CONFIRMATION
AND
RESTAURATION
The
necessary
means
of
REFORMATION
And
RECONCILIATION
.
Quest.
Whether
those
that
were
Baptized
in
Infancy
,
should
be
admitted
to
the
Priviledges
proper
to
Adult
Church-members
,
without
Confirmation
,
or
Restauration
,
by
an
Approved
Profession
of
Personal
Faith
and
Repentance
?
Neg.
THough
the
distempers
of
the
Churches
of
Christ
in
England
,
are
not
so
great
as
the
Popish
adversaries
,
or
some
discontented
Brethren
do
pretend
,
nor
as
some
inconsiderate
lamenters
of
our
condition
do
imagine
,
who
observe
less
our
enjoyments
then
our
wants
,
and
that
have
not
the
faculty
of
discerning
our
true
Agreements
,
where
there
is
any
difference
,
but
think
that
many
things
are
wanting
that
are
not
,
because
they
cannot
find
them
:
Yet
is
our
discomposure
such
as
the
wisest
have
cause
to
mourn
for
,
and
all
of
us
should
contribute
our
endeavours
to
redress
.
And
for
the
accomplishment
of
this
blessed
Work
,
two
things
must
be
done
:
The
first
is
,
to
Discover
the
Principles
that
must
Reform
and
heal
us
,
if
ever
we
be
healed
;
and
to
acquaint
the
world
with
the
necessary
means
.
The
second
is
,
to
concur
for
the
execution
,
in
the
application
and
use
of
the
Remedie
,
when
it
is
discovered
.
The
first
is
a
work
,
that
is
usually
done
best
by
a
few
at
first
:
Though
the
more
Receive
and
Approve
of
the
discovery
,
the
better
it
will
be
brought
into
use
.
But
it
's
here
,
saith
Pemble
,
as
in
discerning
a
thing
a
farre
off
,
where
one
clear
eye
will
see
further
then
many
that
are
dimme
,
and
the
greatest
conjunction
of
unfurnished
intellects
affords
not
so
much
assistance
for
the
Discovery
,
as
the
greater
sight
of
a
few
may
do
.
But
in
the
executive
,
part
,
there
must
be
many
hands
to
the
work
.
If
the
Pastours
and
people
do
not
consent
,
it
cannot
be
accomplished
;
and
if
they
barely
consent
,
and
be
not
up
and
doing
,
Discoveries
will
lie
dead
,
and
nothing
will
go
on
:
And
if
the
Christian
Magistrate
afford
not
his
assistance
,
his
Guilt
will
be
great
,
and
the
work
will
go
the
more
heavily
on
.
Though
all
the
body
be
not
an
Eye
,
and
therefore
be
not
as
good
at
Discovering
as
the
Eye
is
;
yet
must
each
member
perform
its
own
office
,
and
none
be
idle
,
or
withdraw
its
helpe
,
because
it
is
not
an
Eye
;
but
all
must
execute
by
the
Guidance
of
the
Eye
.
In
order
to
the
Discovery
of
the
Healing
Meanes
,
among
others
,
this
Rule
is
worthy
our
observation
.
If
any
Church
Order
,
or
administration
seem
offensive
to
you
,
before
you
wholly
cast
it
out
,
consider
whether
there
be
not
somewhat
that
is
necessary
and
excellent
either
in
the
substance
,
or
in
the
Occasion
and
Reason
of
it
:
and
you
will
find
,
that
Reformation
is
to
be
accomplished
more
by
Restauration
of
Ordinances
and
Administrations
to
their
Primitive
Nature
and
Vse
,
then
by
the
utter
Abolition
of
them
.
Satan
found
it
easier
to
corrupt
the
Ordinances
of
Christ
,
and
to
cause
them
to
degenerate
into
somewhat
like
them
,
then
to
Introduce
such
of
his
own
as
were
wholly
new
,
and
as
Christ
had
given
no
Occasion
of
.
I
could
give
you
very
usefull
instances
in
many
of
the
Popish
administrations
,
which
require
a
Restauration
,
rather
then
an
Abolition
,
lest
that
which
is
Christ's
part
,
be
cast
out
with
that
which
is
mans
,
and
we
should
throw
away
the
Apple
which
should
be
but
pared
;
and
lest
we
cast
away
our
necessary
food
,
and
most
precious
Jewels
,
because
they
have
fallen
into
Romish
dirt
.
But
my
present
business
is
to
instance
only
in
Confirmation
and
Penitence
,
so
farre
as
is
requisite
to
the
decision
of
the
Question
now
before
us
.
I
know
you
will
easily
excuse
me
from
the
needless
labour
of
explaining
any
terms
in
the
Question
which
you
understand
already
:
I
think
the
best
method
to
lay
the
matter
naked
before
your
understandings
,
will
be
by
approaches
and
degrees
in
the
opening
and
confirming
of
these
Propositions
.
Prop.
I.
It
is
here
supposed
,
that
the
Infants
of
Believers
should
by
Baptism
be
admitted
into
the
Church
,
and
so
be
partakers
of
Infant
Priv●ledges
.
THeir
sinne
and
misery
is
come
upon
them
without
any
actual
consent
of
their
own
,
by
the
will
of
others
;
and
the
Remedy
must
be
applyed
to
them
accordingly
,
not
by
any
actual
consent
of
their
own
(
which
is
as
impossible
)
but
by
the
will
of
others
,
as
the
Condition
,
and
by
the
Gift
of
God
as
the
Cause
.
In
his
dealing
with
mankind
;
God
is
not
so
much
more
prone
to
wrath
and
vengeance
then
to
Mercy
,
as
to
put
Infants
into
the
Comminatory
terrible
part
of
the
Covenant
,
with
their
Parents
,
and
not
into
the
Remedying
part
;
and
to
condemn
them
for
their
first
Fathers
Covenant-breaking
,
and
give
them
no
help
from
their
gracious
Parents
Covenant-keeping
;
and
to
fetch
weight
from
Parents
sinnes
to
weigh
down
the
scale
of
Vindictive
Justice
,
and
to
put
nothing
from
the
gracious
Parents
into
the
other
end
.
Yet
is
it
not
to
Infants
as
the
meer
Natural
Issue
of
godly
Parents
,
that
God
extendeth
this
Grace
.
But
1.
As
they
are
Naturally
their
Own
,
the
Parents
have
a
Power
of
them
to
dispose
of
them
for
their
good
.
2.
Every
man
that
is
Sanctified
,
hath
devoted
himself
,
and
in
Generall
,
all
that
he
hath
to
God
;
according
to
the
several
capacities
of
what
he
hath
,
that
every
thing
may
be
for
God
in
its
proper
Capacity
.
3.
Virtually
then
the
Children
of
the
Godly
,
even
in
the
wombe
are
thus
Devoted
unto
God
.
4.
It
is
the
revealed
Will
of
God
,
that
Infants
should
be
Actually
Dedicated
and
Devoted
to
him
.
5.
He
that
requireth
us
to
make
this
Dedication
,
doth
imply
therein
a
promise
of
his
Acceptance
of
what
is
Dedicated
to
him
by
his
command
.
For
his
precepts
are
not
vain
or
delusory
.
6.
He
hath
also
expressly
signified
this
in
Scripture
Promises
,
extending
his
Covenant
to
the
seed
of
the
Faithfull
,
and
telling
us
that
his
Kingdom
is
of
such
.
7.
This
Dedication
is
to
be
made
by
Baptism
,
the
Ordinance
which
God
hath
appointed
to
that
End
;
and
in
which
he
is
ready
to
signifie
his
Acceptance
,
that
so
there
may
be
a
mutual
solemn
Covenant
.
The
Servants
of
God
before
Christ's
coming
were
enabled
and
required
to
enter
their
Infants
into
the
Covenant
of
God
,
sometime
(
and
ordinarily
)
in
Circumcision
,
and
sometime
(
as
in
the
wilderness
,
Deut.
29
)
without
it
.
And
they
have
the
same
Natural
Interest
,
and
as
large
a
discovery
that
it
's
the
W●ll
of
God
,
for
the
Dedicating
of
their
Children
,
to
God
,
and
Choosing
for
them
,
and
entering
them
into
the
holy
Covenant
,
now
as
then
.
If
then
a
Child
that
had
no
exercise
of
its
own
will
,
might
by
the
Will
of
his
Parents
choose
the
Lord
,
and
be
entered
into
Covenant
with
him
,
it
is
then
so
still
.
God
hath
no
where
reverst
or
abrogated
that
Command
,
which
obliged
Parents
to
enter
their
Children
into
Covenant
with
God
,
and
Devote
them
to
him
.
Nay
Christ
chid
those
that
would
keep
them
from
him
,
because
his
Kingdom
,
that
is
,
his
Church
,
is
of
such
.
A
place
that
doth
purposely
and
plainly
express
the
continuance
of
his
Love
to
Infants
,
and
yet
the
Gospel
entertaineth
them
as
readily
as
the
Law
or
Promise
before
did
.
Oft
and
again
doth
Christ
signifie
to
the
Jews
that
he
would
have
gathered
them
wholly
to
his
Church
,
and
not
have
broken
them
off
,
if
they
had
not
by
unbelief
been
broken
off
,
and
in
the
same
Olive
hath
he
engraffed
the
Gentile
Church
.
Infants
are
members
of
all
Commonwealths
on
the
face
of
the
earth
,
though
they
know
not
what
a
Common-wealth
is
,
nor
yet
what
soveraignty
or
subjection
mean
.
And
he
that
should
say
they
are
no
members
,
because
they
are
Imperfect
members
,
would
but
be
laughed
at
.
And
Christ
hath
not
cast
them
out
of
his
family
or
Commonwealth
,
nor
shut
the
door
against
them
.
And
that
in
this
Infant
state
they
are
capable
of
many
Priviledges
is
apparent
.
They
have
Original
sinne
,
which
must
be
pardoned
,
or
they
are
lost
.
Most
of
the
Anabaptists
that
I
hear
of
,
do
hold
that
all
the
Infants
in
the
world
are
pardoned
by
Christ
,
and
shall
be
saved
if
they
die
in
Infancy
,
and
run
in
the
downright
Pelagian
road
.
But
this
is
not
only
utterly
unproved
,
but
contrary
to
Scripture
,
which
telleth
us
,
that
sinne
is
not
pardoned
by
the
bloodshed
of
Christ
,
till
men
be
brought
into
Union
with
him
,
and
participation
of
him
,
and
for
all
his
bloodshed
,
no
man
shall
have
pardon
by
it
,
till
it
be
given
him
by
the
Act
of
Pardon
in
the
Gospel
.
Now
the
Gospel
no
where
gives
out
Pardon
to
every
Infant
in
the
world
:
Nay
it
frequently
and
plainly
makes
a
difference
.
The
Parents
Will
doth
Accept
the
offer
,
and
choose
for
them
that
cannot
choose
for
themselves
.
For
others
,
what
ever
God
will
do
with
them
,
doubtless
they
have
no
promise
of
Mercy
.
And
it
's
strange
that
they
should
deny
Baptism
to
Infants
that
deny
not
Salvation
to
them
,
yea
that
think
(
though
ungroundedly
)
that
they
are
all
in
a
state
of
Salvation
.
For
either
Infants
have
Original
sinne
,
or
not
:
If
they
have
none
,
then
they
need
no
Saviour
,
and
must
be
saved
without
a
Saviour
;
for
the
whole
need
not
the
Physician
,
but
the
sick
.
If
they
have
Original
sinne
,
and
that
it
is
pardoned
to
them
by
Christ
,
then
how
can
men
deny
them
the
sign
and
seale
of
pardon
,
or
the
solemn
investing
means
.
If
they
are
sure
that
they
are
washt
with
Christ's
Blood
,
how
can
they
deny
to
wash
them
with
that
water
,
that
is
appointed
to
signifie
and
invest
?
Moreover
,
Infants
are
capable
of
many
other
Priveledges
;
and
of
being
the
Adopted
Sonnes
of
God
,
the
Members
of
Christ
,
the
Heirs
of
Heaven
,
as
having
Right
thereto
;
and
being
the
members
of
the
Church
,
and
being
under
the
Special
Protection
and
Provision
of
God
,
and
in
a
special
sort
partakers
of
the
Prayers
of
the
Church
,
with
divers
more
.
As
in
the
Commonwealth
,
an
Infant
is
capable
of
having
Honour
and
Inheritance
in
Right
,
though
not
Actally
to
use
them
;
and
of
the
protection
of
the
Laws
for
Life
,
Reputation
and
estate
;
and
of
being
Tenant
,
and
obliged
to
pay
a
certain
Rent
and
Homage
when
he
comes
to
age
,
and
in
the
mean
time
to
have
Provisions
from
the
Estate
that
he
hath
Title
to
.
But
all
this
I
have
fuller
exprest
elsewhere
:
And
I
have
altely
read
Mr
Tombes's
last
and
large
Reply
,
to
part
of
my
Book
,
and
many
others
;
and
must
needs
say
that
it
leaves
me
still
perswaded
that
it
is
the
will
of
Christ
that
the
Infants
of
his
Servants
should
be
Dedicated
to
him
in
Baptism
,
and
members
of
his
visible
Church
;
and
though
upon
the
review
of
my
Arguments
I
find
that
I
have
used
too
many
provoaking
words
,
for
which
I
am
heartily
sorry
,
and
desire
pardon
of
God
and
him
,
yet
I
must
say
,
that
I
am
left
more
confident
then
before
,
that
the
cause
is
Gods
which
Mr
Tombes
opposeth
:
Of
which
if
God
will
,
I
intend
yet
to
give
some
further
account
:
In
the
mean
time
I
deal
with
this
but
as
a
Supposition
that
is
already
sufficiently
proved
,
though
all
men
,
yea
all
good
men
see
not
the
sufficiency
of
the
proofe
.
Prop.
2.
There
are
many
Priveledges
belonging
to
the
Adult
Members
of
the
Church
,
which
Infant
members
are
not
capable
of
.
THis
is
true
both
of
Natural
and
Moral
Capacities
:
The
Priviledges
which
I
mean
are
,
the
pardon
of
many
actual
sinnes
,
committed
since
they
are
Adult
;
the
exercise
of
all
Holy
Graces
;
Knowing
God
;
Loving
him
;
Trusting
him
;
Serving
him
;
the
Communion
that
we
have
with
God
herein
;
as
particularly
in
Prayer
,
in
holy
Praises
and
Thanksgivings
,
in
Heavenly
Meditations
;
The
Peace
and
Joy
that
followeth
Believing
,
and
the
Hopes
of
Everlasting
Life
;
the
Communion
which
we
have
with
the
Church
of
Christ
in
hearing
,
praying
,
Praises
,
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
in
distribution
by
giving
and
receiving
,
and
an
endearing
holy
Love
within
:
These
and
many
more
Priveledges
are
proper
to
the
Adult
.
That
Infants
are
not
Naturally
capable
of
these
,
is
as
needless
to
prove
,
as
that
they
are
Infants
:
And
then
that
they
are
not
Morally
capable
,
is
an
inseparable
consequent
.
For
though
Natural
Capacity
may
be
without
Moral
,
yet
Moral
cannot
be
without
Natural
:
In
point
of
Duty
,
Infants
are
not
bound
to
the
work
;
as
to
Hear
,
Pray
,
Prayse
,
&c.
beyond
the
Natural
Capacity
of
their
Intellects
and
bodies
:
And
so
in
point
of
Benefit
,
we
must
have
more
sobriety
,
then
to
suppose
God
to
make
over
any
Benefit
to
them
which
they
are
not
capable
of
.
