end
:
But
we
say
that
an
associate
Presbytery
of
more
Congregations
is
instituted
of
God
,
as
well
as
that
of
a
particular
Congregation
.
The
contrary
of
this
,
Mr.
Lockier
should
have
proven
,
and
not
barely
supposed
,
and
upon
that
supposition
alledged
that
the
power
in
the
particular
Congregation
being
instituted
of
God
,
shall
do
better
then
any
Presbytery
of
that
kind
.
section
6
Thirdy
(
saith
he
)
in
the
nature
of
the
the
thing
,
't
is
a
course
which
casteth
those
which
subject
to
it
upon
a
multiplication
of
appeals
,
and
references
forth
and
back
from
the
Session
to
the
Synod
,
&c.
and
whether
this
looks
like
Scripture
Ordinance
,
or
like
the
thing
it
pretends
to
,
an
effectuall
removall
of
burden
and
offences
,
whilst
it
thus
hurryes
poor
people
up
and
down
,
let
Christians
judge
:
This
is
ne
quid
detrimenti
capiant
capita
Ecclesiae
:
—
it
may
be
,
the
cryes
of
this
and
such
like
,
is
come
up
into
the
ears
of
the
Lord
,
and
ah
alas
,
that
good
men
should
be
deaf
.
Answ.
1.
This
reason
what
ever
it
sayeth
,
sayeth
nothing
against
the
being
of
Presbyteries
over
more
particular
Congregations
,
the
unlawfulnesse
of
which
is
the
thing
Mr.
Lockier
in
his
Assertion
undertooke
to
prove
,
but
against
the
subordination
of
the
lesser
Presbyteries
unto
the
greater
.
2.
Neither
sayeth
it
any
thing
to
purpose
against
this
point
:
But
in
effect
,
is
rather
a
cavillation
then
solide
reasoning
.
The
subordination
of
lesser
Presbyteries
unto
greater
,
as
of
Congregationall
to
Classicall
,
of
both
to
Synodicall
;
Presbyteries
,
in
the
nature
of
the
thing
casteth
not
persons
upon
needlesse
multiplication
of
appeals
,
nor
Judicators
upon
needlesse
multiplication
of
references
.
But
provides
a
course
for
relief
to
persons
,
when
they
are
,
or
may
be
probably
,
wronged
by
the
sentence
of
a
lesser
Presbytery
,
by
appeal
to
the
cognition
and
judgement
of
a
greater
:
And
an
help
to
lesser
Presbyteries
,
by
having
recourse
by
reference
to
the
judgement
and
authority
of
a
greater
;
When
such
help
is
needfull
for
them
,
as
when
they
●nd
difficultie
in
their
affairs
,
either
through
darknesse
or
weightinesse
of
the
matter
,
or
through
differences
or
divisions
amongst
themselves
,
or
through
power
and
prevalency
of
persons
with
whom
they
have
to
do
in
the
exercise
of
their
authority
:
And
if
this
be
not
more
agreeable
to
Scripture
,
and
a
way
more
likely
to
remove
offences
out
of
the
Church
of
Christ
,
then
to
put
such
an
Independent
power
in
the
hands
of
a
single
Congregation
(
may
be
,
of
50.
or
,
40.
or
,
20.
or
fewer
persons
)
●…at
if
they
shall
Excommunicat
a
person
,
and
so
deprive
him
of
●he
fellowship
of
all
Churches
in
the
World
,
or
determine
,
maintain
,
and
teach
Idolatrie
,
and
grossest
Heresie
;
There
shall
be
no
power
on
earth
in
an
Ecclesiasticall
authoritative
way
,
to
cognosce
upon
and
redresse
what
they
do
amisse
;
Let
all
Christians
judge
.
But
that
way
of
subordination
of
lesser
Presbyteries
to
greater
,
and
of
appeals
is
very
agreeable
unto
,
and
warranted
by
the
Scriptures
of
God
,
has
been
sufficiently
demonstrated
,
and
vindicat
against
all
the
exceptions
of
opposers
,
by
sundry
Learned
Writers
[
](A66932-e60890-b)*
*
See
Mr.
Gillesp
.
Asser
.
of
the
Govern.
of
the
Church
of
Scotland
,
Assemblies
Answ.
Jus
Divin
.
,
that
we
need
not
insist
more
on
it
,
till
we
hear
more
from
Mr.
Lockier
then
is
said
against
it
here
.
As
to
that
,
this
is
ne
quid
detrimenti
,
&c.
we
say
plainly
't
is
but
slandering
,
not
reasoning
.
We
acknowledge
no
capita
Ecclesiae
,
but
one
head
,
Jesus
Christ
,
and
that
all
his
Ministers
,
are
pari
consortio
praediti
&
honoris
&
potestatis
.
And
I
beseech
you
Sr.
what
is
the
emolument
,
that
any
Ministers
may
reap
by
the
subordination
of
lesser
Assemblies
or
Presbyteries
unto
greater
,
in
regard
of
which
they
might
be
said
to
receive
detriment
,
if
the
Government
were
otherwayes
,
to
wit
,
Independent
in
single
Congregations
?
Indeed
if
they
should
look
to
their
temporary
emolument
,
they
might
see
much
reason
to
imbrace
the
Independent
way
,
as
that
which
were
the
fittest
means
ne
quid
detrimenti
caperent
,
as
any
body
may
easily
discern
,
and
I
conceive
some
knowes
well
enough
by
experience
.
As
to
that
which
is
spoken
in
the
end
of
this
Sect.
against
this
way
of
Ecclesiastick
Government
allowing
appeals
from
lesser
Presbyteries
to
greater
,
as
raising
cryes
that
have
come
up
into
the
ears
of
the
LORD
,
we
shall
say
no
more
but
this
,
if
any
men
,
at
any
time
,
or
any where
,
in
managing
that
Government
,
have
intangled
and
perplexed
persons
rather
then
extricated
and
issued
their
distresse
,
and
thereby
raised
cryes
into
the
ears
of
the
LORD
,
by
oppression
of
persons
,
that
is
nothing
against
the
thing
it self
.
Sinfull
men
will
abuse
even
the
best
of
Divine
institutions
,
and
may
be
,
there
are
not
wanting
cryes
comming
up
to
the
ears
of
the
LORD
by
oppression
of
persons
in
managing
of
the
Independent
power
of
Congregations
:
Sure
I
am
,
it
is
more
apt
an
hundreth
fold
to
cause
such
cryes
.
'T
is
a
remarkable
Story
Mr.
Caudrey
hath
to
this
purpose
,
in
his
Epistle
before
his
Vindic.
Vindicia
.
in
the
fourth
instance
of
mischievous
consequences
of
the
Independent
way
,
I
need
not
transcribe
it
,
but
refers
the
Reader
to
the
place
:
But
now
seeing
Mr.
Lockier
directeth
this
bitter
charge
against
the
thing
it self
in
its
own
nature
(
so
he
propounds
in
the
beginning
of
his
third
Reason
)
we
shall
comfort
our selves
in
this
,
that
it
is
no
new
thing
and
ought
not
to
seem
strange
to
us
,
that
sin
is
imputed
to
the
truth
and
pure
Ordinances
of
God
,
by
adversaries
,
and
Gods
anger
alledged
to
be
drawn
on
by
cleaving
to
the
same
.
We
remember
how
Hezekiah
was
upbraided
upon
this
account
,
Is.
37.
7.
10.
SECTION
XI
.
Examination
of
Mr.
Lockiers
4th
Medium
,
pursued
from
his
SECTION
40
,
to
47.
section
1
HIs
fourth
Medium
is
,
that
a
particular
Congregation
is
compleat
and
sufficient
in
it self
without
an
associate
Presbytery
over
more
Congregations
;
Whereby
he
intends
to
prove
such
Presbyteries
uselesse
and
a
device
of
man
and
no
divine
institution
,
because
God
would
not
appoint
uselesse
things
.
His
Argument
fully
set
up
is
this
:
If
every
particular
Congregation
rightly
constituted
and
compleated
hath
sufficiencie
within
it self
to
exercise
all
the
Ordinances
of
Christ
,
to
Ordaine
,
to
Excommunicate
,
without
the
larger
Elderships
,
then
larger
Elderships
are
uselesse
;
But
every
particular
Congregation
rightly
constitute
and
compleat
hath
sufficiencie
within
it self
,
&c.
Therefore
,
&c.
Answ
.
Ere
I
reply
particularly
,
first
we
would
understand
,
what
the
Author
doeth
understand
by
the
compleatnesse
of
a
particular
Congregation
,
and
what
may
be
understood
,
by
having
sufficiency
within
it self
to
exercise
all
the
Ordinances
of
Christ
:
for
the
former
,
I
conceive
the
Author
meaneth
a
particular
Congregation
to
be
compleat
in
its
constitution
,
when
as
beside
,
the
body
of
private
Prosessours
,
there
is
in
it
an
Eldership
made
up
of
all
the
integrall
parts
thereof
,
Pastours
,
or
one
Pastour
,
Teachers
,
or
one
Teacher
at
least
.
and
some
competent
number
of
Ruling
Elders
,
three
at
least
,
so
many
Officers
,
according
to
our
Brethren
,
make
up
a
compleat
Eldership
for
a
Congregation
.
For
the
other
we
would
consider
,
that
by
sufficiencie
to
exercise
the
Ordinances
of
Christ
,
we
must
understand
not
only
a
competencie
of
gifts
and
abilities
of
wisedome
and
understanding
for
exercising
such
and
such
acts
;
But
also
,
power
and
authority
by
a
divine
warrand
,
institution
and
call
.
A
private
gifted
man
may
have
the
competencie
of
gifts
for
Preaching
the
Gospel
,
Administration
of
Sacraments
,
yet
he
hath
not
simply
sufficiencie
to
exercise
that
Ordinance
,
because
he
hath
not
power
and
authority
by
calling
from
God
to
do
it
:
These
premised
,
for
Answ.
1.
The
major
Proposition
is
a
grosse
non-sequitur
,
and
injurious
to
the
wisdom
of
God
in
his
Ordinances
:
for
there
may
be
for
a
certain
end
a
mean
appointed
of
God
,
which
is
by
it self
sufficient
for
effecting
that
end
simply
,
and
another
mean
appointed
of
God
for
that
same
end
,
and
yet
this
is
not
uselesse
because
the
other
is
sufficient
;
Because
this
may
be
for
the
better
,
more
easie
,
more
safe
effecting
of
it
.
Manifold
instances
might
be
given
of
this
,
the
promise
of
salvation
or
of
the
blessing
of
Believers
,
is
of
and
by
it self
sufficient
enough
to
give
assurance
to
the
Children
of
God
of
the
immutability
of
Gods
counsell
and
purpose
of
their
salvation
:
Was
therefore
the
oath
added
to
the
word
of
promise
uselesse
.
God
forbid
it
should
be
said
,
it
is
added
of
superabundant
good
will
that
we
might
have
the
more
aboundant
assurance
and
consolation
,
Heb.
6.
17
,
18.
So
the
Preaching
of
the
Gospel
is
of
it self
a
mean
sufficient
of
faith
and
salvation
:
Are
therefore
the
Sacraments
,
and
Discipline
,
uselesse
?
God
has
appointed
,
in
his
Church
,
means
for
his
spirituall
works
therein
,
not
only
sufficient
but
aboundant
,
not
only
for
their
esse
simpliciter
,
but
also
for
their
bene
esse
,
yea
for
their
optimum
esse
.
So
that
although
a
particular
Congregation
have
sufficiencie
to
exercise
all
these
Ordinances
of
Christ
,
yet
larger
Elderships
of
more
Congregations
associated
together
,
may
be
of
much
and
singular
good
use
,
for
the
better
,
or
best
performance
or
exercising
of
them
,
for
exercising
them
with
lesse
danger
of
erring
and
miscarying
,
with
the
more
authority
,
and
to
the
begetting
of
the
more
reverence
,
respect
and
obedience
in
people
.
So
Mr.
Lockiers
major
which
he
neglects
to
prove
,
but
supposeth
as
if
it
were
without
Question
,
is
rotten
and
false
,
and
consequently
the
whole
frame
of
his
Argument
by
this
fals
to
the
ground
,
so
that
we
need
not
insist
upon
the
minor
or
assumption
:
But
2.
here
I
would
ask
Mr.
Lockier
.
What
if
a
particular
Congregation
be
not
compleat
,
have
not
an
entire
Eldership
of
its
own
,
I
suppose
,
Pastour
and
Teacher
be
removed
,
the
Ruling
Elders
only
remaining
,
or
all
of
them
being
removed
,
in
this
case
whether
has
the
particular
Congregation
sufficiencie
in
it self
to
exercise
these
ordinances
,
to
Ordain
,
to
Excommunicate
?
If
he
Answer
yes
,
as
it
is
most
absurd
and
contrary
to
the
Scriptures
of
God
to
make
a
Church
exercising
the
publike
Ordinances
of
Christ
without
the
Officers
and
Ministers
of
Christ
:
So
,
if
so
,
what
needed
him
propound
the
Argument
of
a
Congregation
compleat
?
If
he
Answer
no
;
May
not
a
Classicall
Presbytery
be
of
use
here
?
Else
how
shall
their
ordinances
be
exercised
to
them
?
For
certainly
there
will
be
a
necessity
of
exercising
some
of
them
,
of
Ordination
at
least
.
But
see
the
minor
also
,
section
2
A
particular
Congregation
rightly
constituted
and
compleated
(
as
was
expounded
before
,
having
with
the
body
of
Professors
a
Pastor
,
Teacher
,
and
a
competent
number
of
Ruling
Elders
,
three
may
be
the
number
,
hath
sufficiency
in
it self
to
exercise
all
the
Ordinances
of
Christ
,
to
Ordain
,
to
Excommunicate
,
by
it self
,
without
forraign
,
we
say
,
larger
associated
Presbyteries
.
Ans
.
1.
We
conceive
that
a
particular
Congregation
may
be
compleat
in
Mr.
Lockiers
sense
,
i.
e.
having
an
Eldership
intier
in
all
parts
thereof
,
such
as
is
an
Eldership
consisting
of
one
Pastor
,
one
Teacher
,
and
three
R●…ing
Elders
,
five
in
all
,
who
,
may
be
,
have
not
sufficiency
of
abilities
,
as
is
requisite
for
due
and
safe
exercising
these
Ordinances
,
of
Ordination
and
Excommunication
.
But
2.
Suppose
they
had
competency
of
gifts
for
managing
the
exercises
of
these
Ordinances
:
yet
we
say
they
have
not
sufficiency
in
themselves
to
exercise
them
without
an
associate
Presbytery
where
they
may
conveniently
associate
,
because
they
have
not
authority
and
warrand
from
God
in
his
Word
to
do
it
.
I
say
,
where
they
may
conven●…ntly
associate
:
For
we
deny
not
but
a
particular
Congregation
,
being
in
such
a
case
that
it
cannot
enjoy
association
with
other
Churches
,
through
a
physicall
impossibility
or
impediment
,
in
this
case
of
necessity
,
may
,
as
it
is
alone
,
exercise
such
acts
of
Government
:
but
particular
Congregations
,
where
they
can
conveniently
associate
together
,
they
are
oblidged
by
the
rule
and
warrand
of
Gods
Word
,
to
associate
under
common
Presbyteries
,
Classicall
and
Synodicall
:
and
in
this
case
,
that
a
particular
Congregation
ought
not
,
nor
may
,
by
warrand
of
Gods
Word
,
exercise
these
acts
of
Government
of
publike
and
common
concernment
,
as
Ordination
and
Deposition
of
Ministers
,
Excommunication
of
persons
,
by
it self
alone
:
But
these
acts
ought
to
be
done
by
the
common
Presbytery
Classicall
or
Synodicall
.
And
that
a
particular
Congregation
ought
not
,
nor
may
not
,
by
warrand
of
Gods
Word
,
perform
any
act
in
maters
particularly
concerning
themselves
,
so
without
the
common
Presbytery
of
the
association
,
but
that
there
should
be
liberty
of
appeal
to
the
common
Presbytery
:
And
that
the
common
Presbytery
may
juridically
and
authoritatively
cognosce
,
and
judge
upon
their
proceedings
and
actings
:
In
a
word
,
it
may
do
things
of
Government
particularly
belonging
to
it self
in
and
by
it self
,
but
with
subordination
,
to
the
larger
and
common
Presbyteries
,
these
things
have
been
abundantly
proven
by
sundry
learned
men
,
as
Mr
Gill●sp
.
in
his
Assert
.
of
the
Government
,
&c.
Mr.
Rutherfurd
.
Gull
Apollon
.
in
his
consideration
of
sundry
controversies
.
Jus
Divin
.
The
Ass.
of
Divines
,
come
we
to
see
what
Mr.
Lockier
bringeth
for
the
contrair
.
section
3
First
,
It
is
granted
by
our
Brethren
(
sayeth
he
)
that
such
a
Church
hath
this
sufficiency
in
the
exercise
of
some
Ordinances
,
as
Preaching
,
Administration
of
Sacraments
,
without
seeking
the
consent
or
help
of
the
Classes
:
Nor
were
the
Church
to
neglect
these
.
Whence
he
concludeth
that
it
may
also
exercise
the
other
,
Ordination
and
Excommunication
.
And
gives
for
a
proof
of
the
consequence
upon
that
grant
.
If
they
may
do
the
greater
surely
they
may
do
the
lesser
,
and
there
is
no
dispensation
of
so
choise
an
excellency
as
Preaching
,
as
Paul
witnesseth
,
making
it
the
chief
part
of
his
errand
.
I
was
sent
to
Preach
the
Gospel
,
not
to
Baptize
.
—
Answ.
1.
'T
is
true
,
we
grant
that
such
a
Church
,
i.
e.
a
particular
Congregation
having
all
its
Officers
hath
sufficiency
in
it
to
exercise
these
Ordinances
of
Preaching
and
Administration
of
Sacraments
.
i.
e.
the
Pastors
of
a
particular
Congregation
may
Preach
the
Word
,
and
Administer
the
Sacraments
without
speciall
consent
or
help
and
concurrence
,
of
the
Classicall
Presbytery
to
every
act
,
nor
were
he
to
neglect
or
cease
from
these
,
if
the
Classis
should
forbid
,
I
mean
without
just
cause
;
Yet
it
may
be
,
and
it
is
so
indeed
by
the
warrand
of
Gods
Word
,
that
the
particular
Congregation
cannot
have
,
in
the
ordinary
way
of
the
Church
in
a
setled
and
constitute
state
,
the
Pastor
to
exercise
these
Ordinances
but
by
the
consent
and
potestative
mission
and
Ordination
of
the
Classis
,
or
some
associate
Presbyterie
,
and
tho
the
Pastor
of
the
particular
Congregation
his
exercising
these
Ordinances
be
not
dependent
upon
the
actuall
concurrence
in
the
severall
individuall
acts
;
Yet
therein
he
is
subordinate
to
their
Ministeriall
Authority
,
to
try
and
judge
his
Preaching
according
to
the
Word
of
God
,
and
,
if
they
find
just
cause
,
may
forbid
him
to
preach
,
and
they
forbidding
,
he
must
obey
.
But
2.
It
s
a
grosse
non-sequitur
,
a
particular
Church
,
or
the
Pastors
in
a
particular
Church
,
have
sufficiency
or
power
to
preach
the
Gospel
,
and
administer
Sacraments
,
without
the
help
or
concurrence
of
the
Classicall
Presbyterie
.
Ergo
they
may
also
exercise
these
other
Ordinances
,
Ordination
and
Excommunication
,
without
their
concurrence
;
And
the
proof
of
it
is
invalide
,
because
that
is
greater
,
and
if
they
may
do
the
greater
alone
by
themselves
,
they
may
also
do
the
lesser
:
For
by
that
same
reason
it
should
follow
,
A
Pastor
hath
sufficiency
and
power
by
himself
alone
to
preach
the
Gospel
,
to
Baptize
without
the
help
and
concurrence
of
his
fellow-Elders
in
the
Congregation
.
Ergo
he
may
also
by
himself
alone
Ordain
and
Excommunicate
,
without
their
help
and
concurrence
.
Why
?
That
is
the
greater
▪
and
if
he
may
do
the
greater
alone
,
he
may
also
do
the
lesser
.
The
Author
himself
will
not
,
I
conceive
,
admit
the
Consequence
here
.
The
truth
is
,
the
interest
of
persons
to
exercise
this
,
or
that
,
or
the
other
,
Ordinance
is
not
to
be
attended
or
determined
,
according
to
the
greater
or
lesser
excellency
of
the
work
:
But
according
to
Christs
commission
,
institution
,
and
grant
of
power
to
them
.
The
exercise
of
Ecclesiasticall
power
in
some
things
,
(
which
is
commonly
called
power
of
order
)
as
Preaching
of
the
Word
,
Administration
of
Sacraments
,
is
given
to
Christs
Ministers
,
severally
and
a
part
,
considered
as
single
Pastors
.
So
a
Pastor
may
preach
the
Word
and
administer
Sacraments
alone
,
without
concurrence
,
or
speciall
consent
,
either
of
the
whole
Church
,
or
other
Rulers
to
every
act
:
But
in
other
things
(
these
of
the
power
,
called
the
power
of
jurisdiction
)
the
exercise
and
power
thereof
is
not
given
to
one
,
but
to
an
unity
:
To
the
community
of
Governours
of
the
Church
united
together
:
not
any
single
Rulers
severally
.
Therefore
tho
a
Pastor
may
preach
,
and
baptize
alone
,
yet
he
may
not
Censure
nor
Excommunicate
alone
;
And
if
he
should
do
this
,
the
act
were
invalide
,
both
in
foro
Dei
,
and
in
foro
Ecclesiastico
.
Now
the
power
of
Ordination
and
Excommunication
being
given
to
a
community
,
the
Question
is
,
whether
this
community
be
a
particular
Congregation
,
having
an
intire
particular
Eldership
,
or
the
Eldership
of
a
particular
Congregation
,
by
it self
and
independent
from
a
larger
Presbyterie
,
this
Mr.
Lockier
saith
,
but
his
Argument
,
grounded
upon
our
grant
,
to
prove
it
,
is
impertinent
,
as
we
have
seen
.
section
4
But
further
he
would
prove
that
a
particular
Congregation
hath
power
to
exercise
all
Ordinances
,
as
well
as
any
,
thus
;
Sect.
41.
The
Keyes
are
not
divided
:
The
Keyes
are
all
given
to
Peter
as
personating
the
Church
of
beleevers
in
the
Gospel
,
that
Kingdom
of
which
Christ
said
he
would
build
:
And
I
will
give
unto
[
thee
]
the
Keyes
of
the
Kingdom
of
Heaven
,
and
whatsoever
[
thou
]
shalt
bind
on
earth
,
Mat.
16.
19.
Surely
this
particular
here
used
,
is
not
in
vain
,
but
to
set
forth
that
every
Gospel-Church
,
every
particular
Congregation
of
beleevers
,
united
as
a
visible
organicall
body
,
for
Gods
Worship
have
ability
,
a
power
given
to
it
,
as
to
such
an
end
(
he
means
to
exercise
all
the
Keyes
,
alone
and
by
themselves
,
which
he
expresseth
thus
)
they
have
not
a
lame
commission
,
part
of
the
Keyes
at
their
girdle
,
and
strangers
and
forrainers
carrying
another
part
.
Answ.
1.
As
to
that
of
dividing
the
Keyes
,
we
have
said
sufficient
before
.
2.
