The
Translation
,
Metaphrase
,
Analysis
,
and
Exposition
,
of
Romans
the
12.
the
1.
to
the
8.
Describing
,
and
Prescribing
the
compleat
Pattern
of
Gospel
Publike-Worship
.
Rom.
the
12.
the
1.
to
the
8.
1.
I
Beseech
you
therefore
brethren
,
by
the
Mercies
of
God
,
to
present
your
bodies
a
living
Sacrifice
,
holy
and
acceptable
to
God
,
even
your
Scripture
(
Word
)
Worship
.
2.
And
be
ye
not
conformed
to
this
world
,
but
be
ye
transformed
in
the
Renovation
of
your
minde
,
that
ye
may
approve
what
that
good
,
acceptable
,
and
perfect
will
of
God
is
,
(
or
willeth
.
)
3.
For
I
,
by
the
(
Apostolike
)
Grace
given
me
,
charge
every
one
among
you
,
that
ye
arrogate
(
or
over-mind
)
not
beside
what
ye
ought
to
minde
,
but
minde
ye
unto
sobriety
,
or
(
sound-mindedness
)
each
one
as
God
hath
apportioned
to
him
the
Portion
of
Faith
.
4.
For
as
we
have
many
Members
in
one
Body
,
and
all
Members
have
not
one
(
the
same
)
function
;
5.
So
we
being
many
,
are
one
Body
in
Christ
,
and
each
one
anothers
Members
.
6.
Having
then
Gifts
(
according
to
the
Grace
of
God
)
distinct
,
whether
prophesie
,
according
to
the
proportion
of
Faith
:
7.
Or
Ministry
,
(
i.
e.
An
Office
of
Ministry
or
Service
)
within
that
Office
,
whether
the
Teacher
within
teaching
,
8.
Or
the
Exhorter
within
exhortation
;
the
Distributer
with
simplicity
;
the
Ruler
with
diligence
;
the
Pityer
(
Mercy-shewer
)
with
cheerfulness
.
The
Metaphrase
;
Or
,
the
same
in
English
Phrase
.
1.
FROM
a
due
consideration
of
these
many
free
and
precious
Mercies
of
God
,
in
Christ
particularized
to
you
in
the
eleven
former
Chapters
;
I
,
as
your
Brother
and
Partner
therein
,
infer
this
brotherly
Exhortation
to
you
,
that
ye
therefore
as
the
sons
and
elect
servants
of
that
God
,
return
your
whole
persons
,
both
bodies
&
souls
,
as
a
living
Thank-Offering
unto
him
,
in
all
holiness
and
acceptableness
,
even
by
addicting
your selves
unto
that
his
divine
instituted
Worship
,
which
he
hath
sanctified
and
blessed
in
and
by
his
revealed
Word
,
whereto
he
hath
appropriated
it
,
with
detestation
of
all
other
pretended
divine
Worship
,
which
is
not
commanded
by
it
.
2.
Wherefore
from
all
these
grounds
,
I
infer
the
same
deho●tation
from
your
yeilding
to
conformity
with
any
other
divine
Worship
,
whereto
the
worldly
worshippers
wil
wo
and
force
you
by
all
means
they
can
,
but
enforce
ye
your selves
so
much
the
more
,
unto
that
transformedness
from
formality
,
with
it
which
our
new-man-hood
and
renewedness
of
our
minde
exact
of
us
,
even
to
appropriate
our
divine
service
to
him
only
,
as
we
have
done
our
Sonship
;
in
which
peculiaring
our selves
in
estate
and
service
unto
Christ
,
he
will
bless
us
with
the
approbation
of
Gods
peculiar
will
,
the
originall
and
proper
cause
of
those
his
Mercies
and
Graces
as
good
to
us
,
and
of
these
his
services
as
acceptable
to
him
,
wherein
is
the
perfect
Cyclopedia
of
Divinity
and
Religion
,
obebedience
whereto
is
better
then
any
matter
of
worship
;
and
distinct
boundedness
whereby
,
is
better
then
the
fattest
Devotion
to
worship
,
1
Sam.
15.22
.
3.
Wherefore
as
an
Apostle
of
Christ
,
by
his
peculiar
gracious
authority
,
given
to
me
for
this
end
,
I
charge
the
conscience
of
every
one
among
you
,
to
fear
and
flee
all
arrogancy
,
and
overweeningness
,
both
in
the
matter
and
order
of
Divine
Worship
,
least
ye
transgress
the
rule
and
bounds
thereof
,
whereto
ye
are
bound
by
God
in
all
attentness
and
intentness
of
minde
,
in
the
practise
whereof
therefore
manifest
your
sound
mindedness
in
each
of
your
apportioning
,
your
doing
the
works
,
and
receiving
the
priviledges
of
Faith
,
according
to
Gods
apportioning
them
unto
you
,
as
,
and
because
you
are
his
faithfull
ones
,
united
to
him
by
faith
,
and
communicating
with
him
in
all
the
fruits
and
benefits
of
Faith
,
especially
in
these
of
his
Word-worship
,
which
are
as
good
to
us
,
acceptable
to
him
,
and
perfect
in
themselves
,
in
the
exactness
of
their
matter
,
and
distinctness
of
order
in
their
particulars
,
as
I
have
preparatively
insinuated
hitherto
in
the
generall
.
4.
For
that
whole
and
distinct
Divine
Worship
is
now
instituted
after
the
pattern
of
a
City
,
or
a
Body
Politique
,
with
its
City-States
,
Members
,
Officers
,
and
their
works
,
which
are
good
for
the
Members
thereof
,
acceptable
to
the
King
who
instituted
them
,
and
exact
in
themselves
:
For
as
we
have
many
Members
in
one
of
those
,
and
in
all
naturall
Bodies
,
and
every
of
these
Members
hath
its
peculiar
function
or
practise
.
5.
So
is
it
in
the
Church
,
and
its
Church-estates
and
works
,
wherein
though
personally
we
be
many
severall
Christians
,
yet
by
an
incorporating
covenant
to
be
a
Church
,
according
to
Christs
institution
,
we
become
one
Body
,
and
each
becomes
others
Members
,
of
the
same
bone
and
flesh
,
for
each
others
benefit
,
practising
his
peculiar
Function
.
6.
Wherefore
we
having
these
enrighting
and
instrumentall
Priviledges
added
to
the
said
Mercies
of
God
by
Faith
,
as
son-like
Portions
,
distinct
,
according
to
Gods
peculiar
grace
,
distributing
to
every
one
as
he
pleaseth
;
how
should
we
not
observe
this
unity
of
our
Church-Estate
,
and
its
variety
of
Membrall
and
Ministeriall
Estates
,
and
their
apportioned
Functions
and
Rites
,
and
bound
our selves
to
and
within
them
,
according
to
that
apportionment
of
God
,
whether
it
be
the
enrighting
state
,
the
Instrumentall
,
or
Medial
work
and
enabling
power
of
Prophesie
,
which
ought
to
have
a
generall
eye
to
these
things
.
7.
Or
a
Ministeriall
estate
,
work
,
and
ability
,
within
which
we
are
especially
,
and
peculiarly
to
bound
our selves
;
whether
it
be
the
Office
of
a
Teacher
within
the
function
,
work
,
and
charge
of
teaching
,
with
all
aptness
and
ability
to
teach
to
the
information
of
the
Church
.
8.
Or
of
the
Exhorter
or
Comforter
within
Exhortation
,
to
the
Conformation
,
and
Reformation
thereof
,
with
all
serious
sincerity
,
according
to
his
charge
,
function
,
and
work
of
Exhortation
.
Or
of
the
Distributer
within
distribution
,
with
simple
singleness
of
heart
,
according
to
his
Office
,
to
the
relief
of
the
necessities
of
the
Church
.
Or
the
Ruler
within
his
Ruling-office
,
and
the
charge
and
work
thereof
,
with
all
diligence
therein
:
Or
the
Pittyer
,
Widow
,
woman-Deacon
,
or
Mercy-shewer
,
within
that
Office
,
for
the
health
and
personall
conservation
of
the
Church
,
with
all
personall
cheerfulnesse
even
within
all
five
Offices
,
as
Deputies
in
them
to
Christ
,
as
Prophet
,
Priest
,
Provider
,
King
,
and
Preserver
of
his
Churches
Ministeriall
,
and
in
them
more
evidently
and
eminently
of
his
mysticall
,
than
without
and
before
their
constitution
;
and
also
as
good
disposers
of
the
manifold
correspondent
graces
of
that
Spirit
,
given
to
benefit
the
Church
:
and
lastly
,
as
Fellow-Members
thereof
,
imploying
your
distinct
gifts
and
graces
,
natural
and
spiritual
,
to
the
benefit
thereof
,
according
to
the
needs
of
the
understandings
,
hearts
,
estates
,
conversations
,
and
healths
of
every
Member
thereof
,
and
then
you
shal
experimentally
prove
to
your
own
,
and
your
brethrens
consciences
,
that
these
particulars
of
his
Divine
Word-Worship
,
are
that
Divine
will
of
God
,
which
I
have
said
to
be
good
to
you
,
acceptable
to
himself
,
and
perfect
in
themselves
;
yea
,
and
perfecting
Divine
Communion
between
God
and
his
Saints
in
the
highest
measure
upon
earth
,
and
nearest
to
heaven
,
and
directlyest
,
and
powerfullyest
leading
thereto
.
The
Analysis
of
these
eight
Verses
follows
,
ss.
First
,
an
Analysis
of
the
eight
Verses
,
then
also
follows
a
draught
of
the
matter
per
modum
geneseos
,
as
the
nature
of
the
matter
falls
from
the
generals
into
its
particulars
;
the
which
(
to
make
them
more
portable
,
and
for
some
other
reasons
not
requisite
to
be
here
rendred
)
are
published
as
followeth
.
The
Analysis
,
or
right
distribution
of
these
eight
first
Verses
of
the
12.
to
the
Romans
.
Gods
instituted
Worship
is
herein
-
¶
1
Prescribed
,
-
[
*
]
1
In
the
general
,
-
[
†
]
1
Positively
,
-
(
:
)
1
Impetrantly
,
-
●
1
Of
our
-
†
1
Whole
persons
,
-
(
)
1
Natural
,
-
1
Material
,
your
bodies
,
ver.
1.
literally
.
-
2
Formal
,
i.
e.
our
souls
,
ibid.
by
synecdoche
of
the
part
.
1
Most
backward
,
and
therefore
all
the
rest
a
majori
.
2
Most
pertinent
in
this
case
of
outward
Worshipping
God
before
men
.
i.
e.
The
Body
or
material
part
.
1
The
vessel
wherein
the
soul
is
to
be
presented
to
God
,
and
to
present
it self
and
its
body
,
and
so
the
whole
man
,
as
Gods
peculiar
service
for
his
own
table
,
holy
,
as
informed
by
the
word
;
living
,
as
inspired
by
the
spirit
;
acceptable
,
as
required
of
himselfe
,
as
our
Father
,
and
original
Creator
,
and
correspondent
Preserver
.
2
Circle
.
1
Whereby
it
is
circumscribed
,
2
Whereto
it
is
confined
,
in
all
Gods
Church-services
,
to
the
visible
manifestation
of
its
self
in
them
.
(
)
2
Spirituall
.
1
Material
,
i.
e.
our
created
nature
,
v.
1.
your
bodies
as
above
,
2
Formal
,
.i.
e.
our
regenerate
nature
,
and
renewed
minds
,
v.
2.
but
be
ye
transformed
in
the
renewing
of
your
minds
.
†
●
Distinct
good
things
.
(
*
)
1
Personal
,
(
†
)
1
Mental
.
1
Intellectual
,
all
informing
and
informable
faculties
,
v.
6.
whether
Prophesie
,
and
v.
7.
within
teaching
the
Teacher
.
2
Animal
,
of
all
our
exhorting
,
and
exhortable
faculties
,
v.
6.
Prophesie
,
v.
8.
the
exhorter
within
exhortation
.
(
*
)
2
Corporal
,
1
General
,
our
whole
conversation
.
1
Active
,
●
Passive
,
v.
8.
the
ruler
within
ruling
therefore
also
the
ruled
in
their
raleableness
.
2
Particular
,
i.
e.
in
respect
of
healing
and
being
healed
,
v.
8.
the
shewer
of
mercy
,
ss.
to
the
sick
.
(
*
)
2
Pertinent
to
our
persons
,
or
possessory
,
v.
8.
the
distributer
.
*
2
By
,
and
for
the
sake
,
or
because
of
***
1
Gods
spiritual
†
*
1
Benefits
,
**
1
Of
Faith
.
1
Immediate
,
as
justification
,
2
Mediate
.
1
Infusive
,
as
sanctification
,
2
Impartive
as
blessings
.
These
three
are
meant
v.
1.
by
the
mercies
of
God
taken
for
matter
,
or
things
given
of
mercy
,
and
v.
6.
according
to
the
grace
of
God
,
so
also
taken
:
and
partticularly
,
The
first
,
v.
1.
Brethren
;
v.
3
,
6.
portion
and
proportion
of
faith
:
The
second
,
v.
2.
in
the
renovation
of
your
minde
.
The
third
,
v.
2.
good
will
of
God
,
together
with
the
free
love
and
mercy
of
God
themselves
,
as
the
onely
cause
of
,
and
mover
to
them
all
.
**
2
With
,
because
of
,
or
for
faith
,
and
its
three
mentioned
benefits
,
as
their
terminus
-
a
quo
-
ad
quem
.
That
is
,
the
means
of
1
Gods
gracifying
us
with
the
assurance
&
right
use
of
faith
,
and
its
threefold
benefits
.
2
Our
gratifying
God
for
,
and
with
them
all
,
namely
(
in
both
respects
)
these
Ordinances
of
divine
worship
following
.
Ver.
3.
The
portion
of
faith
.
Ver.
6.
according
to
the
proportion
of
faith
,
wherein
is
a
double
Hortatory
Motive
,
ss.
God
hath
given
you
this
divine
serving
him
as
his
means
of
1
His
increase
of
our
faith
,
and
all
its
fruit●
,
and
benefits
in
us
as
his
Sons
and
Wives
,
and
of
his
preserving
us
.
2
Our
increase
of
his
glory
,
by
all
that
is
in
us
,
as
his
servants
and
subjects
,
and
of
our
serving
him
spiritually
according
to
his
institutions
of
the
second
,
and
the
promises
thereof
.
†
*
2
Free-grace
,
(
as
the
cause
of
the
matter
of
these
many
sorts
of
benefits
mentioned
,
1
In
his
willing
them
unto
us
,
v.
2.
good
will
of
God
,
and
v.
6.
according
to
the
grace
of
God
.
2
In
his
mercifull
freeing
us
from
their
contrary
evils
,
v.
1.
ergo
,
by
the
mercies
of
God
,
ss.
mentioned
before
in
the
11
chapters
.
*
⁎
*
2
Pauls
brotherly
exhortation
,
v.
1.
I
beseech
you
brethren
,
though
he
might
have
Apostolically
charged
them
thereto
,
as
v.
3.
he
doth
in
the
point
of
their
distinct
observance
lineal
and
collateral
.
(
:
)
2
Imperantly
,
-
[
†
]
1
Positively
,
-
:
*
:
1
From
divine
-
:
†
:
1
Authority
,
-
[
.
]
1
Supreme
,
-
(
X
)
1
Dictant
,
or
causal
,
v.
5.
in
Christ
,
i.
e.
by
him
,
v.
●
.
the
perfect
will
of
God
.
†
1
Peremptory
,
as
perfect
,
and
without
limit
of
human
reason
,
or
other
bound
,
before
its
prescripts
,
or
exception
in
the
matter
after
they
are
instituted
,
and
that
both
in
respect
of
Christ
as
Lord
of
these
estates
,
and
of
the
holy
Ghost
as
inabler
to
,
and
in
their
functions
,
and
of
God
as
the
effecter
,
and
blesser
,
and
accepter
of
both
.
1
Joyntly
,
v.
2.
that
perfect
will
of
God
.
2
Severally
.
1.
In
the
first
respect
,
v.
7
,
8.
or
a
ministry
which
are
five
.
2.
In
the
second
,
ibid.
in
their
five
functions
,
or
works
.
3.
In
the
third
,
v.
5.
one
anothers
members
,
i.
e.
to
the
Churches
goood
,
which
are
amplified
,
1
Cor.
12.4
,
5
,
&c.
†
2
Rational
,
ss.
in
respect
of
1
God
,
because
the
whole
and
each
part
thereof
is
acceptable
unto
him
,
v.
2.
acceptable
will
of
God
.
2
Us
,
because
God
hath
sweetned
his
Precepts
with
wayes
and
benefits
of
all
sorts
,
v.
2.
good
will
of
God
,
v.
3.
portions
of
faith
to
be
imployed
in
Gods
service
,
according
to
that
proportion
of
faith
,
v.
6.
the
like
is
to
be
supposed
of
the
grace
of
God
,
v.
6.
with
v.
5.
each
,
&c.
(
X
)
2
Dictate
,
in
respect
of
God
,
1
God
,
i.
e.
his
reason
or
word
,
v.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Word
or
Scripture
,
which
is
Gods
divine
Reason
.
2
Us
,
i.
e.
our
worship
,
service
,
or
homage
to
God
as
our
Lord
,
v.
1.
due
to
him
from
us
,
as
his
redeemed
,
and
sanctified
(
v.
1.
)
brethren
,
3.
Faith
,
6.
Grace
,
as
in
the
last
branch
;
especially
due
as
instituted
in
the
Word
for
that
end
:
It
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
Divine
Worship
,
Service
,
or
Homage
in
three
respects
,
1
In
testimony
of
Gods
Lordship
over
us
,
Vorscap
,
and
in
Saxon
Dutch
being
the
same
with
our
English
Lordship
,
as
their
Vorst
,
and
here
are
with
our
Lord
.
2
As
done
for
his
end
,
work
,
and
service
commanded
.
3
In
testimony
of
our
inferiority
,
and
humility
.
[
.
]
2
Deputed
,
1
Dictant
,
proper
and
primary
,
.i.
the
Office
of
the
Apostleship
,
both
as
the
free
gift
and
deputed
estate
of
God
and
Christ
,
and
also
as
in
gracious
love
to
Paul
and
the
faithful
,
adorned
with
fit
abilities
,
v.
3.
I
by
the
grace
(
ss.
Apostleship
,
Rom.
1.
of
whom
we
have
received
grace
,
even
Apostleship
for
obedience
to
the
faith
in
his
name
,
&c.
)
that
is
given
me
(
for
that
end
)
I
charge
every
one
among
you
.
2
Dictate
,
manifested
,
and
as
derived
from
that
office
of
Apostleship
,
i.
e.
the
prescripts
by
word
or
writing
,
and
practice
of
Paul
,
as
an
Apostle
as
here
by
writing
;
for
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
both
to
say
and
to
charge
,
so
here
are
both
intended
,
as
if
he
had
said
,
I
speaking
or
writing
this
as
an
Apostle
,
do
charge
,
and
in
Gods
name
and
authority
command
,
&c.
:
†
:
2
Estates
of
1
Sons
,
which
God
hath
imputed
to
us
,
v.
1.
brethren
,
v.
3.
by
Faith
,
v.
●
.
be
you
transformed
in
the
renewing
of
your
minde
,
ss.
according
to
your
estate
transformed
you
from
meer
natural
2
Servants
or
worshippers
,
whereto
God
hath
called
us
by
these
his
instituted
Services
,
ver.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
worship
,
holy
sacrifice
,
v.
2.
Gods
will
,
ss.
which
you
are
bound
to
obey
,
e●pecially
since
he
hath
given
these
Ordinances
of
worship
,
both
as
priviledges
of
sons
,
and
means
of
reward
;
and
also
hath
enabled
you
to
the
former
by
grace
,
v.
2.6
.
and
the
latter
by
gifts
,
v.
6
,
7
,
8.
:
*
:
2
Exacting
of
us
hereunto
all
that
we
are
,
(
v.
1.
present
your
bodies
)
have
,
(
v.
6.
since
then
ye
have
gifts
)
or
can
do
for
God
,
v.
1.
a
living
sacrifice
,
or
the
Saints
,
v.
5.
as
fellow-members
.
[
†
]
2
Oppositely
,
by
all
those
authorities
and
reasons
forbidding
whatsoever
is
not
by
them
commanded
,
1
In
matter
,
v.
2.
and
be
ye
not
conformed
to
that
worship
which
the
world
will
frame
and
form
to
God
,
and
labour
by
all
it
can
to
conform
you
thereto
,
partly
as
good
and
reasonable
in
the
generall
,
partly
as
commanded
by
Authority
Civill
and
Ecclesiasticall
,
and
especially
as
pretended
to
bee
the
divine
instituted
,
sanctified
by
Gods
Word
.
2
In
the
Order
of
that
matter
as
the
particulars
thereof
are
distinct
from
each
other
lineally
and
collaterally
,
v.
3.
that
none
of
you
overween
beside
what
he
ought
to
mind
,
i.
e.
beyond
the
bounds
of
Gods
portion
,
v.
3.
and
proportion
of
faith
,
whereto
he
hath
confined
each
of
his
servants
,
v.
3.
which
God
hath
apportioned
to
each
of
you
,
which
is
there
called
wisdome
and
sound
mindedness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
an
antidote
to
that
boundless
arrogancy
and
swelling
ambition
,
the
root
of
that
antichristian
confusion
which
hath
long
confounded
Christs
divine
order
,
as
was
therefore
prophetically
and
justly
called
of
God
Babel
and
Babylon
.
[
*
]
2
In
speciall
,
and
as
particularly
,
and
immediately
applying
all
these
general
precepts
to
the
particulars
of
divine
worship
ensuing
,
and
that
by
the
illative
and
causal
particle
[
for
]
v.
4.
which
sheweth
that
we
are
to
apply
all
these
preceding
generalls
to
the
ensuing
particulars
:
as
,
1
Directing
us
in
the
connextion
of
each
preceding
particular
,
to
each
subsequent
particular
,
and
●
converso
,
and
that
with
grounded
reasons
,
causal
and
illative
.
2
Moving
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
by
internall
motives
of
highest
consequence
,
both
from
the
cause
to
the
effect
;
from
debt
,
to
repayment
,
from
Gods
absolute
commands
and
by
many
other
pregnant
directions
,
and
motives
,
wherein
every
one
is
to
help
himself
according
to
these
helps
,
the
particulars
being
so
infinite
in
number
,
as
can
hardly
without
tediousness
be
read
,
and
yet
so
precious
,
as
will
content
and
requite
the
pains
.
¶
2
Described
,
†
1
By
its
name
,
1
Christian
,
forename
,
v.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
word-worship
of
the
Scripture
in
general
,
and
Gospel
of
Christ
in
particular
.
2
Of
its
kind
,
sirname
,
cognomen
,
v.
2.
that
Will
of
God
,
and
so
not
only
properly
and
truely
divine
,
but
in
a
special
manner
,
i.
e.
as
the
high
matter
of
Gods
prerogative
,
instituting
and
dictating
will
.
†
2
In
its
nature
,
-
(
¶
)
1
By
a
Protasis
,
as
pattern
,
-
(
†
)
1
Immediate
and
proper
,
i.
e.
of
a
corporation
-
(
*
)
1
It self
,
as
a
totum
in
se
,
intire
as
1
Existing
in
its
self
,
and
properly
such
as
a
covenanted
body
of
civill
men
,
whether
Realm
,
City
,
Town
,
corporate
,
or
other
proper
corporation
,
v.
4.
one
body
or
coporation
.
2
Exerting
it self
1
Dispositively
into
its
members
,
as
in
the
choice
of
officers
.
2
Actively
,
by
joynt-consent
of
its
members
,
as
in
sentencing
;
both
these
as
assembled
into
a
Congregation
,
as
in
a
Parliament
,
Common-Council
,
or
Burrow-month-court
,
wherein
the
body
acteth
its
concial
power
and
supremcy
,
v.
4.
we
have
many
Members
in
one
body
.
(
*
)
2
Its
members
,
-
1
Smply
,
as
existing
,
v.
4.
many
members
.
-
2
In
respect
of
their
-
1
Body
,
v.
4.
many
members
in
one
body
:
-
2
Functions
.
1
Simply
,
as
Ordinances
and
Works
instituted
,
v.
4.
practise
or
work
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Relatively
as
appropriated
to
their
membership
,
all
members
have
not
the
same
function
or
work
,
v.
4.
These
I
but
touch
in
this
Protasis
,
they
being
more
proper
to
the
Apodosis
,
where
they
shal
be
more
particularly
placed
,
as
in
an
Index
or
map
,
but
their
compleat
clearing
and
handling
requireth
a
larger
vindex
,
which
yet
cannot
be
orderly
without
this
Analytical
epitomy
premised
.
(
†
)
2
Remote
and
general
,
that
is
,
of
every
totum
and
body
integral
or
compound
by
God
,
and
Man
,
v.
4.
body
in
the
general
,
yet
with
all
the
mentioned
particulars
of
the
properly
patterning
body
of
a
corporation
in
particular
,
so
far
as
they
agree
therewith
,
and
that
so
much
more
as
they
are
more
proper
boies
in
the
general
,
though
this
pattern
be
more
proper
in
this
case
.
(
¶
)
2
In
the
Apodosis
,
or
Patterned
,
as
an
*
1
Vnum
,
†
1
Subjectum
,
1
Quod
,
which
beareth
the
adjuncts
immediately
,
ss.
the
four
membral
and
five
ministerial
estates
mentioned
.
2
Quo
,
wherein
subjectum
quod
inhereth
,
i.
e.
the
Church
,
the
original
pillar
or
eminencer
&
ground
or
subject
of
true
divine
worship
or
truth
,
1
Tim.
3.15
.
with
Rom.
1.25.23
.
†
2
Order
of
adjuncts
,
i.
e.
those
nine
adjunctive
functions
.
*
2
Integral
integrum
,
1
Totum
,
whole
or
intire
body
,
v.
5.
so
we
are
one
body
,
i.
e.
a
corporation
spirituall
or
Christian
Church
.
2
Order
of
parts
,
v.
5.
so
we
being
many
,
are
one
body
.
Note
.
The
difference
between
these
two
respects
is
expressed
in
the
application
of
the
Apodosis
to
the
Protasis
,
which
by
a
peculiar
Scripturism
compleateth
each
other
,
though
an
inferiour
authority
cannot
force
us
to
that
inquiry
;
for
the
preheminency
of
the
totum
,
as
having
the
parts
as
its
own
totally
,
is
expressed
,
v.
4.
in
one
body
we
have
many
members
;
and
the
precedency
of
the
parts
,
as
being
the
matter
of
which
the
totum
was
compacted
,
of
which
compacture
it
doth
consist
,
expressed
v.
5.
wee
being
many
members
are
one
body
,
which
is
of
great
use
,
as
shall
in
the
Vindex
be
shewn
;
but
I
will
here
proceed
in
the
bare
Analysis
.
This
Order
of
Integralls
is
,
-
(
†
)
1
Collateral
,
or
between
themselves
;
as
,
-
1
Onely
integral
,
1
Onely
existent
,
or
patient
,
as
the
children
of
the
enchurched
.
2
Also
active
.
1
Onely
applying
to
themselves
in
Church-actions
,
and
doing
personal
duties
.
2
As
working
Ecclesiastically
in
1
Teaching
,
and
its
consequences
.
2
Matters
of
ruling
.
1
In
discussing
,
2
In
Sentencing
;
and
their
consequences
concerning
these
only
integral
▪
v.
6.
whether
prophesie
(
i.
e.
ability
,
&
so
by
his
Churches
integralship
right
to
speak
to
edification
,
exhortation
and
comfort
,
)
by
which
one
particular
membership
the
other
are
by
synecdoche
meant
;
but
the
compleat
proof
which
are
integral
Church-members
,
is
to
be
supplied
from
other
places
,
this
being
but
an
epitome
and
summary
compacting
the
heads
of
Divine
Worship
.
2
Also
instrumentall
,
as
the
Ministers
.
v.
7.
or
a
Ministery
,
-
1
Overseeing
the
internal
man
,
-
1
In
the
root
by
preaching
,
-
1
Doctrinally
,
v.
7.
whether
the
Teacher
.
-
2
Exhortingly
,
v.
8.
or
the
Exhorter
,
-
2
In
the
fruit
by
ruling
,
v.
8.
the
Ruler
.
-
2
Serving
the
outward
1
Estate
,
by
distributing
,
v.
8.
the
distributer
,
by
synecdoche
,
meaning
all
other
Church
helps
to
the
estates
,
as
collecting
,
husbanding
the
Church-stock
,
arbitrating
debts
,
&c.
2
The
person
and
health
of
the
body
by
tending
the
sick
,
&c.
v.
8.
the
pitier
.
-
(
†
)
2
Lineal
,
-
*
1
A
priore
in
relation
to
the
Church
.
-
[
†
]
1
Ascensive
,
or
regressive
,
in
a
1
Giving
,
-
1
Existence
,
its
Churchship
,
or
constitution
unto
it
,
by
-
1
Making
the
Church-Covenant
,
-
2
Continuing
the
Church-covenant
.
-
2
Actuation
,
or
life
to
it
,
by
-
1
Assembling
,
-
2
Acting
therein
their
particular
works
.
1
Integral
,
2
Instrumental
.
a
2
Receiving
their
membership
at
,
and
by
the
very
act
of
church-covenanting
,
which
is
to
be
likewise
supposed
of
all
after-entrances
or
admissions
into
the
church
,
they
having
reference
thereto
.
V.
5.
we
being
many
are
one
body
,
i.
e.
many
Christians
are
become
one
church
.
[
†
]
2
Descensive
or
progressive
in
the
churches
giving
to
each
christian
person
his
proper
church-member-ship
,
1
Integral
by
admission
,
2
Instrumentall
by
ordination
;
Both
which
are
the
churches
,
by
its
making
them
such
,
v.
4.
Wee
in
one
body
have
many
members
,
wherefore
the
power
of
both
is
in
the
Church
,
and
that
both
of
sentencing
and
solemnizing
them
,
and
therefore
much
of
laying
hands
on
the
member
in
his
admission
and
ordination
by
the
instituted
rite
for
both
,
Heb.
6.2
.
with
1
Tim.
5.22
.
lay
hands
suddenly
on
no
man
,
&c.
The
four
integral
and
five
organical
states
are
before
mentioned
and
here
supposed
.
*
2
A
posteriore
,
in
relation
to
their
functions
:
1
Membral
,
viz.
of
the
Prophets
to
prophesie
of
the
adult
men
to
power
,
the
adult
women
to
be
active
partakers
of
the
Sacraments
,
and
of
Infants
to
be
passive
injoyers
of
Baptism
,
and
of
each
of
the
four
to
all
Ordinances
of
inferiour
nature
,
than
that
mentioned
in
each
function
,
v.
6.
whether
prophesie
,
which
by
relation
inforceth
its
active
relative
conjugate
,
i.
e.
prophets
,
(
as
they
are
called
,
1
Cor.
14.28
.
)
and
by
synecdoche
supposeth
the
three
other
sorts
of
functions
.
2
Ministerial
,
i.
e.
of
the
Teacher
to
teaching
,
of
the
Exhorter
to
exhortation
,
of
the
distributer
to
distribution
,
the
ruler
to
ruling
,
the
pitier
to
works
of
pity
;
in
,
and
under
which
five
works
,
all
other
of
the
same
nature
and
reason
are
by
synecdoch
meant
,
whether
instituted
or
personal
,
as
the
Sacraments
under
teaching
,
and
provoking
,
they
being
teaching
,
as
significant
,
and
provoking
and
confirming
as
sealing
,
and
under
teaching
are
meant
translating
,
metaphrasing
,
analysing
doctrining
,
proper
teaching
,
proving
,
consuting
,
and
so
of
the
rest
.
3
Ens
consisting
of
-
1
Matter
,
i.
e.
visible
Christians
,
-
2
Form
.
1
Constitutive
,
i.
e.
that
pattern
superinduced
by
,
and
upon
that
matter
in
their
mutuall
covenanting
to
be
such
a
Church
of
God
,
v.
5.
are
one
body
,
whereby
all
the
said
parts
and
adjuncts
are
Ecclesiastical
,
and
all
divine
worship
as
of
the
word
,
v.
1.
2
Institutive
,
i.
e.
the
pattern
of
a
Corporation
,
revealed
by
the
word
to
be
Apostolike
,
v.
3.
and
so
of
Christ
,
v.
5.
and
so
of
God
,
v.
3.
By
this
TRANSLATION
,
METAPHRASE
,
and
ANALYSIS
of
Rom.
12.
from
v.
1.
to
the
8.
there
appears
two
main
considerations
of
divine
Worship
;
First
,
its
subject
matter
willed
:
Secondly
,
its
respectives
.
The
matter
willed
by
God
is
real
,
and
rational
,
&c.
For
readiness
,
and
memory
sake
,
I
will
frame
them
first
Tablewise
,
secondly
Tractwise
,
both
so
summarily
as
the
Exposition
will
competently
beare
.
DIvine
Worship
is
the
Body
of
Gods
instituted
Will
for
his
Saints
peculiar
publike
serving
of
him
,
which
is
here
to
be
handled
onely
as
the
object
of
Gods
peculiar
Will
,
of
which
we
will
consider
,
-
¶
1
What
is
positive
and
true
,
viz.
that
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
word-worship
,
which
is
twofold
.
-
†
1
External
,
-
*
1
Real
,
-
[
†
]
1
Subjective
,
viz.
in
respect
of
a
twofold
subject
.
-
X
I
Subjectum
quod
,
simple
,
primitive
,
or
integral
,
viz.
the
Church
,
which
is
the
permanency
and
eminency
of
Word-worship
,
the
pillar
and
ground
of
Truth
,
1
Tim.
3.15
.
with
Rom.
1.25.23
.
Psal.
106.20
.
Exod.
32.5
.
1
Stative
,
i.
e.
the
Church
,
as
incorporate
,
which
is
the
essenciall
original
both
of
the
Church
congregate
,
and
all
its
powers
and
adjuncts
,
and
that
as
ens
,
causa
,
integrum
and
subjectum
,
v.
3.
are
2
Active
,
i.
e.
the
Church
congregate
,
or
representative
,
the
immediate
subject
of
all
ecclesiastica
,
or
Church-States
,
Ordinances
,
and
actions
,
v.
4.
have
1
Cor.
11.18
,
20
,
22
,
5
,
4.
Mat.
18.17
,
18
,
19.
this
is
the
Church
of
frequent
name
,
understanding
,
and
use
,
but
the
other
is
the
proper
root
.
X
2
Subjectum
quo
(
i.
e.
in
,
a
,
per
,
pro
,
quo
)
derived
secondary
,
or
membral
:
-
[
]
1
Integral
,
-
(
:
)
1
Active
,
-
1
In
doctrine
,
viz.
the
Prophets
,
v.
6.
Prophesie
,
1
Cor.
14.1.3
.
-
2
In
power
.
1
Congregational
,
viz.
in
admission
,
excommunication
,
election
,
degradation
,
determination
of
circumstances
,
time
,
place
,
&c.
2
Ruling
,
viz.
in
examining
,
advising
,
convincing
,
pro
&
contra
,
sentencing
,
&c.
by
his
membral
right
according
to
his
abilities
,
adulti
.
(
:
)
2
Passive
,
or
receptive
,
1
Simply
,
as
infants
,
n●t
discerning
the
Lords
body
,
and
blood
,
2
Mixtly
,
viz.
Women
,
who
have
no
power
properly
act●ve
,
but
onely
recipient
,
1
Cor.
14.34
,
35.
These
four
integral
Church-states
are
by
synecdoche
prescribed
,
v.
6.
whether
prophesie
.
[
]
2
Instrumental
,
or
ministerial
,
which
may
be
two
wayes
distributed
,
or
divided
,
viz.
1
Into
-
1
Internal
,
or
mental
,
viz.
for
the
minds
,
(
for
instrumenti
esse
est
in
fine
&
usu
,
)
-
1
Informing
which
is
the
Teacher
,
v.
7.
the
Teacher
.
-
2
Conforming
which
is
the
Exhorter
,
v.
8.
-
2
External
,
or
for
the
outward
-
1
Conversation
of
the
spiritual
man
,
which
is
the
Ruler
,
v.
8.
-
2
Preservation
of
the
natural
man
,
viz.
natural
.
-
1
Personal
,
or
for
conservation
of
the
body
,
which
is
the
pitier
,
v.
8.
-
2
Possessory
,
or
for
maintenance
,
viz.
the
distributer
,
v.
8.
2
Into
-
1
Episcopal
,
or
overseeing
Elderly
,
or
authoritive
,
pastoral
,
or
feeding
,
or
conserving
,
-
1
Internal
,
-
1
Mental
,
or
intellectual
,
viz.
the
Teacher
,
v
7.
-
2
Voluntal
,
or
of
the
wil
,
and
its
affectives
,
viz.
the
Exhorter
,
v.
8.
or
teaching
Elders
.
-
2
External
,
the
Ruler
,
v.
8.
who
is
an
Overseer
,
over
in
authority
,
conserving
the
honest
behaviour
of
the
Church
,
and
each
member
thereof
,
called
also
a
ruling
elder
,
1
Tim.
5.
2
Diaconal
,
or
serving
the
Church
in
the
whole
and
its
members
.
1
Personal
,
or
corporal
,
the
pitier
,
v.
8.
the
widow
,
1
Tim.
5.3
.
to
13.
or
Deaconess
,
Rom.
16.1
.
vulgarly
a
keeper
,
or
nurse-keeper
,
tending
the
sick
,
and
so
an
helper
,
1
Cor.
12.28
.
2
Possessal
,
or
bonal
,
viz.
the
Distributer
,
v.
8.
t●
Deacon
,
Phil.
1.1
.
1
Tim.
3.8
.
to
13.
by
synecdoche
of
distributing
for
all
kinds
of
serving
the
Church
,
and
each
member
thereof
in
their
goods
,
and
all
things
pertinent
to
them
,
not
appropriate
to
the
rest
,
and
so
an
helper
,
1
Cor.
12.28
.
helpers
,
governors
.
[
†
]
2
Adjunctive
,
)
(
1
Vertual
qualifying
,
or
enabling
for
execution
,
as
the
nine
several
functions
of
the
said
nine
Church
estates
,
or
membrall
,
subjective
,
reall
,
internall
parts
of
Gods
Worship
,
and
the
two
powers
of
the
integrall
,
subjective
,
reall
,
externall
parts
thereof
particularly
,
as
particularly
thus
distributed
.
(
)
1
Potestative
.
1
Original
,
viz.
corporation
,
power
to
congregate
and
continue
,
joyn
and
so
dissolve
it self
,
and
to
set
the
persons
time
,
and
place
of
the
Congregation
,
viz.
for
the
first
act
;
power
delegating
is
but
once
,
as
married
but
once
.
2
Derived
,
or
representing
the
Original
,
or
reciprocall
to
it self
,
viz.
to
set
the
persons
time
and
place
of
the
meeting
,
and
to
act
,
continue
to
,
and
dissolve
it self
,
and
to
joyn
it self
to
another
Church
.
(
)
2
Functional
,
viz.
the
appropriate
and
instituted
priviledge
,
work
,
function
,
duty
,
and
practice
,
of
the
Church-estates
.
[
Z
]
1
Integral
,
as
freemen
of
a
City
.
[
*
]
1
Active
.
:
1
Prophetical
,
viz.
teaching
to
edefication
,
exhortation
and
comfort
,
1
Cor.
14.3
.
called
prophesie
,
v.
6.
whereby
four
things
are
meant
;
1
The
gift
or
power
personal
,
2
The
function
of
the
Church-prophet
,
proper
to
this
place
.
3
The
act
of
prophesying
,
all
three
litterally
,
or
equivalently
mentioned
in
prophesie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
4
The
enrighting
estate
of
the
prophets
to
use
their
personal
gift
,
as
their
prophetical
function
actually
in
the
Church
congregate
,
as
a
member
of
the
Church
incorporate
;
this
is
meant
by
the
rule
of
Conjugates
,
being
of
the
same
reason
,
which
is
to
be
understood
in
,
and
of
the
other
eight
functions
and
2
powers
,
which
in
this
Table
I
have
and
must
leave
to
be
supposed
.
This
is
the
proper
function
of
the
Prophet
,
not
excluding
the
other
three
ensuing
,
which
are
his
by
the
other
capacities
of
membral
or
integral
.
:
2
Potestative
in
the
particulars
aforesaid
,
viz.
examining
,
advising
,
convincing
,
pro
&
contra
,
sentencing
,
&c.
which
is
the
proper
work
of
the
adulti
,
or
men
grown
,
besides
those
of
women
and
children
ensuing
,
which
they
have
in
common
with
them
,
yet
without
the
proper
work
of
the
prophets
,
for
want
of
the
personall
abilities
to
prophesie
.
[
*
]
2
Passive
,
or
receptive
,
1
Mixtly
,
as
the
duty
of
women
,
wherein
the
understanding
,
and
sincerity
,
and
devotion
of
the
mind
is
active
in
receiving
Church-preaching
,
Sacraments
,
Prayers
censures
;
and
secondly
,
wherein
they
act
without
church-power
,
as
in
testifying
for
and
against
themselves
,
and
others
in
the
Ordinances
of
Ruling
and
Power
,
besides
the
pr●viledge
of
children
under
the
age
of
discretion
,
and
without
the
work
of
Prophets
,
and
men
grown
,
and
their
priviledges
ment●oned
.
2
Simply
,
viz.
the
priviledges
of
children
of
the
adult
men
and
women
,
whereof
one
or
both
are
Church-members
,
viz.
to
be
really
of
the
Church
,
and
to
be
baptized
,
and
generally
enrighted
to
further
Church-priviledges
and
duties
further
correspondent
,
personal
abilities
intervening
.
For
,
they
have
right
to
baptism
which
exacteth
no
act
of
the
receivers
,
but
to
be
meer
patients
and
passive
receivers
of
Gods
seal
of
the
righteousness
of
Christ
,
wherein
they
are
estated
by
their
Church-membership
,
received
with
the
admission
of
one
or
both
of
their
Parents
into
the
Church
,
by
the
Prerogative
will
and
gift
of
God
,
given
them
in
,
by
,
and
at
Isaac's
receiving
of
Gods
Covenant
with
Abraham
,
and
his
promised
seed
,
Gen.
17.7
.
to
14.
Gal.
3.16
.
that
is
,
to
Isaac
typically
,
and
to
Christ
antitypically
,
and
so
to
Christians
in
the
estate
with
Isaac
,
for
the
gifts
and
graces
of
God
are
without
repentance
,
yea
inlarged
under
the
Gospel
.
Note
.
The
three
later
of
the
four
integral
membral
functions
or
priviledges
,
are
by
synecdoch
of
the
particular
,
viz.
prophesie
,
put
for
the
general
,
i.
e.
membral
priviledges
,
and
duties
prescribed
v.
6.
in
the
word
Prophesie
.
[
Z
]
2
Instrumental
,
or
official
,
as
Mayor
,
Aldermen
,
and
Sheriff
.
(
y
)
1
Episcopal
,
Presbyterial
,
or
Pastoral
,
Acts
20.17.28
.
[
z
]
1
Doctrinal
.
1
Informing
,
i.
e.
Teaching
,
v.
7.
i.
e.
Translating
,
Metaphrasing
,
Analysing
,
and
Genesing
preparatorily
thereto
,
dogmatizing
,
or
extracting
the
genuine
Doctrine
of
the
place
,
and
proving
thereby
,
and
its
parallel
places
,
and
by
artificial
proofs
and
illustrations
ad
captum
recipientium
,
and
applying
them
to
them
,
with
exhortation
to
learn
them
,
and
comfort
therein
;
and
lastly
,
confuting
the
opposite
Doctrine
with
dehortation
and
terror
of
the
teachers
and
learners
.
2
Conforming
,
viz.
exhortation
of
the
members
to
do
according
to
the
Doctrine
taught
,
i.
e.
to
believe
and
apply
the
promises
and
comforts
,
and
to
fear
and
flee
the
threats
and
terrors
,
to
obey
the
Preceps
and
Prohibitions
of
God
proved
.
Note
.
To
both
these
Functions
do
the
administration
of
Sacraments
appertain
,
they
being
teaching
and
significant
,
and
also
confirming
and
sealing
rites
,
and
as
earnests
and
livery
of
seisin
of
what
is
taught
and
exhorted
.
Observe
by
the
way
,
that
the
neer
union
of
these
in
their
scope
and
end
,
doth
not
extinguish
the
distinctness
of
their
estates
or
e
converso
;
and
from
thence
the
like
affinity
and
distinctness
of
the
other
Offices
,
and
also
of
the
Trinity
it self
,
in
its
being
one
in
its
proper
nature
,
and
yet
three
persons
,
and
distinct
hypostasis
;
and
again
,
one
with
the
Church
,
and
that
in
union
of
estate
in
Christ
,
expressed
by
Christ
,
John
17.21
.
The
like
is
hence
to
be
supposed
in
all
compleat
things
of
God
,
and
in
this
particular
,
of
which
anon
.
[
z
]
2
Ruling
,
viz.
the
function
of
Ruling
,
v.
8.
i.
e.
ordering
the
Church
after
its
decrees
of
the
time
,
place
,
and
persons
of
the
Congregation
;
and
in
its
ordering
the
whole
Worship
in
its
parts
,
time
,
and
order
of
exercise
,
especially
in
the
act
of
Government
,
as
proposing
the
case
,
ordering
the
tryall
,
both
in
the
speakers
,
and
putting
the
matter
to
sentencing
,
and
gathering
the
voyces
,
and
accordingly
pronouncing
the
sentence
,
and
in
matters
of
admission
and
excommunication
,
election
and
degradation
,
executing
their
instituted
solemnities
,
as
imposing
hands
in
admission
,
and
ordination
,
(
as
it
is
called
)
or
rather
election
,
whereunto
it
is
a
complementary
rite
or
solemnity
appendant
:
Howsoever
Antichrist
hath
made
it
his
Priest
begetting
act
,
or
rather
the
Antichristing
,
or
whore-getting
seed
and
act
;
to
parallel
the
creation
of
the
Heathens
Goddess
whore
,
of
the
foam
or
shame
of
the
Sea
,
Iude
13.
with
that
miscreation
of
the
spiritual
Gentiles
(
Rev.
11.2
.
)
Whore-Goddess
,
or
Mother
of
Whoredomes
,
chap.
17.
v.
1.5
.
of
,
and
by
the
fume
of
the
breath
,
and
touch
of
the
paw
of
that
Prelatical
Beast
,
as
such
,
and
without
other
seed
or
act
,
yea
or
pretence
of
any
thing
or
act
of
Gods
;
but
the
least
and
last
touch
of
his
Church-Deputy
in
that
act
,
who
also
is
counterfeited
by
a
Church-maker
,
and
Church-master
,
and
Church-beer
,
the
monstrous
monster
getting
of
and
by
that
beast
,
whereof
might
be
framed
a
Riddle
unappliable
,
but
to
this
monster
,
Rev.
13.1
,
2.
But
for
the
Preachers
usurping
these
instituted
works
,
I
know
no
warrant
,
much
less
for
his
doing
other
,
and
that
without
the
Congregation
or
authority
from
it
,
but
least
of
all
for
his
sole
supremacy
over
it
,
even
many
of
them
,
and
that
by
that
Paw-begotten
Prelateship
,
yea
and
to
his
leaving
his
Preachership
by
which
he
claimeth
them
.
(
y
)
2
Diaconal
,
or
serving
,
1
Possessive
,
viz.
disposing
matters
Possessory
,
v.
8
Distributer
.
2
Personal
,
viz.
tending
the
sick
,
v.
8.
the
shewer
of
mercy
,
[
or
pitier
.
]
Note
.
Both
which
,
and
the
ruling
function
,
are
prescribed
in
their
subjective
offices
by
this
rule
:
The
properties
of
each
conjugate
belong
to
all
,
the
proof
of
these
,
and
the
confirmation
of
other
functions
of
the
four
former
,
are
of
the
larger
Tract
.
)
(
2
Actional
,
or
executive
;
1
Active
,
viz.
the
actual
execution
of
all
the
nine
functions
,
except
that
of
Infants
,
in
whose
Parents
yet
there
is
an
actual
claiming
of
the
active
administration
of
Baptism
on
them
,
and
an
active
tendering
of
a
fit
object
thereof
,
which
supplieth
the
active
part
of
the
children
;
but
in
the
rest
there
is
a
double
activeness
personal
prescribed
.
1
The
one
in
tendering
a
fit
object
for
the
administration
of
the
function
of
the
Church-estates
.
2
The
other
in
claiming
and
using
the
same
;
whether
it
be
in
doing
,
or
receiving
,
for
those
are
active
even
in
receiving
.
2
Passive
,
or
receptive
,
viz.
the
submissive
receiving
the
blessed
pr●v●ledg
of
faith
,
for
the
increase
of
faith
,
amd
its
fruits
,
and
yeilding
to
the
holy
work
of
Gods
Worship
,
charged
by
his
Word
upon
us
,
even
in
the
most
active
functions
;
yea
,
in
the
right
consideration
of
the
nature
of
Worship
,
as
commanded
by
God
,
we
are
rather
Patients
than
Agents
in
the
most
active
work
thereof
;
and
therefore
it
is
said
1
Sam.
15.22
.
Behold
,
to
obey
,
is
better
then
sacrifice
;
and
to
hearken
,
then
the
sat
of
Rams
;
that
is
the
cream
of
works
.
Note
.
All
these
adjunctive
institutions
are
capitally
included
in
the
third
Apostolike
Principle
of
Religion
,
Heb.
6.2
.
The
Doctrine
of
Baptismes
,
and
the
former
subjective
in
the
fourth
foundation
and
next
words
,
and
of
imposition
of
hands
;
as
also
their
commandedness
is
in
both
their
relation
to
the
two
first
Principles
;
v.
1.
of
repentance
from
dead
works
and
faith
towards
God
,
and
their
commendedness
in
the
two
last
,
v.
2.
and
of
the
Resurrection
from
the
dead
and
eternall
Iudgement
:
It
being
the
excellent
course
of
the
Holy
Ghost
in
notifying
things
capitally
to
set
the
most
noted
adjunct
of
the
particular
intended
,
to
be
set
synecdochecally
for
the
generall
head
of
the
thing
notifiable
;
it
being
the
briefest
,
plainest
,
readiest
,
and
certainest
course
,
and
freest
from
the
corruptions
incident
to
diversity
of
Ages
,
Nations
,
and
Languages
,
and
cavills
of
the
Heretical
opposites
:
For
Baptism
is
the
first
,
necessariest
,
and
notedest
seal
,
and
adjunctive
solemnizing
rite
as
imposition
of
hands
is
the
subjective
;
and
rites
being
the
most
(
and
imposition
of
hands
meere
)
notifying
;
as
Moses
,
Gen.
1.3
.
intending
to
mention
Gods
creating
fire
,
notifieth
it
by
Light
,
as
by
its
most
evident
and
eminent
quality
,
and
most
obvious
to
the
most
;
but
this
place
abruptly
.
*
2
Rational
,
or
respective
,
1
Internally
to
themselves
,
and
their
proper
relatives
,
viz.
the
respect
of
the
Subjectives
,
as
such
to
their
adjuncts
;
and
of
the
adjunctives
to
their
subjects
,
as
so
bounded
and
charged
by
God
,
v.
3.
as
God
hath
apportioned
to
every
one
the
portion
of
faith
,
and
v.
4.
in
setting
a
body
members
and
works
,
and
particular
Ordinances
,
within
the
confines
whereof
we
are
to
serve
God
and
out
selves
,
by
observing
their
contents
,
otherwise
it
is
desolation
,
perdition
abaddon
.
2
Externally
to
their
colaterals
,
and
remote
linealls
,
from
both
which
we
are
disbounded
by
the
consequence
of
the
same
places
especially
,
v.
6.
according
to
the
proportion
of
faith
,
that
is
,
walking
servant-like
in
their
confined
stint
;
and
not
disproportionally
to
their
sonlike
portion
as
transgressing
the
station
and
circuits
thereof
,
as
the
Angels
did
,
Iude
6.
for
which
Antichristianism
is
called
Babylon
and
Babel
,
i.
e.
confusion
,
as
breaking
the
disboundings
in
Gods
Worship
,
as
it
is
for
adding
to
it
,
stiled
that
abomination
,
Mat.
24.15
.
with
Dan.
11.31
.
Rev.
17.5
.
and
Man
of
Sin
,
viz.
from
breaking
Gods
band
and
bounds
,
2
Thess.
2.3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
1
Ioh.
3.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
sinne
is
a
band-breaker
,
or
bound-breaker
,
and
Lex
and
Religio
are
a
band
,
and
rebinding
or
confining
and
stinting
of
Gods
servants
,
especially
of
his
instituted
or
statuted
Worshippers
,
over
which
to
step
is
superstition
,
or
supra
station
,
Iude.
6.
and
also
for
his
destroying
each
of
the
stinted
matter
or
order
named
Abaddon
Apollyon
,
that
desolation
,
son
of
perdition
,
&c.
This
I
have
shewn
in
the
Text
,
Metaphrase
,
and
Analysis
of
v.
3.
and
in
the
distinctness
and
stintedness
of
each
state
and
work
to
be
the
scope
of
the
Holy
Ghost
,
and
of
the
Apostolick
Emphatical
charge
,
v.