All
this
is
plain
.
Prop.
3.
The
Continuation
of
Priveledges
received
in
Infancy
,
is
part
of
the
Priveledges
of
the
Adult
;
or
the
Restoration
of
them
if
they
be
lost
.
IF
the
cause
discontinue
,
the
effect
will
cease
.
Adult
Priveledges
comprehend
the
Infant
Priviledges
,
partly
as
that
which
is
Perfect
comprehendeth
the
Imperfect
,
and
partly
as
the
whole
comprehendeth
the
parts
;
and
partly
as
the
thing
Continued
is
the
same
with
the
thing
Begun
.
Infant
Priviledges
would
all
cease
with
Infancy
,
if
the
Causes
or
Conditions
cease
,
and
there
be
no
other
Cause
for
their
continuance
.
God
never
took
Infants
into
his
Church
and
Covenant
,
with
a
purpose
so
to
continue
them
,
without
any
other
Condition
then
that
upon
which
they
were
admitted
.
This
is
past
denyal
,
and
will
be
more
cleared
in
the
next
.
Prop.
4.
The
Title-Condition
of
Infant
Church-membership
and
Priviledges
,
is
not
the
same
with
the
Title-Condition
of
the
Church-membership
and
Priviledges
of
the
Adult
;
so
that
if
this
new
Condition
be
not
performed
when
men
come
to
Age
,
their
former
Title
ceaseth
,
and
there
is
no
other
that
ariseth
in
his
stead
.
1.
WE
are
agreed
I
think
,
that
our
Title
,
Gods
Covenant
,
G.
Cassande●
Consult
.
de
Confirm
.
Haejusm●di
sa●e
Institutionem
seu
Catechismi
explicationem
in
pueris
fieri
debeere
,
&
Veteres
praecipiunt
,
&
Recenciores
quoque
ex
utraque
parte
consentiunt
.
Vide
August
.
Serm.
116.
in
Ramis
Palmarum
,
&
Wallafridum
de
rebus
Ecclesiast.
cap.
26.
&
quae
scripsit
Ruardus
Tappenus
Lovan
.
Tom.
2.
ad
illud
Calvi●i
Instit.
c.
17.
Graunt
,
or
Guift
.
As
it
is
his
Precept
that
constituteth
our
Duty
,
so
it
is
his
Promise
or
Deed
of
Gift
which
is
our
title
to
the
Benefit
.
2.
And
we
are
agreed
I
hope
,
that
this
Promise
,
or
Grant
from
God
is
Conditional
,
For
if
Church-membership
and
Priviledges
he
Absolutly
Given
,
then
it
is
to
All
,
or
but
to
Some
:
Not
to
All
;
for
then
the
Church
,
and
the
world
are
all
one
;
and
then
it
is
not
Ecclesia
,
caetus
evocatus
;
and
then
Heathens
and
Infidels
have
right
;
which
are
things
that
no
Christian
,
I
think
will
grant
:
If
it
be
but
Some
that
have
Title
,
then
there
must
be
some
Note
to
know
them
by
:
or
else
the
some
will
be
equal
to
All
or
to
None
.
And
if
they
be
Marked
out
,
then
it
must
be
by
Name
or
by
Description
:
Not
by
Name
;
for
we
find
the
contrary
.
Scripture
doth
not
Name
all
that
have
Title
to
Church
Priviledges
.
If
it
be
by
Description
,
it
is
either
by
meer
Physical
,
or
by
Moral
Qualifications
that
they
are
described
:
The
former
,
none
doth
imagine
,
that
I
hear
of
.
If
they
are
Moral
Qualifications
,
then
either
they
are
such
as
are
prerequisite
to
our
Right
and
Priviledges
,
or
not
:
That
they
are
prerequisite
all
must
confess
that
read
the
Promise
,
and
all
do
confess
that
they
are
prerequisite
to
all
the
following
Priviledges
:
And
if
Prerequisite
,
then
either
as
Means
or
no
Means
.
The
later
none
can
affirm
,
without
going
against
so
much
light
,
as
ordinary
Christians
have
still
ready
at
hand
to
confute
them
with
:
And
if
they
are
required
as
Means
,
then
either
as
Causes
or
Conditions
:
And
I
think
you
will
sooner
yield
them
to
be
Conditions
then
Causes
,
though
either
Concession
sufficeth
to
the
end
that
is
before
us
.
But
of
this
we
need
to
say
no
more
,
both
because
it
is
commonly
confessed
,
and
because
that
the
words
of
the
Promises
are
so
plaine
,
and
undenyable
,
being
uttered
in
Conditional
terms
.
Nor
is
this
either
inconsistent
with
,
or
any
way
unsuitable
to
an
Absolute
Decree
:
For
as
a
Threatning
,
so
the
Conditionality
of
a
Promise
,
are
Instruments
admirably
suited
to
the
accomplishment
of
an
Absolute
Purpose
or
Decree
.
He
that
is
fully
Resolved
to
save
us
,
or
to
give
us
the
Priviledges
of
his
Church
,
will
deal
with
us
as
men
,
in
bringing
us
to
the
possession
of
the
intended
benefits
;
and
therefore
will
by
Threats
and
Conditional
promises
excite
us
to
a
careful
performance
of
the
Condition
:
and
that
Grace
which
is
resolved
to
effect
the
very
Condition
in
us
,
is
also
resolved
to
make
a
Conditional
Promise
,
yea
and
a
Threatening
the
Instrument
of
effecting
it
.
3.
Note
,
that
the
great
Question
,
whether
all
the
Infants
of
true
Believers
are
certainly
Justified
,
or
whether
some
of
them
have
but
lower
Priviledges
,
is
not
here
to
be
determined
,
but
,
in
a
fitter
place
:
And
therefore
I
determine
not
what
Priviledges
they
are
that
will
cease
,
if
our
Infant
Title
cease
.
But
that
according
to
the
tenour
of
the
Promise
,
the
Continuance
of
them
,
with
the
Addition
of
the
Priviledges
proper
to
the
Adult
,
are
all
laid
upon
a
New
Condition
.
4.
Note
also
,
that
when
I
call
it
another
or
different
Condition
,
I
mean
not
that
it
is
different
in
the
Nature
of
the
Act
,
but
in
the
Agent
or
Subject
.
It
is
the
same
kind
of
Faith
which
at
first
is
required
in
the
Parent
,
for
the
Childs
behoof
,
and
that
afterward
is
required
in
our selves
.
But
the
Condition
of
the
Infants
Title
is
but
this
,
that
he
be
the
Child
of
a
Believer
.
Dedicated
to
God
:
But
the
Condition
of
the
Title
of
persons
at
Age
is
,
that
they
be
themselves
Believers
,
that
have
Dedicated
themselves
to
God
.
The
Faith
of
the
Parent
,
is
the
Condition
of
Infant
Title
;
and
the
Faith
of
the
person
himself
,
is
the
Condition
of
the
Title
of
one
at
Age.
That
their
own
Faith
is
not
the
Condition
of
an
Infants
Title
,
I
think
I
need
not
prove
:
For
1.
They
are
uncapable
of
Believing
without
a
Miracle
:
2.
If
they
were
not
(
as
some
Lutherans
fondly
think
)
.
yet
it
's
certain
that
we
are
uncapable
of
discerning
by
such
a
sign
.
I
think
no
Minister
that
I
know
will
judge
what
Infants
do
themselves
believe
,
that
he
may
baptise
them
.
3.
And
I
think
no
man
that
looks
on
the
Command
,
or
Promise
,
and
the
Person
of
an
Infant
,
will
judge
that
he
is
either
Commanded
then
to
believe
,
or
that
his
Believing
is
made
the
Condition
of
his
Infant
Title
.
But
that
a
Personal
Believing
is
the
Condition
of
the
Title
of
them
at
Age
,
is
as
farre
past
doubt
:
and
it
's
proved
thus
.
Arg.
1.
The
Promise
it self
doth
expresly
require
a
Faith
of
our
own
,
of
all
the
Adult
that
will
have
part
in
the
Priviledges
:
therefore
it
is
a
Faith
of
our
Own
that
is
the
Condition
of
our
Title
,
Mark
16
16.
He
that
Believeth
and
is
Baptized
shall
be
saved
,
and
he
that
Believeth
not
shall
be
damned
,
Act.
8.
36
,
37.
And
the
Eunuch
said
,
See
here
is
water
,
what
doth
hinder
me
to
be
baptized
?
And
Philip
said
,
If
thou
believest
with
all
thy
heart
,
thou
maist
,
Act.
2.
38
,
41.
Repent
and
be
baptized
every
one
of
you
in
the
Name
of
Jesus
Christ
for
the
Remission
of
sinnes
,
&c.
Then
they
that
gladly
received
his
word
were
baptized
,
Act.
10.
44
,
47
,
48.
Act.
16.
14
,
15.
&
30.
32
,
33.
Rom.
10.
12
,
13
,
14.
With
many
other
Texts
,
do
put
this
out
of
doubt
.
Argument
2.
We
were
engaged
in
our
Infant
baptismal
Covenant
to
Believe
and
Repent
,
when
we
came
to
Age
,
as
a
means
to
our
reception
of
the
Benefits
of
the
Covenant
,
proper
to
the
Adult
:
therefore
we
must
perform
our
Covenant
,
and
use
this
means
,
if
we
will
have
the
benefits
.
Arg.
3.
If
another
Condition
were
not
of
Necessity
to
the
Aged
,
beside
the
Condition
that
was
necessary
to
them
in
Infancy
,
then
Turks
,
Jews
,
and
Heathens
,
should
have
right
to
Church-membership
,
and
Priviledges
of
the
Adult
:
But
the
Consequent
is
notoriously
false
:
therefore
so
is
the
Antecedent
.
The
Reason
of
the
Consequent
is
evident
.
Because
a
man
that
hath
believing
Parents
,
may
turn
Turk
(
as
is
known
in
thousands
of
Janizaries
)
or
Jew
,
or
Pagan
:
and
therefore
if
it
were
enough
,
that
he
was
the
Child
of
a
Believer
,
his
Title
to
Church
Priviledges
would
still
continue
.
And
so
among
professed
Christians
,
the
Child
of
a
Believer
may
turn
Heretick
,
or
notoriously
prophane
and
scandalous
,
and
yet
have
Title
to
Church
Priviledges
,
if
his
first
Title
still
hold
,
and
a
personal
Faith
be
not
a
necessary
Condition
of
his
Right
.
Adde
to
these
the
many
Arguments
tending
to
confirm
the
point
in
hand
,
which
I
have
laid
down
on
another
occasion
in
my
D●sputations
of
Right
to
Sacraments
.
But
I
think
I
need
not
spend
more
words
to
perswade
any
Christians
,
that
our
Parents
Faith
will
not
serve
to
give
us
Title
to
the
Church
Priviledges
of
the
Adult
,
but
we
lose
our
Right
even
to
Church-membership
it self
,
if
when
we
come
to
Age
,
we
adde
not
a
personal
Faith
(
or
profession
at
least
)
of
our
own
.
I
only
adde
that
this
is
a
truth
so
farre
past
doubt
,
that
even
the
Papists
and
the
Greekshave
put
it
into
their
Canons
.
For
the
former
,
you
may
find
it
in
the
Decrees
,
Part.
3.
dist.
3.
pag.
(
mihi
)
1241
cited
out
of
Augustinin
these
words
Parvulus
qui
baptizatur
,
fi●ad
anne●s
rationales
veniens
,
non
crediderit
,
nec
ab
illicitis
abstinuerit
,
nihil
ei
prodest
,
quod
parvulus
accepit
.
That
is
,
An
Infant
that
is
baptized
,
if
comming
to
years
of
discretion
,
he
do
not
believe
,
nor
abstain
from
things
unlawfull
,
that
which
he
received
in
Infancy
,
doth
profit
him
nothing
.
And
for
the
Greeks
,
that
this
is
according
to
their
mind
,
you
may
see
in
Zonaras
in
Comment.
in
Epist.
Canon
Can.
45.
cited
ex
Basilii
Mag.
Epist.
2.
ad
Amphiloch
.
thus
,
Siquis
acc●pto
nomine
Christianismi
,
Christum
contumeliâ
afficit
,
nulla
est
illi
appellationis
utilitas
:
that
is
;
If
any
one
having
received
the
Name
of
Christianity
,
shall
repreach
Christ
,
he
hath
no
profit
by
the
Name
.
On
which
Zonaras
addeth
Qui
Christo
credidit
,
&
Christianus
appellatus
est
,
cum
ex
Divinis
praecept
is
vitam
instituere
oportet
,
ut
hac
ratione
Deus
per
ipsum
glorificetur
,
quemadmodum
illis
verbis
praecipitur
,
sic
luceat
Lux
vestra
coram
hominibus
,
&c.
Siquis
autem
nominatur
quidem
Christianus
,
De●
vero
praecepta
transgreditur
,
contumeliam
irregat
Christo
,
cujus
de
nomine
appellatur
,
nec
quicquam
ex
eâ
appellatione
utilitatis
trahit
:
That
is
,
Seeing
he
believed
in
Christ
,
and
is
called
a
Christian
,
ought
to
order
his
life
by
the
Commandements
of
God
that
so
God
may
be
glorified
by
him
;
according
to
that
[
Let
your
light
so
shine
before
men
,
&c.
]
If
any
one
that
is
called
a
Christian
,
shall
transgress
Gods
Commands
,
he
brings
a
reproach
on
Christ
,
by
whose
name
he
is
called
;
and
he
shall
not
receive
the
least
profit
by
that
Title
,
or
Name
.
This
is
somewhat
higher
then
the
point
needs
,
that
I
bring
it
for
.
And
indeed
,
it
were
a
strange
thing
,
if
all
other
Infidels
should
be
shut
out
of
the
Priviledges
of
the
Church
,
except
only
the
treacherous
Covenant-breaking
Infidel
;
(
for
such
are
all
that
being
baptized
in
Infancy
,
prove
no
Christians
when
they
come
to
Age.
)
As
if
persidiousness
would
give
him
right
.
Prop.
5.
As
a
Personal
Faith
is
the
Condition
before
God
of
Title
to
the
Priviledges
of
the
Adult
;
so
the
Profession
of
this
Faith
,
is
the
Condition
of
his
Right
before
the
Church
;
and
without
this
Profession
,
he
is
not
to
be
taken
as
an
Adult
member
,
nor
admitted
to
the
Priviledges
of
such
.
THis
Proposition
also
,
as
the
Sunne
,
revealeth
its
self
by
its
own
light
,
and
therefore
commandeth
me
to
say
but
little
for
the
Confirmation
of
it
.
Arg.
1.
The
Church
cannot
judge
of
things
unknown
:
Non
entium
,
&
non
apparentium
eadem
est
ratio
:
Not
to
appear
,
and
not
to
be
,
is
all
one
as
to
the
judgment
of
the
Church
.
We
are
not
searchers
of
the
heart
;
and
therefore
we
must
judge
by
the
discoveries
of
the
heart
,
by
outward
signes
.
Arg.
2.