As
to
that
alledged
,
the
Keyes
were
all
given
to
Peter
,
as
personating
the
Church
of
Believers
,
&c.
we
have
spoken
also
before
in
the
Examination
of
his
first
proof
of
the
first
Assertion
.
Now
we
adde
but
these
things
here
.
1.
I
would
ask
Mr.
Lockier
what
he
means
by
the
Church
of
Believers
in
the
Gospel
?
Whether
the
universall
Church
Visible
of
Believers
?
Then
he
must
acknowledge
a
Church
Universall
Visible
individually
one
:
For
certainly
the
article
(
the
)
denotateth
a
certain
singular
one
thing
.
But
this
,
I
doubt
,
Mr.
Lockier
will
grant
,
A
Visible
Church
Catholick
,
existing
really
one
.
And
however
:
it
is
not
his
purpose
here
,
to
alledge
that
Peter
received
the
Keyes
,
as
personating
the
Universall
Church
Visible
.
For
the
thing
he
would
be
at
and
must
prove
,
is
,
that
all
the
Keyes
and
exercise
thereof
are
given
to
every
one
particular
Church
or
Congregation
,
singly
and
within
it self
.
If
he
say
he
means
a
particular
Visible
Church
,
I
ask
which
is
it
,
of
Rome
,
or
Corinth
,
or
Ephesus
?
If
any
one
of
these
definitely
,
what
then
becommeth
of
all
the
rest
?
Nay
but
will
he
say
,
not
any
one
particular
Visible
Church
definitely
,
but
indefinitely
any
and
every
one
.
But
1.
His
words
are
,
that
Peter
in
this
mater
personated
the
Church
Visible
,
which
in
propriety
of
speech
,
seemeth
to
me
to
note
a
determinate
and
definite
individuall
,
but
passing
this
.
2.
It
cannot
be
a
particular
Visible
Church
,
whether
definitely
,
or
some
certain
one
:
or
indefinitely
for
any
one
;
Because
,
as
Mr.
Lockier
himself
sayeth
,
the
Church
that
Peter
personated
is
that
which
Christ
saith
,
ver.
18.
that
he
would
build
upon
the
rock
,
that
the
gates
of
hell
should
not
prevail
against
it
.
But
this
is
not
any
particular
Visible
Church
,
but
either
the
Church
Invisible
of
the
elect
and
redeemed
ones
,
or
the
Church
Visible
Catholick
;
Because
any
particular
Visible
Church
may
be
prevailed
against
.
3.
That
Assertion
,
Surely
this
particular
here
used
(
to
wit
,
the
Pronoun
of
the
second
person
twise
in
the
sentence
,
thee
and
thou
)
is
not
in
vain
,
but
to
set
forth
that
every
Gospel
Church
,
&c.
is
,
I
may
say
,
an
Assertion
of
such
boldnesse
without
proof
,
as
any
man
of
understanding
may
wonder
,
that
a
modest
man
should
have
uttered
it
,
before
men
that
have
not
sold
away
their
judgments
to
be
slaves
to
any
mans
dictats
.
What
?
Must
our
Saviours
speaking
to
Peter
here
,
in
the
singular
number
,
be
in
vain
,
unlesse
hereby
he
intended
to
set
out
every
particular
Congregation
,
and
surely
it
must
be
so
,
and
we
must
believe
it
surely
to
be
so
,
because
Mr.
Lockier
saith
it
,
tho
he
do
no
more
but
say
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
enough
.
Is
there
not
another
possible
Reason
to
be
given
of
this
,
that
Christ
in
this
giving
of
the
Keyes
directs
his
speech
particularly
to
Peter
,
but
this
that
Mr.
Lockier
deviseth
,
so
that
his
speaking
to
Peter
thus
particularly
must
be
in
vain
,
if
this
Reason
be
not
taken
,
to
make
it
to
purpose
?
Know
we
not
that
long
agoe
Cyprian
in
his
treatise
,
de
Vnitate
Ecclesiae
,
has
given
another
reason
of
this
,
which
I
conceive
,
any
judicious
man
will
think
much
more
purpose-like
then
Mr.
Lockiers
,
Quamvis
(
saith
that
Ancient
of
this
matter
)
Apostolus
omnibus
post
resurrectionem
suam
,
parem
potestatem
tribuat
—
tamen
ut
unitatem
manifestaret
,
unitatis
ejusdem
originem
ab
uno
incipientem
sua
authoritate
disposuit
,
hoc
erant
utique
&
caeteri
Apostoli
quod
fuit
Petrus
,
pari
consortio
praediti
&
honoris
&
potestatis
:
Sed
exordium
ab
unitate
proficiscitur
ut
Ecclesia
una
monstretur
.
His
meaning
is
,
that
Christ
at
first
spake
singularly
to
Peter
in
giving
the
Keyes
,
that
he
might
set
forth
the
unity
of
the
Church
spread
throughout
the
whole
World
.
We
know
also
that
our
learned
Countrey-man
Camero
in
his
praelect.
on
the
place
,
gives
yet
another
Reason
of
Christs
thus
speaking
to
Peter
singularly
,
which
he
very
probably
confirmeth
by
sundry
circumstances
in
the
Text
,
and
severall
other
considerations
from
other
places
,
which
I
need
not
insert
here
,
but
refers
the
Reader
to
the
Author
himself
.
Yea
,
I
see
not
reason
why
it
should
be
thought
that
Christs
speaking
to
Peter
in
the
Singular
Number
,
should
be
thought
to
be
in
vain
unlesse
some
mysticall
signification
had
been
intended
thereby
.
Christ
having
asked
a
Question
of
the
Apostles
in
common
,
and
Peter
one
for
all
the
rest
having
made
the
answer
,
might
not
Christ
i●
his
reply
upon
the
answer
,
speak
singularly
to
Peter
without
intending
any
mysticall
signification
thereby
,
but
his
speaking
in
such
a
way
behoved
to
be
in
vain
?
I
confesse
I
see
not
this
.
4.
Mr.
Lockier
saith
here
in
this
Assertion
that
,
this
particular
is
used
,
i.
e.
Peter
is
particularly
spoken
to
,
to
set
forth
that
every
particular
Congregation
of
believers
united
in
a
visible
organical
body
for
Gods
worship
,
&c.
which
is
as
much
as
to
say
that
Peter
in
receiving
the
Keyes
personated
every
particular
Congregation
united
as
a
visible
organicall
body
.
But
then
,
1.
How
consisteth
this
with
that
which
he
asserted
upon
the
first
Ass.
Sect.
2.
That
the
Keyes
were
given
at
first
to
Peter
not
as
an
Apostle
,
nor
as
as
Elder
,
but
as
a
Believer
,
and
that
,
in
him
the
Keyes
were
given
to
a
Church
of
believers
,
as
believing
primarily
;
and
to
the
Elders
,
in
the
second
place
as
exerted
out
of
that
state
,
and
as
servants
of
it
.
Here
they
are
given
to
Peter
as
personating
a
Congregation
of
beleevers
united
as
an
organicall
body
and
so
as
personating
both
simple
beleevers
and
Elders
:
There
they
are
given
to
Peter
not
as
an
Elder
,
nor
representing
Elders
,
but
as
a
believer
and
personating
beleevers
as
beleeving
.
2.
If
Peter
in
receiving
the
Keyes
personated
,
a
Congregation
of
beleevers
,
united
as
an
organicall
body
for
Gods
Worship
,
that
is
,
as
now
constituted
,
of
people
and
Officers
;
Then
who
must
exercise
the
Keyes
,
in
relation
to
a
Congregation
,
wanting
its
own
organs
,
Ministers
and
Elders
?
Go
we
on
.
section
5
And
for
the
Key
of
Excommunication
(
saith
he
)
which
is
so
much
denyed
to
the
particular
Congregation
,
the
Church
of
Corinth
,
is
blamed
by
the
Apostle
,
that
they
did
not
this
of
themselves
without
him
,
and
his
urging
of
them
,
much
more
without
a
Collegiat
Church
sentence
.
Answ.
True
,
the
Church
of
Corinth
is
blamed
that
they
did
not
this
of
themselves
:
But
that
the
Church
of
Corinth
was
but
an
single
Congregation
,
and
not
a
Presbyteriall
Church
,
composed
of
several
particular
Congregations
,
under
one
Presbyteriall
Government
,
should
been
proven
,
and
not
barely
alledged
,
or
supposed
.
See
the
contrary
proven
by
Mr.
Rutherfurd
,
Due
Right
.
pag.
460.
&
seq
.
the
Authors
of
Jus
Divin
.
pag.
26.
&
seq
.
upon
these
grounds
.
1.
The
multitude
of
beleevers
.
2.
The
plenty
of
Ministers
.
3.
The
diversity
of
tongues
and
languages
.
4.
The
plurality
of
Churches
mentioned
therein
.
5.
A
Presbyteriall
meeting
of
Prophets
.
section
6
He
proceeds
to
reason
,
by
way
of
removing
an
Objection
,
thus
.
If
it
be
said
they
be
fit
to
Preach
and
Administer
seals
,
but
not
to
Ordain
or
Excommunicat
,
because
the
particular
Churches
cannot
make
up
a
sufficient
Eldership
.
This
is
the
Objection
he
frames
to
himself
as
if
it
were
ours
,
on
which
.
1.
We
say
not
they
,
i.
e.
the
particular
Congregation
,
wholly
taken
,
are
fit
to
Preach
,
or
may
Preach
:
But
we
say
that
any
one
Pastour
rightly
called
is
fit
to
Preach
and
administer
seals
,
his
alone
2.
We
say
not
simply
that
the
Eldership
of
a
particular
Congregation
may
not
in
any
case
ordaine
,
or
Excommunicate
;
But
we
say
that
when
there
are
more
Congregations
,
to
associate
with
and
when
association
may
be
had
,
they
should
not
performe
these
acts
alone
,
but
in
an
associate
Presbytery
.
And
we
make
not
the
principall
ground
of
this
,
that
the
Eldership
of
a
particular
Congregation
,
is
not
sufficient
(
viz.
for
gifts
and
ability
)
for
exercising
these
acts
(
although
there
be
a
ground
of
necessity
of
it
ordinarly
from
this
;
It
being
seldome
that
in
particular
Congregations
there
will
bee
found
Elderships
sufficient
for
managing
these
maters
.
)
For
although
the
Eldership
of
a
particular
Congregation
were
very
sufficient
this
way
,
yet
we
say
they
ought
not
to
exercise
these
acts
,
by
themselves
without
an
associate
Presbytery
,
at
least
they
ought
not
to
do
by
themselves
independently
,
without
subordination
to
larger
associate
Presbyteries
(
as
Mr.
Lockier
intends
)
because
the
Scripture
doeth
not
warrand
,
Christ
hath
not
instituted
this
,
but
the
contrare
.
Now
his
reason
following
,
being
founded
upon
this
mistake
in
his
Objection
,
which
we
have
cleared
,
there
is
no
great
need
to
insist
in
following
it
,
especially
considering
it
is
nothing
else
,
but
,
the
same
in
very
words
with
the
second
reason
by
the
Dissenting
Brethren
to
prove
the
minor
of
their
first
reason
against
the
Assemblie
of
Divines
,
their
Proposition
touching
Ordination
,
and
you
have
it
fully
considered
and
answered
by
the
Assemblie
in
their
answers
,
see
their
Papers
pag.
195.
196.
might
not
Mr.
Lockier
have
read
their
answer
,
and
either
spared
the
presenting
us
with
that
reason
,
anew
again
,
or
given
it
with
some
new
strength
against
the
Assemblies
answers
to
it
?
exedit
miseros
crambe
repetita
.
section
7
He
further
proceedeth
thus
.
Sect.
44.
If
one
particular
Congregation
so
constituted
,
as
is
before
mentioned
,
be
not
sufficient
to
exercise
the
full
power
of
the
Keyes
,
without
a
forraine
(
still
we
must
bid
you
correct
your
nick
naming
things
,
and
say
an
associate
Presbytery
)
then
the
first
Church
,
to
wit
,
that
of
Jerusalem
,
was
lame
in
its
power
,
till
others
were
erected
;
And
Antioch
lame
in
its
power
,
because
but
one
Church
in
association
with
it
,
and
answerably
they
made
lame
work
,
And
other
Congregations
which
were
scattered
up
&
down
in
Pontus
,
Cappadocia
,
&c.
Which
in
all
likely-hood
by
distance
of
place
,
and
by
violence
of
Heathens
,
were
in
an
utter
incapacity
,
to
any
standing
,
associate
Elderships
,
were
all
lame
and
could
not
supplie
the
mortality
of
their
Ministers
and
Officers
,
and
so
must
indeed
sink
,
from
a
defect
intrinsecall
,
being
not
able
to
relieve
themselves
without
a
forraine
,
an
associate
power
.
Ans.
1.
From
that
which
is
said
by
the
men
Mr.
Lockier
disputes
against
it
,
to
wit
,
that
Elderships
of
particular
Congregations
,
when
they
may
associate
with
others
have
not
sufficiencie
by
divine
warrand
,
to
exercise
acts
of
jurisdiction
of
publike
and
common
concernment
,
alone
,
and
by
themselves
,
without
the
concurrence
of
associate
Elderships
,
much
lesse
,
without
subordination
to
them
,
doeth
not
follow
,
that
the
Eldership
of
one
single
Congregation
,
when
there
is
but
that
one
existing
in
the
world
,
(
such
as
he
supposeth
that
of
Jerusalem
to
have
been
at
the
first
)
Or
if
a
single
Congregation
,
when
though
there
be
others
existing
in
the
Word
,
yet
it
is
under
a
Physicall
incapacity
,
by
some
insuperable
impediment
,
to
associate
with
others
(
such
as
he
supposeth
these
Congregations
in
Pontus
,
Cappadocia
,
&c.
have
been
)
are
so
lame
and
imperfect
,
that
they
cannot
in
that
case
when
necessity
requireth
,
or
may
not
exercise
these
acts
.
'T
is
granted
in
these
cases
they
may
.
Yet
this
we
say
withall
,
a
Congregation
in
such
a
condition
,
though
it
be
not
in
such
a
case
of
absolute
imperfection
,
that
it
cannot
perform
necessarie
acts
of
Government
for
its
own
preservation
,
yet
it
is
not
in
so
compleat
and
perfect
a
state
of
Government
,
as
when
it
may
be
and
is
associate
with
others
,
for
exercise
of
Government
,
this
is
sufficient
to
this
reason
.
Onely
2.
there
is
,
one
or
two
particulars
would
be
noted
.
1.
While
as
he
supposeth
that
the
Church
of
Jerusalem
was
but
one
single
Congregation
,
if
he
mean
all
the
time
till
other
Churches
in
other
places
were
erected
,
the
supposition
is
beside
the
truth
,
as
has
been
proven
by
the
Authors
we
referred
to
before
upon
this
mater
.
Yet
I
doubt
much
if
it
shall
be
proven
that
at
any
time
when
there
was
a
Government
in
it
,
that
it
was
but
one
single
Congregation
.
2.
As
to
that
he
sayeth
of
Antioch
by
that
one
Church
wherewith
it
was
associate
,
I
conceive
that
he
means
that
of
Jerusalem
,
but
first
how
will
he
prove
that
it
was
not
associate
also
with
the
Churches
of
Syria
and
Cilicia
.
Sure
there
is
great
likely-hood
that
it
was
,
at
least
in
that
Synod
at
Jerusalem
,
considering
that
the
Synodicall
letter
is
directed
to
them
and
it
jointly
:
again
the
very
Church
of
Jerusalem
,
at
that
time
at
least
,
was
not
a
single
Congregation
,
but
a
Presbyteriall
Church
consisting
of
more
particular
Congregations
,
as
the
Authors
mentioned
have
proven
,
and
so
was
Antioch
too
.
See
●us
Divin
.
of
Church
Govern.
P.
2.
c.
13.
p.
204.
Further
,
did
not
Mr.
Lock
before
acknowledge
that
meeting
at
Jerusalem
,
to
be
a
Synod
,
oftner
then
once
,
whether
it
was
an
association
of
two
Churches
or
more
,
this
he
acknowledged
,
that
it
was
a
Synod
,
't
is
true
he
would
have
it
to
have
been
only
consultative
,
and
not
juridicall
:
But
it
sufficeth
my
purpose
in
calling
to
mind
his
acknowledgment
,
which
is
to
shew
that
he
doth
very
impertinently
bring
in
the
Church
of
Antioch
in
this
Argument
,
seeing
he
confesseth
it
to
have
been
in
such
an
association
as
made
up
a
Synod
,
which
is
an
associate
Presbytery
superior
to
a
Classicall
Presbytery
.
section
8
To
that
we
said
in
the
Answer
to
this
Reason
Mr.
Lockier
would
,
it
seemeth
,
say
somewhat
in
the
close
of
this
SECT.
44.
To
say
,
that
in
extraordinary
cases
,
unordinary
things
may
be
done
,
is
little
to
the
satisfaction
of
a
tender
heart
,
especially
in
divine
things
,
who
is
apt
to
believe
,
that
God
hath
so
shaped
his
publick
Ordinances
,
which
are
injoined
to
be
used
in
all
places
,
that
places
shall
not
be
a
standing
let
to
put
his
people
continually
to
run
beside
the
instituted
rule
.
To
this
1.
In
extraordinary
cases
,
to
do
things
unordinary
,
I
mean
as
to
the
course
appointed
by
a
positive
law
,
may
be
with
very
good
satisfaction
to
a
most
tender
heart
,
that
is
,
a
well
informed
and
rightly
tender
heart
,
and
not
a
superstitious
heart
:
Have
ye
not
read
(
saith
our
Saviour
,
Math.
12.
4
,
5.
)
what
David
did
when
he
was
an
hungred
,
and
they
that
were
with
him
,
how
he
entred
into
the
house
of
God
,
and
did
eat
the
shew-bread
,
which
was
not
lawfull
for
him
to
eat
,
neither
for
them
which
were
with
him
,
but
only
for
the
Priests
?
It
was
an
unordinary
thing
for
David
,
or
any
other
men
,
not
Priests
,
to
eat
the
Shew-bread
:
Yet
in
that
extraordinary
case
,
when
David
and
his
company
were
hungry
,
and
no
other
bread
was
to
be
had
,
let
their
hearts
be
never
so
tender
,
if
rightly
informed
,
as
they
did
eat
,
so
with
good
satisfaction
they
might
eat
it
.
And
generally
what
is
not
ordinarily
to
be
done
by
a
positive
la●
,
in
an
extraordinarie
case
,
when
necessity
requires
,
may
be
done
,
and
a
tender
heart
have
good
satisfaction
in
the
doing
of
it
,
even
in
things
divine
.
2.
The
nature
and
constitution
of
Gods
Ordinances
is
not
estimat
and
defined
according
to
what
shape
,
the
hearts
of
men
are
apt
to
conceive
he
has
put
upon
them
:
but
according
to
what
his
own
word
saith
of
his
will
concerning
them
.
It
was
yeelding
to
this
aptitude
of
mens
hearts
in
conceiving
Gods
shaping
of
Ordinances
,
that
baptizing
by
private
persons
,
and
even
midwives
,
did
spring
from
,
into
the
Church
of
God
.
3.
The
ordinary
and
expresse
rule
that
we
speak
of
,
that
single
Congregations
should
not
exercise
acts
of
jurisdiction
of
publick
and
common
concernment
,
by
themselves
alone
without
associat
Elderships
,
relates
to
the
case
when
association
may
be
had
.
But
when
association
cannot
possibly
be
had
,
as
if
a
Congregation
be
in
a
remote
Iland
,
or
divided
from
all
other
Churches
by
some
other
insuperable
impediment
of
fellowship
,
we
say
that
in
that
case
of
necessity
,
it
is
the
ordinary
rule
to
that
Congregation
to
act
as
it
is
,
alone
by
it self
:
If
it
shall
be
said
,
seeing
when
it
is
that
way
alone
,
it
may
exercise
these
Ordinances
within
it self
,
then
if
,
other
Congregations
being
in
a
capacitie
to
be
joined
with
,
it
may
not
exercise
them
alone
,
it
is
abridged
off
the
former
liberty
it
had
before
when
it
was
alone
by
it self
.
I
answ
this
is
no
abridgement
of
its
liberty
,
but
only
a
strengthening
of
their
power
in
things
of
common
concernment
;
As
,
suppose
there
being
five
Elders
in
a
Congregation
,
while
as
they
are
only
these
five
,
they
may
act
in
the
Government
of
that
Congregation
.
Yet
if
other
fix
be
added
to
them
,
they
may
not
now
act
without
these
,
yet
this
is
no
abridging
of
any
liberty
they
had
,
but
a
strengthening
of
their
power
.
The
truth
is
,
that
a
Congregation
in
an
incapacity
of
association
with
other
Congregations
,
exerciseth
and
dispenseth
all
these
Ordinances
within
it self
,
not
as
being
one
single
Congregation
,
but
as
being
the
whole
Church
.
A
Congregation
in
such
a
case
,
is
as
if
there
were
not
another
Congregation
in
the
world
,
and
that
is
to
be
the
whole
Church
interpretativè
.
Just
as
there
being
in
a
Congregation
five
Elders
only
,
these
five
act
all
things
belonging
to
Elders
in
the
Congregation
,
not
because
they
are
such
a
definite
competent
number
,
but
because
they
are
the
whole
number
;
Because
if
they
did
act
as
being
such
a
definite
number
,
they
could
not
admit
any
moe
to
joyne
with
them
in
the
work
.
section
9
Further
,
it
is
(
saith
he
)
confessed
by
our
Brethren
that
the
Judicatures
of
Classes
and
Congregations
do
not
differ
specifically
,
but
only
in
extension
:
Then
if
they
differ
only
in
extension
,
the
intrinsecall
power
of
the
Elders
of
the
Congregation
,
is
the
same
with
the
Elders
of
Classes
;
And
then
there
is
no
specificall
act
that
the
one
puts
forth
,
but
the
other
can
put
forth
too
,
as
occasion
shall
require
,
can
Ordain
and
Excommunicate
as
the
Collegiat
Church
,
and
so
is
the
Congregationall
Church
compleat
if
the
Classicall
Church
be
.
Answ.
1.
Mr.
Lockier
is
not
well
enough
acquainted
,
it
seemeth
,
with
the
judgement
of
all
P●esbyterians
concerning
the
difference
between
Congregationall
and
Classicall
Elderships
,
when
as
he
sayeth
that
they
confesse
there
is
no
specificall
or
formall
difference
between
them
,
if
he
were
acquainted
better
with
them
,
he
would
find
some
to
be
of
that
mind
,
that
tho
there
be
Elders
of
a
single
Congregation
,
yet
that
there
is
not
a
Presbytery
of
a
single
Congregation
having
power
,
to
exercise
Ecclesiasticall
jurisdiction
,
and
I
confesse
it
is
hard
to
find
any
pattern
in
the
Word
of
God
of
such
a
Presbytery
.
But
,
2.
When
as
he
sayeth
,
that
in
the
confession
of
Presbyterians
they
differ
only
in
extension
,
he
mistakes
the
judgement
of
the
most
part
of
all
Presbyterians
,
who
,
and
that
indeed
according
to
truth
,
hold
that
the
power
of
a
Classicall
Presbytery
,
as
to
the
exercise
of
Government
,
not
only
reaches
a
larger
object
,
i.
e.
differs
in
extension
,
but
also
more
acts
of
jurisdiction
,
as
Ordination
,
Excommunication
,
which
the
Eldership
of
a
single
Congregation
,
as
one
single
Congregation
,
cannot
exercise
,
and
that
is
to
differ
intensivè
.