3.
so
jealous
is
God
,
and
ought
we
to
be
in
this
his
marriage
,
band
,
bound
,
and
bed
,
that
he
useth
no
active
word
much
provoking
or
emphatical
,
in
all
the
five
last
Verses
of
the
capital
matter
of
his
Divine
Worship
,
but
onely
restrictive
,
and
many
wayes
bounding
,
terms
,
and
phrases
,
for
this
distinctness
sake
.
Hitherto
of
the
body
,
or
external
part
of
Gods
Worship
,
and
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
it
is
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
what
it
is
,
natural
,
proper
,
and
simple
existence
.
Now
of
its
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
scope
and
life
thereof
.
-
†
2
Internal
,
or
Theorical
:
-
[
X
]
1
Lineal
,
-
(
Y
)
1
Previal
,
or
respective
,
a
priore
,
-
[
Z
]
1
Positive
,
-
(
:
)
1
Causal
,
-
[
.
]
1
Internal
,
1
Material
:
1
Of
the
Church
,
viz.
visible
Saints
,
and
faithful
in
each
others
judgment
,
v.
1.
Brethren
,
v.
3.
portion
of
faith
.
2
Of
its
estates
,
of
its
Ministery
,
Saints
graced
and
gifted
for
that
end
,
v.
3.
as
God
hath
apportioned
to
every
one
the
portion
,
&c.
v.
6.
distinct
.
3
Of
their
functions
,
moral
teaching
,
exhorting
,
ruling
,
distributing
,
tending
the
sick
,
natural
bread
,
wine
,
water
,
and
actions
of
breaking
,
powring
,
giving
,
dipping
,
and
set
words
of
consecration
.
4
Of
the
membral
states
thereof
,
viz.
hearing
with
understanding
,
and
tractableness
,
submission
,
taking
,
eating
,
going
into
water
.
2
Formal
,
as
,
1
True
Worship
,
so
all
the
institutions
external
as
of
the
word
,
are
the
form
of
that
ens
,
verum
,
unum
,
●onum
,
and
the
particulars
thereof
,
its
integra
.
2
Ecclesiastica
,
so
a
corporation
,
its
estates
,
and
their
works
is
its
form
,
v.
4
,
5.6
.
we
,
v.
5.
so
we
,
&c.
for
the
Church
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
basis
;
the
estates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
order
,
and
their
works
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vigour
,
their
administration
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
effect
perfected
.
[
.
]
2
External
,
the
efficient
,
1
Supreme
,
1
Simple
,
God
the
Father
willing
them
,
v.
1.
to
God
,
v.
2.
of
God
,
v.
3.
as
God
,
v.
6.
of
God
.
1
Commanding
,
v.
1.
holy
,
v.
2.
perfect
will
,
v.
3.
I
charge
.
2
Commending
,
v.
1.
by
the
mercies
acceptable
,
v.
3.
good
,
v.
3.
Portion
of
faith
,
v.
5.
every
one
each
others
members
:
So
1
Cor.
12.6
.
diversity
of
operations
,
but
the
same
God
who
worketh
all
in
all
things
.
2
To
us
,
1
Ordering
,
estating
,
and
enriching
,
Christ
,
v
5.
in
Christ
,
as
instituter
and
founder
of
its
authority
to
1
Be
Gods
Worship
,
v.
1.
to
God
,
even
the
Word
Worship
,
with
v.
5.
in
Christ
,
(
so
in
the
same
,
1
Cor.
12.5
.
ministrations
but
the
same
Lord
)
2
Do
as
his
Church-Ministry
,
Ministrations
,
Members
,
viz.
Rom.
12.7
,
8
with
1
Cor.
12.
v.
4
,
5.
2
Acting
,
gifting
,
enabling
,
(
the
holy
Ghost
)
v.
1.
living
,
v.
2.
be
ye
transformed
in
the
renewing
,
&c.
v.
6.
gifts
distinct
,
according
to
the
grace
of
God
,
(
so
in
that
place
1
Cor.
12.4
.
gifts
,
but
the
same
spirit
.
)
2
Mediate
.
1
Active
,
viz.
the
Apostle
,
v.
3.
I
,
2
Declaring
,
viz.
the
word
,
v.
1.
of
the
word
.
(
:
)
2
Subjective
,
b
1
Universal
,
As
an
unum
with
its
particulars
,
As
a
genus
with
its
species
;
Id
est
,
Gods
prescribing
his
Divine
Worship
in
the
generall
,
and
its
particulars
,
as
the
subject
of
our
active
service
of
him
,
in
generall
Devotion
to
him
,
as
willing
it
by
his
majestick
and
prerogative
will
,
v.
2.
perfect
will
of
God
,
with
particular
and
distinct
discerning
of
speciall
Order
therein
by
Christ
,
v.
5.
in
Christ
.
b
2
Particular
,
as
an
-
1
Whole
with
its
parts
.
-
2
Integrum
with
its
members
.
1
Gods
prescribing
his
existent
worship
,
consisting
of
a
subjective
totum
with
its
adjunctive
parts
,
i.
e.
Paradise
,
Noahs
Ark
,
Abrahams
Family
,
Moses
Tabernacle
,
Solomons
Temple
,
with
their
appendant
things
,
Rites
,
and
actions
,
v.
1.
sacrifice
synecdochically
for
the
whole
legall
or
precedent
worship
,
and
all
its
particulars
.
2
Gods
instituting
the
present
Evangelical
Church
and
its
Adjuncts
,
as
an
integrum
with
its
integrall
members
,
and
their
faculties
proper
and
common
,
and
their
actions
,
v.
4
,
5.
to
the
8.
Note
,
These
subjective
respects
I
call
internall
worship
,
as
transient
from
God
towards
us
,
and
we
do
accordingly
internally
worship
him
therein
,
when
we
distinctly
discern
and
observe
the
same
in
our
actuall
worshipping
him
,
and
it
is
also
of
special
use
for
our
discerning
the
difference
(
both
in
kinde
and
degrees
of
Gods
wise
love
)
between
Gods
former
and
present
worship
especially
for
the
discovery
of
Antichristianisme
,
the
present
opposite
worship
,
and
of
other
former
false
worships
.
[
Z
]
2
Opposite
,
in
not
conforming
to
,
but
separating
from
world-worship
,
v.
2.
but
conform
not
unto
the
world
,
viz.
in
the
matter
in
hand
,
i.
e.
Divine
worship
.
[
z
]
1
Entall
,
1
Internall
,
1
Materiall
,
Nations
professing
Christianity
,
which
as
a
totum
are
termed
Christendom
,
and
Priests
,
v.
1.
Brethren
,
v.
3.
Faith
,
with
v.
2.
2
Formall
,
Christendom
framed
into
one
Hierarchicall
visible
church
of
Priests
,
by
civill
,
and
Ecclesiasticall
authority
,
Cons.
Nice
Can.
6.
&
Con.
Sandic
.
Can.
3.4.7.11
.
2
Externall
,
1
Efficient
,
1
Supreme
,
Satan
,
and
the
Popish
Princes
,
and
Priests
of
christendom
,
as
opposite
to
God
,
v.
2.
and
Christ
,
v.
5.
2
Mediate
,
and
proper
.
1
Active
,
the
papacie
,
or
hierarchicall
body
of
priests
,
whereof
the
Pope
is
the
head
,
as
opposite
to
the
Apostles
v.
3.
and
their
Gospel
,
v.
1.
2
Declaring
,
viz.
his
decretalls
,
and
canons
,
v.
1.
the
word
as
their
opposite
,
v.
2.
but
conform
not
to
its
opposite
,
the
world
,
from
which
to
separate
,
because
they
are
opposite
to
,
or
not
the
true
worship
,
is
our
right
souldier-like
service
of
God
,
wherein
properly
is
our
suffering
for
God
,
2
Tim.
2.3
.
Finall
,
to
usurp
,
oppose
,
and
vilifie
Christ
as
come
in
the
flesh
,
and
to
set
it self
as
,
for
,
and
instead
of
his
church
visible
,
which
in
his
visibility
,
and
as
Gods
visible
anointed
,
he
instituted
,
v.
1.
a
sacrifice
to
God
,
(
worship
)
Psal.
2.12
.
2
Thes.
2.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
for
&
instead
of
the
church
of
God
,
with
2
Cor.
11.13
,
14
,
15.
2
Cor.
6.16
,
17
,
18.
[
z
]
2
Subjective
in
all
the
four
possitive
respects
last
mentioned
,
especially
in
the
last
and
proper
,
i.
e.
a
church
integrum
,
with
its
members
;
our
separation
from
Antichrists
hierarchy
and
its
hierarchicalls
,
as
its
opposite
,
is
a
point
of
Divine
worship
,
and
of
the
second
commandment
commanded
,
and
commended
to
us
;
but
it
being
rational
and
positive
,
it
is
in
that
respect
internall
worshipping
God
,
though
the
opposite
hierarchy
it self
be
the
existent
subject
of
the
present
world-worship
forbidden
,
v.
2.
but
be
ye
not
conformed
to
the
world
,
i.
e.
in
the
particulars
of
Gods
worship
following
,
especially
unto
the
image
of
that
integrall
Beast
,
Rev.
13.
This
Antithesis
of
Antichrist
and
his
worship
,
againsts
Christs
instituted
church
and
church-worship
in
their
adaequate
parrellel
opposition
,
requireth
a
distinct
tract
,
which
I
will
annex
to
the
tract
of
the
Thesis
,
or
positive
worship
it self
.
(
Y
)
2
Aposteriori
,
or
in
its
proceed
unto
its
end
.
Thus
the
externall
worship
,
as
1
True
,
or
of
the
word
is
in
obedience
and
love
of
God
to
observed
,
as
a
sanctified
mean
of
1
Gods
glorifying
,
and
worshipping
objectively
,
v.
1.
sacrifice
to
God
,
worship
;
this
is
the
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
internally
moving
end
,
and
the
denominator
of
a
sincere
and
son-like
worshipper
,
as
the
using
of
the
matter
sanctified
by
God
for
his
worship
as
such
,
and
in
obedience
to
his
command
tryeth
our
subject-like
,
and
servant-like
obedience
therein
,
but
the
doing
the
very
particulars
themselves
,
is
our
true
worshipping
God
.
2
Our
benefit
,
v.
2.
good
will
of
God
,
in
faith
,
v.
3.
portions
of
saith
,
that
is
,
as
crowns
,
seals
,
and
priviledges
of
●aith
,
and
as
exercisers
and
increasers
thereof
,
and
of
its
Fruits
.
1
Internall
,
viz.
Knowledge
,
v.
7.
The
Teacher
:
Obedience
and
confidence
,
v.
8.
The
Exhorter
within
Exhortation
:
Holy
conversation
,
ibid.
the
Ruler
.
2
Externall
,
viz.
Maintenance
,
v.
8.
the
Distributer
:
And
preservation
,
ibid.
the
shewer
of
Mercy
:
All
which
Offices
,
and
their
Functions
,
with
answerable
gifts
,
and
their
exercise
,
are
given
by
God
for
our
good
,
according
to
their
particular
effects
,
and
our
answerable
need
in
all
five
respects
.
2
Powerfull
and
blessed
to
these
ends
,
(
v.
2.
good
acceptable
,
and
perfect
will
of
God
)
is
to
be
in
confidence
and
wisdome
observed
,
as
an
effectual
mean
to
these
ends
.
[
X
]
2
Collateral
,
i.
e.
our
observance
of
collaterall
respects
of
the
five
Offices
,
their
distinct
Functions
,
and
their
correspondent
gifts
,
and
exercising
emphatically
,
and
by
express
Apostolike
authority
charged
,
v.
3.
as
in
the
Metaphrase
.
All
these
respective
Observances
,
are
the
soul
and
life
of
the
subject
body
of
worship
,
and
its
members
,
and
their
works
and
workings
,
and
so
are
the
internall
worship
of
God
,
of
which
as
informing
that
together
with
that
body
hypostasing
the
same
,
the
whole
fabrick
of
Divine
worship
consisteth
,
whereof
this
is
a
summary
synopsis
,
&
Genesis
as
declared
Rom.
12.1
.
to
the
8.
whereof
the
other
table
is
a
like
synoptike
Analysis
which
differ
not
in
matter
,
because
Divine
worship
in
the
Radicalls
thereof
is
the
adaequate
object
of
that
place
,
and
it
the
sprig
,
whereby
the
many
Grapes
thereof
are
epitomised
,
concatenated
,
and
encorporated
into
a
cluster
of
Grapes
,
grown
,
and
enwined
by
God
for
his
own
Cup
of
Communion
with
his
Saints
;
onely
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shews
the
naturall
course
of
Gods
creation
or
institution
t●ereof
,
after
the
manner
of
his
creating
Adam
first
in
his
body
of
the
lowest
solum
or
matter
of
the
earth
,
in
the
sense
of
Gen.
1.1
.
and
then
informing
him
with
his
own
breath
of
life
,
Gen.
2.7
.
And
that
Analysis
shews
the
artificiall
course
of
Gods
creation
and
institution
of
his
Spiritual
Creatures
of
the
highest
coelum
,
as
Christ
was
first
the
second
person
in
the
Trinity
,
and
after
was
made
man
by
assuming
our
earthly
nature
;
so
was
Divine
worship
,
or
the
kingdome
of
Christ
first
instituted
in
the
second
Commandment
in
the
generall
,
wherein
all
particulars
essentially
consist
,
as
in
Gods
generall
will
prescribed
therein
;
and
after
in
this
particular
(
wherein
all
universalls
actually
exist
)
as
in
Gods
particular
will
(
or
special
thing
willed
)
described
in
the
particular
thereof
,
of
all
which
this
place
is
the
head
and
radicall
compendium
,
most
accurately
,
both
composing
Divine
worship
into
a
joynt
body
,
and
disposing
it
in
all
its
distinct
parts
,
both
lineal
and
colaterall
,
which
being
shewn
it
resteth
,
that
I
proceed
to
the
Doctrines
thereof
,
with
their
proofs
and
applications
,
and
then
to
the
like
in
the
Antithesis
of
Antichristian
worship
;
yet
obiter
and
sparsim
laying
the
grounds
thereof
in
the
use
of
this
Thesis
,
wherein
for
order
and
memories
sake
,
I
will
follow
the
trace
of
this
geneticall
table
,
as
best
fitting
our
summary
creation
,
(
our
best
intelligible
object
)
and
capacity
naturall
answering
thereto
:
and
that
first
,
gathering
thence
the
porismata
from
its
generall
of
worship
,
and
its
adjuncts
,
and
then
do
the
like
in
its
particulars
of
the
Church
,
and
its
Churchitives
;
the
former
is
charged
upon
us
,
verse
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
compared
with
its
after
particulars
yeildeth
this
Doctrine
;
Divine
worship
is
Gods
instituted
will
for
his
peculiar
service
.
THE
EXPOSITION
OF
The
12.
Chapter
of
the
Romans
,
from
Vers.
1.
to
Vers.
8.
IN
this
Treatise
of
Divine
Worship
,
for
avoiding
Ambiguity
,
I
wil
first
handle
the
noture
,
and
then
the
nature
thereof
:
Worship
is
taken
three
wayes
,
1.
Personally
,
and
that
both
instinctively
,
and
objectively
.
2.
Really
,
or
subjectively
.
3.
Actively
,
and
transiently
between
both
.
In
the
first
it
is
taken
for
the
venerable
personage
or
state
of
Superiority
,
as
Majesty
,
Grace
,
Highness
,
Lordship
,
and
Worship
,
are
vulgarly
used
for
a
King
,
Duke
,
Lord
,
and
Gentleman
.
In
the
second
,
for
the
respective
things
and
works
of
their
Inferiors
,
imposed
upon
them
by
their
Superiors
,
as
their
claimed
due
by
their
Superiority
.
In
the
third
,
for
the
Inferiors
exercising
those
things
and
works
towards
their
Superiors
;
but
in
that
Doctrine
we
use
it
properly
in
the
second
sense
;
yet
for
want
of
usual
conjugates
proper
to
each
of
the
three
and
through
their
affinity
,
if
we
had
them
,
we
will
still
allow
also
an
obvious
respect
of
the
third
,
as
transient
to
the
first
,
as
its
rightful
commander
,
and
proper
α.
&
ω.
i.
e.
its
beginning
and
end
;
Divine
also
we
use
in
the
same
manner
,
properly
for
the
matter
instituted
by
Divine
authority
,
yet
also
as
having
its
relation
a
priore
to
its
instituting
Deity
,
and
Aposteriore
to
the
same
Deity
,
as
the
sole
object
of
that
active
worshipping
.
Again
,
thirdly
,
the
will
of
God
hath
the
same
three
fold
sense
in
the
generall
,
but
it
is
here
appropriated
to
the
second
,
by
the
word
instituted
,
and
so
giveth
the
distinguishing
term
to
this
definition
,
as
it
doth
the
constituting
by
its
making
the
church
and
its
ecclesiasticalls
,
parts
of
Divine
worship
.
4.
Service
,
or
serving
God
,
may
be
taken
for
the
works
of
Gods
personall
service
,
and
secondly
,
for
his
instituted
,
but
partly
for
want
of
fitter
terms
,
and
partly
for
the
distinction
of
the
two
latter
senses
of
worship
mentioned
,
I
will
constantly
use
it
for
the
third
sense
of
worship
,
or
exercise
of
worship
:
In
the
second
sense
for
the
peculiar
publike
serving
God
,
and
as
transient
from
us
to
God
,
as
I
will
also
for
the
same
reasons
use
the
subjective
worship
for
the
matter
thereof
,
and
worship
in
the
second
sense
,
wherewith
both
the
naturall
and
nationall
use
of
the
word
well
agreeth
;
for
the
Etymology
thereof
is
from
the
Saxon
and
High
Dutch
words
voorst
,
Lord
,
or
voerst
first
,
and
Schapship
,
which
is
their
,
and
our
usuall
stative
abstract
,
both
making
vorstschap
,
(
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ship
,
i.
e.
Headship
)
worship
afrer
our
English
Euphonie
,
all
used
in
the
said
three
senses
;
as
also
the
Low-Dutch
,
Hereschap
,
Lordship
or
Worship
is
,
except
that
dieust
,
or
,
deu
heren
dicust
,
the
Lords
service
is
ordinarily
used
for
worship
,
in
the
second
sense
,
as
Gods
service
is
amongst
us
;
but
the
very
propriety
of
the
word
,
very
well
serveth
with
our
frequent
and
onely
word
,
for
the
generall
of
Gods
Ordinances
,
instituted
for
his
Publike
Service
,
i.
e.
Worship
,
as
when
our
Divines
say
,
there
are
three
parts
of
Gods
Worship
,
the
Word
,
Sacraments
,
and
Prayer
,
whereto
Ridley
and
Feild
adde
a
fourth
,
i.
e.
Discipline
;
and
when
they
oppose
the
true
worship
of
God
against
false
worship
,
and
say
that
the
Mass
is
a
part
of
false
worship
,
&c.
yea
,
there
is
nothing
between
Gods
Personall
Lordship
,
Majesty
,
Highness
,
and
Worship
in
the
first
sense
;
and
this
his
reall
matter
of
Worship
in
the
second
sense
,
set
by
him
for
a
Testimony
,
Homage
,
Badge
,
or
Sign
thereof
,
to
make
them
not
litterally
the
same
,
but
an
easie
and
usuall
metonymie
of
the
sign
for
the
thing
signified
,
which
sheweth
them
of
a
prime
relation
and
nearness
to
Gods
Majesty
,
head-ship
,
Lordship
,
(
all
which
in
our
case
are
the
same
)
and
only
not
Gods
case
litterally
,
for
they
all
are
in
respect
of
God
the
same
,
though
Antichrist
with
his
names
of
Blasphemy
,
whereof
his
devout
and
amazed
followers
are
full
,
hath
deposed
,
opposed
,
and
disposed
Gods
titles
,
as
also
their
subjective
estates
,
according
to
his
will
,
Dan.
11.36
.
with
2
Thess.
2.
●
.
Rev.
13.1.3
.
as
in
our
case
woorschaep
,
as
Lordship
to
the
nobility
,
&
our
worship
to
the
Gentry
of
his
time
,
where
,
and
while
he
domineered
,
for
at
other
times
and
places
this
titularity
was
,
and
is
scorned
,
the
which
he
hath
done
to
all
estates
of
his
Clergy
and
Laity
,
especially
to
his
Prelacie
;
but
I
will
not
stir
in
his
Excrements
,
which
he
accounteth
Ornaments
,
without
urgent
necessity
;
neither
do
I
deny
,
nor
want
the
present
Historicall
use
of
them
,
only
let
our
present
term
,
worship
,
be
understood
for
Gods
Headship
,
and
its
Prerogative
Badges
,
as
peculiar
thereto
,
i.
e.
is
as
its
quarto
,
modo
,
proprium
,
all
primacies
,
and
only
,
and
alwayes
to
them
in
the
original
,
proper
,
and
exact
acception
of
things
and
names
,
which
I
let
serve
for
Explication
of
Peculiar
,
the
only
remaining
doubtfull
term
of
the
summary
definition
of
Divine
Worship
,
that
I
may
proceed
to
the
native
Doctrines
thereof
;
for
as
for
the
Body
,
Sons
,
and
Publique
,
they
are
discernable
how
they
are
there
taken
by
all
,
to
whom
I
intend
these
lines
.
As
for
the
observing
,
trying
,
and
applying
the
Doctrines
promised
,
the
first
is
,
divine
worship
is
especially
to
be
known
and
observed
;
this
is
summarily
shewn
in
the
Metaphrase
and
Analysis
of
this
place
of
Rom.
12.
and
in
the
Genesis
of
this
matter
of
worship
,
and
further
to
be
shewn
,
by
parellelling
this
place
with
its
beams
,
shining
in
the
Gospel
,
and
in
the
Evangelically
transformed
minds
for
the
direction
of
our
humane
nature
,
to
divine
communion
with
God
,
the
first
proof
hereof
in
the
place
,
is
from
Pauls
accurate
couching
and
artificially
compacting
the
same
therein
discernable
in
the
geneticall
table
,
distinctly
disclosing
the
same
,
which
proveth
it
a
matter
of
great
moment
,
worthy
his
attentive
teaching
,
and
our
attentive
learning
the
same
.
The
second
is
from
Pauls
emphaticall
Exhortations
,
the
Apostolike
commands
Analysed
in
the
former
part
of
the
former
Table
,
proving
it
to
oblige
us
upon
the
breach
of
our
son-like
and
servant-like
Union
and
Communion
with
God
to
know
the
Particulars
,
Order
,
and
Uses
thereof
.
A
third
is
from
Pauls
urging
us
to
a
metamorphosed
renovation
of
our
minds
,
for
the
searching
,
proving
,
and
approving
the
same
,
v.
2.
WORSHIP
in
the
generall
,
whether
absolutely
taken
for
his
Prerogative
of
worshipfulness
,
as
God
,
Creator
,
Redeemer
,
Preserver
,
Increaser
,
&
Perfecter
of
every
thing
,
or
respectively
to
man
,
or
a
Christian
,
who
have
this
generall
notion
,
acknowledgement
of
this
Prerogative
,
affectionateness
thereunto
,
and
readiness
therein
,
imprinted
in
their
hearts
,
together
with
his
image
,
as
a
reflex
of
the
thing
sealed
on
the
seal
,
and
printed
on
the
form
of
Letters
,
or
other
ingraven
form
of
printing
,
the
parts
of
which
are
distinct
in
kinde
,
which
answer
to
the
correspondent
parts
of
Gods
worship
in
generall
,
or
these
three
parts
or
Offices
thereof
in
question
in
particular
;
so
that
they
which
confound
some
correspondent
parts
,
do
by
clear
consequence
confound
the
like
parts
in
the
original
print
,
and
all
proper
reflexes
therefrom
,
mediate
or
immediate
;
and
Adam
might
much
better
have
eaten
any
creature
before
,
and
without
Gods
free
and
particular
gift
of
them
,
Gen.
1
29.
&
9.3
.
and
therein
sanctifying
them
to
him
in
his
word
,
which
yet
had
been
confounding
what
God
had
made
distinct
,
and
murder
in
particular
;
for
he
might
have
said
,
all
things
are
given
me
to
eat
,
under
,
and
in
these
two
Particulars
of
Herbs
and
Trees
,
for
though
God
have
named
that
only
,
and
not
flesh
,
and
so
there
is
a
distinction
between
them
,
yet
it
is
only
graduall
,
whereby
I
am
to
eat
of
these
more
then
those
,
but
not
special
and
in
kinde
,
so
as
I
should
be
bounded
unto
them
,
and
from
flesh
thereby
;
the
like
may
be
said
of
Gods
prerogative
,
in
order
of
being
the
sole
Authour
and
Orderer
of
States
and
Laws
for
increase
,
at
least
in
the
case
of
Fornication
,
Gen.
1.28
.
increase
and
multiply
,
with
chap.
2.22
.
and
he
brought
her
to
the
man
:
It
might
as
well
be
said
,
That
neither
Iews
,
nor
the
Samaritanes
,
2
Kings
17.
were
Idolaters
,
because
they
worshipped
God
more
then
Idolls
;
and
that
neither
Vzzah
,
no●
Vzziah
broke
Gods
bounds
,
Leviticall
,
or
Kingly
,
because
they
dealt
in
their
proper
Functions
and
Offices
more
then
in
the
Priesthood
;
and
also
,
that
no
man
usurpeth
and
incroacheth
upon
anothers
civill
Office
,
nor
incurreth
the
censure
of
many
masters
,
Iam.
3.1
.
if
he
be
more
imployed
in
his
own
,
&
that
exceeding
much
better
,
even
as
much
as
the
order
of
Gods
House
is
better
then
that
of
the
world
;
I
know
nothing
more
perverting
,
absurd
,
and
injurious
,
in
respect
of
order
and
right
then
this
,
nor
mischievous
,
but
utter
breaking
of
all
order
and
right
,
Ecclesiasticall
and
Civill
,
so
that
the
body
and
four
main
branches
of
the
Original
Root
,
and
general
of
this
matter
,
Rom.
12.
do
strongly
plead
for
the
exact
distinctness
of
the
particulars
intended
,
especially
if
their
coherence
matter
,
order
,
and
particular
scope
,
do
sute
&
answer
thereunto
,
which
they
excellently
do
.
The
tree
it self
is
distinguished
into
the
body
,
and
its
branches
,
under
the
similitude
of
a
mans
body
and
its
members
,
v.
4.
answering
to
the
particulars
in
hand
,
viz.
to
the
oneness
,
and
the
sameness
of
the
Church
constituted
,
to
which
he
spake
,
and
the
diversity
,
distinctness
,
and
multiplicity
of
its
gifts
,
personall
and
ministeriall
,
both
in
their
essence
and
existence
,
and
so
the
not
oneness
of
their
works
,
functions
,
and
ministrings
,
v.
5.
What
need
we
more
but
the
particularizing
of
these
two
verses
,
which
he
doth
,
v.
6
,
7
,
8.
and
their
clearing
and
illustrating
as
they
are
,
1
Cor.
12.4
.
to
30.
the
particularizing
he
handleth
most
exactly
,
as
is
possible
in
such
a
compendium
,
and
so
few
words
,
as
speaking
to
men
of
understanding
,
both
in
express
applying
the
particulars
unto
the
scope
of
their
generalls
,
preceeding
v.
6.
and
also
in
plain
innumerating
and
distinguishing
them
,
v.
7
,
8.
their
Application
is
express
,
both
in
Phrase
,
viz.
then
,
now
,
now
,
then
,
or
,
therefore
,
since
,
or
,
seeing
that
,
or
the
like
Terms
of
inferring
,
assuming
,
or
consequenting
;
and
also
in
matter
,
answering
to
three
parts
of
the
generall
matter
in
the
root
and
body
;
first
,
to
Worship
,
v.
1.
and
the
Portion
,
v.
3.
in
the
root
,
and
members
,
v.
4.
in
the
body
,
viz
Gifts
,
all
which
express
the
subject
and
matter
distinctly
to
be
done
,
possessed
,
and
received
:
id
est
,
the
Powers
and
Offices
of
the
Church
,
as
they
are
given
parts
of
Worship
,
measured
out
to
the
members
&
Officers
of
the
Church
,
one
place
explaning
nother
,
and
all
perfecting
the
matter
:
Secondly
,
To
the
bounded
diversity
and
distinctness
thereof
,
much
insisted
on
,
v.
3.
to
many
given
parts
of
Worship
in
existence
,
and
not
one
in
action
,
actuation
,
function
,
or
execution
,
v.
4
,
5.
viz.
different
,
distinct
,
divers
,
or
severall
,
which
is
expressed
,
v.
6.
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
also
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
according
to
the
discreet
distribution
,
geometrically
different
proportion
of
,
&c.
all
which
three
express
the
distinct
boundedness
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
manifoldness
,
or
many-kindedness
,
and
not-oneness
,
and
also
the
differences
and
discreet
distribution
of
the
parts
of
those
given
parts
of
Worship
,
measured
out
to
the
several
members
and
Officers
of
the
Church
.
Thirdly
,
the
Particulars
or
Branches
are
expresly
applyed
to
their
preceding
generalls
,
in
the
freeness
,
graciousness
and
discretion
of
God
,
the
giver
and
distributer
of
those
given
parts
of
his
worship
so
bounded
,
distinct
in
kinde
,
and
discreetly
distributed
in
these
words
;
Gifts
divers
,
according
to
the
Grace
that
is
given
unto
us
,
and
according
to
the
proportion
of
that
faith
,
demonstratively
and
expresly
referring
us
in
the
Root
to
the
free
Fountain
of
all
Gods
good
will
v
2.
peculiarized
in
one
instance
of
Pauls
Apostleship
,
which
he
calleth
a
grace
that
is
given
him
over
them
,
v.
3.
and
very
oft
elsewhere
,
as
chap.
1.5.15
.
1
Cor.
3.10.15.10
.
2
Cor.
8.19
.
Gal.
2.9
.
Eph.
2.3
.
to
7
,
8.
1
Tim.
1.14
,
with
11
,
12
,
13.
and
also
to
the
same
matter
,
and
almost
words
,
in
the
last
clause
of
v.
3.
without
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
which
is
applyed
to
the
body
,
in
v.
4
,
5.
by
,
for
,
have
,
and
being
,
though
principally
it
express
the
diversity
,
and
not
oneness
of
the
parts
of
Gods
good
will
,
and
Word-worship
,
bounded
Portions
,
members
,
gifts
,
and
offices
of
the
Church
,
and
their
Functions
,
and
the
one-ness
of
the
Body
and
Church
it self
,
and
touch
this
third
part
but
slightly
;
yet
that
is
to
be
supposed
and
supplyed
out
of
the
clearness
thereof
,
both
in
the
Root
and
Branches
on
both
sides
;
this
compleat
connecting
and
compacting
the
Root
,
Body
,
and
Branches
in
their
matter
,
and
its
distinctness
of
parts
,
ministerial
and
personal
,
and
respects
,
originall
and
objective
,
doth
strongly
prove
that
the
Holy
Ghost
hath
a
special
intent
to
set
,
and
shew
the
distinctness
in
kinde
of
the
particulars
after
innumerated
and
ordered
,
and
not
onely
their
difference
in
some
degrees
,
which
is
the
least
difference
that
can
be
imagined
,
&
so
is
to
be
supposed
in
all
things
not
the
same
,
and
therefore
need
not
be
expressed
,
much
less
so
solicitously
,
constantly
,
&
compleatly
contrived
,
and
the
contrary
confusion
so
vehemently
exaggerated
,
especially
if
the
particulars
following
answer
this
excellent
foundation
,
general
preparation
,
and
their
promised
expectation
,
which
they
fully
do
,
both
in
their
ennumeration
and
distinctness
.
The
Worship
of
God
Objective
,
Medial
,
and
effective
,
is
either
common
,
general
,
and
natural
,
or
special
,
supernatural
,
or
institutive
.
The
special
worship
of
God
,
as
instituted
in
the
Word
in
general
,
commanded
in
the
second
Word
or
Commandment
,
to
be
prayed
for
in
the
second
Petition
,
instituted
at
large
,
occasionally
and
sparsim
by
the
Precept
and
Practise
of
Christ
and
his
Apostles
in
the
New
Testament
,
and
summarily
,
purposely
,
&
orderly
in
Rom.
12.1
.
to
8.
and
respected
both
originally
as
cause
,
and
effect
,
and
existingly
,
and
then
properly
as
whole
,
and
part
,
and
metaphorically
as
subject
and
adjunct
,
consisteth
of
an
Ens
and
a
Basis
,
and
is
parted
,
divided
and
distinguished
into
its
(
a
)
Body
,
Soul
,
Basis
,
Centre
,
Subject
,
or
Pillar
.
(
b
)
Originall
,
(
c
)
Primary
,
or
Proper
,
viz.
Christ
,
as
the
Idea
,
Image
,
Word
,
Reason
,
Law
,
Promise
,
or
Will
of
God
,
v.
2.
will
of
God
,
v.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
3.11
.
viz.
the
Scriptures
.
(
c
)
Secondary
,
and
in
respect
of
Worship
derived
,
viz.
the
same
,
manifested
to
man
,
ordered
or
acted
†
in
the
same
words
of
v.
1.
&
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
and
will
of
God
written
,
being
the
immediate
Original
of
the
Church
,
and
its
Offices
and
Ordinances
,
though
but
Christs
cistern
,
as
the
brests
are
to
the
woman
and
her
nipples
.
†
Figuratively
,
viz.
The
Apostles
and
Prophets
of
the
Gospel
,
who
are
called
such
foundations
,
Eph.
3.20
.
and
authors
,
2
Tim.
2.16
.
by
a
Metonymie
of
the
adjunct
for
the
subject
,
whether
Christ
or
the
word
,
they
being
but
Christs
tongue
or
pen
to
reveal
the
word
,
and
so
adjuncta
subjecto
cujus
&
cui
,
adjuncts
to
the
subject
original
,
both
primary
,
and
secondary
,
as
simply
taken
,
v.
3.
by
the
grace
.
(
b
)
Existential
,
subjective
,
integral
,
derived
and
effected
,
viz.
the
Church
Ministerial
,
1
Tim.
3.15
.
which
is
now
,
2
Cor.
6.16
.
with
Levit.
26.11
.
as
the
Tabernacle
,
Exod.
25.35
&
.
40.2.9.17
,
18.
Num.
7.1
.
and
the
Temple
,
1
Chron.
28.20
.
2
Chron.
5.1
.
1
Kin.
6.38
.
the
house
with
all
the
furniture
thereof
,
7.51
.
all
the
work
for
the
house
,
were
before
Christ
,
viz.
the
hypostasis
,
basis
,
subjectum
quod
,
or
center
to
all
the
other
Parts
of
Gods
Worship
,
whether
Ordinances
,
or
Offices
,
lines
or
circles
,
V.
4
,
5.
one
body
.
(
a
)
Members
,
furtiture
,
branches
,
cifcumferences
,
ad
juncts
and
Chapiters
,
v.
3.
to
every
one
that
is
among
you
—
as
God
hath
measured
to
every
one
the
measure
of
faith
,
v.
4
,
5.
many
members
—
not
one
function
being
considered
in
themselves
,
and
without
the
particular
scope
of
that
place
,
i.
e.
to
shew
the
distinctness
of
the
Church
its
Offices
,
and
Ordinances
;
these
in
respect
of
the
church
their
body
,
are
(
d
)
Immediate
,
(
e
)
Homogeneal
,
private
,
&
naturall
considered
.
(
f
)
Simply
,
as
such
whether
inherent
,
and
that
either
innate
or
acquisite
,
or
acting
in
the
body
,
(
f
)
Relatively
,
and
order
to
the
church
,
its
offices
,
and
their
works
.
Membral
gifts
,
powers
and
habits
,
synecdocally
exprest
,
v.
6.
whether
prophesie
.
These
are
(
b
)
Common
,
viz.
of
knowledge
,
wisdome
,
and
dexterity
,
in
divine
and
natural
things
,
arts
,
tongues
,
utterance
and
actions
,
especially
grace
,
which
is
common
to
all
members
and
abilities
,
and
sanctifying
both
.
(
h
)
Special
,
&
as
distinct
,
prerequisite
,
and
peculiar
to
each
of
the
three
,
(
i
)
Overseeing
offices
,
viz.
to
the
Teacher
,
as
of
knowledg
,
and
making
know
in
those
things
,
as
the
spirits
,
and
annimal
powers
,
in
the
Arteries
Exhorter
,
of
wisdome
and
wise-making
therein
as
nutritive
and
vital
as
blood
in
the
veins
.
Ruler
,
i.
e.
honest
conditionedness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
13.13
.
1
Thes.
4.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Pet.
2.12.3
.
&
2.16
.
Jam.
3.13
.
and
working
others
good
conversation
,
as
the
motive
powers
in
the
muscles
.
(
i
)
Serving
in
Provision
for
the
(
k
)
Estate
,
as
respecting
simply
Christians
necessity
,
not
private
benefit
or
glory
,
as
flesh
.
(
k
)
Health
as
tender
and
merciful-hartedness
,
as
the
sinews
and
feeling
power
,
sympathetically
moving
all
the
parts
,
in
the
hurt
of
any
one
.
(
e
)
Heterogeneal
,
publike
,
or
such
as
are
in
place
,
office
,
State
or
Ministry
organical
,
or
such
as
are
instruments
of
the
house
,
as
Prophet
,
Priest
,
King
,
and
Saviour
,
for
moral
,
voluntarie
church-common
actions
,
or
in
a
word
,
distinct
working
Offices
,
v.
7.
or
an
Office
,
v.
4.
many
members
,
v.
5.
sowe
being
many
in
distinctness
of
place
,
office
,
state
,
ministry
,
or
giftedness
,
for
something
must
be
supplyed
,
and
the
scope
of
the
place
toucheth
not
the
mysticall
and
personall
respect
of
Christians
,
nor
the
meer
individuall
manyness
and
diversity
of
the
members
of
the
Church
,
but
chargeth
us
strictly
to
keep
distinct
;
the
manifold
and
distinct
respects
of
Gods
bestowing
his
divers
membral
and
ministerial
gifts
for
distinct
ends
and
works
,
or
rather
of
his
distributing
and
disposing
the
distinct
parts
of
his
worship
,
to
the
diversly
fitted
,
and
distinct
members
of
the
Church
;
these
are
in
number
five
,
viz.
the
Teacher
,
the
Exhorter
,
the
Distributer
,
the
Ruler
,
the
Pittyer
,
or
mercyer
,
litterally
translated
,
v.
7
,
8.
Now
to
annex
their
distinctness
to
their
innumeration
,
it
is
,
(
l
)
Respective
and
mediate
,
for
they
are
to
be
considered
as
fitly
answering
to
the
distinct
,
special
,
membrall
gifts
mentioned
,
as
before
,
in
,
and
after
their
existence
or
application
to
Officers
,
which
I
have
shewn
before
.
(
l
)
Expresly
confined
unto
,
denominated
,
and
so
informed
,
and
so
distinguished
by
,
and
stirred
up
in
those
speciall
,
divers
,
and
distinct
gifts
,
proper
and
adaequat●
Functions
,
v.
6.
by
the
inference
of
our
divers
discharging
of
them
,
because
they
are
divers
in
themselves
,
and
in
respect
of
the
givers
free
and
voluntary
distribution
,
and
of
the
receivers
accordingly
distinct
measured
portion
,
and
v.
7.
by
the
Particles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denorative
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
designative
,
as
is
shewn
before
,
and
also
by
the
express
or
equivolent
,
distinct
paralelling
them
with
their
proper
and
adaequate
Functions
,
viz.
the
teacher
in
the
teaching
,
gift
,
function
or
work
(
or
in
the
Doctrine
,
viz.
of
the
Scriptures
,
Church
,
or
rather
of
the
Teacher
,
so
appropriating
the
one
to
the
other
,
even
convertibly
and
in
the
highest
degree
)
the
Exhorter
in
the
Exhortation
,
in
the
same
manner
,
and
so
the
other
three
;
but
because
the
express
particularizing
of
them
therein
,
would
import
them
too
childish
,
and
because
the
distinctness
of
the
Offices
and
Functions
,
is
not
all
or
the
onely
thing
here
intended
,
but
onely
the
principall
;
therefore
the
discreet
,
holy
,
and
peculiar
means
of
discharging
them
,
is
annexed
to
them
,
referring
likewise
to
us
the
supplying
the
same
to
the
two
former
,
viz.
to
the
Teacher
,
understandingly
,
or
perspicuously
,
and
to
the
Exhorter
holy
,
powerfully
,
or
the
like
.
This
incorporating
,
manifoldness
,
well
orderedness
,
and
compleatness
of
the
Arguments
,
for
the
distinctness
in
kinde
of
the
Offices
of
the
Church
,
should
oversway
and
settle
our
judgments
,
purposes
,
and
practises
accordingly
,
yet
as
if
nothing
were
enough
to
express
Gods
care
and
jealousie
herein
,
as
being
the
chief
particulars
of
the
second
Commandment
,
nor
to
perswade
Christians
to
this
strictness
,
sollicitousness
,
and
jealousie
,
as
being
instituted
,
and
so
not
naturally
known
,
and
such
as
wherein
the
devill
deceived
Eve
,
and
Eve
Adam
,
and
both
fell
:
The
Holy
Ghost
yet
addeth
two
express
particulars
as
the
two
notes
of
a
Patenthesis
,
to
take
all
doubts
from
the
understanding
and
ingenious
,
and
cavils
from
the
contrary
,
that
,
that
distinctness
of
these
Offices
in
kind
is
intended
and
included
in
this
place
,
and
properly
and
fully
concluded
,
which
I
have
said
;
the
former
is
in
these
words
,
or
an
office
,
let
us
accordingly
be
in
the
discharge
of
that
office
,
whether
it
be
the
Teacher
,
or
Exhorter
,
or
,
&c.
their
first
Office
or
Ministry
,
is
expresly
named
,
and
set
as
the
matter
distinct
,
and
so
to
be
used
,
least
the
distinctness
should
be
supposed
to
be
properly
or
principally
in
the
work
,
to
be
done
according
to
the
divers
abilities
of
the
gifted
:
Secondly
,
Church
Ministry
is
expresly
divided
into
five
particulars
,
by
the
disjunctive
and
proper
distinctive
conjunction
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
latter
is
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
cannot
be
translated
,
she
that
pittyeth
,
because
both
the
article
&
the
substantive
are
the
Masculine
Gender
:
Nor
he
that
pittyeth
,
because
the
work
is
receivedly
proper
to
the
Church-widow
,
and
so
it
should
be
false
English
,
and
therefore
must
they
be
translated
,
the
pittyer
,
or
shewer
of
mercy
,
denotating
a
known
Church-office
(
and
not
only
properly
or
principally
a
working
,
gifted
,
mercifull
,
and
pittying
Officer
,
or
Member
)
that
is
so
to
do
more
than
any
other
of
the
Church
,
whether
Officer
or
Member
;
more
,
and
more
plain
and
exact
proofs
of
what
kinde
you
wil
,
I
think
cannot
be
shewn
in
any
place
of
Scripture
,
for
any
point
of
instituted
worship
;
so
that
we
must
admit
it
,
or
dismiss
the
second
Commandment
,
with
the
Papists
professedly
,
or
with
other
hierarchicall
or
prophane
and
carnall
worshippers
,
so
much
as
we
can
and
dare
.
(
†
)
Mediate
.
(
*
)
Near.
¶
Apportioning
,
ordering
,
and
confining
the
Offices
to
the
Powers
,
and
the
Powers
,
to
the
Offices
,
i.
e.
the
Functions
of
the
Offices
,
not
considered
as
abilities
,
and
that
either
,
as
existing
,
inherent
,
or
acting
in
the
Members
,
prerequisites
to
the
Church-Offices
,
or
Actions
,
or
causes
of
the
benefit
of
the
Church
,
but
only
as
the
portions
of
faith
measured
out
by
God
to
every
Officer
,
v.
3.
the
bounding
proportions
of
faith
,
v.
6.
the
distinct
,
and
not
one
work
or
function
of
the
many
members
,
v.
4.
and
the
appropriated
,
paralelled
,
charged
,
adaequated
,
and
proper
designations
of
,
and
to
every
Office
,
v.
7
,
8.
for
those
five
expressed
contain
in
,
and
under
them
,
and
intend
all
the
passive
and
exequatable
Ordinances
of
the
Church
,
either
as
such
viz.
the
Sacraments
,
which
as
signes
are
teaching
,
and
as
conveyers
and
seals
,
perswade
and
unite
us
,
and
the
thing
exhorted
and
sealed
to
:
And
the
censures
and
orderings
of
the
Church-actions
,
are
parts
of
ruling
,
or
else
as
concurring
to
their
being
,
viz.
the
collections
for
the
poor
unto
distribution
,
in
which
respect
teaching
as
a
power
or
act
subordnate
,
may
be
used
by
the
Exhorter
without
breach
of
Christs
order
in
the
distinctness
mentioned
,
it
coming
here
under
the
respect
and
nature
of
exhortation
,
it
being
upon
right
understanding
of
that
nature
and
reason
intended
to
that
end
;
but
I
know
no
other
Functions
that
can
be
brought
under
the
Exhorters
;
for
excommunication
that
he
may
administer
the
Sacraments
only
to
worthy
persons
,
cometh
not
unto
this
case
:
First
,
because
he
administereth
to
the
Church
in
whose
power
is
Excommunication
,
and
to
persons
,
not
as
such
,
but
as
Members
of
the
Church
,
and
so
it
cometh
not
within
his
Office
to
judge
of
their
particular
unworthiness
,
much
less
upon
that
judgement
to
excommunicate
them
.
Secondly
,
because
his
personall
discomfort
toucheth
not
his
ministeriall
Function
,
they
being
of
clean
different
natures
and
considerations
.
Thirdly
,
Excommunication
is
an
Institution
,
and
so
not
to
be
by
the
Light
of
nature
found
,
much
less
ordered
as
an
essential
,
or
subordinate
unto
any
thing
without
authority
from
the
Word
expresly
,
or
under
an
expressed
Reason
,
which
is
equivolent
;
but
teaching
is
a
Naturall
,
subordidinate
to
Exhortation
,
and
so
used
in
our
case
(
which
also
is
a
fourth
Argument
)
though
v.
7.
it
be
made
also
the
instituted
Function
of
the
Teacher
;
but
that
in
our
,
and
the
like
case
,
it
is
otherwise
,
is
evident
,
both
by
the
Scriptures
,
and
the
Precepts
and
practise
of
Naturalists
:
boasting
and
self-p●●ising
,
is
a
sin
and
folly
,
resting
in
that
nature
and
end
,
and
more
forbidden
than
teaching
is
the
Exhorter
:
in
the
case
of
giving
matter
to
the
Corinthians
to
rejoyce
of
him
,
and
answer
the
false
Apostles
,
he
Paul
doth
it
,
and
yet
denyeth
that
he
doth
it
,
2
Cor.
5.12
.
because
he
doth
it
as
a
necessary
and
proper
subordinate
to
that
end
;
and
on
the
contrary
,
eating
meat
otherwise
lawfully
,
was
a
sin
to
the
Heathen
,
being
done
in
way
of
worship
of
Idolls
,
and
that
not
only
the
idolatrous
intent
,
but
even
the
eating
it self
was
sinfull
,
is
evident
,
1
Cor.
10.21
.
because
it
was
a
sin
for
the
Corinthians
to
eat
that
meat
in
their
feasts
,
though
without
that
intent
,
for
that
intent
having
made
that
eating
a
true
subordinate
to
their
worship
,
it
was
now
the
same
Communion
with
Devils
with
the
Corinthians
.
The
Precepts
of
Logicians
are
plentifull
in
this
case
,
both
of
their
Prince
Aristot
.
2.
Phys.
And
of
their
soundest
,
accutest
,
and
most
methodicall
,
and
judicious
Pillars
,
Zeb.
a
rel.
lib.
de
Constit
.
Scaliger
de
subtilitate
,
Exercit
307.
Cap.
26.
Keckerman
.
sustem
.
Log.
Lib.
2
Cap.
The
practise
hereof
is
most
current
in
all
civill
Courts
and
courses
in
the
world
:
In
England
tryalls
of
right
to
Lands
&
Goods
are
peculiar
to
the
common
Pleas
,
and
of
personall
actions
to
the
Kings
Bench
;
yet
by
way
of
tryall
of
Actions
,
Titles
of
Lands
and
Goods
,
may
be
,
and
are
lawfully
,
&
daily
tryed
,
and
so
may
Actions
in
the
Common
Pleas
,
and
both
in
the
Chancery
,
under
the
respects
peculiar
to
each
court
.
The
truce
between
the
Low-Countreys
and
Spain
,
was
n●ver
supposed
to
be
broken
by
their
warring
together
in
Cleveland
,
hurts
to
any
possession
of
the
City
of
Amsterdam
are
to
be
tryed
&
punished
by
the
Burgemasters
,
yet
by
way
of
tryall
of
any
persons
right
thereto
,
they
may
be
desided
by
the
Court
of
Skepins
:
A
Woman
is
forbidden
to
speak
in
the
Church
,
1
Cor.
14.
yet
in
the
case
of
confession
of
Faith
,
she
may
teach
all
the
Principles
of
Religion
in
the
Congregation
,
and
as
a
witness
speak
and
ask
therein
,
for
it
is
the
right
Reason
,
Respects
,
and
Order
of
Actions
,
which
is
their
soul
and
life
,
and
not
their
acts
that
make
them
lawfull
,
and
on
the
contrary
unlawful
,
and
so
our
answerable
knowledg
and
intention
of
them
,
that
maketh
them
so
to
us
;
but
the
simple
acts
are
meer
matter
,
and
so
passive
,
and
so
neither
under
the
state
of
good
nor
bad
;
for
Murder
,
Adulterie
,
Robbery
,
&c.
are
not
evill
,
because
of
their
actions
of
killing
a
man
,
lying
with
a
woman
,
taking
goods
from
a
man
,
&c.
but
because
they
are
either
not
Gods
subordinate
means
to
out
intended
ends
of
revenge
,
pleasure
,
profit
,
&c.
or
else
because
as
such
means
they
are
not
committed
to
us
,
nor
permitted
,
as
might
be
cleared
if
present
occasion
required
,
only
let
me
not
be
mistaken
to
compare
teaching
with
the
act
of
killing
,
and
generating
in
the
originall
estate
of
things
,
for
then
were
they
simply
unlawfull
,
but
not
teaching
;
neither
speak
I
here
of
teaching
as
a
ministerial
Function
,
for
so
it
is
simply
unlawfull
to
any
but
the
Teacher
,
or
the
end
of
Exposition
,
Analysis
,
Metaphrase
,
and
Extraction
of
Doctrines
,
but
as
an
ability
and
action
,
duly
subordinate
and
necessarily
prerequisite
to
Exhortation
,
without
which
it
cannot
he
,
and
so
may
by
the
Exhorter
be
used
,
as
a
Passenger
may
eat
of
the
grapes
of
anothers
vineyard
,
yet
not
residently
,
exportingly
,
or
beyond
the
present
necessity
,
nor
in
a
pretended
journey
or
occasion
;
these
Functions
as
apportioning
are
farther
to
be
distinctly
paralelled
with
their
Offices
on
the
one
side
,
and
their
abilities
on
the
other
,
being
qualified
internally
,
and
externally
,
&
also
effectuated
in
their
end
;
but
it
is
best
first
to
annex
the
three
last
particulars
:
¶
Qualifying
.
(
*
)
Internally
,
In
common
,
and
toward
God
,
in
whom
they
all
are
one
,
viz.
the
grace
of
acknowledging
God
as
the
gracious
giver
of
them
,
and
faith
,
v.
6.
wise
holy
,
and
loving
giver
of
them
unto
the
faithfull
,
as
such
,
v.
3
,
6.
portion
of
faith
,
v.
4
,
5.
we
;
and
so
by
the
consequences
,
which
faith
is
to
make
upon
both
;
God
is
again
to
be
acknowledged
and
depended
on
,
as
the
future
blesser
and
so
maker
of
them
effectual
,
and
also
as
the
gracious
accepter
of
his
Saints
worship
therein
,
and
the
glorious
end
of
that
faith
,
the
faithfull
,
his
instituted
,
and
their
exercised
worship
,
and
of
the
fruits
and
consequences
of
them
all
.
(
*
)
Externally
,
peculiarly
,
and
toward
Christians
and
their
five-fold
respects
,
viz.
of
their
understanding
,
and
its
knowledge
,
heart
and
its
wisdom
,
the
honesty
of
their
actions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Thes.
3.13
.
the
competencie
of
their
estate
,
&
of
the
health
of
their
body
;
and
also
toward
the
managing
of
the
five
Functions
,
of
Teaching
,
Exhorting
,
Distributing
,
Ruling
,
and
Pittying
;
for
their
benefitting
in
those
five
respects
:
Now
though
they
be
expressed
only
as
answering
to
the
three
last
respects
,
viz.
in
simplicity
,
in
diligence
,
and
in
cheerfulness
,
yet
the
like
is
to
be
supplyed
in
the
two
first
,
in
understanding
and
wisdom
,
as
the
three
latter
confining
Functions
,
were
by
the
pattern
and
course
of
the
two
first
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ephes.