If
Profession
of
Faith
were
not
necessary
Coram
Ecclesiâ
to
mens
Church-membership
and
Priviledges
,
then
Infidels
and
Heathens
would
have
Right
,
as
was
said
in
the
former
case
,
and
also
the
Church
and
the
world
would
be
confounded
,
and
the
Church
would
be
no
Church
:
But
these
are
consequents
that
I
hope
no
Christians
will
have
a
favourable
thought
of
:
and
therefore
they
should
reject
the
Antecedent
.
Arg.
3.
It
is
a
granted
case
among
all
Christians
,
that
Profession
is
thus
necessary
:
the
Apostles
and
Ancient
Churches
admitted
none
without
it
:
nor
no
more
must
we
.
Though
all
require
not
the
same
manner
of
Profession
,
yet
that
Profession
it self
is
the
least
that
can
be
required
of
any
man
,
that
layeth
claim
to
Church
Priviledges
and
Ordinances
proper
to
Adult
members
:
this
we
are
all
agreed
in
,
and
therefore
I
need
not
adde
more
proof
,
where
I
find
no
Controversie
.
But
yet
as
commonly
as
we
are
agreed
on
this
,
yet
because
it
is
the
very
point
which
most
of
the
stress
of
our
present
Disputation
lieth
on
,
it
may
not
be
amiss
to
foresee
what
may
possibly
be
Objected
by
any
new
comers
hereafter
.
Object
.
Perhaps
some
may
say
,
1.
That
we
find
no
mention
of
Professions
required
in
Scripture
:
2.
It
is
not
probable
that
Peter
received
a
Profession
from
those
thousands
whom
he
so
suddenly
Baptized
.
3
Our
Churches
have
been
true
Churches
without
such
a
Profession
,
personally
and
distinctly
made
:
therefore
it
may
be
so
still
.
To
these
briefly
,
yet
satisfactorily
.
1.
The
Scripture
gives
us
abundant
proof
that
a
plain
Profession
was
made
in
those
times
by
such
as
were
baptized
at
Age
,
and
so
admitted
(
by
reason
of
their
ripeness
and
capacity
)
into
the
Church
,
and
to
the
speciall
Communion
and
Priviledges
of
the
Adult
at
once
.
To
say
much
of
the
times
of
the
old
Testament
,
or
before
Christ
,
would
be
but
to
interrupt
you
with
less
pertinent
things
:
Yet
there
it
is
apparent
,
that
all
the
people
were
solemnly
engaged
in
Covenant
with
God
,
by
Moses
,
more
then
once
:
and
that
this
was
renewed
by
Joshua
,
and
other
godly
Princes
;
and
that
Asa
made
the
people
not
only
enter
into
a
Covenant
to
seek
the
Lord
God
of
their
fathers
,
with
all
their
hearts
,
and
with
all
their
Soul
:
But
that
whosoever
would
not
seek
him
should
be
put
to
death
,
whether
smal
or
great
,
man
or
woman
:
And
they
sware
to
the
Lord
with
a
loud
voice
,
and
with
shoutings
,
and
with
trumpets
,
and
with
cornets
,
2
Chron.
15.
12
,
13
,
14.
So
following
Princes
called
the
people
to
this
open
Covenanting
.
But
this
is
not
all
:
To
take
the
Lord
only
to
be
their
God
,
(
with
the
rest
of
the
Law
)
was
the
very
essence
of
an
Isarelites
Religion
,
which
they
did
not
only
openly
Profess
,
but
excessively
sometimes
glory
in
.
As
Circumcision
sealed
the
Covenant
(
and
therefore
supposed
the
Covenant
)
to
Infants
and
aged
whoever
were
circumcised
;
so
had
they
many
sorts
of
Sacrifice
,
and
other
worship
,
in
which
they
all
were
openly
to
profess
the
same
Religion
and
Covenant
.
Many
Purifications
also
,
and
Sanctifyings
of
the
people
they
had
:
and
many
figures
of
the
Covenant
.
I
am
the
Lord
thy
God
,
&c.
Thou
shalt
have
no
other
Gods
before
me
,
&c.
was
the
tenour
of
the
Covenant
which
every
Israelite
expressly
and
by
frequent
acts
professed
to
consent
to
:
The
Law
is
called
a
Covenant
,
which
all
were
to
own
,
and
avouch
the
Lord
to
be
their
God
,
and
themselves
his
people
.
See
Deut.
26.
17
,
18.
&
chap.
29.
10
,
11
,
14
,
&c.
2
King
.
23.
3.
2
Chron.
23.
3
,
16.
&
chap.
29.
10.
Ezr.
10.
3.
Neh.
9.
38.
Psal.
50.
5.
Ezek.
20.
37.
Jer.
50.
5.
Isa.
56.
4
,
5.
Exod.
34.
27.
Psal.
103.
18.
&
25.
10.
&
18.
10
,
&c.
And
yet
I
hope
no
Chhistian
would
wish
that
we
should
deal
no
more
openly
and
clearly
with
God
,
the
Church
,
and
our selves
,
in
daies
of
Gospel
Light
and
worship
,
then
the
Jews
were
to
do
in
their
darker
state
,
under
obscure
Types
and
shadows
.
We
find
that
when
John
Baptist
set
up
his
Ministry
,
he
caused
the
people
to
Cenfess
their
sinnes
,
Matth.
3.
6.
And
if
we
confess
our
sinnes
,
God
is
faithfull
and
just
to
forgive
us
our
sinnes
,
1
Joh.
1.
19.
And
whereas
some
say
,
that
John
Baptized
them
,
that
he
calleth
a
Generation
of
Vipers
;
I
Answer
,
1.
We
will
believe
that
when
they
prove
it
.
It
seems
rather
that
he
put
them
back
.
2.
If
he
did
Baptize
them
,
it
was
not
till
they
Confessed
their
sinnes
(
before
that
all
did
,
)
and
it
seems
by
his
charge
,
till
they
promised
to
bring
forth
fruits
meet
for
Repentance
,
Matth.
3.
8.
Christ
would
not
have
so
instructed
Nicodemus
in
the
Nature
and
necessity
of
Regeneration
,
before
he
was
a
Disciple
,
if
a
Professed
or
Apparent
preparation
had
not
been
necessary
.
Nor
would
he
ordinarily
have
taught
men
the
Necessity
of
denying
themselves
,
and
forsaking
all
for
a
treasure
in
Heaven
,
with
such
like
,
if
they
would
be
his
Disciples
,
if
the
Profession
of
so
doing
had
not
been
Necessary
,
to
their
visible
Discipleship
.
I
grant
that
so
full
a
Profession
was
not
made
before
Christs
Resurrection
as
after
:
For
many
Articles
of
our
Belief
were
afterward
made
Necessary
:
And
the
Apostles
themselves
were
unacquainted
with
what
the
weakest
Christian
did
afterwards
believe
.
But
still
the
Essentials
of
Faith
,
then
Necessary
in
existence
to
mens
Justification
,
were
Necessary
in
Profession
●●
mens
visible
Christianity
or
Church-membership
.
As
to
those
Acts.
2.
37.
&c.
It
is
plain
,
that
they
made
an
open
Profession
,
if
you
Consider
1.
That
they
were
openly
told
the
Doctrine
which
they
must
be
baptized
into
,
if
they
did
consent
:
2.
It
is
said
,
They
that
gladly
received
that
word
,
were
baptized
.
3.
It
is
certain
therefore
that
they
first
testified
their
glad
reception
of
the
Word
.
4.
We
may
not
imagine
that
Peter
was
God
,
or
knew
the
hearts
of
all
those
thousands
,
and
therefore
he
must
know
it
by
their
Profession
,
that
they
gladly
received
the
Word
.
5.
Their
own
mouths
cry
out
for
advice
in
order
to
their
Salvation
.
6.
It
had
been
absurd
for
the
Apostles
to
attempt
to
baptize
men
,
that
had
not
first
professed
their
Consent
.
7.
The
Scripture
gives
us
not
the
full
historical
Narration
of
all
that
was
said
and
done
in
such
Cases
,
but
of
so
much
as
was
Necessary
.
8.
The
Institution
and
Nature
of
the
Ordinance
tells
us
,
that
Baptism
could
not
be
administred
without
a
Profession
,
to
the
Adult
:
For
they
were
to
be
Baptzed
into
the
Name
of
Father
,
Sonne
,
and
Holy
Ghost
,
and
therefore
were
to
profess
that
they
believed
in
Father
,
Sonne
,
and
Holy
Ghost
.
Yea
the
very
receiving
of
Baptism
was
an
Actuall
Profession
.
9.
The
constant
Practice
of
the
Universal
Church
,
hath
given
us
by
infallible
Tradition
,
as
full
assurance
of
the
order
of
Baptism
,
and
in
particular
of
an
Exprss
Profession
and
Covenant
then
made
,
as
of
any
point
that
by
the
hands
of
the
Church
can
be
received
by
us
.
10.
And
it
was
in
those
daies
a
more
notorious
Profession
to
be
so
Baptized
,
and
to
joyn
in
the
holy
Assemblies
then
now
it
is
.
When
the
Profession
of
Christianity
did
hazard
mens
liberties
,
estates
,
and
lives
,
to
be
openly
then
Baptized
upon
Covenanting
with
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
and
openly
joyn
with
a
hated
,
persecuted
sort
of
men
,
was
an
eminent
sort
of
Profession
.
It
being
also
usually
Private
in
houses
,
as
separated
from
the
main
body
of
the
people
,
and
not
in
publike
places
like
ours
,
where
men
are
(
justly
)
driven
to
come
as
leaners
for
instruction
.
Moreover
,
it
's
said
of
all
that
were
Baptized
(
being
then
at
Age
)
that
they
first
Believed
:
And
how
could
the
Baptizers
know
that
they
believed
,
but
by
their
Profession
:
Yea
,
it
's
said
of
Simon
Magus
,
that
he
Believed
and
was
Baptized
;
which
(
though
he
might
really
have
some
historical
Faith
,
yet
)
implyeth
,
that
he
openly
Professed
more
then
he
indeed
had
,
or
else
he
had
scarce
been
Baptized
.
Which
hath
caused
Interpreters
to
judge
,
that
by
Faith
is
meant
a
Profession
of
Faith
.
And
if
so
,
then
sure
a
Profession
was
still
Necessary
.
Yea
,
Christ
in
his
Commission
directeth
his
Apostles
to
make
Disciples
,
and
then
Baptize
them
;
promising
,
that
he
that
believeth
and
is
Baptized
shall
be
saved
.
And
who
can
tell
whether
a
man
be
a
Disciple
,
a
Believer
,
or
an
Infidel
,
but
by
his
Profession
.
How
was
it
known
but
by
their
Profession
,
that
the
Samaritans
Believed
Philip
,
preaching
the
things
concerning
the
Kingdom
of
God
,
and
the
Name
of
Jesus
Christ
,
before
they
were
Baptized
both
men
and
women
?
Act.
8.
12.
Philip
caused
the
Eunuch
to
profess
before
he
would
Baptise
him
,
that
he
believed
that
Jesus
Christ
is
the
Sonne
of
God
;
which
upon
his
teaching
the
rest
,
did
import
the
rest
,
if
it
were
not
more
fully
(
as
is
likest
)
Professed
,
Act.
8
37
,
38.
Saul
had
more
then
a
bare
Profession
before
Baptism
,
Acts
9.
5
,
15
,
17.
Cornelius
and
his
company
had
a
Profession
and
more
,
for
they
had
the
Holy
Ghost
powred
on
them
,
speaking
with
tongues
,
and
magnifying
God
:
(
that
use
of
the
gift
of
tongues
imparting
more
then
the
gift
it self
,
)
Acts
10.
46.
Yea
,
the
Spirit
bid
Peter
,
Go
and
not
doubt
,
Acts
11.
12
And
it
was
such
a
gift
of
the
Spirit
,
as
caused
the
Apostles
to
conclude
,
that
God
had
granted
the
Gentiles
Repentance
unto
life
,
Acts
11.
18.
How
was
it
known
but
by
their
Profession
?
Acts
11.
21.
That
that
great
number
Believed
and
turned
to
the
Lord
,
And
the
Grace
of
God
was
such
as
Barnabas
saw
,
vers.
23.
And
when
Saul
after
his
Baptism
assayed
to
joyn
himself
to
the
Disciples
at
Jerusalem
,
they
so
suspected
him
,
that
they
would
not
receive
him
,
till
Barnabas
took
him
and
brought
him
to
the
Apostles
,
and
declared
to
them
,
how
God
had
dealt
with
him
,
and
how
boldly
at
Damascus
he
had
preached
in
the
Name
of
Jesus
;
which
shews
that
they
admitted
not
men
to
their
Communion
,
till
their
Profession
seemed
Credible
to
them
.
For
no
doubt
but
Saul
told
them
himself
that
he
was
a
Believer
,
before
he
was
put
to
make
use
of
the
testimony
of
Barnabas
.
The
Converted
Gentiles
,
Acts
13.
48.
shewed
their
Belief
and
gladness
,
and
openly
glorified
the
Word
of
the
Lord
.
How
but
by
a
Profession
did
it
come
to
pass
,
that
the
great
multitude
at
Iconium
,
both
Jews
and
Greeks
,
were
known
to
be
Believers
,
Acts
14.
1.
The
same
I
may
say
of
the
Jaylour
,
Acts
16.
Who
by
works
as
well
as
words
declared
his
Conversion
.
And
the
Bereans
,
Acts
17.
12.
And
the
Athenians
,
Acts
17.
34.
And
Crispus
with
the
Corinthians
,
Acts
18.
8.
Acts
19.
18.
The
believing
Ephesians
,
Confessed
and
shewed
their
deeds
,
and
many
of
them
burnt
as
many
of
their
Books
of
ill
Arts
as
came
to
fifty
thousand
pieces
of
silver
.
In
a
word
,
it
is
the
standing
Rule
,
that
If
thou
confess
with
thy
mouth
the
Lord
Jesus
,
and
believe
in
thy
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
,
For
with
the
heart
man
believeth
unto
Righteousnes
:
and
with
the
mouth
Confession
is
made
unto
Salvation
.
He
that
bids
us
Receive
him
that
is
weak
in
the
Faith
,
but
not
to
doubtfull
disputations
,
implieth
,
that
we
must
not
receive
them
that
Profess
not
at
least
a
weak
Faith
.
Heb.
5.
&
6.
1
,
2
,
3.
Shew
that
the
Principles
of
the
Doctrine
of
Christ
,
were
first
laid
as
the
Foundation
;
before
Baptism
.
And
who
received
those
Principles
could
not
be
known
but
by
a
Profession
.
To
this
let
me
adde
,
that
Poenitentiam
age●e
was
judged
by
the
Ancient
Doctours
,
the
Repentance
that
was
prerequisite
to
Baptism
:
and
that
is
,
A
manifested
,
professed
Repentance
.
Gods
order
is
(
to
the
Adult
)
first
to
send
Preachers
to
proclaim
the
Gospel
;
and
when
by
that
men
are
brought
so
farre
,
as
to
Profess
or
manifest
that
their
cies
are
opened
,
and
that
they
are
turned
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
,
then
must
they
be
Baptized
,
for
the
Remission
of
their
sinnes
,
and
to
receive
the
Inheritance
among
the
Sanctified
by
Faith
in
Christ
,
Acts
26.
17.
18.
As
their
sinnes
are
not
forgiven
them
till
they
are
Converted
,
Mark
4.
12.