But
I
suppose
all
were
granted
which
is
asked
here
,
that
Classicall
Presbyteries
differ
not
specifically
from
Congregationall
,
that
their
power
of
jurisdiction
differs
only
extensivè
,
that
there
is
no
specificall
act
exercised
by
the
Classicall
,
but
the
Congregationall
may
exercise
in
it self
,
when
occasion
requires
,
and
so
that
it
is
compleat
,
this
way
,
(
which
is
just
such
compleatnesse
,
as
we
mean
when
we
say
that
a
Boy
is
a
compleat
Man
)
tho
all
this
were
granted
,
does
it
hereupon
follow
that
larger
associate
Presbyteries
juridicall
are
uselesse
devices
of
men
?
No
wayes
as
has
been
shewed
before
.
Altho
it
were
granted
that
the
Eldership
of
a
particular
Congregation
may
exercise
all
these
specificall
acts
,
there
may
be
many
cases
,
wherein
it
may
be
not
only
expedient
,
but
necessary
that
the
matter
be
judged
and
determined
by
an
associate
Presbytery
,
as
when
it
is
a
matter
of
great
difficultie
,
when
other
Congregations
are
much
and
nearly
,
or
equally
concerned
,
when
there
is
division
and
difference
in
the
Congregationall
Eldership
or
Church
that
the
matter
cannot
be
agreed
upon
and
determined
amongst
themselves
,
when
there
is
an
appeal
propter
malam
administrationem
,
vel
malam
administrationem
praesumptam
,
&c.
section
10
Finally
,
SECT.
46.
If
the
particular
Church
had
not
been
compleat
to
do
its
own
work
without
a
forrain
,
an
associate
Eldership
,
the
Apostles
,
would
have
mentioned
something
of
this
combineing
of
Elderships
—
and
when
this
might
been
surely
the
Church
of
Christ
durst
not
neglect
the
use
of
it
:
And
yet
we
find
not
the
one
,
and
do
find
the
other
,
—
the
Apostle
when
he
took
his
leave
of
the
Church
of
Ephesus
,
commends
it
not
to
associat
Elders
,
but
both
Elders
and
people
as
one
flock
to
the
grace
of
God
,
Act.
20.
32.
Answ.
1.
Let
it
be
so
that
the
particular
Church
is
compleat
to
do
its
own
work
.
Yet
,
1.
Is
not
every
Congregation
,
as
a
part
of
the
whole
body
of
the
Visible
Church
of
Christ
,
to
look
to
the
work
of
fellow
members
,
and
parts
,
and
of
the
whole
,
according
to
its
measure
and
proportion
of
power
?
Should
one
member
say
to
another
,
I
must
see
to
my
own
work
:
Ought
I
to
care
for
thee
?
Are
there
not
matters
of
publick
and
common
concernment
?
2.
No
particular
Church
is
politically
so
compleat
as
to
do
every
work
of
its
own
in
every
case
,
as
has
been
shewed
,
but
it
will
in
this
,
stand
in
need
of
an
associat
Superiour
Eldership
.
3.
It
hath
been
abundantly
proven
by
the
Authors
we
referred
to
before
,
that
Scripture
is
not
sil●nt
,
but
often
mentioneth
the
thing
of
associated
Presbyteries
,
and
all
exceptions
made
to
the
contrary
abundantly
confuted
.
4.
What
Mr.
Lockier
has
found
or
not
found
we
know
not
,
nor
stands
on
it
,
but
he
might
have
found
a
Presbytery
over
more
Congregations
then
one
,
in
Jerusalem
,
Antioch
,
Corinth
,
Ephesus
,
and
he
cannot
deny
but
he
has
found
the
Church
of
Antioch
making
use
of
an
associate
Synodicall
Presbytery
at
Jerusalem
,
and
that
that
Presbytery
was
more
then
consultative
,
even
authoritative
and
juridicall
has
been
proven
:
But
I
think
what
ever
he
conceives
that
he
has
found
of
a
Congregationall
Eldership
exercising
jurisdiction
,
Ordaining
or
Excommunicating
by
it self
,
he
shall
hardly
point
us
to
the
place
of
Scripture
where
he
found
the
instance
of
it
,
what
he
saith
of
the
Elders
and
Church
of
Ephesus
from
Acts
20.
has
been
answered
before
.
SECTION
XII
.
Reply
to
Mr.
Lockiers
Answers
to
some
Objections
from
SECTION
47.
to
the
end
,
wherein
separation
from
not
onely
this
Church
of
Scotland
,
but
all
the
Protestant
Presbyterian
Churches
,
as
Idolatrous
,
is
driven
at
.
section
1
MR.
Lockier
having
hitherto
gone
about
,
as
he
could
,
to
maintain
that
the
power
of
the
Keyes
and
Government
of
the
Church
of
Christ
,
ought
not
to
be
in
the
hands
of
Officers
and
Governours
set
over
the
Church
in
the
Lord
,
by
the
Lord
himself
;
but
in
the
hands
of
the
whole
Church
,
and
that
in
the
hands
of
every
particular
Congregation
,
independently
and
supremely
without
association
in
or
subordination
unto
any
common
Ecclesiastick
Government
(
which
how
well
he
has
asserted
and
maintained
we
leave
it
to
all
understanding
impartiall
Readers
to
give
their
judgement
)
he
applyes
himself
,
to
Answer
some
Objections
against
the
things
he
has
handled
,
as
he
sayeth
.
But
what
Objections
are
they
I
pray
?
none
of
those
which
are
brought
directly
against
the
points
maintained
by
him
before
this
.
Likely
he
found
these
too
hard
for
him
to
grapple
with
,
and
therefore
thought
it
his
wisedome
to
passe
them
rather
by
in
silence
.
And
the
Objections
he
brings
,
are
onely
some
things
which
he
conceived
might
been
said
against
his
designe
in
casting
this
Little
Stone
at
Presbyterian
Churches
,
to
drive
all
good
Christians
,
if
they
might
be
affrighted
,
to
separation
from
them
.
A
wicked
and
shamefull
designe
,
especially
for
a
man
professing
Godlinesse
to
have
set
before
him
.
I
mind
not
here
to
insist
or
enlarge
myself
upon
the
Question
of
Separation
from
Churches
,
not
onely
because
other
learned
men
have
spoken
abundantly
and
well
upon
that
purpose
,
namely
my
Reverend
and
Learned
Collegue
in
the
Ministrie
,
and
Superiour
in
the
society
wherein
I
live
,
Mr.
Rutherfurd
in
his
Peaceable
Plea
and
Due
Right
:
But
also
because
I
find
nothing
brought
by
this
Author
,
upon
the
mater
,
worth
the
staying
upon
,
in
handling
that
mater
.
I
shall
onely
give
some
few
notes
upon
some
things
the
Author
,
I
think
out
of
hear
of
passion
,
hath
vented
himself
in
.
section
2
Having
Sect.
47.
objected
to
himself
thus
.
You
seem
to
be
for
separation
from
a
Presbyteriall
Church
.
We
find
no
separation
but
in
case
of
Idolatry
.
To
this
Sect.
48.
he
answers
thus
in
summe
.
That
not
only
heathens
had
their
idolatry
as
Dagon
,
but
also
Christians
theirs
,
as
a
supreme
Bishop
over
all
Churches
,
which
he
insinuateth
to
have
been
the
Papists
Idolatrie
.
Alas
!
he
might
have
given
other
instances
of
their
Idolatry
then
this
(
as
their
worshiping
a
breaden
god
,
Crucifixes
,
Relicks
,
Saints
departed
,
Images
,
&c.
)
then
a
supreme
Bishop
,
or
Archbishop
over
the
Church
in
such
a
Nation
(
the
Prelaticall
Protestants
Idol
he
would
say
)
and
then
a
combination
of
Bishops
over
Churches
(
hereby
meaning
an
associat
Presbyterie
or
Assembly
Presbyteers
Ruling
more
Churches
,
odiously
calling
them
Bishops
)
that
to
him
is
also
Idolatry
.
So
,
that
command
2
Cor.
6.
17.
come
out
from
one
kind
of
Idolatrie
,
is
come
out
from
all
;
Or
else
that
rule
binds
only
to
separate
from
Heathnish
Idolatrie
.
What
is
not
warranted
by
the
Word
is
an
Idol
—
Answ
.
We
shall
not
deny
but
that
whatsoever
is
practized
in
the
Worship
of
God
,
or
set
up
as
an
Ordinance
without
Gods
warrand
in
his
Word
,
may
be
comprehended
under
Idolatry
taking
Idolatrie
in
a
large
sense
;
but
that
every
thing
set
up
or
practized
in
the
Worship
of
God
,
or
in
Ordinances
,
is
such
Idolatry
as
is
a
ground
sufficient
to
separate
from
a
Church
wherein
it
is
practized
,
as
no
true
Church
,
is
a
conceit
in
it self
without
warrand
of
the
Word
,
nay
directly
contrare
to
the
allowed
practise
of
Gods
people
in
the
Word
,
both
in
Old
and
New
Testament
.
This
conceit
of
Mr.
Lockiers
,
is
very
Brounisme
and
rigide
Separatisme
ingraine
.
But
of
this
and
the
place
2
Cor.
6.
17.
see
enough
in
the
Reverend
Author
whom
I
last
mentioned
.
But
as
for
association
or
combination
of
Churches
,
under
a
common
Presbyterie
,
it
is
warranted
in
the
Word
of
God
,
and
so
is
his
Ordinance
,
as
has
been
abundantly
proven
,
and
what
Mr.
Lockier
has
brought
to
the
contrare
,
we
trust
has
been
sufficiently
refuted
.
And
therefore
let
him
consider
,
his
account
he
has
to
make
to
Almighty
God
,
for
so
atrocious
a
calumnie
as
his
branding
it
with
the
name
of
Idolatrie
,
and
involving
all
the
Reformed
Orthodox
Churches
of
Jesus
Christ
,
in
the
fearfull
crime
of
Idolatrie
.
And
as
for
his
pressing
separation
from
all
the
Reformed
Churches
as
Idolatrous
,
I
shall
say
no
more
,
but
bring
some
Godly
men
amongst
Independents
themselves
giving
testimony
against
him
.
Hear
Mr.
Hooker
,
speaking
in
the
name
of
the
Divines
of
new
England
of
the
Congregations
of
old
England
.
I
would
(
sayeth
he
)
intreat
the
Reader
that
if
he
meet
with
such
accusations
,
that
we
nullifie
all
Churches
beside
our
own
—
that
we
are
rigide
Separatists
,
&c.
such
bitter
calumnies
,
a
wise
meek
spirit
passeth
by
them
as
an
unworthy
and
ungrounded
aspersion
.
That
which
that
Godly
man
in
name
of
many
other
Independent
Brethren
with
him
,
intreats
may
not
be
believed
to
be
thought
or
said
by
them
,
accounteth
it
an
unworthie
and
groundlesse
aspersion
,
Mr.
Lockier
with
open
mouth
ownes
and
proclaimes
that
and
worse
:
Then
we
see
what
the
Dissenting
Brethren
in
the
Assemblie
of
Divines
say
of
their
keeping
communion
with
Presbyterian
Churches
,
Papers
given
in
to
the
Honourable
Committee
,
&c.
pag.
29
,
30.
holding
communion
with
neighbour
Churches
in
baptizing
our
Children
(
as
occasion
may
fal
out
in
absence
of
Ministers
)
in
their
Churches
,
by
occasional
receiving
the
Communion
in
their
Churches
;
Also
our
Ministers
to
Preach
in
their
Congregations
,
and
receiving
theirs
also
to
Preach
in
ours
,
as
Ministers
of
the
Gospel
,
as
mutually
their
shall
be
a
call
from
each
other
;
when
we
have
any
cases
hard
and
difficult
for
our selves
,
to
advise
with
the
Elders
of
their
Churches
;
in
case
of
choise
of
Elders
,
to
seek
the
approbation
and
right
hand
of
fellowship
from
Godly
Ministers
of
their
Churches
;
and
when
an
Ordination
falls
out
,
to
desire
the
presence
and
approbation
of
their
Elders
with
our
own
;
In
case
any
of
our
Churches
miscarry
through
mal-administration
,
to
be
willing
upon
scandall
taken
by
their
Churches
,
to
give
an
account
as
unto
Sister
Churches
offended
,
and
to
esteem
and
account
(
as
we
do
)
a
sentence
of
non-Communion
by
them
,
by
Churches
,
against
us
,
upon
such
scandals
wherein
they
are
not
satisfied
,
an
heavy
and
sad
punishment
,
and
to
be
looked
upon
,
as
a
means
to
humble
us
,
and
an
Ordinance
of
God
to
reduce
us
.
If
those
men
,
pillars
of
the
Independent
way
,
had
accounted
,
as
Mr.
Lockier
does
,
Presbyterian
Churches
to
be
idolatrous
,
would
they
have
professed
to
hold
&
retain
such
Communion
with
them
?
Nay
,
do
they
not
themselves
,
alledge
all
these
things
,
as
Arguments
to
evidence
that
they
are
far
from
the
mind
of
those
who
accounts
them
false
Churches
.
All
this
(
say
they
)
is
more
,
then
as
if
in
nothing
they
were
to
be
complyed
with
,
nor
their
Churches
to
be
communicated
with
in
any
thing
which
should
argue
Church
Communion
,
more
is
said
and
done
by
those
who
account
them
false
Churches
.
section
3
His
second
obj.
Sect.
49.
Answ.
Sect.
50.
is
but
a
fiction
set
up
by
himself
,
that
he
may
seem
at
least
,
to
gain
a
victory
.
We
use
not
to
reason
so
,
many
has
been
converted
under
Presbyteriall
Government
,
doth
not
this
seal
it
to
be
of
God
.
We
know
many
have
been
,
and
doubts
not
but
some
are
at
this
day
,
converted
,
under
Papall
Government
which
is
very
Antichristianisme
.
But
this
,
Sr
,
we
tell
you
,
that
Presbyteriall
Government
in
the
exercise
thereof
,
has
been
the
blessed
means
under
God
of
Converting
souls
,
reduceing
them
from
their
sinfull
wayes
to
God
and
his
Son
Christ
Jesus
,
the
terrour
of
evill
doers
,
the
preserver
of
his
Church
,
the
Hedge
that
has
guarded
the
Vineyard
of
the
Lord
from
Foxes
,
the
very
Hammer
of
Errours
,
Haeresies
and
Haereticks
,
and
therefore
is
so
much
at
this
day
maligned
and
hated
of
all
such
,
that
,
in
these
lamentable
times
,
has
turned
aside
unto
their
loose
and
erroneous
wayes
.
'T
is
true
,
Presbyterians
takes
it
for
no
good
Argument
to
prove
Episcopall
Government
to
be
of
God
,
that
many
were
Converted
under
it
;
and
believes
it
was
a
Government
of
mans
invention
:
Yet
,
Presbyterians
never
thought
of
Churches
under
Episcopall
Government
,
in
which
the
truth
of
the
Gospel
was
Preached
,
and
Sacraments
administred
according
to
Christs
institution
,
for
their
substance
,
as
you
think
of
Presbyteriall
,
that
they
were
false
Churches
.
But
something
more
of
this
in
considering
his
next
Objection
and
Answ:
thereunto
,
which
fully
unbowels
the
Authors
design
against
Presbyterian
Churches
.
section
4
The
Objection
he
frameth
to
himself
is
this
.
But
many
Godly
being
in
the
Presbyterian
way
,
is
it
not
more
proper
to
purge
then
to
pull
down
all
:
To
make
use
of
the
root
,
and
not
up
with
root
and
branch
.
To
which
his
Answer
in
summe
is
:
that
it
was
just
so
objected
by
the
Godly
in
England
when
the
Presbyterians
would
have
down
with
our
Episcopall
Church
;
But
it
behoved
to
be
up
root
and
branch
.
So
must
now
the
Presbyterian
.
The
Lords
controversie
has
come
about
to
it
,
and
means
the
same
.
And
thereupon
he
gives
his
plain
and
faithfull
warning
to
his
dear
Brethren
.
Does
this
man
know
of
what
spirit
he
is
?
To
speak
so
Edomitelike
of
all
Presbyterian
Churches
.
Down
with
them
,
raze
them
to
the
ground
,
up
with
root
and
branch
of
them
.
Hoc
Ithacus
velit
&
magno
mercentur
Atridae
.
I
think
the
man
has
wished
a
peece
of
acceptable
service
to
Antichrist
,
and
his
father
the
Devil
.
Lord
grant
him
mercy
of
it
.
'T
is
none
of
our
pleading
for
the
Presbyterian
way
,
that
many
godly
being
in
it
,
therefore
simply
purging
of
Presbyterian
Churches
,
were
more
proper
then
rooting
up
and
pulling
down
all
.
If
any
man
,
Sir
,
has
come
to
reason
with
you
,
thus
poorly
for
Presbyterian
Churches
,
we
doubt
not
but
ere
that
time
he
has
dealt
treacherously
against
the
truth
.
We
tell
you
,
the
Presbyterian
way
,
is
Gods
way
instituted
in
his
Word
,
the
contrary
whereof
you
,
but
beggingly
suppose
in
framing
your
Objection
,
but
has
not
,
nor
ever
will
prove
.
Yet
this
we
affirme
,
that
albeit
there
be
in
Churches
,
corruptions
,
not
only
in
the
conversations
of
many
persons
,
but
also
in
some
things
in
the
Worship
and
Ordinances
,
yet
if
they
be
not
such
corruptions
as
everts
and
destroyes
the
foundation
and
substance
of
Religion
:
But
there
is
therein
,
the
substance
of
the
Gospel
orthodoxly
Preached
,
the
Sacraments
for
their
substantialls
agreeable
to
their
institution
,
the
way
to
be
kept
is
,
purge
out
the
old
leaven
.
And
there
is
neither
in
Old
nor
in
New
Testament
,
warrand
for
separating
from
,
or
pulling
down
and
rooting
up
such
Churches
.
And
as
to
that
Mr.
Lockier
alledgeth
,
that
Presbyterians
would
have
down
Episcopall
Churches
:
Either
he
has
not
understood
or
misrepresented
Presbyterians
mind
in
that
matter
:
Indeed
Presbyterians
were
zealous
to
have
the
corrupt
office
of
Prelacy
plucked
up
,
root
and
branch
,
because
a
plant
that
God
had
never
planted
in
his
Church
,
and
could
not
hear
of
a
purging
or
circumcising
of
it
,
that
some
would
been
at
,
by
clipping
from
them
officialls
and
such
other
appendicles
and
limiting
them
thus
and
thus
.
But
that
the
whole
frame
of
Churches
that
were
under
Prelaticall
government
should
be
razed
down
to
the
ground
,
pluckt
up
root
and
branch
,
cast
all
in
a
heap
of
ruine
,
that
out
of
the
ruines
thereof
,
their
should
been
picked
out
here
and
there
some
stones
,
to
build
up
new
Churches
,
it
never
entered
in
the
thoughts
of
some
Presbyterians
.
Nay
,
but
on
the
contrary
,
even
in
the
time
that
Prelats
possessed
their
Government
,
sound
Presbyterians
,
as
with
the
one
hand
they
did
fight
against
Prelats
,
the
corrupt
Officers
;
So
did
they
at
that
same
time
with
the
other
hand
,
against
Separatists
(
with
whom
Mr.
Lockier
here
agrees
)
maintaining
the
Churches
of
England
to
be
true
Churches
from
whose
communion
it
was
not
lawfull
to
separat
.
Witnesse
amongst
sundry
others
,
that
grave
and
judicious
peece
written
by
sundry
non-conforme
Divines
jointly
,
in
the
times
of
Prelats
,
and
published
by
Mr.
Rathband
,
An.
1604.
section
5
But
Mr.
Lockier
in
his
SECT.
53.
goes
about
to
prove
that
it
is
not
purging
that
must
be
applyed
to
Presbyterian
Churches
,
but
they
must
be
pulled
down
and
pluckt
up
root
and
branch
,
or
utterly
separated
from
.
His
discourse
in
summe
commeth
to
this
much
.
When
the
forme
of
Churches
or
their
matter
is
right
,
tho
many
things
may
be
done
amisse
,
then
purging
may
be
used
,
but
when
matter
and
forme
both
are
corrupt
and
naught
,
as
it
is
in
Presbyterian
Churches
.
For
forme
,
knit
by
situation
,
and
by
forrain
forinsecall
Elderships
:
For
matter
three
parts
of
four
naught
,
prophane
,
Atheists
,
of
Elders
and
people
;
So
that
the
Church
state
is
quite
dead
;
'T
is
not
a
man
but
a
carcase
,
not
a
Church
,
but
a
nest
of
unclean
birds
,
a
den
of
theeves
:
to
depart
is
proper
.
But
to
talk
of
purging
such
,
the
dead
,
is
discourse
full
of
weaknesse
,
if
not
of
unwillingnesse
to
see
and
censure
our
own
shame
—
●…sw
.
Verily
Sr
,
I
am
of
the
mind
that
any
judious
man
that
reads
your
discourse
in
this
Section
,
will
account
it
such
as
is
full
of
that
which
ye
charge
on
others
,
weaknesse
and
much
worse
,
I
will
not
say
the
worst
that
might
be
said
,
but
shall
rather
pray
God
to
be
mercifull
to
you
in
this
matter
,
so
blinded
with
prejudice
and
transported
with
passion
,
far
otherwise
then
becometh
a
man
professing
,
to
have
the
meek
and
wise
Spirit
of
Christ
.
1.
If
speaking
so
broadly
,
he
mean
of
Presbyterian
Churches
through
the
World
(
as
indeed
your
discourse
here
for
pulling
them
down
and
separating
from
them
,
runneth
generally
without
any
exception
or
limitation
)
that
for
their
matter
,
three
parts
of
four
are
naught
,
prophane
atheists
,
&c.
What
bold
,
and
blind
conjecturing
is
this
?
2.
If
ye
mean
only
the
Church
of
Scotland
,
and
that
therein
three
parts
of
four
are
naught
,
prophane
,
atheists
,
both
Elders
and
people
:
Yet
I
say
,
who
art
thou
that
judgeth
another
mans
servant
?
No
doubt
many
amongst
us
are
nothing
such
as
they
ought
to
be
,
and
it
has
been
alwayes
so
for
the
most
part
,
in
Churches
from
the
beginning
:
But
that
they
are
so
many
and
so
grosse
,
prophane
,
atheists
,
both
people
and
Elders
,
for
a
man
that
is
a
stranger
to
the
most
part
of
our
Churches
,
Elders
and
people
thereof
,
to
pronounce
so
peremptorly
,
is
more
then
he
dare
answer
to
God
or
his
own
conscience
upon
second
considerat
thoughts
.
3.
Suppose
it
were
so
indeed
,
that
three
of
four
in
Churches
,
were
naught
,
yet
,
supposing
in
Churches
,
there
be
the
true
Doctrine
of
the
Gospel
Preached
,
the
Sacraments
,
for
their
substance
and
essentialls
agreeable
to
their
institution
,
the
acts
of
worship
for
matter
pure
,
must
therefore
,
Gods
people
separat
from
those
Churches
,
and
the
true
Ordinances
and
Worship
of
God
therein
:
Or
must
the
Churches
be
pulled
down
,
and
plucked
up
root
and
branch
?
Shew
us
warrand
either
of
precept
or
practice
for
this
in
the
whole
Word
of
God
.