3.10
.
the
divers
kinded
,
or
manifold
wisdom
of
God
,
may
be
acknowledged
in
the
penning
of
the
Scripture
,
and
of
this
place
in
particular
,
yea
in
speciall
,
in
contriving
so
much
matter
intelligibly
into
so
few
words
,
as
in
any
other
place
,
except
the
Decalogue
,
the
Lords
Prayer
,
and
very
few
other
;
neither
is
the
reason
to
be
neglected
which
seemeth
to
me
much
to
be
intended
;
why
in
the
appropriating
part
of
the
Functions
,
only
the
two
first
are
expressed
,
and
the
rest
are
left
to
be
supposed
and
supplyed
;
but
in
their
animating
or
ensouling
part
,
on
the
contrary
,
viz.
because
the
Teacher
and
Exhorter
are
to
be
men
of
great
knowledge
,
wisdom
,
and
dexterity
in
using
them
,
and
so
are
to
be
supposed
of
speciall
understanding
,
courage
,
affections
,
and
other
personall
gifts
,
and
so
are
rather
to
be
bounded
then
spurred
,
as
on
the
other
side
the
other
three
are
to
be
told
that
their
Offices
are
parts
of
Gods
worship
,
and
so
have
not
onely
a
body
,
but
especially
require
the
gifts
of
freeness
of
Spirit
,
diligence
of
Action
,
and
cheerfulness
of
Affection
,
which
is
left
to
the
other
two
,
to
apply
to
themselves
in
their
peculiar
actuating
qualities
,
the
dividing
the
word
aright
,
&
being
instant
therein
,
not
excluding
the
common
respect
of
all
to
each
,
nor
their
remembrance
that
their
Offices
,
Functions
,
Powers
and
Objects
have
also
externall
parts
,
for
their
moderating
toward
them
all
,
and
themselves
.
(
e
)
Remote
,
i.
e.
the
effects
of
the
whole
instituted
worship
of
God
,
and
every
part
thereof
,
ordered
and
exercised
as
is
said
;
this
is
intimated
in
the
whole
,
as
it
is
Gods
worship
,
which
as
it
principally
respecteth
Gods
glory
,
so
secundarily
mans
good
;
yea
it
is
his
chief
,
yea
whole
and
only
good
,
Eccles.
12.13
.
and
the
wise
(
i.
e.
the
religious
)
is
wise
for
himself
,
i.
e.
chuseth
the
true
happiness
;
and
expressed
v.
2.
in
,
the
good
will
of
God
:
v.
3.
and
6.
in
,
grace
and
faith
,
v.
5.
in
,
one
body
in
Christ
:
and
v.
7.8
.
in
all
the
five
Offices
,
Functions
,
and
Powers
,
except
we
wil
suppose
them
idle
or
fruitless
,
&
so
cross
Gods
main
end
in
them
,
1
Cor.
12.7
.
whereby
especially
the
five
good
effects
,
properly
answering
to
them
all
,
must
be
understood
,
viz.
Knowledge
,
Wisdom
,
Sufficiencie
,
Honesty
,
or
Well-esteemed
walking
,
and
Health
;
these
are
indeed
remote
from
the
nature
and
body
of
instituted
worship
,
and
the
last
respect
thereof
in
order
and
time
,
but
not
the
last
nor
least
in
Gods
intention
for
his
glory
and
ours
,
and
therefore
not
in
dignity
like
David
,
in
respect
of
his
Fathers
house
,
the
remotest
,
last
and
least
,
yet
in
Gods
,
and
true
account
,
the
holy
and
happy
King
,
both
of
it
,
and
Gods
whole
Kingdom
of
heaven
and
earth
.
It
is
yet
requisite
that
I
dispose
the
Heads
of
this
matter
more
summarily
,
thus
:
Rom.
12.1
.
to
8.
and
as
Expounded
in
its
v.
4
,
5.
and
1
Cor.
12.4
.
to
30.
The
absolute
sender
,
operater
,
and
object
,
is
God
,
v.
2.
that
will
of
God
,
it
describeth
the
real
,
distinct
matter
,
prescribeth
the
zealous
and
jealous
practise
of
Gods
speciall
worship
as
existing
-
1.
of
God
,
viz.
Christ
as
Mediator
:
-
2.
To
us
,
the
Word
,
-
3.
By
God
,
Christ
as
sent
,
v.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
that
Word
worship
of
God
,
v.
5.
in
Christ
.
-
4.
By
men
,
the
Apostles
,
v.
3.
for
by
the
grace
(
i.
e.
the
Apostleship
)
that
is
given
me
,
I
charge
every
one
that
is
among
you
,
that
,
&c.
1.
Instituting
,
as
orderer
,
intitler
,
and
inabler
,
v.
3.
as
God
hath
measured
.
2.
Instituted
,
as
1.
One
,
whole
,
subjective
,
and
incorporated
;
viz.
the
Congregation
,
v.
4
,
5.
one
body
.
2.
Divers
parts
,
adjuncts
,
and
in
membered
,
answering
to
the
three
instituting
respects
of
God
,
viz.
as
Inabler
,
immediately
or
mediately
,
viz.
(o)
1.
Powers
,
inabling
unto
,
and
in
:
1.
The
being
of
Faith
and
Grace
,
v.
3.6
.
Portion
of
faith
—
grace
,
personall
Functions
,
v.
6.
whether
it
be
prophesie
.
2.
The
receiving
of
one
of
the
Church-Offices
,
the
doing
the
common
Church-works
,
in
their
matter
,
manner
,
end
.
Entitler
to
the
worthiness
,
or
capableness
,
possession
and
execution
of
all
things
ecclesiastical
,
according
to
the
Offices
measured
in
their
1.
Intent
,
and
Essential
respect
,
as
means
of
Gods
being
worshipped
by
us
,
v.
1.
that
your
word
worship
of
God
—
acceptable
,
and
v.
2.
conveying
of
Christ
and
all
that
is
his
to
us
,
v.
2.
that
good
will
of
God
.
2
Extent
toward
each
other
,
viz.
exactly
distinct
in
kinde
.
1
In
words
affirmatively
v.
6.
divers
.
Negatively
,
v.
4.
not
one
Function
,
v.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
3.
be
not
overwise
.
2
In
matter
.
1
Root
and
generalls
,
v.
1
,
2
,
3
,
6.
2
Branches
and
Particulars
,
v.
6
,
7
,
8.
viz.
the
Church-Ordinances
as
apportioned
unto
them
into
five
distinct
portions
,
proper
Functions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
4
,
6.
with
Ioh.
17.4
.
i.
e.
given
,
or
peculiar
works
or
heads
unto
severall
Members
of
the
Church
,
qualified
with
fit
gifts
,
called
thereto
by
the
Church
,
and
thereby
making
them
the
Church
Officers
or
Ministers
,
ordered
unto
a
manner
of
exeqution
,
best
befitting
them
,
viz.
Prophet
.
The
Teacher
reaching
understandingly
the
mind
by
knowledge
.
Priest
.
The
Exhorter
exhorting
wisely
the
heart
by
wisdom
.
Provide●
.
The
Distributer
distributing
with
simplicity
the
estate
by
competencie
.
King
.
The
Ruler
ruling
with
diligence
,
the
conversation
with
honesty
.
Preserver
.
The
Pittyer
,
widow
or
mercy
worker
,
pittying
or
shewing
mercy
with
cheerfulness
to
the
body
or
naturall
man
for
health
.
Ver.
7
,
8.
Or
an
Office
,
whether
it
be
the
Teacher
,
the
Exhorter
,
the
Distributer
,
the
Ruler
,
the
Pittier
,
and
v.
6.
gifts
that
are
divers
,
viz.
Offices
five
.
V.
6.
gifts
that
are
divers
,
viz.
Teaching
,
Exhorting
,
and
so
by
the
same
consequence
,
Distributing
,
Ruling
,
Pittying
,
or
shewing
Mercy
.
V.
8.
with
,
or
in
singleness
of
eye
,
or
simplicity
,
with
diligence
,
with
cheerfulness
;
and
so
the
same
consequence
of
the
same
course
,
with
understanding
,
with
wisdom
;
yea
,
and
the
speciall
requisites
of
any
other
sort
,
unto
any
Office
,
Function
or
end
,
v.
2.
that
good
will
of
God
,
i.
e.
good
to
,
or
for
us
in
the
worship
now
in
hand
,
and
v.
1.2
.
acceptable
,
for
none
can
do
any
work
acceptable
to
God
but
he
must
give
a
proportionable
and
acceptable
good
to
him
thereupon
.
(
b
)
Ordinances
,
Existing
as
means
of
Gods
Worship
,
v.
1
,
2.
Blessing
us
,
v.
2.
as
above
.
Ordered
into
(
c
)
Sorts
.
viz.
as
(
d
)
Ministeriall
,
Ecclesiasticall
,
viz.
all
that
are
to
be
ministred
by
the
Distributer
,
Ruler
,
and
Mercy-worker
.
Ministerial
,
Proper
,
as
the
Sacraments
,
common
,
as
all
the
rest
.
(
d
)
Membrall
,
Viz.
Common
,
viz.
what
Christians
may
do
out
of
a
Church
,
or
p●rsonall
,
viz.
Teaching
,
Exhortting
,
Comforting
,
Contributing
,
Visiting
,
&c.
v.
6.
whether
prophesie
.
Proper
actions
of
power
,
viz.
judging
Officers
,
Members
,
to
be
so
,
not
so
.
(
c
)
Heads
,
viz.
five
,
appropriated
to
the
five
Officers
,
as
their
proper
Functions
,
unto
a
fit
exercising
in
the
five
sorts
.
Operator
,
or
Effector
of
all
the
former
parts
,
viz.
in
all
their
five
ends
.
Accepter
of
his
Servants
services
,
graces
,
and
works
,
v.
1
,
2.
acceptable
will
of
God
.
But
for
cloying
the
Reader
,
and
cumbering
the
Tables
,
both
large
,
and
this
less
,
there
might
have
been
added
unto
these
four
sorts
,
and
their
particulars
,
their
many
divine
and
humane
respects
,
both
a
priore
,
and
aposteriori
,
mentioned
before
,
which
do
exceedingly
clear
,
strengthen
,
and
compleat
the
distinctness
of
these
particular
Offices
,
but
I
desire
rather
that
these
things
may
be
well
digested
,
and
the
other
after
;
at
least
their
divers
Objects
,
viz.
their
wit
,
will
,
acts
,
state
and
body
.
There
now
remains
only
three
tiles
of
this
house
to
be
laid
,
which
I
will
very
briefly
do
;
The
first
is
,
the
illustrating
v.
4
,
5.
by
1
Cor.
12.4
.
to
30.
The
second
is
,
the
epitomising
the
tree
and
body
at
large
prosequted
.
The
third
is
,
an
extracting
,
or
recapitulating
of
the
Arguments
for
the
main
point
.
The
scope
of
1
Cor.
12.
is
to
confute
the
Corinthians
Opinion
of
Excellencie
,
Glory
,
Contentment
,
and
Happiness
in
common
Spiritual
Gifts
,
which
he
doth
,
first
generally
,
by
affirming
them
ignorant
in
that
Point
,
v.
1.
by
proving
that
they
are
herein
to
suspect
themselves
and
respect
him
,
v.
2.
and
,
by
proving
that
they
are
not
properly
Spiritual
gifts
of
the
Holy
Ghost
;
and
then
specially
,
that
the
three
sorts
of
them
,
viz.
given
Powers
,
Ministries
,
and
Effects
,
are
so
distinctly
set
,
and
disposed
by
God
,
that
we
cannot
ingross
them
to
our selves
,
nor
deprive
others
of
them
,
and
therefore
neither
simple
,
nor
comparative
happiness
can
be
attained
in
them
;
this
he
doth
in
all
three
series
summarily
affirm
;
in
the
first
,
v.
4.
in
the
second
,
v.
5.
in
the
third
,
v.
6.
and
at
large
prove
in
the
first
,
v.
8.
to
27.
importing
therein
by
the
same
reason
or
a
majori
the
second
also
:
The
second
,
v.
28
,
29
,
30.
in
what
remained
or
needed
plainer
to
be
exprest
:
The
third
in
both
the
former
,
for
if
they
were
so
,
then
must
their
effects
be
accordingly
,
as
is
exprest
,
v.
7.
The
first
is
peculiarly
handled
,
v.
8
,
9
,
10.
&
the
second
,
v.
28
,
29
,
30.
and
both
very
excellently
proved
and
amplyfied
in
the
verses
between
both
,
in
the
words
,
&
their
plain
exposition
of
our
v.
4
,
5.
yea
it
is
so
far
exemplyfied
,
that
I
wil
content
myself
with
referring
the
matter
to
the
reading
and
comparing
both
those
places
by
the
ingenuous
,
though
of
mean
capacity
,
what
I
have
said
hereof
,
being
well
considered
,
only
for
v.
28
,
29
,
30.
observe
first
,
that
he
expresly
distinguisheth
the
Offices
and
their
Functions
,
so
that
one
cannot
have
more
then
one
,
v.
28.
God
hath
set
some
in
the
Church
,
as
first
,
second
,
third
,
then
,
after
,
that
,
and
so
of
the
rest
,
and
v.
29
,
30
,
are
all
Apostles
,
are
all
Prophets
,
are
all
Teachers
,
are
all
,
&c.
to
seven
particulars
:
Secondly
,
that
he
inferreth
the
same
upon
his
former
proofs
,
that
no
Member
hath
many
powers
,
and
therefore
cannot
have
many
offices
,
or
their
given
works
:
Iohn
17.4
.
And
thirdly
,
that
he
proveth
both
by
Gods
practise
,
viz.
God
giveth
but
one
power
to
one
,
and
another
to
another
,
and
so
of
Offices
,
and
their
Functions
,
and
therefore
we
are
not
to
take
more
to
,
or
upon
our selves
,
and
therefore
no
happiness
can
be
had
in
them
,
whether
absolute
,
because
he
cannot
have
many
,
much
less
all
;
or
comparative
,
because
he
shall
bebeholding
,
yea
inferior
to
another
in
another
respect
,
gift
or
office
;
now
if
God
used
this
discreet
respectiveness
,
in
the
time
of
profuseness
of
his
Spirit
,
Acts
2.
with
Ioel
2.
how
say
some
that
the
PASTOR
hath
all
Offices
included
in
him
,
as
if
he
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
exempt
from
the
rule
of
Gods
practise
,
and
Pauls
consequence
of
right
thereupon
,
both
in
Powers
and
Offices
,
and
others
that
the
Offices
are
indeed
distinct
,
but
it
is
only
in
degree
,
as
if
all
gifts
were
common
,
and
given
to
all
,
and
differed
only
in
degree
;
or
as
if
the
works
of
the
Ministers
were
as
common
as
those
of
Christians
,
which
are
required
no
more
of
one
then
another
,
but
onely
according
to
their
more
gifts
,
means
,
or
occasions
,
yea
,
as
those
of
every
Subject
of
a
Kingdom
,
Servant
of
a
family
,
to
whom
no
particular
work
nor
talent
is
given
,
but
onely
by
a
generall
place
of
a
Servant
,
or
charge
to
do
the
work
of
the
Family
,
and
so
Gods
Kingdome
or
House
were
more
without
Offices
,
or
they
without
distinctness
,
then
the
Kingdomes
and
Families
of
the
world
;
but
especially
others
,
that
the
Teacher
,
Exhorter
,
and
Ruler
are
but
one
Office
,
expressing
what
the
other
import
,
and
professing
what
the
other
dare
not
,
for
the
vehememcy
of
the
word
and
world
against
it
:
The
main
scope
of
this
Chapter
and
the
next
is
to
prefer
happiness
by
grace
,
above
that
by
gifts
,
upon
this
ground
,
that
that
is
indeed
common
,
as
they
wrongly
suppose
this
to
be
,
which
all
those
opinions
cross
,
&
are
more
crossed
by
it
.
Lastly
,
(
for
I
haste
,
)
These
make
way
for
indifferency
of
Offices
,
Functions
,
Ordinances
,
and
Orders
,
in
Gods
House
,
&
give
way
to
Hierarchycall
,
yea
,
Romish
usurpation
,
as
if
they
had
not
that
love
of
the
Truth
of
Gods
Worship
which
he
exacteth
,
at
least
not
that
first-love
which
he
best
accepteth
:
but
this
being
at
the
utmost
of
my
occasion
,
&
beyond
my
intent
when
I
began
it
,
I
pass
to
the
second
Tile
,
referring
further
clearing
the
first
,
unto
further
knowledg
of
likely
doubts
,
&
occasions
to
remove
them
.
The
second
requisite
is
,
to
epitomise
and
effigiat
the
Tree
of
this
matter
,
so
much
prosequted
,
that
it
may
the
better
be
discerned
whether
it
be
that
tree
of
Gods
planting
,
of
Paradise
,
and
of
Life
,
which
it
is
pretended
to
be
,
i.
e.
whether
its
roots
draw
sap
from
the
River
,
in
the
midst
of
the
Paradise
of
God
,
and
be
fructified
by
the
divine
heat
thereof
,
and
the
Negation
of
their
contraries
,
and
be
of
that
proportion
,
variety
,
and
preciousness
of
fruit
,
which
the
Tree
of
Gods
speciall
worship
ought
to
do
and
be
;
onely
because
I
fear
I
shal
be
too
much
straightned
if
I
should
set
it
and
its
explanation
together
,
(
as
is
fit
)
in
this
page
,
and
also
confuse
the
matter
;
I
will
refer
it
to
another
place
,
and
in
this
place
collect
and
set
the
sum
of
the
Arguments
which
this
place
yeildeth
for
the
proving
the
distinctness
of
the
Offices
in
kinde
,
which
is
the
third
and
last
,
requisite
to
this
place
;
they
are
of
three
sorts
,
according
to
the
three
parts
of
the
tree
,
viz.
the
Root
,
Body
and
Branches
,
each
yeilding
five
.
The
first
is
,
because
they
are
integrall
,
and
heterogeneal
parts
of
Gods
worship
as
instituted
,
speciall
,
or
in
the
strictest
sense
,
and
so
are
fully
under
the
nature
of
the
distinctness
of
the
immediate
image
,
means
and
representation
of
God
,
the
breaking
the
bands
and
bounds
,
whereof
is
the
most
proper
object
of
Gods
highest
jealousie
,
hatred
and
curse
,
except
the
sins
against
the
first
commandment
,
in
the
same
,
or
a
higher
degree
,
and
it
is
annexed
only
to
the
second
,
as
most
needing
the
same
,
v.
1.
worship
of
God
.
The
second
,
in
that
they
are
institutions
,
and
not
grounded
on
the
generall
Light
of
Nature
,
and
therefore
are
to
be
observed
in
the
strictest
manner
of
diversitie
,
at
least
in
a
true
and
proper
differentness
,
manyness
,
and
not
oneness
,
which
is
expressed
of
them
,
v.
4
,
5
,
6.
this
is
proved
v.
1.
in
that
they
are
parts
of
that
word-worship
of
God
;
but
all
morall
sins
are
so
,
without
,
and
before
the
Word
.
The
third
is
,
That
they
are
severally
measured
out
,
v.
3.
not
one
in
Function
,
and
many
parts
of
one
body
,
v.
4
,
5.
and
divers
,
and
proportioned
,
v.
6.
by
the
express
will
of
God
,
v.
2.
that
will
of
God
,
that
good
and
acceptable
,
and
perfect
one
.
The
fourth
,
in
that
the
contrary
supposition
and
practise
,
is
called
overwiseness
,
immodesty
,
and
breaking
the
particular
measure
of
God
,
v.
3.
And
fifthly
,
conformity
to
the
world
,
v.
2.
These
five
from
the
generall
Root
,
do
strongly
prove
the
point
,
if
the
Offices
and
their
distinctness
be
particulars
thereof
,
i.
e.
parts
of
Gods
worship
,
as
instituted
in
the
Word
,
as
lovingly
to
us
,
acceptably
to
himself
,
and
perfectly
in
it self
,
willed
by
God
,
and
as
opposed
by
the
wit
,
immodesty
,
and
unboundedness
of
man
,
and
by
the
like
customs
of
the
world
:
Now
that
the
Offices
are
so
,
is
not
denyed
,
because
they
are
expresly
named
,
and
by
the
same
reason
is
their
distinctness
in
kinde
to
be
granted
,
since
otherwise
they
are
not
divers
many
,
nor
one
,
nor
stinted
Officers
,
but
the
same
in
kinde
,
and
not
many
;
one
,
and
not
stinted
out
portions
of
faith
;
only
the
persons
are
according
to
their
gifts
to
use
them
diversly
in
measure
,
which
is
no
ministeriall
difference
,
nor
in
state
,
office
,
or
place
,
but
only
personall
,
in
gifts
and
degree
,
which
altereth
not
the
kinde
.
The
sixth
Argument
:
And
first
,
from
the
body
of
the
Tree
is
,
v.
4.
as
we
have
many
members
in
one
body
;
thus
;
What
kinde
of
oneness
is
meant
in
the
body
,
that
kind
of
manyness
is
meant
in
the
members
:
but
in
the
body
is
meant
oneness
in
kind
:
therfore
the
major
I
suppose
that
neither
Scholler
nor
ingenious
will
deny
;
the
minor
also
none
deny
in
our
case
,
that
I
know
,
to
have
expressed
themselves
:
the
Papists
holding
one
Church
in
particular
,
and
the
hierarchians
one
in
kinde
,
but
of
a
divers
kinde
from
ours
:
but
of
neither
of
these
we
have
now
to
do
;
and
all
reformed
Churches
,
holding
the
same
with
us
,
that
it
is
a
Congregation
.
The
seventh
is
from
the
same
words
,
thus
:
Such
diversity
is
meant
between
the
Offices
,
as
is
between
the
members
of
our
body
,
that
is
,
heterogeneal
,
and
not
only
individuall
and
graduall
,
therefore
this
also
:
if
this
yet
convict
not
of
it self
,
as
me
thinks
it
should
,
Pauls
ground
being
from
our
members
,
which
have
not
one
and
the
same
work
,
and
not
from
the
branches
of
a
Tree
which
have
,
except
of
the
Tree
of
Life
,
Rev.
22.
Cast
but
the
eye
on
the
consonant
reflexes
on
every
side
,
on
the
six
former
Arguments
,
especiall
the
sixt
,
and
on
the
more
and
more
clear
,
following
especially
on
the
next
;
and
it
wil
,
if
any
thing
will
.
The
eight
is
also
from
the
same
,
v.
4.
but
all
those
members
have
not
the
same
work
;
these
are
the
express
opposite
words
and
matter
to
those
that
oppose
me
herein
,
for
they
say
the
Pastors
office
hath
also
the
same
work
with
the
rest
,
especially
with
the
overseeing
offices
,
and
they
also
with
the
rest
,
and
with
the
Pastor
,
only
occasions
,
gifts
,
order
,
and
arbitrary
agreement
may
make
a
difference
,
yea
and
ought
;
but
God
hath
not
stinted
and
apportioned
certain
works
to
certain
offices
,
so
as
when
the
church
constituteth
a
Teacher
,
an
Exhorter
,
and
a
Ruler
,
they
should
share
out
all
the
overseeing
Ordinances
into
three
portions
,
functions
,
or
designed
works
,
which
should
adaequately
terminate
their
offices
,
and
so
make
them
distinct
in
kinde
:
this
place
saith
the
flat
contrary
,
except
they
will
flee
to
extraordinary
offices
,
or
to
verball
cavills
,
or
else
to
inconveniences
,
as
if
they
be
Ministers
of
Christ
,
(
or
rather
of
the
Church
)
and
not
his
Saints
,
they
will
not
suffer
themselves
to
be
hampered
,
yoked
,
and
bound
with
his
bands
and
cords
,
but
oppose
them
and
their
courses
,
that
indeavour
it
as
from
Christ
,
so
as
they
shal
finde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
extraordinary
cavilling
and
inconveniences
,
out
of
which
my
present
summary
course
will
not
suffer
me
to
drive
them
,
but
must
refer
it
to
what
is
said
,
and
to
the
answer
to
the
Arguments
,
for
their
tenent
or
rather
practise
;
only
the
verball
cavills
against
this
place
,
I
shall
not
there
meet
with
,
and
therefore
wil
here
touch
them
,
The
one
is
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
the
other
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
the
same
,
in
the
former
they
shew
their
ignorance
of
the
ordinary
Greek
phrase
in
this
kind
,
for
that
it
is
an
ordinary
Greek
idiome
,
see
Luk.
14.33
.
Iohn
3.8.15
,
16.
and
4.14
.
Acts
20.25
.
Gal.
2.16
.
2
Ioh.
9.
1
Cor.
6.17
.
so
that
it
were
better
translated
,
and
no
members
have
the
same
Function
,
as
the
generalls
,
particulars
,
and
coherence
require
it
:
For
the
second
,
What
Greek
phrase
can
they
better
(
or
so
wel
)
express
my
Tenent
by
,
then
by
it
?
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
many
works
?
they
might
yet
have
had
two
or
three
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
divers
works
?
let
that
then
stand
for
good
,
v.
6
,
that
it
may
shew
the
diversity
to
be
between
the
members
,
and
not
between
them
and
the
body
,
and
this
prove
the
nature
of
that
diversness
to
be
real
,
speciall
,
or
in
kind
,
and
not
only
personall
,
respective
,
or
in
degree
;
each
clearing
other
,
and
both
according
to
the
words
,
matter
general
and
particular
,
and
their
coherence
,
with
the
scope
,
and
all
with
me
;
and
indeed
,
this
seemeth
to
be
the
reason
why
the
Holy
Ghost
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rather
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
would
have
expressed
the
same
more
accurately
,
partly
to
teach
us
,
rather
to
look
to
the
scope
,
the
present
place
,
and
its
correspondence
with
others
of
the
same
matter
or
scope
,
then
to
the
words
;
and
partly
to
shew
,
that
matters
of
institution
are
for
Christians
and
Sons
,
transformed
into
a
renewed
minde
,
v.
2.
and
for
their
benefit
,
ibid.
and
not
for
the
convicting
the
gainsaying
,
&
affronting
the
stiff-necked
,
as
the
Law
and
morall
Duties
are
;
yet
if
this
be
no●
enough
,
the
whole
Verse
could
not
be
mended
,
though
some
one
word
singled
out
,
might
in
some
respect
,
and
particularly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
universal
affirmative
doth
more
shew
the
distinctness
to
be
Essential
,
Internal
,
and
in
kinde
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
universall
Negative
,
though
that
more
consonantly
to
our
phrase
of
Speech
conclude
the
matter
,
de
facto
,
and
that
no
two
Offices
have
one
and
the
same
Function
,
common
in
kinde
to
both
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
having
plain
relation
to
the
heterogeneal
members
of
our
body
,
as
is
also
exprest
oft
,
1
Cor.
12.
doth
exactly
express
both
the
Affirmative
naturalness
,
and
the
Negative
strictness
,
which
can
be
expected
:
But
I
must
proceed
.
The
ninth
is
,
v.
5.
so
we
being
many
;
being
,
more
expressing
the
essentialness
and
specialness
of
the
distinctness
of
the
members
,
then
either
the
heterogenealness
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
their
mutual
relatition
,
and
therefore
much
more
then
any
other
words
or
matter
,
because
it
more
sheweth
that
diversness
to
be
in
the
Offices
,
as
such
,
and
not
only
that
they
are
de
facto
positively
and
oppositely
,
negatively
and
exclusively
distinct
,
which
is
the
most
naturall
distinctness
.
The
tenth
yet
proceedeth
a
degree
higher
,
(
though
neerer
nothing
can
)
shewing
,
that
though
no
civill
nor
religious
Office
of
mans
making
have
indeed
any
such
,
Internall
Distinctnesse
whereby
this
matter
might
be
the
better
expressed
;
yet
those
of
the
Church
have
in
respect
of
,
or
by
the
Law
and
institution
of
Christ
,
v.
5.
in
Christ
;
wherein
not
only
the
diversness
and
maniness
of
the
members
,
or
offices
,
and
ordinances
of
the
church
;
but
also
the
oneness
,
combination
,
or
stateness
of
the
church
it self
,
are
proved
to
be
jure
divino
,
even
of
Christs
own
ordaining
.
I
,
but
that
sheweth
that
all
this
matter
is
to
bee
referred
to
Christs
mystical
body
,
members
and
service
,
in
Christ
,
or
in
the
Lord
,
never
being
elsewhere
applied
to
the
outward
worship
?
If
I
should
grant
the
ground
,
the
consequence
would
not
follow
,
if
the
present
matter
and
scope
require
that
sense
here
;
nay
,
whether
the
diversness
of
Offices
be
in
kind
or
degree
,
it
is
granted
on
both
sides
,
that
it
is
by
Christs
appointment
,
and
if
it
be
not
elsewhere
expressed
,
it
should
the
easilier
be
granted
that
it
is
so
here
;
but
the
words
are
,
and
are
to
be
applied
to
the
outward
respects
of
Christ
,
so
oft
as
to
the
inward
,
as
seemeth
by
Rom.
16.9
,
16.
1
Cor.
4.15
,
17.
2
Cor.
2.14.17
.
&
12.2
,
19.
Gal.
1.22
.
Coll.
1.2
.
1
Cor.
15.22
.
1
Thess.
4.16
.
1
Tim.
2.7
.
1
Pet.
3.16
.
Well
then
,
what
will
this
help
you
?
First
,
it
sheweth
,
that
this
is
the
matter
pointed
at
in
the
Word-worship
,
v.
1.
and
giveth
us
a
mutual
confirmation
of
both
.
Secondly
,
it
further
sendeth
us
to
the
fountain
of
that
Word-worship
whereof
the
Word
is
but
the
cistern
,
to
the
form
thereof
,
that
giveth
its
name
and
nature
,
and
to
the
reason
why
it
is
so
,
and
is
so
called
,
and
so
to
the
son
that
is
more
faithful
than
Moses
.
Thirdly
,
It
was
requisite
that
they
should
be
annexed
to
the
body
of
this
matter
,
as
a
seal
that
it
is
such
a
body
,
(
if
indeed
the
Analysis
be
true
)
that
as
Christ
is
the
root
and
body
of
Gods
Worship
,
so
it
should
be
expressed
in
the
expressest
place
of
the
Institution
,
and
Sanctification
thereof
,
and
of
its
special
respects
;
and
again
,
it
being
here
accordingly
done
,
it
is
no
small
confirmation
,
that
it
is
for
those
reasons
.
Lastly
,
it
not
onely
setteth
the
body
on
the
root
,
Christ
upon
Moses
,
and
the
Soul
of
Gods
Worship
into
the
Body
,
and
external
part
thereof
,
and
also
compleateth
the
body
of
this
place
,
and
its
foure
lively
respects
,
to
our
present
point
,
with
the
crown
,
name
,
and
nature
of
Christian
,
proving
thereby
the
distinctness
proper
,
and
moving
our
solicitousness
in
observing
the
same
,
and
jealousie
against
the
contrary
;
but
also
,
that
nothing
ought
to
bee
done
in
Gods
outward
Worship
,
but
what
is
done
in
Christ
,
1.
In
the
acknowledgment
,
that
is
the
Ordinance
of
Christ
:
2.
That
they
ought
to
be
done
in
obedience
to
Christ
,
And
thirdly
,
that
none
have
right
to
the
matter
or
manner
,
but
those
that
are
in
Christ
,
nor
are
to
be
admitted
thereto
,
but
such
as
are
so
seeming
to
the
Church
,
and
as
such
.
Against
all
this
it
may
well
be
objected
,
That
though
those
words
do
prove
,
and
move
,
as
is
said
,
yet
this
,
and
the
second
and
seventh
reason
are
the
same
,
the
institutions
of
the
Word
and
of
Christ
being
all
one
particular
,
and
differ
onely
in
degree
,
and
as
the
commands
of
the
Law
,
and
Law-maker
,
the
one
being
the
immediate
,
and
the
other
original
commander
of
them
:
To
this
,
and
what
is
more
herein
than
in
the
second
,
is
in
the
seventh
;
I
say
,
that
though
me
thinks
there
is
more
in
this
than
in
the
second
and
seventh
Arguments
;
yet
if
this
whole
Argument
be
granted
to
be
annexed
to
the
second
and
seventh
,
pro
rata
,
I
wil
not
insist
upon
the
difference
,
but
will
here
set
instead
thereof
the
proof
of
the
same
thing
from
the
next
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
but
in
respect
of
individuality
,
or
particularity
,
one
anothers
members
,
this
sheweth
,
that
he
spake
before
of
the
respect
of
the
members
or
officers
,
which
is
general
,
and
as
they
are
divers
in
kind
,
or
heterogeneal
,
and
not
as
individuals
,
existents
mutually
respecting
each
other
,
or
particulars
of
the
same
kind
,
differing
only
in
degree
of
works
,
gifts
,
operation
,
or
dignity
in
such
personal
respects
,
because
he
now
annexeth
that
respect
as
opposite
to
what
he
had
before
intended
,
and
that
expressly
in
terms
and
matter
;
in
terms
,
but
individually
;
in
matter
,
each
others
members
;
i.
e.
for
each
others
help
and
benefit
,
in
all
their
peculiar
differences
or
proper
works
of
teaching
,
exhorting
,
distributing
,
ruling
and
pittying
,
hereby
making
perfect
the
paralel
,
or
correspondency
with
1
Cor.
12.
in
,
not
onely
proving
the
proper
,
special
,
kindlike
,
or
sort-like
distinctness
of
the
Offices
,
as
before
;
but
also
now
inserting
their
union
and
communion
so
far
as
it
reacheth
,
i.
e.
in
respect
of
their
individualness
,
and
some
mutual
common
ends
of
benefit
;
as
,
1
Cor.
12.
doth
also
discreetively
and
oppositely
,
v.
7.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
v
:
7.24.25
,
26.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
agreeing
in
what
I
have
said
before
,
so
that
this
distinctness
of
Offices
of
the
Church
,
is
exceedingly
well
cleared
in
these
two
verses
;
in
the
sixth
Argument
,
that
it
is
in
kind
and
sort
,
and
not
onely
in
number
;
In
the
seventh
,
that
it
is
as
between
the
integral
,
yea
,
heterogeneal
members
of
mans
body
,
and
not
as
the
great
and
little
branches
of
a
tree
,
except
it
be
of
the
tree
of
life
,
bearing
twelve
sorts
of
fruit
,
Rev.
22.2
.
in
the
eighth
,
that
it
is
in
function
,
and
not
onely
in
ability
;
in
the
nineth
,
that
it
is
essential
,
ministerial
,
official
,
and
as
such
,
and
not
only
qualitative
,
quantitative
,
relative
,
or
otherwaies
accidentary
,
and
in
the
tenth
,
that
it
is
not
numerall
,
nor
in
any
respect
whereof
the
individuum
or
particular
as
such
,
is
the
Basis
or
Subject
,
which
excludeth
the
four
former
Negatives
,
or
Opposites
,
and
includeth
the
four
Affirmatives
and
Positives
thereby
;
yea
,
were
but
this
last
onely
throughly
considered
,
the
main
matter
would
be
cleer
enough
to
the
right
Worshippers
;
yet
,
as
this
second
sort
of
Arguments
being
from
the
body
of
this
place
of
Rom.
12.
and
of
Gods
Worship
instituted
therein
,
is
more
cleerly
to
our
point
than
the
first
,
from
the
soul
and
root
of
both
;
so
is
the
third
sort
more
express
than
the
second
,
even
so
much
as
the
members
or
branches
do
more
manifest
the
manifold
powers
of
the
original
basis
,
than
they
themselves
,
as
may
out
of
what
followeth
,
and
by
further
prosecuting
of
what
it
occasioneth
unto
,
be
well
discerned
by
the
transformed
in
the
renovation
of
their
minds
,
that
have
the
free
power
of
themselves
,
and
their
understandings
from
under
Antichristianism
,
custome
of
others
,
and
themselves
,
and
prejudice
.
The
third
sort
of
Arguments
,
is
from
the
branches
,
or
particularizing
and
explaining
of
what
was
generally
and
more
obscurely
set
down
in
the
five
former
Verses
,
and
from
the
use
of
the
Divine
Doctrine
thereof
:
This
last
fivefold
confirmation
of
the
point
in
hand
,
viz.
that
all
the
five
Church-Offices
are
distinct
in
kind
,
and
properly
is
revealed
to
us
,
v.
6
,
7
,
8.
the
first
of
which
,
and
the
eleventh
of
the
whole
number
is
v.
6.
Since
then
wee
have
gifts
that
are
divers
;
this
needeth
no
syllogism
,
the
words
are
so
express
,
if
Gifts
be
granted
here
at
all
,
to
signifie
Offices
given
to
the
Church
,
as
is
v.
7
,
8.
expressed
,
&
1
Cor.
12.28
.
with
Ephes.
4.6
,
7
,
11
,
12.
paralelled
,
and
also
proved
in
the
ten
places
cited
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
being
all
one
,
as
oft
elswhere
,
both
agreeing
in
term
,
nature
and
use
to
signifie
a
gracious
gift
,
such
as
are
the
Church-Offices
,
and
that
the
greatest
,
except
Sanctifying
and
Inherent
Grace
it self
;
so
that
there
is
no
evading
from
conviction
,
but
through
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
divers
,
distinct
,
different
or
severall
,
and
surely
it
will
be
hard
breaking
through
this
strength
of
the
scope
of
the
place
,
the
consonancie
,
with
two
generals
in
the
same
,
compleatly
proving
the
same
,
the
one
mediate
,
the
other
immediate
;
the
one
,
as
the
root
or
soul
;
the
other
as
the
body
,
to
which
these
words
do
illatively
connect
the
Church
Offices
,
as
their
branches
and
members
,
the
expressness
of
the
words
,
the
highly
respectibleness
of
the
matter
requireth
the
same
in
its
nature
,
types
,
and
evangelicalness
,
and
also
through
the
Army
of
Associating
Arguments
,
orderly
and
powerfully
fighting
for
the
same
;
yet
will
men
object
what
they
can
against
it
,
which
are
these
two
things
.
Object.
1.
First
,
from
the
word
divers
,
saying
,
that
it
may
signifie
divers
particulars
,
different
degrees
,
distinct
and
several
respects
,
and
so
the
Offices
may
be
one
in
kind
,
yet
divers
also
.
Object.
2.
The
second
from
the
matter
sutening
therewith
,
in
other
particulars
,
alledging
the
extraordinary
offices
for
instance
,
viz.
that
the
Apostles
might
do
the
works
of
all
the
rest
,
both
extraordinary
and
ordinary
.
Answer
.
To
the
former
,
I
answer
:
First
,
that
that
manner
of
Argumentation
by
may-bees
,
proveth
nothing
,
though
the
ground
were
true
;
for
it
may
be
doth
not
prove
so
much
as
probably
,
which
is
the
least
proof
,
so
that
though
it
might
be
so
,
yet
must
the
matter
be
inferred
that
it
is
,
before
any
thing
bee
proved
.
Secondly
,
That
in
this
case
and
kind
it
may
not
be
so
expounded
,
it
being
here
adjected
to
an
universal
,
an
abstract
,
an
adjunct
,
and
a
state
.
1
To
an
universal
,
both
in
gifts
,
which
is
the
general
to
prophesie
,
and
an
office
,
i.
e.
to
personall
or
membral
,
and
to
ministerial
gifts
;
and
also
in
an
office
,
which
is
the
general
to
five
exprest
kinds
of
offices
,
as
most
hold
,
and
at
least
to
two
,
as
all
hold
;
and
therefore
the
substantive
kinds
,
or
universal
parts
thereof
must
differ
more
than
in
number
,
and
so
much
more
than
in
degree
and
respect
.
2.
To
an
abstract
both
in
gifts
and
offices
,
and
therefore
if
there
be
but
four
or
five
men
in
a
church
gifted
with
prophesie
,
or
with
one
language
,
or
made
Deacons
,
it
cannot
be
said
that
Church
hath
divers
gifts
,
tongues
,
and
offices
in
it
in
the
abstract
,
but
only
divers
gifted
persons
,
and
divers
officers
in
the
concrete
.
3.
To
an
adjunct
to
Christians
,
members
,
or
Officers
,
viz.
to
the
Powers
or
Offices
of
such
,
and
not
to
the
particular
persons
themselves
,
and
therefore
the
same
consequence
in
respect
of
the
adjunct
and
subject
,
here
followeth
,
which
before
did
in
respect
of
the
abstract
and
concrete
altering
only
the
one
two
words
for
the
other
two
.
4.
To
a
State
in
respect
of
Offices
,
which
is
our
case
,
so
that
it
cannot
be
said
,
that
there
are
divers
Ministerial
States
in
a
Church
,
City
,
or
Nation
,
that
hath
but
one
sort
of
Officers
,
though
many
particulars
of
that
sort
,
and
so
many
Officers
,
who
may
also
be
different
,
divers
,
distinct
,
and
severall
in
degree
and
manifold
respects
;
but
if
they
differ
more
then
in
particular
,
concrete
,
subject
,
or
person
,
as
in
our
case
they
do
,
then
must
they
differ
also
much
more
then
in
degree
,
or
in
inabling
,
arbitrary
,
or
other
accidentall
respects
,
and
so
they
cannot
be
said
therefore
to
be
divers
,
but
for
some
higher
reason
,
yea
higher
then
that
wherein
they
have
their
being
,
i.
e.
the
existent
particulars
,
concretes
,
subjects
,
and
persons
,
since
accidentis
esse
,
est
in
esse
,
i.
e.
the
being
of
an
accident
is
to
be
in
,
viz.
as
such
;
and
since
existentia
sola
agunt
,
patiuntur
&
subijciuntur
,
i.
e.
Existents
,
(
viz.
particulars
,
which
only
are
properly
and
simply
in
act
)
only
do
,
suffer
,
and
are
subject
,
viz.
to
accidents
.
These
four
particulars
yeeld
four
Arguments
against
the
former
Objection
,
and
fully
answer
it
,
and
might
plentifully
be
exemplified
and
illustrated
if
further
need
and
occasion
required
.
A
third
or
sixt
answer
is
from
the
predicate
annexed
in
the
same
clause
,
to
divers
,
viz.
according
to
that
grace
given
unto
us
,
which
also
is
itterated
in
the
same
verse
;
in
,
according
to
that
measure
of
that
faith
,
both
referring
us
to
v.
3.
and
so
inferring
the
particulars
following
upon
the
preceeding
generals
,
and
both
being
answered
,
1
Cor.
12.11
.
Eph.
4.7
.
with
8.
to
11.
&
1
Pet.
4.10
,
11.
wherein
also
are
three
sorts
or
heaps
of
Arguments
couched
,
which
I
must
but
touch
:
The
first
is
in
the
words
themselves
;
first
,
laying
the
cause
of
that
distinctness
in
Gods
gracious
and
free
Will
,
not
in
mans
discretion
,
or
will
,
for
reasons
within
himself
,
in
the
former
Clause
.
And
secondly
;
In
the
proportion
of
faith
,
which
is
here
set
as
the
formall
Reason
,
or
soul
of
our
Church-estate
,
whether
membral
,
proper
,
and
immediate
,
faith
being
the
respect
or
cause
why
we
have
right
to
be
Members
of
that
State
,
and
why
all
other
gifts
are
given
unto
us
,
Mark
16.16
,
17
,
18.
Acts
10.44
.
to
48.
&
20.8.32
.
and
so
why
we
are
capable
of
the
Offices
of
the
Church
,
according
to
which
measure
,
whether
of
Membership
,
Gifts
or
State
,
we
are
to
actuate
that
we
have
received
distinctly
,
not
confusedly
,
i.
e.
of
each
according
to
his
own
Rules
and
Order
,
not
of
any
of
the
other
two
,
as
of
the
State
or
Offices
,
by
the
Rules
thereof
,
not
of
gifts
properly
and
immediately
,
though
the
Office
was
given
to
us
in
respect
of
fit
gifts
therefore
;
yet
now
the
predominant
and
denominant
,
the
constituter
and
distinguisher
,
and
the
proper
subject
of
order
,
is
the
office
or
state
it self
,
and
that
only
,
though
they
be
also
both
Members
and
gifted
,
which
have
also
their
proper
Rules
,
which
we
are
also
to
observe
in
their
respect
,
as
such
;
other
ARGUMENTS
there
are
also
to
be
drawn
from
these
words
,
viz.
from
given
&
measured
,
shewing
us
,
that
the
Rule
of
our
exercising
the
Offices
,
is
to
be
taken
from
the
respect
,
as
they
are
from
God
,
and
not
as
inherent
in
us
properly
,
though
secondarily
,
both
gifts
and
graces
are
to
be
respected
and
exercised
therein
,
as
is
expressed
,
v.
8.
with
simplicity
,
with
diligence
,
with
cheerfulnes
;
and
fourthly
,
from
,
to
us
,
v.
6.
to
every
one
,
v.
3.
with
the
reference
of
v.
6.
thereto
,
shewing
the
same
,
and
the
specialness
and
singularity
of
the
respect
;
but
we
neither
need
nor
may
prosecute
every
thing
to
the
utmost
.
The
second
sort
of
Arguments
is
from
ὁ
demonstratively
used
four
times
,
thereby
referring
us
in
this
point
to
the
matters
past
in
the
generals
,
which
yeeld
ten
Arguments
as
is
shewn
,
all
strongly
,
though
more
obscurely
,
proving
the
same
distinctness
which
is
here
exprest
.
The
third
sort
is
from
the
inference
of
distinct
executing
of
those
distinct
gifts
and
Offices
,
upon
the
former
proved
,
and
present
expressed
distinctness
of
them
,
connecting
thereby
the
generalls
and
particulars
,
the
Root
,
Body
and
Branches
;
the
Soul
,
Body
and
Members
,
and
the
preceding
and
subsequent
matter
of
this
place
incorporatingly
together
,
and
so
communicating
membrally
the
force
of
each
Argument
to
the
other
;
the
number
&
weight
of
the
following
Arguments
are
well
to
be
considered
and
applyed
hereto
,
after
I
have
also
answered
the
second
Objection
from
the
instance
in
the
extraordinary
Offices
,
which
now
succeedeth
.
To
that
second
Objection
;
I
first
answer
,
that
as
those
Offices
are
more
hard
to
know
in
all
the
bounds
,
rules
,
and
appurtenances
,
and
less
concern
us
then
the
ordinary
,
and
also
yeeld
us
no
present
light
from
their
practise
as
these
do
,
so
are
they
less
distinctly
known
then
these
,
and
cannot
be
perfectly
paralelled
,
to
make
the
rules
of
these
to
square
with
those
,
and
therefore
no
good
Argument
a
notiori
can
be
brought
from
them
against
our
point
:
Secondly
,
that
the
rule
of
the
extraordinary
Offices
,
was
principally
according
to
the
being
immediately
inabled
and
directed
by
God
,
and
not
by
the
set
State
and
Office
,
as
the
proper
subject
of
their
gifts
,
works
and
end
;
since
whosoever
was
indued
with
Apostolicall
,
Propheticall
,
and
Evangelicall
gifts
,
did
presently
proceed
to
the
execution
of
those
Offices
,
without
expectation
of
a
farther
Ordination
,
and
as
being
thereby
called
thereunto
;
but
so
is
it
not
with
the
now
permanent
Offices
:
Thirdly
,
those
were
under
the
respect
of
Instituters
,
Platformers
,
and
Law
,
Rule
and
Worship-makers
,
though
mediate
,
and
not
as
instituted
after
the
pattern
seen
in
the
Mount
of
the
Word
,
and
so
are
not
to
be
measured
thereby
,
as
our
instituted
Offices
are
.
Fourthly
,
That
Order
which
is
to
be
observed
in
them
,
is
rather
by
reflex
from
the
Church
,
to
which
they
most
properly
are
given
,
1
Cor.
3.22
.
1
Cor.
28.
1
Tim.
3.15
.
viz.
in
their
Consultations
,
Acts
1.15.21
,
22.
and
in
Ordination
,
Acts
13.3
.
1
Tim.
4.14
.
with
2
Tim.
1.6
.
&
4.5
.
then
by
any
set
Rule
in
themselves
,
which
yet
is
so
sparsim
and
sparingly
observed
that
it
cannot
be
said
to
be
the
Rule
of
extraordinary
Offices
.
Fifthly
,
They
had
divers
properly
distinct
functions
,
works
and
duties
,
according
to
their
inspired
abilities
,
which
were
specially
and
singularly
distinct
in
severall
persons
,
1
Cor.
12.8
,
9
,
10
,
with
v.
28
,
29.
especially
v.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
distributing
to
every
one
privately
(
personally
,
peculiarly
,
or
severally
)
as
he
will
;
and
their
Offices
which
came
therewith
,
and
thereupon
were
alike
,
distinct
,
properly
and
in
kinde
.
Sixtly
,
For
authoritative
Offices
,
which
required
not
only
ability
,
but
also
a
sending
or
calling
unto
the
Functions
,
immediate
or
mediate
,
about
which
is
the
greatest
question
;
they
had
also
and
especially
their
distinct
Functions
,
Works
and
Duties
alotted
to
them
,
either
immediately
as
Apostles
,
Mat.
28.18
,
19
,
20.
Acts
1.26.9
.
with
26.14
,
to
18.
or
mediately
,
deputedly
,
and
inferiorly
,
as
Evangelists
,
1
Tim.
1.3.18
.
&
4.14
.
with
2
Tim.
1.6.4.1
,
2.
Tit.
1.5
.
to
13.
Divers
hard
questions
do
here
arise
,
as
,
whether
Barnabas
were
properly
an
Apostle
or
no
?
Whether
Philip
had
the
same
authority
with
Timothy
and
Titus
?
Whether
Timothy
and
Titus
had
that
Authority
by
Pauls
deputation
,
or
by
their
Evangelicall
gifts
or
office
?
&c.
but
for
these
I
refer
thee
at
this
present
to
my
four
first
Answers
,
and
proceed
to
the
seventh
.
Seventhly
,
Neither
all
,
nor
any
of
the
extraordinary
Offices
,
were
common
in
all
works
,
nor
so
only
divers
in
kinde
,
nor
in
number
,
as
differing
only
in
gifts
,
and
their
exercising
,
which
the
two
opposite
opinions
hold
,
that
the
three
overseeing
ordinary
offices
are
:
but
divers
also
in
office
,
both
in
name
and
nature
,
and
therefore
the
instance
from
them
is
for
neither
of
them
:
opposite
I
say
they
are
,
both
against
themselves
in
terms
,
affection
and
course
;
and
in
the
two
former
clauses
of
the
predicate
in
kinde
,
in
number
,
and
also
against
the
scope
of
this
writing
;
and
I
think
of
Rom.
12.1
.
to
9.
the
subject
thereof
in
matter
,
affection
,
and
course
;
and
in
the
two
latter
clauses
of
the
predicate
,
in
gifts
,
in
their
exercising
,
though
in
the
latter
part
of
that
predicate
they
be
one
,
and
thereby
destroy
the
unity
and
order
of
Gods
Worship
,
giving
,
yea
making
way
,
yea
as
Beza
Annot.
on
Rom.
12.
very
Divine-like
,
and
judiciously
,
and
it
is
likely
experimentally
observed
,
causing
that
great
Babylonish
confusion
in
the
same
,
past
and
present
,
&
is
to
be
feared
,
as
he
there
saith
,
to
continue
and
increase
,
if
the
cause
be
not
taken
away
;
so
great
a
matter
is
it
in
the
judgement
of
our
greatest
Divines
,
howsoever
custom
and
practise
prevail
against
great
and
small
.
Eightly
:
It
doth
not
appear
that
any
one
Office
did
,
or
might
do
the
works
of
all
other
offices
,
either
extraordinary
or
ordinary
;
but
the
contrary
in
the
former
,
Acts
21.10
.
to
14.20.25
.
with
2
Tim.
4.20
.
Trophimus
I
left
at
Miletum
sick
,
which
must
needs
be
at
his
coming
again
to
the
same
place
after
his
release
from
his
first
imprisonment
at
Rome
,
mentioned
in
the
Acts
,
to
which
also
the
ancient
Histories
,
and
Fathers
agree
in
the
fact
,
and
is
so
generally
received
,
though
not
in
the
matter
of
Trophimus
;
so
that
Paul
himself
neither
did
nor
could
do
,
nor
therefore
might
indeavour
to
foretell
any
thing
prophetically
,
and
as
of
himself
,
or
of
his
office
or
gift
,
neither
can
it
be
proved
that
any
other
Apostle
might
,
much
less
any
other
but
the
Prophets
themselves
:
and
the
latter
,
Acts
6.2
.
where
we
are
to
presume
,
that
the
12.
Apostles
would
have
prevented
the
murmuring
,
&
supplyed
that
need
both
,
at
least
so
well
as
any
other
seven
,
if
they
had
done
the
work
of
Church-distributing
,
and
therefore
that
they
did
it
not
;
and
also
if
it
had
been
within
their
charge
and
office
,
and
that
therefore
it
was
not
;
for
that
there
was
need
of
the
work
,
and
also
of
preventing
the
murmuring
of
a
great
part
of
the
Church
,
for
the
not
due
performance
thereof
,
is
exprest
both
in
terms
,
v.