So
they
must
not
be
Baptised
for
the
forgiveness
of
sinnes
,
till
they
Profess
themselves
Converted
:
Seeing
to
the
Church
non
esse
,
&
non
apparere
is
all
one
.
Repentance
towards
God
,
and
Faith
towards
our
Lord
Jesus
Christ
,
is
the
summe
of
that
Preaching
that
maketh
Disciples
,
Acts
20.
21.
And
therefore
both
these
must
by
Profession
seem
to
be
received
,
before
any
at
age
are
Baptized
.
If
as
many
as
are
Baptized
into
Christ
,
are
Baptized
into
his
death
;
and
are
buried
with
him
by
Baptism
into
his
death
,
that
like
as
Christ
was
raised
from
the
dead
,
so
we
also
should
walk
in
Newness
of
life
,
Rom.
6.
4
,
5.
Then
no
doubt
but
such
as
were
to
be
Baptized
,
did
first
Pro●ess
this
mortification
,
and
a
consent
to
be
buried
and
revived
with
Christ
,
and
to
live
to
him
in
Newness
of
life
.
For
Paul
was
never
so
much
for
the
Opus
operatum
above
the
Papsts
,
as
to
think
that
the
Baptizing
of
an
Infidel
,
might
effect
these
high
and
excellent
things
.
And
he
that
Professeth
not
Faith
,
nor
ever
did
,
is
to
the
Church
an
Infidel
.
In
our
Baptism
we
put
off
the
body
of
the
sinnes
of
the
flesh
,
by
the
Circumcision
of
Christ
,
being
buried
with
him
,
and
rising
with
him
through
Faith
—
quickned
with
him
,
and
having
all
our
trespasses
forgiven
,
Col.
3.
11
,
12
,
13.
And
will
any
man
,
yea
,
will
Paul
,
ascribe
all
this
to
those
that
did
not
so
much
as
Profess
the
things
signified
,
or
the
necessary
Condition
?
Will
Baptism
,
in
the
judgment
of
a
wise
man
,
do
all
this
for
an
Infidel
,
or
one
that
Professeth
not
to
be
a
Christian
?
Baptism
is
said
to
save
us
,
1
Pet.
3.
21.
And
therefore
they
that
will
be
Baptized
must
profess
the
qualifications
necessary
to
the
Saved
.
The
Key
's
of
the
Kingdom
of
Heaven
are
put
into
the
Churches
hands
;
and
they
that
are
loosed
on
Earth
shall
be
loosed
in
Heaven
(
if
the
Key
do
not
erre
)
And
therefore
Pastours
of
the
Church
must
absolve
none
(
by
Baptism
)
that
do
not
by
Profession
seem
to
be
Absolvable
in
Heaven
:
They
must
Profess
to
have
the
old
man
Crucified
with
Christ
,
that
the
Body
of
sinne
might
be
destroyed
,
that
henceforth
they
might
not
serve
sinne
,
Rom.
6.
5
,
6
,
7
,
8.
As
many
as
have
been
Baptized
into
Christ
,
have
put
on
Christ
,
and
are
all
one
in
Christ
Jesus
:
and
are
Abrahams
Seed
,
and
Heirs
,
according
to
promise
,
Gal.
3.
27
,
28
,
29.
This
speaks
the
Apostle
of
the
Probability
grounded
on
a
credible
Profession
.
And
thereforeit
is
clear
,
that
the
Profession
was
presupposed
,
that
might
support
this
charitable
judgment
.
Our
Baptism
is
the
Solemnizing
of
our
Marriage
with
Christ
.
And
it
s
a
new
and
strang
kind
of
Marriage
,
where
there
is
no
Profession
of
Consent
.
The
Baptized
are
in
Scripture
called
men
Washed
,
Sanctified
,
Justified
,
&c.
1
Cor.
6.
11.
1
Cor.
14.
33.
They
are
all
called
Saints
,
and
Churches
of
Saints
,
1
Cor.
1.
2.
All
Christians
are
called
Sanctified
ones
,
or
Saints
;
therefore
it
s
certaine
that
they
professed
themselves
such
.
But
why
should
I
go
any
further
in
this
,
when
the
main
substance
of
my
Dispute
of
Right
to
the
Sacraments
proves
it
?
I
intreat
the
Reader
that
would
have
more
,
to
prove
not
only
the
Necessity
of
a
Profession
,
but
also
of
the
Profession
of
a
Saving
Faith
,
to
peruse
that
Book
,
or
at
least
the
second
Disputation
,
where
are
Twenty
Arguments
for
it
;
and
the
sence
of
all
the
Ancient
Churches
there
cited
out
of
Mr
Gatakers
Collections
.
See
also
Dr
Hammonds
many
testimonies
to
prove
the
use
of
the
Abrenuntiation
,
Paraenes
.
pag.
18
,
19
,
20.
I
love
not
needlesly
to
recite
whath
others
have
already
cited
.
But
he
that
knows
not
,
that
the
Universal
Church
from
the
daies
of
the
Apostles
,
hath
baptized
the
Adult
,
upon
a
personal
Profession
of
Faith
,
and
Repentance
,
and
Vow
,
or
Promise
,
or
Covenant
for
obedience
,
knows
little
of
what
the
Church
hath
Practised
.
And
I
hope
few
sober
men
will
be
found
that
will
be
so
singular
and
self-conceited
,
as
to
contradict
the
Practise
of
the
Universal
Church
in
such
a
case
as
this
,
and
set
up
their
own
private
judgment
against
it
,
and
go
about
to
perswade
us
to
a
new
way
of
Church
enterance
,
and
admission
,
now
in
the
end
of
the
world
.
Blame
me
not
to
be
confident
with
you
,
where
I
have
so
good
ground
as
Scripture
,
and
so
good
company
,
as
the
Primitive
Universal
Church
.
To
this
let
me
adde
,
that
most
,
or
too
many
,
that
we
are
to
receive
to
the
Priviledges
of
Adult
members
,
have
violated
their
Baptism-Covenant
,
and
proved
ungodly
after
Baptism
,
and
that
by
open
,
notorious
Scandals
.
Now
Scripture
,
and
the
Practice
of
the
Universal
Ancient
Church
direct
us
,
to
require
of
these
an
open
Confession
of
sinne
:
For
they
need
an
Absolution
,
and
not
a
meer
Confirmation
.
It
is
past
all
controversie
,
that
such
have
both
an
open
Confession
and
Profession
to
make
.
Yea
,
how
scrupulous
the
Ancient
Church
was
of
Receiving
and
Absolving
such
violators
of
the
Baptismal
Covenant
;
and
on
how
severe
terms
they
did
it
,
is
known
to
all
,
that
know
any
thing
of
those
times
.
I
pray
amongst
others
see
what
Grotius
(
Discus
.
Apol.
Rivet
.
pag.
221
,
222.
)
citeth
from
Irenaeus
,
Tertullian
,
Pacimus
,
Hierom
,
&c.
ad
pag.
235.
n.
And
as
to
the
last
Objection
(
that
our
Churches
were
true
Churches
,
when
we
made
no
particular
Professions
.
)
I
Answer
1.
Without
some
Profession
of
true
Christianity
,
our
Churches
could
not
have
been
true
Churches
.
And
therefore
against
those
that
would
prove
them
no
Churches
,
we
plead
(
and
justly
)
that
a
Profession
was
made
by
them
.
2.
But
I
pray
you
mark
,
that
that
will
prove
a
Church
to
be
a
true
Church
,
which
will
not
prove
every
person
in
the
Parish
,
to
be
a
true
Member
of
that
Church
.
3.
And
he
that
thinks
it
enough
,
that
our
Churches
have
a
meer
Metaphysical
Verity
,
(
such
as
Bishop
Hall
,
and
multitudes
of
Learned
Protestants
allow
the
Church
of
Rome
it self
)
is
as
good
a
friend
to
it
,
as
he
is
to
his
wife
or
child
,
that
will
let
them
go
naked
;
yea
,
and
be
contented
,
that
they
catch
the
plague
,
or
leaprosie
,
yea
,
and
plead
for
it
too
;
and
all
,
because
they
have
still
the
Truth
of
Humane
Nature
.
I
know
that
any
thing
that
may
truly
be
called
a
Profession
,
will
(
in
that
point
)
seem
to
prove
the
Being
of
the
Church
.
But
as
it
will
not
seem
to
prove
the
well-being
;
so
an
obscure
Profession
doth
but
obscurely
prove
the
Being
of
it
:
which
an
open
,
plain
Profession
doth
more
clearly
prove
.
Let
us
not
befriend
either
the
Kingdom
of
darkness
,
or
the
Seperatists
so
much
,
as
to
leave
our
Churches
so
open
to
their
exceptions
,
and
so
apt
to
cherish
and
befriend
their
ignorance
,
and
infidelity
of
the
world
.
If
coming
to
Church
,
and
sitting
there
be
somewhat
a
probable
argument
,
that
men
do
implicitly
believe
,
as
that
Church
believes
;
yet
,
it
's
a
very
dark
proof
,
that
they
understand
what
the
Church
believes
:
especially
when
experience
hath
acquainted
us
with
the
Contray
of
many
of
them
.
But
now
I
have
said
this
much
for
a
personal
and
plain
Profession
,
I
would
faine
know
what
any
man
hath
against
it
.
The
Church
through
the
great
mercy
of
God
,
hath
yet
liberty
to
use
it
.
And
we
see
how
many
thousands
make
a
blind
kind
of
shew
of
Christianity
,
going
from
one
publike
duty
to
another
,
and
knowing
not
what
they
do
.
c.
43.
p.
308.
Non
nisi
magna
cum
deliberatione
quenquam
in
societatem
&
communionem
Ecclesiarum
venire
patiebantur
—
Ait
igitur
diu
multumque
Orthadoxos
deliberare
,
quorum
Sententiis
subscribere
,
quosve
in
societatem
ejusdem
Ecclesiae
&
corporis
recipore
debeant
:
contra
vero
haereticos
ullo
discrimine
cum
omnibus
haereticis
pacem
miscere
.
And
is
there
not
need
that
they
should
be
brought
out
into
the
open
light
,
and
see
their
way
?
If
Covenanting
with
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
the
Essence
of
our
Christianity
;
in
the
Name
of
God
,
I
desire
you
to
consider
whether
it
be
a
thing
to
be
hudled
up
in
the
dark
?
Unless
it
be
mens
design
to
hide
the
Nature
of
Christianity
,
and
keep
people
in
destructive
ignorance
,
and
delude
their
Souls
with
a
name
and
shew
of
a
Religion
,
which
they
understand
not
;
they
will
surely
be
willing
that
men
should
know
the
Covenant
that
they
make
,
and
understand
what
they
do
,
before
they
enter
into
a
Marriage
bond
with
Christ
,
(
if
at
Age
)
or
own
it
,
if
they
have
been
entered
in
infancy
.
Why
should
we
choose
Darkness
rather
then
Light
?
Why
should
an
Implicit
Covenant
and
Profession
be
pleaded
for
?
when
the
being
of
a
Profession
is
palam
fateri
,
openly
to
make
known
;
and
when
we
know
by
sad
experience
,
that
when
we
have
all
done
the
best
we
can
,
to
make
our
ignorant
people
understand
,
we
shall
find
enough
ado
to
accomplish
it
.
Ignorance
hath
no
need
of
frendship
:
especially
from
Ministers
it
deserveth
none
:
especially
in
so
great
a
point
as
the
Covenant
that
men
make
with
Christ
.
We
have
wares
that
deserve
the
light
,
and
need
not
a
dark
shop
.
We
have
a
Master
that
we
need
not
be
affraid
,
or
ashamed
,
explicitly
and
publickly
to
confess
.
It
beseemes
not
so
high
and
honourable
a
Profession
as
that
of
a
Christian
,
to
be
lapt
up
in
obscurity
.
Such
a
Glorious
state
as
Sonneship
to
God
,
to
be
an
Heir
of
Heaven
,
&c.
should
be
entered
into
with
great
solemnity
,
and
owned
accordingly
at
our
first
rationall
acceptance
and
acknowledgment
.
Kings
are
Crowned
more
solemnly
,
then
poor
men
take
possession
of
their
cottages
.
Christ
will
be
ashamed
of
them
before
the
Angels
,
that
are
ashamed
of
him
before
men
,
and
will
confess
them
before
his
Father
,
that
confess
him
before
men
.
Christianity
is
not
a
game
to
be
plaid
under
board
.
Why
then
should
any
be
against
an
open
Professing
,
and
Covenanting
with
Christ
?
If
it
be
needfull
that
we
Covenant
,
certainly
the
plainest
and
most
explicite
Covenanting
is
the
best
.
And
what
will
be
his
portion
,
that
hath
a
male
in
his
flock
,
and
offereth
the
worst
,
yea
the
halt
and
blind
to
God
?
Let
us
therefore
deal
as
openly
,
and
plainly
,
and
understandingly
in
the
Covenant
of
God
as
we
can
,
and
not
contrive
it
in
the
greatest
darkness
that
is
consistent
with
the
Essence
of
a
Church
.
Nay
let
us
not
tempt
men
to
unchurch
us
,
or
separate
from
us
,
by
leaving
our
cause
to
such
Arguments
as
this
:
[
such
a
man
sitteth
among
other
hearers
,
in
the
Congregation
:
therefore
he
maketh
a
Profession
of
the
Christian
Faith
;
]
lest
they
think
it
followeth
not
[
therefore
he
seemeth
to
understand
the
Christian
Faith
;
]
much
less
[
he
Professeth
it
:
]
especially
when
it
's
known
that
so
many
understand
it
not
;
and
that
the
Papists
in
their
writings
,
maintain
it
lawfull
,
Thom.
à
Jesu
de
Convers.
Omn.
Gentium
de
hac
quest.
for
them
to
be
present
at
our
Assemblies
;
and
Infidels
tell
us
,
that
they
can
hear
any
man
,
and
do
come
thither
.
Nehemiah
caused
the
Jewsto
subscribe
the
Covenant
,
and
seal
it
,
(
c.
9
.
v
.
38.
)
Even
under
the
Law
it
was
the
character
of
visible
Saints
,
to
make
a
Covenant
with
God
by
Sacrifice
,
Psal.
50.
5.
At
least
now
God
hath
caused
us
to
pass
under
the
Rod.
Let
us
yield
to
be
brought
under
the
bond
of
the
Covenant
,
Ezek.
20.
37.
And
let
us
as
weeping
Israel
and
Judah
,
Seek
the
Lord
our
God
,
and
ask
the
way
to
Zion
,
with
our
faces
thitherward
,
saying
;
come
and
let
us
joyne
our selves
to
the
Lord
,
in
a
perpetual
Covenant
,
that
shall
not
be
forgotten
,
Jer.
50
4
,
5.
Let
us
take
hold
of
his
Covenant
,
and
choose
the
things
that
please
him
,
that
he
may
bring
us
into
his
holy
Mountain
,
and
make
us
joyfull
in
his
house
of
Prayer
,
and
our
Sacrifices
may
be
accepted
on
his
Altar
,
Isa.
56.
4
,
6
,
7.
Are
not
these
the
daies
of
which
it
is
said
,
Isa.
44.
3
,
4
,
5.
I
will
poure
water
on
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
:
I
will
poure
my
Spirit
on
thy
seed
,
and
my
blessing
on
thine
offspring
;
and
they
shall
spring
as
among
the
grass
,
as
willows
by
the
water
courses
.