Nay
the
strain
of
Prophets
,
Apostles
,
and
Christ
himself
are
clearly
,
as
the
Sun-shine
,
against
it
.
How
often
was
it
so
with
the
ancient
Church
,
that
we
may
say
,
more
then
three
parts
of
four
were
prophane
and
naught
?
And
yet
did
not
the
Godly
and
the
Prophets
of
the
Lord
continue
in
the
exercise
of
the
Ordinances
and
Worship
of
God
in
that
Church
?
Was
it
not
so
in
the
Church
of
the
Jews
,
in
the
time
of
Christ
being
amongst
them
upon
earth
?
Did
ever
Christ
for
that
require
his
Disciples
to
depart
and
separat
from
that
Church
?
Or
did
he
not
himself
,
never
a
white
the
lesse
,
continue
in
the
Church
communion
thereof
?
Yea
when
in
glory
writing
a
Letter
to
the
Church
of
Sardis
,
of
whom
he
testifies
,
that
they
had
a
name
that
they
were
living
,
but
yet
were
dead
,
and
that
there
were
but
a
few
names
there
which
had
not
defiled
their
garments
:
Yet
his
wise
and
meek
zeal
is
not
for
pulling
down
and
rooting
up
and
separating
from
the
Church
Communion
in
his
Ordinances
and
Worship
.
But
that
is
his
direction
,
v.
2
,
3.
Be
watchfull
and
strengthen
the
things
which
remain
and
are
ready
to
die
.
—
Remember
therefore
how
thou
hast
received
and
heard
,
and
hold
fast
and
repent
.
4.
But
suppose
that
de
facto
,
in
some
Churches
the
generality
of
persons
Elders
and
people
were
so
grosse
and
abominably
prophane
,
that
there
were
no
living
for
godly
ones
amongst
them
,
is
this
a
good
Argument
to
prove
that
the
very
species
and
kinde
must
be
destroyed
and
plucked
up
root
and
branch
?
Unlesse
that
Mr.
Lockier
could
shew
that
the
way
of
Presbyterian
Churches
of
it self
,
in
its
very
kind
,
allowes
Churches
to
be
constitute
so
,
of
persons
notoriously
prophane
,
and
atheists
,
that
will
not
follow
:
But
if
he
shall
say
this
,
we
will
avow
it
to
be
a
slander
.
5.
When
as
he
will
have
our
Churches
to
be
destitute
of
a
right
forme
,
because
they
are
not
united
by
way
of
their
Church-Covenant
,
but
are
knit
together
only
by
situation
,
and
by
forrain
forensicall
Elderships
:
And
upon
this
account
,
will
have
them
no
Churches
,
but
only
carcasses
of
Churches
.
It
is
utterly
false
that
we
make
situation
or
cohabitation
in
place
or
a
forrain
Eldership
the
form
of
our
Churches
.
We
say
according
to
the
Word
of
God
,
that
the
form
which
gives
the
being
to
the
Universall
Church
Visible
,
and
unto
every
member
thereof
,
is
the
profession
of
,
and
entering
unto
that
generall
Covenant
with
God
in
his
Son
Jesus
Christ
,
and
whereby
every
Christian
is
oblidged
and
engaged
to
walk
in
all
the
wayes
of
God
and
perform
all
duties
towards
God
,
and
other
Christians
,
in
all
their
relations
,
required
of
them
,
according
as
God
giveth
opportunity
and
occasion
to
perform
and
exercise
them
.
As
for
Mr.
Lockiers
Church-Covenant
,
distinct
from
that
generall
Covenant
with
God
in
Christ
,
as
the
form
of
a
particular
Church
giving
it
the
being
of
a
Church
,
and
right
to
the
Ordinances
of
Christ
,
't
is
nothing
else
but
a
new
device
of
men
,
having
no
warrand
of
precept
or
example
in
the
Word
of
God
either
of
the
Old
or
New
Testament
:
And
his
un-Churching
of
our
Churches
for
want
of
such
a
Covenant
as
this
,
is
like
many
other
things
in
this
peece
,
has
more
boldnesse
in
it
then
understanding
or
reason
.
Concerning
this
matter
of
the
Church-Covenant
.
See
Mr.
Rutherfurd
.
Due
Right
of
Presbytery
.
Caudrey
.
Review
of
Mr.
Hookers
Survey
,
cap.
4.
Gul.
Apollon.
Consider
.
of
certain
Controversies
.
section
6
Mr.
Lockier
going
on
yet
more
to
vent
his
Brounisticall
separation
objects
to
himself
thus
,
SECT.
54.
But
will
no
my
protest
serve
the
turn
?
If
things
be
corrupt
in
the
Church
,
and
I
protest
against
them
,
may
not
I
go
on
with
that
Church
?
As
for
instance
:
If
they
take
in
corrupt
members
or
admit
corrupt
or
impenitent
communicants
;
And
I
protest
against
those
,
may
I
not
go
on
and
partake
with
these
,
and
yet
be
innocent
,
and
enjoy
as
much
presence
of
God
in
his
Ordinances
,
as
if
all
were
holy
and
good
?
To
which
he
answereth
,
SECT.
55.
1.
If
protesting
were
only
words
then
such
a
thing
will
do
.
But
to
say
,
the
precious
should
not
mingle
with
the
vile
,
and
yet
the
man
doth
this
daily
and
continually
,
is
not
to
protest
but
to
mock
,
and
dissemble
;
Because
here
is
not
a
meer
passivenesse
in
this
man
,
as
to
the
going
on
in
that
thing
which
he
protests
against
.
2.
Again
,
in
practical
things
,
t
is
not
so
much
a
mans
word
as
his
practice
,
which
gives
the
dislike
.
If
a
man
of
an
idolatrous
Church
,
should
stand
up
and
protest
against
the
Masse
,
and
yet
still
go
to
Masse
,
I
doubt
how
well
this
would
please
God
,
or
deliver
him
from
guilt
.
Naaman
implicitely
protests
against
the
idolatry
he
had
practised
,
that
he
would
worship
no
God
,
but
the
God
of
Israel
:
and
did
he
continue
to
bow
down
?
Yes
,
say
some
,
but
he
begs
pardon
for
it
.
But
most
aptly
in
our
last
English
Annot.
The
word
being
rendered
in
the
time
past
:
Pardon
that
I
bowed
down
.
3.
Protesting
is
a
piece
of
revenge
,
which
is
the
vehemence
of
Repentance
,
and
the
clearing
of
ones
self
,
which
how
well
this
will
accord
with
halting
and
halving
,
is
worthy
of
deep
thoughts
of
heart
:
Can
two
walk
together
,
&c.
4.
And
our
Brethren
,
when
they
protest
against
an
Assembly
do
not
submit
unto
it
.
section
7
Here
is
sweet
stuffe
forsooth
,
very
Brounisticall
separation
ingrain'd
.
That
if
any
things
be
corrupted
in
a
Church
,
suppose
,
wicked
and
scandalous
persons
be
retained
therein
and
admitted
to
Ordinances
,
albeit
therein
be
the
true
Doctrine
of
the
Gospel
Preached
,
and
worship
,
for
the
acts
thereof
,
and
other
Ordinances
for
their
substance
right
,
Godly
Christians
must
separate
from
such
Churches
and
may
not
in
the
very
instituted
Ordinances
of
Christ
,
and
true
exercise
of
worship
,
joyn
with
such
Churches
,
wherein
such
wicked
persons
joins
with
them
.
This
is
the
drift
and
upshot
of
this
passage
,
as
any
discerning
man
may
perceive
,
tho
it
be
very
intricately
and
confusedly
expressed
:
We
shall
not
need
to
fall
upon
a
refutation
of
this
vile
errour
,
which
has
been
so
learnedly
and
fully
refuted
,
of
old
by
the
Orthodox
Ancients
,
especially
Augustin
and
Optatus
in
Donatists
,
by
the
first
Reformers
in
the
fantastick
Anabaptists
.
See
particularly
,
Mr.
Rutherfurds
Learned
Disputes
on
this
purpose
,
in
his
Peaceable
Plea
,
and
in
his
Due
Right
of
Presbytery
.
I
shall
for
the
present
note
but
some
few
things
on
that
which
Mr.
Lockier
hath
here
.
section
8
And
first
to
the
propounding
of
the
case
in
the
Object
.
as
it
is
so
generally
and
comprehensively
expressed
.
If
things
be
corrupted
in
the
Church
,
and
I
protest
against
them
,
may
I
not
go
on
with
that
Church
?
We
owne
not
the
affirmative
of
it
.
We
acknowledge
that
it
is
not
lawfull
to
go
on
with
any
Church
,
in
the
practice
of
things
that
are
corrupt
in
it
.
2.
We
acknowledge
further
that
there
may
be
such
corrupt
things
in
a
Church
,
or
a
society
taking
unto
them
the
name
and
profession
of
a
Church
,
as
that
it
is
not
lawfull
to
go
on
with
such
a
Church
or
join
with
them
in
Church
communion
at
all
,
as
where
the
Worship
is
grossely
idolatrous
,
or
Doctrine
is
publickly
taught
or
professed
contrary
to
the
very
foundation
of
Christianity
.
But
bring
the
case
to
the
particular
corruption
instanced
by
the
Author
,
and
then
we
say
,
that
if
in
a
Church
,
through
negligence
or
loosnesse
of
discipline
,
corrupt
members
be
admitted
,
or
wicked
scandalous
persons
be
admitted
to
the
Communion
,
the
Godly
indeed
ought
in
an
orderly
way
to
testify
against
such
a
corruption
,
to
say
to
Archippus
to
the
Minister
and
Rulers
,
take
heed
to
your
Ministry
,
to
mourn
for
such
abuses
in
the
Church
:
But
,
ought
not
to
separat
from
that
Church
,
and
the
exercise
of
the
true
Worship
and
Ordinances
of
Christ
therein
:
But
,
may
go
on
and
partake
with
that
Church
in
warranted
acts
of
Worship
,
participation
of
the
Sacraments
,
in
the
exercise
of
all
Gods
instituted
Ordinances
,
and
yet
be
free
of
the
sin
of
corrupt
fellow
partakers
of
these
Ordinances
,
and
of
the
sin
of
Rulers
sinfully
admitting
such
;
enjoy
Gods
presence
in
the
Ordinances
,
as
well
as
if
all
joining
with
them
were
holy
and
good
,
and
to
say
that
other
mens
wickednesses
in
abuse
of
Ordinances
,
prejudices
or
defiles
these
Ordinances
to
me
using
them
aright
for
my self
,
and
testifying
against
,
mourning
for
others
abuse
thereof
,
is
a
wild
errour
contrary
to
the
stream
of
holy
Scripture
both
in
the
Old
and
new
Test
.
as
has
been
abundantly
demonstrated
by
these
I
last
mentioned
.
section
9
Now
for
his
exceptions
against
this
.
To
the
first
,
to
protest
against
a
thing
as
evil
and
wicked
,
and
yet
daily
and
continually
to
go
on
in
the
acting
of
that
thing
and
practizing
it
,
is
indeed
a
wicked
mocking
of
God
and
man
.
But
daily
and
continually
to
go
on
in
the
exercise
of
a
lawfull
and
necessary
duty
,
in
the
company
of
wicked
persons
,
against
whose
wickednesse
I
do
testifie
,
and
does
all
that
is
incumbent
to
me
in
my
station
,
is
not
to
mock
or
dissemble
,
nor
to
do
the
thing
I
protest
against
:
I
am
but
a
mere
passive
,
or
has
no
concurrence
to
the
wickednesse
of
others
.
But
there
is
here
in
M●
.
Lockiers
words
,
a
grosse
supposing
or
begging
of
the
very
thing
mainly
in
Question
,
viz.
That
if
wicked
persons
be
admitted
to
fellowship
in
a
Church
,
as
to
the
communion
of
the
Lords
Supper
,
that
the
thing
a
Godly
Christian
ought
to
protest
or
testifie
against
,
is
all
joyning
in
the
Ordinance
when
such
wicked
persons
are
joining
therein
with
them
:
This
is
a
very
begging
of
the
thing
in
Question
and
utterly
false
.
The
thing
the
Godly
ought
to
testifie
and
protest
against
,
is
the
wickeds
presuming
to
abuse
the
Ordinance
,
and
the
Rulers
sinfull
permitting
them
so
to
do
.
But
to
say
he
does
or
should
protest
that
no
Godly
person
ought
to
use
the
Ordinance
of
God
,
or
performe
warrantable
Worship
,
when
wicked
persons
either
thrust
themselves
in
with
them
,
or
negligent
Rulers
permits
them
so
to
do
,
is
to
suppose
the
thing
in
Question
,
and
is
unwarrantable
,
yea
contrare
to
the
current
streame
of
the
practise
of
the
Godly
under
the
Old
and
New
Testament
both
,
yea
to
the
practise
of
Jesus
Christ
himself
in
the
Church
of
the
Jews
.
To
his
second
exception
.
'T
is
true
,
in
practicall
things
it
is
not
so
much
a
mans
word
as
his
practise
which
gives
the
dislike
.
But
the
Question
is
whether
,
the
performance
of
a
lawfull
and
necessary
duty
of
worship
,
or
exercise
of
a
true
Ordinance
of
Jesus
Christ
,
for
instance
,
partaking
of
the
Lords
Supper
to
remember
his
death
till
he
come
againe
,
when
and
where
wicked
and
scandalous
persons
will
thrust
themselves
in
to
do
it
prophanely
,
or
are
permitted
by
Rulers
so
to
do
,
be
such
a
practicall
thing
as
I
am
oblidged
to
dislike
,
as
a
thing
unlawfull
for
me
to
do
,
this
is
the
Question
,
the
negative
whereof
we
hold
to
be
the
truth
of
God
held
forth
in
his
Word
.
The
instance
produced
by
the
Author
for
clearing
this
his
second
exception
,
viz.
of
a
man
in
an
Idolatrous
Church
protesting
against
the
Masse
,
and
yet
still
going
to
Masse
,
is
so
grossely
and
absurdly
impertinent
,
that
one
may
wonder
how
it
could
be
alledged
,
in
this
purpose
,
by
an
intelligent
man
.
The
Masse
is
even
upon
the
mater
one
of
the
grossest
Idolatries
that
ever
was
in
the
world
.
And
for
a
man
to
go
to
Masse
,
when
he
pretends
to
protest
to
go
against
it
,
is
to
adde
,
to
commission
of
Idolatry
,
mocking
of
God
and
sinning
against
light
professedly
.
So
that
Mr.
Lockier
,
needed
not
make
it
a
mater
of
doubting
how
well
such
a
practise
should
please
God
,
or
deliver
the
man
from
guiltinesse
.
But
what
is
this
,
to
participating
of
a
true
Ordinance
of
Jesus
Christ
(
for
instance
,
the
communion
of
the
Lords
Table
)
in
a
Church
not
Idolatrous
,
but
may
be
,
negligent
and
loose
in
the
exercise
of
Discipline
,
and
permitting
wicked
scandalous
persons
to
participate
in
that
Ordinance
,
when
the
Godly
participating
with
them
,
testifies
against
such
abuse
in
the
Ordinances
?
Nay
,
can
it
be
freed
,
from
great
rashnesse
,
(
I
will
not
say
that
which
I
might
)
to
parallel
these
two
together
?
But
yet
farther
to
bring
in
as
a
parallel
to
clear
the
businesse
,
Naamans
practising
of
heathnish
Idolatry
in
the
house
of
Rimmon
,
amongst
a
people
not
so
much
as
professing
the
true
God
,
but
an
Heathnish
people
professedly
,
denying
the
God
of
Israel
,
what
will
intelligent
pious
men
say
to
this
?
To
the
third
exception
.
Whether
Mr.
Lockier
defines
protesting
well
,
to
be
a
peece
of
revenge
,
the
vehemencie
of
Repentance
,
let
Lawyers
judge
.
To
my
simple
apprehension
,
protesting
,
in
the
nature
of
it
,
has
nothing
to
do
with
Repentance
,
as
not
importing
guiltinesse
in
the
person
protesting
,
but
being
an
act
whereby
he
testifies
against
the
sinfulnesse
and
unjustice
of
the
dead
of
some
others
,
that
he
himself
may
appear
clear
and
free
from
the
concurrence
in
or
the
accession
to
it
,
and
preserves
himself
in
a
legall
capacitie
to
challenge
it
before
a
judge
competent
,
but
whereas
Mr.
Lockier
supposeth
that
a
man
protesting
or
testifying
against
the
intrusion
or
admission
of
scandalous
wicked
persons
,
into
the
participation
of
an
Ordinance
of
Christ
or
lawfull
necessarie
act
of
Worship
,
if
he
participate
in
that
Ordinance
or
Worship
,
when
and
where
scandalous
persons
participates
therein
,
that
in
this
the
man
halts
and
halves
,
he
does
but
beg
the
thing
which
will
not
be
granted
to
him
,
and
he
will
never
prove
.
And
on
begged
suppositions
to
say
,
how
these
will
accord
,
is
worthy
deep
thoughts
of
heart
,
favours
of
contempt
of
Readers
,
if
not
of
somewhat
else
.
To
the
fourth
,
when
there
is
a
Protestation
against
the
constitution
and
very
being
of
an
Assembly
,
't
is
true
there
is
no
submitting
to
it
by
the
Protesters
:
But
yet
there
may
be
a
protesting
against
some
on
or
more
particular
deeds
of
an
Assembly
when
the
constitution
and
being
of
it
is
acknowledged
,
and
to
such
an
Assembly
submission
is
not
refused
or
denyed
by
any
principles
of
ours
:
So
there
may
be
a
protesting
or
testifying
against
some
particular
abuses
in
a
Church
,
and
yet
communion
keeped
with
that
Church
in
lawfull
,
true
,
necessarie
acts
of
Divine
Worship
.
But
if
the
Author
mean
,
that
if
such
an
abuse
be
in
a
Church
,
as
that
wicked
persons
are
permitted
in
it
,
or
coming
to
Communion
,
that
in
that
case
,
the
Godly
must
protest
not
only
against
the
deed
,
but
the
very
thing
of
that
Church
,
as
no
Church
,
and
therefore
must
not
joine
therewith
,
in
warranted
acts
of
Worship
,
but
separate
from
its
Communion
altogether
,
he
will
not
have
the
simile
of
Assemblies
and
our
cariage
to
them
,
to
go
along
with
him
,
and
it
is
in
it self
without
warrand
contrare
to
the
warrand
of
Scripture
,
and
we
doubt
not
to
say
a
most
Schismatick
Assertion
.
Mr.
Lockier
in
Sect.
56.
and
57.
brings
and
answers
a
new
Objection
,
and
therein
raiseth
much
dust
to
small
purpose
,
about
the
causalitie
of
Baptisme
,
as
to
the
constituting
a
Church
.
The
Objection
,
is
this
,
Doeth
not
Baptisme
give
the
forme
of
a
true
Church
?
and
you
say
if
the
forme
and
foundation
be
right
,
it
may
be
capable
to
purge
it self
right
.
Sir
,
you
are
much
mistaken
,
if
you
think
that
we
hold
Baptisme
alone
to
give
the
forme
of
a
true
Church
.
We
say
it
is
the
initiall
seal
and
solemne
entry
and
admission
of
Members
into
the
Visible
Church
,
so
this
,
is
a
needless
Objection
brought
in
,
it
would
seeme
to
vent
a
new
conceit
borrowed
out
of
Mr.
Hookers
Survey
,
part
1.
c.
5.
of
a
Church
without
Baptisme
,
of
which
a
word
shortly
upon
his
Answer
to
this
Objection
:
Only
here
we
say
this
,
that
which
gives
form
and
being
to
a
Church
is
the
true
Doctrine
of
the
Gospel
and
Covenant
of
Grace
,
for
substantials
at
least
,
solemnly
avowed
by
the
sealing
of
Baptism
,
and
Preached
by
a
lawfull
Ministry
(
Lawfull
Ministry
.
I
say
,
as
to
the
essentials
of
a
Gospel-Ministry
)
these
three
at
least
are
necessary
to
give
the
being
of
a
Gospel-Church
.
And
where
these
are
,
tho
there
be
many
corruptions
and
defects
in
the
Church
,
yet
it
is
capable
to
purge
it self
from
its
corruptions
,
and
to
supply
its
defects
,
and
to
urge
unchurching
of
such
a
society
,
and
dissolving
of
it
,
as
no
Church
,
or
totall
separation
from
it
,
is
not
of
GOD.
But
come
we
to
speak
a
little
to
the
Authors
Answer
to
his
Objection
:
Baptism
(
saith
he
)
doth
not
give
the
form
of
Church
membership
.
So
say
we
too
:
Profession
of
the
true
Christian
faith
is
that
which
giveth
the
form
of
Church-membership
de
jure
,
Baptism
is
the
solemn
seal
thereof
.
But
Mr.
Lock
.
having
in
his
Objection
spoken
of
that
which
giveth
form
&
being
to
a
Church
,
how
falleth
he
now
to
speak
of
that
which
giveth
form
of
Church-membership
?
Is
there
no
more
requisite
to
give
form
and
being
to
a
Church
(
we
are
now
speaking
of
a
Church
Visible
)
but
that
which
giveth
form
to
Church
membership
simply
?
This
is
a
grosse
mistake
.
Profession
of
the
Christian
Faith
,
simpliciter
,
is
that
which
adaequately
gives
the
form
and
being
to
Church-membership
simply
.
But
to
give
form
and
being
to
a
Church
,
there
must
be
concurring
with
this
,
a
Ministeriall
dispensation
of
the
Doctrine
of
Faith
and
Ordinances
,
by
such
means
as
Christ
hath
instituted
them
to
be
dispensed
by
.
A
Church
existing
without
a
Ministry
,
compleat
in
the
nature
and
being
of
a
Visible
Church
,
is
a
thing
unheard
of
in
the
Word
of
GOD.
See
Huds
.
c.
6.
vindic
.
section
12
But
to
Mr.
Lockiers
purpose
in
hand
.
His
aim
here
in
his
solution
is
to
maintain
that
Baptism
is
no
wayes
necessary
to
Church-membership
.
We
confesse
it
is
not
that
which
giveth
the
forme
and
being
of
a
member
or
the
jus
,
but
yet
we
say
it
is
necessary
as
the
solemn
seal
of
actuall
admission
into
the
possession
of
Church-membership
in
the
ordinary
way
appointed
by
Christ
:
The
Authors
Reasons
for
his
Assertion
are
two
.
1.
There
may
bee
a
Church
,
and
so
consequently
members
of
a
Church
before
Baptisme
.
Ministers
are
before
Baptisme
,
and
the
Church
is
before
Ministers
,
for
out
of
it
are
they
made
and
have
their
keyes
,
&c.
See
this
abundantly
dashed
by
Caudry
in
Mr.
Hookers
Surv.
c.
5.
2.
Saith
he
,
The
Church
was
visibleble
when
there
was
no
seal
,
neither
Circumcision
,
nor
Baptisme
,
and
then
how
could
these
constitute
a
Church
?
Answ.
What
a
childish
reasoning
is
this
?
There
was
a
Church
without
Circumcision
and
without
Baptism
,
when
neither
of
them
was
yet
instituted
by
God
.