2
,
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
in
this
need
,
or
necessary
work
,
and
also
in
the
whole
matter
;
so
that
it
appeareth
not
that
the
Apostles
themselves
did
,
yea
,
that
they
neither
did
,
nor
ought
to
administer
the
Church-alms
,
&
so
had
not
all
Church-Offices
included
in
,
nor
annexed
unto
their
office
,
much
less
any
other
extraordinary
officers
,
and
yet
much
less
any
ordinary
,
but
yet
less
the
exhorter
than
the
ruler
,
in
so
much
as
he
is
less
authoritative
,
as
they
must
hold
,
that
put
the
distinctness
of
the
offices
in
the
degree
of
their
execution
,
and
hold
their
denomination
and
proper
being
from
that
more
principal
degree
and
emphasis
of
their
function
;
nay
,
in
that
he
is
not
at
all
ruling
,
if
any
of
these
arguments
or
chief
particulars
of
these
lines
be
true
;
yea
,
yet
a
fift
degree
less
hath
the
Exhorter
,
commonly
called
the
Pastor
,
the
Rulers
office
included
in
,
but
least
of
all
subordinate
under
his
office
,
as
those
hold
and
practise
,
that
are
the
occasion
of
my
present
writing
,
whose
Arguments
(
whereof
one
,
if
not
the
principal
,
is
from
this
very
place
,
of
Act.
6.
)
shall
anon
be
answered
,
after
I
have
confirmed
the
contrary
by
the
other
four
remaining
Arguments
from
the
branches
,
and
also
by
five
compound
Arguments
of
the
other
fifteen
;
yea
last
,
and
least
of
all
is
the
Ruler
subordinate
to
the
Exhorter
,
by
this
place
,
since
the
very
Deacons
are
not
.
The
twelfth
is
,
from
the
express
,
distinct
particularizing
of
the
Offices
themselves
,
v.
7
,
8.
the
Teacher
,
the
Exhorter
,
the
Distributer
,
the
Ruler
,
the
Pittier
;
the
former
Arguments
sheweth
that
the
Word
saith
that
the
Offices
are
distinct
;
this
,
that
it
maketh
them
so
,
and
exactly
particularizeth
them
into
five
several
existents
in
kind
,
and
not
only
in
number
,
accidentary
respects
or
degrees
;
this
special
distinctness
in
name
,
and
nature
,
in
state
and
subsistence
,
and
what
not
,
that
is
properly
and
evidently
to
our
point
,
is
of
its
self
sufficient
to
the
most
solid
and
judicious
,
if
ingenuous
and
willing
to
see
what
they
in
truth
do
see
;
yet
if
any
will
be
wiser
then
Solomon
,
Eccles.
7.
in
walking
rather
in
the
soul
,
i.
e.
on
tiptoes
,
or
above
his
pace
,
power
,
or
means
,
as
the
opposition
,
v.
1●
.
sheweth
;
and
in
emulating
comparative
accurateness
,
as
v.
16.
explaineth
;
yea
wiser
than
he
ought
,
yea
than
the
discreet
distribution
and
measuredness
which
the
Holy
Ghost
hath
in
this
Rom.
12.
viz.
v.
3.
said
,
is
set
and
ordained
in
these
things
by
God
,
and
to
be
modestly
and
discreetly
observed
by
us
,
He
shall
be
set
on
his
he●●s
as
a
man
with
the
King
of
Babylon
,
Dan.
7.4
.
By
the
accurateness
in
three
particulars
following
,
the
former
arguments
not
forgotten
;
for
whereas
it
might
be
said
,
that
we
are
not
presently
to
be
swayed
by
the
seeming
litteralness
of
any
place
,
without
many
considerations
;
nor
by
the
seeming
kind
like
diversity
of
the
Church-offices
in
this
place
;
without
proofs
of
their
intended
discreetiveness
,
and
distinctness
from
each
other
of
their
constitutedness
,
and
kindlike
existency
,
and
of
their
functional
propriety
,
and
peculiar
definedness
;
all
which
is
here
convinced
;
All
this
is
well
gain-sayed
in
the
three
particles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
annexed
to
each
of
the
five
offices
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
general
,
i.
e.
Offices
,
for
its
distinctness
from
personal
gifts
,
and
to
the
two
first
and
principal
particulars
,
which
seem
most
inseperable
,
and
so
evidently
to
be
supplyed
in
the
other
three
,
ὁ
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expresly
to
them
all
.
From
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
the
thirteenth
Argument
)
I
thus
argue
:
What
Offices
are
so
essentially
,
properly
,
and
expresly
distinguished
,
(
as
any
are
from
each
other
)
as
Prophesie
is
from
an
office
,
and
as
distinctive
terms
can
do
;
those
are
so
distinct
,
as
I
have
said
,
or
intimated
;
but
the
five
Church-Offices
are
so
essentially
,
&c.
therefore
this
addeth
so
express
,
and
clear
proper
distinctness
,
as
the
two
former
,
and
they
with
this
,
as
need
to
be
;
for
that
these
are
so
distinct
as
any
civill
offices
,
and
as
prophesie
,
or
other
personal
gifts
are
from
Church-offices
,
is
not
to
be
denyed
,
nor
that
any
terms
are
more
distinctive
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
until
they
be
named
,
or
rather
created
,
mean
while
I
proceed
.
To
me
yet
the
fourteenth
Argument
from
the
denotative
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
than
all
the
rest
;
for
though
it
pass
ordinarily
under
the
account
of
a
slight
,
or
redundant
particle
,
as
the
Word-worship
as
such
,
doth
among
all
but
the
truly-religious
,
or
as
above
an
ordinary
Harould
when
it
is
emphatically
used
,
as
the
Sacrament
of
the
Lords
Supper
doth
among
the
Papists
,
and
Lutherans
,
being
yet
by
them
bereaved
of
the
soul
of
a
Sacrament
,
as
this
is
of
its
specifical
denotation
;
yet
is
it
in
its
proper
nature
constitutive
,
and
denotative
,
of
the
proper
specifical
existence
of
all
things
,
and
here
of
the
Church-Offices
:
Now
,
so
far
as
to
constitute
,
is
more
primary
in
it self
,
and
proper
to
the
form
of
every
thing
,
than
to
distinguish
,
appropriate
,
actuate
,
or
any
thing
but
to
constitute
;
so
far
is
ὁ
above
all
other
particles
,
where
it
is
used
in
its
proper
nature
of
denotating
that
constitution
,
as
here
;
for
before
I
took
it
as
Iames
doth
works
,
Iam.
2.
declaratively
,
not
properly
,
when
I
said
it
was
constitutive
,
and
so
far
as
a
right
line
doth
better
shew
which
is
a
right
line
,
and
which
a
crooked
,
than
any
crooked
whatsoever
doth
either
,
except
that
which
is
just
alike
,
and
then
it
,
but
as
like
;
so
far
also
doth
the
denotative
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
exceed
all
other
in
the
case
of
constitution
,
or
distinction
,
and
much
more
of
appropriation
,
actuation
,
passion
,
relation
,
or
any
adjunct
whatsoever
,
which
either
instituteth
,
or
denotateth
as
instituted
the
office
,
and
not
only
the
action
of
shewing
mercy
,
and
so
maketh
it
a
divers
office
in
nature
,
the
like
followeth
in
the
rest
,
as
before
which
is
expresly
proved
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Masculine
Gender
:
Yet
lest
any
thing
,
especially
what
is
so
much
respected
,
and
in
this
case
expected
,
the
propriety
of
all
the
offices
,
and
that
onely
and
always
,
should
be
wanting
in
this
high
and
useful
matter
;
these
things
are
added
in
the
third
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
fifteenth
and
last
argment
from
Rom.
12.
Now
that
it
may
the
better
be
perceived
,
three
things
are
to
bee
pointed
at
.
1
The
simple
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
confining
within
,
or
unto
any
thing
.
2
The
adaequatum
,
or
proper
object
,
or
function
,
in
,
on
,
and
unto
which
each
office
is
confined
,
viz.
the
very
actuation
of
that
gift
that
maketh
the
matter
or
officer
in
potentia
,
worthy
and
fit
to
be
informed
with
the
instituted
office
of
Christ
,
answering
to
the
name
and
nature
of
every
office
,
viz.
the
Teacher
,
in
teaching
,
in
exhorting
,
in
distributing
,
&c.
3
The
secondary
qualification
of
the
Officers
,
which
is
more
remote
and
a
posteriori
,
than
the
former
,
and
also
more
qualitative
,
as
the
other
is
more
quantitative
,
viz.
the
Teacher
in
,
on
,
and
with
intelligibleness
;
the
Exhorter
in
,
on
and
with
perswasiveness
,
the
Dristributer
in
,
on
,
and
with
simplicity
,
and
so
of
the
Rulers
diligence
,
and
Pittyers
cheerfulness
;
all
these
joyntly
and
severally
evidently
prove
the
point
;
yet
for
the
eminent
clearness
and
strength
of
these
proofs
,
I
will
connect
all
the
sorts
of
them
,
into
which
they
may
specially
be
divided
into
one
Argument
:
And
first
,
of
the
first
five
oroot
.
What
distinctness
the
worship
,
will
,
and
word
of
God
,
and
the
fleeing
the
contraries
,
do
require
more
peculiarly
and
specially
in
the
Church-Offices
,
then
are
in
the
civill
,
that
is
properly
distinct
in
kinde
,
and
very
religiously
to
be
yeelded
to
God
;
but
all
these
require
more
peculiar
distinctness
in
Ecclesiastical
,
then
is
in
civil
Offices
,
therfore
that
is
properly
&
in
kind
distinct
,
&
very
religiously
to
be
observe
Secondly
:
Of
the
second
five
,
or
body
,
thus
:
What
distinctness
in
the
Church
Offices
is
revealed
in
the
Word
,
to
be
as
the
distinctness
of
the
Organicall
Members
of
the
body
,
in
opposition
to
the
oneness
of
the
body
in
kinde
,
and
of
the
Members
in
mutuall
use
,
and
in
respect
of
their
divers
existence
,
Functions
,
and
essence
,
that
is
most
proper
in
kinde
,
and
mutually
exclusive
;
such
distinctness
is
revealed
to
be
in
Ecclesiastical
Offices
:
Ergo.
Thirdly
:
Of
the
third
fl●e
,
and
Branches
,
thus
:
What
Offices
are
said
expresly
,
Rom.
12.
to
be
distinct
and
divers
from
each
other
by
the
distinct
gift
of
God
;
yea
,
and
are
there
so
distinguished
into
their
several
sorts
,
&
that
both
disjunctively
,
denotatively
,
&
apportionedly
,
or
confinedly
:
those
are
most
properly
in
nature
,
&
highly
in
degree
,
distinct
in
kind
from
each
other
:
but
the
5
ecclesiastical
offices
are
so
said
&
distinguished
,
therfore
they
are
most
properly
in
nature
&
highly
in
degree
,
distinct
in
kind
from
each
other
:
Any
of
these
3
connections
are
alone
sufficient
,
yea
the
3
last
Clauses
of
the
3
d
,
do
compleatly
conclude
the
point
,
so
if
any
of
these
nineteen
Arguments
bee
good
,
the
Ecclesiasticall
Offices
are
distinct
in
kind
,
properly
&
perfectly
;
yea
if
the
consequence
of
none
of
these
simple
or
compound
Arguments
would
hold
,
yet
the
combination
of
them
all
would
,
which
shall
be
the
twentieth
Argument
,
and
the
conclusion
of
the
positive
proofs
of
the
Point
,
from
Rom.
12.
I
will
now
come
to
the
opposite
part
from
the
Scriptures
,
referring
the
proofs
from
reason
,
both
positive
and
opposite
till
after
them
,
and
reserving
the
other
proofs
from
other
places
of
Scripture
,
for
the
better
clearing
all
Objections
,
supposing
the
proofs
from
Rom.
12.
sufficient
to
establish
the
Point
positively
.
The
first
opposite
Argument
is
from
Acts
6.2
,
3.
thus
:
The
Apostles
had
all
offices
included
in
theirs
,
and
did
on
occasion
execute
them
,
and
in
particular
the
Deacons
office
,
Acts
6.2
,
3.
therefore
the
Pastors
now
so
have
,
and
may
do
.
For
answer
whereto
,
first
,
See
what
is
said
before
,
both
against
the
antecedent
and
its
consequence
,
and
then
I
think
there
wil
be
so
little
appearance
of
likelyhood
,
and
less
of
certainty
in
the
antecedent
,
(
which
is
enough
)
and
yet
less
,
yea
none
at
all
,
of
either
in
the
consequence
,
that
none
wil
require
farther
disproof
of
that
,
for
which
it
is
brought
against
me
,
and
farther
wil
I
not
meddle
therewith
here
,
though
it
be
for
me
.
The
second
is
from
1
Tim.
3.1
.
to
8.
thus
:
If
ruling
and
teaching
be
jointly
requisite
to
the
office
of
a
Bishop
,
1
Tim.
3.1
.
to
8.
then
are
they
not
the
distinct
functions
of
two
severall
Church-offices
;
but
ruling
and
teaching
are
joyntly
requisite
to
●he
office
of
a
Bishop
,
1
Tim.
3.1
.
to
8.
therefore
they
are
not
the
distinct
functions
of
the
Teacher
and
Ruler
,
as
they
have
two
severall
Church-offices
:
this
is
the
principal
,
and
almost
the
only
argument
from
the
Scripture
of
all
3.
sorts
of
my
Opposites
,
who
are
as
much
against
each
other
as
me
,
and
each
will
hold
with
me
,
rather
then
with
each
other
;
yet
must
I
not
take
notice
of
their
enmity
against
each
other
,
nor
me
,
nor
of
their
frendship
,
but
plainly
answer
them
all
.
Of
the
two
grosser
,
the
former
under
the
name
of
Bishop
,
holding
only
one
in
number
and
nature
;
the
latter
holding
the
three
overseeing
Offices
,
one
in
kind
,
&
divers
only
in
number
,
and
the
more
refined
acknowledging
them
divers
in
kinde
and
number
,
yet
differing
only
in
degree
and
emphasis
:
a
wonderfull
refined
distinction
,
in
appearance
nearer
to
me
,
and
yet
in
truth
farther
from
me
then
the
grosser
in
appearance
;
I
cannot
readily
say
how
much
,
but
I
can
see
and
think
it
very
much
,
and
make
some
use
thereof
.
But
first
:
For
a
ioint
answer
to
them
all
,
I
say
that
,
that
place
intendeth
,
first
,
no
distinguishing
of
Offices
,
but
a
furnishing
,
qualifying
and
making
worthy
of
the
Churches
Offices
,
the
persons
,
Officers
,
and
Executors
of
those
Offices
▪
Secondly
,
No
instituting
,
nor
denotating
,
as
instituted
,
any
Church-office
:
nor
,
thirdly
,
any
appropriating
,
confining
,
nor
adaequating
any
Offices
and
their
Functions
,
as
the
handled
place
of
Rom.
12.
doth
in
all
three
points
;
so
that
neither
of
the
two
Opinions
can
challenge
either
matter
or
words
to
be
framed
and
expounded
by
the
scope
and
course
of
any
distinctness
,
as
Rom.
12.
doth
:
Neither
,
fourthly
,
is
there
any
such
strong
inducement
from
the
generall
body
,
or
speciall
,
or
from
any
particularizing
in
the
place
,
as
in
Rom.
12.
that
we
are
to
expect
any
of
them
,
either
expresly
,
or
by
any
strong
intimation
:
Fifthly
,
and
more
particularly
;
the
subject
of
all
the
adjuncts
is
set
in
a
generall
term
,
common
to
three
Offices
,
and
therefore
no
distinguishing
,
constituting
,
nor
appropriating
is
here
intended
,
for
a
Bishop
or
Overseer
indifferently
extendeth
it self
unto
the
oversight
of
the
understanding
,
heart
and
actions
in
its
etymologie
,
ordinary
,
yea
only
use
and
in
the
correspondencies
with
this
place
;
in
all
but
the
last
clause
there
is
no
doubt
:
By
the
correspondencies
I
intend
three
places
,
viz.
1
Tim.
3.8
.
to
13.
Secondly
,
cap.
5.1
.
to
v.
18.
Thirdly
,
Tit.
1.5
.
to
10.
In
the
last
,
Bishop
and
Elder
being
promiscuously
used
,
as
in
this
place
;
and
in
the
two
first
,
Deacons
being
also
alike
extended
,
as
a
Generall
to
the
Distributer
and
Pittyer
,
promiscuously
,
and
equivolently
with
helpers
,
1
Cor.
12.28
.
Neither
is
that
word
any
where
used
more
for
the
Distributer
then
the
Pittyer
,
yet
once
on
the
contrary
,
Rom.
16.1
.
for
though
1
Tim.
3.12
.
it
be
said
that
a
Deacon
must
be
the
Husband
of
one
Wife
,
which
in
word
cannot
agree
with
the
Widow
,
yet
in
the
scope
and
general
reason
,
which
is
the
soul
and
form
of
the
place
,
it
answereth
so
well
to
her
,
as
to
the
Distributer
,
i.e.
a●
it
is
a
testimony
of
Continencie
,
which
is
more
required
in
her
than
in
him
,
and
is
so
expressed
,
1
Tim.
5.9.2
.
which
is
the
Expositer
or
supplement
of
that
place
,
most
indeed
in
the
serving
Offices
,
there
being
most
left
to
be
understood
in
them
;
but
in
one
or
two
speciall
particulars
also
,
in
the
Overseeing
Offices
,
v.
17
,
18.
least
the
distinctness
so
much
respected
,
Rom.
12.
1
Cor.
12.
Eph.
4.
and
also
their
maintenance
should
seem
to
have
been
befor
neglected
,
yea
least
in
the
point
of
distinctness
:
1
Tim.
3.
should
seem
to
oppose
those
places
,
for
it
confirmeth
that
point
so
much
,
as
in
so
many
words
any
man
can
devise
,
and
as
needeth
to
the
making
an
express
distinctness
in
terms
,
in
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
matter
,
in
opposing
,
ruling
and
,
preaching
in
their
Offices
,
and
making
two
sorts
of
Elders
,
and
the
one
the
more
worthy
.
Secondly
:
For
answer
to
the
two
most
gross
and
opposite
Objections
from
this
place
,
I
first
appeal
to
what
is
said
in
and
from
Rom.
12.
1
Cor.
1●
.
Eph.
4.
and
especially
to
the
twenty
late
Arguments
:
Secondly
,
to
the
five
last
general
answers
,
which
principally
,
and
most
strongly
confute
all
Arguments
from
this
place
;
for
the
oneness
in
kinde
.
Thirdly
,
I
deny
the
consequence
of
the
major
,
since
the
office
of
a
Bishop
,
1.
Tim.
3.1
.
is
taken
generally
,
and
indifinitely
by
an
usuall
metonimy
of
the
particular
,
and
definite
for
the
generall
and
indefinite
,
Bishop
being
a
generall
,
indefinite
,
and
common
Name
to
the
three
Overseeing
Offices
,
as
a
Deacon
is
to
the
serving
,
and
an
Office
or
Ministry
to
them
both
;
and
also
as
a
Philosopher
,
Mathematician
,
Lawyer
,
Tradesman
,
especially
as
an
Officer
of
the
State
,
Law
,
Courtt
,
Army
,
City
,
or
of
a
Ship
,
are
to
their
proper
particulars
,
yet
is
there
one
division
of
all
those
Offices
,
necessary
to
make
the
exemplification
clear
and
exact
,
for
all
those
Offices
are
either
overseeing
,
or
serving
,
i.
e.
Episcopall
,
or
Diaconall
in
the
originall
Terms
,
which
sheweth
the
full
reason
of
that
certain
Proposition
,
whosoever
desireth
the
office
(
or
Ministry
)
of
a
Bishop
,
desireth
a
worthy
work
:
If
yet
a
farelier
reason
of
the
Particulars
of
the
qualification
of
these
two
sorts
of
Offices
,
severally
,
and
of
each
of
their
particulars
joyntly
,
be
expected
,
it
is
to
be
understood
,
that
as
in
God
there
are
three
persons
,
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
from
which
all
existents
&
designments
have
their
life
,
moving
and
being
,
so
there
are
in
man
natural
,
especially
spiritual
,
three
subjective
and
overseeable
faculties
,
as
existent
from
and
by
God
,
viz.
his
wil
;
wit
,
affections
,
or
working
power
;
and
as
many
mediate
and
overseeing
designable
Powers
and
designing
Offices
,
or
designments
(
as
before
oft
and
at
large
)
all
which
require
both
a
joynt
and
severall
qualifying
,
according
to
their
joyntness
in
the
generall
,
as
overseeing
,
and
severallness
,
in
speciall
,
as
severally
overseeing
,
which
is
also
answered
in
the
particular
qualifyings
objected
,
and
in
what
is
hereunto
to
be
supplyed
,
from
Tit.
1.
for
their
help
,
if
their
ground
be
good
,
or
for
the
compleating
my
project
,
if
it
be
good
;
since
therefore
Bishop
is
a
common
Name
to
three
Offices
;
all
the
properties
of
these
three
are
common
to
it
with
any
commonness
thereupon
,
following
between
any
of
the
three
Offices
,
or
their
Functions
,
if
they
be
elsewhere
distinguished
and
peculiarized
.
Fourthly
:
So
far
as
it
is
intended
and
insisted
on
,
that
the
Office
of
a
Bishop
is
a
particular
,
and
properly
existent
office
;
so
far
I
deny
the
minor
,
and
require
good
proof
thereof
.
Thirdly
:
For
a
particular
answer
to
the
refined
Objectors
from
this
place
:
I
say
,
that
though
all
the
syllogism
should
be
granted
,
yet
they
get
nothing
thence
for
their
purpose
distinct
from
the
former
opinions
;
and
so
indeed
these
three
Opinions
are
all
one
,
and
so
the
last
is
nothing
but
a
pile
of
witty
words
,
forging
a
distinction
without
a
difference
,
and
so
it
vanisheth
in
the
fire
,
like
the
stone
,
called
a
Thunder-Bolt
,
looking-like
Silver
ore
,
but
is
only
of
a
sulfurious
and
icie
mineral
matter
,
yea
though
it
should
be
condensated
with
some
of
the
Clay
of
Antichrists
Legs
,
Dan.
2.
even
by
saying
that
the
Bishop
,
Pastor
,
Elder
,
and
Exhorter
,
are
all
one
Office
,
called
by
divers
names
for
divers
respects
,
viz.
Bishop
,
as
Overseer
of
Overseers
;
Pastor
,
by
an
emphasis
,
as
the
chief
feeder
,
and
exhorter
:
Elder
,
in
respect
of
his
yeers
,
gravity
,
wisdom
,
and
personal
fitness
to
rule
,
as
the
proper
reason
wherefore
he
is
all
of
the
rest
;
and
this
surely
is
that
strugling
Esau
not
yet
come
to
the
birth
in
our
Church
,
though
it
be
at
least
that
reviling
Goliah
of
Gath
,
his
younger
brother
,
with
whom
I
am
neither
occasioned
,
nor
enabled
to
fight
;
but
will
only
prosecute
my
present
object
occasioned
;
anwering
more
particularly
,
First
,
That
if
it
should
be
granted
that
the
Exhorter
,
or
Teacher
,
or
both
,
by
a
community
of
offices
,
through
this
community
of
actions
objected
,
could
do
all
that
I
have
appropriated
to
the
Ruler
;
yet
by
the
same
community
of
actions
,
the
Ruler
may
do
the
like
for
them
,
and
then
though
they
should
shuffle
down
Gods
ministerial
bounds
,
they
would
get
nothing
,
except
the
Rulers
wife
be
better
than
the
others
,
which
surely
they
will
not
say
.
Secondly
,
if
they
will
usurp
the
appropriation
of
the
Bishoprick
from
the
Ruler
,
or
the
Exhorter
from
them
both
(
as
reason
and
experience
give
us
to
suspect
,
)
yea
,
and
of
all
power
in
the
Church
,
which
now
they
grant
them
upon
the
eminent
and
emphatical
reasons
mentioned
;
they
build
such
forces
for
Hierarch●ans
,
and
dig
so
fit
Burroughs
for
Badgers
,
through
magnifying
their
Office
,
that
the
epitome
of
the
Hierarchy
which
they
form
within
the
church
,
will
acknowledg
kindred
with
its
mother
Iezebel
,
yea
and
by
degrees
with
its
Grand-father
Ethbaal
too
,
and
so
also
open
the
door
of
community
between
us
and
them
,
by
the
same
reason
further
prosecuted
,
and
spirit
further
inflamed
,
as
the
opinion
,
book
and
course
of
Mr.
Iohnson
,
and
many
with
him
,
have
lamentably
experimented
,
even
unto
the
eminent
and
imminent
fear
of
the
ruin
of
a
special
Church
;
if
we
should
come
to
sift
the
differences
,
I
doubt
we
should
not
finde
them
so
great
,
as
would
give
security
of
better
success
,
outward
,
than
hath
that
Church
,
or
inward
than
the
Hierarchy
,
though
the
goodness
of
the
present
order
and
matter
would
delay
(
it
may
be
long
)
this
infection
from
raging
,
at
least
till
the
iron
of
civil
,
single
,
double
and
treble
crowned
authority
,
id
est
,
Classical
,
Synodical
,
and
National
Courts
and
Courses
made
Ecclesiastical
,
be
added
unto
the
former
clay
,
and
both
adde
strength
to
the
rotten
legs
of
Antichrist
;
but
I
not
daring
to
open
my
mouth
freely
in
this
bad
aire
,
will
reserve
my
breath
for
better
use
.
Thirdly
,
and
specially
,
If
that
course
which
is
obtruded
on
this
place
,
should
be
alike
observed
in
all
places
of
the
like
reason
,
(
as
it
must
be
,
)
we
might
prove
strange
matters
,
yea
what
not
?
I
could
prove
,
that
Samuel
prayed
for
,
and
brought
out
water
of
the
Rock
in
the
wilderness
,
at
least
that
God
spake
there
unto
him
out
of
the
cloudie
pillar
,
and
punished
his
Idolatry
,
foure
hundred
yeers
before
he
was
born
,
out
of
Psal.
99.7
,
8.
and
out
of
1
Tim.
5.4
.
that
Aunts
are
Parents
,
that
all
the
Elders
and
Brethren
of
the
Church
of
Ierusalem
spake
by
the
infallible
and
immediate
inspiration
of
the
Holy
Ghost
,
and
by
absolute
and
immediate
authority
from
Christ
,
gave
Laws
,
Decrees
,
and
burdening
,
conscience
binding
,
and
necessited
Prohibitions
to
the
Churches
of
Antiochia
,
Syria
,
and
Silicia
,
and
by
consequence
to
all
the
Churches
of
the
Gentiles
:
from
Acts
15.
with
cap.
16.4
.
&
21.25
.
and
other
innumerable
absurdities
and
falsities
,
out
of
1
Cor.
chap.
1.
v.
1.
concerning
Sosthenes
,
in
2
Cor.
1.
chap.
v.
1.
and
also
Phil.
and
Col.
ch.
1.
v.
1.
of
Timotheus
;
in
1
Thess.
ch.
1.
v.
1.
and
2
Thess.
of
Silvanus
and
Timotheus
,
and
more
almost
in
every
Epistle
;
should
I
descend
to
particulars
,
I
should
be
intollerably
,
because
needlesly
tedious
,
it
being
obvious
to
every
one
,
that
any
thing
might
be
proved
out
of
any
thing
,
if
that
course
might
be
allowed
;
besides
,
it
would
pervert
all
the
other
places
of
Scriptures
which
begin
with
generalls
and
proceed
to
particularize
them
,
which
are
innumerable
,
and
indeed
would
destroy
all
analysing
of
them
,
which
is
not
exprest
,
and
then
it
would
be
needless
,
yea
there
might
then
be
proved
out
of
one
place
thereof
,
consisting
but
of
seven
verses
,
viz.
Heb.
11.32
.
to
38.
many
sevens
of
falsehoods
,
absurdities
,
and
what
not
,
that
should
make
men
cease
from
necessiting
this
Exposition
of
1
Tim.
3.
and
Tit.
1.
Heb.
11.32
.
to
38.
a
whole
heap
of
lying
wonders
,
viz.
that
Baruch
subdued
Kingdomes
,
and
did
a
dozen
great
works
at
least
more
then
he
did
,
that
Sampson
did
so
,
that
Iephtha
did
so
also
,
that
Dnvid
,
Samuel
,
and
all
the
Prophets
did
so
also
,
and
that
much
more
clearly
and
strongly
then
any
can
out
of
1
Tim.
3.
that
the
Exhorter
may
excommunicate
or
do
any
proper
ruling
act
by
the
same
reason
,
yea
expresly
,
it
that
reason
be
good
,
that
all
adjuncts
that
are
annexed
unto
two
,
three
,
or
more
joint
subjects
,
must
be
verified
in
every
one
of
them
,
&
therfore
I
leave
it
for
bad
,
holding
every
adjunct
to
be
sorted
to
its
proper
subject
by
the
rules
of
Nature
,
&
the
word
in
other
places
that
intend
that
peculiarizing
&
shew
us
the
same
by
better
means
,
referring
these
objected
unto
Rom.
12.7
,
8.
1
Cor.
12.
1
Tim.
5.
for
their
distinctness
:
And
again
,
Rom.
12.
and
1
Cor.
12.
1
Tim.
5.
unto
1
Tim.
3.
Tit.
1.
and
the
like
,
for
their
compleating
and
full
exemplification
in
matter
of
practise
.
Fourthly
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
is
the
whole
force
of
this
Argument
,
is
by
all
the
holders
of
the
third
Opinion
,
applyed
only
to
that
Teaching
in
the
ruler
,
which
is
necessary
for
the
discharge
of
his
Office
and
work
of
Ruling
,
which
nothing
proveth
the
undistinctness
in
question
,
nor
more
then
I
have
oft
granted
in
the
case
of
the
Exhorters
Teaching
,
as
necessarily
subordinate
to
his
office
,
and
also
grant
in
this
case
with
the
provisoes
there
mentioned
.
Fifthly
:
The
question
is
not
properly
about
this
Teaching
,
simply
or
subordinately
considered
,
but
as
Ecclesiasticall
or
Ministeriall
,
and
such
as
carrieth
with
it
,
as
an
Appendex
to
the
administration
of
the
Sacraments
,
to
signifie
,
seale
,
and
convey
the
thing
taught
unto
the
persons
,
ministerially
taught
,
but
such
teaching
is
also
confessed
by
them
,
not
here
to
be
intended
,
nor
within
the
Rulers
Office
.
Sixtly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
apt
,
prone
,
and
ready
to
Teach
,
signifying
rather
the
goodness
and
grace
of
the
heart
,
then
the
power
and
gift
of
Teaching
,
to
be
requisite
in
the
Ruler
,
and
no
more
can
be
inforced
out
of
that
word
,
on
which
the
whole
strength
of
all
the
three
opposite
Opinions
doth
consist
;
yet
I
will
grant
a
Propheticall
gift
of
teaching
to
be
requisite
in
the
Ruler
,
partly
because
it
is
a
disparagement
to
his
Office
,
and
Exercise
thereof
,
to
be
inferior
to
the
Prophets
therein
,
who
have
no
Office
at
all
,
partly
because
it
wil
be
a
discouragement
unto
the
Prophets
,
to
have
their
inferiors
in
gifts
of
Ecclesiasticall
respect
,
to
be
advanced
above
them
in
Ecclesiasticall
Office
;
and
partly
,
because
the
Speakers
to
the
Edification
,
Exhortation
,
and
Comfort
of
the
Church
,
do
best
of
all
the
Members
deserve
to
be
honoured
by
the
Church
,
&
manifest
their
deserts
,
fitness
,
and
worthiness
of
the
same
,
yea
in
evident
and
eminent
likelihood
,
and
humane
judgement
;
they
are
the
most
fit
for
any
overseeing
Office
,
which
is
all
that
the
scope
of
the
place
,
or
any
thing
material
therein
doth
inforce
,
yea
intimate
,
in
any
of
the
many
other
particulars
.
Seventhly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
5.
&
all
the
other
particulars
,
but
one
or
two
do
evidently
import
only
qualifications
,
with
grace
in
the
heart
,
requisite
in
the
overseers
of
the
Church
,
and
not
common
gifts
which
only
distinguish
the
Ministries
and
Funnctions
of
the
Church
,
which
proveth
that
this
intendeth
not
the
constituting
and
distinguishing
them
,
as
Rom.
12.
doth
essentially
,
formally
,
and
properly
,
as
our
case
requireth
;
but
onely
the
informing
the
Chusers
,
and
Ordainers
of
such
Officers
,
what
qualities
are
requisite
for
their
well
being
and
the
acceptableness
,
and
efficacie
of
their
Office
in
a
speciall
manner
,
above
other
,
and
making
them
fit
above
others
for
those
Offices
,
such
as
are
aptness
and
fitness
to
entertain
strangers
,
courtesie
,
and
having
obedient
and
meek
Children
,
&c.
but
to
say
that
the
want
of
any
one
of
them
,
exclude
the
every
other
ways
fit
for
those
Offices
,
would
exclude
the
fayer
from
the
most
;
yea
,
almost
all
Ministerial
Communion
,
and
Christian
acceptableness
.
These
three
opposite
Opinions
are
so
neer
each
other
in
truth
,
(
though
in
course
and
affection
vehemently
adverse
)
that
I
cannot
cut
down
the
one
,
but
the
other
two
wither
also
:
so
that
all
the
Arguments
seem
alike
against
all
,
and
I
acknowledge
a
kind
of
confusion
in
them
,
as
in
the
Opposites
:
and
ergo
in
the
following
Arguments
I
will
refer
the
sorting
to
the
Reader
,
whether
it
be
from
one
,
two
,
or
all
three
of
the
Objections
.
The
first
unsorted
Argument
is
from
1
Tim.
3.8
,
12.
which
prove
,
that
the
same
may
be
said
of
the
Deacons
,
which
they
say
of
Bishops
or
Elders
,
either
as
one
in
number
,
or
as
divers
in
number
;
and
also
in
gifts
or
emphasis
:
but
all
three
acknowledge
the
case
otherwise
in
the
Deacons
:
The
first
,
in
that
the
Distributer
,
and
Pittier
,
or
Widow
,
are
as
divers
,
as
I
hold
the
three
Overseers
.
The
second
,
in
that
there
were
7.
of
them
,
Act.
6.
the
3.
ergo
much
more
than
either
.
For
,
Ro.
16.1
.
doth
as
expresly
call
the
Widow
a
Deacon
,
as
any
place
calleth
any
one
,
two
,
or
all
of
the
other
Offices
,
Bishops
:
And
all
the
qualificat●ons
,
1
Tim.
3.
agree
in
their
reason
or
soul
,
as
well
to
the
one
,
as
the
other
;
yea
,
all
but
one
,
literally
also
.
The
second
is
,
from
Ver.
12.
and
Cap.
5.10
.
where
the
same
qualifying
cond●tion
is
required
in
the
Deacon
in
generall
,
and
in
the
W●dow
in
particular
,
which
is
in
the
Bishop
;
whereby
he
challengeth
the
power
of
Ruling
,
and
so
by
the
same
Reason
,
they
should
also
rule
,
if
the
scope
of
these
places
were
to
define
the
Offices
,
and
design
the
Functions
:
but
that
they
all
abhor
to
say
.
The
third
is
from
1
Tim.
5.17
.
First
,
because
the
Ruler
is
by
express
denotation
,
and
place
of
state
,
distinguished
from
the
Labourer
in
the
Word
;
by
the
denotative
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
they
truly
that
,
but
they
that
;
for
they
are
not
here
demonstratively
taken
,
neither
of
their
subjects
having
been
mentioned
long
before
;
and
if
yet
they
be
referred
to
Cap.
3.
then
they
conclude
the
matter
expresly
for
me
:
nor
yet
much
less
redundantly
,
they
being
set
oppositely
,
relatively
,
or
mutually
respectively
:
Secondly
,
because
the
Opposition
is
between
those
Offices
themselves
,
and
not
onely
between
the
well-discharging
the
Offices
;
for
neither
of
both
are
worthy
either
double
or
speciall
honour
or
maintainance
,
except
they
do
their
duties
well
and
diligently
.
Thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
adding
an
emphatical
difference
between
the
two
offices
,
&
exclud●ng
both
Particles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
same
,
at
least
from
their
only
emphatical
use
,
which
is
the
only
evasion
&
pretending
shift
from
this
place
in
that
distinctnes
I
plead
for
;
espec●ally
from
the
latter
of
them
,
which
is
most
insisted
on
,
if
not
only
:
Much
may
be
said
from
this
place
to
my
purpose
;
but
I
hast
,
though
the
length
of
the
matter
hold
me
long
in
it
.
The
third
opposite
Argument
,
is
from
Act.
20.
vers.
28.
in
that
they
are
all
called
Bishops
,
or
Overseers
,
and
Pastours
,
or
Feeders
:
I
may
as
well
say
,
they
are
all
called
Elders
,
Presbyters
,
or
Ancients
,
ver.
17.
&
then
it
flatly
overthroweth
the
first
and
third
Opinion
,
that
make
a
d●fference
between
the
Bishop
,
as
the
first
will
have
it
;
or
the
Pastour
,
as
the
third
will
be
called
;
and
the
Presbyter
or
Priest
,
as
the
Hyerarchians
of
Rome
and
England
term
them
;
or
Elders
,
or
Ruling-Elders
,
as
some
new
Hierarchians
call
them
;
onely
the
third
may
say
,
this
proveth
that
the
Pastors
may
rule
,
because
they
are
Bishops
and
Elders
:
it
maketh
indeed
for
Mr.
Smith
,
but
neither
of
the
rest
love
to
hear
of
that
place
,
but
in
hope
that
men
will
oversee
that
Ruler
is
by
it
made
as
good
a
Bishop
and
Pastour
,
as
those
that
engross
those
Titles
to
themselves
;
and
I
wonder
,
that
the
late
named
Bishop
durst
bring
it
as
his
chief
Engine
against
us
,
that
evidently
battereth
down
all
Bishops
over
more
Churches
then
one
;
and
also
bringeth
in
more
Bishops
then
one
,
into
one
Congregation
;
and
also
,
that
Mr.
Robinson
will
alleadge
it
,
to
prove
,
that
the
Pastor
or
Exhorter
may
more
do
the
works
of
the
Ruler
,
then
the
Ruler
his
,
it
so
plainly
proving
,
the
flat
contrary
.
I
,
but
he
alleadgeth
it
,
to
prove
,
that
the
Pastour
may
rule
:
I
,
but
that
will
not
serve
his
turn
,
except
he
turn
of
Mr.
Sm●th's
side
;
but
that
I
doubt
not
,
but
Rom.
12.
will
keep
him
from
,
and
therefore
for
the
present
rest
,
acknowledging
,
that
this
place
maketh
neither
for
nor
against
him
.
The
last
Objection
is
from
Reason
,
which
seemeth
to
cross
that
distinctness
we
stand
for
;
partly
,
through
the
uncapableness
of
the
matter
;
and
partly
,
through
the
mischiefs
which
ensue
the
same
.
The
former
part
of
this
Objection
seemeth
colourable
,
because
Teaching
,
without
Exhortation
to
what
is
taught
,
worketh
no
grace
in
the
heart
,
but
onely
the
Theory
thereof
in
the
head
.
Exhortation
,
without
Teaching
,
worketh
no
true
Christian
grace
,
but
blind
,
superstitious
,
and
Antichristian
Devotion
;
either
,
and
both
,
are
externally
fruitless
,
without
Ruling
;
and
Ruling
without
both
is
internally
barren
:
so
that
the
2d
.
end
of
Gods
Worship
,
i.
e.
our
Holiness
,
is
defeated
thereby
.
For
this
,
we
are
first
to
consider
this
case
in
the
right
and
compleat
Establishment
of
Gods
Worship
;
and
then
in
the
growing
estate
thereof
;
in
the
mans
and
adult
estate
thereof
,
wherein
all
things
are
grown
to
a
ripeness
,
it
may
well
be
cleared
;
for
when
all
the
Offices
are
constituted
in
their
Purity
,
and
exercised
in
sincerity
,
we
are
to
suppose
the
Rule
of
1
Cor.
14.40
.
to
be
observed
;
which
requireth
,
that
all
Gods
Ordinances
be
done
comelyly
,
and
in
order
.
Now
,
if
in
the
exercise
of
each
Ordinance
,
Purity
be
observed
,
both
in
comelyness
,
as
respecting
it self
,
not
excluding
the
Order
of
combination
with
others
:
and
in
order
with
the
rest
,
yet
preserving
decorum
in
it self
;
and
also
Sincerity
in
all
sanctified
peculiar
and
sociall
respects
,
according
to
the
Light
of
Nature
,
and
the
Word
:
then
ought
the
Labourers
in
the
Word
,
so
to
associate
their
Conversation
and
Studies
in
the
Week-days
,
and
Ministries
on
the
Lords
day
,
that
the
Exhorter
is
to
know
(
at
least
)
the
Doctrines
that
the
Teacher
will
gather
out
of
the
part
of
the
Word
to
be
handled
,
whether
by
their
own
disposing
,
or
publike
Order
:
and
that
he
therefore
will
build
upon
the
Foundation
▪
thereby
laid
for
him
,
by
the
Teachers
Grammaticall
,
Rhetorical
,
and
Logical
Exposition
and
Extraction
of
Divine
Doctrines
,
bo●h
positive
and
opposite
with
their
Proofs
and
Illustrations
,
Marks
and
Means
;
yea
,
all
things
pre-requisite
to
Exhortation
:
Then
also
ought
the
whole
Company
of
overseeing
Officers
to
be
acquainted
with
the
occasions
of
exercising
the
Ruling-Office
,
that
the
Teacher
may
the
better
be
provided
with
matter
of
Information
and
Confutation
,
and
the
Exhorter
of
Exhortation
and
Dehortation
▪
and
the
Ruler
may
the
better
dispose
of
his
manner
of
ordering
and
censuring
;
and
each
again
with
the
sum
of
the
others
purposes
,
that
each
may
further
and
suit
with
the
others
courses
;
for
in
each
of
these
three
Offices
especially
,
there
are
two
essential
properties
which
have
both
a
peculiar
and
a
social
respect
:
the
one
extensive
,
quantitative
,
material
,
and
institutive
,
viz.
the
apportioning
and
adequating
the
Offices
and
their
Functions
,
as
the
Teacher
,
and
his
Teaching
,
&c.
The
other
intensive
,
qualitative
,
formal
,
and
constitutive
,
viz.
the
adaptating
or
suiting
the
Officers
and
their
Offices
,
as
the
Teacher
,
and
his
knowledge
and
ability
to
reach
,
the
Exhorter
,
&c.
as
before
in
the
Table
at
large
,
and
it's
Epitome
:
In
the
former
,
is
the
purity
of
the
Offices
,
and
God's
Worship
,
to
be
discerned
:
In
the
latter
,
is
the
sincerity
of
the
Officers
and
Worshippers
to
be
tryed
.
Also
,
in
the
peculiar
respects
of
both
,
the
godlyness
,
or
fixt
link
of
Peter's
golden
Chain
of
Election
and
Salvation
,
2
Pet.
1.7
.
is
required
to
be
exercised
:
and
in
the
sociall
or
mutuall
respects
,
the
brotherly
kindness
or
7th
.
link
is
called
for
.
Now
,
all
the
services
of
God
being
observed
and
exercised
in
their
purity
compleatly
,
and
all
his
servants
therein
practising
all
sincerity
,
there
is
no
dissonancie
,
much
lesse
impossibility
in
this
distinctness
of
the
Church-Offices
:
But
if
there
be
a
failing
in
this
purity
,
compleatness
,
and
sincerity
,
or
in
either
of
them
,
then
there
must
be
much
of
the
matter
of
the
Objection
granted
,
and
will
be
more
appearing
,
which
is
the
second
consideration
of
the
former
part
of
the
Objection
.
To
which
I
answer
:
First
,
that
I
intend
not
at
all
to
pacifie
the
fury
of
Hierarchians
,
by
palliating
this
matter
in
any
respect
toward
them
,
among
whom
all
the
Order
of
God's
Worship
,
is
devised
by
Antichrist
,
and
so
made
in
appearance
Christian
,
but
in
true
understanding
is
Antichristian
,
i.
e.
diverse
from
,
and
opposite
to
Christian
;
for
the
order
thereof
is
Babylonish
,
disorderly
,
and
confused
,
in
respect
of
Gods
order
in
his
Word
,
though
to
the
Spirit
of
the
World
,
it
seemeth
very
,
yea
onely
uniform
and
orderly
in
Nature
,
and
in
it self
;
yea
,
and
thereby
the
parts
of
God's
Worship
are
perverted
,
and
subordinate
to
another
superiour
or
end
,
and
so
lose
their
proper
nature
,
at
least
,
in
respect
of
the
Consciences
of
the
Users
,
which
is
to
be
esteemed
according
to
the
intention
of
the
principal
and
predominant
Institutor
and
Author
of
the
Work
and
Worship
it self
;
and
therefore
it
were
great
folly
to
indeavour
to
consonate
the
Order
of
Christs
Worship
unto
Antichrists
,
as
it
is
to
make
good
Musick
on
an
Instrument
put
wholly
out
of
Tune
;
and
therefore
I
leave
the
Mother
of
Rome
,
and
Daughter
of
England
,
to
their
folly
and
fury
in
this
case
,
wherein
I
cannot
prevent
them
.
Secondly
,
that
though
I
will
yield
much
to
the
weakness
of
the
exercise
of
the
Order
of
God's
Worship
in
the
present
Reformed
Churches
,
and
will
endeavour
to
shew
,
that
this
distinctness
is
,
and
may
be
observed
in
them
:
yet
if
men
be
not
satisfied
therewith
,
I
will
not
yield
,
that
the
Rule
is
to
be
framed
according
to
the
present
building
,
but
that
to
the
Rule
of
God's
Word
;
and
if
excuses
be
made
,
that
all
things
cannot
by
them
be
established
,
according
to
the
perfect
Rule
,
both
through
the
hinderance
of
the
otherwise
informed
Magistracy
,
and
for
the
want
of
fit
matter
or
persons
thereto
qualified
,
and
maintenance
for
them
,
if
they
be
to
be
had
:
First
,
let
not
Pleaders
of
extenuations
,
no
nor
of
excuses
,
be
Judgers
of
that
Law
,
from
the
breach
whereof
they
excuse
themselves
;
for
that
were
more
then
childish
pettulancy
,
even
to
bite
and
whine
:
Secondly
,
though
indeed
they
be
excuses
from
all
fault
,
yet
censures
for
dissonancy
are
not
seasonable
,
till
things
are
in
their
compleat
and
adult
estate
;
for
as
exactness
is
not
to
be
required
from
,
so
also
not
by
a
child
under
Age
and
Tutors
until
he
come
to
his
mans
estate
.
Thirdly
,
for
the
matter
,
though
one
or
two
of
the
Offices
be
wanting
;
yet
may
the
two
or
one
remaining
,
conveniently
agree
with
this
distinctness
;
the
onely
seeming
otherwise
,
is
between
the
Labourers
in
the
Word
,
especially
in
the
Exhorter
,
who
,
without
Doctrines
before
laid
,
proved
and
cleered
,
cannot
exhort
to
the
observation
of
them
.
To
this
I
have
answered
before
,
to
which
I
refer
thee
;
adding
onely
,
that
though
in
the
case
of
necessity
,
and
without
which
,
Exhortation
cannot
be
,
it
be
lawful
,
yea
necessary
for
the
Exhorter
to
Teach
:
yet
without
those
cases
,
and
where
there
is
a
Teacher
,
that
doth
his
duty
;
yea
,
and
where
there
is
equally
necessary
matter
of
Exhortation
,
received
as
true
by
the
Church
,
it
is
not
lawfull
,
much
less
his
bounden
duty
,
to
teach
the
Theory
of
Divinity
.
Secondly
,
for
the
Teacher
,
there
is
no
necessity
of
not
teaching
,
though
there
be
neither
Exhortation
nor
Ruling
,
to
bring
it's
Teaching
to
its
more
powerful
and
plentiful
effect
;
and
ergo
the
same
reason
warranteth
him
,
not
to
exhort
or
rule
in
any
express
,
plain
,
and
known
act
,
though
he
be
not
forbidden
all
manner
of
acts
that
are
hortatory
or
ruling
so
absolutely
;
as
Murder
,
Adultery
,
Robbery
,
or
the
like
:
but
there
is
a
Brotherly
Fellowly
,
and
mutual
freeness
,
and
friendly
boldness
to
be
presumed
on
and
allowed
;
yea
,
in
some
occasionall
acts
,
even
to
the
danger
of
Usurpation
,
if
those
acts
should
be
constantly
and
functionally
used
:
As
for
the
Ruler
,
none
plead
for
his
administration
of
the
Sacraments
,
which
are
Appendices
to
Teaching
and
Exhorting
,
and
Signs
and
Seals
of
the
same
things
,
to
the
other
Senses
,
which
they
speak
to
the
Ears
,
or
rather
through
them
all
,
to
the
Understanding
and
Heart
:
but
those
that
hold
them
one
Office
,
having
divers
names
,
who
are
not
the
Objectors
of
these
Inconveniencies
;
and
therefore
I
need
say
nothing
against
the
same
.
Fourthly
,
though
matter
of
conveniency
and
inconveniency
,
pertaineth
properly
to
Wisdome
,
and
not
to
Duty
,
and
is
but
a
little
better
then
Humane
Authority
:
yet
since
it
is
so
esteemed
,
and
insisted
on
by
many
,
I
will
put
the
conveniencies
of
the
distinctness
I
stand
for
,
into
the
other
ballance
,
both
for
the
cleer
confutation
of
this
Argument
,
and
proving
the
point
by
the
benefits
thereof
,
if
any
such
proof
be
therein
,
as
men
account
;
and
I
grant
,
in
respect
of
the
Wisdome
of
God
,
if
the
matter
be
clearly
shewn
,
though
as
a
proper
and
original
Argument
,
which
is
onely
from
the
Word
,
Rom.
12.2
.
I
dare
not
obtrude
it
,
but
onely
in
the
respects
mentioned
,
and
comparatively
,
and
as
a
retorted
,
plausible
,
and
probable
Argument
:
Now
the
Name
and
Nature
of
conveniencies
lead
us
to
consider
of
the
answering
respects
of
these
Offices
,
which
are
,
6.
viz.
Christ
,
the
Church
,
each
other
,
eaches
several
work
,
the
Lords
of
the
Gentiles
,
and
Antichrist
.
Christ
is
the
Monarch
,
Head
,
Law-giver
,
and
Master
of
his
Church
,
ergo
it
is
fit
that
he
alone
should
be
Supream
and
Primitive
;
and
that
each
Office
of
his
Church
should
be
derived
out
of
his
Primacy
,
and
none
others
;
else
should
the
derived
have
another
Lord
and
Master
than
Christ
,
for
which
no
ordinary
person
is
fit
in
any
respect
,
though
extraordinary
persons
by
Gifts
and
Functions
,
immediate
as
Apostles
,
Evangelists
,
and
Prophets
,
and
by
Offices
made
types
of
Christ
by
the
Word
,
were
;
and
also
ordinary
Corporations
,
which
are
of
an
higher
nature
than
any
person
,
but
no
man
than
any
other
;
which
is
the
reason
,
that
in
Common-wealths
,
that
are
most
conveniently
governed
,
no
Ruler
may
depute
a
Deputy-Ruler
under
him
;
though
,
where
the
constitution
of
the
Common-wealth
is
otherwise
,
it
be
lawfull
to
depute
,
to
be
deputed
,
and
to
submit
to
either
:
yet
our
present
point
is
,
Whether
Deputation
and
Superiority
of
Church-Officers
be
more
convenient
in
respect
of
Christ
,
than
equality
between
them
.
Secondly
,
for
confusion
of
the
three
Offices
,
or
Functions
,
whether
it
be
more
convenient
in
respect
of
Christ
,
than
their
distinctness
,
which
the
three
answering
,
yea
primitive
respects
of
Christ
,
as
God
,
Man
,
and
Mediatour
,
before
parallelled
,
do
evidently
clear
,
viz.
that
equality
and
distinctness
are
more
convenient
.
Secondly
,
the
Church
is
the
Basis
,
End
,
and
Owner
of
the
Ministers
,
1
Cor.
3.9
,
10
,
16.
Chap.
12.
all
,
especially
v.
28.
1
Tim.
3.15
.
&
therefore
is
it
most
fit
that
it
should
have
the
deputing
and
distinguishing
them
,
and
not
any
ones
Authority
,
in
the
former
,
or
discretion
in
the
latter
.
Thirdly
,
though
a
disparity
should
be
granted
,
which
of
them
should
have
the
Superiority
?
Surely
the
Pastour
:
Why
?
because
his
Office
is
to
seed
the
whole
Flock
,
and
so
the
other
Officers
.
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
also
to
rule
,
and
so
he
is
to
feed
by
Ruling
:
There
is
no
fear
of
this
Argument
,
except
the
Arguer
be
made
curst
by
Antichristian
hands
and
breath
,
at
his
Ordination
and
Custome
in
his
Practise
;
and
also
long
horned
by
Authority
,
Reputation
,
and
Gifts
:
and
yet
then
,
God
is
more
to
be
seared
,
and
his
Truth
more
to
be
regarded
,
than
our
Skin
,
and
he
to
be
answered
:
First
,
that
that
name
is
common
to
all
the
Three
,
so
well
as
Bishops
and
Elders
;
as
is
plain
by
Act.
20.
where
Paul
is
said
to
send
for
the
Elders
of
Ephesus
,
and
charge
them
to
feed
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Flock
,
whereof
the
Holy
Ghost
had
made
them
Bishops
:
Why
therefore
doth
he
not
claim
the
name
&
nature
of
Bishop
and
Elder
so
well
as
of
Pastor
?
that
all
the
World
,
and
Ephes.
4.11
.
do
give
him
:
What
the
Word
,
Ephes.