One
shall
say
,
I
am
the
Lords
;
and
another
shall
call
himself
by
the
name
of
Jacob
,
and
another
shall
subscribe
with
his
hand
unto
the
Lord
;
and
surname
himself
by
the
name
of
Israel
.
I
would
have
as
little
Covenanting
for
doubtfull
,
or
needless
,
or
mutable
things
,
in
Church
or
State
,
as
is
possible
:
but
in
the
great
things
of
our
Salvation
,
even
the
Essence
of
Christianity
,
we
cannot
be
bound
too
fast
,
nor
deal
too
understandingly
,
and
openly
with
God
.
Prop.
6.
It
is
not
every
kind
of
Profession
,
that
is
the
Condition
,
or
necessary
qualification
of
those
that
are
to
be
admitted
to
the
Priviledges
of
Adult
members
,
but
such
a
Profession
as
God
hath
made
necessaery
,
by
his
express
Word
,
and
by
the
Nature
of
the
Object
,
and
the
Vses
,
and
Ends
,
to
which
be
doth
require
it
.
THe
Negative
is
not
controverted
among
us
.
If
any
were
so
quarrelsom
or
ignorant
,
it
's
easily
proved
.
And
I
shall
do
it
briefly
,
but
satisfactorily
,
in
the
opening
of
the
Affirmative
.
I
have
proved
in
my
first
Disputation
of
Right
to
Sacraments
,
(
which
I
desire
the
Reader
,
that
would
have
further
satisfaction
,
to
peruse
)
the
Necessity
of
these
following
Qualifications
of
this
Profession
.
1.
In
General
,
as
to
the
Object
of
our
Faith
,
it
must
be
a
Profession
of
true
Christianity
,
and
no
less
.
It
must
be
a
Profession
of
our
entertainment
,
both
of
the
Truth
of
the
Gospel
,
and
of
the
Good
therein
Revealed
and
offered
.
More
particularly
,
it
must
be
a
Profession
,
that
we
believe
in
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
as
to
the
Nature
,
persons
,
and
works
,
which
they
have
done
or
undertaken
for
us
.
Yet
more
particularly
,
and
explicitly
:
It
must
be
a
Profession
,
1.
That
we
Believe
in
God
the
Father
,
and
so
the
pure
Deity
,
as
our
Creatour
,
Soveraign
,
and
chief
Good
,
who
gave
us
the
Law
of
Nature
,
by
breaking
of
which
,
we
have
lost
our selves
,
and
all
our
part
in
Everlasting
Life
.
2.
That
we
Believe
in
Jesus
Christ
,
God
and
Man
,
that
taking
our
Nature
,
fulfilled
the
Law
,
overcame
the
Devil
,
dyed
as
a
Sacrifice
for
our
sinnes
,
Rose
again
,
and
conqured
death
,
ascened
into
Heaven
,
where
he
is
Lord
of
all
,
and
the
King
,
Prophet
,
and
Priest
of
his
Church
,
in
Glory
with
the
Father
:
That
he
hath
offered
himself
with
Pardon
,
and
Eternal
Life
,
to
all
that
will
accept
him
,
on
his
terms
:
and
that
he
will
come
again
at
last
to
Raise
us
from
death
,
and
judge
the
world
,
and
Justifie
his
Saints
,
and
bring
them
to
Eternal
Glory
,
and
cast
the
wicked
into
utter
misery
.
3.
That
we
Believe
in
God
the
Holy
Ghost
,
that
Inspired
the
Prophets
and
Apostles
,
to
deliver
,
and
confirm
the
Word
of
God
,
and
who
is
the
Sanctifier
of
all
that
shall
be
saved
,
illuminating
their
understandings
;
&
changing
their
hearts
and
lives
,
humbling
them
for
their
sinne
and
misery
,
causing
them
to
believe
in
Christ
,
the
Remedie
,
and
heartily
and
thankfully
accept
him
;
Possessing
them
with
an
hearty
Love
of
God
,
and
a
heavenly
mind
,
and
a
hatred
of
sinne
,
and
Love
of
Holiness
,
and
turning
the
principal
bent
of
their
hearts
and
lives
,
to
the
Pleasing
of
God
,
and
the
attaining
of
Eternal
Life
.
This
much
must
be
believed
,
and
the
Belief
of
this
much
,
must
be
somehow
Professed
.
2.
As
to
the
Acts
of
the
thing
Professed
,
it
must
be
,
not
only
the
naked
Assent
of
the
Understanding
;
but
both
this
Assent
that
the
Gospel
is
true
,
and
a
Consent
of
the
Will
,
to
take
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
to
the
forementioned
Ends
,
in
the
forementioned
Relations
;
and
to
give
up
our selves
unfeignedly
to
him
,
renouncing
the
flesh
,
the
world
,
and
the
Devil
.
3.
As
to
the
Nature
of
the
Profession
it self
.
1.
It
must
in
General
be
Credible
:
For
no
man
is
bound
to
Believe
that
which
is
Incredible
.
The
words
are
the
signs
of
the
mind
,
and
as
such
they
are
to
be
uttered
,
and
received
.
If
they
be
contrary
to
the
mind
,
they
are
false
;
and
if
wilfully
contrary
,
they
are
a
lie
:
And
God
doth
not
make
a
lie
to
be
the
Condition
of
Church-membership
,
or
Priviledges
;
nor
doth
he
bind
his
Ministers
,
or
Church
,
to
believe
a
known
lie
:
Nothing
but
Real
,
or
seeming
truth
is
to
be
believed
.
Therefore
it
is
to
be
made
at
years
of
understanding
.
The
Papists
themselves
say
in
their
Catechism
,
composed
for
the
Armenians
,
Translated
by
Peter
Paulus
.
pag
194.
Tum
recipiendum
est
Sacramentum
hoc
,
quando
ad
usum
rationis
pervenit
homo
,
fidemque
profiteri
incipit
,
&
ut
confirmetur
,
&
stabiliatur
in
gratia
opus
habet
.
2.
More
particularly
,
the
Profession
which
we
speak
of
,
must
have
these
Qualifications
.
1.
It
must
be
,
or
seem
to
be
Vnderstanding
.
Ignorant
is
non
est
Consensus
.
If
a
Parrat
could
say
the
Creed
,
it
were
not
a
Credible
Profession
of
Faith
.
Therefore
the
Ancient
Church
was
wont
by
Catechists
,
to
prepare
them
to
understand
,
the
Doctrine
which
they
were
to
believe
,
and
profess
.
This
is
past
Controversie
.
I
think
no
Minister
would
take
that
mans
Profession
,
that
seemeth
not
to
Understand
what
he
saith
.
2.
No
Profession
is
Credible
,
but
that
which
is
,
or
seems
to
be
serious
.
He
that
speaks
in
scorn
,
or
jest
,
is
not
to
be
believed
,
as
one
that
speaks
his
mind
;
nor
is
it
to
pass
for
a
Profession
.
3.
No
Profession
is
credible
or
sufficient
,
but
that
which
is
,
or
seems
to
be
Free
and
Voluntary
.
Though
some
force
,
or
outward
urgencies
in
some
cases
may
help
to
incline
the
will
,
yet
willing
it
must
be
;
or
it
is
not
a
Credible
Profession
.
He
that
Professeth
himself
a
Christian
,
when
a
sword
or
Pistol
is
at
his
brest
,
is
not
to
be
Credited
,
if
he
continue
it
not
when
he
is
free
.
And
also
that
which
is
done
in
a
meer
Passion
without
Deliberation
,
is
not
to
be
taken
as
the
act
of
the
Man
,
and
a
true
expression
of
the
bent
of
his
mind
;
unless
he
afterwards
stand
to
it
upon
Deliberation
.
4.
It
must
be
a
Profession
not
nullified
by
a
contradiction
in
word
or
deed
.
Though
their
may
an
obscure
contradiction
,
not
understood
,
consist
with
it
;
or
a
contradiction
only
in
Degree
;
as
Lord
I
believe
,
help
thou
my
unbelief
:
yet
there
must
be
no
contradiction
of
the
Essentials
of
our
Profession
,
that
nullifieth
it
,
by
shewing
that
we
lie
,
or
speak
against
the
bent
of
our
hearts
.
If
a
Minister
can
by
contrary
words
or
deeds
disprove
the
Profession
of
the
party
,
he
is
not
to
believe
it
,
or
accept
it
.
For
we
are
not
to
believe
without
Evidence
of
Credibility
,
much
less
against
it
.
I
have
given
instances
of
this
in
the
foresaid
Disputation
of
Sacracrament
,
pag.
10.
5.
When
by
Covenant-breaking
,
and
Perfidiousness
,
or
often
Lying
,
a
man
is
become
come
Incredible
,
having
forfeited
the
Credit
of
his
word
,
with
wise
and
charitable
men
,
this
man
must
give
us
a
Practical
,
as
well
as
Verbal
Profession
,
before
we
can
again
admit
him
,
to
the
Priviledges
of
the
Church
.
For
though
we
are
not
to
be
so
strict
,
as
some
old
Fathers
seem
to
have
been
,
and
the
Novations
were
,
that
would
not
admit
such
Penitents
again
into
the
Church
at
all
,
but
leave
them
to
Gods
own
Judgment
;
yet
must
we
not
go
against
Reason
and
Scripture
,
and
the
Nature
of
the
thing
,
in
believing
that
which
is
not
to
be
believed
;
nor
to
cast
by
all
Order
and
Discipline
,
and
prostitute
Gods
Ordinances
to
the
lusts
of
men
,
and
make
them
a
scorn
,
or
level
the
Church
of
Christ
with
the
world
.
The
Testimonies
cited
by
me
on
another
occasion
,
in
the
foresaid
Disputations
,
shew
the
Judgment
of
Protestants
in
these
Points
,
and
somewhat
of
the
Judgment
of
Antiquity
.
I
shall
recite
but
those
on
the
Title
page
of
the
third
Disputation
.
Tertullian
Apologet.
cap.
16.
Sed
dices
etiam
de
n●stris
,
excedere
quosdam
à
Regulis
disciplinae
.
Desi●unt
tum
Christiani
haberi
penes
res
:
Philosophi
verò
illi
cum
talibus
factis
,
in
Nomine
&
honore
Sapientiae
perseverant
:
that
is
,
But
you
'l
say
,
that
even
of
ours
,
some
swarve
from
(
or
forsake
)
the
Rules
of
Discipline
.
Answ.
They
cease
then
to
be
counted
Christians
with
us
:
But
your
Philosophers
with
such
deeds
,
do
keep
the
Name
and
honour
of
Wisdom
.
The
Judgment
of
the
French
Professours
at
Saumours
,
you
have
in
these
words
,
Thes.
Salmuriens
.
vol.
3.
pag.
39.
Thes.
39.
Sacramenta
non
conferuntur
nisi
iis
,
qui
vel
findem
habent
vel
salt●m
eam
praese
ferant
,
adeò
ut
nullis
certis
argumentis
compertum
esse
possit
,
eam
esse
●mentitam
:
that
is
,
Sacraments
are
conferred
on
none
,
but
these
that
either
have
Faith
,
or
at
least
pretend
(
or
Profess
)
to
have
it
,
so
that
it
cannot
by
any
certain
Arguments
be
proved
to
be
feigned
.
The
Judgment
of
the
Scottish
Divines
,
may
be
much
discovered
in
these
two
Testimonies
following
:
Gillespie
,
Aaron's
Rod
Blossoming
,
pag.
514.
[
I
believe
no
consciencious
Minister
would
adventure
to
Baptise
one
;
who
hath
manifest
and
infallible
signs
of
unregeneration
.
Sure
We
cannot
be
answerable
to
God
,
if
we
should
minister
Baptism
,
to
a
man
whose
works
and
words
,
do
manifestly
declare
him
to
be
an
unregenerated
,
unconverted
Person
.
And
if
we
may
not
initiate
such
a
one
,
how
shall
we
bring
him
to
the
Lords
Table
.
]
Rutherford
,
Due
Right
of
Presbyteries
,
pag.
231.
n.
2.
But
saith
Robinson
,
most
of
England
,
are
ignorant
of
the
first
Rudiments
and
Foundations
of
Religion
;
and
therefore
cannot
be
a
Church
.
Answ.
Such
are
materially
not
the
Visible
Church
,
and
have
not
a
Profession
;
and
are
to
be
taught
;
and
if
they
will
fully
remain
in
that
darkness
,
are
to
be
cast
out
.
If
you
would
have
the
Testimonies
of
Protestants
,
you
may
read
above
threescore
of
them
,
expressly
maintaining
that
it
is
a
Profession
of
Saving
Faith
that
is
prerequisite
to
to
our
Right
of
Sacraments
,
cited
in
my
forementioned
Disputation
second
.
To
which
I
adde
33.
more
,
cited
to
a
like
purpose
in
my
fift
Disputation
of
Sacraments
:
And
to
these
adde
the
large
testimony
of
Davenant
,
with
his
many
Arguments
,
on
Colos.
1.
vers.
18.
too
large
to
recite
.
And
for
the
later
sort
of
Episcopal
Divines
,
that
they
also
agree
in
the
same
,
I
will
satisfie
you
from
an
Eminent
man
among
them
,
Mr
Herbert
Thorndike
,
in
his
Discourse
of
the
Right
of
the
Church
,
pag.
31
,
32.
where
he
saith
[
And
hereby
we
see
how
binding
and
loosing
sinnes
,
is
attributed
to
the
Keyes
of
the
Church
:
Which
being
made
a
Visible
Society
,
by
the
power
of
holding
Assemblies
,
to
which
no
man
is
to
be
admitted
,
till
there
be
just
presumption
,
that
he
is
of
the
Heavenly
Jerusalem
,
that
is
above
.
]
I
shall
adde
more
from
him
anon
.
Somewhat
I
have
elswhere
cited
,
of
the
Fathers
Judgments
in
this
Point
,
and
more
anon
I
shall
have
occasion
to
produce
.
But
in
a
Point
that
we
are
agreed
on
(
that
is
not
Every
Profession
,
but
only
a
Credible
Profession
of
true
Christianity
,
even
of
Faith
and
Repentance
,
that
must
be
taken
as
Satisfactory
by
the
Church
)
I
hope
I
may
spare
any
further
proof
.
Prop.
7.
The
Profession
of
those
that
expect
the
Church-sttate
and
Priviledges
of
the
Adult
is
to
be
tried
,
judged
,
and
Approved
by
the
Pastours
of
the
Church
,
to
whose
Office
it
is
that
this
belongeth
.
THis
Proposition
hath
two
parts
:
1.
That
it
is
not
a
Profession
untryed
,
and
unapproved
,
that
must
serve
the
turn
.
2.
That
the
trying
and
approving
of
it
,
belongeth
to
the
Office
of
the
Pastours
of
the
Church
.
The
first
is
grounded
by
almost
all
Christians
that
I
know
of
,
and
therefore
need
not
may
words
.
1.
If
every
man
should
be
the
sole
Judge
of
the
soundness
,
and
validity
of
his
own
Profession
,
then
Hereticks
,
and
Heathens
,
and
Infidels
may
all
croud
into
the
Church
:
for
when
there
is
any
outward
advantage
,
or
other
common
motive
to
induce
them
to
it
,
they
would
all
joyn
with
the
Church
:
as
if
they
were
Christians
.
And
we
see
that
it
is
the
custom
of
Hereticks
to
intrude
:
And
who
shall
say
to
any
of
them
,
why
do
you
so
,
if
themselves
are
the
only
Judges
?