Ergo
,
after
Circumcision
was
instituted
to
be
the
solemn
seal
of
his
Church
,
there
might
yet
been
a
Jewish
Visible
Church
without
it
,
and
now
after
Baptisme
is
instituted
to
be
a
solemn
initiall
seal
of
the
Christian
Church
,
there
may
be
a
Christian
Church
without
Baptisme
:
he
might
as
well
say
that
there
may
be
a
Christian
Church
without
the
profession
and
belief
of
that
Article
:
JESUS
the
Son
of
MARY
is
the
CHRIST
,
why
?
the
Church
was
sometime
when
there
was
no
such
Article
to
be
believed
.
section
13
He
addeth
to
these
two
Reasons
,
this
prejudice
:
Besides
how
much
this
gratifieth
the
judgement
and
practice
of
Anabaptists
,
any
one
may
see
,
who
constitute
Church
members
by
baptism
,
and
how
much
Presbyterians
are
against
Anabaptists
,
all
their
writings
shew
,
and
how
much
they
lay
to
our
charge
for
ushering
in
,
and
countenancing
this
Tenent
.
Answ.
How
we
,
holding
Baptism
to
be
the
seal
and
solemn
admission
of
Visible
Church
members
,
do
gratifie
the
judgement
and
practice
of
the
Anabaptists
in
that
which
is
Anabaptism
,
their
excluding
of
Infants
of
Christians
from
Baptism
,
I
professe
my self
one
that
cannot
see
.
The
Author
would
have
done
well
to
have
assayed
to
shew
us
how
that
any
way
advantageth
their
Tenent
;
Indeed
he
sayeth
true
,
that
Presbyterians
are
much
against
Anabaptists
Doctrine
.
But
would
hereby
,
fasten
a
peece
of
dottage
upon
them
:
Because
that
being
so
much
against
that
Doctrine
,
they
yet
maintain
a
Tenet
concerning
Baptisme
,
that
much
gratifies
it
,
but
let
him
assay
to
clear
this
,
for
it
is
not
enough
to
say
,
any
one
may
see
it
.
What
ground
there
is
to
looke
upon
his
Tenet
concerning
the
allowed
matter
of
the
visible
Church
as
tending
to
Anabaptism
,
we
have
shewed
before
in
the
1.
part
of
this
Examination
;
But
it
seems
to
me
,
that
in
this
place
the
Author
does
not
a
little
gratifie
the
judgement
of
the
totall
enemies
of
Baptism
,
and
Socinians
that
accounts
it
needlesse
amongst
Christians
.
While
as
he
averres
that
there
may
be
a
Church
(
he
must
mean
a
Christian
Church
else
he
speaks
not
to
purpose
)
before
baptism
,
and
that
even
before
they
be
baptized
,
acting
eminent
Church
acts
,
as
making
to
themselves
Ministers
.
If
this
,
to
averre
that
persons
may
be
a
Church
without
baptism
,
and
men
may
be
Ministers
of
a
Christian
Church
without
baptism
,
if
this
Assertion
be
not
advantagious
to
enemies
of
Baptism
,
I
leave
it
to
the
Authors
second
thoughts
.
section
14
His
last
Ojection
.
But
since
this
opinion
prevailed
,
we
see
a
vast
toleration
of
all
strange
and
damnable
Doctrines
.
This
indeed
is
an
heavy
prejudice
against
your
way
,
and
the
thing
in
fact
is
too
too
palpably
true
,
and
you
could
not
here
deny
it
,
but
only
goes
about
to
extenuat
,
yea
and
in
a
great
measure
to
justifie
it
;
and
so
much
the
more
sad
is
this
charge
against
you
,
that
not
only
hath
this
thing
,
eventually
,
followed
,
since
your
opinion
has
prevailed
:
But
it
tends
to
this
in
the
very
nature
of
it
,
while
as
it
attributes
to
every
single
Congregation
,
may
be
,
of
seven
or
ten
persons
an
Independent
supream
Ecclesiasticall
power
in
matters
of
Religion
,
so
that
,
if
any
such
Congregation
should
hold
and
teach
any
Haereticall
Doctrine
,
there
is
no
Ecclesiastick
power
on
earth
that
can
authoritatively
interpose
to
reclaim
or
censure
them
.
And
for
the
Civil
Magistrate
,
he
,
say
you
,
must
take
heed
how
he
useth
his
sword
for
a
weed-hook
in
these
maculis
mentis
.
But
now
briefly
see
we
what
the
Author
returneth
in
answer
to
this
charge
.
section
15
We
are
willing
to
be
a
terrour
to
evill
works
,
and
as
unwilling
to
be
a
terrour
to
good
:
We
are
not
so
well
skilled
in
divine
things
as
to
tell
what
every
thing
is
in
the
bud
:
We
are
patient
more
then
some
would
have
us
,
till
the
bud
blossome
and
bear
,
and
when
we
see
the
fruit
naught
,
upon
all
occasions
,
we
give
our
witnesse
against
it
,
by
dispute
,
discountenance
,
and
otherwayes
as
we
understand
the
Word
to
warrand
us
.
Answ.
Alas
!
Sr
,
are
you
so
ill
skilled
in
Divine
things
,
as
that
you
cannot
tell
what
these
many
vile
errors
vented
and
taught
by
many
in
these
lands
are
?
which
yet
to
this
day
are
permitted
without
any
terrour
used
against
them
;
and
think
you
that
terrour
enough
against
such
things
,
to
Dispute
against
them
?
(
as
for
discountenancing
them
,
we
professe
,
we
can
find
no
discountenancing
of
any
maintaining
errors
amongst
us
more
then
those
that
are
most
orthodox
,
and
for
your
other
wayes
of
witnessing
against
them
we
know
not
what
it
is
)
forsooth
,
Sr
,
a
bold
Haeretick
will
care
much
for
all
your
Disputes
,
yet
I
beleeve
it
is
little
testimony
even
this
way
,
that
this
Author
has
given
against
the
grosse
errours
of
the
time
:
let
him
shew
if
ever
he
has
moved
his
tongue
,
or
imployed
his
pen
,
against
Anabaptism
,
Antinomianism
,
Arminianism
,
Socinianism
,
and
other
grosse
errours
,
which
he
knowes
aboundeth
amongst
his
Countrey-men
both
at
home
and
in
the
Army
in
this
Land
,
as
〈◊〉
has
done
with
much
bitterness
,
against
the
Government
of
the
Church
of
Scotland
(
which
yet
is
according
to
the
truth
of
God
)
and
if
not
he
personally
,
[
](A66932-e64500-b)*
*
I
know
not
if
Mr.
Lockier
has
taken
the
Covenant
.
yet
the
supream
Representative
of
his
Nation
,
and
many
of
the
prime
Officers
of
the
Army
stand
bound
by
the
Covenant
and
Oath
of
GOD
to
maintain
and
defend
.
section
16
But
(
saith
he
)
if
Tares
and
Wheat
must
grow
together
into
the
World
,
till
the
end
thereof
,
the
Civill
Magistrate
had
need
to
be
wary
,
how
he
useth
his
Sword
for
a
Weed-hook
,
in
maculis
mentis
,
spots
of
the
mind
,
lest
Presbytery
get
a
by-blow
amongst
the
rest
.
Some
mens
weapons
to
fight
in
their
quarrels
,
are
to
us
as
Sauls
Armour
to
David
,
too
heavy
,
we
cannot
tell
how
to
wield
them
;
Because
we
take
a
litle
stone
and
a
sling
,
when
others
would
take
an
halter
and
a
crosse
,
do
we
then
give
a
vast
toleration
?
Not
by
might
nor
by
power
Civill
,
but
by
Gods
Spirit
in
his
Word
and
other
Ordinances
,
we
fight
in
these
quarrels
:
Which
weapons
the
not
so
terrible
to
look
on
,
yet
are
mighty
through
God
to
east
down
strong
imaginations
of
vain
men
.
Answ.
1.
They
are
not
meer
maculae
mentis
,
that
we
think
the
Magistrates
Sword
should
medle
with
:
But
to
extenuat
damnable
Doctrines
vented
to
the
high
dishonour
of
God
and
seduceing
of
souls
from
the
Truth
of
God
to
the
destruction
of
their
souls
,
under
the
name
of
spots
of
the
mind
,
favours
little
of
the
true
zeal
of
God
,
and
to
reckon
in
Presbyterie
amongst
these
is
to
call
light
darknesse
,
for
which
,
I
pray
God
grant
the
A●thor
Repentance
.
2.
If
the
Civil
Magistrate
must
use
the
Sword
to
be
a
terrour
to
evill
works
,
either
he
must
use
it
as
a
Weed-hook
against
such
Haereticall
Doctrines
,
or
you
must
say
that
Haereticall
Doctrines
are
no
evill
works
,
which
is
to
contradict
the
Word
of
God
in
terminis
,
Philip.
3.
2.
3.
It
is
but
an
odious
intimation
that
we
would
have
an
halter
and
crosse
taken
against
the
teachers
of
every
erroneous
Doctrine
.
Indeed
there
be
some
blasphemous
Doctrines
,
(
and
not
a
few
of
them
in
the
time
)
As
a
halter
or
a
crosse
is
too
little
for
the
obstinat
venters
of
them
[
](A66932-e64650-b)*
*
I
have
heard
with
mine
ears
,
some
boldly
avow
that
every
man
anointed
with
the
spirit
,
is
as
much
a
Christ
,
as
JESUS
the
Sonne
of
GOD.
:
but
there
are
others
wayes
whereby
the
Civil
Magistrats
might
imploy
their
power
for
suppressing
false
Doctrines
from
being
brought
forth
to
the
dishonouring
of
God
,
if
they
were
as
zealous
for
Gods
honour
as
they
are
for
their
own
interest
〈◊〉
4.
While
as
you
do
here
take
off
the
Civil
power
from
medling
with
these
strange
and
damnable
doctrines
,
and
allowes
no
other
means
of
dealing
against
them
but
by
the
Word
and
other
spirituall
Ordinances
,
if
you
do
not
give
a
toleration
to
them
,
let
all
men
of
common
sense
judge
,
the
Passages
of
Scripture
hinted
at
by
the
Author
for
putting
a
colour
upon
this
opinion
of
his
,
are
miserably
abused
.
For
the
former
,
the
parable
of
the
tares
,
I
refer
the
Reader
to
Mr.
Rutherfurd
.
For
the
latter
,
Zachar.
4.
6.
Not
by
might
nor
by
power
but
by
my
Spirit
,
saith
the
Lord
of
Hosts
.
Certain
it
is
from
the
whole
context
,
that
the
Lords
meaning
there
is
this
;
Because
the
people
lately
returned
from
Baylon
and
now
imployed
in
the
work
of
building
the
Temple
,
were
much
discouraged
in
the
prosecution
of
the
work
,
by
the
thoughts
of
the
greatnesse
of
the
work
,
of
the
greatnesse
of
the
power
and
opposition
of
their
enemies
,
and
of
their
own
weaknesse
,
he
would
have
them
to
know
,
that
it
was
not
by
the
power
of
the
creature
but
by
his
own
power
,
that
,
that
work
was
to
be
carried
through
,
and
that
therefore
they
ought
not
to
be
discouraged
,
seeing
his
power
was
sufficient
to
bear
down
and
remove
the
greatest
impediments
and
to
make
the
weakest
means
effectuall
to
accomplish
the
work
.
5.
It
is
true
that
the
word
and
other
Ordinances
are
mighty
through
God
to
cast
down
strong
imaginations
of
vain
men
,
but
is
it
therefore
a
good
Argument
and
Consequence
,
the
Word
of
God
and
other
Ordinances
are
mighty
through
God
to
cast
down
such
strong
imaginations
,
as
Haereticall
Doctrines
,
Ergo
,
the
Civil
Magistrate
has
nothing
to
do
to
suppresse
the
teaching
of
them
by
his
Sword
and
power
;
If
so
,
then
it
will
as
well
follow
,
he
has
nothing
to
do
to
suppresse
,
or
punish
the
out-breakings
of
carnall
lusts
in
adulteries
,
thefts
,
murders
,
&c.
Why
?
For
I
beleeve
the
Word
and
other
Ordinances
of
God
are
mighty
through
God
to
cast
down
these
as
well
as
the
other
.
The
Author
addeth
,
Order
is
but
making
to
in
Church
and
State
,
and
therefore
things
are
but
disorderly
in
this
Nation
,
Warres
make
Lawes
mute
.
Answ.
'T
is
well
that
at
last
he
acknowledges
that
it
is
so
,
that
errours
are
tolerat
(
for
that
is
the
charge
he
is
answering
to
)
and
that
this
is
disorderly
(
which
yet
how
it
can
consist
well
with
what
he
hath
now
been
saying
in
the
preceeding
words
,
I
see
not
)
but
if
the
excuse
for
this
be
relevant
,
I
leave
it
to
God
and
all
judicious
indifferent
men
knowing
the
progresse
of
matters
these
ten
or
twelve
years
,
and
what
ought
to
have
been
done
,
and
might
have
been
done
,
had
men
been
willing
to
have
it
done
,
for
setling
truth
,
and
removing
things
contrary
to
sound
Doctrine
,
as
was
undertaken
by
Covenant
and
Oath
to
the
most
high
God
to
be
done
.
section
17
He
shutteth
up
all
,
thus
.
SECT.
58.
Finally
,
Christians
,
take
this
answer
to
all
that
may
be
further
objected
.
To
be
enquiring
is
honourable
,
but
to
be
ever
learning
and
never
practising
is
dangerous
;
It
was
an
heavy
curse
that
Jeremiah
wished
upon
himself
,
Jerem.
20.
17.
It
is
an
heavy
curse
indeed
upon
that
poor
soul
concerning
whom
it
may
be
said
,
the
womb
of
truth
is
alwayes
great
with
him
,
alwayes
in
pangs
and
throws
with
him
,
but
cannot
bring
forth
.
Forsooth
,
Sir
,
you
have
soon
done
with
it
.
We
must
take
this
for
answer
to
all
that
may
be
further
objected
against
that
you
have
been
pleading
for
.
Stand
not
upon
these
Objections
,
but
fall
to
practice
,
down
with
our
Church
Government
and
Churches
to
the
ground
(
this
to
my
conception
is
the
scope
of
these
words
,
else
,
I
confesse
I
understand
them
not
)
sure
this
man
has
had
a
wonderfull
conceit
of
what
he
has
been
saying
in
this
debate
,
that
thinks
we
should
all
be
so
convinced
hereby
of
the
truth
of
that
which
he
has
been
pleading
for
,
that
tho
we
had
twenty
Objections
moe
against
it
then
he
has
touched
(
as
indeed
we
have
many
)
yet
we
should
step
over
all
,
and
do
what
he
biddeth
us
.
I
will
crave
leave
to
say
it
,
I
think
no
man
of
understanding
beside
himself
,
will
have
such
a
conceit
of
it
.
As
for
us
,
we
tell
him
,
we
are
not
now
to
be
enquiring
about
the
matter
he
has
been
Disputing
against
,
I
mean
whether
it
be
truth
,
or
if
the
contrary
maintained
be
him
be
truth
.
We
have
declared
before
God
,
Angels
,
and
the
World
,
that
the
Religion
established
in
this
Church
by
the
mercy
of
God
,
in
Doctrine
,
Worship
,
and
Government
of
the
Church
is
the
truth
of
God
taught
in
his
Word
,
and
we
are
sure
it
is
so
,
and
as
we
are
bound
by
the
will
of
God
,
and
our
vowes
,
and
Covenants
,
to
abide
in
the
profession
and
practice
of
this
truth
:
So
we
trust
that
God
will
establish
our
hearts
with
his
grace
to
abide
therein
.
As
for
such
as
are
fallen
away
from
it
,
we
lament
their
case
,
that
if
they
have
been
moved
by
any
of
these
things
presented
by
this
Author
,
that
they
should
kythed
so
ready
to
be
turned
about
with
every
wind
of
doctrine
,
the
God
of
grace
awaken
them
to
remember
whence
they
have
fallen
,
to
repent
,
and
do
their
first
works
,
Amen
.
APPENDIX
.
Wherein
is
Examined
what
is
said
in
the
forementioned
letter
of
the
new
Independents
of
Aberdene
,
for
the
Independent
Congregationall
and
against
the
Presbyteriall
way
of
Church-Government
.
section
1
THese
Authors
usher
in
what
they
say
on
this
purpose
with
this
preface
.
Touching
Presbyterian
Government
,
indeed
when
thoughts
of
Questioning
it
were
first
born
in
upon
us
,
we
did
a
long
time
suppresse
them
as
tentations
:
Because
we
had
so
solemnly
(
though
too
implicitely
)
engaged
to
the
maintenance
thereof
:
Yet
afterwards
,
knowing
that
Truth
cannot
losse
by
a
search
,
we
brought
the
maters
to
the
ballance
of
the
Sanctuarie
:
And
now
after
seeking
of
God
,
as
he
was
pleased
to
give
us
grace
,
and
using
all
helps
which
we
could
have
,
we
professe
so
far
as
we
can
see
(
with
reverence
to
precious
and
learned
men
of
another
judgement
)
the
Congregationall
way
comes
nearer
to
the
paterne
of
the
Word
then
the
Classicall
forme
.
And
to
us
it
appears
,
&c.
section
2
Indeed
when
these
thoughts
were
born
in
upon
them
,
they
had
just
cause
to
look
upon
them
as
tentations
,
and
for
ought
that
they
have
brought
for
justifying
them
here
,
they
may
justly
yet
look
upon
them
as
tentations
,
as
we
trust
shall
appear
in
the
consideration
thereof
.
But
here
1.
It
may
be
just
mater
of
enquiry
to
others
,
and
haply
may
be
of
good
purpose
to
themselves
to
reflect
and
consider
,
when
these
thoughts
began
first
to
be
born
in
upon
them
,
at
least
when
they
began
to
out
any
thing
of
them
.
Did
we
hear
any
thing
of
such
thoughts
in
them
,
but
since
the
late
great
revolution
of
State
in
this
Kingdom
,
after
Worcester
?
and
how
soone
thereafter
did
we
hear
of
them
by
some
of
the
number
,
although
others
thought
fit
to
suppresse
them
some
longer
?
This
may
seem
to
be
ground
of
searching
of
heart
,
which
is
deceitfull
above
measure
.
2.
It
seemeth
by
the
Authors
own
confession
,
that
the
bearing
in
of
these
thoughts
upon
them
at
first
has
been
from
no
good
cause
or
principle
;
Not
from
the
Spirit
of
God
,
unlesse
they
will
say
,
it
has
been
by
an
immediate
impulse
or
Enthusiasme
.
For
say
they
,
it
was
after
a
long
times
suppressing
of
them
that
they
began
to
consult
with
the
Word
of
God
about
them
,
for
that
is
,
as
I
conceive
,
to
bring
them
to
the
ballance
of
the
Sanctuary
.
3.
If
implicitely
they
engaged
themselves
to
the
maintenance
of
the
Government
desined
and
settled
in
this
Church
,
sure
then
if
they
will
reflect
upon
the
nature
and
tenor
of
the
engagement
,
they
may
find
themselves
to
have
committed
,
in
the
very
act
,
more
sin
,
than
they
insinuate
here
,
or
I
will
name
.
For
let
them
look
back
again
unto
the
Nationall
Covenant
,
and
they
shall
find
that
they
not
only
engaged
themselves
to
the
maintenance
of
the
Religion
professed
in
this
Church
in
all
the
points
thereof
:
But
also
declared
and
protested
themselves
under
Oath
,
after
due
Examination
of
their
own
consciences
in
maters
of
true
and
false
Religion
,
to
be
throughly
resolved
of
the
Truth
thereof
by
the
Word
and
Spirit
of
God
,
and
therefore
to
believe
with
their
hearts
,
confesse
with
their
mouth
,
and
subscribe
with
their
hands
.
I
do
indeed
●ear
that
many
did
run
unto
that
Engagement
without
such
conviction
of
mind
upon
clear
warrand
of
Gods
Word
found
by
Examination
of
the
maters
.
And
as
to
do
this
with
so
solemne
and
dreadfull
an
attestation
of
God
,
that
they
did
it
upon
conviction
of
conscience
,
was
horrible
guiltinesse
:
So
it
may
wel
be
apprehended
,
that
God
in
his
holy
judgement
,
has
suffered
many
,
for
the
discovery
of
the
falshood
of
their
hearts
(
may
be
in
mercy
to
some
,
may
be
in
wrath
to
others
)
to
revolt
from
these
their
former
Engagements
.
I
wish
from
my
heart
these
Brethren
(
so
I
will
yet
call
them
,
if
they
will
yet
be
so
called
by
us
)
if
it
be
true
which
they
say
now
,
that
they
engaged
implicitely
,
whereas
they
protested
before
God
that
they
did
it
upon
through
conviction
,
they
would
consider
this
,
lay
it
to
heart
,
and
yet
againe
bring
their
present
way
to
the
ballance
of
the
Sanctuary
.
I
have
been
with
others
witnesse
of
some
who
having
engaged
in
the
cause
of
God
in
these
lands
,
and
caried
themseves
therein
for
a
long
time
resolutely
and
actively
,
and
having
afterward
foully
lapsed
into
contrary
courses
,
when
they
have
been
brought
to
Repentance
for
their
backsliding
;
Have
declared
that
they
found
that
their
back-sliding
had
arisen
from
this
,
that
their
engaging
in
the
cause
at
first
and
going
on
in
it
formerly
,
was
not
upon
conviction
from
grounds
of
the
Word
of
God
,
but
implicitely
and
for
by
and
extrinsecall
respects
.
4.
It
is
not
competent
to
me
to
question
,
nor
will
I
question
their
diligence
in
seeking
of
God
when
they
began
to
enquire
about
this
matter
(
tho
it
be
a
thing
usuall
now-a-dayes
,
for
men
to
set
out
naughtiest
wares
with
this
inscription
after
seeking
of
God
)
but
as
for
using
of
all
helps
they
could
have
to
be
cleared
,
I
think
some
thing
may
be
questioned
:
For
besides
helps
of
mens
Writings
upon
this
purpose
,
might
they
not
have
used
the
help
of
the
advice
of
the
Judicatories
of
this
Kirk
and
represented
the
grounds
of
their
doubting
to
some
of
them
.
Acts
of
Generall
Assemblies
require
this
,
that
before
men
vent
any
innovations
in
matters
of
Religion
,
they
should
first
peaceably
represent
their
Reasons
to
the
publick
Judicatures
:
And
albeit
,
they
may
haply
say
that
the
very
matters
they
were
questioning
was
the
Authority
of
these
Judicatories
;
Yet
humility
,
if
they
had
not
overweening
conceits
of
their
own
wits
above
the
judgement
of
these
Judicatures
,
and
charity
,
if
they
had
so
much
as
they
ought
towards
the
Church
,
wherein
they
were
born
,
baptized
,
instructed
,
some
of
them
had
been
for
some
years
Ministers
,
and
acting
in
association
in
the
established
Judicatures
thereof
,
might
,
it
seemeth
,
led
them
to
so
much
.
But
if
they
accounted
the
Judicatures
unworthy
the
consulting
with
,
might
they
not
have
used
the
help
of
conference
with
some
of
these
precious
and
learned
men
,
whom
they
professe
to
reverence
?
If
they
did
consult
with
any
of
them
before
they
were
determined
in
the
matter
,
yea
before
they
did
vent
their
new
judgement
,
is
more
then
I
know
or
can
learn
.
But
come
we
to
their
determination
and
the
confirmation
of
it
.
section
2
So
far
(
say
they
)
as
we
can
see
,
the
Congregationall
way
comes
nearer
to
the
patern
of
the
Word
then
the
Classicall
form
.