4.
doth
give
him
,
I
will
reverendly
consider
:
but
what
all
the
World
doth
,
I
regard
not
,
lest
I
should
be
little
regarded
by
Christ
,
Jam.
2.1
.
Indeed
,
Ephes.
4.
nameth
Pastours
:
but
,
first
,
the
drift
thereof
is
,
to
declare
,
that
the
Spiritual
Offices
were
all
given
by
Christ
as
a
tryumphant
King
;
but
neither
to
constitute
,
nor
distinguish
them
.
Secondly
,
he
first
sheweth
,
that
the
principall
Offices
,
viz.
The
feeding
,
were
so
given
by
him
;
and
then
,
that
the
principal
of
them
,
in
respect
of
Gifts
,
and
extraordinary
need
,
through
its
least
supply
from
Nature
(
which
is
the
unum
and
particular
scope
of
that
place
,
viz.
The
Teachers
,
were
so
also
,
Whether
you
take
Teaching
generally
,
for
Labouring
in
the
Word
:
as
1
Tim.
5.17
.
doth
;
or
strictly
,
as
Rom.
12.7
.
Under
which
,
two
terms
are
compendiously
comprehended
,
the
less
principall
Offices
also
,
a
majori
;
for
if
he
gave
the
chief
Offices
or
Gifts
,
whether
in
a
generall
,
or
particular
regard
:
he
both
would
and
could
,
much
more
give
the
secondary
also
.
Thirdly
,
all
the
Offices
are
not
there
reckoned
,
either
generally
,
synedochically
,
nor
particularly
,
but
as
I
have
said
;
for
no
mention
is
made
of
the
serving
offices
at
all
otherwise
,
therefore
there
can
thence
no
exact
particularizing
of
the
Church-offices
be
concluded
,
but
such
as
is
supplyed
out
of
other
places
.
Secondly
,
for
their
Unity
in
kind
,
if
it
should
be
supposed
,
yet
why
may
the
Pastour
(
as
he
is
called
)
more
excommunicate
,
than
the
Ruler
administer
the
Sacraments
?
which
is
the
main
of
the
Controversie
.
No
answer
hath
been
given
me
herein
,
though
I
have
oft
and
instantly
demanded
it
;
neither
know
I
any
,
and
therefore
I
must
conclude
,
that
the
Exhorter
cannot
attain
that
Ruling-power
,
claimed
by
the
right
of
the
Word
,
or
Reason
,
from
that
exaltation
above
,
or
confusion
with
the
other
overseeing
Offices
,
which
is
pretended
;
nor
by
any
other
,
but
Babylonish
;
because
his
Collegues
will
not
,
nay
may
no
,
y●eld
it
him
,
though
I
should
yield
him
that
Super●ority
and
oneness
which
he
standeth
for
;
wh●ch
yet
in
the
third
place
I
deny
him
,
for
the
Reasons
before-mentioned
;
and
also
,
lest
he
oppress
them
,
if
he
be
of
that
Spirit
,
and
eminently
gifted
,
or
be
oppressed
by
the
inequality
of
his
work
,
if
he
be
equally
gifted
,
and
modestly
spirited
,
which
will
the
better
be
discerned
in
the
prosecuting
the
fourth
sort
of
Arguments
,
viz.
which
arise
from
peculiar
and
distinct
respects
of
each
office
,
which
now
succeedeth
.
Fourthly
,
as
every
Officer
is
immediate
from
the
Church
;
so
is
it
convenient
,
1.
That
his
Functions
and
Actions
should
be
assigned
him
from
the
same
,
and
not
by
the
diverse
personall
abilities
of
the
other
officers
;
for
else
doth
he
not
walk
in
the
particular
assignment
of
the
Church
disposed
to
him
,
according
to
his
gifts
;
but
in
his
own
,
allotted
him
by
his
own
discretion
,
or
of
his
Collegues
.
2.
That
his
Authority
of
discharge
,
of
h●s
distinct
office
,
should
be
absolute
in
his
place
,
in
respect
of
the
parts
thereof
,
and
every
other
Office
under
it
,
and
it's
Parts
,
Function
,
and
their
Exercise
;
as
that
the
Teacher
should
be
above
all
the
other
Offices
in
teaching
them
their
Duties
,
the
Exhorter
in
charging
the
other
four
to
do
their
duties
;
the
Distributer
,
to
distribute
to
the
o●her
four
;
the
Ruler
,
to
order
the
rest
circumstantially
,
and
to
execute
the
determinations
of
the
Church
toward
the
other
four
;
and
the
Widow
to
shew
mercy
to
the
rest
;
besides
,
their
duties
to
themselves
,
and
the
whole
Church
,
in
their
joynt
Authoritative
Actions
,
and
their
severall
sanctified
Conversations
;
and
also
toward
the
Prophets
in
their
Exercise
:
both
wh●ch
Arguments
confute
both
their
Superiority
and
undistinctness
.
3.
Another
Argument
against
the
former
parts
of
this
fourth
sort
,
is
,
that
else
none
were
fit
to
be
an
Exhorter
,
except
he
were
first
enabled
to
every
office
.
And
a
fourth
,
that
a
man
were
fit
to
be
of
one
of
the
other
offices
,
if
there
be
an
Exhorter
establisht
,
though
he
be
but
half
fit
thereto
,
simply
and
without
that
supposition
,
which
four
distinct
personal
,
and
peculiar
respects
,
prove
,
that
the
Exhorter
hath
not
all
offices
included
in
his
.
Fifthly
,
against
the
latter
part
,
viz.
the
undistinctness
:
First
,
else
there
should
be
no
more
distinctness
between
the
three
over-seeing
offices
,
than
between
the
particulars
of
each
of
them
,
and
between
the
Deacons
;
yea
,
the
Prophets
:
I
will
instance
in
the
Deacons
,
one
of
them
is
fitter
then
the
rest
to
hu●band
the
goods
of
the
Church
,
in
disposing
their
employment
;
another
to
follow
necessary
suits
in
the
Law
,
for
defence
or
recovery
;
a
third
,
to
excite
to
due
contribution
;
a
fourth
,
for
simple
and
discreet
distribution
;
a
fifth
,
to
provide
for
,
and
tend
on
the
help
of
the
administration
of
the
Sacraments
,
&c.
and
according
to
this
fitness
,
every
of
them
is
disposed
,
either
by
themselves
,
the
Church
,
or
the
over-seeing
Officers
;
or
else
by
ea●hes
severall
inclination
:
This
,
for
the
present
,
being
supposed
,
shall
we
thereupon
conclude
,
that
these
are
five
,
or
moe
distinct
serving
offices
:
Surely
,
he
were
unfit
for
the
meanest
of
the
five
,
and
much
more
for
any
of
the
three
over-seeing
offices
,
that
should
so
judge
,
except
he
could
find
where
the
Word
did
distinguish
them
;
and
if
he
could
,
then
were
it
as
great
weakness
to
hold
them
but
one
office
in
kind
:
and
yet
greater
,
so
holding
,
to
hold
also
that
they
may
promiscuously
execute
each
others
Function
,
whereby
they
are
found
and
held
distinct
;
but
most
of
all
,
to
lay
it
as
a
general
rule
,
that
they
may
so
execute
:
and
yet
to
exempt
the
Pastour
onely
from
the
same
,
without
giving
a
peculiar
reason
therefore
.
The
like
and
greater
intricateness
and
distraction
is
in
our
case
,
because
it
is
evident
in
the
Word
,
that
there
is
such
a
distinctness
,
in
kind
,
to
be
found
and
held
.
Now
,
if
there
be
but
one
Office
in
kind
,
as
the
Deacons
,
then
is
every
one
charged
with
every
over-seeing
action
by
God
,
and
no
mutual
agreement
,
nor
Church-assignment
can
excuse
any
one
,
if
any
one
overseeing
action
be
wholly
omitted
:
But
on
the
other
side
,
if
they
be
three
in
kind
,
and
distinctly
assigned
by
the
Word
,
the
one
is
excused
,
though
the
other
fail
,
either
in
being
,
or
well-being
:
nay
,
he
should
as
much
fail
as
Vzzah
,
if
he
should
supply
the
failing
office
,
through
the
affinitive
of
his
office
,
or
personal
devotion
.
But
in
the
third
place
,
(
to
conclude
at
last
)
to
be
put
to
hold
and
practise
both
,
is
to
be
put
into
an
inextricable
intricateness
,
and
labyrinth
,
without
light
or
clue
,
to
help
him
out
,
or
to
work
within
it
;
which
is
more
then
ever
God
charged
upon
man
,
or
man
could
discharge
unto
God
;
yea
,
if
they
be
flat
contradictories
,
as
they
seem
,
more
then
God
can
discharge
,
for
he
cannot
lie
,
and
then
he
can
charge
,
for
he
cannot
oppress
:
Let
not
us
therefore
give
or
take
an
higher
office
,
nor
harder
work
,
then
God
himself
will
either
give
or
take
to
himself
,
or
any
other
.
The
like
may
be
said
of
the
Deacons
and
Widows
,
and
both
may
be
exemplified
by
the
legal
and
present
joynt
practises
,
Numb
3.
and
18.
and
very
oft
in
positive
and
opposite
respects
.
Sixthly
,
and
secondly
,
it
is
said
,
1
Cor.
12.28
,
30.
that
God
hath
given
some
to
be
Teachers
,
and
some
other
Governours
,
and
not
Teachers
,
and
so
on
the
contrary
;
the
scope
of
the
place
being
to
shew
,
that
excellency
,
above
others
,
cannot
be
had
in
the
offices
of
the
Church
,
because
they
are
severally
distributed
by
God
,
and
not
divers
to
one
person
;
as
is
before
fully
proved
.
Hereupon
,
if
a
man
should
frame
his
practise
in
any
o●fice
,
it
should
be
distinctly
to
observe
the
peculiar
Function
of
his
so
distinct
office
:
but
if
he
,
according
to
the
second
opin●on
,
hold
them
bo●h
one
o●fice
;
or
according
to
the
third
,
that
though
they
be
d●stinct
offices
,
yet
they
are
common
in
their
Functions
and
Execution
:
he
should
look
unto
his
gifts
and
discretion
,
or
to
some
assignment
beside
that
of
God
,
the
Church
and
his
Office
,
and
so
must
shape
a
clean
different
,
if
not
contrary
course
,
in
the
discharge
of
his
office
:
Now
,
therefore
the
destruction
and
entoxication
will
be
little
less
hereby
than
in
the
former
Argument
;
so
that
a
man
,
by
these
Opinions
,
must
be
rent
from
himself
,
yea
and
the
word
,
in
the
Understanding
and
conscionable
discharge
of
his
office
to
God
.
I
might
have
added
other
Arguments
against
the
first
Opinion
,
that
all
Offices
are
in
the
Pastour
,
out
of
1
Cor.
12.7
.
and
Rom.
12.8
.
with
1
Tim.
5.
The
former
place
shewing
the
end
of
Christs
distribution
of
the
Offices
,
to
be
,
to
profit
the
Church
,
and
not
to
magnifie
any
Officer
:
But
that
his
end
,
is
to
magnifie
the
Pastour
above
the
rest
,
and
so
that
the
distinction
should
be
as
great
,
or
greater
,
then
the
former
two
:
and
the
latter
places
,
shewing
the
fift
Office
to
be
a
Womans
,
and
not
a
mans
,
and
so
unfit
for
the
Pastour
to
discharge
;
as
because
her
office
is
night
and
day
to
attend
the
Sick
,
both
men
and
women
:
But
I
leave
them
for
you
to
prosecute
,
by
your
own
meditations
,
supposing
the
other
fully
sufficient
.
The
fifth
head
,
is
the
respect
of
the
Lords
of
the
Gentiles
,
from
which
the
Church-officers
are
expresly
forbidden
,
Matth.
20.26
.
Mar.
10.43
.
Luc.
22.26
.
viz.
in
that
they
rule
,
or
are
superiour
one
over
another
in
Office
,
Place
,
Authority
,
and
Dignity
;
for
,
other
Superiority
,
is
either
not
in
rerum
natura
,
or
not
intended
in
this
place
:
Or
,
thirdly
,
not
pertinent
to
our
point
,
or
else
not
spiritually
instituted
,
or
peculiar
to
an
instituted
Church
:
but
the
Hierarchical
superiority
of
Order
,
whereby
some
Reformers
palliate
the
superiority
of
Bishops
over
Priests
,
and
Arch-bishops
over
them
,
&c.
is
neither
of
all
these
four
;
for
the
best
Philosophers
admit
it
not
into
the
estate
of
a
being
;
and
therefore
we
may
exclude
it
out
of
the
last
three
;
for
,
by
best
Philosophers
,
I
intend
both
Ancient
,
Modern
,
Christian
,
Heathenish
,
and
Antichristian
:
a
taste
and
summe
of
all
whose
Judgments
,
in
this
point
,
is
set
down
,
Timpler
.
Metaph.
lib.
3.
cap.
7.
and
Kecker
.
Sustema
Logicum
,
l●b
.
1.
cap.
6.
and
the
sum
of
them
in
this
Disticon
;
Tempore
,
natura
,
numero
,
doctrina
et
honore
Fineque
lege
,
loco
,
dic
similique
prius
;
that
is
,
Time
,
nature
,
number
,
knowledge
,
worth
,
end
,
state
,
place
,
likeness
to
these
,
onely
yield
,
BEFORE
.
If
other
order
or
priority
seem
to
be
in
the
World
,
it
is
either
for
want
of
discerning
the
intent
and
extent
of
these
9.
or
else
it
is
but
the
stamp
of
the
Mystery
of
Iniquity
set
upon
Worldly
orders
,
arising
from
the
reflex
of
the
Antichristianing
order
,
oft
mentioned
by
our
Writers
,
to
extenuate
the
evils
of
the
Bishops
,
between
the
Apostolical
,
and
Apostatical
times
,
i.
e.
between
Anno
Dom.
100.
or
200.
unto
300.
and
after
,
out
of
which
Antichrist
arose
;
and
according
to
that
reflex
,
reflecting
on
Civil
or
Monkish
Estates
,
forged
and
framed
them
,
as
a
refuge
for
their
brood
into
the
Mothers
belly
in
time
of
danger
,
like
the
Serpent
and
it's
brood
,
mentioned
by
Aelian
.
Now
the
direction
which
Christ
giveth
unto
his
Ministers
,
from
the
negative
or
contrary
,
to
find
and
keep
his
Ecclesiastical
Order
,
being
,
not
so
as
the
Lords
of
the
Gentiles
:
and
yet
the
course
which
I
now
oppose
,
in
respect
of
the
first
Opinion
,
being
according
to
them
:
What
distraction
of
mind
,
&
disturbance
in
practice
(
or
rather
what
not
)
must
this
breed
in
and
amongst
the
Understanding
and
Conscionable
?
Let
it
here
be
remembred
,
that
though
the
occasion
of
this
Argument
,
be
but
to
prove
an
inconvenience
or
mischief
:
yet
I
omit
not
it's
absolute
proof
of
the
point
of
equality
of
Christs
Bishops
;
but
against
these
places
,
it
may
be
objected
with
the
Jesuits
,
and
other
Hierarchians
,
that
Christ
there
forbiddeth
onely
tyranny
,
pompous
,
and
vain-glorious
Titles
,
and
Master-fulness
over
Inferiours
;
and
not
the
superiority
over
other
Ministers
.
I
answer
:
First
,
that
I
hope
they
will
not
more
destroy
the
generals
of
Truth
,
and
light
of
natural
Ingenuity
,
than
the
Jesuits
themselves
of
Rhemes
,
who
in
their
Annotations
on
Luk.
22
,
24
,
say
;
The
Apostles
perceiving
Christs
departure
from
them
,
and
his
Kingdome
,
to
be
neer
,
as
infirm
men
,
and
not
yet
endued
with
the
Spirit
of
God
,
begin
to
have
emulation
and
cogitations
of
Superiority
one
over
another
;
which
our
Master
represseth
in
them
by
Exhortation
to
Humility
,
and
by
his
own
Example
,
that
being
their
Lord
,
yet
so
lately
served
them
.
They
,
as
Expositors
of
the
Scriptures
,
minding
their
scope
and
apparent
truth
,
suffered
themselves
with
the
Pythonisse
,
Act.
16.16
,
17.
To
speak
the
truth
,
though
it
utterly
destroy
their
and
their
Holy
Fathers
Kingdome
;
and
they
as
Antichristians
,
and
men
of
scared
Consciences
,
presently
after
contradict
the
Truth
and
themselves
,
;
adding
,
Not
forb●dding
majority
or
superiority
in
them
,
but
Pride
,
Tyranny
,
and
Contempt
of
their
Infer●ours
.
How
can
these
Jesuits
brook
their
name
without
a
metathesis
of
s
and
u
,
and
b
set
in
the
first
place
of
s
;
then
indeed
,
they
with
the
Jebusites
are
treaders
of
Mount-Sion
,
the
most
holy
place
of
Jerusalem
,
under
foot
,
Rev.
11.2
.
i.
e.
professing
possession
of
Mount
Moriah
,
yet
being
true
Intruders
thereinto
,
and
blind
and
lame
contradicters
of
themselves
,
and
the
true
David
and
King
thereof
,
and
contradicted
and
destroyed
with
their
blind
and
lame
gods
.
THE
scope
of
Rome
,
12.1
.
to
8.
is
exactly
,
yet
summarily
,
to
describe
,
teach
,
and
effectually
to
charge
the
matter
and
manner
of
Gods
instituted
Worship
;
as
is
expressed
,
v.
1.
in
the
general
,
and
v.
6.
in
the
particulars
:
Those
two
Verses
are
also
expresly
connected
by
causal
and
illative
Conjunctions
,
which
are
the
absolutest
Connecters
of
the
Connection
of
v.
4.
with
5th
.
and
7th
.
with
6th
.
and
8th
.
with
7th
.
there
can
be
no
doubt
.
Now
,
the
soul
and
sinews
being
of
the
same
body
,
the
flesh
and
bones
cannot
but
be
granted
,
to
be
of
the
same
also
:
neither
is
the
encorporatedness
of
these
8.
Verses
onely
literall
,
but
especially
reall
,
each
without
other
being
maimed
,
and
all
joyntly
yielding
an
excellent
description
and
charge
of
Gods
Worship
;
the
Root
,
in
v.
7.
and
2.
giving
life
to
the
body
in
v.
3
,
4
,
5.
and
to
the
branches
,
v.
6
,
7
,
8.
the
body
giving
sustenance
and
sustentation
with
the
Root
to
the
Branches
,
and
the
Branches
shewing
the
Heavenly
Fruit
of
both
.
Let
the
words
be
observantly
read
,
and
a
sense
worthy
the
Scripture
be
conceived
;
and
the
matter
being
the
same
with
the
second
Commandement
,
and
yet
being
very
imperfectly
delivered
,
but
in
this
place
,
and
here
also
in
the
common
sense
:
and
I
cannot
but
think
,
that
the
Understanding
and
Ingenuous
will
find
an
admirable
conciseness
of
such
a
large
matter
,
a
clearness
in
this
dark
and
s
ecial
point
of
the
Word
,
yea
,
a
pleasantness
in
what
is
most
harsh
to
Nature
,
as
being
not
onely
above
it
,
but
mainly
intended
to
thwart
it
,
and
to
proclaim
and
constrain
God's
absolute
Will
to
be
submitted
unto
,
as
to
the
Lord
and
Ruler
of
all
;
the
Fall
also
of
Adam
,
and
the
most
abominable
sinnes
ever
since
,
were
there-against
,
and
all
desolations
thereout
,
and
the
yet
prevailing
Antichristian
sinne
,
assisting
in
oppositeness
thereto
,
and
usurpation
thereover
.
The
drift
therefore
of
the
Holy
Ghost
being
herein
to
preach
and
press
preciseness
in
the
matter
,
and
distinctness
in
the
manner
of
God's
speciall
Worship
:
The
latter
of
this
place
,
and
the
rest
of
this
subject
,
must
have
their
spirit
from
hence
;
which
also
,
will
not
onely
easily
,
but
excellently
sort
therewith
,
and
better
than
with
any
other
;
and
though
the
manner
or
order
of
any
thing
cannot
be
shewn
,
but
upon
supposition
of
the
matter
known
,
or
in
the
shewing
to
be
withall
made
known
:
yet
when
the
Apostle
cometh
,
v.
6.
to
assume
and
conclude
his
intent
in
the
premisses
,
v.
1.
to
5.
he
seemeth
to
have
supposed
,
and
intended
onely
the
distinctness
of
the
Church
states
,
by
their
peculiar
Functions
,
and
the
order
of
exercising
them
in
the
Church
Assembly
;
onely
in
the
handling
,
Paul
,
after
the
excellent
Scripture-manner
,
interlaceth
the
peculiar
vertues
of
three
of
the
Offices
,
which
were
hardest
to
be
known
,
leaving
the
other
two
easier
to
be
by
the
like
course
understood
,
as
on
the
other
side
,
he
expresseth
his
main
drift
of
charging
the
distinctness
of
the
Offices
,
and
their
Functions
,
onely
in
the
two
first
,
leaving
the
like
to
be
supposed
in
the
other
three
;
so
that
it
is
expresly
proved
,
that
the
Offices
are
distinct
,
v.
6.
which
after
are
expressed
to
be
five
.
In
the
Inference
therefore
of
v.
6.
is
the
drift
of
the
Holy
Ghost
expressed
,
which
is
the
Soul
and
Life
of
the
whole
Context
:
upon
it
,
therefore
,
we
are
to
stand
as
we
use
to
do
,
on
the
parting
of
the
Branches
from
the
Body
of
the
Tree
;
for
the
best
finding
and
gathering
the
Fruit
of
the
Tree
,
whereby
the
Nature
of
the
Tree
,
and
Intent
of
the
Planter
is
best
to
be
discerned
;
that
therefore
saith
,
We
having
then
gifts
(
or
since
then
we
have
gifts
)
according
to
the
grace
(
measure
of
Faith
,
v.
3.
that
is
given
,
(
measured
v.
3.
)
different
,
(
divers
or
distinct
)
whether
it
be
Prophesie
(
the
estate
or
ability
of
a
Church-Prophet
,
or
both
)
:
according
to
the
proportion
(
measure
v.
3.
gift
v.
6.
)
of
Faith
(
grace
v.
6.
)
2.
Of
the
Interest
in
Christs
body
,
v.
4
,
5.
or
Worship
and
Will
of
God
,
v.
1
,
2.
)
He
seemeth
to
have
left
the
speech
very
imperfect
;
yet
therein
he
most
excellently
perfecteth
the
drift
of
the
Holy
Ghost
affirmed
;
that
is
,
to
prove
a
distinct
observance
in
the
offices
,
and
not
to
provoke
unto
vehemency
in
the
execution
,
which
will
undoubtedly
follow
this
distinct
discerning
the
speciall
intent
of
Gods
zealous
and
jealous
distinguishing
them
.
Secondly
,
it
suiteth
with
the
ten
times
greater
care
that
is
taken
throughout
the
Scriptures
,
that
Gods
Worship
should
be
observed
according
to
his
Precepts
,
Statutes
,
or
Institutions
,
or
Laws
;
and
Zeal
that
is
used
,
in
the
reproof
of
the
contrary
,
than
that
a
zealous
Worship
should
be
given
him
.
Thirdly
,
he
therein
well
observeth
the
order
of
the
Commandements
,
in
more
regarding
the
second
then
the
third
.
And
fourthly
,
the
order
of
Nature
,
which
first
,
and
more
regardeth
the
truth
of
the
matter
then
the
measure
.
And
fiftly
,
his
own
scope
,
intimated
in
the
five
former
verses
,
and
oft
expressed
,
to
take
care
for
Gods
Worship
of
his
Word
,
v.
1.
of
his
Will
,
v.
2.
of
his
apportioning
,
v.
3.
of
his
disposing
,
v.
4
,
5.
of
his
divers
giving
,
v.
6.
and
of
his
exact
distinguishing
,
v.
6
,
7
,
8.
more
than
for
the
measure
thereof
.
Sixthly
,
he
well
preferreth
the
maine
of
the
matter
,
before
the
exactness
of
words
,
yea
than
competency
:
but
in
this
case
of
endangering
the
proper
scope
of
the
place
,
which
would
have
been
the
easier
wrested
,
to
the
provoking
and
stirring
up
the
gifts
and
powers
,
had
there
been
the
least
word
of
provocation
or
exhortation
expressed
;
and
therein
some
way
should
seem
to
have
been
given
to
the
Babylonish
confusion
of
Gods
Worship
,
currant
in
the
World
for
the
true
;
yea
,
the
zeal
for
the
Worship
established
,
mixed
with
the
acuteness
and
violentness
of
the
interessed
therein
,
would
have
made
it
seem
,
that
it
had
made
way
for
the
same
:
but
the
Holy
Ghost
would
not
give
them
so
much
cloak
for
their
sinne
,
and
deceit
of
the
weak
:
neither
know
I
what
other
pretence
of
the
scope
of
this
place
can
yield
to
any
kind
of
audaciousness
of
Conscience
herein
.
Seventhly
,
he
could
not
have
perfected
that
verse
,
(
nor
v.
7.
nor
8.
)
but
he
must
have
endangered
the
other
,
and
so
the
whole
,
in
some
measure
;
at
least
,
if
the
phrase
which
is
as
the
Charret-man
of
the
Holy
Ghost
,
should
have
failed
in
this
sore-front
of
the
Battle
,
the
fearful
and
far-of
,
would
first
have
shrunk
,
and
then
the
next
would
have
followed
for
company
;
and
so
the
rest
must
have
been
overcome
by
violence
;
which
was
the
case
of
Darius
Codomanus
,
and
the
reputed
Cause
of
the
translating
of
the
Monarchy
of
the
Persians
to
the
Grecians
:
But
the
All-seeing
Wisdome
better
provided
for
his
Charret-man
in
th●s
great
Case
,
though
ordinarily
he
rideth
more
open
,
plainly
,
boldly
,
and
at
liberty
.
This
,
therefore
,
is
a
second
Argument
,
that
the
scope
of
the
place
,
is
to
teach
the
distinctness
of
the
Offices
,
and
their
Functions
,
in
that
this
sixt
verse
is
left
so
extreamly
imperfect
,
and
no
other
good
reason
being
for
it
,
but
to
prevent
evasion
there-from
;
for
though
it
be
said
,
v.
6.
Let
us
prophesie
;
and
v.
7.
Let
him
wait
on
;
and
v.
8.
Let
him
do
it
:
yet
there
is
not
a
word
thereof
in
the
Original
,
but
the
Translators
have
taken
liberty
to
insert
them
all
,
because
to
them
there
seemed
otherwise
no
sense
;
whereas
they
have
thereby
made
new
Scripture
of
their
own
,
yea
contrary
to
the
intent
of
the
Holy
Ghost
,
if
they
and
their
Readers
intend
any
Exhortation
to
the
Acts
of
Prophesie
,
Ministration
,
Distribution
,
with
Simplicity
,
&c.
or
to
vehemency
in
any
of
them
,
or
to
any
thing
,
but
the
precise
observance
of
Gods
allotment
committed
to
them
.
Thirdly
,
as
the
first
Argument
proveth
the
intent
to
charge
the
distinctness
,
and
the
second
to
prevent
all
evasions
there-from
:
so
doth
the
exact
Analysis
of
all
Church-States
,
and
their
Functions
in
the
matter
preceding
,
second
both
therein
.
In
ver.
4
,
and
5.
we
are
to
observe
;
first
the
positive
part
,
and
then
their
opposite
;
and
in
the
former
,
their
Fabrick
it self
,
and
its
use
and
end
:
their
Fabrick
is
a
body
,
with
its
members
and
their
works
:
the
end
thereof
,
is
the
entire
good
of
the
body
,
and
each
part
thereof
:
the
other
ends
thereof
are
proper
to
the
relation
of
these
verses
with
the
three
former
,
and
three
sollowing
.
The
Fabrick
it self
is
two-fold
,
Natural
and
Spiritual
:
the
former
is
set
by
the
Holy
Ghost
here
,
as
the
Protasis
and
Pattern
of
the
latter
;
and
the
latter
,
as
the
Apodosis
and
reflex
of
the
former
;
not
as
a
bare
simile
or
allusion
,
but
as
such
a
necessited
and
compleat
Directory
and
Pattern
of
Divine
Evangelical
Worship
;
as
the
Pattern
seen
by
Moses
in
the
Mount
was
unto
him
for
the
Tabernacle
,
and
all
things
thereof
,
and
the
Pattern
left
by
David
to
Solomon
,
was
to
him
for
the
Temple
,
and
all
things
of
the
Temple
,
and
both
for
the
main
Warrant
of
the
Legall
Worship
;
so
is
the
Protasis
here
said
to
be
the
Pattern
,
and
thereby
made
the
Warrant
of
Evangelical
worship
:
a
distinct
and
intent
view
therefore
is
to
be
taken
of
this
Divine
Exemplar
,
that
our
writing
may
be
answerable
,
and
so
acceptable
,
divine
,
and
holy
;
whereas
otherwise
,
the
fairest
writing
in
letters
of
gold
,
and
with
all
ornaments
,
is
odious
to
God
,
as
self-boasting
,
yea
against
him
.
This
Pattern
is
not
simply
a
natural
body
,
but
as
it
is
the
Pattern
and
Protasis
of
a
politick
body
;
as
the
scope
of
the
place
and
the
offices
,
v.
7
,
8.
being
the
instanced
parts
of
that
body
shew
.
Divers
Doctrines
gathered
from
Rom.
12.
v.
3.
to
8.
Doct.
1.
THE
first
Doctrine
v.
3.
is
from
To
each
one
:
That
Gods
charge
&
benefit
in
his
Worship
,
is
to
be
singularly
respected
by
each
Christian
,
and
not
onely
in
the
lump
and
general
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
so
placed
,
as
it
respecteth
both
Paul's
charge
,
and
Gods
apportioning
of
Faith
.
The
2.
is
,
from
the
Portion
:
Each
Christian
hath
his
portion
in
Gods
Worship
,
and
its
blessings
:
And
the
3.
God
giveth
his
Worship
as
Sons
portions
.
The
4.
is
in
the
Faith
:
Faith
onely
giveth
interest
in
God's
Ordinances
.
The
5.
is
,
in
that
this
generalness
of
the
boundedness
and
distinctness
of
Gods
Worship
is
set
down
between
the
proper
generals
and
particulars
thereof
,
we
are
taught
,
That
boundedness
and
distinctness
of
Gods
Worship
is
to
be
observed
as
a
part
thereof
in
the
prescription
and
practise
thereof
.
From
the
illustration
of
the
matter
of
the
three
first
verses
,
by
assimiling
the
body
and
members
of
our
person
with
their
Functions
,
Works
,
and
Distinctness
,
ariseth
the
6th
.
Por●sma
,
that
the
body
and
the
estates
,
or
enrighting
designations
of
Gods
instituted
Worship
,
with
their
Functions
,
Works
,
and
Distinctness
,
are
most
like
to
the
same
in
our
persons
.
The
7.
is
from
For
,
v.
4.
Of
the
same
rational
nature
with
For
,
v.
3.
That
no
exact
illustration
of
the
body
,
members
with
their
employments
,
boundedness
,
distinctness
,
and
uses
of
Gods
Worship
,
is
to
be
om●tted
in
the
Declaration
thereof
.
And
the
8th
.
That
,
no
justifications
of
the
assertions
thereabout
are
to
be
neglected
.
The
9.
is
from
As
,
That
the
proper
similies
of
the
Scripture
not
onely
exemplifie
,
but
prove
so
far
as
they
are
applyed
either
in
the
Protasis
,
or
Apodosis
.
The
10.
is
from
Body
;
That
the
Church
of
Rome
to
which
Paul
wrote
,
was
but
as
our
individuall
body
,
●ot
as
a
compact
of
all
humane
bodies
,
as
now
that
so
called
is
.
The
11.
is
from
One
body
;
That
the
true
Church
is
as
the
unum
primum
,
or
Basis
,
wherein
all
things
Ecclesiastical
inhere
,
and
from
whence
they
are
derived
,
and
whereby
they
actuate
and
fructifie
;
but
not
any
Church-Office
,
whether
Pope
,
King
,
or
Pastour
:
nor
any
Society
of
Officers
;
as
Assembly
,
or
Synode
universal
,
or
particular
Classis
,
or
Consistory
.
The
12.
is
from
In
;
That
all
Church-States
enrighting
to
Church-works
or
Benefits
,
are
inseparable
accidents
,
proper
adjuncts
,
and
essentiated
inherents
of
the
Church
,
not
of
any
officer
.
The
13.
is
from
Members
;
That
the
Church
is
a
body
organical
in
its
plenary
constitution
:
And
the
14.
that
no
Church-State
is
the
body
,
but
a
member
thereof
;
and
therefore
the
Pope
,
nor
no
supream
Officer
,
can
be
the
Church
.
The
15.
is
from
Many
:
That
there
are
many
Church-States
,
and
not
onely
one
,
from
whence
other
Officers
or
States
are
derived
,
and
so
should
be
Deputy-States
,
not
Church-States
:
And
the
16.
That
God
is
bountifull
in
his
Portions
of
Faith
.
The
17.
is
from
Have
(
not
members
have
us
)
That
Church-offices
,
Ministeries
,
and
States
,
are
adjuncts
of
the
Church
which
is
first
in
Nature
,
and
their
Root
and
Basis
;
but
they
are
not
its
Root
nor
Basis
,
nor
any
way
precedent
,
either
in
Time
,
Nature
,
nor
Dignity
before
it
,
as
such
;
but
as
it
consisteth
of
particular
members
,
over
the
well-being
of
each
of
which
they
are
set
,
but
not
over
their
being
,
as
they
be
Christians
,
nor
a
Church
:
And
also
the
18.
that
the
Ministers
are
the
Churches
Angels
,
and
members
:
but
the
Church
is
not
the
Ministers
Church
.
The
19.
is
from
We
have
:
That
all
Churches
are
in
relation
to
each
other
,
as
equall
particulars
of
the
Church
in
general
,
as
each
of
our
persons
are
of
man
in
general
.
And
the
20.
There
is
no
more
an
Universal
particular
Church
,
Head
or
Body
of
Churches
,
than
of
particular
men
.
And
the
21.
Our
persons
are
the
original
pattern
of
the
instituted
Church
,
imitable
after
the
strictest
manner
,
of
which
a
Spiritual
Body
Politick
is
capable
;
as
simillimum
,
not
idem
.
And
the
22.
the
knowledge
of
the
nature
of
the
Church
,
and
Church-Estates
,
is
easie
to
all
reasonable
men
,
i●
if
Historically
believing
this
one
place
;
much
more
to
Christians
led
by
the
Spirit
of
grace
in
its
patterning
;
especially
if
they
understand
by
Learning
or
Experience
,
the
nature
of
a
Civill
Body
Politick
,
the
medium
simillimum
to
both
person
and
Church
.
The
23.
is
from
and
;
That
God
hath
avoided
confusion
in
our
many
personal
members
,
by
assigning
them
distinct
Functions
.
The
24.
is
from
all
Members
have
not
one
Function
by
a
Graecisme
;
or
,
in
English
phrase
,
No
Member
hath
the
same
Function
;
or
rather
it
is
of
the
same
words
.
And
the
25.
Our
Members
are
bounded
,
but
not
bondaged
,
counter-distinct
,
but
not
opposite
.
The
26.
is
from
Hath
;
That
membral
Functions
,
are
adjuncts
to
the
members
of
the
Body
,
and
so
,
that
the
Membral-Estates
denominate
the
Membral-actions
and
administrations
,
but
not
è
contra
.
The
27.
is
from
One
,
or
in
English
,
one
and
the
same
,
or
the
same
in
kind
,
That
each
member
of
the
body
hath
its
counter-distinct
Function
,
end
,
or
use
.
And
the
28.
That
each
member
is
not
to
be
employed
to
all
that
it
can
do
,
but
to
its
distinct
and
proper
work
;
as
the
Eye
to
see
,
the
Ear
to
hear
,
the
Nose
to
smell
,
the
Pallate
to
taste
;
but
none
of
them
to
feeling
,
though
in
some
sense
they
all
can
;
nor
the
hands
to
either
of
the
foure
,
though
in
some
remote
consequence
,
they
serve
to
the
same
use
,
in
case
of
defect
,
with
unseemlyness
,
and
out
of
the
due
course
of
Nature
.
The
29.
is
from
Practice
,
Function
,
or
Work
;
That
no
member
ought
to
be
idle
,
but
active
and
operative
.
The
30.
is
from
even
so
,
v.
5.
That
so
much
expresness
of
Form
is
necessary
in
this
matter
of
Gods
Worship
,
as
is
to
make
way
for
,
and
confirm
the
Logical
consequences
therein
;
i.
e.
that
it
is
an
exact
simile
between
man
created
after
Gods
Image
,
and
the
Church
of
Ordinances
instituted
after
Christs
Image
:
And
therefore
all
the
Doctrines
well
arising
out
of
the
former
verse
and
protasis
,
in
respect
of
the
body
,
its
members
,
and
their
function
,
are
to
be
understood
as
good
,
as
expressed
in
the
Apodosis
in
this
verse
;
adding
onely
the
Church
,
instead
of
the
Body
,
and
Ministeriall
for
Membrall
,
which
I
for
the
present
leave
to
be
done
,
i.
e.
The
31.
to
be
deduced
from
the
24
,
the
32
from
the
25
,
the
33
from
the
26
,
the
34
from
the
27
,
supplying
the
particulars
from
v.
7
,
8.
i.
e.
the
Teacher
,
to
teach
;
the
Exhorter
,
to
exhort
;
the
Distributer
,
to
distribute
;
the
Ruler
,
to
rule
;
the
shewer
of
mercy
,
to
shew
mercy
;
and
the
35
from
the
28
,
with
the
same
addition
:
and
the
36.
from
the
29.
and
the
37.
from
the
23.
The
compleat
parallelling
of
this
simile
is
very
large
,
and
seeming
in
its
exact
prosecution
,
more
formal
than
necessary
,
which
seemeth
to
have
been
the
reason
why
the
Holy
Ghost
hath
left
them
to
be
deduced
by
firm
consequence
,
but
hath
not
exactly
parallel'd
all
particulars
:
wherefore
I
will
not
be
extream
herein
,
either
in
negligence
of
all
that
is
intimated
,
nor
in
exactness
in
what
it
hath
left
unexact
in
particulars
:
yet
is
there
some
vice
versa
to
be
applyed
,
from
the
Apodosis
,
to
the
Protasis
;
as
the
38.
from
,
in
Christ
,
or
by
the
institution
of
Christ
,
That
the
created
order
of
the
members
of
our
body
,
with
their
use
and
natural
comelyness
,
is
to
be
observed
perpetually
.
And
the
39.
That
each
member
of
the
body
is
for
the
benefit
of
each
;
these
two
are
to
be
deduced
from
the
two
next
clauses
following
.
The
40.
is
from
in
Christ
:
That
the
speciall
form
of
all
instituted
Worship
,
is
Christs
institution
:
And
the
41.
from
the
same
,
in
relation
to
the
many
other
causes
of
true
worship
,
That
subordinate
causes
exclude
not
,
nor
oppose
each
other
:
so
that
the
same
worship
may
well
be
called
the
Worship
of
God
,
of
the
Will
of
God
,
of
Christ
and
of
the
Word
.
And
the
42.
in
relation
of
this
distinctness
counter-distinguished
from
the
materiall
parts
of
Gods
Worship
,
That
Christ
is
more
manifested
in
the
distinctness
than
in
the
materials
of
Gods
Worship
.
The
43.
is
from
each
one
anothers
members
:
That
each
member
of
the
Church
,
is
for
the
benefit
of
each
other
member
thereof
:
And
44.
Much
more
for
the
whole
:
and
45.
Neither
the
Church
nor
its
members
,
are
for
any
one
member
,
as
for
its
superiour
;
but
onely
as
for
its
part
,
or
their
fellow-member
:
or
as
for
their
singular
Superiour
deputed
by
the
Church
,
as
an
encorporated
general
over
each
particular
.
The
44.
is
from
each
in
particular
:
In
relation
to
one
body
,
That
there
is
an
express
difference
between
the
Church-members
relation
to
the
Church
,
and
to
each
other
:
so
that
the
45.
Ministeriall
or
organical
members
,
have
power
,
or
rather
government
of
,
over
or
objectively
,
for
each
member
;
but
not
of
,
over
or
objectively
for
the
Church
,
as
an
encorporated
body
;
but
onely
as
deputedly
and
Ministerially
for
it
.
And
so
46.
No
Minister
can
excommunicate
the
Church
.
The
46.
is
from
the
same
words
referred
to
Many
:
That
the
Officers
diversly
respect
the
generality
of
the
many
Members
,
and
the
particularity
of
each
member
.
The
two
first
respecting
the
generality
,
they
being
charged
with
the
work
of
publication
,
and
pressing
the
general
Word
of
God
;
and
the
three
last
of
the
five
,
respecting
each
particular
,
member
as
a
part
of
the
Church
,
to
which
they
are
concredited
.
This
divers
respect
is
expresse
in
the
Text
;
but
the
apportionment
is
of
the
divers
reason
of
the
offices
insinuated
.
The
47.
is
from
the
mutuall
relation
of
these
three
words
,
one
,
many
,
each
,
That
the
Church
,
as
one
is
supr●am
,
in
respect
of
its
particular
members
,
is
inferiour
to
all
the
offices
;
but
as
many
,
it
is
of
a
mixt
State
;
as
the
greater
many
it
hath
the
power
of
the
o●fices
,
and
their
min●strations
toward
each
member
,
(
i.
e.
of
the
Ruler
,
and
his
Ruling
;
the
Distributer
,
and
his
distributing
;
●nd
of
the
Mercy-shewer
,
and
her
shewing
of
mercy
toward
the
Sick
)
but
as
the
lesser
many
,
it
is
subject
to
them
all
three
in
these
three
administrations
.
The
48.
is
from
None
hath
the
same
Function
,
compared
with
,
but
each
one
anothers
member
:
That
all
the
Church-Estates
are
bounded
as
duties
,
and
apportioned
as
benefits
,
distinctly
in
their
Functions
,
and
joyntly
in
their
end
.
The
49.
is
from
are
,
compared
with
have
,
That
the
Church-Estates
,
are
but
the
constituting
parts
of
,
and
possessed
by
the
Church
,
not
the
thing
constituted
nor
possessing
:
By
Church-Estates
,
are
meant
Offices
,
Prophetships
,
and
Memberships
of
the
Church
as
instituted
.
The
50.
is
from
then
or
therefore
,
ver
.
6.
That
what
followeth
,
is
inferred
from
what
preceded
.
The
51.
is
from
,
We
having
,
That
each
Member
hath
his
part
in
the
Church-duties
and
benefits
.
The
52.
is
from
gifts
:
The
divers
parts
of
Gods
Worship
are
not
onely
duties
,
but
also
free
gifts
of
God
to
his
Saints
,
for
their
good
.
The
53.
is
from
distinct
:
That
the
precedent
general
scope
,
was
to
shew
,
that
the
Church-Estates
are
distinct
in
their
Institution
,
and
so
to
be
observed
in
their
use
;
and
the
54.
that
the
future
scope
is
to
particularize
that
distinctness
.
The
55.
is
from
,
according
unto
grace
:
That
there
ought
to
be
a
proportionableness
observed
between
the
parts
of
Gods
Worship
,
as
instituted
and
constituted
,
their
Essence
and
Existence
,
their
Precept
and
Practice
.
The
56.
is
in
the
grace
:
That
Christs
Institutions
come
from
,
operate
by
,
and
tend
unto
Gods
special
grace
.
The
57.
is
from
that
is
given
:
That
God
always
giveth
abilities
fit
for
the
Church-Estates
.
The
58.
is
from
us
:
That
abilities
in
the
Saints
onely
,
are
capable
of
Church-Estates
.
[
Note
,
that
the
Texts
of
the
two
last
Doctrines
,
viz.
that
is
given
,
nd
us
,
&
given
unto
us
,
(
as
p.
76.
l.
24.
)
do
supply
that
which
seems
to
be
omitted
in
the
translation
of
v.
6.
after
the
word
grace
,
p
2.
l.
13.
]
The
59.
is
from
according
to
the
proportion
:
That
the
Execution
of
our
assigned
Estates
,
ought
to
be
proportionable
to
our
distinct
assignments
;
and
the
breach
thereof
is
faithless
unproportionableness
.
And
the
60.
compared
with
the
portion
of
Faith
,
v.
3.
and
according
to
the
grace
given
us
,
v.
6.
So
that
the
general
,
both
Doctrine
and
Use
,
v.
3.
and
6.
and
the
particularizing
of
both
annexed
,
evince
and
urge
that
a
necessity
of
exact
distinctness
between
the
several
Church-Estates
,
is
to
be
observed
.
The
61.
is
from
of
Faith
,
with
the
same
ver.
3.
That
it
is
the
duty
of
Faith
,
and
the
faithfull
,
to
observe
God's
proportion
in
the
Works
and
Fruits
of
Faith
,
so
well
as
to
receive
the
benefits
and
confirmations
thereof
.
Hitherto
of
the
generals
of
true
Worship
in
its
parts
,
order
,
and
ornaments
:
The
speciall
particulars
thereof
follow
;
whence
the
rest
are
orderly
to
be
deduced
.
The
62.
is
from
Whether
,
Not
both
,
as
,
or
even
;
That
the
exactest
distinctive
terms
are
to
be
used
in
the
distinctness
of
the
Church-Estates
.
The
63.
is
from
Prophesie
:
That
the
ability
of
any
member
to
prophesie
,
enstateth
and
enrighteth
him
to
the
Exercise
of
Prophesie
.
And
the
64.
referred
to
or
an
Office
,
That
Personall
and
Ministerial
Estates
are
to
be
kept
distinct
:
And
the
65.
referred
to
Teaching
,
and
Exhorting
(
part
of
the
Function
of
the
Prophets
)
that
membrall
and
Ministerial
Estates
are
distinct
,
and
so
to
be
kept
even
in
the
same
works
,
i.
e.
in
their
respects
,
causes
,
and
degrees
.
The
66.
is
from
the
placing
according
to
the
proportion
of
Faith
,
after
whether
Prophesie
;
though
without
those
words
there
is
onely
the
form
of
an
inference
without
any
thing
inferred
,
That
whatsoever
is
true
or
good
in
the
generals
,
is
so
also
in
the
particulars
:
And
the
67.
from
the
same
reason
of
annexing
them
to
all
and
every
of
the
other
particulars
,
That
the
exact
proportion
between
our
Church-Offices
,
and
their
Functions
,
is
to
be
kept
;
and
yet
more
particularly
referred
to
the
Teacher
.
The
68.
that
the
Ministeriall
Teacher
ought
to
observe
this
proportionableness
between
his
Office
and
Function
;
the
69
,
70
,
71
,
and
72.
flow
thence
,
by
the
same
consequence
,
from
the
Exhorter
,
the
Distributer
,
the
Ruler
,
and
the
shewer
of
mercy
.
The
variety
and
plenty
of
this
boundedness
,
distinctness
,
and
proportionableness
both
,
in
the
general
,
is
so
abundant
and
express
,
that
I
doubt
whether
I
should
more
fear
the
neglect
of
the
Holy
Ghosts
abundance
in
the
same
,
or
the
tediousness
of
my
needless
expressing
what
is
by
it
so
plentifully
plain
,
and
durst
not
here
omit
to
express
them
,
were
it
not
partly
that
I
have
in
a
good
measure
expressed
the
same
,
but
especially
lest
I
should
seem
too
vain
in
repetitions
,
since
I
may
not
here
insist
on
the
shewing
their
difference
,
from
the
many
former
ones
of
the
much
like
nature
;
yet
doth
the
clearness
of
Wit
,
and
weakness
of
Will
of
this
Age
and
present
occasions
,
force
me
to
this
solicitous
pressing
this
expresness
and
variety
of
the
Holy
Ghost
herein
;
which
I
have
oft
in
the
generals
observed
;
and
ought
thence
to
be
applyed
to
these
their
many
particulars
,
by
those
which
doubt
that
the
scope
of
the
Holy
Ghost
in
this
place
,
is
to
describe
and
prescribe
the
distinctness
of
the
Church-estates
;
if
the
very
application
of
the
many
phrases
,
v.
3
,
4
,
5
,
ct
6.
in
the
generals
,
unto
these
express
particulars
,
with
what
I
have
here
written
,
be
not
sufficient
thereto
.
But
this
seeming
so
unresistable
,
I
will
annexe
the
manner
of
this
distinctness
so
charged
in
this
place
,
from
the
words
following
,
particularizing
these
generals
.
The
73.
is
from
or
an
office
;
as
the
speciall
particular
of
all
the
generals
preceding
,
and
general
of
all
the
following
particulars
,
That
all
the
former
prescribings
and
describings
of
the
distinctness
,
boundedness
,
and
proportionableness
in
Gods
true
Worship
in
the
general
,
is
wholly
to
be
applyed
to
the
Church-Offices
in
particular
:
And
74.
what
is
said
of
the
Church-Offices
in
general
,
is
expresly
applyed
to
every
of
the
five
Offices
in
particular
.
A
Summary
Description
of
all
the
Nine
Church-States
,
with
their
distinct
Works
.
THE
special
reall
parts
of
Divine
worship
,
of
the
second
Commandement
,
of
the
second
Petition
,
of
the
second
work
of
Faith
,
2
Pet.
1.5
.
i.
e.
Knowledge
of
Gods
speciall
Will
,
are
the
Church-Estates
,
Ministry
,
or
Member-ships
,
their
power
or
actuation
,
and
success
.
The
Church-States
are
in
number
9
;
4
integral
;
&
5
organical
,
instrumental
,
or
ministerial
:
in
all
wch
,
in
common
,
there
is
to
be
considered
their
personal
existence
,
estate
of
order
,
their
power
in
actions
of
Worship
,
and
the
proceed
of
them
all
.
The
first
Church-estate
is
of
Infants
,
and
such
as
are
not
of
Discretion
,
Reason
,
and
Knowledge
,
to
discern
the
Lords
body
,
and
acts
of
Worship
:
yet
are
they
true
members
of
the
Church
,
enrighted
thereby
to
receive
the
seale
thereof
,
and
its
priviledges
.
The
second
is
of
women
,
who
have
nor
onely
right
by
their
Church-estate
,
to
passive
priviledges
,
as
the
first
;
but
also
to
be
active
in
the
active
priviledges
and
seals
,
and
to
receive
actual
assurance
thereof
themselves
.
The
third
is
of
Males
of
age
and
discretion
,
enrighted
thereby
both
to
the
nourishing
and
trading
Church-priviledges
;
and
also
to
the
Church-power
of
voting
,
whereby
their
voices
are
to
be
accepted
.
The
fourth
is
of
Prophets
,
or
membral
or
integral
Teachers
,
enrighted
to
use
and
exercise
their
personall
abilitie
of
Speaking
to
Edification
,
Exhortation
,
and
Comfort
in
the
exercise
of
Prophesie
,
to
edifie
the
Church
.
These
are
the
integral
parts
of
the
Church
.
The
first
of
the
Organicall
,
is
the
Teacher
,
whose
Ministeriall
Office
is
Ministerially
to
teach
,
inform
,
prove
,
disprove
,
and
administer
the
Teaching
Seals
for
knowledge
.
The
second
is
the
Exhorter
,
whose
instituted
office
is
to
exhort
,
dehort
,
comfort
,
reprove
,
and
terrifie
,
by
the
preaching
the
Word
,
and
administration
of
the
Sacraments
,
as
Seals
thereof
,
unto
the
Sanctification
of
the
Church
.
The
third
is
the
Ruler
,
whose
office
is
to
order
Church-actions
,
and
other
Church-estates
and
offices
in
their
execution
,
and
pronounce
the
Church-sentences
of
Admission
,
Excommunication
,
Ordination
,
Deprivation
:
for
good
behaviour
.
The
fourth
is
the
Distributer
,
Deacon
or
Helper
,
whose
Office
is
to
receive
and
distribute
the
alms
of
the
Church
,
to
provide
Meeting-places
,
Bread
,
Wine
,
and
Water
,
with
their
fit
Vessels
for
the
Sacraments
:
for
provision
.
The
fift
is
the
shewer
of
mercy
,
Mercier
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Widow
,
or
Woman-Deacon
,
whose
office
is
to
keep
the
Sick
,
and
supply
their
naturall
wants
in
Food
,
Physick
,
Warmth
,
and
other
helps
for
their
preservation
.
The
first
three
of
these
Offices
are
called
by
one
common
name
of
Bishops
,
Act.
20.28
.
because
their
Office
is
set
to
oversee
,
take
care
and
charge
of
the
Church
in
all
Spirituall
means
of
knowledge
,
grace
,
and
honest
behaviour
,
for
the
benefit
of
the
Church
thereby
.
Secondly
,
they
are
Feeders
,
Shepherds
,
or
Pastours
,
Act.
20.28
,
for
their
duty
to
feed
,
nourish
,
and
physick
the
Church
,
by
all
means
of
information
,
reformation
,
and
preservation
spirituall
,
for
its
benefit
thereby
.
They
,
thirdly
,
are
also
called
Elders
,
Presbyters
,
or
Ancients
,
Act.
20.17
.
for
their
duty
to
be
grave
,
staid
,
discreet
,
and
to
be
examples
to
the
younger
sort
,
and
by
their
experience
and
habit
of
knowledge
,
vertue
,
and
gravity
,
to
benefit
the
Church
.