We
meet
daily
among
our
own
neighbours
,
with
abundance
that
know
not
whether
Christ
be
God
or
man
;
nor
who
he
is
,
nor
what
he
hath
done
for
us
,
nor
why
he
came
into
the
world
,
and
are
ignorant
of
almost
all
the
Essentials
of
the
Christian
Faith
;
and
with
abundance
more
that
live
in
common
drunkenness
,
scorning
at
holy
duties
,
and
at
a
Godly
life
,
and
hating
those
that
use
it
,
and
giving
up
themselves
wholly
to
the
flesh
,
and
the
world
:
And
yet
all
these
men
are
so
confident
of
the
soundness
,
and
validity
of
their
own
Profession
,
that
they
will
hate
that
Minister
,
that
shall
make
any
question
of
their
Right
to
the
Priviledges
of
the
Church
.
I
speak
not
by
hearsay
,
or
conjecture
,
but
by
sad
experience
.
And
if
they
be
their
own
judges
,
all
these
will
be
approved
,
and
admitted
;
and
indeed
,
what
man
would
not
be
admitted
where
Christianity
is
in
credit
,
or
hath
any
worldly
advantages
?
so
that
it
's
certain
,
that
this
would
pluck
up
the
hedg
,
and
lay
open
the
Vineyard
of
Christ
unto
the
wilderness
.
For
self-love
is
such
a
powerfull
blinding
thing
,
that
it
will
make
every
man
almost
,
especially
of
the
worser
sort
,
approve
of
that
which
is
their
Own
.
2.
If
every
man
should
be
the
sole
Judge
of
his
own
,
Profession
,
and
fitness
for
Church
Priviledges
,
then
there
could
be
no
Communion
of
Saints
:
For
all
the
most
ignorant
and
impious
persons
,
would
intrude
into
our
Communion
;
and
it
would
be
a
Communion
not
only
of
actual
,
but
of
professed
impious
men
.
But
the
consequent
is
intollerable
,
as
being
contrary
to
an
Article
of
our
Belief
,
and
a
principal
part
of
Christian
practice
.
3.
If
each
man
,
were
the
only
Judge
of
his
own
Profession
,
then
there
could
be
no
exercise
of
Church
Discipline
,
nor
keeping
,
or
casting
out
the
wicked
:
But
the
consequent
is
unsufferable
:
Therefore
.
4.
If
each
man
be
the
only
Judge
of
his
own
Profession
,
then
the
Church
is
an
unguided
,
ungoverned
Society
:
but
the
Consequent
is
false
;
therefore
so
is
the
Antecedent
.
2.
And
now
I
prove
that
it
belongeth
to
the
Office
of
the
Ministers
to
judge
of
,
and
approve
,
the
Profession
of
such
as
expect
admission
,
or
the
Priveledges
of
the
Church
.
1.
If
persons
are
not
the
sole
Judges
themselves
,
then
it
must
belong
to
the
Minister
to
judge
:
But
the
Antecedent
is
before
proved
:
The
Consequence
is
proved
thus
:
It
must
belong
either
to
the
Pastours
,
or
the
Magistrate
only
,
or
the
people
only
;
or
to
all
,
or
some
of
these
conjunctly
.
Not
to
the
Magistrate
only
:
for
1.
No
man
that
I
know
of
affirmeth
it
.
2.
It
is
another
mans
office
.
Not
to
the
people
only
:
for
1.
None
that
I
know
of
affirmeth
this
,
They
all
include
the
Pastours
.
2.
As
I
said
,
it
is
made
part
of
the
Pastours
office
.
If
you
say
that
it
belongs
to
Magistrates
,
People
,
and
Pastours
jointly
,
then
you
include
the
Pastours
:
And
I
grant
that
in
some
sort
it
belongs
to
them
,
but
in
a
different
sort
,
as
I
shall
tell
you
under
the
next
Proposition
.
2
It
is
to
Ministers
as
such
that
the
Keys
of
the
Kingdom
of
Heaven
are
committed
:
but
to
approve
of
the
Profession
of
such
as
are
to
be
admitted
into
the
Church
,
or
to
its
Priviledges
,
is
part
of
the
exercise
of
the
Key
's
of
the
Kingdom
:
therefore
it
is
Ministers
,
to
whom
it
belongeth
thus
to
judge
and
approve
.
I
have
proved
in
another
place
,
(
and
so
have
many
others
,
more
at
large
)
that
the
Key
's
were
not
given
to
Peter
,
or
to
the
Apostles
,
as
to
private
men
,
for
so
they
were
not
;
nor
as
to
a
Church
of
private
Christians
;
for
so
they
were
not
,
nor
the
representatives
of
any
such
:
nor
yet
as
to
Apostles
only
;
for
then
they
should
have
belonged
to
none
but
themselves
;
the
contrary
whereof
is
certain
:
nor
as
to
fixed
Diocesan
Bishops
;
for
such
they
were
not
:
and
it
's
generally
granted
that
the
Key
's
belong
also
to
Presbyters
,
either
wholly
,
or
the
chief
of
them
,
and
particularly
,
that
in
question
:
Nor
yet
were
the
Key
's
given
them
only
as
a
Synod
,
or
Presbyterie
;
for
Peter
was
not
such
:
and
this
in
question
hath
ever
been
exercised
by
such
Ministers
.
Arg.
3.
The
Rulers
of
the
Church
are
the
lawful
Judges
,
or
Approvers
of
the
Profession
of
those
that
come
into
the
Church
,
or
demand
the
Priviledges
of
it
:
But
it
is
the
Ministers
of
Christ
,
that
are
the
Rulers
of
the
Church
,
as
is
exprest
,
1
Thes.
12.
Acts
2.
28.
Heb.
13.
7.
&
17.
24.
1
Tim.
5.
17.
Therefore
.
Arg.
4.
Those
that
are
by
Office
the
Stewards
of
the
Mysteries
of
God
,
and
Rulers
over
his
houshould
,
to
give
them
meat
in
due
season
,
which
they
must
do
as
faithfull
and
wise
servants
,
till
their
Lord
cometh
;
are
the
men
that
must
judge
of
,
and
approve
the
qualifications
of
those
that
come
under
their
Stewardship
,
Government
,
and
Administration
,
of
these
Mysteries
.
But
such
are
the
Ministers
of
Christ
,
1
Cor.
4.
1.
Matth.
24.
45
,
46
,
47.
Therefore
.
Arg.
5.
To
whom
it
belongeth
,
to
receive
men
at
age
into
the
Church
;
to
restore
by
Absolution
,
them
that
fell
off
,
and
to
Administer
Christ's
Ordinances
to
those
that
are
within
;
to
them
doth
it
belong
to
try
,
judge
,
and
approve
of
them
,
that
are
to
be
thus
received
,
absolved
,
or
that
expect
the
Priviledges
of
the
Church
:
But
it
belongeth
to
Christ's
Ministers
to
receive
men
,
absolve
them
,
and
administer
the
Ordinances
to
them
:
Therefore
.
The
Antecedent
is
commonly
granted
,
and
plain
in
Scripture
.
The
Consequence
hath
Reason
so
evident
,
as
needs
no
confirmation
.
Arg.
6.
If
all
that
enter
into
the
Church
,
or
that
are
restored
by
Asolution
,
or
are
stated
in
a
Right
to
Church
Priviledges
of
the
Adult
,
are
therewithall
engaged
into
a
mutual
,
voluntary
Relation
to
Christs
Ministers
,
then
must
their
Profession
be
judged
of
&
approved
by
Christs
Ministers
:
but
the
Antecedent
is
certain
:
Therefore
so
is
the
Consequent
.
The
Antecedent
is
cleare
,
because
1.
All
that
enter
into
the
Universal
Church
,
do
enter
under
the
hand
of
the
Ministerie
,
and
thereby
acknowledg
their
Relation
to
them
,
and
Authority
to
admit
them
.
2.
Because
all
such
do
engage
themselves
to
be
Christs
Disciples
,
and
learn
of
him
as
their
Master
,
not
as
coming
down
from
Heaven
,
to
teach
them
personally
,
but
as
teaching
them
by
his
Word
,
Spirit
,
and
Ministers
conjunctly
,
saying
(
Luke
10
16
)
He
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
.
3.
Because
they
all
engage
themselves
to
take
Christ
for
their
King
,
who
ruleth
them
by
his
Laws
and
Officers
;
and
his
Ministers
are
his
Ruling
Officers
,
1
Tim.
5.
17.
Heb.
12.
7.
&
17.
24.
1
Thes.
5.
12.
4.
Because
they
are
all
engaged
to
take
Christ
for
the
great
High
Priest
of
the
Church
,
who
hath
appointed
his
Ministers
,
to
officiate
under
him
,
in
leading
them
in
publike
Worship
of
the
Church
;
and
in
offering
up
the
Praises
of
God
,
and
blessing
the
people
,
and
praying
for
them
and
celeberating
the
Commemoration
,
and
Representation
of
Christs
Sacrifice
on
the
Cross
.
5.
Because
they
that
enter
into
a
particular
Church
,
where
only
the
constant
stated
use
of
holy
Ordinances
,
and
Priviledges
,
are
to
be
had
,
(
though
occasionally
elswhere
)
do
enter
into
a
Relation
to
the
Pastours
of
that
particular
Church
;
as
members
of
their
flock
and
Church
;
whom
they
must
oversee
,
and
watch
over
:
all
this
is
past
controversie
.
And
then
for
the
Consequent
of
the
major
Proposition
(
that
therefore
Ministers
must
approve
of
their
Profession
)
I
prove
it
thus
.
Ministers
are
naturally
free-men
,
as
well
as
others
:
and
therefore
no
man
can
become
a
member
of
their
charge
,
and
put
them
upon
so
great
duty
as
the
Relation
doth
require
,
against
their
wils
,
without
their
consent
,
and
contrary
to
their
Judgment
,
and
Consciences
.
It
is
an
exceeding
great
burden
that
lieth
on
us
,
and
a
great
deal
of
work
that
is
required
of
us
,
to
each
particular
Soul
:
in
our
charge
we
must
exhort
,
instruct
,
admonish
,
in
season
,
and
out
of
season
,
publikly
,
and
privately
,
and
watch
over
,
and
govern
them
,
visit
them
in
sickness
,
comfort
,
strengthen
them
,
&c.
O
what
a
mountain
lieth
on
me
,
and
how
should
I
bear
it
,
if
God
did
not
support
me
?
And
if
every
man
that
will
,
shall
make
me
more
work
,
and
put
himself
under
my
Care
,
without
my
Consent
,
then
I
am
so
far
from
being
a
free-man
,
as
all
other
are
,
that
I
am
enslaved
,
and
undone
in
slavery
For
1.
They
may
oppress
me
when
they
will
with
Number
;
and
so
many
may
flock
in
to
my
charge
,
in
despight
of
me
,
as
shall
nullifie
the
particular
Church
,
and
by
the
magnitude
make
it
another
thing
,
by
making
it
uncapable
of
its
ends
,
2.
And
hereby
they
may
force
me
to
leave
undone
my
duty
,
both
to
them
and
others
,
by
oppressing
me
with
work
:
For
when
I
have
ten
times
more
then
I
can
teach
and
oversee
,
I
must
needs
neglect
them
▪
all
or
most
.
3.
And
they
may
abuse
the
Church
,
and
me
with
the
evil
qualities
,
as
well
as
the
excessive
quantity
of
members
;
and
we
shall
be
obliged
to
give
that
which
is
holy
to
dogs
,
and
to
use
those
as
Church
members
,
that
are
enemies
to
the
Church
;
and
to
administrate
Sacraments
to
any
,
that
will
have
them
,
how
unfit
soever
;
and
to
prophane
all
Gods
Ordinances
,
and
turn
them
to
a
lie
.
4.
And
by
this
means
,
the
Church
will
be
utterly
ruined
,
and
made
a
den
of
thieves
,
and
a
stie
of
swine
:
For
besides
that
all
the
worst
may
at
pleasure
be
members
of
it
,
all
men
that
are
faithfull
,
(
or
most
at
least
)
will
runne
away
from
the
Ministry
,
and
sooner
turn
Chimny
sweepers
then
Pastours
.
For
what
man
dare
venture
his
Soul
on
so
great
a
charge
,
for
which
he
knows
he
must
give
an
account
,
when
he
is
certain
to
leave
undone
the
work
of
his
Office
,
in
so
great
a
measure
,
and
when
he
knows
he
may
be
thus
opprest
in
soul
and
body
,
and
so
undone
by
wicked
men
,
when
ever
they
please
:
yea
,
if
they
purposely
do
it
to
despight
him
.
Arg.
7.
That
which
belongeth
to
all
other
Superiors
,
in
voluntary
Relations
,
is
,
not
to
be
denied
to
Ministers
in
theirs
:
but
a
free
consent
,
and
Approbation
of
them
,
that
they
are
related
to
,
belongs
to
all
other
Superior
,
voluntary
Relations
:
Therefore
to
us
.
A
Schoolmaster
,
is
to
Approve
the
capacity
of
his
Schollars
;
and
a
Physician
is
to
judge
of
the
fitness
of
a
person
to
be
his
patient
,
and
his
fitness
for
this
or
that
medicine
in
particular
.
Not
only
a
Master
would
take
it
ill
,
if
he
may
not
have
the
approbation
of
his
own
servants
,
but
have
as
many
,
and
as
bad
thrust
on
him
,
as
shall
please
;
but
a
husband
would
think
it
hard
,
if
he
might
not
have
the
approbation
,
and
choice
of
his
own
wife
,
but
that
any
might
force
him
to
take
them
that
they
please
.
And
are
the
Pastour
of
Christs
Church
,
the
only
slaves
on
earth
?
How
improbable
a
thing
is
this
?
Arg.
8.
That
Relation
which
must
be
rationally
,
regularly
,
and
faithfully
managed
,
must
be
rationally
,
regularly
,
and
freely
entered
(
for
otherwise
we
cannot
so
manage
it
)
But
the
Relation
of
a
Minister
to
each
member
of
his
charge
must
be
thus
managed
:
Therefore
.
Arg.
9.
It
is
plainly
exprest
in
the
Ministers
Commission
,
that
he
is
to
approve
of
the
Profession
of
Disciples
:
therefore
it
belongeth
to
his
Office
,
Matth.
28.
19.
Go
Disciple
all
Nations
,
baptizing
them
—
teaching
them
to
observe
all
things
—
Which
plainly
manifesteth
,
that
it
's
they
that
must
judge
,
when
a
man
is
made
a
Disciple
,
and
when
not
,
or
else
how
can
they
either
Baptize
them
as
such
,
or
teach
them
the
Precepts
of
Christ
as
such
?
So
when
he
giveth
to
his
servants
the
Key
's
of
the
Kingdom
,
Matth.
18
,
&c.
it
sheweth
that
they
are
to
judge
who
is
to
be
admitted
,
and
who
not
,
as
is
aforesaid
:
or
else
he
would
never
have
set
them
at
the
door
,
and
made
them
the
Porters
,
and
Key-bearers
of
his
Church
,
to
let
men
in
.
Arg.
10.
No
man
in
the
Administration
of
holy
Ordinances
,
is
ordinarily
to
renounce
his
own
Reason
and
Conscience
,
and
to
act
against
them
.