Here
it
may
be
asked
why
they
say
only
that
the
Congregationall
way
comes
nearer
to
the
patern
,
and
not
simply
that
it
is
the
way
,
conform
to
the
patern
of
the
Word
?
What
,
does
the
Congregationall
way
it self
come
somewhat
short
of
the
patern
,
and
is
there
a
third
way
distinct
both
from
it
and
the
Classicall
,
that
comes
full
up
to
it
?
Is
there
here
a
reservation
for
a
further
light
?
It
may
be
we
may
hear
somewhat
of
this
ere
all
be
done
.
But
go
we
on
to
their
desinition
or
proposition
of
the
Congregationall
way
.
To
us
(
say
say
)
it
appeareth
that
Christ
hath
furnished
a
Congregation
with
their
Eldership
with
compleat
power
of
Jurisdiction
and
censure
within
themselves
.
There
are
here
two
things
asserted
by
the
Authors
which
accordingly
they
intend
to
prove
by
their
two
Arguments
respectivè
,
afterward
built
upon
the
passage
of
Scripture
which
they
cite
.
1.
That
by
Christs
appointment
the
power
of
Ecclesiastick
jurisdiction
and
censure
is
in
the
Congregation
(
i.
e.
the
body
of
privat
professours
)
and
the
Eldership
jointly
(
both
being
to
concur
formally
in
the
acting
thereof
)
and
not
only
in
the
Eldership
.
2.
That
any
one
single
Congregation
with
its
Eldership
has
compleat
power
of
jurisdiction
and
censure
within
it self
,
supreamly
and
without
subordination
to
any
larger
or
superiour
Pre●…yterie
.
But
for
further
clearing
of
their
minde
here
it
were
requisit
they
should
explain
these
two
things
to
us
.
1.
Whom
they
mean
by
the
Congregation
contradistinguished
from
the
Eldership
,
whether
the
whole
collection
of
Church-members
,
or
only
men
and
those
of
years
of
discretion
.
If
the
former
,
then
Women
and
Children
must
be
joint
with
the
Eldership
in
the
power
of
jurisdiction
and
censures
.
If
this
be
their
minde
we
would
know
it
and
they
would
speak
it
plainly
.
If
the
latter
,
then
it
is
not
the
Congregation
,
but
some
part
of
the
Congregation
with
the
Eldership
that
has
the
power
of
jurisdiction
and
censure
,
or
else
Women
and
Children
are
not
parts
constituent
of
the
Congregation
:
and
then
let
them
tell
me
where
shall
they
find
the
name
of
the
Church
,
in
all
the
Gospel
in
this
notion
,
taken
for
the
Eldership
with
the
●ale-professours
of
adult
years
,
excluding
Women
and
Children
?
2.
Suppose
the
whole
Eldership
of
a
Congregation
be
scandalous
and
censurable
who
has
the
power
of
jurisdiction
and
censure
to
exercise
toward
them
?
If
jurisdiction
and
censure
should
be
exercised
towards
them
(
as
I
suppose
it
should
be
)
who
has
it
,
and
who
must
do
it
?
If
some
other
Ecclesiasticall
Court
,
then
should
not
a
single
Congregation
have
compleat
power
of
jurisdiction
within
it self
,
without
subordination
to
any
other
Ecclesiastick
Court
in
point
of
jurisdiction
.
If
the
Congregation
contradistinguished
from
the
Eldership
,
then
the
Congregation
alone
by
it self
has
power
enough
of
jurisdiction
and
censure
,
and
then
what
needed
it
be
said
the
Congregation
with
their
Eldership
?
And
indeed
this
is
the
way
that
some
Independents
goe
:
In
their
judgement
the
Congregation
of
privat
beleevers
,
does
choose
,
ordain
and
make
their
Eldership
,
and
they
may
,
censure
,
depose
,
and
Excommunicat
all
their
Eldership
.
So
that
these
Authors
when
,
intending
a
description
of
the
Congregationall
way
,
i.
e.
the
Independent
way
,
they
attribute
the
power
of
jurisdictiction
and
censure
to
the
Congregation
with
their
Eldership
,
if
they
mean
(
as
their
words
seemeth
to
import
,
and
they
must
be
understood
,
unlesse
they
minded
to
aequivocat
)
that
the
power
of
jurisdiction
is
given
to
these
jointly
,
and
not
to
either
of
them
severally
,
either
they
have
not
been
acquainted
with
the
mind
of
all
these
of
the
Congregationall
way
,
or
they
have
dissembled
,
the
latter
of
which
,
I
have
not
reason
to
impute
to
all
these
Authors
.
The
truth
is
the
Authors
of
the
Congregationall
way
are
at
a
great
deal
of
difference
among
themselves
,
even
to
salt
contradictions
concerning
the
subject
of
the
power
of
Ecclesiastick
jurisdiction
,
as
Mr.
Caudry
has
evidenced
in
the
place
cited
by
us
before
,
P.
2.
Sect.
Go
we
on
to
their
probation
of
their
Assertion
.
They
cite
one
passage
of
Scripture
first
(
telling
us
withall
that
there
are
diverse
other
Scriptures
,
which
they
passe
by
:
But
I
beleeve
it
shal
be
long
ere
they
let
us
see
them
)
viz.
Mat.
18
,
15
,
16
,
17
,
18.
and
do
build
two
Arguments
on
it
according
to
the
two
things
involved
in
their
Assertion
.
The
former
lyeth
thus
in
their
own
words
.
section
3
The
Church
there
(
tell
it
unto
the
Church
)
spoken
of
,
has
compleat
power
of
binding
and
loosing
,
as
is
clear
from
v.
17.
and
18.
but
the
Church
is
not
the
Classicall
Presbytery
:
But
the
Eldership
with
the
Congregation
:
Therefore
,
&c.
The
Assumption
is
clear
,
because
it
is
not
to
be
found
in
all
the
Gospel
,
that
a
company
of
Elders
,
whether
of
a
Classis
or
a
Congregation
,
apart
from
the
Congregation
is
called
a
Church
.
Indeed
a
Congregation
with
Elders
commonly
,
yea
and
sometime
contradistinguished
from
Elders
,
ay
sometime
without
Elders
,
is
termed
a
Church
.
Act.
15.
4.
22
,
23.
And
Act.
14.
23.
Now
what
an
absurdity
were
it
,
to
reject
the
usuall
acception
of
the
word
in
the
New
Test
,
and
without
any
colour
of
reason
to
coine
a
sense
which
no where
is
to
be
found
in
all
the
Gospel
,
though
the
word
be
most
frequently
used
in
it
.
section
4
Answ.
To
passe
sundry
things
which
might
be
noted
upon
this
Argument
and
for
brevities
sake
to
insist
only
upon
that
which
is
materiall
,
the
drift
of
this
first
Argument
tends
to
the
probation
of
the
former
part
involved
in
the
Authors
Assertion
,
to
wit
,
that
the
power
of
jurisdiction
Ecclesiastick
is
not
in
the
Eldership
or
Officers
of
the
Church
,
but
in
the
community
of
believers
jointly
with
the
Elders
:
and
the
weight
of
the
whole
Argument
lyeth
upon
the
signification
of
the
term
,
Church
.
And
all
which
is
said
is
but
an
old
song
that
has
been
an
hundred
times
dashed
by
worthy
and
learned
men
already
:
See
what
we
have
said
already
upon
the
same
alledgeance
by
Mr.
Lockier
,
above
,
P.
2.
Sect.
3.
§.
2.
and
3.
For
the
present
I
shall
say
but
these
things
on
it
.
1.
When
as
these
Authors
say
that
in
the
New
Testament
the
name
of
the
Church
is
taken
,
sometimes
for
the
Congregation
(
i.
e.
in
their
sense
,
the
community
of
beleevers
)
with
the
Eldership
jointly
,
sometimes
for
the
Congregation
as
contradistinguished
from
Elders
,
and
sometime
for
a
Congregation
without
Elders
,
and
asserteth
that
here
,
in
this
place
it
is
to
be
understood
in
the
first
of
these
three
acceptions
,
to
wit
,
as
it
comprehendeth
both
Congregation
and
Elders
,
I
would
gladly
know
,
how
,
and
by
what
Argument
they
prove
that
it
is
so
to
be
understood
here
,
and
not
rather
in
one
of
the
other
two
,
for
the
Congregation
as
contradistinguished
from
the
Elders
,
or
for
the
Congregation
without
Elders
.
For
that
we
see
only
asserted
by
them
,
but
no
proof
of
it
brought
:
Only
this
much
they
insinuat
,
that
it
is
commonly
so
used
:
But
that
will
not
prove
that
so
it
must
be
taken
in
this
particular
place
.
If
they
would
assayed
to
bring
any
Arguments
to
prove
that
the
name
of
the
Church
here
must
be
taken
,
not
for
the
Congregation
as
contradistinguished
from
,
or
without
Elders
,
but
for
the
Congregation
with
the
Eldership
jointly
;
I
doubt
not
but
we
should
found
them
all
to
be
such
,
as
speaks
power
of
jurisdiction
and
government
in
the
Eldership
as
contradistinguished
from
the
rest
of
the
Congregation
.
2.
What
though
the
word
Church
,
be
no
where
else
in
the
New
Testament
used
for
the
Elders
or
Governours
of
the
Church
as
contradistinguished
from
the
body
of
believers
;
yet
this
is
but
a
very
weak
Argument
to
prove
that
it
is
not
so
to
be
understood
here
,
so
be
that
the
genuine
grammaticall
signification
thereof
be
such
,
as
may
well
be
applyed
(
as
indeed
the
word
answering
to
it
in
the
Hebrew
is
frequently
in
the
Old
Testament
applyed
)
to
signifie
a
Colledge
or
Society
of
Judges
or
Governours
as
contradistinguished
from
the
people
.
See
Mr.
Hudson
.
Vindic.
of
the
Essence
and
Vnity
,
&c.
'T
is
some
rashnes
in
the
Authors
to
call
this
sense
of
the
word
a
coined
sense
.
Even
prophane
Greek
Authors
have
used
it
in
such
a
sense
,
I
mean
for
a
meeting
of
Rulers
.
Demosthenes
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proconcione
magnatum
.
It
is
yet
more
then
rashnesse
,
I
may
say
it
is
a
great
impudency
,
that
they
say
,
it
is
without
any
colour
of
reason
taken
in
this
sense
in
this
place
.
These
Authors
said
before
that
they
have
used
all
helps
they
could
have
upon
this
controversie
.
Now
let
them
tell
us
did
they
never
read
in
any
Writers
upon
this
controversie
of
Church
Government
,
who
expones
the
word
Church
,
of
the
Eldership
or
Governours
of
the
Church
so
much
as
any
colour
of
reason
brought
by
them
for
expounding
the
word
in
that
sense
?
How
can
they
hold
up
their
face
and
say
this
?
Did
they
ever
read
Beza
his
Annot.
on
the
place
:
Or
,
Mr.
Rutherfurds
Peaceable
Plea
,
c.
8.
Surely
the
help
of
these
Authors
they
easily
might
have
had
?
Sure
I
am
,
if
they
have
read
these
,
to
mention
no
moe
,
they
might
have
found
some
colour
,
at
least
of
reason
brought
for
the
Interpretation
.
Nay
,
let
them
but
read
the
latter
of
the
two
over
again
,
&
I
believe
they
shal
find
such
reality
of
reason
brought
for
it
,
as
they
shall
never
be
able
to
avoide
.
Verily
whether
we
take
the
word
Church
here
in
a
different
signification
from
that
whereby
it
signifies
the
societie
of
Visible
Christians
generally
,
comprehending
private
Professours
as
well
as
Rulers
,
or
not
,
yet
that
not
all
and
every
one
comprehended
under
that
signification
otherwise
,
but
only
the
Rulers
are
intended
as
the
persons
to
whom
the
publike
acts
spoken
of
in
the
place
,
receiving
of
publike
delations
of
scandals
,
and
inflicting
of
censures
does
belong
,
is
here
invincibly
demonstrate
because
otherwhere
in
the
New
Testament
these
acts
,
as
all
other
acts
of
Ecclesiastick
authoritative
Government
,
are
committed
and
attributed
unto
the
Officers
of
the
Church
,
as
such
,
Math.
16.
18.
Iohn
20
,
21
,
22.
1
Tim.
5.
1
,
19.
Tit.
1.
13.
1
Thess.
5.
12.
Heb
,
13.
7
,
17.
1
Pet.
5.
1
,
2.
and
accordingly
to
them
,
as
contradistinguished
from
the
body
of
Professours
,
are
given
names
importing
Government
and
authority
:
But
no
where
in
the
Scripture
of
the
New
Testament
,
shall
any
man
shew
us
,
either
name
or
thing
of
Government
given
to
private
Professours
.
We
proceed
to
their
second
Argument
whereby
they
would
prove
from
that
same
place
that
any
one
single
Congregation
with
their
Eldership
has
power
of
jurisdiction
Independent
and
Supreme
,
and
to
take
away
all
juridicall
Ecclesiastick
Courts
larger
than
,
and
Superiour
to
a
Congregation
,
Classicall
or
Synodicall
.
section
5
The
Church
(
say
they
)
spoken
of
in
this
Text
,
which
has
compleet
power
of
binding
and
loosing
,
is
the
first
Ecclesiasticall
Judicatorie
to
which
belongeth
judiciall
cognisance
of
offences
:
For
if
private
admonition
do
not
gaine
the
offender
,
then
the
command
is
,
tell
the
Church
:
But
our
Classicall
Presbyterie
is
not
the
first
Judicatorie
to
which
appertaines
judiciall
cognizance
of
offences
:
For
first
they
come
to
Sessions
,
and
only
by
refers
from
the
Sessions
to
Presbytories
.
Therefore
this
Church
here
spoken
of
,
as
having
compleat
power
of
binding
and
loosing
,
cannot
be
the
Classicall
Presbytorie
,
but
the
Eldership
with
the
Congregation
.
No
where
do
we
read
in
the
Gospel
,
of
jurisdiction
in
relation
to
censure
committed
to
Classicall
Presbytery
.
section
6
Ans.
1.
To
the
Assumption
or
second
Proposition
,
it
seemeth
these
Authors
have
not
well
understood
,
or
been
acquainted
with
the
state
and
way
of
Presbyteriall
Government
settled
in
this
Church
,
and
therefore
have
been
too
rash
and
hastie
in
condemning
it
or
arguing
against
it
,
before
they
understood
it
.
For
1.
'T
is
not
only
false
which
they
say
,
that
the
Classicall
Presbyterie
is
not
the
first
Judicatorie
to
which
appertaines
judiciall
cognizance
of
offences
,
but
that
first
they
come
to
Sessions
,
&c.
If
this
be
meant
Universally
of
all
offences
.
Indeed
,
offences
committed
by
particular
persons
,
settled
members
of
particular
Congregations
,
and
as
yet
abiding
within
the
bounds
of
the
Congregation
,
comes
first
to
the
Session
or
Eldership
of
the
particular
or
single
Congregation
.
But
there
are
many
offences
the
judiciall
cognizance
whereof
comes
not
first
to
a
Session
,
but
to
a
Presbyterie
,
yea
may
be
a
Synod
,
yea
may
be
to
the
Nationall
Assembly
.
When
a
private
person
having
fallen
into
some
scandalous
sin
,
and
being
conveened
before
a
Session
,
addes
refractorinesse
against
the
discipline
and
obstinacie
to
his
former
offence
,
this
is
a
new
offence
,
and
the
judiciall
cognizance
of
this
offence
belongeth
first
to
the
Classicall
Presbyterie
.
So
a
Classicall
Presbyterie
is
the
first
Judicatorie
to
which
belongeth
the
judiciall
cognizance
,
Of
an
offence
given
by
a
Minister
,
in
the
Administration
of
his
calling
,
Of
an
offence
given
by
the
Eldership
of
a
Congregation
(
and
indeed
supposing
the
first
part
of
these
Authors
Assertion
,
viz.
that
the
power
of
jurisdiction
is
given
to
the
Congregation
with
the
Eldership
jointly
,
if
they
grant
not
an
associate
Presbytery
to
take
judiciall
cognizance
of
their
offence
,
they
must
exempt
them
from
being
subject
to
any
judiciall
cognizance
at
all
:
For
they
cannot
come
under
the
judiciall
cognizance
of
another
single
Congregation
)
Of
an
offence
wherein
more
single
Congregations
are
alike
concerned
,
and
many
cases
more
:
I
wonder
that
these
Brethren
did
not
rememher
that
the
first
judiciall
cognizance
,
of
James
Grahames
offence
,
of
Seaforts
,
and
many
other
publick
Malignant
wicked
practises
,
was
not
by
Sessions
,
and
from
them
came
by
reference
to
the
Classical
Presbytery
,
but
by
the
publick
Assemblies
.
2.
It
is
another
grosse
mistake
too
that
these
offences
which
comes
to
Sessions
or
Congregationall
Elderships
to
be
judicially
cognosced
upon
,
and
from
them
comes
to
the
Classicall
Presbyterie
,
or
to
a
Synode
,
that
they
come
only
by
r●ferres
from
the
Sessions
to
the
Presbyteries
.
For
they
come
also
by
appeal
of
the
party
who
is
under
the
judiciall
cognition
of
the
Session
,
upon
mal-administration
,
or
supposed
mal-administration
:
They
may
also
and
do
often
come
by
way
of
authoritative
visitation
of
Sessions
and
their
proceedings
by
the
Presbyterie
.
section
7
2.
To
the
Major
or
first
Proposition
.
1.
Suppose
it
were
granted
as
it
standeth
,
yet
it
could
not
make
fully
against
us
,
to
take
away
altogether
associate
juridicall
Presbyteries
of
more
then
one
single
Congregation
:
Because
,
as
we
have
shewn
upon
the
Assumption
,
such
associat
Presbyteries
or
Ecclesiastick
Assemblies
,
may
be
,
and
must
be
the
first
Judicatories
,
in
many
cases
,
to
which
the
judiciall
cognizance
of
offences
doth
belong
,
But
,
2.
If
the
Major
be
taken
in
this
sense
,
the
Church
having
power
of
binding
and
loosing
is
the
first
Judicatorie
,
to
which
,
&c.
And
it
only
,
taking
it
with
the
exclusive
note
,
as
it
must
of
necessity
be
taken
,
to
infer
that
negative
conclusion
,
Ergo
,
a
Classicall
or
associate
Presbyterie
is
not
that
Church
;
We
deny
it
as
utterly
false
having
no
proof
from
the
Text.
We
say
here
that
the
Church
invested
with
authority
to
cognosce
judicially
and
inflict
censure
upon
offences
is
the
Rulers
of
the
Visible
Church
Universall
,
as
joined
in
Collegio
,
or
assembled
,
whether
in
the
lesser
and
Inferiour
Colledges
or
Assemblies
(
as
a
Congregationall
Eldership
is
in
respect
of
all
others
;
a
Classicall
Presbytery
,
in
regard
of
Synods
;
a
Provinciall
Synod
in
regard
of
a
Nationall
;
this
in
regard
of
a
Synod
of
more
Nations
,
haply
associate
for
Government
)
to
which
as
the
first
Judicatory
matters
may
come
for
judiciall
cognizance
,
or
in
larger
and
superiour
,
(
such
as
is
a
Classicall
Presbytery
in
relation
to
a
Congregationall
,
a
Synod
in
relation
to
a
Classical
Presbytery
,
&c.
)
to
which
,
may
be
the
matter
cannot
come
at
first
or
as
to
the
first
Judicatory
having
power
of
judiciall
cognizance
of
it
.
'T
is
true
,
that
in
such
a
case
as
our
Saviour
instanceth
in
the
Text
,
when
offence
is
given
by
one
particular
member
of
a
Congregation
single
and
fixed
in
its
constitution
and
proper
Officers
(
which
fixing
of
single
Congregations
under
appropriated
Officers
,
is
not
necessary
by
any
divine
institution
:
For
more
Congregations
,
may
be
,
have
been
,
as
it
seemeth
,
in
severalls
of
the
primitive
Churches
,
and
are
at
this
day
in
some
orthodox
Churches
served
by
the
same
Officers
in
common
without
violation
of
any
divine
institution
)
Christs
command
Tell
the
Church
intends
that
the
matter
should
be
brought
to
the
Eldership
of
the
Congregation
as
the
first
Judicature
to
which
belongeth
judiciall
cognizance
of
it
.
Like
as
if
the
Congregation
be
not
fixed
by
its
self
in
its
constitution
and
Officers
,
that
Command
intends
the
bringing
of
the
matter
at
first
to
an
Eldership
common
to
more
Congregations
.
As
also
if
the
matter
to
be
judged
,
be
of
publick
and
more
common
concernment
then
of
one
Congregation
,
that
same
Commandement
,
warrands
by
analogie
and
proportion
,
the
bringing
of
the
matter
first
to
some
more
large
Presbytery
or
Colledge
of
Elders
,
then
the
Congregational
,
as
the
first
Judicature
to
cognosee
judicially
upon
it
:
But
withall
let
it
be
so
observed
that
when
Christ
instituteth
this
order
,
that
offences
when
they
cannot
be
removed
otherwise
,
should
be
brought
to
the
Church
,
that
is
,
to
an
Ecclesiastick
Judicature
,
he
sayeth
not
,
that
they
may
not
in
any
case
proceed
further
for
judiciall
cognition
and
sentence
upon
the
mater
,
then
to
the
first
Judicature
to
which
the
judiciall
cognition
of
it
belongeth
;
Nor
is
there
any
ground
in
his
words
,
whereupon
this
can
by
good
consequence
be
inferred
:
In
a
word
,
there
is
nothing
in
this
Text
either
against
the
juridicall
power
of
larger
Eiderships
then
Congregationall
,
such
as
are
Classicall
Presbyteries
and
Synods
:
Nor
against
the
subordination
of
Congregationall
Elderships
,
to
the
jurisdiction
and
authority
of
such
larger
Elderships
.
But
upon
the
contrary
,
there
is
in
them
solid
ground
whereupon
both
have
been
clearly
demonstrat
by
severall
Presbyterian
Writers
,
and
discussed
all
contrary
exceptions
and
reasonings
upon
the
place
:
for
shortness
,
I
refer
the
Reader
to
.
Answ.
of
the
Assembly
of
Divines
to
,
&c.
pag.
178.
Guliel
.
Appoll
.
Considerat
.
of
certain
Controversies
,
cap.
6.
pag.
94
,
95.
and
pag.
127.
Spanhem
.
Epistol.
ad
Dav.
Buchan
.
Class
.
3.
Arg.
2.
Huds
.
Vindicat.
of
the
Essence
and
,
&c.
pag.
156
,
157
,
158.
and
pag.
164
,
165.
Mr.
Rutherfurd
.
Due
Right
,
cap.
10.
pag.
310.
&
seq
.
section
8
To
what
the
Authors
adde
,
that
no where
do
we
read
in
the
Gospel
of
jurisdiction
in
relation
to
censure
committed
to
Classicall
Presbytery
.
Answ.
1.
If
the
meaning
be
no
where
in
the
Gospel
do
we
read
,
this
power
committed
,
by
a
formall
precept
,
to
Classicall
Presbytery
by
name
,
or
specifically
by
it self
;
it
may
be
granted
without
prejudice
to
what
we
assert
(
and
I
pray
where
will
these
Authors
read
in
the
Gospel
this
power
committed
to
the
Eldership
of
a
single
Congregation
,
specifically
,
and
that
as
they
maintain
Independently
and
supreamly
?
)
2.