The
other
two
are
also
joyntly
called
Deacons
and
Helpers
,
for
their
office
of
service
to
the
Church
,
and
help
to
the
other
three
offices
in
the
mentioned
particulars
,
that
nothing
be
wanting
to
the
Church
and
its
overseeing
offices
.
These
are
the
nine
sorts
of
Church-members
,
Portions
,
Proportions
,
Gifts
,
and
Graces
,
Rom.
12.3
.
to
6.
enrighted
there
by
to
receive
the
benefits
of
Christ
,
and
do
his
speciall
works
allotted
to
his
Church
,
for
his
speciall
worship
,
and
their
good
.
The
first
four
as
children
,
women
,
men
,
Prophets
,
have
by
their
Church-membership
an
addition
to
their
Personal
Saintship
,
of
publike
right
to
the
duty
and
benefits
of
Divine
Worship
,
the
second
Commandement
,
and
the
second
Petition
for
their
grace
and
exercise
.
The
last
five
,
as
Church-officers
,
have
a
farther
priviledge
and
duty
by
their
instituted
offices
,
to
purchase
a
good
degree
in
the
Faith
,
and
to
be
promoted
to
an
higher
work
,
and
so
to
expect
a
greater
blessing
here
and
hereafter
.
These
are
the
particulars
of
the
reall
parts
of
Divine
Worship
,
&c.
and
their
subsequents
;
the
immediate
previal
thereof
,
is
the
power
of
the
Church
sanctified
by
the
Word
of
the
Apostles
of
the
Christ
of
God
,
to
enright
those
estates
in
those
works
for
those
ends
.
The
immediate
previal
cause
of
the
first
four
is
the
actuated
Covenant
of
the
Saints
to
be
a
Church
,
whereby
they
are
made
members
thereof
,
and
therewith
enrighted
to
receive
,
and
do
their
distinct
works
unto
those
benefits
.
But
of
the
last
five
,
it
is
the
Church-power
electing
and
ordaining
them
into
those
Offices
,
enrighting
them
to
those
administrations
for
the
Churches
,
and
their
own
edification
,
exhortation
,
and
comfort
,
and
for
Gods
Worship
.
Therein
are
two
doubts
,
whether
Election
or
Ordination
be
the
proper
and
predominant
informing
cause
?
1.
But
Church-Election
is
the
procreating
act
in
the
Spirituall
Nature
of
things
.
2.
Giving
the
Office
and
Right
.
3.
To
administer
.
4.
To
God
and
the
Church
.
For
Ordination
is
onely
a
Ministerial
,
and
no
immediate
and
proper
Church-action
:
but
one
Minister
hath
no
power
sanctified
by
God
to
procreate
another
as
under
the
Law
,
but
is
onely
as
the
Midwife
to
help
in
the
birth
of
that
office
,
&c.
Secondly
,
Church-election
(
according
to
the
express
pattern
of
the
Church
,
its
Power
,
Offices
,
and
their
choice
and
working
,
set
Rom.
12.1
.
to
8.
)
createth
,
giveth
right
&
charge
unto
the
Officers
elected
to
work
for
the
Church
;
but
Ordination
is
onely
a
necessited
act
appointed
by
the
body
to
manifest
and
compleat
its
choise
by
some
ceremoniall
act
instituted
to
that
end
,
without
any
reall
or
arbitrary
Power
in
the
Ordainer
,
&c.
The
second
doubt
is
,
Whether
the
consent
of
the
chosen
be
essentially
requisite
;
but
it
is
onely
by
conveniency
,
and
for
the
bene
esse
;
the
efficient
Power
being
in
the
Church
to
chuse
its
Officers
,
&c.
but
not
to
contract
.
The
superiour
and
remote
previals
,
and
precedent
Causes
efficient
,
material
,
formal
,
and
intentionall
,
are
many
;
but
the
chief
are
mentioned
already
.
The
Uses
are
first
in
the
generall
of
all
the
parts
to
observe
their
concordance
in
one
Root
,
even
the
Church
;
from
which
they
receive
their
Being
,
Life
,
and
Power
:
The
four
first
by
their
admission
:
The
five
last
by
their
Election
,
to
do
and
receive
good
.
Then
their
agreement
with
each
other
in
thei
fraternity
and
portions
;
Children
having
the
same
Church-membership
with
the
other
8
;
women
the
same
right
with
the
last
7
,
to
the
Word
,
Sacraments
,
and
Prayer
;
Men
the
right
to
Church-power
,
with
the
last
6
;
and
Prophets
so
true
a
right
to
speak
in
the
Church
,
to
the
edification
,
exhortation
,
and
comfort
thereof
,
as
the
three
sorts
of
Bishops
,
Pastours
,
and
Elders
;
though
not
with
the
like
measure
,
charge
,
authority
,
and
blessing
.
Likewise
,
the
Teacher
hath
charge
and
authority
over
all
,
both
integral
and
ministerial
members
,
in
matters
of
knowledge
,
proof
,
disproof
,
and
motives
to
knowledge
:
The
Exhorter
,
over
all
in
matters
of
Exhortation
,
Comfort
,
and
their
Opposites
:
The
Ruler
in
matters
of
order
and
government
.
Also
,
the
Distributer
hath
charge
to
serve
all
Church-members
in
matters
of
provision
,
and
help
in
Church-services
;
and
the
Widow
in
matters
of
preservation
.
Secondly
,
observe
their
speciall
distinctness
according
to
their
diversity
of
gifts
,
graces
,
and
proportions
,
commanded
Rom.
12.3
,
6
,
7
,
8.
to
every
one
of
the
Church
in
particular
.
1.
The
Under-aged
to
rest
in
their
being
estated
in
the
Church
,
and
their
passive
priviledges
of
Baptisme
,
and
measure
of
the
Word
,
Prayer
,
and
Order
;
and
not
to
usurp
above
their
giftedness
,
with
natural
activeness
.
2.
The
Women
not
to
meddle
with
any
kind
of
authority
,
order
,
or
power
,
their
inferiority
of
Sex
dis-inabling
them
therein
,
by
a
naturall
disproportion
thereto
.
3.
Adulti
,
and
of
active
discretion
,
not
enabled
to
speak
as
Prophets
,
must
according
to
that
want
,
abstain
from
Prophecying
,
and
works
of
Office
,
not
being
deputed
thereto
by
state
or
act
.
4.
The
Prophets
also
are
not
to
speak
Ministerially
with
authority
,
charge
,
threats
,
and
vehemency
;
but
onely
with
strengh
of
arguments
,
brotherly
perswasions
and
motives
,
and
less
frequent
and
large
then
the
Ministers
;
and
also
in
their
distinct
course
,
place
,
and
time
.
5.
The
Teacher
also
is
not
to
press
Exhortations
,
Comforts
,
&
their
contraries
,
on
the
affection
and
hearts
in
purposes
of
practise
,
but
to
leave
them
distinct
for
the
Exhorter
:
neither
is
he
to
exercise
any
work
of
government
.
6.
No
,
nor
the
Exhorter
,
but
as
actually
deputed
by
the
Church
,
in
case
of
absence
of
a
Ruler
,
but
in
which
case
,
neither
of
them
are
to
admit
,
excommunicate
,
ordain
,
degrade
members
nor
officers
,
nor
order
the
Church-exercises
.
7.
Neither
is
the
Ruler
Ministerially
to
preach
,
but
onely
on
particular
occasions
;
in
Church-dealing
with
the
Erroneous
,
perverse
,
and
ill-behavioured
,
they
are
to
inform
,
exhort
,
and
do
all
acts
of
Preaching
to
those
parties
;
but
they
are
on
no
occasion
to
administer
the
Sacraments
.
8.
The
Distributer
is
not
to
use
any
of
those
three
kinds
of
works
:
neither
are
any
of
these
to
speak
in
the
exercise
of
Prophesie
,
but
as
Prophets
;
laying
aside
in
that
act
,
all
Ministerial
authority
,
&c.
nay
,
they
are
not
by
their
office
to
do
the
work
of
the
widows
.
9.
But
they
(
i.
e.
the
widows
)
onely
are
Ministeriall
to
attend
thereon
,
but
to
use
no
Ministeriall
work
in
the
Congregation
,
nor
to
prophesie
.
This
mutual
distinctness
,
is
so
mainly
charged
on
the
Church
,
and
every
Church-estate
,
for
observation
of
order
,
and
avoiding
consusion
,
as
the
due
derivation
of
those
estates
,
and
exercise
of
their
works
,
for
avoiding
desolation
,
and
the
refusall
of
other
estates
derivations
and
works
,
for
avoiding
of
abominations
,
the
contrary
practise
and
titles
being
the
proper
nature
and
brand-mark
of
Antichrist
,
as
that
Babylon
the
great
,
that
Apollyon
,
Abaddon
,
destroyer
and
desolation
,
and
that
abomination
,
out-law
,
that
vile
one
,
that
Tyrant
ruling
by
his
own
Will
,
Dan.
11.21
,
31
,
36
,
37.
yea
,
this
distinctness
is
the
prime
and
proper
scope
of
Rom.
12.1
.
to
8.
as
v.
3.
in
the
whole
,
and
the
boundings
in
every
verse
after
,
and
the
no
affectionate
provocation
in
any
verse
,
do
shew
,
as
I
have
amply
cleared
before
.
Thirdly
,
observe
their
variety
and
adequate
extent
to
Christs
fulness
,
and
our
emptiness
,
and
to
our
abilities
and
Christs
employments
:
But
this
being
seasonable
,
after
the
third
real
part
of
Worship
now
ensuing
,
I
will
refer
it
thither
,
both
for
the
neer
relation
of
the
third
part
to
the
two
preceding
,
and
for
the
joynt
pertinency
of
that
observation
to
both
the
last
parts
.
The
third
real
part
of
Divine
Worship
of
the
second
Commandement
,
of
the
second
Petition
,
the
second
Title
of
Christ
,
Esa.
9.6
.
viz.
Orderer
,
Councellor
,
or
Judge
,
of
the
second
fruit
of
Faith
,
2
Pet.
1.5
.
Knowledge
of
what
vertues
he
requireth
,
&c.
consisteth
of
the
Administrations
of
those
Ministries
,
and
priviledges
of
those
memberships
,
or
joyntly
of
the
works
and
priviledges
of
that
Church
,
and
those
Church-estates
.
The
abilities
requisite
to
the
first
Office
,
and
the
correspondent
exercise
of
them
are
;
1.
Skill
in
the
Original
Tongues
,
and
clearing
the
difficulties
of
the
Translation
.
2.
Skill
in
the
instrumentall
Arts
,
Grammer
,
Rhetorick
,
and
Logick
,
and
expounding
,
metaphrasing
,
and
analysing
the
Text
,
as
need
is
.
3.
Knowledge
of
positive
Divinity
,
and
shewing
the
Doctrine
thereof
in
the
Text.
4.
Knowledge
of
the
controversies
raised
against
the
same
,
and
ability
to
answer
them
,
and
confuting
them
.
5.
Informing
,
conforming
,
comforting
,
and
confirming
in
those
Knowledges
,
and
their
Uses
in
the
general
;
partly
,
in
a
fraternal
referting
the
particular
prosecution
thereof
to
the
Exhorter
,
as
the
propriety
of
his
office
;
and
partly
for
consonancy
therewith
.
2.
The
powers
and
practises
of
the
second
office
,
are
,
exhortation
to
the
said
dutys
,
and
promises
particularly
,
with
all
power
and
charge
,
as
Gods
Embassadours
,
2
Cor.
5.18
,
to
21.
Ephes.
6.20
.
and
consequent
dehortation
from
the
contrary
,
and
confirming
in
the
same
Faith
,
Holiness
,
and
Order
;
and
also
discouraging
,
reproving
,
and
terrifying
from
the
contrary
:
all
four
,
with
all
arguments
of
proof
to
the
mind
,
motives
of
consent
to
the
heart
,
provocations
to
the
affections
and
to
practice
,
and
with
removal
of
the
contrary
:
for
the
differencing
properties
of
these
two
offices
,
are
not
onely
in
the
mentioned
actions
,
but
principally
in
their
distinct
scope
:
of
the
first
to
inform
the
mind
:
of
the
second
to
conform
the
heart
;
that
though
in
their
prosecution
of
their
said
scopes
,
they
promiscue
use
the
actions
of
informing
and
conforming
:
yet
those
actions
are
,
and
are
to
be
denominated
according
to
the
drifts
and
predominant
purpose
of
those
distinct
officers
,
in
the
discharge
of
their
offices
:
yet
where
there
is
all
due
ability
,
and
loving
communicating
of
each
others
studies
and
purposes
,
there
is
little
need
of
this
observation
to
preserve
the
distinctness
of
these
two
offices
;
the
Sacraments
and
Prayer
are
common
to
these
two
.
3.
The
Duties
and
works
of
the
Ruler
are
first
ordering
the
beginning
of
the
Congregation
,
by
Prayer
and
a
Psalm
,
and
every
distinct
state
and
work
thereof
,
and
their
continuance
;
and
dissolving
the
Congregation
,
with
his
Prayer
,
and
a
Psalm
.
2.
Disposing
of
the
place
of
the
whole
Congregation
,
and
each
distinct
part
thereof
.
3.
Charging
each
distinct
part
to
perform
their
office
,
and
keep
their
bounds
.
4.
To
see
all
the
Ordinances
of
Worship
orderly
performed
,
and
false
Worship
suppressed
.
5.
He
is
not
onely
thus
the
mouth
of
God
to
the
Church
,
and
its
estates
;
but
also
the
mouth
of
the
Church
to
the
estates
thereof
to
be
admitted
,
excommunicated
,
ordained
,
and
degraded
;
for
upon
the
Church
acts
of
election
or
rejection
of
a
Member
or
Minister
,
he
is
to
declare
the
sentence
,
and
perform
the
sentenced
act
of
admission
,
or
dismission
of
a
member
,
and
of
Ordination
or
Degradation
of
an
officer
,
in
way
of
complement
of
the
act
,
and
publishing
the
Decree
of
the
Church
.
Of
which
last
,
and
least
work
of
the
Ruler
,
i.
e.
of
his
doing
,
or
undoing
ordination
,
it
is
very
remarkable
,
that
where
Christ
endeth
his
Elders
,
Overseers
,
and
Shepherds
Offices
,
viz.
in
Ordination
,
there
Antichrist
beginneth
his
:
like
Herod
,
who
never
saw
Christ
till
the
day
of
his
crucifying
.
Secondly
,
though
to
conjoyn
the
Elderly
,
charging
and
feeding
offices
,
I
thus
place
the
Ruler
before
the
Distributer
;
yet
both
in
order
of
Execution
and
in
necessity
;
and
also
in
all
the
expressions
of
the
Word
,
Rom.
12.8
.
1
Cor.
12.29
.
Act.
6.
the
Distributer
is
first
;
and
so
this
act
of
Ordination
is
the
work
of
the
last
of
all
Male-Officers
of
the
Church
,
and
that
his
last
and
least
work
;
for
his
works
from
God
to
the
Church
,
and
its
Church-estates
,
are
greater
than
his
work
from
the
Church
to
its
Members
;
and
also
his
compleating
and
pronouncing
about
Election
or
Rejection
of
a
Member
,
is
before
the
same
about
and
Officer
;
for
he
must
be
first
a
Member
integral
,
and
so
it
is
the
last
of
all
actions
in
the
Congregation
;
for
the
Widow
is
to
do
no
work
therein
.
3.
It
is
the
last
and
least
of
all
Church
or
Ministeriall
actions
,
it
being
onely
complementary
,
ceremonial
,
&
for
solemnity
&
distinct
orderlyness
;
but
the
essence
and
substance
of
the
Ministry
is
effected
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church-election
,
by
hold●ng
up
the
hands
,
or
the
like
choice-declaring
act
,
whereto
the
Rulers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
laying
on
of
his
hand
,
is
but
ad
bene
esse
,
and
for
the
solemnity
of
the
Divine
Office
:
so
that
their
first
,
is
Gods
last
;
their
greatest
,
is
Gods
least
;
and
the
Prelats
,
essence
and
essentiating
work
,
is
it self
but
a
circumstantial
and
complementary
Ceremony
:
no
marvell
then
,
that
they
are
such
Ceremony-mongers
,
Makers
,
and
Masters
,
I
had
almost
said
Ceremony-Monsters
.
These
are
extenuations
of
a
speciall
Nature
;
but
suppose
it
a
Divine
Ordinance
:
yet
there
are
many
great
extirpations
of
that
Divineness
,
and
deposers
thereof
,
below
the
basest
things
,
as
they
use
it
.
For
the
Prelats
appropriate
it
to
their
Bishops
office
,
which
is
none
of
Gods
,
as
they
institute
it
distinct
in
office
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Presbyter
,
Elder
,
or
(
in
their
own
term
)
Priest
;
for
the
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
of
the
same
extent
,
convertible
,
and
used
prom●scue
,
and
that
expresly
,
in
all
the
places
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
which
are
but
four
,
Act.
20.
Phil.
1.
1
Tim.
3.
and
Tit.
1.
and
so
their
Ordination
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
by
a
distinct
office
,
is
not
a
nullity
divine
,
but
even
an
absolute
nullity
,
or
worse
,
even
a
Devil
,
or
Idoll
,
where
God's
holy
things
are
given
or
sacrificed
.
Secondly
,
their
Ordination
is
administred
not
only
out
of
the
Church
,
but
without
all
relation
as
from
it
,
yea
or
as
by
it
:
nay
,
nor
for
it
,
which
is
their
only
pretended
respect
thereof
to
the
Church
;
for
,
first
they
suppose
no
Corporation
,
for
,
or
to
whom
they
are
confined
,
but
onely
the
universall
Church
,
which
is
the
mystical
body
of
Christ
,
and
no
Ordinance
of
Worship
;
but
that
which
is
worst
of
all
,
they
usurp
the
nature
,
&
arrogate
the
name
of
the
Church
to
themselves
;
and
their
natures
,
and
practise
in
all
things
proportionably
,
though
in
case
of
opposition
or
danger
they
hide
it
,
as
all
Traytors
,
Fellons
,
&c.
do
.
But
alas
this
brevlate
will
not
endure
the
deserved
Aggravation
of
this
Trojan
horse
,
but
must
in
this
entrance
thereon
abruptly
refer
the
prosecution
thereof
to
a
distinct
Tract
,
no
occasion
being
sufficient
.
4.
The
duties
and
works
of
the
Distributer
are
receiving
the
contribution
of
the
Church
,
and
distributing
the
same
with
simplicity
.
Secondly
,
helping
the
Church
and
Elders
,
in
providing
Water
,
Bread
,
and
Wine
,
for
the
Sacraments
,
and
fit
Utensils
to
that
end
,
and
in
other
necessary
services
therein
,
according
to
their
names
,
helps
,
and
servants
,
not
onely
in
respect
of
the
Church
,
but
the
overseeing
offices
thereof
,
in
counter-distinction
from
whom
they
are
termed
Deacons
or
Servants
.
Thirdly
,
preservation
of
the
Church-stock
,
as
keeping
of
the
purse
,
by
solliciting
the
Law-suits
,
and
attendance
on
the
employments
of
that
stock
,
for
the
setting
the
Poor
thereof
on
work
,
and
building
or
repairing
the
place
of
meeting
.
5.
The
admin●stration
of
the
Mercier
,
or
shewer
of
mercy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
attend
the
Sick
,
especially
the
Poor
Sick
(
who
cannot
hire
helpers
)
in
their
Food
,
Physick
,
Warmth
,
Comfort
,
and
Naturall
necessity
.
Secondly
,
their
visiting
the
Sick
and
dejected
in
spirit
,
and
comforting
them
with
all
cheerfulness
of
motives
,
mind
,
and
behaviour
,
Rom.
12.8
.
with
cheerfulness
,
which
is
more
proper
to
the
diseases
of
the
mind
,
then
of
the
body
.
More
especially
of
the
th●●e
first
offices
and
their
functions
both
joyntly
and
severally
,
as
they
in
the
generall
agree
in
any
terms
,
and
as
they
are
effecting
the
same
thing
,
though
in
divers
respects
:
for
the
first
they
are
joyntly
termed
and
called
in
the
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Surveyours
,
Overseers
,
or
Bishops
,
Act.
20.28
.
Phil.
1.1
.
1
Tim.
3.
1
Tit.
1.7
.
Secondly
,
Act.
20.1.7
.
Tit.
1.5
.
1
Tim.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Elders
,
Ancients
,
or
Seniors
,
etymologically
,
and
Priests
Popishly
,
and
Presbyters
the
Mincers
and
Refiners
of
Popish
terms
.
Thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Shepherds
,
Feeders
,
Pastours
,
Act.
20.28
.
Ephes.
4.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Leaders
,
Superiours
,
and
Watch-men
,
1
Thes.
5.
1
Tim.
5.17
.
The
first
3.
being
applyed
expresly
to
them
as
officers
of
one
nature
,
well
joyntly
mentioned
by
and
under
those
three
names
.
The
fourth
,
or
latter
three
have
express
relation
onely
to
their
joynt
actions
of
going
befor●
,
standing
over
looking
to
the
Church
,
which
yet
are
to
be
supposed
to
have
respective
relation
to
those
Offices
,
whose
properly
they
are
known
to
be
by
other
places
of
Scripture
,
which
by
the
scope
of
the
Holy
Ghost
,
not
onely
distinctly
describe
,
but
institutingly
prescribe
them
to
us
,
as
divine
and
holy
Offices
or
Ministries
,
jointly
concurring
in
those
terms
and
things
sign●fied
by
them
.
Now
therefore
to
confuse
this
distinct
order
of
God
,
and
to
dis-joyn
what
God
hath
thus
conjoyned
,
is
an
abomination
to
the
Divine
Author
,
and
a
desolation
to
his
Divine
Order
,
and
therefore
well
sirnamed
by
him
that
Babylon
,
Babel
,
or
Confusion
,
Rev.
14.17
,
18.
both
of
Tongues
and
Terms
,
originally
both
,
Gen.
11.9
.
and
here
,
and
also
,
and
especially
of
his
Divine
Order
of
Worship
therewith
,
which
God
hath
charged
to
be
kept
distinct
,
Rom.
12.3
,
6
,
7
,
8.
especially
in
the
distinctness
of
these
three
eminent
Church-offices
;
so
that
to
desolate
them
,
by
pounding
and
confounding
all
three
particular
existents
into
one
,
and
that
in
the
terms
which
the
Scripture
useth
as
general
and
common
to
all
three
;
yea
,
thereby
,
as
by
Divine
Authority
,
is
the
high
degree
of
Ministerial
confusion
,
or
Babylon
that
great
,
Rev.
17.5
.
In
the
latter
joynt
respect
,
they
reflect
(
a
)
Externally
on
their
(
b
)
Author
,
Enrighting
,
i.
e.
Christ
in
his
three
Offices
,
of
Prophesie
,
Priesthood
,
Kingship
.
Enabling
,
i.
e.
the
Holy
Ghost
in
its
three
gifts
of
Teaching
,
Exhorting
,
Ruling
.
(
b
)
Objects
.
Faculties
or
Powers
,
i.
e.
their
Understanding
,
Heatt
,
Practike
powers
.
Habits
:
Moral
;
knowledge
,
vertue
,
or
sincerity
in
conversation
.
Spiritual
,
Information
,
Exhortation
,
Government
.
(
a
)
Internally
on
their
subjects
,
i.
e.
The
Ministers
;
Medial
,
Ministerial
,
or
Functional
.
Severally
and
particularly
of
the
first
:
it
is
a
Church-office
deputed
by
Christ
,
as
Prophet
,
to
administer
all
his
teaching
Ordinances
,
for
the
Churches
spiritual
information
,
Rom.
12.7
.
Ephes.
4.11
.
the
genus
or
common
matter
is
a
Church-Office
;
the
efficient
is
,
Christ
deputing
it
as
Prophet
;
the
formal
scope
,
or
specifical
difference
is
,
to
administer
all
Christs
teaching
Ordinances
:
the
final
cause
is
,
For
Gods
Worship
,
and
the
Churches
spiritual
information
:
All
,
and
onely
which
,
are
requisite
in
this
definition
,
which
is
confirmed
by
the
places
annexed
to
be
of
a
divine
nature
and
authority
for
Christs
service
,
and
Christians
benefit
,
in
all
spiritual
knowledge
;
compared
with
the
rest
of
those
Chapters
,
and
their
scope
:
for
Rom.
12.1
.
proveth
it
a
particular
of
the
Worship
of
the
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
2.
to
be
a
part
of
Gods
Wil-worship
,
so
called
,
to
shew
the
high
cause
and
nature
thereof
,
and
in
opposition
to
man's
Will-worship
,
Col.
2.23
.
and
so
to
be
deputed
by
Christ
;
v.
3.
chargeth
its
distinctness
from
the
other
divine
offices
in
general
,
which
v.
7.
doth
also
in
particular
,
in
the
word
Within
;
v.
4
,
5
,
6.
shew
it
to
be
a
Church-office
,
member
,
and
gift
,
v.
7.
calleth
it
an
office
,
which
the
article
ὁ
confirmeth
,
especially
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
v.
7.
also
sheweth
its
distinguishing
form
in
the
words
,
the
Teacher
,
and
Teaching
,
v●z
.
by
personal
and
instituted
Ordinances
,
which
are
above-mentioned
,
with
their
abilities
and
execution
in
the
third
part
.
The
end
is
strongly
imported
in
all
the
other
three
parts
of
the
definition
;
for
though
definitions
of
natural
things
require
onely
the
matter
and
form
:
yet
these
institutions
primarily
require
the
efficient
and
end
also
;
and
the
goodness
of
the
work
on
the
Workers
part
,
requireth
also
knowledge
of
these
things
,
and
sincere
obedience
to
the
commander
;
and
also
his
enrighting
estate
,
or
membership
of
a
Church
,
before
he
is
accepted
as
a
Divine
Worshipper
,
and
Officer
of
the
Church
.
In
these
Church-exercises
are
to
be
considered
the
works
themselves
toward
each
other
.
In
themselves
first
,
Prophesie
is
Gods
Ordinance
to
gifted
persons
;
a
membral
speaking
by
two
or
three
in
the
Church
to
edification
,
exhortation
,
and
comfort
of
all
the
Church
:
all
but
membral
is
expressed
1
Cor.
14.3
,
4
,
5
,
12
,
19
,
24.
and
that
at
least
is
to
be
understood
,
in
that
it
is
written
to
a
Church
:
and
v.
34.
a
woman
is
forbidden
to
speak
in
the
Church
,
in
handling
this
Exercise
:
Now
none
hath
power
or
priviledge
in
the
Church
,
or
its
Exercises
,
but
Church-members
;
and
that
at
the
least
,
in
that
Rom.
12.6
,
with
7.
it
is
expresly
distinct
from
a
Ministry
:
indeed
,
able
gifts
are
necessary
,
and
as
necessarily
to
be
understood
,
in
speaking
to
Edification
,
Exhortation
,
and
Comfort
;
for
without
them
,
none
can
so
do
,
and
so
is
not
necessary
to
be
expressed
.
1.
From
this
definition
arise
these
points
:
first
,
all
members
of
Churches
that
can
speak
to
Edification
,
Exhortation
,
and
comfort
of
the
Church
,
may
,
and
ought
to
do
it
,
in
the
exercise
of
Prophesie
.
2.
Onely
such
,
and
such
may
.
3.
The
Officers
of
the
Church
as
such
,
except
the
Ruler
ih
his
ordering
the
action
,
have
interest
in
Prophesie
above
other
members
;
but
in
priority
of
order
,
and
betterness
of
gifts
,
the
former
giveth
onely
firstness
in
the
course
agreed
on
by
the
Prophets
:
the
latter
onely
more
length
of
time
.
4.
The
Church
(
or
Rulers
)
as
such
,
hath
no
more
authority
to
prescribe
the
Doctrines
and
Texts
to
the
Prophets
,
then
to
the
Ministers
of
the
Word
,
the
Teacher
and
Exhorter
;
but
rather
less
in
two
respects
:
First
,
because
the
Ministers
have
right
and
charge
from
the
Deputation
of
the
Church
,
but
the
Prophets
not
so
;
but
their
membership
they
have
by
and
with
their
Original
Church-state
,
and
not
by
any
derivation
there-from
,
and
their
gifts
from
their
persons
.
Secondly
,
because
the
Ministers
are
to
be
supposed
enabled
to
all
Texts
and
Doctrines
,
and
the
Church
may
more
colourably
require
what
Text
and
Doctrine
they
think
best
for
them
;
but
the
Prophets
not
so
,
but
are
truly
such
,
though
enabled
but
in
some
Texts
and
Doctrnes
;
and
so
both
in
regard
of
their
estates
and
abilities
.
5.
The
number
and
order
of
the
Speakers
,
are
to
be
by
the
agreement
of
the
Prophets
themselvs
,
1
Cor.
14.29
.
to
33.
The
Ministers
,
as
Members
and
Prophets
,
having
but
the
priority
and
moreness
of
speech
in
the
agreement
and
exercise
,
and
that
onely
by
the
light
of
nature
,
giving
more
honour
to
the
more
honourable
in
estate
and
ability
,
but
giving
no
Ecclesiastical
superiority
in
Prophesie
:
the
confusion
of
which
two
estates
seemeth
to
have
been
the
first
Seed
of
,
and
step
to
Antichristianisme
.
6.
A
distinct
place
for
the
Speakers
in
each
exercise
,
is
to
be
designed
by
the
Prophets
,
or
by
those
that
design
other
Seats
,
fit
to
speak
out
of
,
and
to
be
heard
and
seen
by
all
,
which
seemeth
to
be
before
the
Elders
Pue
:
proofs
hereof
are
,
1.
Act.
13.15
.
from
the
ancient
Exercise
of
prophesie
among
the
Jews
;
for
Paul
and
Barnabas
were
then
and
there
not
known
to
be
Apostles
,
but
were
received
as
gifted
Jews
,
and
so
manifested
of
themselves
,
by
sitting
in
the
Seat
designed
to
that
end
;
which
also
is
to
be
supposed
of
Christ
oft
:
2.
and
from
1
Cor.
14.30
.
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
one
or
any
that
sitteth
,
i.
e.
if
it
appear
by
the
Sitters
in
that
Exercise
,
that
much
of
the
time
will
be
employed
by
the
after-speakers
,
let
the
first
contrive
his
matter
accordingly
,
that
each
may
have
his
course
,
and
the
Ordinance
duly
discharged
.
3.
from
the
light
of
Nature
,
the
former
grounds
considered
:
First
,
that
there
may
be
an
aim
in
the
first
Speaker
how
to
contrive
his
time
.
Secondly
,
for
the
more
honesting
the
exercise
it self
,
by
putting
some
difference
between
the
Speakers
,
and
not
Speakers
,
in
that
Exercise
.
Thirdly
,
for
the
better
opportunity
of
speaking
and
hearing
;
yea
,
and
of
being
seen
:
neither
is
there
insinuation
of
any
office
thereby
,
if
there
be
no
assignment
of
the
Speakers
,
nor
of
their
Text
or
Doctrine
by
the
Church
or
Elders
;
and
if
their
original
be
taken
from
their
memberships
,
giftedness
,
and
their
exercise
,
and
vicissitude
be
ordered
amongst
themselves
,
and
kept
distinct
from
the
officers
,
exercised
by
a
distinct
prayer
,
time
,
and
place
;
and
also
by
a
more
social
and
less
authoritative
speaking
then
the
Teaching-Officers
,
even
in
the
best
enabled
,
especially
in
the
Rulers
,
who
else
by
their
other
authority
and
sitting
with
the
Ministers
of
the
Word
,
and
in
likelyhood
by
their
betterness
of
gifts
,
will
much
endanger
the
distinctness
of
the
body
of
Christ
,
so
charged
Rom.
12.3
.
to
8.
which
is
worse
,
then
their
gracing
the
Exercise
by
their
office
is
good
.
7.
A
distinct
measure
of
time
,
emphasis
,
and
authority
,
in
the
utterance
,
is
to
be
observed
,
from
the
Ministers
,
according
to
their
less
authority
,
promise
,
charge
,
and
gift
,
lest
confusion
and
injury
grow
by
the
Members
Usurpation
on
the
Officers
;
there
is
rather
doubt
that
the
Prophets
have
no
proper
authority
,
but
a
right
to
publish
the
Law
of
God
,
which
hath
the
legal
authority
of
God
in
it self
:
whereto
is
added
the
Ministeriall
authority
of
Christ
in
his
offices
,
Prophetical
in
the
Teacher
,
Priestly
in
the
Exhorter
,
and
Kingly
in
both
,
as
instituted
by
its
extraordinary
Deputations
of
Apostles
,
Prophets
,
and
Evangelists
,
and
as
ordered
by
its
Ordinary
,
as
the
Church-Rulers
;
which
also
to
disobey
,
addeth
greatly
to
the
other
disobediences
to
the
Word
personally
or
prophetically
read
,
expounded
,
and
applyed
;
yet
since
every
one
that
is
truly
sent
to
publish
the
Word
,
hath
a
kind
of
authority
,
the
degrees
are
principally
to
be
insisted
on
in
the
greater
promise
of
a
blessing
to
the
Ministerial
than
to
the
membral
Deputations
of
Christ
,
and
of
like
confident
expectation
thereof
:
in
the
greater
charge
and
duty
to
obey
;
and
also
in
the
greater
measure
of
gifts
,
which
are
to
be
supposed
in
the
Ministers
,
whereof
an
answerable
success
is
to
be
expected
.
8.
None
hath
right
to
exercise
as
a
Prophet
out
of
a
Church-Assembly
,
at
least
but
to
Church
members
,
much
less
one
that
is
no
Church-member
,
whether
within
or
without
the
Church
;
though
they
may
,
and
that
successfully
,
to
the
begetting
and
nourishing
Faith
and
its
fruits
,
exercise
the
same
gift
,
because
and
as
it
is
personal
,
which
also
hath
a
less
measure
of
authority
,
charge
,
promise
,
and
gifts
annexed
.
9.
The
scope
of
the
Prophets
is
to
speak
to
the
edification
,
exhortation
,
and
comfort
of
the
Church
,
and
not
for
triall
,
no
nor
exercise
of
gifts
,
though
both
may
also
yield
that
use
;
and
therefore
distinct
prayer
in
those
respects
onely
is
not
good
,
though
the
goodness
of
prayer
alone
be
added
,
because
it
is
here
used
as
a
Sanctifier
of
an
action
(
and
not
as
a
distinct
action
)
for
the
edifying
,
exhorting
,
or
comforting
the
Church
;
much
less
is
the
Churches
custome
,
especially
if
begun
on
a
divers
reason
,
warrant
for
it
,
but
least
of
all
fear
of
Innovation
,
both
which
are
of
,
through
,
and
for
Babylonism
,
and
nourish
up
carkasses
and
traditions
,
yea
tyranny
in
the
Church
,
to
the
eating
the
heart
of
Religion
and
purity
of
Worship
thereout
.
Secondly
,
therefore
matters
of
sin
,
or
disorder
therein
,
are
no
more
censurable
within
that
time
,
then
the
sins
and
disorders
committed
in
any
other
Exercise
,
but
are
to
be
referred
to
the
Exercise
of
Ruling
,
at
least
if
great
and
turbulent
;
but
if
onely
in
the
length
of
time
,
and
number
,
or
other
orders
agreed
by
the
Prophets
,
they
are
to
be
remedied
first
by
the
reasons
&
perswasion
of
the
Prophets
,
1
Cor.
14.32
.
or
by
them
referred
to
the
censure
of
the
Church
,
in
case
of
obstinacy
.
Thirdly
,
therefore
each
is
to
be
referred
to
the
knowledge
of
his
own
ability
,
and
to
his
fitting
it
with
Text
,
Doctrine
,
and
Manner
;
for
the
fruit
is
much
diminished
by
the
inequality
of
the
matter
and
ability
.
Fourthly
,
though
respect
be
to
be
had
of
strangers
in
many
mean
circumstances
and
observations
:
the
main
of
the
course
is
not
to
be
shaped
,
nor
altered
for
them
.
Again
briefly
of
the
Organical
and
five
Officers
there
are
five
distinct
objects
,
functions
,
portions
,
and
proportions
of
Faith
,
Rom.
12.7
,
8.
with
3
,
4
,
5
,
6.
The
first
is
of
the
Teacher
,
who
is
v.
7.
confined
within
Teaching
,
which
is
fourfold
,
Lingual
,
Grammatical
,
Logical
,
and
Ethical
.
The
first
is
,
his
apt
expressing
the
Original
Tongues
,
by
the
Mother-Tongue
of
the
Church
.
The
second
is
his
apt
expounding
the
meaning
of
the
Holy
Ghost
in
the
Grammer
Phrases
and
Figures
;
either
in
his
own
person
,
or
metaphrastically
in
the
person
of
the
Writer
.
The
third
is
,
his
analytical
dividing
the
word
of
truth
aright
into
its
proper
parts
,
and
his
genetical
incorporating
them
into
one
body
,
enspired
or
ensouled
by
the
scope
of
the
Holy
Ghost
.
The
fourth
is
,
his
distinct
extracting
the
Doctrines
of
the
Holy
Ghost
testimentary
and
preceptive
,
and
the
genuine
consequences
from
them
,
both
confirming
and
confuting
;
and
his
suasive
pressing
them
to
approbation
.
The
second
is
of
the
Exhorter
,
which
is
there
called
Exhortation
,
which
is
either
unto
good
,
&
from
evil
,
or
to
stay
in
good
,
or
flee
out
of
evil
;
which
four
are
peculiarly
called
Exhortation
,
Dehortation
,
Comfort
,
and
Terrour
.
Now
the
Sacraments
,
and
singing
Psalms
,
being
both
teachingly
exhorting
,
and
exhortingly
teaching
,
are
the
works
of
both
these
Offices
,
but
most
plenarily
and
properly
of
the
Exhorter
;
but
prayer
is
equally
common
not
only
to
these
two
,
but
to
the
other
three
Offices
,
before
and
after
the
execution
of
their
offices
;
and
that
in
respect
of
their
offices
,
and
not
onely
of
their
persons
.
The
third
is
that
of
the
Ruler
,
which
consisteth
in
ordering
of
others
in
the
execution
of
their
functions
,
and
the
Church
in
its
Church-duties
,
as
its
decreeing
,
admission
,
excommunication
,
ordination
,
degradation
,
&c.
or
in
executing
his
own
;
the
former
is
his
ordering
the
Church
unto
,
and
in
its
Assembly
,
and
in
its
Members
and
Officers
,
unto
and
in
their
Church-works
late
mentioned
and
promised
:
the
latter
is
his
admitting
,
excommunicating
members
,
ordaining
,
degrading
Officers
,
and
dismissing
the
Church
,
and
in
respect
of
other
Churches
and
persons
,
and
absent
members
,
to
receive
and
read
in
the
Church
their
Letters
,
and
write
and
send
to
them
;
in
this
respect
he
is
written
unto
,
under
the
name
of
the
Angel
of
the
Church
,
seven
times
,
Rev.
2.
&
3.
Chap.
and
charged
with
the
faults
of
their
Churches
,
as
not
using
their
offices
to
their
best
redressing
them
,
and
commended
for
their
good
,
on
the
contrary
.
Fourthly
,
the
Function
of
the
Distributer
,
to
provide
for
the
relief
of
the
Poor
of
the
Church
,
by
the
richer
ones
thereof
,
and
to
do
all
the
services
of
the
Church
in
matter
of
provision
,
by
employment
of
Church-stock
,
buying
,
selling
,
or
building
,
or
ordering
its
meeting-place
,
and
following
its
necessary
Suits
in
the
Law
,
and
providing
bread
,
wine
,
water
,
and
other
necessaries
,
for
the
Elders
,
Bishops
,
or
Pastors
proper
discharge
of
their
offices
;
in
which
respect
he
is
called
the
Servant
,
Helper
,
and
Deacon
of
the
Church
.
The
last
and
least
is
the
Function
of
the
Pittier
,
shewer
of
mercy
,
Widow
,
or
Deaconness
of
the
Church
,
which
is
to
tend
upon
the
health
of
each
member
thereof
in
cases
of
need
,
as
in
sickness
,
child-birth
,
and
in
all
matters
of
preservation
of
their
persons
:
so
that
by
these
five
offices
,
and
their
functions
,
all
the
needs
of
the
Church
are
supplyed
,
as
by
the
five
offices
of
Christ
our
Prophet
,
Priest
,
King
,
Provider
,
and
Preserver
,
and
the
answerable
gifts
of
the
mind
infused
,
and
acquisite
,
and
humane
innate
abilities
,
three
whereof
are
the
three
faculties
of
the
reasonable
soul
,
apprehending
,
applying
,
and
expressing
;
and
two
of
the
sensitive
,
i.e.
desire-of
provision
,
and
preservation
;
and
so
all
Gods
promises
,
Christs
purchases
,
and
the
Spirits
graces
for
us
,
and
all
that
Faith
,
Hope
,
and
Love
expect
in
this
life
,
is
in
these
as
in
the
immediate
niples
,
spoons
,
and
hands
of
the
nursing
Mother
,
the
Church
encorporate
,
for
the
visible
preservation
of
the
mystical
or
saved
Church
,
wherein
the
one
half
of
the
special
uses
and
ends
promised
,
is
performed
;
and
the
other
half
will
be
shewn
after
my
present
summary
manner
,
by
observing
in
them
all
,
God
as
our
Lord
,
as
in
the
former
half
he
is
shewn
to
be
Jesus
,
or
our
Saviour
(
which
two
are
the
sole
object
of
Faith
,
2
Pet.
1.2
.
)
for
they
are
means
of
Gods
sanctifying
both
for
his
service
,
and
our
preservation
,
and
that
convertibly
;
for
whatsoever
is
divinely
to
serve
God
,
is
divinely
to
preserve
his
;
and
è
contra
;
and
wherein
can
he
be
more
glorified
by
us
,
than
by
our
acknowledging
of
all
these
to
be
means
of
,
and
by
God
,
for
our
salvation
,
and
of
all
them
,
and
our selves
also
to
be
for
Gods
service
and
worship
?
for
if
they
be
for
Gods
Divine
Worship
,
and
our
spiritual
welfare
,
what
can
be
of
a
greater
necessity
of
duty
,
or
concluder
of
Rebellion
against
God
,
or
murder
of
our
own
soules
?
especially
since
they
are
expressed
to
be
that
good
,
acceptable
,
and
perfect
Will
of
God
,
Rom.
12.2
.
That
Word-worship
so
vehemently
pressed
,
v.
1.
unto
the
approbation
of
both
which
,
we
must
be
transformed
into
a
renewedness
of
mind
,
and
disconformed
from
the
World-worship
,
(
as
dead
,
unholy
,
and
unacceptable
unto
God
,
v.
1.
)
and
renounce
our
own
Wills
,
as
evil
,
odious
,
and
imperfect
,
v.
2.
by
which
high
dignity
of
the
Commander
and
Commender
of
these
for
his
own
peculiar
Divine
Worship
,
and
his
Worshippers
eternal
glory
,
and
the
Divine
Nature
of
the
Worship
and
Worshippers
,
and
the
heavenly
end
of
the
former
,
and
benefit
to
the
latter
;
and
also
by
the
Deity
of
the
Mediator
,
and
inspirer
of
them
thus
manifested
,
another
promised
branch
is
also
performed
,
but
competently
indeed
,
in
respect
of
what
may
more
be
said
of
them
;
yet
compleatly
,
being
compared
with
the
dignity
of
any
other
thing
but
God
their
original
Author
,
and
ultimate
End
;
and
his
Saints
,
for
whom
they
and
all
things
but
God
are
,
and
by
and
for
whom
they
are
exercised
,
and
their
Institutors
and
Divine
Declarer
;
and
Grace
,
and
Heaven
,
for
which
they
are
:
But
I
haste
to
their
further
dignifying
,
by
shewing
the
odious
baseness
of
their
Opposites
,
Antichrist
and
his
Worship
,
having
only
first
marshalled
them
into
their
comely
order
,
lineal
and
collateral
.
Psal.
19.
Gods
natural
works
are
highly
extolled
in
that
their
line
is
gone
through
the
Earth
,
and
their
words
unto
the
ends
of
the
World
,
v.
4.
and
the
like
is
said
of
the
Sun
,
v.
6.
but
the
extension
of
Gods
spiritual
works
are
far
more
magnified
in
the
rest
of
that
Psalm
;
and
throughout
that
spirituall
Record
,
nothing
is
more
evident
and
eminent
both
in
lineal
and
collateral
extension
,
than
the
pillar
and
ground
of
true
Worship
,
which
is
the
House
and
Church
of
the
Living
God
,
1
Tim.
3.15
.
For
the
Word
is
Truth
,
both
as
the
Sanctifier
of
the
Truth
of
Salvation
,
and
also
of
Worship
;
but
the
Church
is
not
the
pillar
and
ground
of
the
former
,
but
of
the
latter
it
is
,
as
shall
be
synopsed
presently
,
which
also
best
sorteth
with
the
subject
of
that
whole
Epistle
,
especially
at
that
part
thereof
,
which
is
an
instruction
of
Timothy
,
how
to
behave
himself
in
ordering
and
acting
Gods
publike
worship
.
The
rock
and
root
of
this
line
is
God
the
Father
,
as
the
absolute
Willer
thereof
;
the
Anchor
or
Hank
end
thereof
is
Christ
as
the
original
Revealer
thereof
;
his
immediate
Deputies
therein
are
the
Apostles
,
Prophets
,
and
Evangelists
,
by
their
precepts
and
practice
thereof
,
the
Divine
Record
whereof
is
their
Writings
of
the
new
Testament
,
a
Divine
Progeny
,
and
previal
Line
indeed
:
but
the
internal
Line
hath
five
parts
:
1.
The
Church
.
2.
The
power
thereof
.
3.
The
Church-estates
.
4.
Their
Functions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
12.4
.
or
Portions
of
Faith
,
v.
3.
5.
Their
object
or
matter
:
What
these
five
things
are
,
is
shewn
;
but
I
onely
touch
their
lineal
or
successive
order
.
The
filial
or
posterial
Line
of
Gods
Worship
extendeth
to
all
publike
union
and
communion
with
God
and
his
Saints
,
in
all
grace
and
glory
:
First
,
in
this
life
,
as
an
Earnest
,
Broad-seal
,
Livery
of
seisine
,
and
Court
or
Temple
of
Sanctum
Sanctorum
,
and
the
very
Heaven
;
an
heavenly
Issue
,
and
Inheritance
indeed
!
and
so
a
Royal
Race
,
and
Heavenly
Line
indeed
!
The
collateral
respect
of
Divine
Worship
is
either
internal
or
external
:
the
former
is
the
fraternity
of
its
parts
;
which
is
actual
in
its
four
last
parts
,
and
virtual
in
the
Church
,
as
causally
respecting
each
branch
of
the
four
brotherhoods
;
each
whereof
hath
nine
particulars
,
according
to
the
number
of
the
Church-estates
,
or
Memberships
;
4.
Whereof
are
integral
as
Children
,
Women
,
Men
,
and
Prophets
.
And
5.
Organical
or
Ministerial
,
as
the
Teacher
,
the
Exhorter
,
the
Distributer
,
the
Ruler
,
the
pitier
,
whose
9.
portions
,
priviledges
,
or
proportions
of
Faith
,
Rom.
12.3
,
6.
or
Functions
,
v.
4.
may
by
these
nine
terms
be
understood
,
receptive
,
submissive
,
active
,
instructive
,
teaching
,
exhorting
,
distributing
,
ruling
,
and
pittying
;
but
the
particulars
of
the
matter
,
wherein
those
Functions
are
to
be
exercised
,
cannot
so
briefly
be
expressed
,
but
by
reference
to
what
is
said
of
them
,
which
is
sufficient
for
this
place
;
over
,
unto
,
in
,
by
and
for
these
brotherhoods
is
the
Church
power
,
authoritative
over
them
,
in
giving
them
their
being
,
or
essentiative
unto
them
,
preservative
in
them
,
usive
by
them
,
beneficial
for
them
;
for
all
gifts
,
ministrations
,
and
operations
are
given
to
the
Church
to
profit
each
other
member
,
its
Function
,
and
its
matter
to
be
executed
,
1
Cor.
12.7
.
The
external
fraternity
of
our
Evangelical
Divine
Worship
is
either
spiritual
or
natural
;
the
spiritual
is
either
cotypical
or
antitypical
;
the
particulars
of
them
all
are
7
;
five
are
past
,
one
is
,
and
the
seventh
is
to
come
;
so
exactly
is
this
white
Line
parallel'd
with
that
black
one
,
in
time
,
number
,
and
particulars
,
Rev.
17.
though
in
all
substantials
exactly
antiparallel'd
;
as
may
appear
in
the
counter-parallel
of
this
Image
of
Christ
,
with
that
of
Antichrist
.
The
cotypes
then
are
five
;
Paradise
,
Noah's
Ark
,
Abraham's
Family
,
Moses
Tabernacle
,
and
Solomon's
Temple
,
which
I
cannot
plainly
and
plentifully
say
and
seal
in
few
words
;
and
yet
many
I
may
not
now
use
.
1.
Paradise
,
as
a
type
of
the
Church
.
Adam
,
as
the
Teacher
or
Declarer
,
by
Moral
Teaching
,
and
the
Tree
of
Knowledge
:
As
the
typical
preserver
by
the
Tree
of
Life
and
Exhortation
:
As
the
Orderer
or
Ruler
,
by
casting
out
of
Paradise
.
This
was
also
a
Legal
Type
of
Heaven
and
the
first
Covenant
.
2.
Noah's
Ark.
Noah
,
the
teacher
of
Righteousness
,
by
the
spiritual
signs
of
the
Ark
:
The
typical
preserver
of
all
in
the
Ark
,
by
the
Food
of
the
Ark
:
The
Ruler
,
by
admitting
into
,
and
rejecting
out
of
the
Ark.
This
was
a
Legal
and
Evangelical
Type
,
cleering
the
worship
after
the
Fall
.
3.
Abraham's
Family
in
Covenant
with
God
.
Abraham
,
the
Teacher
of
his
Family
,
by
publication
of
Gods
Promises
and
Commandements
:
The
Sealer
thereof
,
by
Circumcision
and
the
Sacrifices
:
The
Ruler
,
by
Excommunication
.
This
was
an
Evangelical
Type
,
cleering
the
second
Covenant
made
with
Adam
,
Gen.
3.15
.
4.
The
Tabernacle
.
The
Priests
,
and
Levites
,
as
Teachers
by
Moral
and
Typical
preaching
:
As
Exhorters
and
Sealers
,
by
the
Passover
,
Sacraments
,
and
Sacrifices
:
As
Rulers
,
by
Tryal
,
shutting
out
,
and
purifying
the
Lepers
,
the
Unclean
,
&c.
This
was
properly
legal
,
and
cleering
the
first
Covenant
made
with
Adam
:
Gen.
2.17
.
Yet
secondly
,
it
Was
Evangelical
,
as
typing
the
Worship
of
the
Gospel
.
5.
The
Temple
.
The
Priests
,
&c.
as
in
the
Tabernacle
:
but
thereto
,
as
also
to
the
Temple
,
as
being
neerer
to
Christ
then
the
other
three
,
there
was
also
annexed
a
cleerer
distinctness
of
the
teaching
,
and
offices
of
Christ
,
in
the
Colledge
of
the
Prophets
;
and
their
prophecying
,
exhorting
,
and
ordering
the
children
of
the
P●ophets
;
and
in
Jerusalem
,
as
the
prime
place
of
Expounders
of
the
Law
,
Luk.
3.
Of
eating
the
Passover
,
and
peace-offerings
,
&c.
and
also
of
Judgment
,
Psal.
122.
There
are
thrones
for
Judgment
,
&c.
Yet
is
there
this
difference
,
that
the
transitoryness
of
the
Tabernacle
shewed
the
fading
estate
of
the
Law
,
in
respect
of
the
Gospel
;
and
of
the
worship
of
the
Gospel
,
in
respect
of
Heaven
;
and
the
immovableness
of
the
Temple
,
shewed
the
respespective
permanency
of
the
Gospel
,
and
the
perpetuity
absolute
of
Heaven
,
as
the
proper
Kingdome
of
God
,
and
of
Heaven
;
in
the
respectiveness
whereunto
,
the
Gospel
is
frequently
called
by
Christ
the
Kingdome
of
Heaven
:
the
Worship
whereof
,
is
the
next
and
sixt
type
of
Heaven
.
6.
The
Church
or
Spiritual
Sabbath-Assembling
Corporation
:
the
Officers
overseeing
it
,
are
,
the
Teachers
and
Informers
of
the
Understanding
,
by
teaching
,
i.
e.
by
translating
,
metaphrase
,
analysis
,
doctrine
.
Exhorters
,
conformers
,
or
confirmers
of
the
heart
,
by
exhortation
,
dehortation
,
comfort
,
and
terrour
;
and
administration
of
the
Sacraments
,
as
ratifying
the
former
,
and
thereby
establishing
the
heart
:
Ruler
or
Reformer
of
the
Conversation
,
by
admission
,
excommunication
,
ordination
,
deprivation
,
and
ordering
all
Church-actions
.
7.
The
third
Heaven
after
death
,
where
in
Christ
we
shall
see
God
face
to
face
,
and
know
him
as
we
are
known
,
as
in
an
eternal
mirrour
,
and
immediate
sight
of
God
:
Be
perfected
with
all
grace
and
peace
,
by
the
real
inspiration
of
the
Holy
Ghost
in
the
heart
and
affections
:
Raign
in
all
manifest
Holiness
and
Happiness
,
as
coheirs
with
Christ
,
by
perfect
glory
,
and
content
in
God
.