But
thus
it
would
be
if
we
have
not
the
approving
of
the
Profession
,
or
Qualification
of
those
that
we
must
administer
them
to
:
Therefore
—
He
that
is
to
Execute
here
is
to
judge
:
For
1.
Else
you
will
force
Ministers
to
go
against
their
Reason
,
and
Conscience
in
all
administrations
.
2.
You
will
deny
them
so
much
as
Judicium
Discretionis
,
which
you
allow
to
every
Christian
,
much
more
Judicium
Directionis
,
which
belongeth
to
their
Office
.
Every
man
must
judge
and
understand
what
he
doth
,
and
why
he
doth
it
:
you
will
not
force
the
people
to
participate
of
Sacraments
,
against
their
Consciences
.
Why
then
should
Ministers
be
forced
to
Give
them
against
their
Consciences
?
Administring
is
their
work
:
and
therefore
they
must
know
why
they
do
it
,
and
on
what
grounds
:
Else
you
will
make
them
but
like
hangmen
,
or
worse
,
if
they
must
do
Execution
against
their
judgments
,
because
it
is
anothers
judgment
.
And
whose
judgment
is
it
,
that
we
must
follow
,
when
we
go
against
our
own
?
Arg.
11.
If
it
belong
to
Christ
,
to
pass
an
open
Approbation
,
of
the
Qualification
of
such
as
are
to
be
admitted
into
his
Church
,
or
to
his
special
Ordinances
,
or
Church
Priviledges
,
then
doth
it
belong
to
the
Ministers
of
Christ
,
as
his
instruments
:
But
it
doth
belong
to
Christ
.
1.
For
all
that
enter
either
into
an
Infant
,
or
Adult
Church-state
,
do
joyn
themselves
into
a
neer
Relation
to
Christ
:
And
will
Christ
have
men
married
to
him
,
and
made
his
children
,
and
members
,
and
servants
,
without
his
Approbation
of
them
,
or
against
his
particular
will
?
2.
All
that
thus
come
into
the
Church
,
or
are
restored
,
and
claim
Church-priviledges
,
do
expect
,
and
claime
the
Benefits
of
Christ
,
and
the
greatest
benifits
in
the
world
.
And
shall
any
man
have
Christs
great
,
and
precious
Benefits
against
his
will
,
and
without
his
Approbation
?
It
may
be
you
'l
say
,
that
he
hath
already
expressed
his
consent
in
the
free
Promise
of
the
Gospel
,
to
all
believers
.
I
Answer
:
He
hath
so
to
Believers
:
but
he
hath
done
it
only
to
Believers
,
and
he
hath
not
said
in
the
Gospel
that
you
are
a
Believer
.
Object
.
But
it
's
sufficient
,
that
my
own
Conscience
beare
me
witnes
.
matters
of
Conscience
,
that
are
to
be
transacted
only
between
God
and
you
,
as
about
your
Justification
,
and
Glorification
,
&c.
(
And
yet
in
this
case
,
Ministerial
Absolution
is
a
great
means
to
help
the
Peace
of
your
Consciences
.
)
But
where
the
Minister
hath
to
do
with
you
,
by
Administrations
,
and
the
Church
hath
to
do
with
you
in
the
way
of
Communion
,
there
they
must
know
what
they
do
,
and
why
,
and
must
have
some
expression
,
of
what
you
say
your
Conscience
testifieth
to
you
.
And
the
Consequence
of
the
Major
is
plain
,
(
that
if
it
belongs
thus
to
Christ
to
approve
,
then
it
belongs
to
his
Ministers
,
)
1.
Because
he
appointeth
not
personally
on
earth
,
nor
useth
,
or
approveth
any
other
way
,
to
signifie
his
own
Approbation
of
you
in
particular
,
for
a
Church-state
,
and
Priviledges
.
2.
Because
he
hath
expresly
intrusted
his
Ministers
with
this
Power
,
as
to
speak
to
men
in
Christs
stead
,
2
Cor.
5.
19.
So
to
espouse
them
to
Christ
their
husband
,
that
we
may
present
them
a
chast
Virgin
to
Christ
,
2
Cor.
11.
2.
Yea
,
and
hereupon
they
are
to
give
up
themselves
to
the
Lord
first
,
and
to
us
by
the
Will
of
God
,
2
Cor.
8.
5.
Christs
Ministers
are
his
Agents
,
or
Embassadours
,
as
to
solicite
men
in
his
Name
to
be
Reconciled
to
him
,
so
to
Approve
them
in
his
Name
,
and
tell
them
that
he
is
Reconciled
to
them
.
And
therefore
they
are
to
deliver
Himself
,
his
Body
,
and
Blood
,
in
his
Name
to
them
in
the
Lords
Supper
;
and
to
bind
,
and
loose
in
his
Name
;
and
whatsoever
they
loose
on
earth
,
(
according
to
his
Promise
)
shall
be
loosed
in
Heaven
:
So
much
of
his
work
doth
Christ
by
his
Officers
.
And
even
mens
first
Faith
is
a
Believing
the
Preacher
,
and
Christ
by
them
,
Acts
8.
12.
They
believed
Philip
preaching
,
&c.
Arg.
12.
To
whomsoever
the
Labour
belongeth
,
to
them
the
Power
of
doing
it
belongeth
:
But
it
is
to
Ministers
that
the
Labour
of
trying
and
judging
of
such
Professions
,
and
Qualifications
,
belongeth
;
Therefore
it
is
to
Ministers
,
that
the
power
belongeth
.
The
Major
is
undoubted
:
for
else
we
must
be
bound
by
God
,
to
do
that
which
we
have
no
Power
(
or
Authority
)
to
do
,
and
others
must
have
Power
to
do
it
,
and
not
be
bound
to
it
,
which
are
both
senseless
.
The
Minor
I
prove
.
1.
From
the
frequent
Commands
of
Scripture
,
that
lay
this
burden
on
the
Ministers
,
but
not
Magistrates
or
People
.
(
in
the
way
that
's
now
in
Question
)
All
the
directions
,
and
Canons
which
Paul
giveth
to
Timothy
,
Titus
▪
to
the
Elders
of
Ephesus
,
Acts
20.
and
other
Pastours
,
together
with
the
Exhortations
to
performance
,
and
terrible
charges
given
them
to
be
faithfull
,
do
shew
that
it
's
they
that
must
do
the
work
.
2.
From
common
consent
:
all
would
have
the
honour
and
Power
:
but
who
besides
the
Pastours
would
have
the
work
,
and
care
,
and
severe
Obligations
to
perform
it
?
Will
Magistrates
,
or
all
the
people
undertake
it
,
to
try
,
and
judge
of
the
Professions
of
every
man
that
enters
upon
Adult
Church-membership
,
or
Priviledges
,
of
such
as
are
to
be
restored
?
They
that
will
undertake
this
work
must
attend
it
,
and
give
themselves
wholly
to
it
,
and
conferre
with
the
persons
,
and
do
so
much
work
as
our
people
would
be
hardly
brought
to
do
(
if
they
were
able
)
It
's
unexperienced
Rashness
,
and
perversness
,
that
makes
them
so
jealous
of
the
Ministers
Power
in
such
cases
,
and
some
of
them
to
reproach
us
for
it
.
Ah
blind
unthankful
Souls
!
Do
you
know
what
the
Ministry
and
this
Power
is
?
It
is
a
power
to
be
the
servants
of
all
;
a
power
to
spend
and
be
spent
,
even
for
the
unthankfull
.
It
's
a
Power
to
do
the
most
toylsome
,
and
displeasing
work
to
flesh
and
blood
,
one
of
them
in
the
world
;
such
as
flesh
calls
a
very
drudgery
.
I
profess
unfeignedly
that
i●
God
had
left
it
to
my
choice
,
and
I
should
consult
with
flesh
and
blood
,
I
had
rather
preach
twice
or
thrice
a
week
for
nothing
,
and
do
no
more
,
then
to
have
this
Power
(
a
duty
of
judging
and
governing
this
one
Parish
,
though
I
had
for
it
many
hundred
pounds
a
year
.
Nothing
doth
bring
so
much
trouble
upon
us
,
as
that
Power
which
unthankfull
persons
scorn
at
.
I
had
rather
,
if
I
might
consult
with
flesh
and
blood
,
be
advanced
to
the
Power
,
of
holding
or
driving
plow
for
you
,
if
not
of
sweeping
your
streets
.
(
Though
yet
because
of
Gods
interest
,
and
the
ends
of
the
work
,
I
count
it
the
happiest
life
in
the
world
.
)
And
do
you
grudg
us
such
a
Power
as
this
?
Would
you
grudg
me
the
Power
of
threshing
your
corn
?
Or
will
you
grudg
a
Physician
the
Power
of
judging
of
your
disease
,
and
the
Remedy
,
to
save
your
life
?
Or
a
School
master
the
Power
of
examining
,
and
teaching
your
children
?
Do
the
work
,
and
take
the
Power
,
if
you
are
able
,
and
can
go
through
with
it
,
and
spare
not
.
Arg.
13.
It
is
only
the
Ministers
of
Christ
,
that
are
Able
and
Capable
to
receive
the
Power
,
and
do
the
work
:
and
therefore
it
is
they
only
that
have
Authority
thereto
.
Nothing
but
the
Antecedent
needs
proofe
.
And
that
I
prove
by
three
several
Enablements
,
which
Ministers
have
,
and
others
wa●t
.
1.
Ministers
only
have
ability
of
Mind
,
for
the
work
of
this
tryal
,
and
Approbation
.
Here
I
speak
of
them
Ordinarily
,
and
I
have
these
grounds
for
it
.
1.
God
hath
commanded
that
the
most
knowing
,
able
,
faithfull
,
holy
men
,
shall
be
destinated
to
this
work
,
1
Tim.
3.
Tit.
1.
&c.
And
therefore
it
is
supposed
that
usually
they
are
such
,
or
else
it
's
the
shame
of
the
Magistrate
that
should
see
to
it
.
2.
It
's
they
only
that
set
themselves
a
part
to
the
work
and
study
from
their
youth
,
for
the
accomplishments
that
are
requisite
,
(
unless
here
and
there
one
of
other
sorts
)
And
men
are
likeliest
to
be
understanding
in
that
,
which
they
have
all
their
daies
set
themselves
to
study
.
3.
We
see
by
experience
that
they
are
the
most
able
,
unless
it
be
(
alas
how
few
)
here
and
there
a
godly
studious
Gentleman
,
or
other
person
:
who
are
most
of
them
too
blame
,
that
they
become
not
Ministers
,
I
think
.
2.
It
is
only
the
Ministers
,
who
being
separated
to
the
Gospel
and
Work
of
God
,
do
lay
by
all
other
business
,
and
give
themselves
wholly
to
these
things
.
Gentlemen
,
(
much
less
all
the
people
of
the
Church
,
)
cannot
lay
by
their
callings
to
attend
this
business
of
trying
,
and
judging
of
mens
Professions
as
Ministers
must
do
,
if
they
will
be
faithfull
.
Should
private
members
have
so
mu●h
Church
governing
work
as
some
cut
out
for
them
,
and
should
they
bear
such
a
burden
,
as
some
would
lay
upon
them
,
under
the
name
of
Power
and
Priviledges
,
it
would
undo
them
soul
or
body
,
or
both
:
they
would
find
time
little
enough
for
it
in
some
places
,
if
they
all
cast
off
their
outward
callings
.
And
3.
The
Pastours
only
are
capable
,
because
of
Unity
.
For
should
the
People
have
this
work
,
as
some
would
have
it
,
the
multitude
would
hinder
execution
,
and
they
would
turn
all
to
wrangling
.
1.
Such
bodies
move
slowly
.
2.
Multitude
with
that
divesity
of
parts
and
minds
that
is
among
them
,
would
set
them
by
the
eares
;
and
the
Church
would
be
almost
alway
in
a
flame
.
If
every
man
that
is
to
make
Profession
of
his
Faith
,
on
this
or
the
like
occasion
,
must
be
tryed
and
judged
by
all
;
some
would
approve
,
and
others
would
disapprove
and
reject
,
in
most
or
very
many
cases
.
Whereas
the
Pastours
being
single
,
or
not
many
,
and
more
experienced
,
and
able
,
and
vacant
for
a
full
enquiry
,
have
less
reason
to
be
partiall
injurious
,
or
disagreed
.
Arg.
14.
The
Practice
of
the
Apostles
,
Evangelists
,
and
the
Pastours
of
Christ's
Church
in
all
Ages
,
doth
put
us
quite
out
of
doubt
,
that
it
is
not
only
belonging
to
the
Ministerill
Office
,
to
judge
and
approve
of
such
Professions
,
but
that
it
is
a
very
great
part
of
that
Office
.
John
Baptist
received
,
and
judged
of
the
Profession
of
his
Penitents
,
before
he
did
baptize
them
.
The
twelve
Apostles
,
Mat.
10.
13
,
14.
Were
to
judge
of
the
worthiness
,
or
unworthiness
,
of
those
that
they
were
to
abide
with
,
Mark
6.
11.
Who
were
the
Judges
or
Approvers
of
the
Profession
of
the
3000
Converts
,
Acts.
2.
41.
but
the
Apostles
that
Baptized
them
,
or
judged
them
to
be
Baptized
?
Who
else
approved
of
all
the
believers
that
were
added
,
Acts
5.
14.
even
multitudes
both
of
men
and
women
?
They
that
Continued
in
the
Apostles
Doctrine
and
fellowship
,
(
Acts
2.
42.
)
and
under
their
Government
,
no
doubt
entered
at
first
under
their
cond●ct
.
Philip
was
the
Judge
of
the
Eunuch's
Profession
,
Acts
8.
37
,
38.
Ananias
was
scrupulous
of
admitting
Paul
,
but
as
God
himselfe
Approved
of
him
to
Ananias
(
Acts
9.
13
,
14
,
15.
)
So
A●anias
also
must
ministerially
approve
him
(
vers.
17.
)
Who
judged
of
Lidia's
Profession
,
and
the
Jaylours
,
(
Acts
16
)
but
the
Apostles
,
or
other
Ministers
of
Christ
?
What
need
we
instance
any
more
,
when
we
all
know
,
that
no
Convert
entered
at
Age
into
the
Church
,
but
under
the
hand
of
some
Minister
of
Christ
,
that
did
Baptize
him
,
or
appoint
him
to
be
Baptized
.
Object
.
But
this
is
not
our
Case
,
for
we
were
Baptized
in
Infancy
,
and
are
in
the
Church
already
.
Answ.
You
entred
not
into
the
number
of
Adult
and
more
perfect
Members
in
your
Infancy
;
nor
did
you
make
any
personal
Profession
in
your
Infancy
:
That
's
yet
to
be
done
.
Your
Parents
Profession
will
serve
you
no
longer
then
your
Infant
state
.
These
being
not
in
the
Gospel
Church
before
,
were
at
once
Baptized
,
and
entered
thereby
into
the
Number
of
the
Adult
members
.
So
would
we
do
if
we
converted
those
that
were
the
seed
of
Heathens
or
Infidels
.
But
though
this
be
not
your
Case
in
respect
of
Baptism
,
and
an
Insant
Church-state
,
yet
this
is
your
own
Case
in
regard
of
personal
Profession
,
and
Adult
Church-state
.