It
is
sufficient
for
us
,
if
we
read
in
the
Gospel
this
power
of
Jurisdiction
committed
to
the
Officers
and
Rulers
of
the
Church
as
united
together
in
Collegio
,
either
in
one
single
Congregation
,
or
over
more
Congregations
combined
and
associat
together
as
is
most
convenient
for
exercise
of
their
Ecclesiastick
communion
:
And
this
we
read
,
Mat.
18.
17
,
18.
for
there
,
Discipline
and
Ecclesiastick
jurisdiction
institute
by
Christ
is
committed
unto
the
Officers
and
Rulers
of
the
Church
as
united
in
Collegio
:
Not
to
Officers
of
a
single
Congregation
only
,
as
united
;
but
unto
the
Officers
of
the
whole
Catholick
Visible
Church
of
Christ
,
as
united
in
lesser
or
larger
combinations
even
to
an
Oecumenicall
Assembly
.
Because
the
power
of
Jurisdiction
and
Discipline
Ecclesiastick
there
is
instituted
and
intended
by
Christ
to
be
a
remedy
against
all
scandalls
and
offences
in
his
Church
;
but
all
and
every
sort
of
scandall
falling
out
in
the
Visible
Church
of
Christ
cannot
be
so
remeeded
or
removed
by
the
Colledge
of
Officers
in
a
single
Congregation
.
They
can
only
be
a
means
for
remedying
and
removing
this
way
scandalls
and
offences
concerning
their
particular
Congregation
,
and
therefore
there
must
be
understood
,
as
intended
here
by
Christ
,
larger
Ecclesiasticall
Assemblies
and
Judicatures
to
exercise
Discipline
and
Jurisdiction
for
remedying
offences
and
scandalls
which
Congregationall
Elderships
cannot
reach
.
2.
It
is
sufficient
if
we
read
in
the
Gospel
approven
examples
of
larger
Presbyteries
,
then
Congregationall
,
Classicall
,
or
Synodicall
,
authoritatively
governing
and
exercising
Acts
of
Rule
over
more
particular
Churches
.
We
read
of
such
a
Presbytery
as
we
call
Classicall
,
in
Jerusalem
,
Ephesus
,
Corinth
,
Ruling
authoritatively
more
Congregations
,
as
has
been
demonstrat
by
severall
Learned
men
.
See
namely
,
Assembly
of
Divines
in
their
Answer
to
,
&c.
upon
the
proposition
3.
of
Presbyteriall
Government
.
Ius
Divin
,
par.
2.
c.
13.
We
read
also
an
example
of
a
Synod
exercising
such
power
and
authority
,
Act.
15.
section
9
With
this
last
instance
,
doe
these
Authors
meet
thus
.
All
the
power
we
find
exercised
by
the
meeting
at
Jerusalem
,
Acts
15.
is
dogmaticall
,
the
people
and
Brethren
having
their
interest
likewayes
,
which
the
Congregationall
Divines
willingly
yeeld
,
all
the
certificat
they
use
,
is
,
if
ye
do
these
things
ye
shall
do
well
,
but
do
not
threaten
those
that
disobey
with
Excommunication
.
Ans.
These
things
here
alledged
to
elude
this
place
of
Scripture
have
been
often
dashed
.
For
the
present
briefly
.
1.
These
Authors
speak
warrily
in
calling
that
Assembly
at
Jerusalem
by
the
generall
name
of
a
meeting
,
and
not
a
Synod
;
It
seemeth
here
they
remembred
that
what
whereas
some
Congregationall
men
acknowledges
it
to
have
been
a
Synod
,
as
Cotton
cited
before
,
P.
2.
and
Mr.
Lockier
;
others
finding
that
not
so
advantagious
for
them
,
deny
it
,
and
say
only
,
a
reference
of
one
particular
Church
of
Antioch
to
one
particular
Church
of
Jerusalem
,
as
the
Dissenting
Brethren
in
the
Assembly
at
Westminster
.
Papers
of
the
Assemb.
pag.
128.
and
therefore
have
chosen
a
name
that
might
serve
both
,
and
so
displease
neither
.
But
that
it
was
a
Synod
,
see
cleared
by
Jus
Divin
.
P.
2.
C.
14.
2.
Suppose
it
did
not
exercise
a
criticall
power
,
or
power
of
censure
,
yet
it
followeth
not
that
it
had
not
a
power
of
censure
to
exercise
.
On
the
contrary
,
the
dogmaticall
power
of
a
Synod
being
of
another
sort
then
the
dogmatical
power
which
is
competent
to
a
single
Pastour
,
this
being
only
concionall
,
and
an
act
of
the
power
of
order
,
this
is
juridicall
and
an
act
of
the
power
of
jurisdiction
,
and
of
the
Key
of
Discipline
,
it
carieth
along
a
power
of
censure
with
it
.
Tho
this
be
not
alwayes
put
in
actuall
exercise
when
the
other
is
:
There
may
be
,
and
ofter
is
need
of
a
juridicall
determination
of
a
case
by
a
Judicature
,
when
there
is
not
occasion
of
exercising
of
censure
by
that
Judicature
,
as
is
evident
.
3.
It
is
contrary
to
clear
truth
that
all
the
power
that
Synod
exercised
is
dogmaticall
.
For
besides
their
exercising
a
dogmaticall
power
in
confutation
and
condemnation
of
the
Haeresie
taught
by
the
Judaizing
Teachers
,
and
vindication
of
the
truth
about
the
great
point
of
Justification
by
faith
alone
,
without
the
works
of
the
Law
.
They
do
also
exercise
a
diatacticall
power
for
healing
the
scandall
of
the
weak
Jews
especially
,
and
their
alienation
of
mind
,
from
the
Gentile
Christians
who
neglected
their
ceremoniall
observances
,
by
making
and
enjoining
a
practicall
canon
,
ordaining
the
Gentiles
,
to
abstaine
from
some
things
that
might
any
wayes
occasion
their
offence
.
And
also
a
criticall
power
or
power
of
censure
against
the
schisme
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
raised
by
the
false
Teachers
,
branding
them
with
the
black
mark
of
liers
,
subverters
of
souls
,
and
troublers
of
the
Church
:
This
was
a
degree
of
censure
,
and
a
virtuall
admonition
tending
to
further
censure
:
But
actually
to
have
proceeded
further
to
Excommunication
,
at
first
was
not
seasonable
,
prudent
nor
needfull
.
4.
If
people
and
private
Brethren
were
in
that
Synod
(
as
we
deny
not
but
they
might
be
)
their
interest
in
the
determinations
and
consultations
of
the
Synode
was
not
by
way
of
authoritative
and
definitive
vote
:
But
at
most
consultative
and
by
way
of
private
consent
and
approbation
,
as
we
cleared
before
against
Mr.
Lockier
.
5.
That
recommendation
of
obedience
to
the
acts
of
that
Synode
from
the
goodnesse
and
benefite
thereof
,
expressed
in
the
close
of
the
Synodicall
letter
,
doth
not
argue
their
constitutions
not
to
have
been
made
and
enjoined
by
an
authoritative
power
obleiging
under
hazard
of
censure
.
The
most
authoritative
acts
of
any
juridicall
Court
,
being
sent
in
a
respective
way
,
may
be
so
recommended
in
such
a
way
.
Neither
that
,
that
in
the
constitutions
of
that
Synode
there
is
not
an
expresse
and
formall
threatning
of
those
that
disobey
with
censure
,
doth
import
by
any
necessity
of
consequence
,
that
the
power
they
exercised
was
not
authoritative
,
and
such
as
might
proceed
to
censure
.
Juridicall
courts
do
not
alwayes
adde
to
their
constitutions
expresse
and
formall
comminations
of
punishment
:
Here
especially
it
was
not
necessarie
,
it
being
a
clear
case
in
it self
that
those
Hareticks
and
Schismaticks
who
could
by
no
other
means
be
reduced
,
were
not
to
be
suffered
but
censured
and
cast
forth
.
section
10
Now
is
this
,
which
we
have
been
considering
,
the
pith
and
strength
of
the
grounds
,
whereupon
these
Authors
have
not
only
adventured
themselves
,
to
desert
and
separate
from
this
Church
:
But
also
have
darred
to
advise
the
Brethren
to
whom
they
directed
their
Epistle
,
to
appear
with
them
upon
the
head
of
the
businesse
,
(
that
is
,
to
put
to
their
hands
as
chief
actours
,
to
throw
down
to
the
ground
that
beautifull
order
of
Government
in
this
Church
,
by
the
Officers
of
Jesus
Christ
appointed
to
rule
his
Church
on
earth
,
in
Congregationall
and
Classicall
Presbyteries
,
Synodes
Provinciall
and
Nationall
,
ordered
in
a
sweet
and
excellent
subordination
among
themselves
,
which
was
after
the
first
Reformation
,
upon
much
deliberation
for
many
years
,
settled
in
the
Church
as
warranted
and
grounded
upon
the
Word
of
God
,
was
afterward
,
when
opposed
,
born
down
and
oppressed
,
sealed
by
many
precious
servants
of
Jesus
Christ
,
with
bitter
and
grievous
sufferings
,
of
Imprisonment
,
Banishment
,
and
even
sentences
unto
death
(
which
the
only
hand
of
God
restrained
from
being
put
in
execution
)
and
was
again
by
the
good
hand
of
God
upon
his
people
in
this
land
,
after
long
oppression
under
Prelacie
,
raised
up
;
has
been
attested
by
forraine
Divines
and
Churches
as
the
true
Government
of
Jesus
Christ
in
his
Visible
Church
;
has
been
alwayes
the
hammer
to
break
wickednesse
and
prophanitie
,
and
the
hedge
to
keep
out
Errours
,
Haeresies
and
Schismes
;
made
this
Church
against
all
evil
doers
and
enemies
of
truth
,
terrible
as
an
Armie
with
Banners
,
which
at
this
day
is
the
eye
sore
of
all
the
Sects
and
Hereticks
of
the
times
,
&
the
butt
of
Satans
malice
,
to
throw
down
and
raze
this
to
the
ground
(
which
some
of
the
same
Reverend
men
to
whom
they
wrote
,
have
through
the
grace
of
God
,
to
their
praise
in
all
the
Churches
,
Vindicated
against
all
enemies
thereof
upon
one
hand
and
other
,
and
stand
engaged
by
solemne
vows
,
and
the
dreadfull
Oath
of
God
to
maintain
and
defend
to
their
lives
end
)
to
set
up
,
I
wot
not
what
,
and
I
think
the
Authors
themselves
wots
not
what
)
and
if
they
do
not
this
,
to
threaten
them
with
the
streaching
out
of
GODS
hand
,
and
to
lay
upon
them
the
horrid
imputation
of
being
snares
to
GODS
people
?
O
Lord
,
how
terrible
are
thy
judgements
in
these
times
as
upon
outward
things
,
so
upon
the
Spirits
of
men
,
while
men
are
thus
caried
about
with
every
winde
of
Doctrine
!
What
need
have
these
that
professe
the
Truth
▪
to
take
heed
that
they
have
received
it
in
love
,
lest
they
be
given
up
to
believe
lies
?
section
11
The
Authors
adde
only
,
That
there
might
be
somewhat
said
from
antiquity
,
that
the
Government
of
the
Church
was
partly
Aristocraticall
,
partly
Democraticall
,
in
much
of
the
first
three
hundred
years
,
and
that
the
people
had
no
small
influence
in
maters
of
Discipline
,
but
that
they
forbear
,
as
desiring
to
leane
on
a
surer
foundation
.
Answ.
What
they
have
produced
of
this
surer
foundation
,
i.
e.
the
Holy
Sc●ipture
,
to
leane
themselves
upon
in
their
departure
from
the
Church
of
God
in
this
land
wee
have
seen
,
and
how
little
ground
it
affords
to
sustain
them
,
we
have
seen
too
.
I
wish
from
my
heart
they
had
brought
somewhat
also
,
though
it
had
been
but
a
little
,
of
that
which
they
alledge
may
be
said
from
antiquitie
of
these
ages
for
their
tenent
of
Church
Government
,
For
in
truth
we
professe
our selves
to
be
such
as
reverence
very
much
,
under
the
Holy
Scriptures
(
which
wee
leane
to
only
,
as
the
foundation
of
our
faith
in
all
maters
of
Religion
)
the
testimonie
of
the
Orthodox
Churches
in
these
ages
.
Mr.
Lockier
,
as
we
saw
before
,
undertook
somewhat
of
this
before
,
magno
hiatu
,
under
the
name
of
common
consent
,
but
what
he
produced
to
instruct
it
,
may
blush
before
all
men
that
has
any
wit
,
and
are
not
stark
fools
:
And
I
am
perswaded
what
these
Authors
would
have
produced
,
had
they
assayed
it
,
should
have
proven
as
little
to
their
purpose
.
section
12
There
are
two
main
points
whereof
the
Independent
Government
consists
.
1.
That
the
power
of
Ecclesiastick
jurisdiction
is
in
,
and
formally
to
be
exercised
by
the
communitie
of
Professours
,
if
not
wholly
and
by
themselves
,
yet
jointly
with
the
Elders
and
Officers
,
they
as
well
as
the
Elders
concurring
authoritatively
,
in
all
acts
of
Government
and
jurisdiction
.
2.
That
there
is
not
any
larger
Judicatories
or
Assemblies
Ecclesiastick
,
than
of
a
single
Congregation
,
whether
Classicall
Presbyterie
or
Synod
,
juridicall
;
But
that
the
Judicatorie
of
every
single
Congregation
is
the
supreme
Ecclesiastick
juridicall
court
upon
earth
,
Independent
upon
and
without
subordination
to
any
larger
or
Superiour
Ecclesiastick
Judicatorie
.
They
grant
indeed
some
sort
of
Synods
,
but
denude
them
of
all
authoritative
and
juridicall
power
over
particular
Churches
,
leaving
them
only
power
of
advice
and
counsell
;
or
at
most
a
dogmaticall
power
to
determine
cases
and
questions
in
Religion
:
but
without
power
authoritatively
to
enjoine
their
determinations
upon
particular
Churches
,
so
as
to
obleige
them
to
be
censurable
in
case
of
disobedience
,
or
to
inflict
any
censure
at
all
upon
offenders
.
section
13
Now
1.
suppose
(
which
yet
cannot
be
granted
)
that
somewhat
might
be
brought
from
antiquitie
to
shew
that
there
was
in
the
Government
of
the
Church
then
a
mixture
of
Aristocracie
and
Democracie
,
and
that
the
people
had
some
influence
in
the
exercise
of
Government
:
Yet
none
dare
be
so
impudent
as
to
alledge
that
antiquitie
for
the
second
point
of
Independent
Government
.
I
think
these
Authors
,
some
of
them
at
least
(
for
others
of
them
,
though
they
all
speak
in
this
Epistle
referring
this
to
antiquitie
,
yet
we
may
acquite
from
all
guiltinesse
of
acquaintance
with
antiquitie
)
knew
this
very
well
:
And
therefore
they
have
wittily
enough
expressed
this
reference
to
antiquitie
,
in
that
,
whereas
in
their
two
former
Arguments
,
they
affirmed
these
two
points
of
Independent
Government
distinctly
,
now
in
this
reference
to
antiquitie
,
they
alledge
only
generally
and
confusedly
,
that
there
was
then
a
mixture
of
Aristocracie
and
Democracie
,
and
that
the
people
had
no
small
influence
in
Discipline
.
There
is
nothing
more
clear
and
undenyable
in
humane
Historie
then
authoritative
juridicall
Governing
Assemblies
and
Synodes
of
more
Churches
in
these
ages
of
the
Church
.
Oecumenicall
Synod
,
there
were
none
(
nor
could
be
,
because
of
the
evils
of
these
times
)
after
the
dayes
of
the
Apostles
untill
the
Nicen
Councel
,
yet
the
thing
it self
was
acknowledged
,
could
the
benefit
thereof
been
had
,
as
is
evident
by
that
of
Cyprian
,
Lib.
1.
Epist.
8.
in
Pamel
.
order
.
Epist.
40.
Cum
semel
placuerit
,
tam
nobis
quam
confessoribus
&
clericis
urbicis
,
item
Vniversis
Episcopis
vel
in
nostra
Provincia
,
vel
trans
mare
constitutis
,
ut
nihil
innovetur
circa
lapsorum
causam
,
nisi
omnes
in
unum
convenerimus
&
collatis
consiliis
cum
Disciplina
pariter
&
misericordiae
temperatam
fixerimus
sententiam
.
That
Provinciall
Synods
(
i.
e.
of
many
neigbouring
Churches
having
Colledges
of
Presbyters
and
Officers
over
them
)
were
then
in
actuall
use
is
so
clear
as
cannot
be
denyed
.
See
the
Magdeburgen
Cent.
2.
Cap.
7.
in
princip
.
they
say
.
Duplex
atuem
regiminis
Ecclesiastici
forma
(
ut
hoc
saeculo
)
sese
nobis
offert
consideranda
,
quarum
prior
communem
singularum
Ecclesiarum
Administrationem
:
Altera
vero
plurium
aut
omnium
inter
se
consociatarum
gubernationem
complectitur
(
note
here
by
the
way
,
that
those
singulae
Ecclesiae
,
particular
Churches
,
to
which
they
give
privatas
Synodos
afterward
,
were
not
,
alwayes
at
least
(
as
we
shall
shew
after
this
)
such
single
Congregations
as
the
Independents
stand
for
,
which
may
meet
together
at
one
time
in
one
place
,
but
more
ample
.
Then
afterward
,
p.
135.
De
consociatione
Ecclesiar
.
they
say
,
si
quando
Haereses
oboriebantur
aut
aliae
Quaestiones
graviores
;
Tum
conveniebant
vel
omnes
provinciales
,
aut
plerique
Doctores
:
Et
examinata
recommuni
judicio
statuebant
,
quod
vitandum
aut
sequendum
esset
,
Euseb.
l.
3.
c.
16.
Ex
Appollinario
dicit
:
etenim
fideles
per
Asiam
multis
saepe
numero
Asiae
locis
ob
hanc
causam
conveniebant
,
&
nuper
natas
Doctrinas
examinabant
,
&
profanas
pronunciabant
,
haeresi●que
istam
reprobantes
Ecclesiâ
ejiciebant
&
Excommunicabant
.
I●●ike
manner
Cent.
3.
c.
7.
titul
.
De
consociatione
plurium
Eccles.
in
unâ
aliquâ
Provinciâ
,
p.
158.
Diximus
superiori
saeculo
,
Ecclesias
ejusdem
Provinciae
solitas
esse
plerumque
ad
unam
aliquam
maximè
insignem
respicere
,
eamque
venerari
,
&
ab
ea
consilia
&
mutua
officia
petere
&
recte
monitis
obtemperare
:
Ea
vero
res
ut
paulatim
in
consuetudinem
abiit
,
ita
hoc
saeculo
observata
est
:
Nam
in
plerisque
Provinciis
,
caeterae
Ecclesiae
,
eorumque
Episcopi
&
Clerici
,
se
ad
ejusmodi
alicujus
urbis
Episcopum
,
Doctrinâ
,
pietate
&
constantiâ
insignem
,
&
sacerdotum
Collegium
associarunt
,
ut
eorum
operâ
tanquam
communium
inspectorum
&
gubernatorum
uterentur
.
And
in
the
same
Cent.
p.
163.
l.
40.
De
consociatione
Vnivers
.
they
say
.
Si
autem
graviores
Quaestiones
aut
controversiae
incidebant
,
aut
alia
negotia
quae
non
ad
unius
Provinciae
Ecclesias
attinebant
sed
ad
plures
,
tum
Ecclesia
etiam
in
diversis
Provinciis
suas
operas
conjungebant
,
in
petendis
aut
dandis
consiliis
,
in
componendis
schismatibus
,
in
refutandis
erroribus
,
in
Congregandis
Synodis
,
in
Excommunicandis
Haeretecis
&
aliis
facinorosis
.
See
also
after
.
pag.
166.
l.
22.
&
seq
.
See
also
.
Cent.
4.
c.
7.
p.
517.
l.
21.
&
pag.
522.
l.
8.
But
why
insist
we
in
this
,
instances
of
Synods
of
this
kind
,
exercising
juridicall
power
authoritatively
(
I
mean
Ministeriall
authority
subordinat
to
the
Word
of
God
)
determining
Questions
in
Religion
,
condemning
Heresies
,
Excommunicating
Haereticks
,
Schismaticks
,
and
other
flagitious
persons
,
in
these
ages
are
notour
to
all
that
have
read
any
thing
of
antiquity
.
Cyprian
alone
in
his
Epistles
affordeth
abundant
testimony
of
this
.
And
as
for
Classicall
(
as
we
call
them
)
Presbyteries
,
what
else
were
the
Bishop
with
his
Presbyterium
,
or
Collegium
sacerdotum
[
](A66932-e66750-b)*
*
Which
the
Centurists
cal
,
Synodos
privatas
singularum
Ecclesiarum
.
,
in
these
times
.
I
shall
not
contend
here
whether
in
these
times
there
were
any
single
Congregations
having
a
full
Presbyterium
within
themselves
,
albeit
I
think
it
shall
be
hard
for
any
man
to
give
any
particular
instance
in
these
ages
of
a
Presbyterium
of
one
particular
Congregation
such
as
our
Independent
Brethren
speak
for
.
But
certain
it
is
,
that
the
Bishops
(
who
were
then
but
constant
praesidents
differing
from
other
Presbyters
,
ordine
tantum
non
grad●…
aut
potestate
)
with
their
Presbyterium
,
or
Collegium
Clericor●…
for
the
most
part
were
Diaecesan
,
i.
e.
over
such
numerous
Churc●…
as
could
not
be
one
single
Congregation
,
to
meet
in
one
place
at
one
time
for
divine
Worship
,
but
behoved
to
be
made
up
of
many
such
single
Assemblies
(
which
whether
they
were
fixed
or
not
fixed
,
we
debate
not
now
,
nor
does
the
one
or
the
other
make
any
oddes
in
the
purpose
we
are
now
upon
)
and
so
was
just
such
a
Presbytery
as
we
call
Classicall
:
such
was
Cornelius
in
Rome
with
his
Presbytery
▪
and
Cyprian
with
his
Presbytery
in
Carthage
,
and
other
Bishops
with
their
Presbyteries
in
other
populous
Cities
.
Certain
it
is
that
these
Presbyteries
were
juridicall
Ecclesiastick
Courts
:
And
as
certain
it
is
that
they
were
not
Presbyteries
of
one
single
Congregation
,
such
as
Independents
speak
of
.
section
14
As
for
the
other
point
of
Independent
Government
,
if
we
speak
of
the
authoritative
and
juridicall
Acts
of
Government
(
such
as
are
Ordination
and
potestative
mission
of
Ministers
,
judiciall
determination
of
controversies
in
Religion
,
Excommunication
of
Hereticall
and
scandalous
persons
)
I
darre
affirm
that
in
antiquitie
a
man
may
as
soon
find
a
mixture
of
Aristocracy
and
Democracy
,
let
be
Morellian
,
or
compleat
Democracy
(
which
yet
is
the
thing
maintained
by
most
part
Independents
)
as
in
sylvis
Delphinum
:
We
shall
not
deny
that
the
people
then
had
an
hand
in
the
election
of
Ministers
,
as
is
evident
by
many
passages
of
these
times
,
see
especially
,
Cyprian
lib.
1.
Epist.
4.
in
Pamel
.
Ord.
Epist
.
68.