In
these
seven
Divine
Worships
is
the
external
instituted
collateralness
of
the
Evangelical
Worship
comprehended
;
the
moral
or
natural
remaineth
,
which
in
the
general
is
expressed
,
Rom.
12.4
,
5.
For
as
we
have
many
members
in
one
body
,
and
all
members
have
not
one
office
.
So
in
Christ
,
i.
e.
by
Christs
institution
is
it
in
the
Church
,
the
particulars
whereof
are
expressed
in
the
next
3.
verses
.
Now
in
that
the
natural
similies
thereof
are
both
personal
,
v.
4
,
5.
and
publike
,
v.
6
,
7
,
8.
we
are
sent
to
all
perfect
bodies
natural
,
to
search
out
the
perfection
of
this
spiritual
complement
of
theirs
;
three
whereof
are
personal
,
and
three
publike
:
the
three
former
are
vegetative
,
sensitive
,
and
rational
hypostases
.
For
the
first
,
it
is
as
the
first
of
the
former
3.
vers
.
Spiritual
Brethren
,
the
most
dark
and
imperfect
;
yet
all
1.
Herbs
and
Trees
have
one
stalk
or
body
dispersed
into
leaves
,
as
life
or
kind-manifesting
parts
,
by
their
greenness
in
sight
:
Blossomes
,
as
internal
and
inchoative
kind-preserving
parts
,
by
their
tenderness
in
feeling
,
promising
and
beginning
fruitfulness
:
Fruits
,
useful
to
man
,
(
and
preserving
its
own
kind
)
by
their
feeding
,
and
physical
and
fructifying
vertues
and
uses
.
2.
Creeping
things
,
Fishes
,
Birds
,
and
Beasts
have
their
one
body
,
and
each
body
its
divers
organs
;
as
,
the
brain
for
knowing
,
the
Heart
for
purposing
and
willing
,
the
Motive
Members
for
acting
and
moving
.
These
are
receptive
,
and
determining
in
themselves
,
but
not
agitating
others
to
know
,
will
,
and
work
as
they
do
;
onely
man
by
his
discursive
reason
,
and
actuating
wit
and
will
,
collects
from
them
knowledge
and
vertue
,
and
distilleth
them
into
their
instruments
of
action
:
but
especially
in
himself
,
as
the
third
natural
pattern
,
or
brother
of
the
Church
.
3.
Man
consisteth
of
one
body
,
having
an
head
,
and
therein
the
five
external
Senses
,
and
their
common
Sense
,
Reason
,
and
Memory
to
learn
and
teach
:
An
heart
and
its
affections
of
love
,
hope
,
joy
,
and
gratefulness
,
and
their
opposites
to
will
and
cause
others
to
will
:
Their
active
organs
,
as
the
tongue
,
hands
,
feet
,
teeth
,
&c.
externally
to
express
what
they
internally
know
and
will
.
The
publike
patterns
are
likewise
three
,
according
to
the
three
Offices
of
Christ
,
informing
,
preserving
,
and
ruling
:
the
first
are
,
the
Societies
of
Students
in
the
Law
and
other
Learning
;
in
the
most
eminent
whereof
,
I
will
instance
,
as
in
the
Inns
of
Court
and
Chancery
.
4.
They
have
one
voluntary
body
,
associated
for
the
study
of
the
Law
;
and
by
the
power
thereof
,
choose
their
Readers
,
and
other
Exercisers
of
matter
of
knowledge
,
to
inform
their
members
in
the
Law
:
House-Officers
,
as
Steward
,
Butler
,
Cook
,
Porter
,
&c.
to
preserve
their
being
for
that
end
:
Rulers
,
to
rule
them
in
that
Society
and
Work
.
5.
The
preserving
,
are
Societies
of
Trade
,
for
the
preservation
of
men
in
all
Common-wealths
,
and
other
Societies
;
such
as
are
Regiments
and
Bands
of
Souldiers
,
and
the
companies
of
London
,
&c.
who
take
courses
,
and
should
set
Teachers
to
inform
and
see
to
others
informing
their
novices
in
their
trades
,
for
the
true
knowledge
of
their
proper
trade
;
Cooks
,
Butler
,
Porter
,
&c.
for
their
living
in
that
Society
.
Colonels
,
Captains
,
Serjeants
,
Wardens
,
and
their
Associats
for
Government
,
for
their
orderly
walking
therein
.
6.
The
Ruling
Societies
are
Nations
,
Cities
,
Towns
Corporate
,
and
other
free
Common
wealths
,
who
have
by
their
covenant
power
to
choose
Instructers
,
to
inform
all
of
that
body
in
the
Laws
thereof
:
Provokers
,
to
excite
them
to
observe
them
:
Rulers
,
to
compell
them
by
outward
penalties
to
keep
them
.
7.
The
seventh
is
the
Church
,
which
hath
whatsoever
these
six
have
,
whether
lineal
,
or
collateral
,
and
is
their
fellow-creature
,
corporation
,
or
brother
of
the
same
Creator
,
King
,
and
Father
,
though
it
have
divers
peculiars
more
then
they
;
as
that
it
is
also
of
divine
institution
,
nature
,
and
use
,
of
more
exactness
of
order
lineal
and
collateral
,
and
of
a
Sabbath-assembling
property
;
and
though
th●y
are
set
by
God
,
Rom.
12.4
,
5.
as
general
patterns
,
and
as
the
Wise-mens
Star
to
direct
,
where
the
Word
doth
not
institutedly
prescribe
:
Yet
the
five
lineal
parts
thereof
,
and
their
five
collaterals
,
are
so
exactly
and
plentifully
instituted
by
the
divine
precepts
and
practises
in
the
Word
,
that
this
is
as
the
Sun-light
to
them
in
their
substantials
,
as
they
are
the
Candle-light
to
their
darker
accidentals
:
yet
is
it
our
special
duty
to
attend
the
to
use
thereof
,
in
this
our
weakness
,
until
the
Sun-bright
institutedness
of
the
Evangelical
Worship
in
the
whole
,
and
each
part
and
respect
do
appear
in
our
hearts
;
and
then
shall
we
thereby
rectifie
and
reduce
them
to
their
original
purity
and
use
,
whereas
now
they
are
perverted
and
hurtful
.
By
all
which
glorious
comelyness
of
our
Evangelical
Worship
in
it self
,
by
its
divine
progeny
and
posterity
,
by
its
first-born
fraternity
,
with
all
excelling
bodies
,
spiritual
,
natural
,
&
politike
,
required
Ephes.
4.
and
by
its
every
way
compleatness
,
Col.
2.
and
distinctness
,
charged
Rom.
12.3
,
6.
the
perfect
dignity
thereof
doth
evidently
,
yea
eminently
appear
;
and
withall
the
necessariness
,
yea
the
necessitedness
both
of
our
duty
to
God
,
to
Christians
,
and
our selves
therein
,
and
benefit
thereby
is
thrust
upon
it
:
&
all
the
vileness
,
rebelliousness
,
and
perniciousness
of
Antichrist
,
the
exact
opposite
thereto
,
is
to
be
supposed
.
Antichrist
destroyeth
not
onely
the
whole
Church
and
its
power
,
but
also
all
the
members
thereof
,
both
integral
and
instrumental
,
both
by
his
setting
himself
against
the
Church
,
and
his
sitting
for
,
or
as
the
Church
,
and
thereby
extinguishing
the
Churchship
,
and
all
the
Memberships
thereof
,
and
so
is
that
desolation
;
and
as
he
setteth
himself
for
,
and
as
the
Church
,
and
his
128.
sorts
of
his
Church-members
,
24.
Ministerial
,
and
104.
Monastical
members
,
as
and
for
the
members
of
the
Church
,
he
setteth
up
that
abomination
.
And
thirdly
,
as
he
confuseth
the
names
,
nature
,
and
order
of
the
Church-members
of
Christ
;
he
is
that
Babylon
the
great
,
or
God
of
confusion
:
For
,
first
,
he
confoundeth
the
four
sorts
of
the
integral
members
of
the
Church
;
as
the
Prophets
,
Men
,
Women
,
and
children
,
both
in
taking
from
them
all
distinction
of
Church-power
and
priviledge
,
whereby
as
Ecclesiastical
they
are
distinguished
from
each
other
;
for
,
by
his
Church-disorder
,
no
Saint
of
gifts
,
of
discerning
spirits
,
of
edification
,
exhortation
,
and
comfort
,
hath
more
power
in
government
or
priviledge
of
teaching
,
than
men
without
them
;
yea
,
or
women
and
children
;
for
they
have
none
at
all
;
neither
have
men
more
enrighting
power
then
women
or
children
,
in
telling
the
Church
,
or
in
putting
out
of
the
obstinately
wicked
from
among
them
,
than
women
and
children
,
what
enabling
power
soever
they
have
more
than
they
,
for
his
Church-warden-promooting
is
a
servility
absolute
,
of
informing
the
Prelatical
courts
;
but
not
that
power
to
tell
the
Church
,
if
the
offendor
will
not
repent
at
their
private
telling
,
and
not
to
tell
if
they
will
:
Neither
,
thirdly
,
have
Prophets
,
men
,
or
women
,
more
priviledge
in
any
thing
than
children
,
by
any
Church
right
,
he
making
them
all
alike
of
the
Laity
,
and
not
of
the
Church
;
as
for
his
giving
the
bread
to
men
and
women
,
but
not
to
children
,
it
is
by
a
Ministerial
,
or
rather
Magisterial
munificence
in
the
Priests
;
and
through
a
natural
defect
in
the
children
simply
,
and
not
as
they
cannot
discern
the
Lords
body
,
nor
eat
in
remembrance
of
Christ
:
&
indeed
,
his
denying
expresly
the
wine
to
all
alike
,
sheweth
their
Church
estate
and
right
thereby
unto
it
,
to
be
all
alike
,
that
is
none
at
all
;
and
so
he
might
by
alike
right
deny
them
the
Bread
and
Baptisme
too
,
but
for
his
own
sinister
ends
of
making
his
Priests
munificent
herein
;
and
of
discovering
the
informed
in
the
right
order
of
God
,
and
the
avoiders
of
Antichristianity
,
and
of
seeming
to
love
Christianity
.
Secondly
,
he
so
also
confoundeth
the
names
,
nature
,
and
order
of
the
five
instrumental
or
ministerial
members
,
in
making
them
all
but
one
Priesthood
;
for
the
Teacher
,
Exhorter
,
and
Ruler
of
a
Congregation
,
he
expresly
maketh
but
one
Priesthood
;
and
the
Deacon
he
maketh
but
a
diminutive
servant
and
helper
of
that
priesthood
,
or
a
preparative
thereto
;
the
Widow
,
or
Mercy-shewer
he
wholly
excludeth
,
and
so
he
is
that
Babylon
the
great
,
or
great
confounder
of
Gods
Offices
and
Ordinances
.
2.
He
is
also
that
abomination
in
setting
up
other
Church
offices
than
these
five
,
which
onely
are
made
divine
by
the
Word
;
and
so
also
he
sitteth
as
,
or
for
the
Church
,
in
usurping
its
authority
herein
;
for
he
hath
set
up
denal
,
suffragan
,
diocesan
,
provincial
,
patriarchal
,
and
universal
Bisho●sh●ps
,
&
their
subordinate
councels
,
commissaries
,
Officials
,
Archdeacons
,
Surrogates
,
and
Registers
,
as
divinely
authorized
to
exercise
Church-authority
,
whom
yet
Christ
never
authorized
,
which
I
have
shewn
in
a
Tract
of
undivine
Bishops
,
and
in
a
Confutation
of
their
Postscri●ts
,
or
undivine
authority
for
them
.
3.
He
is
also
that
desolation
,
both
in
his
sett●ng
these
Anachims
over
Christs
Bishops
and
Deacons
;
and
not
onely
as
simply
ruling
them
by
their
Church-Monarchy
,
as
they
do
all
called
Christians
;
but
especially
,
as
making
them
subordinate
instruments
of
their
Magisterial
tyranny
,
both
in
their
servile
promooting
to
their
Courts
the
true
,
yea
,
and
reported
breakers
of
their
Articles
,
repentant
and
impenitent
promiscuously
,
and
especially
in
executing
their
Sentences
,
though
they
know
them
unjust
both
in
matter
,
and
also
in
the
form
of
their
proceedings
:
for
he
hath
hereby
made
them
his
Vassals
,
Bayliffs
,
Goalers
,
and
Executioners
,
without
any
inherent
power
of
ruling
in
their
Offices
:
And
this
,
though
they
had
been
of
Gods
creation
by
Church-election
,
and
under
his
correction
:
But
that
which
is
worst
,
th●y
are
of
Hierarchical
generation
,
by
Prelatical
ordination
,
and
are
under
their
censures
,
even
unto
degradation
,
for
neglecting
their
traditions
;
so
that
what
they
are
,
can
do
,
and
have
in
their
formal
estate
,
is
of
,
through
,
and
for
Antichrist
;
for
he
created
them
into
that
estate
by
his
instituted
office
of
Bishopship
,
and
its
constituting
ordination
,
thereby
engaging
them
to
use
all
their
powers
and
habits
internal
and
external
,
to
his
ends
and
glory
;
whereby
he
hath
not
onely
destroyed
their
servantship
of
God
,
but
even
made
them
his
own
servants
and
souldiers
against
Christ
,
as
King
of
Israel
,
and
Lord
of
his
Temple
.
The
next
part
of
Antichrists
antithesis
against
Chr●sts
instituted
Worship
,
is
,
first
his
prescribing
other
ends
to
the
works
of
the
Church-members
,
both
integral
and
instrumental
,
than
Christ
hath
done
,
even
both
to
their
saving
,
serving
,
souldierly
,
and
social
works
;
under
which
four
heads
,
all
Christian
duties
are
comprehended
;
and
indeed
,
he
maketh
of
these
four
sorts
of
works
,
but
one
,
with
a
double
end
that
is
satisfactory
to
God
,
&
in
obedience
to
himself
;
for
all
is
works
of
service
,
suffering
and
love
,
he
holdeth
to
be
the
prerequisite
condition
of
our
adoption
,
sonship
,
and
spouship
,
and
so
of
our
union
with
God
,
as
our
heavenly
Father
;
though
p
operly
Gods
imputation
of
Christ
and
his
sufferings
and
works
unto
us
,
be
the
onely
work
preceding
,
or
prerequisite
to
our
adoption
,
and
so
therein
God
the
Father
,
Christ
,
and
the
Holy
Ghost
,
are
the
onely
Agents
and
Workers
,
and
we
are
meerly
patients
,
as
receivers
of
that
divine
estate
,
nature
,
and
inheritance
,
and
thereby
enrighted
by
that
estate
,
enabled
by
that
nature
,
and
moved
by
that
inheritance
,
to
serve
and
suffer
for
God
,
and
for
,
and
with
his
sons
,
servants
,
and
souldiers
:
and
so
he
is
that
Babylon
,
abomination
,
and
desolation
in
this
part
also
,
as
he
maketh
the
soul
of
the
works
of
all
Church-members
to
be
satisfactory
to
God
,
and
services
to
himself
,
whereas
they
are
onely
services
and
homage
due
to
God
as
absolute
Lord
.
This
is
not
onely
true
of
that
Antichrist
of
Rome
,
but
of
his
daughters
also
,
in
their
secundary
degree
,
and
under
the
name
of
Arminianisme
,
whereof
the
Hierarchy
of
England
is
in
travail
,
that
of
Ireland
pregnant
,
and
that
of
Scotland
quick
with
child
.
Secondly
,
in
prescribing
other
works
,
rites
,
and
observances
also
,
than
God
hath
sanctified
,
as
abstinence
from
Marriage
and
Meats
to
some
at
all
times
,
and
to
all
at
some
times
,
kneeling
,
and
many
fopperies
in
the
Lords
Supper
,
Salt
,
cream
,
spittle
,
&c.
in
Baptisme
,
bondaged
reading
prayers
,
the
surplice
,
copes
,
and
other
priestly
garments
,
white
clothing
for
the
baptized
,
churched
,
and
penitent
;
praying
before
the
crucifix
,
crosse
,
and
images
;
sackcloth
,
and
whipping
,
&c.
consecrated
places
,
breathing
the
Holy
Ghost
in
ordination
,
prelatical
consecration
,
institution
,
induction
,
suspension
,
anathematising
with
bell
,
book
,
and
candle
,
observation
of
holy-days
,
weeks
,
and
set-times
,
consecrating
of
Temples
,
and
their
appurtenances
of
many
sorts
,
Fonts
,
chalices
,
Bells
,
Holy-water
,
Basons
,
and
superstitious
burial
of
the
dead
,
churching
women
,
and
confirmation
:
some
of
all
which
,
and
other
sorts
of
superstitions
all
the
Daughters
of
Rome
observe
in
homage
to
their
mother
of
Abominations
,
and
in
love
of
her
whoredomes
of
the
earth
.
Thirdly
,
in
prohibiting
Church-Covenants
,
admission
,
and
excommunication
of
members
,
election
,
and
dejection
of
Officers
by
the
Church-power
;
and
in
forbidding
Baptisme
without
the
cross
,
&c.
and
it
and
prayers
without
the
Surplice
;
and
the
Father
to
challenge
his
priviledges
of
Baptisme
to
his
Infants
;
and
all
to
receive
the
Lords
Supper
every
Lords
day
,
and
at
the
Evening
;
and
at
all
,
without
kneeling
and
the
Surplice
of
any
one
,
and
women
to
taste
of
the
cup
of
blessing
:
and
in
denying
ordination
to
Rulers
,
Distributers
,
and
Widows
,
and
prophecying
to
the
gifted
to
teach
,
exhort
,
and
comfort
;
and
to
ask
his
doubts
in
the
Congregation
.
Fourthly
,
in
disordering
all
the
Works
of
Divine
Worship
by
Minister
and
people
,
in
mingling
of
their
reading
the
Psalms
and
Prayers
,
one
verse
by
the
one
,
and
another
verse
by
the
other
;
and
of
singing
with
their
reading
and
prayers
,
and
with
the
Lords
Supper
,
even
in
the
very
time
of
administration
thereof
;
and
of
prayer
on
their
knees
in
the
very
act
of
receiving
the
same
.
Fifthly
,
in
deifying
the
Ministerial
Works
far
above
their
nature
,
as
in
imputing
to
the
Water
in
Baptisme
to
be
the
real
blood
of
Christ
;
and
in
ascribing
to
Baptisme
,
washing
away
the
guilt
of
sin
,
ex
opere
operato
,
and
purging
original
sin
,
and
actual
regenerating
;
and
to
the
Lords
Supper
real
transubstantiation
both
of
the
bread
into
the
body
,
and
wine
into
the
blood
of
Christ
;
and
strange
operations
on
the
Sick
,
in
healing
all
Diseases
,
and
dispossessing
them
of
divels
by
the
very
act
of
priestly
administration
;
yea
,
they
have
ascribed
the
same
unto
the
Cross
it self
,
in
supposition
that
it
is
a
Divine
Institution
;
or
rather
because
it
is
a
Bird
of
his
own
hatching
;
and
many
the
like
wonders
doth
this
Worlds-wonder
work
,
especially
in
Ordination
;
which
of
every
way
the
least
Ministerial
or
Church-work
he
hath
made
by
his
omnipotency
,
the
Creatour
of
the
Church
,
Ministry
,
and
all
things
Ecclesiastical
and
Ministerial
;
and
himself
the
Creator
,
Orderer
and
actor
therof
and
of
them
all
thereby
.
Proofs
of
,
and
Motives
to
incite
to
,
the
knowledge
and
practice
of
the
word-Worship
.
FIrst
from
v.
2.
which
expresseth
the
word
Worsh●p
to
be
worthy
of
,
yea
,
to
exact
,
our
best
Wits
,
and
most
serious
,
yea
emphatical
extensions
thereof
,
in
these
words
,
But
be
ye
transformed
in
the
renovation
of
your
mind
.
Secondly
,
from
the
parental
or
proper
procreating
cause
thereof
,
expresly
said
v.
2.
to
be
that
Will
of
God
:
which
to
know
we
are
bound
by
all
the
Bonds
of
allegeance
,
love
,
wisdome
,
glory
,
and
what
not
that
is
naturally
or
spiritually
good
?
Yea
,
this
equalenting
that
word
Worship
,
v.
1.
with
that
Will
of
God
,
v.
2.
(
the
particulars
whereof
are
v.
4.
to
8.
expressed
to
be
our
present
Church-Worship
,
then
practised
in
the
Churches
)
doth
more
radically
and
deeply
dignifie
it
,
than
can
without
more
than
ordinary
ability
and
industry
;
yea
,
without
our
transforming
our selves
not
onely
into
that
new
and
spiritual
Nature
(
according
to
our
new
and
supernatural
estate
by
Faith
)
but
especially
into
the
renovation
,
or
rouzing
up
of
that
new
mind
and
nature
,
be
understood
;
and
without
a
special
degree
of
Sanctification
be
approved
;
which
is
expressed
i●
the
intervening
words
.
For
all
that
is
there
meant
by
that
Will
of
God
,
is
that
Word-Worship
v.
1.
in
the
general
,
and
its
particulars
v.
4.
to
8
;
and
much
more
is
all
that
is
meant
by
that
Word-Worship
v.
1.
that
will
of
God
v.
2.
But
there
is
nothing
of
a
higher
natute
either
divine
instituted
or
created
,
than
Will
absolute
:
neither
is
any
thing
more
identically
,
essentially
,
and
reciprocally
predicated
of
God
than
Will
;
for
whatsoever
is
an
absolute
Will
is
God
,
and
God
is
an
absolute
Will
;
and
what
is
God
is
a
simple
Will
:
And
I
could
never
attain
to
a
properer
definition
of
God
than
this
,
God
is
a
Will
well
actuating
it self
.
But
you
will
say
,
that
Will
of
God
is
there
taken
metonym●cè
,
by
the
cause
for
the
effect
:
True
,
yet
it
is
therefore
both
a
proper
and
a
special
effect
of
that
Will
of
God
,
by
this
rule
:
What
is
in
the
second
declared
by
a
descendent
Metonymie
,
is
a
prime
propriety
,
or
proceed
of
that
superiour
:
Neither
is
that
here
taken
meerly
denotatively
of
any
thing
as
aforesaid
;
but
properly
,
demonstratively
,
and
emphatically
;
for
that
which
of
all
other
things
is
most
properly
willed
of
God
,
and
may
most
truly
be
said
,
and
be
thereby
best
taken
for
the
will
of
God
,
without
farther
addition
,
than
of
the
demonstrative
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
That
This
shal
be
farther
cleered
in
the
next
Porisma
,
where
I
shew
by
all
the
instances
of
Scripture
I
can
find
,
where
God
is
said
to
be
forsaken
;
and
that
other
gods
are
worshipped
in
his
stead
,
and
the
like
:
that
those
places
are
not
meant
of
the
person
of
God
,
but
consequently
(
which
by
that
same
consequence
well
proveth
our
point
)
because
they
had
forsaken
this
his
Word-worship
,
and
used
another
:
which
using
God
there
,
and
that
will
of
God
here
,
for
his
Word-worship
then
,
and
now
,
ought
much
to
provoke
us
to
that
through-knowledge
thereof
,
and
devote
us
to
,
and
in
the
use
and
enjoyment
thereof
;
and
also
justifieth
the
approved
use
of
Worship
(
which
properly
signifieth
Lord-ship
,
as
before
)
for
the
signs
,
means
,
marks
,
and
testimonies
of
Gods
Lord-ship
over
us
,
by
a
Metonymie
of
the
end
or
signed
,
for
the
mean
and
sign
;
which
soul
of
that
word
ought
never
to
be
separated
from
the
body
thereof
,
though
never
so
frequently
used
,
left
we
understand
not
our
own
words
,
or
neglect
them
.
If
then
we
would
know
what
of
all
other
is
most
necessited
,
and
worthy
to
be
known
,
know
that
will
of
God
;
and
what
it
willeth
,
approve
:
also
know
God
himself
,
and
that
whereby
,
and
wherein
he
most
manifesteth
his
Deity
,
and
accordingly
apply
it
to
thy
soul
,
and
thy self
to
it
,
as
therein
most
approving
Gods
Lordship
over
us
.
Thirdly
,
from
the
3
Divine
Epithites
of
that
Will
;
good
,
acceptable
,
and
perfect
:
good
to
us
,
therefore
omit
not
your
benefit
of
this
high
nature
;
acceptable
to
God
,
therefore
expose
your selves
in
the
extent
of
your
love
and
fear
to
please
him
,
of
,
through
,
and
for
whom
are
all
things
;
perfect
in
them
both
,
and
it self
,
in
kind
and
degree
:
therefore
this
is
above
all
things
worthy
,
and
necessited
to
be
throughly
known
.
Herein
are
three
proo●s
,
all
very
effectual
;
but
I
rather
avoid
tediousness
,
through
the
plenty
of
matter
,
than
heap
up
petty
colours
,
or
search
for
quantity
of
matter
herein
.
Fourthly
,
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
,
which
taken
demonstratively
,
must
have
reference
to
that
Word-worship
,
v.
1.
which
expresseth
that
will
,
v.
2.
to
be
the
efficient
cause
of
that
Worship
,
v.
1.
and
its
particulars
,
v.
4.
to
8.
and
the
joynt
cause
thereof
with
the
word
;
yea
,
of
them
both
,
which
exceedingly
dignifieth
our
subject
of
Worship
;
or
taken
per
emphasin
(
which
the
urging
thereby
to
disconformity
with
World-worship
,
and
to
transformity
in
grace
;
and
the
emphatical
that
,
v.
1.
that
Word-worship
,
necessite
)
it
expresseth
worth
and
necessity
of
this
knowledge
of
the
highest
nature
;
yea
,
that
double
demonstrative
emphasis
;
importeth
an
unexpressable
dignity
and
necessity
thereof
.
Which
latter
sense
not
onely
excludeth
the
former
,
but
also
importeth
,
yea
enforceth
it
,
by
the
mutual
emphasing
,
and
inseparable
Nature
of
the
two
emphased
matters
.
Fifthly
,
beside
the
compacture
of
the
number
of
particulars
in
the
five
last
verses
in
the
latter
Table
shewn
,
there
is
a
special
distinctness
of
those
particulars
to
be
observed
,
pressed
v.
3.
and
expressed
in
the
metaphrase
,
analysis
and
genesis
thereof
:
Therefore
there
is
not
onely
all
kind
of
knowledge
requisite
unto
this
special
matter
;
but
also
in
the
same
,
how
to
discern
the
several
particulars
,
their
joynt
encorporating
and
enchaining
,
and
their
distinct
order
both
lineal
and
collateral
.
Sixthly
,
another
proof
of
the
same
kind
is
from
the
like
compacture
of
all
manner
of
compleatings
of
this
subject
both
lineal
,
a
priori
&
posteriori
,
and
collatera
,
dextral
,
and
sinistral
,
shewn
in
the
main
part
of
the
former
Table
summarily
,
and
shall
be
in
this
prosecution
,
thereof
illustrated
,
that
therein
the
Deity
,
in
its
Unity
and
Trinity
,
as
α
&
ω
,
the
efficient
and
end
;
&
in
all
its
ordering
means
,
and
actuating
powers
,
Natural
and
Civil
,
Spiritual
and
Ecclesiastical
,
personal
&
publike
,
pleaseth
to
encircle
&
embrace
this
his
own
instituted
Son
,
Image
,
and
Spouse
;
as
thereby
parallelling
his
adopted
and
imputed
mystical
Church
,
the
particular
matter
of
this
his
Ministerial
Church
:
of
both
which
conjoyned
and
glorified
,
he
intendeth
the
compleating
of
his
perfect
celestial
Church
:
By
these
glimpses
you
may
discern
in
this
proof
,
strength
enough
to
evince
the
matter
in
hand
,
that
the
subject
of
Divine
Worship
is
very
worthy
of
our
knowledge
,
and
best
endeavours
to
understand
,
even
as
any
thing
knowable
:
for
Gods
essence
none
can
know
,
and
live
a
natural
life
:
and
so
there
is
no
corrival
but
the
mystical
Church
,
and
the
like
relation
of
the
Deity
to
it
,
and
of
it
again
to
the
Deity
,
which
is
the
soul
of
our
present
body
,
as
in
the
next
proof
.
Seventhly
,
1.
call
to
mind
here
the
manifold
motives
,
and
divine
commands
,
to
get
knowledge
,
understanding
,
and
wisdome
;
and
the
spiritualness
and
plenty
of
teaching
thereof
in
the
word
.
and
2.
the
world-cloying
Volumes
thereof
,
of
the
Divines
of
all
sorts
and
ages
;
and
also
the
unsatiable
and
uncessant
studies
and
labourings
of
Christians
of
all
sorts
and
ages
after
the
same
:
and
then
consider
that
it
is
wholly
reduced
to
the
Ten
Commandements
,
Exod.
34.27
.
where
it
is
expressed
,
that
they
are
the
Epitome
of
Gods
whole
Covenant
with
his
Church
.
And
3.
consider
,
that
onely
the
first
,
second
,
and
fourth
Commandement
,
prescribe
matters
between
God
and
Us
:
for
the
third
onely
requireth
our
sincerity
and
seriousness
in
them
;
and
the
other
six
are
immediatly
between
man
and
man
:
And
in
the
first
mentioned
three
,
that
the
first
toucheth
onely
matters
personal
immediatly
between
God
and
Us
,
and
the
fourth
onely
the
Sabbath
:
so
that
the
second
Commandement
is
the
adequate
object
of
Divine
Worship
:
Whence
conclude
the
highness
of
the
nature
thereof
,
that
it
is
of
the
second
sort
all
the
matters
of
Religion
;
and
also
the
extent
thereof
,
that
it
possesseth
the
whole
head
of
one
of
the
Ten
,
wherein
God
hath
contrived
his
Covenant
,
and
that
the
largest
of
the
Ten
,
and
strengthened
with
many
excellent
Reasons
and
Motives
of
all
sorts
expressed
therein
;
which
yet
are
excellently
varyed
and
illustrated
in
the
three
first
verses
of
Rom.
12.
and
the
particulars
thereof
compleatly
in
the
kind
thereof
,
instituted
in
the
five
next
,
and
their
distinctness
charged
with
Apostolike
authority
,
v.
3.
All
which
shew
the
highness
of
the
matter
,
and
the
excellency
of
this
place
;
and
therein
the
necessity
,
dignity
,
and
pretiousness
of
the
knowledge
,
both
of
the
prescribing
and
instituting
place
,
and
it
s
instituted
matter
.
Eightly
,
Obedience
then
to
God
,
necessiteth
us
to
know
these
his
peculiar
commands
,
and
the
love
of
God
constraineth
us
thereto
:
the
excellency
also
of
the
matter
and
its
order
,
both
internal
and
relative
,
lineal
and
collateral
,
strongly
moveth
us
thereto
:
which
two
heads
shew
it
acceptable
to
God
,
and
perfect
in
it self
;
if
now
it
also
appear
specially
beneficial
to
us
,
then
it
wanteth
nothing
to
prove
it
that
good
,
acceptable
,
and
perfect
will
of
God
;
for
that
therefore
,
mind
the
ends
thereof
,
and
you
shall
find
the
one
half
for
our
good
:
for
as
they
are
for
Gods
glory
and
worship
,
which
proveth
them
to
be
son-like
duties
of
love
to
our
Father
upward
:
so
are
they
for
our
good
five
several
ways
,
and
so
they
are
means
,
and
so
duties
of
wisdome
for
our
own
and
brethrens
benefit
;
and
so
we
thereby
serve
God
immediatly
,
as
in
Duties
of
the
first
Table
,
and
mediatly
as
in
the
second
,
therein
also
serving
and
preserving
our selves
in
wisdome
,
and
our
equals
in
love
.
The
first
of
these
five
is
in
getting
knowledge
of
all
kinds
of
good
to
be
obtained
,
and
the
Science
of
Science
it self
;
and
so
of
the
means
and
manner
of
obtaining
them
:
which
is
proved
,
v.
6.
Prophesie
,
which
is
expressed
,
1
Cor.
14.3
.
to
be
for
edifying
,
which
cannot
be
without
knowledge
,
and
its
counter-distinction
from
exhortation
and
comfort
,
proveth
knowledge
to
be
meant
thereby
:
and
v.
7.
the
Teacher
within
teaching
:
So
one
whole
office
with
its
function
and
exercising
,
is
for
our
information
.
The
second
is
in
getting
grace
,
sincerity
,
and
holy
power
and
vertues
of
all
sorts
,
which
both
are
proper
and
prime
good
things
,
and
the
Sanctifiers
of
all
other
goods
,
whereby
they
become
onely
good
to
us
,
yea
and
of
all
evils
also
,
in
turning
them
to
our
good
,
whereby
even
our
sins
are
our
physick
,
and
many
wayes
for
our
benefit
in
their
co-operation
and
last
end
:
This
is
also
proved
,
v.
6.
Prophesie
,
with
1
Cor.
14.3
.
Exhortation
and
comfort
:
and
v.
8.
The
Exhorter
within
Exhortation
;
and
so
also
the
whole
2d
.
office
,
and
its
ministration
,
and
administring
,
are
for
our
internal
sanctification
of
Heart
and
Affections
.
Thirdly
,
the
Ruling-Ministry
,
and
its
Function
&
Works
,
are
for
the
external
nourishment
of
both
these
internals
,
and
suppression
of
their
contrary
Heresies
and
wickedness
in
the
Church
,
v.
8.
the
Ruler
.
Fourthly
,
God
hath
given
to
the
Church
not
onely
authoritative
and
magisterial
Labourers
in
the
Word
and
Doctrine
,
and
Rulers
,
1.
Tim.
5.17
.
with
their
ministerial
information
,
exhortation
,
and
government
,
Rom.
12.7
,
8.
1
Cor.
12.28
.
but
also
inferiour
and
servant-like
helpers
,
and
their
works
of
servant-like
helps
,
ibid.
both
for
our
personal
provision
in
and
by
the
Church
,
Rom.
12.8
.
the
Distributer
,
i.
e.
the
Orderer
and
Disposer
of
the
provision
of
the
Church
(
by
a
Synecdoche
of
one
particular
for
the
general
,
whereof
there
are
many
branches
,
of
which
more
at
large
else-where
)
and
also
fiftly
for
our
personal
preservation
in
health
and
life
,
ibid.
the
Pittier
or
Shewer
of
Mercy
to
the
persons
of
the
Church
in
need
thereof
;
called
also
Deacons
,
Rom.
16.1
.
Phil.
1.1
.
1
Tim.
3.8
.
as
also
the
fourth
sort
are
:
These
are
also
called
Widows
,
because
they
must
be
widows
that
be
admitted
to
this
office
,
and
also
of
60.
years
old
,
lest
they
should
by
nature
be
urged
to
marry
,
and
by
their
husbands
be
hindered
in
their
office
,
1
Tim.
5.3
,
9.
to
16.
For
two
Institutions
of
God
must
not
oppose
,
nor
cross
each
other
,
as
being
in
act
;
nor
the
course
of
Nature
and
its
Institutions
be
inverted
nor
everted
:
so
that
all
sorts
of
good
are
treasured
up
for
us
by
God
in
his
Church-worship
:
therefore
spare
no
labour
to
know
,
nor
cost
to
buy
the
same
,
Mat.
13.11
,
44
,
45.
Ninthly
,
v.
5.
it
is
expressed
that
the
particular
matter
of
this
Divine
Worship
,
i.
e.
Christians
are
encorporated
and
enchained
together
therein
for
each
others
benefit
,
and
made
as
members
of
each
other
:
so
that
both
the
particulars
of
the
ministerial
and
mystical
Church
,
are
for
the
good
of
each
Christian
,
as
estated
in
Gods
instituted
Worship
.
Tenthly
,
while
the
5.
particulars
of
Divine
Worship
for
our
fivefold
or
omnifold
good
,
are
freshly
mentioned
,
I
will
add
a
tenth
proof
and
motive
to
this
point
,
conjoining
the
perfect
good
,
and
the
good
perfection
of
Divine
Worship
in
one
small
Table
,
wherein
also
many
other
motives
thereto
,
and
matters
worthy
our
observation
will
accur
.
God
as
(a)
One
(
*
)
in
essence
(b)
Existed
man
as
an
integrum
of
(c)
Soul
(d)
Mental
Understanding
willing
:
(d)
Practical
,
by
that
Understanding
and
Will
to
preserve
his
soul
or
rational
part
by
rational
provision
of
information
,
conformation
,
and
confirmation
,
by
his
Creators
means
,
both
natural
,
as
a
Feeder
;
and
spiritual
,
as
a
Physitian
.
(
●
)
Body
Mediatly
providing
maintainance
for
,
immediatly
preserving
health
of
his
body
,
by
God's
means
,
as
Creator
for
the
present
,
and
Redeemer
perpetually
;
and
as
sanctifying
the
former
.
(b)
Ordered
(e)
Man
for
his
own
glory
;
as
of
,
through
,
and
for
himself
.
(e)
For
Man
.
(f)
Means
of
his
information
,
conformation
,
confirmation
,
provision
,
and
preservation
.
(f)
Powers
,
(g)
Agent
,
Operative
for
,
and
effective
of
his
informing
,
conforming
,
confirming
,
providing
,
and
preserving
.
(g)
Recipient
of
knowledge
,
sincerity
,
good
conversation
,
provision
,
and
preservation
.
(
*
)
Authority
,
or
absolute
Monarch
.
(
:
)
Natural
,
(
h
)
Concreating
his
Law
in
Man
,
toward
God
and
Man
:
(
h
)
1.
Instituting
his
Worship
natural
,
for
his
natural
service
;
Internal
toward
himself
,
External
toward
others
.
In
this
respect
,
Paradise
was
his
instituted
Church-Worship
,
as
parts
of
the
second
Commandement
,
without
typical
relation
to
Heaven
,
Adam
being
the
Teacher
and
Ruler
thereof
,
as
the
Minister
of
the
Teach●ng
,
conforming
and
nourishing
Sacraments
,
and
other
Ordinances
;
and
as
Orderer
and
Dresser
of
Paradise
:
and
Eve
being
the
Provider
and
Preserver
,
by
her
,
being
an
help
to
him
,
Gen.
2.20
.
and
the
taught
,
conformed
,
and
ruled
.
All
this
,
a
well-ordered
integral
mean
between
God
,
as
unum
;
and
Man
,
as
integrum
:
by
which
,
as
by
Jacob's
Ladder
,
there
was
an
alternal
communion
between
God
and
Man
,
which
is
the
common
scope
and
correlation
of
all
integral
Worships
ever
since
:
but
in
other
respects
far
d●fferent
,
and
without
Works
legal
,
restauration
,
or
grace
.
(
:
)
Spiritual
,
2.
Legal
,
instituted
That
1.
Natural
Worship
,
with
this
condition
;
If
you
do
this
,
you
shall
live
eternally
in
Heaven
:
Not
this
,
you
shall
dye
an
Hellish
death
.
2.
The
Legal
Worship
of
Adam
,
and
of
Mos●s
,
with
the
same
typical
condition
:
If
thou
do
this
,
thou
shalt
enjoy
the
Land
of
Canaan
,
and
its
Kingship
,
Priesthood
,
and
Prophetship
;
and
its
provision
and
preservation
:
Not
this
,
thou
shalt
be
deprived
of
them
all
.
3.
Evangelical
.
(
i
)
Imposed
on
Christians
Evangelical
worship
for
his
service
.
(
i
)
Proposed
to
Christians
,
Evangelical
worship
for
their
benefit
,
with
his
promise
and
power
operating
and
effecting
the
same
,
upon
,
and
in
them
,
and
accepting
it
and
them
therein
,
and
thereby
.
(k)
Typically
,
as
the
Redeemer
of
Man
from
his
Fall
into
Hell
;
and
the
guilt
,
power
,
and
curse
of
sinne
,
unto
Heaven
,
and
his
imputing
,
infusing
,
and
imparting
Christ
unto
us
.
(l)
Historically
in
Noah's
Ark
,
as
the
Church
;
Noah
,
as
the
Ministerial
Teacher
,
Exhorter
,
and
Ruler
;
and
his
Wife
as
helper
in
matter
of
provision
and
health
:
The
seven
persons
subject
to
him
,
as
the
informable
,
conformable
,
rulable
,
to
be
provided
for
,
and
preserved
;
and
the
Waters
as
our
Baptisme
,
shewing
and
conveying
reconciliation
,
1
Pet.
3.20
,
21.
and
so
the
Food
,
as
given
by
Noah
,
answered
to
the
Lords
Supper
,
and
receiving
into
,
and
casting
out
of
the
Ark
,
answered
our
admission
and
excommunication
.
Abraham's
family
as
the
Church
;
Abraham
as
the
Teacher
,
Exhorter
,
and
Ruler
thereof
.
Sarah
,
as
his
helper
in
provision
and
health
:
His
Children
and
Bond-servants
,
as
the
matter
and
body
of
the
Church
:
Circumcision
,
as
our
Baptisme
;
and
the
Sacrifices
,
the
Spiritual
Food
of
his
Family
;
as
the
Lords
Supper
,
Personal
Teaching
,
Perswasion
,
and
Ruling
,
as
ours
instituted
now
;
(
which
is
to
be
supposed
in
the
former
ideas
hereof
in
Adam
and
Noah
)
and
the
admission
into
or
birth
in
the
same
,
as
ours
now
;
and
so
likewise
of
his
casting
any
out
of
his
family
,
as
answering
to
Excommunication
duly
ordered
now
,
Gal.
4.24
.
to
30.
This
,
and
that
Ark
have
not
onely
primary
relation
to
the
Mystical
Church
,
but
also
to
the
Ministerial
secundarily
,
through
their
general
likeness
:
yet
is
there
not
identitie
,
and
so
no
perfect
likeness
between
them
.
(l)
Instituted
as
(
m
)
Transient
,
or
typically
leading
to
Heaven
,
that
is
,
the
National
Corporation
of
Israel
in
the
Wilderness
,
Moses
the
Ruler
,
with
his
seventy
Deputies
;
Aaron
and
the
Priests
,
as
Reconcilers
;
Myriam
,
and
other
Prophets
,
as
Teachers
;
the
Levites
,
as
Deacons
.
Moses
and
his
Deputies
functions
were
to
order
the
Nation
and
Army
,
and
matters
of
Justice
and
Protection
:
Aaron
and
the
Priests
to
order
the
Tabernacle
and
its
Ordinances
:
Myriam
,
&c.
to
order
the
Colledge
,
Company
,
and
course
of
the
Prophets
:
the
Levites
to
help
in
all
matters
of
service
to
any
of
them
,
especially
of
provision
and
preservation
:
All
this
as
in
the
way
to
the
Promised
Land
,
and
its
permanent
worship
,
Deut.
1.8
.
to
18.
and
throughout
that
book
,
this
kind
of
Worship
typed
this
under
the
Gospel
,
as
it
is
the
transient
Kingdom
of
Heaven
,
parabled
by
the
two
Sowers
,
the
Mustard-seed
,
Leaven
,
Treasure
,
Pearls
,
the
Draw-Net
,
Matth.
13.52
.
and
oft
else-where
mentioned
,
in
personal
respects
,
and
without
relation
to
this
Church-Worship
,
the
Anttitype
of
them
.
(
m
)
Established
the
Nation
of
Israel
with
its
Regal
Thrones
in
Jerusalem
,
the
Temple
,
and
its
Ministries
and
Ministrations
,
the
Colledge
of
Prophets
,
and
their
Offices
and
Works
,
and
the
Lodgings
of
the
Levites
about
the
Temple
and
their
Cities
throughout
Canaan
;
with
all
their
teaching
,
uniting
,
(
or
reconciling
)
ruling
,
providing
,
and
preserving
Ordinances
,
as
compleated
by
Solomon
,
as
the
Type
of
Christ
,
as
King
in
his
constituted
Church
under
the
Gospel
,
the
neerest
Signe
,
Seal
,
Livery
of
Seisin
,
and
Earnest
of
the
real
compleat
Glory
of
Heaven
.
(
k
)
Antitypically
answering
to
the
former
Types
,
and
really
being
the
Kingdom
of
Heaven
compleat
,
●
.
e.
the
Evangelical
Ministerial
Church
,
its
five-fold
Offices
,
Ordinances
,
Works
,
and
Uses
,
derived
from
,
and
answering
to
Christ
;
as
Prophet
,
Priest
,
King
,
Provider
,
Preserver
,
as
Instituter
of
his
five
Church-Offices
,
i.
e.
the
Teacher
,
Exhorter
,
Ruler
,
Distributer
,
Pitier
;
with
their
five
Functions
of
Teaching
,
Exhortation
,
Ruling
,
Distribution
,
Pittying
:
enrighting
us
by
these
three
sorts
of
Christs
five-fold
respects
to
Teaching
,
Exhorting
,
Ruling
,
Distributing
,
Pittying
,
for
and
unto
the
knowledge
,
sincerity
,
honesty
,
provision
,
preservation
,
of
our
understanding
,
heart
and
its
affections
,
Christian
conversation
,
estates
and
possessions
,
persons
,
health
,
and
life
;
as
from
,
through
,
and
for
God
,
as
an
essential
Mind
,
Will
,
actus
,
good
Being
,
or
Essence
.
(
a
)
Respecting
our
five-fold
needs
of
him
,
sent
(n)
Christ
,
as
to
Sons
,
to
be
received
by
Faith
;
so
to
his
Servants
to
be
worshipped
by
Works
,
as
acknowledging
Christ
therein
,
and
(
n
)
The
Holy
Ghost
,
to
adequate
Christ
as
our
Mediatour
with
all
gifts
:
Son-like
to
receive
the
benefits
:
and
Servant-like
to
do
the
Works
of
instituted
Church-worship
.
By
this
Table
is
Synopticè
to
be
seen
,
the
external
relation
of
our
present
Divine
Worship
to
all
Gods
former
Worships
,
and
the
internal
order
of
the
materials
thereof
within
themselves
;
and
also
their
respects
to
God
,
Christ
,
the
Spirit
,
and
Man
,
all
exactly
parallelling
each
other
in
all
particularities
;
and
also
compleating
all
things
Divine
into
an
integral
unity
,
perfectly
resembling
the
perfect
uniformity
of
the
glorified
Heaven
;
and
proposing
to
Us
the
present
enjoyment
thereof
in
an
exact
Epitome
,
by
a
proper
Livery
of
Seisin
,
and
imparting
earnest
:
so
that
nothing
is
more
worthy
of
knowledge
,
in
respect
of
the
perfection
and
gloriousness
thereof
;
nor
more
desirable
in
respect
of
its
pretiousness
to
us
:
and
for
their
acceptableness
,
it
cannot
but
be
discerned
through
their
evident
being
of
,
through
and
for
God
;
yea
,
in
the
highest
degree
on
earth
.
Alas
!
that
this
kind
of
Knowledge
is
so
unknown
,
and
the
pearl
and
treasure
thereof
as
hid
in
the
earth
;
though
like
,
yea
being
Wisdoms
house
,
pillars
and
food
proposed
to
,
yea
proclaimed
for
us
,
with
many
and
manifold
motives
by
her
maidens
,
Prov.
9.1
to
12.
and
though
so
unlike
the
contrary
false
worship
and
folly
of
Antichrist
,
that
foolish
Whore
,
and
whorish
folly
so
vilified
and
deterred
in
the
rest
of
that
Chapter
,
as
illustrating
true
worship
by
its
contrary
;
the
particulars
of
this
worship
are
so
many
and
magnifyed
,
that
I
dare
not
move
by
one
of
them
.
Eleventhly
,
This
word-worship
is
the
subject
of
the
greatest
part
of
the
Scripture
,
in
its
describing
the
particulars
thereof
,
prescribing
the
observance
thereof
,
prohibiting
the
contrary
,
historying
the
practises
of
both
sorts
,
and
the
answerable
blessings
and
judgments
,
and
making
use
thereof
for
future
encouragements
,
and
terrours
of
the
proceeders
;
and
adding
farther
comforts
and
threatnings
accordingly
:
but
the
particularizing
hereof
,
requiring
a
kind
of
Exposition
of
half
the
Scripture
,
I
must
refer
the
marking
this
point
in
your
daily
readings
thereof
;
wherein
you
shall
find
these
things
exceeding
useful
,
and
worthy
your
knowledge
.
Twelfthly
,
the
great
and
many
blessings
of
the
Word
are
annexed
to
this
true
divine
worship
,
and
the
plenty
of
fierce
Curses
are
denounced
against
the
false
;
and
because
this
and
the
other
are
too
large
to
prosecute
to
the
full
,
see
both
verified
in
the
Decalogue-Epitome
thereof
in
the
second
Commandement
;
for
that
is
so
large
as
all
the
rest
,
except
the
fourth
Commandement
(
which
instituteth
Gods
set
time
,
for
the
celebration
thereof
,
and
so
it
rather
secondeth
than
affronteth
our
point
)
and
pronounceth
moe
and
higher
blessings
,
and
denounceth
heavier
judgments
in
this
matter
,
than
all
the
body
of
the
Decalogue
beside
.
But
I
more
need
to
excuse
my
prolixness
herein
,
and
to
break
off
from
the
many
proofs
of
,
and
motives
to
this
point
,
then
to
proceed
herein
;
both
since
the
matter
is
so
pregnant
,
and
the
remaining
points
so
many
and
special
,
above
my
ability
to
accomplish
,
&
your
patience
to
read
,
except
you
be
more
then
vulgarly
transformed
for
this
purpose
,
which
v.
2.
requireth
;
and
also
the
suppressedness
of
the
matter
,
by
the
wrong
exposition
of
this
place
and
its
parallels
,
and
the
wronging
opposition
of
their
subject
,
than
which
none
is
greater
.
And
therefore
having
made
some
use
of
the
point
and
proofs
,
I
will
pass
to
other
;
for
if
I
should
instance
the
particulars
of
this
Worship
,
I
should
be
drowned
in
the
multitude
of
their
special
motives
to
this
point
of
the
worth
and
need
of
their
knowledge
.
Since
then
Evangelical
Worship
is
so
many
and
main
wayes
worthy
and
necessary
to
be
known
,
why
is
the
knowledge
thereof
so
slighted
as
worthless
and
useless
?
and
that
not
onely
by
the
world
,
and
its
world-worshippers
(
for
I
as
much
slight
the
slightings
,
and
the
fightings
of
Christs
adversaries
)
but
by
the
Lovers
of
the
Word
,
and
also
of
Gods
worship
in
the
general
,
and
of
the
particulars
thereof
which
they
hold
so
to
be
,
i.
e.
of
preaching
the
Word
,
administring
the
Sacraments
and
Prayer
:
But
the
main
and
radical
parts
thereof
,
i.
e.
the
Church
as
encorporated
and
congregated
,
the
diversities
of
its
Ministries
and
their
Functions
,
their
derivation
from
the
Church
,
their
ministration
,
i.
e.
service
in
and
unto
that
Church
,
their
set
,
number
and
nature
,
and
their
distinct
collateral
order
;
and
more
the
more
particular
appropriating
of
Divine
Ruling
order
and
acts
to
the
proper
Ruler
of
such
a
Church
,
and
in
its
Congregation
:
but
most
of
all
,
the
most
particular
act
of
that
Ruler
in
admission
and
ordination
;
and
the
knowledge
whether
those
acts
,
or
the
decree
of
the
Congregation
give
the
being
to
a
member
or
Minister
of
a
Church
.
All
these
,
and
divers
other
points
of
great
use
and
worth
,
they
hold
to
be
Walls
,
Hedges
,
Orders
,
and
Circumstances
of
Religion
and
Gods
Worship
,
but
not
of
the
substance
thereof
;
and
therefore
put
off
the
knowledge
thereof
,
in
pretence
of
their
love
and
esteem
of
the
substance
thereof
.
Alas
!
that
Professours
of
Religion
should
thus
he
Ushers
of
Antichrists
Hall
,
to
make
room
for
his
entrance
,
Porters
of
his
tryumphant
chair
of
estate
,
to
bring
him
in
,
and
supporters
of
his
Hierarchy
with
their
own
shoulders
,
upon
such
groundless
pretences
;
for
Antichristianisme
consisteth
in
the
confusion
of
those
main
points
of
Religion
,
and
thereby
those
things
which
they
call
the
substance
of
Religion
.
But
first
ad
hominem
,
hath
God
set
them
for
walls
of
defence
of
his
true
worship
and
worshippers
?
and
will
they
(
through
ignorant
negligence
)
relinquish
the
walls
to
their
and
their
Kings
mortal
enemy
?
since
the
winning
the
Walls
is
the
winning
the
City
,
and
all
therein
,
and
the
subjecting
themselves
to
the
enemy
,
either
to
his
service
(
direct
or
indirect
)
or
destruction
;
yea
,
in
God's
Matters
to
both
,
if
to
the
first
.
Secondly
,
hath
God
bounded
his
Services
with
Hedges
,
Dikes
,
or
other
Fences
and
Circumferences
,
to
distinguish
Christs
servants
and
services
from
Antichrists
?
and
shall
we
slight
Antichrists
encroaching
on
Christs
Tabernacle
,
Tent
,
or
Church
,
and
Inheritance
,
or
Clergy
,
and
entitling
himself
with
those
names
of
Christs
Church
and
Clergy
,
and
to
their
answerable
nature
,
and
so
to
domineer
in
and
over
both
(
Domum
&
dominium
domini
,
and
so
ut
dominus
domini
nostri
)
Mansion
and
Mannour
of
our
Lord
;
and
so
as
Lord
of
our
Lord
,
and
his
Lordship
,
its
appendant
worship
,
homage
,
rent
,
and
service
!
Thirdly
,
suppose
we
the
word
,
Sacraments
and
Prayer
to
be
the
materials
of
Christs
and
Christians
Communion
;
shall
we
therefore
like
Swine
,
eat
of
his
meat
,
without
observance
of
the
order
he
hath
set
for
their
administration
by
his
Ministers
,
according
to
their
distinct
offices
and
functions
,
and
that
as
parts
of
his
family
,
or
court
of
his
own
forming
.
The
Queen
of
Sheba
shameth
these
Borderers
on
Jerusalem
;
for
she
came
from
the
utmost
parts
of
the
Earth
to
know
the
wisdome
of
Solomon
,
and
observed
the
house
which
he
had
built
,
and
the
meat
of
his
Table
,
and
the
sitting
of
his
Servants
,
and
the
attendance
of
his
Ministers
,
and
their
apparel
;
and
his
Butlers
and
their
apparel
,
and
his
ascent
to
the
house
of
God
;
and
she
admired
them
,
and
pronounced
him
and
them
blessed
of
God
therein
;
and
God
blessed
thereby
,
2
Chron.
9.1
.
to
8.
But
these
eaters
of
the
meat
of
the
greater
than
Solomon
come
from
Heaven
to
them
;
observe
,
not
much
less
admire
Christs
wisdome
,
Love
and
Will
in
his
house
formed
by
himself
,
in
the
offices
and
set-estates
thereof
,
and
their
orderly
attendance
and
administration
of
them
,
and
the
comely
ornaments
of
them
all
,
and
the
distinctness
of
the
particular
officers
and
their
functions
and
beauty
;
and
also
their
relation
reciprocal
to
God
and
his
house
,
and
the
mutual
blessings
communicated
in
all
these
:
Nay
,
they
rather
as
sensual
gluttons
,
and
self-feeders
,
lust
after
and
suck
up
his
wine
and
milk
,
without
seeking
after
his
wisdome
,
and
perfect
order
therein
,
loving
him
for
his
goodness
therein
,
or
obeying
him
in
his
holy
and
so
acceptable
Will
and
Command
in
them
all
.
Fourthly
,
they
learned
not
of
David
to
speak
so
slightly
of
these
distinct
Orders
and
Offices
of
the
Church
,
and
their
necessited
relation
to
the
Ark
,
and
the
like
administrations
of
the
Priests
and
Levites
,
as
to
call
them
circumstances
of
Religion
;
for
he
saith
,
that
because
they
were
not
there
in
their
Orders
at
the
bringing
home
of
the
Ark
,
God
made
that
great
breach
in
Israel
,
because
though
Israel
sought
him
,
yet
they
neglected
the
Ministerial
Order
God
had
prescribed
for
his
Worship
,
1
Chron.
15.2
,
to
13.
with
Chap.
13.
and
Numb.
4.4
,
15.
Nor
of
Moses
to
neglect
an
hoof
,
in
way
of
compleat
readiness
for
Gods
service
;
much
less
would
he
neglect
the
least
hoof
,
after
it
was
sanctified
by
God
for
that
end
.
But
what
do
they
mean
by
circumstances
distinctly
?
They
are
vulgarly
known
to
be
three
,
Time
,
Place
,
and
Persons
;
onely
the
third
then
can
be
the
controversie
:
Whether
it
be
material
in
the
Word
,
Sacraments
,
and
Prayer
publike
,
who
administreth
them
,
whether
an
instituted
Officer
or
no
:
But
they
are
so
far
from
holding
the
Sacraments
administrable
by
any
out
of
an
instituted
office
,
that
they
impose
a
necessity
therof
in
preaching
and
praying
in
the
congregation
;
and
the
formal
Protestants
out
of
the
congregration
also
except
by
reading
,
especially
in
preaching
;
since
then
they
hold
the
ministry
of
the
Church
and
i'ts
administration
so
necessary
unto
&
in
preaching
,
Sacraments
and
prayer
in
Gods
worship
:
why
villifie
they
our
necessiting
this
Church
estate
to
be
distinctly
known
,
purposed
and
practised
,
as
a
pertinent
point
of
Gods
worship
?
But
now
to
pass
from
these
motives
ab
homine
unto
the
greater
à
Deo
,
call
to
mind
the
constant
necessity
of
this
official
Celebration
of
all
instituted
ordinances
,
since
God
set
up
a
set
Church-ministry
teaching
,
exhorting
,
ruleing
,
and
serving
;
and
helping
me
and
your self
herein
,
read
Heb.
5.
to
8
:
8.
Exod.
25.
to
31.33
.
to
Lev.
10.
1
Chron.
20
2
Chron.
2.
to
7.
Ezek.
40.
to
46.
All
which
,
and
many
other
parts
of
Scripture
,
are
wholly
of
one
of
the
types
of
this
worship
summarily
contrived
in
our
present
8.
verses
of
Rom.
12.
expressed
so
to
be
2
Cor.
6.16
.
1
Tim.
3.15
.
Rev.
21.
compared
with
Levit.
26.11
.
Ezek.
37.26
,
27.
Then
in
your
reading
the
Histories
and
Prophesies
of
the
Old
Testament
,
from
Joshua
to
Malachi
.
First
,
mark
the
main
scope
of
the
Holy
Ghost
in
them
,
and
you
shall
find
it
to
be
to
observe
the
Israelites
observing
and
neglecting
the
same
,
and
their
omission
of
the
matter
,
and
order
thereof
,
and
their
commission
of
the
contrary
false
Worship
of
divers
sorts
and
degrees
;
and
Gods
reproofs
and
judgments
for
the
same
,
and
his
comforts
and
blessings
of
the
walkers
after
that
rule
of
his
truth
or
true
worship
.
Secondly
,
in
reading
the
New
Testament
do
the
like
in
respect
of
his
present
Rule
of
true
Worship
,
both
in
it self
,
and
its
comparisons
with
that
his
former
instituted
Rule
of
Worship
,
prescribed
in
his
Word
of
Truth
,
and
therefore
called
Truth
,
1
Tim.
3.15
.
Rom.
1.23
,
25.
and
comparing
it
with
its
opposites
,
and
you
shall
then
find
this
our
present
subject
not
to
be
such
circumstances
,
ceremonies
,
nor
the
like
trivial
trifles
,
as
the
present
worldly
worshippers
account
&
call
them
.
But
to
be
on
the
contrary
of
so
high
and
deer
esteem
with
God
and
his
servants
,
as
they
be
of
base
and
slight
account
,
with
the
halters
between
Christ
and
Antichrist
,
one
of
which
must
alwayes
prevail
,
the
former
in
love
,
to
his
true
Lovers
,
in
their
inward
and
outward
blessings
:
The
latter
in
contempt
of
his
contemners
,
God
giving
them
over
to
strong
delusions
to
beleeve
lyes
and
to
wonder
and
wander
after
him
.
For
1260.
years
yet
in
quiet
trading
and
prosperity
both
of
outward
worship
and
jollity
,
while
the
true
worshippers
were
forced
by
him
&
them
,
into
the
Inner
Temple
&
Sackcloth
,
Rev.
11.
&
into
the
w●lderness
,
Rev.
12.6
,
14.
Mat.
24.15
.
&c.
&
even
to
death
,
Rev.
13.10
,
15.20
:
4.
So
that
these
Semi-christian
doters
on
the
3.
of
the
parts
only
of
divine
worship
,
i.
e.
Preaching
,
Sacraments
and
prayer
,
and
slighters
of
the
rest
are
worse
both
in
worship
and
benefits
then
Antichristians
who
highly
esteem
and
devoutly
practise
the
other
parts
in
their
intent
and
esteem
,
and
so
observe
the
general
duty
of
obedience
to
God
therein
,
though
they
misse
the
particular
,
and
thereby
build
their
Babel
and
Babylonish
regiment
and
orders
instead
of
,
and
as
Gods
City
and
Church
with
its
ministry
and
ministrings
,
whereunto
they
are
also
furthered
and
occasioned
by
this
Semi-christian
conceit
and
practise
,
not
only
in
giving
way
and
leave
thereto
,
but
even
in
devoutly
accepting
their
administrations
of
the
word
,
Sacraments
and
prayer
,
yea
and
in
magnifying
,
maintaining
and
pleading
for
them
that
are
sent
according
to
that
Babylonish
regiment
,
and
professe
their
ministry
to
be
from
,
by
,
and
of
that
Antichristian
Hierarchy
it self
,
which
even
themselves
hold
and
say
is
Antichrist
,
and
that
against
many
heavy
penaltied
laws
of
the
Land
,
and
general
practises
and
confessions
of
all
their
fellow
opposites
to
that
Antichrist
throughout
all
Christendom
,
and
also
against
the
ground
of
Scripture
and
reason
approved
by
them
themselves
,
who
most
professe
hatred
against
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
self-convicted
;
yet
are
they
herein
contradictory
to
themselves
,
false
to
their
own
grounds
,
and
condemned
in
avowing
by
their
practise
,
what
they
so
disavow
in
their
eminent
profession
.
But
since
their
profession
against
Antichrist
,
concurreth
with
the
prescript
worship
of
the
Scripture
cited
,
and
this
part
thereof
now
in
handling
,
and
its
and
their
many
parallels
,
let
us
lift
up
our
eyes
to
behold
that
cleer
light
of
those
and
the
like
Scriptures
,
which
so
gloriously
magnifie
divine
worship
,
and
provoke
us
to
the
knowledge
thereof
,
even
of
those
parts
thereof
which
their
onely
opposites
do
in
their
protesting
against
Antichrist
,
so
dignifie
by
the
rule
of
contraries
,
in
their
placing
the
essence
of
that
Antichrist
in
his
counterfeiting
and
usurping
the
parts
of
worship
,
besides
Preaching
,
Sacraments
,
and
Prayer
:
withall
supposing
,
that
their
practise
,
in
the
positive
,
would
also
follow
theirs
,
were
it
not
for
the
worldly
sinister
respects
of
the
flatterings
and
fooleries
of
the
world-worship
,
or
Prelacy
;
especially
of
those
three
parts
thereof
,
which
they
both
in
profession
and
practice
so
highly
and
positively
magnifie
;
which
indeed
will
enforce
the
introduction
of
the
rest
by
their
own
necessiting
them
to
the
Ministry
,
and
that
to
the
Church
.
Thirdly
,
the
particular
Churches
of
Ephesus
and
Corinth
,
are
expresly
said
,
1
Tim.
3.15
.
2
Cor.
6.16
.
to
be
the
houses
of
God
,
and
that
without
peculiarity
,
and
therefore
indefinitly
,
and
as
such
;
and
therefore
of
every
particular
Church
:
for
quod
,
est
quatenus
ipsum
est
de
omni
:
That
Church
also
indefinitly
taken
,
and
so
every
particular
Church
is
there
said
to
be
the
pinacle
and
subject
of
truth
,
i.
e.
the
first
evidencer
and
evident
part
of
divine
true
worship
,
and
the
radical
ground
,
subjective
chair
,
and
proper
basis
thereof
:
and
the
then
true
Church
of
Rome
is
said
to
be
the
body
of
that
word-worship
in
Christ
,
Rom.
12.5
.
as
above
is
particularized
;
for
by
comparing
that
v.
5.
with
v.
1.
it
is
cleered
to
be
a
particular
part
of
that
word-worship
;
and
with
v.
7
,
8.
to
be
the
body
and
subject
thereof
,
which
is
so
evident
in
that
place
,
that
I
will
not
farther
prove
it
;
but
even
by
It
prove
,
what
is
inferred
from
1
Tim.
3.15
.
against
the
two
oppositions
thereof
:
The
former
is
by
expounding
the
word
Truth
onely
of
the
Doctrines
of
Faith
and
Holyness
;
but
are
not
the
Doctrines
of
Gods
Word
of
truth
,
Joh.
17.17
.
concerning
his
true
worship
instituted
onely
thereby
,
and
our
answerable
holy
serving
him
therein
,
so
well
as
those
concerning
Faith
and
Holiness
personal
?
Why
are
they
not
so
proper
,
yea
so
special
truths
of
that
word
of
truth
?
Nay
,
they
are
more
proper
to
the
Church
,
since
Faith
and
its
personal
fruits
are
proper
and
immediate
to
the
person
of
each
Christian
,
and
the
other
parts
of
worship
proper
and
immediate
to
the
Church
;
yea
these
have
no
other
subject
,
pinacle
,
pillar
,
chair
,
nor
ground
;
neither
can
they
subsist
nor
exist
in
act
,
but
as
,
of
,
and
in
the
Church
;
but
Faith
,
and
therefore
all
its
fruits
are
in
their
perfection
of
parts
in
each
true
adult
son
,
called
and
regenerate
,
before
he
is
admitted
into
a
Church
;
for
he
is
thereinto
received
,
as
being
such
,
and
not
as
to
be
made
such
;
and
again
upon
manifestation
that
he
is
not
such
,
he
is
rejected
and
cast
thereout
,
as
not
fit
to
be
of
the
Church
;
and
therefore
is
he
not
to
expect
nor
receive
his
Faith
in
,
from
,
or
by
the
Church
;
how
then
is
it
the
Fountain
or
Root
of
the
Scripture-Gospel
,
or
Doctrine
of
Salvation
by
Faith
working
by
love
,
as
so
working
,
as
the
Papists
hold
as
their
life
on
the
one
side
?
Or
as
the
Controverters
against
the
same
say
,
How
is
it
the
Post
or
Pasquil
pillar
of
Rome
,
whereon
all
publike
notifications
use
to
be
affixed
,
in
respect
of
its
shewing
Faith
unto
the
passers
by
?
A
very
poor
interpretation
of
that
place
,
and
an
embasing
of
the
Church
;
which
to
dignifie
in
a
special
manner
,
is
the
scope
of
that
sentence
;
wherein
the
Popish
Exposition
is
the
far
better
;
onely
,
whereas
this
high
dignifying
the
Church
(
to
provoke
Timothy
,
and
other
Officers
thereof
,
to
a
reverent
,
diligent
,
and
cheerful
discharge
of
their
Ministry
therein
)
is
by
the
word
as
its
Dignifier
,
and
so
it
is
evident
that
the
dignity
of
the
causall
priority
,
and
the
fundamental
and
fontal
originalness
of
the
word
it self
,
as
the
proper
truth
of
God
,
Joh.
17.17
.
is
excepted
,
as
God
is
excepted
in
this
express
universal
assertion
,
1
Cor.
15.27
.
For
he
hath
put
all
things
under
his
(
Christs
)
feet
,
wch
is
in
the
next
words
expressed
:
But
when
he
saith
all
things
are
put
under
his
feet
,
it
is
evident
that
he
is
excepted
,
which
did
put
all
things
under
him
:
so
that
that
,
is
as
evidently
false
as
the
other
,
though
not
so
unsavoury
and
ridiculous
,
in
making
the
Church
it self
but
a
Bill-post
of
truth
,
which
hath
but
this
goodnes
to
oppose
the
falshood
of
the
former
;
nor
excuse
,
but
that
they
know
not
the
proper
meaning
of
truth
in
that
place
,
nor
the
distinct
acception
thereof
for
true
worship
in
the
Scripture
,
both
in
its
positive
and
privative
use
thereof
,
yea
and
both
for
divine
worship
in
the
general
,
and
also
more
particularly
for
these
special
particulars
thereof
in
hand
:
as
Rom.
1.25
.
Who
turned
the
truth
of
God
into
a
lye
(
or
the
true
worship
of
God
into
false
)
and
worshipped
and
served
the
Creature
rather
then
the
Creator
,
i.
e.
in
their
worshipping
and
serving
him
in
,
by
,
and
under
created
resemblances
,
which
God
accounteth
for
a
serving
the
creature
(
according
to
all
Gods
natural
courses
and
appearances
,
and
no
institution
of
his
supposing
any
other
)
rather
than
their
Creatour
,
whose
Will
they
were
to
know
in
that
their
divine
Worship
;
for
of
the
Idolatries
in
the
Scripture
,
both
of
the
Jews
and
Gentiles
,
there
is
no
one
wherein
by
the
intent
of
the
Worshipper
,
there
was
any
other
original
person
of
the
Deity
adored
than
the
same
which
we
adore
as
Creator
of
the
world
.
Of
which
briefly
as
followeth
.
Of
False
,
Counterfeit
,
or
World-Worship
.
FAlse
,
Counterfeit
,
or
World-worship
,
is
instituted
by
Man
,
having
two
Roots
,
and
moving
Reasons
,
but
both
rotten
and
unreasonable
:
the
first
is
,
because
man
hath
instituted
in
him
a
duty
to
please
God
in
a
visible
instituted
Worship
,
which
he
supposeth
he
hath
discharged
when
he
hath
separated
to
him
from
common
use
the
best
and
most
acceptable
thing
in
his
judgment
,
which
he
therefore
presumeth
,
that
God
so
judgeth
and
accepteth
also
;
which
is
expressed
Esa.
41.1
.
to
7.
and
illustrated
unto
Chap.
44.20
.
as
the
Sum
and
Index
of
this
point
,
whose
vindex
possesseth
the
third
part
of
the
Scripture
,
and
all
the
world
but
a
few
.
The
other
reason
is
,
because
the
same
ordinances
in
kind
are
sanctified
and
blessed
by
GOD
,
especially
by
Christ
under
the
Gospel
,
or
at
,
or
since
his
coming
in
the
flesh
.
This
is
the
Soul
,
Spirit
,
and
Life
of
Antichristianisme
,
typical
before
Christ
,
and
antitypical
since
:
as
the
other
reason
is
of
Heathenisme
;
which
consisting
of
instinctive
devotion
of
Will
,
and
this
of
distinctive
notion
of
Wit
,
so
necessite
a
concord
between
the
blind
and
the
lame
,
that
the
God
of
this
World
,
and
its
World-worship
,
hath
ever
compounded
,
or
rather
confounded
his
World-worship
of
these
two
;
though
the
former
more
predominateth
in
Heathenisme
;
and
the
latter
in
Antichristianisme
:
yet
do
both
by
the
former
palliate
the
ignorant
multitude
;
and
by
the
latter
,
the
wise
,
learned
,
witty
,
and
practick
sort
:
and
by
an
associative
mixture
of
both
,
bewitch
and
besot
the
whole
world
,
except
the
few
whose
names
are
written
in
the
Book
of
Life
,
Rev.
13
:
3
,
8.15
:
2.
18
:
4.
20
:
4.
or
through
their
guilded
hypocrisie
seem
so
to
them
that
are
,
as
Judas
did
to
the
other
Apostles
,
and
Achitophel
(
his
type
)
to
David
,
Simon
Magus
to
Peter
,
Demas
to
Paul
,
&c.
who
yet
like
a
Mer-man
,
Sea-lew
,
Sea-horse
,
Dog-fish
,
&c.
will
make
a
shift
to
live
in
the
Land
of
Canaan
,
and
by
twy-light
to
seem
a
course
man
,
Lyon
,
Horse
,
Dog
,
&c.
to
the
sand-blind
,
or
semi-blind
,
while
their
tails
or
hind-parts
are
in
the
water
,
who
yet
long
for
the
Sea-banks
of
the
Philistims
,
and
by
day
may
and
will
be
discovered
to
be
but
Dagons
of
Palestina
,
and
Fishes
of
the
Antichristian
Sea
,
either
Meer
main
,
and
Romane
,
or
mixt
mean
or
Britromane
,
and
that
they
were
but
massingilt
,
not
massie-gold
,
which
Christs
Temple
and
Templaries
ought
,
to
be
toward
,
and
through
him
,
1
King
.
6.21
,
22.
The
particulars
of
this
false-instituted
Divine
,
(
or
rather
undivine
or
diviline
)
worshipping
God
,
are
,
and
have
been
innumerable
,
especially
in
respect
of
the
first
root
and
reason
,
even
neer
so
many
as
there
have
been
several
Nations
,
Kingdoms
,
Stocks
,
and
Independent
Families
;
yea
,
when
Nationed-Families
could
but
slack
the
bridle
of
Superiority
,
Judg.
17.
with
v.
6.
and
18.
with
v.
30
,
31.
Wherefore
I
aim
not
to
enumerate
them
all
,
but
onely
all
the
special
ones
mentioned
in
the
Scripture
,
and
that
in
their
Historical
order
;
and
then
to
shew
that
they
all
were
intended
,
instituted
,
and
constituted
,
unto
God
the
Creatour
,
Preserver
,
and
Governour
of
the
world
,
and
of
those
World-worshippers
:
and
that
therefore
the
difference
between
unchristian
and
Antichristian
worship
is
not
in
the
falshood
and
difference
of
the
object
or
divine
person
worshipped
,
but
onely
in
the
instituted
order
and
meanes
of
worshipping
that
most
,
highest
,
last
,
and
properly
sole
divine
worshipfull
person
,
patterned
to
their
power
by
his
own
;
set
by
Adam
,
Moses
,
Christ
,
&c.
The
first
False-Worship
mentioned
in
the
Word
,
is
onely
in
the
general
,
that
there
was
one
erected
,
and
so
instituted
and
constituted
in
the
days
of
En●sh
,
Gen.
4.26
.
which
bred
the
distinguishing
names
of
the
sons
of
God
,
and
the
sons
of
Man
(
the
Worshippers
being
to
be
denominated
according
to
their
instituted
worship
,
which
before
was
but
one
;
)
and
also
the
peculiar
names
of
a
Preacher
of
righteousness
,
and
of
its
contrary
,
the
matter
preached
being
of
the
nature
,
and
so
ought
to
be
of
the
name
of
the
stative
worship
,
which
yieldeth
him
his
Office
:
wherefore
,
and
from
which
time
Noah
is
called
the
eight
Preacher
of
Righteousness
,
wherefore
Enosh
was
the
first
in
this
respect
;
but
simply
,
or
otherwise
the
third
:
but
this
being
controverted
,
and
not
particularized
,
it
is
not
for
this
place
.
Nor
the
like
of
Babel
,
its
Workmen
,
and
their
confusion
of
tongues
;
nor
the
Egyptian
worship
,
though
imported
in
Aarons
and
Jeroboams
Steers
:
But
onely
of
those
expressed
in
the
Word
.
The
first
is
that
of
Aarons
and
Israels
Steer
,
and
its
appurtenances
.
1.
The
Nation
of
Israel
congregate
as
fool-sacrificers
,
Eccles.
5.1
.
&
hasters
to
worship
before
God
called
,
being
parted
from
the
old
Egyptian
and
new
Mosaical
worship
;
and
having
instituted
and
constituted
anew
their
old
Egyptian
worship
,
Josh.
24.14
,
15.
as
the
best
they
knew
,
but
that
of
Moses
,
whom
they
supposed
to
have
been
gone
from
them
,
and
so
that
that
his
worship
was
abolished
,
and
therefore
that
a
new
one
was
to
be
erected
to
God
,
&
therfore
by
Aaron
,
Ex.
32.
2.
Aaron
as
the
Erecter
and
Orderer
of
that
Worship
,
with
its
Priests
and
Levites
,
and
their
works
,
and
of
the
whole
Congregation
,
and
of
each
member
thereof
,
and
as
the
Exerciser
of
the
High-Priests
Office
himself
,
and
the
rest
doing
theirs
.
3.
The
golden
Steer
as
the
best
sign
of
God
,
as
communicater
with
them
,
in
giving
it
to
work
for
,
and
maintain
them
by
its
life
and
death
;
and
therefore
in
accepting
it
as
his
own
due
heriot
or
worship
,
i.
e.
homage
of
his
Lordship
practised
in
Egypt
,
and
confirmed
by
Gods
erecting
his
set
divine
signs
,
altars
,
sacrifices
,
eating
them
,
&c.
all
which
Israel
and
Aaron
made
parts
of
that
calvish
Egyptian
worship
,
by
their
subordinating
them
unto
it
,
and
so
made
themselves
forsakers
of
God
,
and
of
his
true
worship
,
and
turners
of
it
unto
,
and
into
Idolatry
,
Exod.
32.4
,
6
,
8.
Amos
5.25
,
26.
Act.
7.39
.
to
43.
killing
,
burning
,
eating
,
drinking
,
singing
,
dancing
on
that
Holy
Day
,
and
doing
or
countenancing
any
act
or
thing
intended
and
set
by
them
to
be
parts
of
that
Moloch-worship
;
even
but
enforced
looking
on
Taurus
,
or
Chiun
that
day
,
was
4.
Idolatrous
communion
with
that
false
Worship
,
Altar
,
Priestood
,
Unholiday
,
false
Gods
,
or
signs
of
God
,
and
with
their
instituters
and
constituters
,
and
so
with
the
Devil
,
the
supream
Author
of
them
all
,
and
so
became
forsakers
of
Jah
,
Jehovah
,
God
.
The
second
was
that
of
Baal
,
or
the
Sun
,
as
the
eminentest
mean
between
God
and
Man
,
from
the
second
age
after
Joshuah
unto
the
captivity
,
all
the
time
of
the
Judges
more
scatteredly
,
and
after
Solomon
more
encorporately
,
in
both
,
now
with
more
authority
and
pomp
,
and
then
with
less
,
1
King
.
16.32
.
The
third
in
the
Scripture
mentioned
,
was
that
of
Micah
,
Jud.
17.
which
was
the
same
with
the
Baal-worship
of
the
Land
,
but
according
to
his
potency
,
erected
in
a
chappel
of
his
own
,
with
all
its
appurtenances
.
The
fourth
and
next
after
Micha's
,
was
Jeroboams
Idolatry
,
subordinating
all
Gods
Mosaicall
administrations
,
unto
his
Temples
,
Ministries
,
and
Sacraments
of
his
institu●ing
,
and
thereby
making
them
parts
of
his
Bul-worship
,
or
Baal-worship
,
though
in
Judah
they
were
still
Gods
,
1
King
.
12.26
.
to
33.
The
fift
sort
was
that
of
the
Queen
of
Heaven
(
or
the
Moon
,
or
Juno
)
primarily
of
the
women
of
Judah
,
Jer.
44.
though
the
husbands
seconded
them
,
v.
19.
and
offered
for
them
,
Chap.
7.18
.
The
sixt
was
the
worship
of
Dagon
,
a
Mir-man
,
or
King-fish
,
by
the
Ashdodites
,
who
lived
by
the
Sea
,
1
Sam.
5.
The
seventh
was
that
of
Nebuchadnezzars
great
golden
Image
,
Dan.
3.
The
eighth
was
the
worship
of
Jupiter
,
Act.
14.11
.
to
18.
Chap.
17.23
.
to
32.
The
ninth
was
that
of
Apollo
,
Act.
19.26
.
to
40.
and
of
his
Prophetess
,
or
Pythoniss
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
16.
The
tenth
was
that
of
Diana
of
the
Ephesians
,
Act.
19.
The
eleventh
is
that
of
Antichrist
,
1
Ioh.
2.18
.
that
Beast
,
Rev.
13.1
.
to
10.
that
desolating
abomination
,
Dan.
11.31
.
&
12.11
.
&
Matth.
24.15
.
that
man
of
sinne
,
&c.
2
Thes.
2.3
,
4.
Dan.
11.36
.
prophetically
and
histor●cally
,
or
historico-prophetically
described
pregnantly
in
the
Word
,
as
the
compact
complement
of
all
Idolatry
in
its
Romane
perfection
,
and
Whore-mother
of
all
its
derivative
abominations
,
Prelatical
and
Presbyterial
.
The
Hierarchick
Antichrist
,
or
Antichristian
embodied
Hierarchy
,
or
the
counterfeit
Gospel
Church
,
spiritual
Body-politike
,
or
Corporation
of
Priests
,
Pastors
,
Prelates
,
Diocesans
,
Metropolitans
,
Primats
under
one
universal
Head
,
Primate
,
or
Pope
,
pretending
and
calling
themselves
Christian
Bishops
,
Priests
and
Deacons
,
and
usurping
their
Gospel-offices
,
but
in
the
execution
extending
and
racking
them
to
an
Antichristian
Tyranny
,
Hierarchy
,
Church-Supremacy
,
Word-absoluteness
,
divine
infiniteness
,
or
godness
,
2
Thes.
2.4
.
with
the
World
worshipping
it
,
wondering
at
it
,
and
wandering
after
it
,
Rev.
13.4
,
5.
and
its
Forts
,
Temples
,
Basilikes
,
or
Mauzzim
,
Dan.
11.38
.
for
its
congregating
and
maintenance
,
v.
39.
This
is
the
confluence
of
all
the
subjects
of
Idolatry
,
and
false
Divine
Worship
.
The
stative
parts
,
and
actors
,
or
active
States
Ministries
,
or
Offices
,
that
Hierarchick
,
&c.
these
are
the
compleat
patterns
of
all
Idolatrous
States
,
Offices
,
and
instituted
Orders
,
rective
,
teaching
,
atoning
,
possessive
,
and
fructive
:
the
particulars
of
each
of
these
are
innumerable
,
and
too
large
for
this
place
;
the
supream
State
or
Head
is
the
popeship
or
office
of
the
Pope
,
or
universal
Primate
:
The
next
sort
is
the
National
Primates
:
The
third
,
the
Provincial
:
The
fourth
,
the
Diocesan
:
The
fift
the
Parochial
:
Each
of
these
have
many
Nethinims
and
Levites
.
Their
Actions
,
Functions
,
or
Ministrations
,
far
more
innumerable
and
irregular
,
but
more
inobservable
:
yet
the
soul
of
their
abomination
is
in
their
God-Churchship
,
or
God-Rome
whoredome
,
which
causeth
the
world
to
partake
with
the
froth
of
her
Fornication
,
by
her
pretended
infallibility
of
Doctrine
,
and
absolute
authority
,
obtruded
by
her
emulous
deposing
,
and
envious
opposing
all
venerable
Deities
,
and
Dignities
;
so
making
the
Gospel-preaching
,
Sacraments
,
Prayer
,
&c.
Antichristian
:
all
partaking
in
any
of
those
instituted
actions
,
&c.
is
spiritual
communion
with
those
stative
parts
,
&c.
and
so
with
that
Hierarchick
Antichrist
,
&c.
and
so
with
Devils
,
Rev.
20.10
.
of
,
and
for
whom
they
were
so
instituted
,
constituted
,
and
used
.
I
forget
not
that
other
false
worship
of
the
Jews
after
the
expiration
of
the
seventy
seveni'ts
,
three
years
and
an
half
after
Christs
Resurrection
,
but
it
paralleleth
not
with
these
eleven
,
either
in
their
humane
and
diabolical
institution
,
constitution
,
or
communion
,
but
onely
in
the
unholy
,
and
unhappy
use
;
for
there
is
no
relative
partaking
,
or
spiritual
communion
,
without
a
relative
state
,
spiritual
union
of
a
corporation
,
or
authoritive
erection
of
a
Spiritual
Ministry
and
Office
,
or
of
a
Sacramental
Rite
,
real
or
actional
.
For
though
the
Mosaical
Church-state
,
Ministry
,
and
Ministrations
,
continued
the
same
in
the
Jews
practise
;
yet
the
Apostles
,
and
many
thousand
believing
Jews
were
both
active
and
receptive
in
all
the
three
real
,
and
the
two
relative
,
or
connexive
parts
of
that
Mosaical
worship
,
either
cultively
,
as
the
many
thousands
,
or
indultively
,
as
the
Apostles
and
their
peculiar
ones
,
Act.
21.20
.
to
26.
1
Cor.
9.19
,
to
23.
yet
without
Idolatry
and
instituted
false
worship
in
the
Apostles
&
intrue
understanding
,
because
it
was
not
of
any
humane
institution
&
constitution
:
only
it
was
without
the
spirits
direction
,
assistance
,
or
blessing
in
the
devout
thousands
,
yea
and
in
the
Apostles
,
as
worshippers
of
God
thereby
;
but
onely
as
understanding
Indulgers
of
the
weak
knowledge
of
the
sincere
Believers
,
and
as
commended
Judaizers
with
them
,
Act.
21.23
.
1
Cor.
9.20
.
The
reason
is
,
because
that
compleat
worship
was
instituted
by
God
,
his
Angels
,
Act.
7.53
.
and
his
Mediatour
Moses
,
v.
37.
and
constituted
by
the
concurrence
of
all
those
,
with
the
acceptance
and
free
will
of
the
Israelites
in
the
Wilderness
,
and
confirmed
by
all
the
powers
of
Gods
spirit
,
as
from
him
and
in
his
people
,
then
&
ever
after
in
all
legal
manner
and
measure
,
yea
and
unto
all
Gospel-conversion
,
sanctification
,
and
blessings
,
except
in
the
reserved
degree
peculiar
to
the
Gospel
,
Heb.
1.
to
3.6
.
and
it
was
invested
in
the
consciences
of
the
Saints
by
the
word-light
,
and
true
zeal
and
devotion
of
the
spirit
unto
heavenly
content
:
but
none
of
the
other
eleven
ever
were
thus
n
any
particular
:
&
though
it
were
mortal
,
&
to
cease
by
its
deaths
wound
and
sentence
at
Christs
death
,
unto
death
and
execution
three
years
and
an
half
after
it
:
yet
it
was
not
deadly
and
pestiferous
to
any
of
the
then
converted
Jews
;
but
after
,
and
ever
since
their
death
,
it
was
and
ever
shall
be
,
and
no
more
indulgeable
then
the
other
11.
Of
these
,
with
other
false
Worships
,
the
Author
hath
written
more
la●gly
;
whereof
at
present
I
shall
only
add
one
instance
more
at
large
,
viz.
that
of
Aarons
and
Israels
Steer
,
and
its
appurtenances
;
and
his
seconding
thereof
with
2
Cor.
11.13
.
to
16.
Aarons
young
Bull
,
or
Calf
of
a
year
old
,
or
yearling
Bull
,
or
Bull-rite
,
Sacrament
,
or
Idol
.
AAron
as
supream
Instituter
and
Constituter
of
that
Idolatry
,
Exod.
32.
by
the
general
provocation
,
conviction
,
and
encouragement
of
the
people
of
Israel
,
ver.
1
,
to
5.
especially
of
his
own
high
Priesthood
thereof
,
and
of
the
sacrificing
Priesthood
and
their
Levitship
with
all
their
Functions
,
even
the
same
in
kind
,
state
,
and
order
that
they
were
before
,
but
onely
in
the
new
intervening
Sign
,
Image
,
Representation
,
Sacrament
,
and
Memorial
of
the
same
ultimate
Object
,
Deity
,
or
Person
of
God
,
whose
they
were
before
that
,
and
whom
they
then
and
thereby
intended
to
worship
,
and
that
as
the
sole
bringer
of
Israel
from
Egypt
,
v.
1
,
5.
whereby
they
all
became
in
their
own
account
the
true
instituted
cultive
Ministry
of
God
in
that
new
Function
,
or
cultive
Ordinance
so
erected
,
and
did
accordingly
exercise
that
Ministry
,
as
of
,
through
,
and
for
God
,
v.
4
,
5.
whereto
all
the
people
conformed
by
their
acting
their
parts
,
which
were
prescribed
to
them
,
v.
6.
and
thereby
became
the
joynt
active
Worshippers
of
God
in
that
false
order
and
form
;
and
so
joynt
false
Worshippers
with
them
,
by
their
instituted
respect
and
relation
to
that
instituted
Bull-Sacrament
,
molten
and
graven
Image
of
a
yearling
Bull
or
Bull-calf
,
Steer
,
or
young
Ox
,
or
Bullock
,
as
such
in
age
and
food
of
eating
grass
,
Psal.
106.20
.
but
not
in
maimedness
or
gelding
;
instituted
to
be
an
Image
,
resemblance
,
representation
,
memorial
,
sign
,
and
seal
of
God
and
his
visible
and
discernable
presence
with
them
as
his
Inheritance
,
(
or
Clergy
)
People
(
or
Church
)
Saints
,
faithful
and
regenerate
ones
(
or
spiritualty
,
)
v.
4.
Thy
Gods
,
O
Israel
,
the
promised
Seed
and
peculiar
people
of
the
God
of
Israel
that
brought
thee
out
of
Egypt
;
for
it
is
not
thy
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thy
Gods
,
which
signifieth
Gods
Deputies
,
divine
cultives
,
adorands
,
venerables
,
or
things
to
be
worshipped
and
reverenced
in
Gods
stead
,
representation
and
deputation
,
as
if
he
were
there
,
therein
,
or
the
soul
thereof
in
his
own
person
;
which
being
a
spirit
,
and
they
flesh
,
they
thought
that
they
could
not
worship
him
,
but
by
some
external
notion
or
image
(
in
their
own
judgment
)
of
him
.
See
Judg.
17.3
,
to
13.
Now
I
know
that
the
Lord
,
&c.
as
the
Papists
do
by
their
Crucifixes
and
Images
of
Christ
,
Mary
,
God
the
Father
,
the
Holy
Ghost
,
Peter
,
&c.
as
Lay-mens
books
and
Teachers
,
but
none
of
them
as
God
objectively
,
the
Altar
,
Holy-day
,
v.
5.
the
Sacrifices
,
burnt-offerings
,
Peace-offerings
,
feasting
with
part
of
them
,
dancing
,
singing
,
and
observance
of
that
Holy-day
,
yea
and
the
teaching
,
exhorting
,
and
ruling
ordinances
of
those
officers
,
subordinate
or
associate
to
them
,
became
parts
of
that
Idol-Worship
,
or
Bull-worship
,
and
so
of
Devil-worship
;
and
so
none
of
Gods
,
but
in
Gods
account
,
a
despising
and
rejecting
of
him
.
Therefore
Aarons
and
the
other
Priests
,
and
the
Levites
accepting
,
killing
,
and
sacrificing
those
burnt
and
peace-offerings
for
themselves
,
the
whole
Church
,
and
for
any
particular
;
and
their
eating
,
drinking
,
singing
,
dancing
,
and
solemnizing
that
holy
day
in
any
of
those
cases
;
and
the
peoples
doing
so
with
them
in
their
allotted
works
and
observances
of
Worship
so
instituted
,
constituted
,
and
executed
;
Also
,
the
teaching
,
exhorting
,
and
ruling
of
those
Priests
and
Levites
,
and
the
Israelites
hearing
,
learning
,
purposing
,
obeying
,
and
coming
to
their
set
places
for
those
ends
,
and
joyning
with
them
in
their
prayers
,
before
and
after
that
their
teaching
and
exhorting
,
and
in
their
sacrificing
:
Yea
,
all
the
Sacraments
,
Sacrifices
,
Services
,
and
observances
performed
by
Aaron
and
those
Priests
,
Levites
,
and
People
,
as
Worshippers
of
God
by
the
said
new
Sacrament
,
or
teaching
and
representing
Image
,
and
in
that
other
form
of
Divine
Worship
instituted
instead
of
that
of
Moses
,
v.
1.
which
is
there
expressed
to
be
frustrate
;
and
that
therefore
a
new
one
was
to
be
erected
,
which
extended
to
all
the
particulars
thereof
,
especially
to
the
speciall
one
of
the
Priesthood
;
which
being
thereby
altered
,
became
a
new
Bull-Priesthood
,
and
therefore
all
their
Priestly
services
were
changed
,
Heb.
7.12
.
Luke
10.16
.
Matth.
10.40
.
John
13.20
.
and
so
made
a
new
unparticipable
estate
which
therefore
made
all
their
Priestly
works
unparticipable
,
though
their
Sacraments
,
sacrificing
,
preaching
,
praying
,
and
the
things
sacrificed
,
preached
,
and
prayed
for
,
were
otherwise
parts
of
the
very
true
Divine
Worship
of
God
;
yet
thereby
they
were
Idolatrous
,
and
the
same
with
that
Priesthood
,
and
that
with
the
Bull-worship
whereof
they
were
newly
made
Priests
;
for
hearing
Luke
10.16
.
is
receiving
Joh.
13.20
.
and
honouring
Luke
10.16
.
by
the
rule
of
opposites
;
and
so
the
refusing
to
hear
those
Sermons
,
receive
those
Sacraments
and
their
Discipline
,
&c.
was
to
refuse
and
despise
an
Idol
and
false
Ministry
,
and
so
to
honour
God
.
With
these
things
sort
2
Cor.
11.13
.
to
16.
which
calleth
the
like
Instruments
of
Satan
in
this
stratagemical
counterfeiting
a
Ministry
of
Christ
,
and
deceitful
working
thereby
;
False
Apostles
,
Ministers
of
Satan
,
transforming
themselves
into
the
Apostles
of
Christ
,
and
Ministers
of
Righteousness
;
as
their
Lord
and
Master
,
Satan
himself
metamorphoseth
himself
into
an
A●gel
of
light
.
What
can
we
conceive
the
scope
of
the
Holy
Ghost
in
these
sayings
,
but
to
incense
the
Saints
of
Corinth
against
these
false
Apostles
,
not
simply
,
as
men
of
wickedness
,
but
for
covering
their
Wolvish
disposition
and
intent
,
with
the
sheepskin
of
a
Christian
profession
,
and
pretence
of
a
Ministry
of
righteousness
?
nor
against
Satan
simply
,
as
an
Angel
of
darkness
;
but
properly
as
sending
his
disguised
Seminaries
to
pretend
a
Ministry
of
Christ
,
and
to
practice
and
intend
the
mastery
of
Christs
Army
and
Church
,
and
so
of
Christ
in
his
encorporate
body
,
which
he
could
not
do
in
his
person
,
Matth.
4.10
.
Nor
in
his
Apostles
,
as
I
have
shewn
in
Paul
,
Act.
16.16
.
2
Cor.
11.
they
seeing
Satan
through
all
his
Visards
:
But
his
Wizards
and
Sooth-sayers
now
are
as
wise
as
the
Pythonisse
,
to
say
and
sooth
the
wise
and
true
servants
of
Christ
in
their
love
of
the
doctrine
and
rites
of
salvation
,
and
true
way
unto
life
,
as
of
the
bread
of
life
simply
considered
,
(
without
the
order
of
the
Word
of
God
,
which
God
hath
set
to
dispose
it
to
that
end
,
and
us
to
seek
and
serve
him
by
in
his
due
order
)
that
is
,
without
the
Church
and
Ministerial
order
of
the
Word
,
and
so
they
take
them
also
in
the
first
tryall
,
Matth.
4.3
,
4.
to
the
dishonour
of
their
Head
and
themselves
:
and
in
Sauls
tryal
,
by
their
preferring
Sacrifice
before
obedience
,
and
fat
of
Rams
,
(
their
zeal
in
their
worshipping
)
before
their
listening
to
the
utmost
order
of
Gods
Worship
.
Observe
what
our
Author
saith
in
general
(
for
I
am
straitned
for
want
of
room
)
of
those
(
with
other
)
false
Worships
,
which
are
before
onely
nominated
;
saith
he
,
THe
morall
Devotion
of
all
Nations
was
much
provoked
by
Gods
glorious
Works
for
the
Posterity
of
Abraham
,
Esa.
41.1
.
to
Chap.
44.
which
turned
to
the
increase
of
their
Idolatrous
superstitiousness
,
as
the
supposed
descending
of
Jupiter
and
Mercurius
,
in
the
persons
of
Paul
and
Barnabas
did
,
Act.
14.12
,
13.
to
the
endeavour
of
the
like
Sacrifice
to
that
of
Baals
,
1
Kin.
18.26
.
Be
not
peremptory
against
my
applying
almost
all
the
names
of
the
Idols
in
the
Scripture
unto
this
2d
.
sort
of
Idolatry
of
Sun-worship
or
Bull-worship
,
which
was
but
as
that
of
Diana
unto
Jupiter
,
and
their
Institution
unto
one
and
the
same
God
,
even
in
Object
the
same
with
ours
;
at
least
,
not
till
you
have
scanned
these
proofs
,
viz.
Judg.
2.3.6.8
.
and
10.
Chapters
,
1
Sam.
7.3
.
1
King
.
18.18
.
yea
Lev.
18.21
.
Numb.
22.41
.
and
25.3
,
5.
2
King
.
17.25
,
26.
Jer.
32.35
.
Act.
7.39
.
to
43.
and
have
read
over
Macrobius
Saturnals
,
Augustinus
Egubinus
de
cultu
divino
,
Mornaeus
Duplesses
de
veritate
Christianae
Religionis
,
so
far
as
concerneth
those
two
great
Controversies
about
Divine
Worship
;
and
till
you
have
well
considered
the
very
Scriptures
whereon
you
wrongly
ground
the
contrary
to
either
;
since
they
yield
express
and
evident
proofs
for
both
.
THat
which
is
evidently
and
eminently
pressed
all
manner
of
wayes
above
any
other
Commandement
,
except
the
first
,
is
,
our
yielding
to
God
his
zealous
and
jealous
Worship
instituted
in
the
Word
:
Not
that
the
Order
of
Worship
is
to
be
preferred
before
its
matter
simply
;
but
onely
in
respect
of
the
times
of
Antichrist
then
imminent
,
even
in
the
Apostles
days
,
and
to
prevail
for
nigh
1600.
years
after
;
partly
in
his
encroachment
,
and
in
his
establishment
.
And
indeed
what
enemy
of
God
and
godlyness
did
ever
so
much
,
long
,
and
highly
usurp
over
,
and
oppose
against
all
that
is
called
God
?
All
aggravatings
therefore
of
the
holy
zeal
for
Gods
true
worship
,
and
jealousie
against
the
false
worship
,
powerful
and
plentiful
in
the
Scripture
,
do
pertain
to
this
bounded
sound-mindedness
in
Gods
worship
,
so
well
as
to
the
other
parts
thereof
,
since
it
is
so
much
charged
as
any
of
the
other
,
it
being
expresly
and
truly
instituted
in
the
word
,
(
and
is
the
consti●uting
,
distinguishing
,
and
actuating
form
of
true
Divine
Worship
)
as
any
of
them
:
And
therefore
also
the
thousands
of
extatical
exaggeratings
,
execratings
,
and
abominatings
(
the
World
yieldeth
no
fit
words
herein
against
it self
)
of
false
Worship
and
Worshippers
,
ought
to
have
their
full
force
against
confusion
and
disorder
in
the
body
,
members
,
and
functions
of
Divine
worship
,
as
against
other
sins
of
omission
,
or
commission
therein
,
especially
since
the
especial
propriety
of
Antichristianisme
consisteth
therein
,
as
the
proper
&
frequent
title
therof
Babylon
confusion
,
Rev.
17.11
,
14
,
18.
understanding
observation
and
experience
of
its
courses
,
and
the
nature
of
its
type
,
the
confusion
of
the
tongues
of
the
world
,
and
the
orders
of
Gods
worship
in
Babylon
,
do
severally
and
more
joyntly
evince
.
But
if
these
degrees
,
wherein
the
Scripture
preferreth
it
before
the
membral
matter
of
worship
,
in
its
manner
of
handling
them
both
,
be
added
thereto
;
how
can
we
be
less
zealous
and
jealous
herein
,
than
therein
?
yea
,
those
degrees
are
not
dark
,
strained
,
nor
small
;
neither
are
they
all
that
might
be
gathered
,
as
the
very
extent
of
v.
3
,
4
,
5
,
6.
(
above
v.
1
,
2.
)
sheweth
;
but
the
introduction
of
the
membral
matter
it self
,
of
the
Church
,
its
offices
and
their
works
,
in
way
of
apportioning
and
limiting
each
work
and
office
of
the
Church
,
yea
of
the
Church
it self
,
by
its
proportionableness
to
those
works
and
offices
,
doth
inestimably
dignifie
the
observation
of
this
distinctness
and
bound-mindedness
in
Gods
Worship
,
and
force
us
to
sympathize
with
the
Holy
Ghost
in
our
intentness
thereon
and
therein
;
or
if
these
things
will
not
,
no
means
will
,
untill
the
time
of
reformation
and
restitution
cometh
:
mean
while
,
the
discerners
hereof
must
exercise
their
Faith
,
in
receiving
these
priviledges
of
Faith
,
their
obedience
in
working
these
works
of
Gods
worship
;
their
understanding
,
in
discerning
what
God
hath
thus
distinctly
determinated
;
their
temperateness
,
in
actuating
their
graces
,
without
excess
or
defect
,
in
these
special
tryals
of
boundedness
,
and
sound-mindedness
;
their
patience
in
waiting
for
the
fruit
of
their
sincere
endeavours
herein
patiently
,
and
possessing
their
souls
in
patience
:
both
which
,
these
of
all
other
will
most
exercise
;
their
godlyness
,
in
true
zeal
for
,
and
godly
jealousie
against
,
what
GOD
herein
proposeth
as
their
special
objects
;
their
brotherly-love
,
in
exercising
all
these
sixe
graces
in
this
matter
,
for
the
good
and
benefit
of
their
Brethren
therein
,
remembring
that
the
godlyest
zeal
of
Gods
honour
,
which
ought
to
eat
up
us
,
and
all
that
is
ours
,
is
not
to
eat
up
what
is
our
brothers
,
i.
e.
our
dealing
with
them
herein
,
as
they
are
able
to
hear
and
bear
.
And
lastly
,
their
natural
love
to
all
as
naturally
good
,
in
walking
holily
therein
,
to
win
unto
Christ
those
that
are
without
Christ
,
and
not
giving
just
offence
to
those
that
are
without
,
knowing
that
we
once
were
such
,
and
that
these
Ordinances
are
services
of
God
and
his
servants
;
and
not
knowing
who
,
though
now
without
,
belong
unto
the
election
of
God
,
nor
how
we
fall
into
their
danger
by
sin
or
otherwise
.
For
if
these
things
be
in
us
,
and
abound
in
this
special
matter
,
we
have
a
special
testimony
of
our
Election
,
&
promise
of
our
perseverance
in
the
works
and
fruits
of
godlyness
,
and
unto
eternal
happyness
,
2
Pet.
1.5
.
to
8.
where
also
the
contrary
is
annexed
to
the
defect
thereof
.
Now
therefore
of
some
of
those
glimpses
,
(
in
the
close
)
as
of
the
distinctness
of
the
four
Offices
to
be
exercised
in
the
Church-Congregation
,
with
their
distinct
functions
and
fruits
;
and
also
of
their
roots
,
yet
as
of
one
subjective
ortive
root
,
unto
one
objective
Lordive
fruit
,
by
one
ejected
project
of
,
by
,
and
for
the
one
Deity
,
yet
according
to
its
Trinity
.
GOD.
FOr
,
first
,
God
as
the
Father
willing
himself
to
be
our
Father
,
sent
Christ
as
God-man
,
to
make
us
his
sons
and
servants
,
by
the
Spirits
proceeding
from
both
their
will
and
order
to
operate
that
compleat
entity
,
unity
,
community
,
coity
,
or
eternal
fruit
of
all
.
CHRIST
.
Whereby
,
secondly
,
Christ
as
Mediator
became
our
Prophet
to
teach
us
;
our
Priest
,
as
personally
to
cause
,
so
setly
to
preserve
,
exhort
;
and
as
our
powerful
King
to
effect
,
command
,
and
commend
our
preservation
of
nature
,
according
to
the
Law
,
by
the
Gospel
,
unto
Heaven
.
CHVRCH-OFFICES
.
Whereby
,
thirdly
,
he
had
right
power
to
institute
the
Teachers
office
,
the
Exhorters
,
Comforters
,
or
Priestly
office
;
the
Rulers
,
Orderers
,
Shepherds
,
Rectors
,
or
Kingly
one
,
and
the
Preservers
,
Distributers
,
Providers
office
,
authorized
state
and
right
.
FVNCTIONS
.
Whereby
,
fourthly
,
they
had
right
officially
,
ministerially
to
teach
,
to
exhort
,
provoke
,
affect
our
sons
nature
to
Gods
service
,
to
rule
,
order
,
shepherd
our
many
stations
of
both
,
and
to
provide
for
our
naturewhile
we
submit
to
all
three
.
ABILITIES
.
To
all
which
,
fiftly
,
the
Spirit
enableth
them
by
light
,
sight
,
and
might
,
to
teach
,
by
the
Spirit
of
grace
and
wisdome
to
exhort
and
provoke
,
and
the
gift
of
discerning
of
spirits
,
and
of
ruling
to
rule
,
and
the
gift
of
instinctive
brotherly
simplicity
,
indulgently
to
provide
for
us
.
GRACES
.
Sixthly
,
To
our
son-like
,
receiving
of
,
&
gracious
serving
in
holy
knowledge
,
sincere
,
tender
,
devout
,
gracious
heart
and
affections
,
Christian
approvable
words
,
deeds
and
life
,
constant
fosterers
,
provision
unto
our
preservation
and
personal
content
.
GLORIES
.
Seventhly
,
all
these
are
in
their
subjective
,
native
,
ortive
,
heavenly
nature
,
projective
,
stative
,
ordive
,
heavenly
typical
order
,
ejective
,
exertive
,
dative
,
cordive
power
,
objective
,
dotive
,
lordive
end
,
glory
,
scope
,
upshot
,
in
,
of
,
by
,
and
for
glorified
heavenly
illuminations
,
gracious
motions
,
infusions
,
sonlike
sincerity
,
perfect
,
pure
,
unreprovable
conversation
with
God
and
Saints
;
compleat
,
internal
,
supernal
,
external
,
eternal
means
and
end
of
intent
and
content
,
comfort
,
glory
,
divineness
of
wit
,
will
,
work
,
and
weal.
FINIS
.