But
election
is
no
act
of
Ecclesiastick
Authority
or
Government
,
nor
doth
it
constitute
any
one
a
Pastour
,
but
is
only
a
designation
of
the
person
,
to
be
authoritatively
put
in
that
Office
by
ordination
,
or
to
be
applyed
to
some
particular
charge
,
if
he
be
one
already
in
Office
.
Nor
do
we
deny
but
the
people
might
be
present
at
the
handling
of
matters
of
faith
in
Assemblies
,
be
hearers
and
witnesses
of
the
whole
proceedings
thereanent
,
give
their
counsell
and
advice
in
consultation
,
also
testifie
their
assent
and
approbation
to
the
determinations
:
We
grant
also
that
Excommunication
and
loosing
from
Excommunication
of
persons
was
not
performed
without
at
least
the
tacit
agreement
and
consent
of
the
people
.
●hey
are
to
concur
activè
and
executivè
to
both
;
And
therefore
when
any
person
was
to
be
Excommunicat
,
the
grounds
and
causes
thereof
were
made
known
to
the
people
:
And
when
persons
Excommunicat
were
to
be
received
again
into
the
Church
,
they
were
brought
before
the
people
to
make
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
publick
confession
before
them
,
as
we
do
in
our
Churches
now
,
but
none
of
these
,
nor
all
of
them
,
amounts
to
an
authoritative
and
juridicall
power
of
Government
.
But
as
for
such
acts
as
belong
directly
to
authoritative
and
juridicall
Government
,
as
Ordination
of
Ministers
,
judiciall
sentencing
persons
to
be
Excommunicat
,
or
absolution
from
Excommunication
,
giving
of
definitive
sentence
in
publick
determinations
of
controversies
of
faith
,
or
of
matters
pertaining
to
order
,
and
rites
to
be
observed
in
the
Church
,
let
our
Authors
produce
any
testimony
,
or
allowed
practice
,
of
the
peoples
formall
influence
and
concurrence
in
these
,
if
they
would
say
any
thing
from
that
antiquity
for
an
Ecclesiastick
Government
properly
Democraticall
,
either
in
whole
,
or
in
part
.
section
15
Hierome
,
who
was
near
these
ages
,
and
better
acquaint
with
their
way
,
then
these
Authors
,
tells
us
in
the
generall
,
in
whose
hands
the
power
of
Government
was
then
,
in
that
remarkable
and
famous
saying
of
his
,
on
the
Epistle
to
Tit.
c.
1.
Antequam
Diaboli
instinctu
studia
in
Religione
fierent
&
diceretur
in
populo
,
ego
sum
Pauli
,
ego
Apollo
,
ego
vero
Cephae
,
Communi
Presbyterorum
consilio
Ecclesiae
gubernabantur
,
&c.
See
what
learned
Chamier
sayeth
on
this
of
Hierome
,
lib.
10.
de
Oecumen
.
Pontifc
.
5.
§
.
22.
Answering
to
Bellarmin
.
his
Arg.
Respondeo
ad
primum
etiamsi
Aristocratia
non
sit
totidem
syllabis
nominata
,
tamen
certò
significatam
his
verbis
,
Communi
Presbyterorum
consilio
Ecclesiae
gubernabantur
,
&c.
And
he
adds
,
bonam
autem
fuisse
id
regiminis
formam
,
inde
sequitur
,
quod
ab
initio
fuisse
dicat
(
Hieronymus
)
cum
in
Ecclesiâ
id
sit
optimum
quod
verissimum
,
id
autem
verissimum
quod
primum
:
Dicit
etiam
(
Hieron
.
)
fuisse
ex
institutionis
Dominicae
veritate
And
mark
in
this
same
Learned
Author
whose
words
I
am
now
citing
,
that
the
very
thing
he
undertakes
to
demonstrate
in
that
,
c.
5.
and
some
following
both
from
Scripture
and
antiquity
,
is
that
the
government
as
well
of
particular
,
as
of
consociat
Churches
was
pure
Aristocracy
,
c.
5.
§
.
1.
section
16
More
particularly
.
1.
That
ordination
and
imposition
of
hands
(
which
only
is
the
authoritative
act
in
the
Calling
of
a
Minister
,
and
that
which
conferreth
(
Ministerially
under
Christ
)
a
Mininisteriall
power
)
was
in
these
primitive
times
the
proper
and
peculiar
act
,
of
the
Ministers
of
the
Church
,
or
the
Presbytery
,
is
so
evident
and
clear
to
all
that
has
read
any
thing
of
these
times
,
that
it
were
waste
of
time
and
paper
to
produce
testimonies
for
it
.
Indeed
we
find
in
antiquity
,
that
after
that
once
there
began
a
constant
praesident
to
be
set
up
in
the
Presbytery
,
with
the
name
of
Bishop
(
which
in
Scripture
is
common
to
all
Presbyters
)
appropriat
to
him
alone
,
somewhat
of
the
Act
of
Ordination
began
also
to
be
peculiar
to
him
,
and
as
he
advanced
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
preheminency
above
Presbyters
,
so
was
the
power
of
ordination
more
and
more
deferred
to
him
or
usurped
by
him
alone
,
and
hence
came
that
point
of
difference
between
a
Bishop
and
a
Presbyter
,
of
which
Jerome
in
his
time
.
Quid
facit
exceptâ
ordinatione
Episcopus
quod
non
facit
Presbyter
?
But
that
ever
the
people
had
any
formall
concurrence
in
ordination
of
Ministers
is
a
thing
unknown
to
antiquity
.
section
17
2.
That
the
power
and
exercise
of
the
Keyes
of
Discipline
,
of
binding
and
loosing
,
sentencing
unto
censure
,
and
absolution
from
censure
,
also
was
only
in
the
hands
of
the
Colledge
of
Presbyters
in
those
times
of
the
Church
,
is
as
evident
to
such
as
are
any
ways
acquainted
in
them
.
Origen
.
Hom.
7.
in
Iosuam
.
tertio
admonitum
resipiscere
nolentem
,
jubet
ab
Ecclesiae
corpore
desecari
,
per
Ecclesiae
praesides
.
The
Centuriators
,
Cent.
3.
c.
7.
tels
us
that
then
,
Jus
tractandi
de
Excommunicandis
,
aut
recipiendis
lapsis
publice
penes
Ecclesiae
Seniores
erat
qui
ad
eam
rem
convenire
solebant
,
and
they
cite
for
this
,
Tertullians
Apologetick
.
The
order
then
observed
in
receiving
penitents
,
that
had
offended
by
grievous
scandalous
sins
,
is
most
clear
for
this
,
they
were
first
to
compear
before
the
Bishop
and
his
Clergy
,
i.
e.
the
Presbytery
,
(
wherein
the
Bishop
then
differed
from
other
Presbyters
,
ordine
tantum
non
gradu
)
by
them
the
penitents
cause
was
judicially
cognosced
,
the
manner
of
satisfaction
prescribed
and
enjoyned
to
them
;
And
having
performed
that
,
and
made
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
the
people
,
they
were
actually
absolved
,
by
the
imposition
of
the
hands
of
the
Bishop
and
Clergy
,
or
the
Presbytery
.
Cyprians
Epistles
are
full
of
testimonies
to
this
purpose
.
It
were
needlesse
labour
to
insist
in
citation
of
them
:
Only
I
think
it
worth
the
pains
to
produce
one
Passage
,
whereby
it
may
evidently
appear
that
the
way
of
absolving
and
receiving
penitents
was
just
as
it
is
now
in
the
Presbyterian
Government
,
as
to
the
matter
and
substance
.
It
is
in
lib.
3.
Epist.
11.
in
Pamel
.
Ord.
Epist.
46.
from
Cornelius
Bishop
of
Rome
to
Cyprian
,
concerning
the
return
of
some
Confessours
from
the
Novatian
schism
to
the
unity
of
the
Church
there
:
Cornelius
after
he
has
related
how
these
Confessours
,
had
expressed
their
desire
of
reconciliation
,
to
the
Presbyters
,
and
taken
with
the
faults
laid
to
their
charge
in
a
privat
and
extrajudiciall
way
,
he
proceedeth
thus
.
Omni
igitur
actu
ad
me
perlato
,
placuit
contrahi
Presbyterium
.
Adfuerunt
etiam
Episcopi
quinque
qui
&
hodie
praesentes
fuerunt
,
ut
firmato
consilio
,
quid
circa
personam
eorum
observari
deberet
,
consensu
omnium
statueretur
.
Et
ut
motum
omnium
,
&
consilium
singulorum
dignosceres
,
etiam
sententias
nostras
placuit
in
notitiam
vestri
perferri
,
quas
&
subjectas
leges
.
His
ita
gestis
in
Presbyterium
venerunt
Vrbanus
,
&c.
Et
plerique
fratres
qui
se
iis
adjunxerant
,
summis
precibus
desiderantes
,
ut
ea
quae
ante
fuerunt
gesta
,
in
oblivionem
cederent
,
nullaque
eorum
mentio
haberetur
—
quod
erat
consequens
omnis
hic
actus
populo
erat
insinuandus
ut
&
ipsos
viderent
in
Ecclesiâ
constitutos
.
Having
related
the
peoples
expression
of
their
joy
he
sets
down
the
confession
which
the
penitents
made
.
Nos
errorem
nostrum
confitemur
,
&c.
And
then
addeth
,
istâ
eorum
professione
non
moveremur
?
Vt
quod
apud
potestatem
seculi
erant
confessi
,
in
Ecclesiâ
constituti
comprobarent
:
Quamobrem
Maximum
Prespyterum
,
jussimus
locum
suum
agnoscere
,
caeteros
cum
ingenti
populi
suffragio
recepimus
.
I
need
not
comment
upon
the
place
,
it
speaks
plain
enough
of
it self
what
we
are
pleading
for
.
section
18
3.
That
the
giving
of
definitive
sentence
in
questions
of
faith
,
or
making
Ecclesiastick
constitutions
and
canons
concerning
order
to
be
observed
in
the
Church
,
in
these
ages
did
ordinarily
pertaine
only
to
Ministers
of
the
Church
,
Bishops
and
Elders
,
&
that
though
others
privat
Christians
might
be
present
,
hear
and
consult
,
that
yet
these
only
did
sit
and
vote
as
ordinary
Judges
,
is
undenyablie
clear
by
the
Historie
of
all
Councels
that
were
then
held
in
the
Church
:
I
say
ordinary
.
For
I
deny
not
but
that
sometimes
such
as
were
not
in
any
such
Ministeriall
office
,
did
also
sit
and
concur
in
giving
definitive
sentence
:
But
these
were
not
any
whatsoever
privat
Christians
promiscuously
:
But
eminent
learned
and
pious
men
,
and
having
authoritie
and
calling
thereunto
,
either
by
antecedent
agreement
of
the
Churches
that
were
to
meet
in
the
Assembly
,
or
by
a
subsequent
assuming
and
calling
of
them
by
the
Assembly
it self
.
Which
was
an
especiall
vocation
unto
the
Ministeriall
office
,
ad
tempus
and
in
relation
to
these
particular
acts
which
were
to
be
done
in
the
Synode
,
and
in
so
far
did
exempt
them
è
sorte
,
out
of
the
state
of
meer
private
Christians
:
But
that
such
as
were
meer
privat
Christians
,
i.
e.
were
neither
ordinary
Ministers
,
nor
had
a
speciall
calling
extra
ordinem
,
concurred
to
give
definitive
sentence
in
Assemblies
,
was
a
thing
unknowne
.
See
what
Junius
,
a
man
well
versed
in
antiquitie
,
sayeth
to
Bellarm.
Cont.
3.
lib.
2.
c.
25.
n.
2.
speaking
in
relation
to
ancient
Councels
.
Eorum
qui
Conciliis
intersunt
,
varia
esse
genera
;
Esse
audientes
qui
in
Doctrina
&
ordine
ex
auditione
informantur
:
Esse
doctos
,
qui
ad
consultationem
adhibentur
:
Esse
denique
Episcopos
&
Presbyteros
,
qui
decidunt
res
ferendis
sententiis
:
And
again
,
Cont.
4.
lib.
1.
c.
15.
n.
15.
qui
sine
authoritate
Ecclesiae
adjunt
,
eorum
alii
etiam
consultationibus
adhiberi
possunt
,
ut
docti
,
praetertim
Ecclesiastici
,
sed
dicere
sententiam
definitivam
non
possunt
.
section
19
I
hear
of
two
main
Objections
which
use
to
be
be
made
against
what
I
have
been
pleading
for
,
and
for
the
concurrence
of
the
people
in
the
exercise
of
the
Government
of
the
Church
.
1.
That
is
alledged
of
the
Magdeburg
.
Cent.
2.
c.
7.
p.
134.
coeterum
si
quis
probatos
autores
hujus
saeculi
.
perspiciat
,
videbit
formam
gubernationis
propemodum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
similem
fuisse
.
To
which
may
be
added
that
of
learned
Whitak
.
Cont.
4.
q.
1.
c.
1.
sic
partim
Aristocraticum
,
partim
Democraticum
,
partim
etiam
Monarchicum
(
n.
si
velimus
Christum
ipsum
respicere
,
as
he
sayeth
a
little
before
)
est
,
semperque
fuit
Ecclesiae
Regimen
.
Answ.
That
these
Authors
called
the
Government
of
the
Church
,
either
much
like
unto
a
Democraticall
,
or
in
part
Democraticall
,
their
meaning
and
intention
was
not
,
that
the
whole
body
of
private
Professours
did
formally
concur
in
the
exercise
of
such
acts
,
as
are
formally
authoritative
and
judiciall
acts
of
Government
,
(
which
were
requisite
to
make
the
Government
formally
and
properly
Democraticall
,
either
in
whole
or
in
part
)
But
only
because
of
such
things
competent
to
them
,
as
we
have
mentioned
,
§.
14.
which
are
no
authoritative
or
judiciall
acts
of
Government
.
And
first
for
the
Magdeburg
.
see
how
they
explicate
that
which
they
say
in
the
next
following
words
.
Singulae
enim
Ecclesiae
parem
habebant
potestatem
verbum
Dei
pure
docendi
,
Sacramenta
Administrandi
,
absolvendi
&
excommunicandi
Haereticos
&
sceleratos
,
&
ceremonias
ab
Apostolis
acceptas
exercendi
,
aut
etiam
pro
ratione
aedificationis
novas
condendi
,
Ministros
eligendi
,
vocandi
,
ordinandi
,
&
justissimas
ob
causas
iterum
deponendi
—
In
these
words
there
are
two
things
expresly
observable
to
our
purpose
.
1.
That
they
in
explicating
the
Democracy
they
speak
of
,
speak
not
of
the
power
of
single
persons
as
to
maters
of
Government
,
but
of
single
or
particular
Churches
.
Singulae
enim
Ecclesiae
(
say
they
)
parem
habebant
potestatem
,
&c.
whereby
it
may
easily
and
evidently
appear
,
that
while
they
say
that
the
Government
of
the
Church
was
much
like
a
Democracy
,
they
mean
this
,
not
to
take
away
the
Government
out
of
the
hands
of
Christs
Officers
of
the
Church
,
to
put
it
in
the
hands
of
the
whole
people
,
at
least
to
joine
these
with
them
in
the
formall
and
proper
actings
of
it
;
But
in
opposition
to
that
authoritative
and
juridicall
superiority
of
any
one
particular
Chutch
over
other
particular
Churches
,
as
the
Prelaticall
men
pleaded
for
authoritative
superioritie
in
their
cathedrall
Churches
,
over
all
particular
Churches
in
the
Diaecese
,
and
the
Papalins
for
an
universall
superioritie
and
supremacie
in
the
Church
of
Rome
over
all
other
Churches
in
the
world
.
2.
It
is
to
be
observed
that
among
other
things
which
they
reckon
up
as
parts
of
the
Church
Government
which
they
say
was
much
like
Democracie
,
they
put
in
,
the
Preaching
of
the
Word
,
and
Admistration
of
Sacraments
,
which
themselves
before
say
(
and
no
man
of
sound
judgment
will
deny
)
are
acts
proper
to
the
called
Ministers
of
Christ
:
Whence
also
,
it
is
manifest
that
they
mean
not
a
Democracie
properly
so
called
,
which
putteth
the
formall
power
and
exercise
of
Government
in
the
hands
of
all
and
every
one
of
the
multitude
,
which
the
Independent
Brethren
plead
for
.
And
indeed
will
any
man
consider
,
what
the
particular
Churches
were
,
to
which
these
Centuriators
attribute
private
Synods
(
Cent.
2.
c.
7.
pag.
130.
)
wherein
it
may
possibly
be
conceived
,
that
Democracie
could
have
place
especially
,
and
it
may
easily
be
perceived
that
they
were
such
,
as
the
whole
body
of
the
people
(
for
whose
right
to
concur
in
juridicall
acts
,
the
Independent
Brethren
pleads
)
could
not
possibly
meet
together
in
one
,
or
be
present
at
once
,
in
their
Synods
when
assembled
for
exercise
of
jurisdiction
.
For
most
part
,
at
least
of
them
which
they
call
particular
Churches
,
were
of
such
amplitude
,
and
so
numerous
,
that
such
an
assembling
of
their
whole
body
was
not
possible
,
and
in
truth
they
were
Diaecesan
or
Presbyteriall
Churches
,
and
not
such
single
Congregations
,
as
the
Question
between
us
and
the
Independent
Brethren
concerneth
.
For
mark
it
,
in
that
very
place
last
cited
,
speaking
of
these
particular
Churches
and
their
private
Synods
,
they
bring
in
the
Romane
Church
for
an
instance
:
And
who
knows
not
how
numerous
the
Christians
in
Rome
were
become
ere
that
time
.
Adde
to
these
things
that
these
same
Authors
,
Cent.
3.
c.
7.
p.
151.
say
expresly
that
jus
tractandi
de
excommunicandis
aut
recipiendis
publice
lapsis
,
penes
Seniores
Ecclesiae
erat
,
and
cite
Tertul.
Apolog.
for
it
,
read
also
c.
6.
ejusdem
Cent.
pag.
129
,
l.
30.
de
ritibus
circa
claves
,
and
you
will
finde
that
the
judiciall
power
of
Discipline
was
not
common
to
the
people
but
proper
to
the
Ministers
,
only
some
interest
therein
was
for
honours
sake
,
given
to
Martyres
.
2
,
As
to
that
cited
from
Whittaker
,
that
learned
Theologue
himself
in
the
words
immediatly
going
before
these
cited
,
clears
in
what
respect
it
is
that
he
sayes
the
Government
of
the
Church
was
alwayes
in
part
Democraticall
,
when
he
saith
.
Si
totum
corpus
Ecclesiae
(
n.
volumus
respicere
)
quatenus
in
electione
Episcoporum
&
Presbyterorum
suffragia
serebat
,
ita
tamen
●t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
semper
à
Presbyteris
servaretur
,
Democraticum
.
So
then
he
calls
it
partly
Democraticall
,
in
this
respect
that
the
people
had
vote
in
the
election
of
their
Ministers
,
which
we
grant
the
people
ought
to
have
,
and
if
any
will
in
this
respect
call
the
Government
of
the
Church
in
part
Democraticall
,
we
shall
not
contend
about
the
name
,
only
we
will
say
that
the
election
of
Ministers
,
being
no
more
but
the
nomination
or
designation
of
a
person
to
the
Ministry
,
is
no
proper
or
formall
act
of
authoritative
power
.
The
other
Objection
made
use
of
is
from
Cyprian
.
Lib.
1.
Epist.
1●
.
in
Pamel
.
Ord.
Epist
.
6.
Ad
id
verò
quod
scripserunt
mihi
,
Donatus
&
Fortunatus
,
Novatus
&
Curdius
solus
rescribere
nihil
potui●
;
quando
à
primordio
Episcopatus
mei
statuerim
,
nihil
sine
Consilio
vestro
,
&
sine
consensu
plebis
,
[
](A66932-e68080-b)*
*
Pam●meae
,
privatâ
sententiâ
.
meâ
privatim
sententiâ
gerere
.
Answ.
How
far
that
grave
,
pious
and
zealous
ancient
was
from
the
Independent
way
of
Church
Government
,
amongst
many
places
in
his
Writings
,
that
one
famous
Passage
in
Lib.
1.
de
Vnitate
Ecclesiae
,
doth
abundantly
demonstrate
,
and
cleareth
as
with
Sun-shine
.
Loquitur
Dominus
ad
Petrum
:
Ego
dico
tibi
,
&c.
to
these
words
.
Hanc
Ecclesiae
unitatem
.
And
again
a
litle
after
from
these
words
,
quam
unitatem
firmiter
tenere
,
&c.
to
these
,
quomodo
Solis
multi
radii
.
This
place
as
it
hews
down
the
Antichristian
Papall
Monarchy
,
so
it
is
a
clear
testimony
against
popular
and
supream
Independent
Government
in
a
single
Congregation
;
while
as
therein
the
Author
so
clearly
asserteth
the
power
of
the
Keyes
to
have
been
given
by
Christ
and
put
in
the
hands
of
the
Apostles
,
in
an
equall
society
of
honour
and
power
.
2.
That
there
is
one
Catholick
Visible
Church
,
and
that
this
Catholick
Church
,
is
but
one
charge
.
Vnus
Episcopatus
cujus
à
singulis
in
solidum
pars
tenetur
.
And
that
,
unitatem
hanc
firmiter
tenere
&
vindicare
debent
Episcopi
qui
in
Ecclesiâ
praesident
,
ut
Episcopatum
quoque
ipsum
,
unum
etque
indivisum
probent
.
Then
which
nothing
could
be
said
more
forcibly
,
against
that
crumbling
of
the
Church
into
so
many
single
Congregations
,
Independent
in
themselves
and
without
all
union
and
conjunction
in
point
of
Government
.
But
to
the
place
in
hand
,
cited
from
Epist.
10.
lib.
3.
Gulartius
and
Junius
Notes
on
the
place
,
clear
the
matter
well
for
us
.
Nempe
agebatur
de
aliqua
electione
,
quam
Cypriano
quidam
è
Presbyterio
suggessera●
,
eo
quod
Ecclesia
ex
persecutionibus
,
parte
sui
Presbyterii
destituta
esset
.
Respondet
nihil
se
in
hac
causa
unquam
facere
voluisse
,
quin
&
Presbyterii
Consilium
&
plebis
consensum
adhiberet
.
But
what
is
the
place
and
part
of
the
people
in
election
,
we
controvert
not
.
Nay
,
we
say
with
the
same
Ancient
,
Lib.
1.
Epist.
4.
Quando
ipsa
plebs
maxime
habeat
potestatem
vel
eligendi
dignos
sacerdotes
,
vel
indignos
recusandi
.
And
as
he
sayes
afterward
;
Eligendus
Episcopus
immaculatus
&
integer
praesente
plebe
,
&c.
But
shew
me
a
place
in
that
Writer
ascribing
to
the
people
formall
concurrence
with
the
Officers
of
the
Church
in
any
juridicall
,
authoritative
Acts
of
Government
,
as
,
in
Ordination
of
Ministers
,
sentencing
persons
to
censure
,
to
Excommunication
,
and
absolving
from
Excommunication
,
judiciall
and
definitive
determination
of
controversies
in
Religion
.
But
now
this
Book
having
grown
to
bignesse
beyond
my
intention
at
first
,
I
will
insist
no
further
,
but
leave
these
Brethren
I
have
been
last
speaking
with
my
hearty
desire
to
God
on
their
behalf
,
that
he
would
shew
them
mercy
to
remember
from
whence
they
have
fallen
,
repent
and
do
their
first
works
.