If
the
Ministers
of
Christ
in
Scripture
time
,
admitted
none
into
an
Adult
Church-state
,
and
to
the
Priviledges
of
such
,
but
upon
a
Personal
Profession
,
approved
by
the
said
Ministers
,
then
neither
must
we
do
so
now
.
But
the
Antecedent
is
past
doubt
:
Therefore
.
—
The
Reasons
of
the
Consequence
is
,
because
the
Scripture
is
our
Rule
,
and
the
Reasons
of
the
Cases
are
the
same
.
If
you
say
with
the
Anabaptists
,
that
I
may
as
well
argue
from
the
Apostles
example
,
for
the
Baptizing
of
the
Aged
:
I
Answer
so
I
will
,
when
the
Case
is
the
same
:
when
they
are
converted
from
Infidelity
,
or
are
not
born
and
baptized
into
the
Gospel-Church
before
:
The
Apostles
did
not
Baptize
at
Age
,
any
person
that
was
born
of
believing
Parents
in
the
Gospel-Church
,
after
Baptism
was
instituted
.
As
to
them
that
say
,
that
Mary
was
a
Christian
,
and
yet
Christ
was
not
Baptized
till
full
Age.
I
Answer
,
1.
That
Mary
was
not
a
Baptized
person
:
2.
That
Baptism
into
the
Name
of
Father
,
Sonne
,
and
Holy
Ghost
,
was
not
Instituted
in
Christs
Infancy
:
How
should
he
be
Baptized
in
Infancy
,
when
there
was
no
such
Ordinance
of
God
in
the
world
,
as
Gospel-Baptism
,
or
Johns
Baptism
?
If
you
think
Baptism
,
and
Profession
,
or
Church-membership
so
inseparable
,
that
we
must
not
require
such
a
Profession
,
but
in
order
to
Baptism
.
1.
You
speak
without
proof
.
2.
You
speak
even
contrary
to
the
experience
of
the
Jewish
Church
:
where
in
the
wilderniss
,
Circumcision
was
separated
from
Profession
,
and
Church-membership
,
both
of
Infants
,
and
Adult
,
the
later
being
without
the
former
.
3.
If
we
may
be
Baptized
in
Infancy
,
without
a
Personal
Profession
,
then
they
are
separable
:
but
the
Antecedent
is
proved
in
due
place
.
4.
No
man
denieth
that
I
know
of
,
but
that
Personal
Profession
approved
by
the
Ministers
,
is
necessary
in
several
Cases
,
after
Baptism
.
But
all
the
examples
of
the
Baptized
Adult
in
the
New
Testament
,
will
fully
prove
,
that
all
men
should
enter
into
the
state
and
number
of
Adult
Church-members
,
upon
a
Personal
Profession
approved
by
the
Ministers
of
Christ
:
for
so
did
all
in
the
Scripture
terms
,
on
Reasons
common
to
them
and
us
:
and
no
man
can
put
by
the
obligation
of
the
example
,
by
any
pretence
of
an
imparity
of
Reason
,
but
what
will
be
as
strong
to
evacuate
almost
all
Scripture
example
,
and
much
of
the
commands
.
But
as
to
the
Baptizing
persons
at
Age
,
we
will
do
the
same
,
when
the
persons
are
such
,
as
the
Apostles
baptized
:
aud
that
they
baptized
none
others
,
was
never
yet
proved
;
but
more
said
for
the
Affirmative
.
And
ever
since
the
Apostles
daies
,
it
hath
been
the
constant
Practice
of
the
Church
,
that
the
Profession
,
and
claim
of
the
Adult
should
be
tried
by
the
Ministers
of
Christ
.
1.
In
Case
of
Infant
Baptism
,
the
Minister
was
to
receive
and
approve
the
Parents
Profession
.
2.
In
Case
of
the
Baptism
of
the
Aged
,
they
alwaies
entred
under
the
tryal
,
approbation
,
or
hand
of
the
Minister
.
3.
In
Case
of
the
Confirming
of
those
at
Age
,
that
were
Baptized
in
Infancy
,
it
was
alwaies
done
under
the
hand
and
judgment
of
the
Minister
.
4.
In
Case
of
Absolution
of
those
that
fell
after
either
Infant
,
or
Adult
Baptism
,
it
was
alwaies
upon
a
Profession
approved
by
the
Minister
.
To
prove
these
things
is
vaine
,
it
being
the
Subject
of
so
many
Canons
,
and
so
commonly
known
,
both
by
Record
and
Practice
.
Mr
Herbert
Thorndike
,
in
his
forcited
Discourse
of
the
Right
of
the
Church
,
is
full
upon
it
,
pag.
32.
he
saith
,
As
the
Power
of
Judging
who
is
,
and
who
is
not
thus
Qualified
,
presupposes
a
Profession
,
so
that
an
Instruction
,
obliging
the
obedience
of
them
;
which
seek
Remission
of
sinnes
,
by
the
Gospel
,
and
therefore
confidently
assuring
it
to
them
,
which
conform
themselves
.
In
a
word
,
because
admitting
to
,
and
excluding
from
the
Church
,
is
,
or
ought
to
be
,
a
just
and
lawfull
presumption
of
admitting
to
,
or
excluding
from
Heaven
,
(
N.
B.
)
it
is
morally
and
legally
the
same
act
,
that
entitleth
to
Heaven
,
and
to
the
Church
;
that
maketh
an
heir
of
Life
Everlasting
,
and
a
C●ristian
;
because
he
that
obeyeth
the
Church
,
in
submitting
to
the
Gospel
,
is
as
certainly
a
member
of
the
Invisible
,
as
of
the
Visible
Church
.
You
see
here
in
his
Judgment
,
both
what
kind
of
Profession
it
must
be
,
and
who
is
the
Judge
of
it
(
of
which
he
is
more
large
.
)
And
surely
they
that
see
Confirmation
,
and
Penance
,
or
Absolution
,
grown
up
to
the
reputation
of
proper
Sacraments
,
and
understandeth
how
they
came
to
it
,
will
never
question
whether
the
Universal
Church
,
hath
still
taken
the
Pastours
for
the
lawfull
Judges
,
and
Approvers
of
that
Confession
,
and
Profession
,
which
in
such
Cases
was
requisite
.
And
that
it
was
a
Profession
,
both
of
saving
Faith
,
and
Repentance
,
that
was
expected
by
the
Church
;
which
the
Pastours
were
to
Judge
of
:
I
mentioned
some
plain
testimonies
of
Antiquity
.
Apol.
pag.
95.
to
which
I
shall
adde
some
more
.
Justin
Martyr
,
Apolog.
2.
Expressing
how
Baptism
was
then
admitted
to
the
Adult
,
saith
,
As
many
as
being
perswaded
,
do
believe
these
things
to
be
true
which
we
teach
,
and
do
promise
to
live
according
to
them
,
they
first
learn
,
by
prayer
and
fasting
,
to
beg
pardon
of
God
,
for
their
former
sinnes
,
our selves
also
joyning
our
prayer
and
fasting
:
then
they
are
brought
to
the
water
,
and
born
againe
,
in
the
same
way
as
we
our selves
were
born
againe
.
And
of
the
Lords
Supper
he
saith
,
This
food
we
call
the
Eucharist
,
to
which
no
man
is
admitted
,
but
he
that
believeth
the
truth
of
our
Doctrine
,
being
washed
in
the
Laver
of
Regegeneration
,
for
Remission
of
sinne
,
and
that
so
liveth
as
Christ
hath
taught
.
Nazianzen
.
Orat.
40
vol.
1.
pag.
Basil's
words
,
and
many
more
to
the
like
purpose
,
there
recited
I
forbeare
.
And
that
a
man
baptized
,
is
not
so
much
as
to
be
taken
for
a
Christian
,
if
by
word
or
deed
he
nullifie
that
Profession
(
much
more
when
he
never
made
a
Personal
Profession
,
when
he
is
at
Age
)
the
Ancients
commonmonly
agree
.
Some
I
cited
before
:
Tertullian
again
saith
,
Apol.
cap.
44.
Speaking
of
the
Jaylor
▪
Nemo
illic
Christianus
,
nisi
plane
tantum
Christianus
;
aut
se
&
aliud
,
jam
nox
Christianus
.
Athenagoras
,
in
Legat.
pro
Christ
.
pag.
3.
Nullus
Christianus
malus
est
nisi
haut
professionem
simulaverit
.
Damascene
Orthodox
.
fid.
lib.
4.
cap.
11.
pag.
303.
Qui
enim
secundum
traditionem
Catholicae
Ecclesiae
credit
,
sed
communicat
operibus
Diabolo
,
infidelis
est
.
Salvian
.
de
Gubern
.
lib.
4.
in
the
begining
:
Nam
cum
hoc
sit
hominis
Christiani
fides
,
fideliter
Christi
mandata
servare
,
fit
absque
dubio
ut
nec
fidem
habeat
qui
infidelis
est
,
nec
Christum
credat
qui
Christi
mandata
conculcat
.
Ac
per
hoc
totum
in
id
revolvitur
,
ut
qui
Christiani
nominis
opus
non
agit
,
Christianus
non
esse
videa●ur
.
Nomen
enim
sine
actu
atque
officio
suo
nihil
est
.
Cyprian
,
de
dupl
.
Mart.
Frustra
miscetur
caetui
Sanctorum
,
in
Templo
manufacto
,
si
submotus
est
ab
universo
Corpore
Mystico
Christi
.
August
.
de
Baptis
.
cont.
Donatist
.
lib.
4
.
cap
.
Etcap
.
4.
In
corpore
unica
columbae
,
nec
heretici
,
nec
improbi
nominantur
.
See
the
like
passages
of
the
Ancient
Schoolmen
,
cited
by
Davenant
in
Colos.
1.
18.
pag.
118.
And
thus
I
have
shewed
you
the
Necessity
of
a
Profession
,
and
of
what
sort
of
Profession
,
and
that
the
Pastours
of
the
Church
are
by
Office
appointed
by
Christ
,
to
try
,
approve
,
and
receive
it
.
Prop.
8.
Though
it
belong
to
the
Pastours
Office
to
judge
of
the
Profession
of
such
expectants
,
yet
are
they
bound
up
by
the
Laws
of
Christ
,
what
Profession
to
accept
,
and
what
to
refuse
:
and
if
by
breaking
these
Laws
they
shall
dangerously
,
or
grosly
wrong
the
Church
:
it
belongeth
to
the
Magistrate
to
correct
them
,
and
to
the
people
to
admonish
them
,
and
disown
their
sinne
.
IN
summe
,
as
is
aforesaid
,
It
is
a
credible
Profession
of
true
Christianity
,
which
they
must
accept
.
And
as
that
which
seemeth
not
to
be
Understanding
,
and
serious
,
and
voluntary
,
and
deliberate
,
is
not
credible
;
nor
that
which
is
Nullified
by
Verbal
,
or
Actual
Contradiction
;
nor
that
which
is
made
by
one
that
hath
forfeited
the
credit
of
his
word
;
so
on
the
other
side
,
a
Credible
mans
Profession
is
his
Title-condition
,
in
the
Judgment
of
the
Church
,
or
that
Evidence
of
the
Condition
that
we
must
take
up
with
:
And
if
a
man
produce
the
Positive
Evidence
of
his
Title
,
we
must
be
able
to
disprove
,
and
invalidate
it
,
before
we
reject
him
:
so
that
it
is
a
Profession
of
true
Christanity
,
which
we
cannot
prove
to
be
false
,
at
least
by
a
Violent
Presumption
,
(
as
the
Lawyers
speak
)
which
we
must
accept
.
By
this
it
appears
,
1.
That
a
grosly
ignorant
person
,
that
knoweth
not
the
Essentials
of
Christianity
,
is
not
to
be
taken
for
a
Professed
Christian
.
For
tryal
of
such
,
the
Ordinance
of
Parliament
,
of
October
20.
1645.
doth
give
us
satisfaction
(
recited
in
the
form
of
Church
Government
,
of
March
29.
1648.
)
2.
Nor
one
that
denieth
any
of
the
said
Essentials
Heretically
.
3.
Nor
one
that
speaketh
Ludicrously
,
and
jestingly
.
4.
Nor
one
that
speaks
in
a
Passion
,
not
deliberatly
.
5.
Nor
one
that
is
manifestly
forced
and
unwilling
.
6.
Nor
one
that
saith
and
unsaith
.
7.
Nor
one
whose
life
doth
prove
his
Profession
to
be
incredible
.
8.
Nor
one
that
hath
perfidiously
been
a
breaker
of
Covenant
with
God
already
,
till
his
reformed
life
shall
recover
the
credit
of
his
word
.
So
that
with
a
Credible
person
,
his
bare
Profession
is
Evidence
fefore
the
Church
of
his
Right
;
and
we
must
prove
him
a
Lyar
,
or
false
in
his
Profession
,
before
we
can
reject
him
.
But
a
man
that
hath
been
wicked
,
after
open
Covenanting
with
God
,
or
Profession
of
Christianity
,
hath
forfeited
his
credit
,
and
therefore
must
shew
us
a
new
life
,
as
well
as
a
verbal
Profession
,
before
he
is
to
be
restored
to
his
Priviledges
.
In
the
first
case
(
with
a
Credible
person
)
we
must
prove
his
Profession
false
,
before
we
reject
him
:
but
in
the
second
Case
(
with
an
incredible
person
)
he
must
Evidence
his
Profession
to
be
true
,
by
probable
Evidences
,
that
shall
make
it
credible
.
If
I
thought
that
the
very
light
and
law
of
Nature
,
joyned
with
the
known
General
Rules
of
Scripture
,
did
not
put
this
past
Controversie
,
with
most
judicious
Christians
,
I
should
stand
to
prove
all
this
by
parts
.
But
on
the
other
side
,
it
is
hence
manifest
,
1.
That
the
Pastours
of
the
Church
,
must
refuse
no
man
that
hath
the
least
degree
of
Grace
,
or
makes
a
credible
Profession
of
the
least
.
2.
And
that
we
must
nor
require
as
a
matter
of
Necessity
,
such
●ipe
,
or
clear
,
and
judicious
expressions
,
from
the
ignorant
,
bashful
,
or
such
,
as
for
want
of
use
and
good
breeding
,
are
unable
to
express
their
minds
,
as
we
may
from
others
.
If
a
man
,
or
woman
be
unable
in
good
sence
to
express
their
Faith
,
in
the
very
Essentials
,
or
to
reveale
the
Grace
of
God
within
them
:
yet
if
upon
our
Interrogations
,
and
helping
them
,
they
can
do
it
in
any
intelligible
manner
,
so
that
we
do
but
perceive
that
it
is
a
sound
Profession
in
the
Essentials
,
which
they
Meane
,
though
they
cannot
handsomly
utter
it
,
we
may
not
reject
any
such
as
these
.
3.
Note
also
,
that
defects
in
Knowledg
must
be
indeed
exceeding
gross
.
,
where
the
person
is
willing
to
be
taught
,
and
Ruled
by
Christ
,
and
use
his
means
,
and
thus
seems
to
Love
God
,
and
Holiness
,
before
they
will
warrant
us
to
reject
them
.
Should
the
Judgments
of
such
persons
seem
unacquainted
with
some
fundamentals
,
about
the
Trinity
,
and
the
like
mysteries
,
I
should
search
them
better
,
and
I
should
plainly
tell
them
presently
of
the
truth
,
and
if
they
received
Information
,
I
should
not
reject
a
willing
Soul
.
The
very
Apostles
of
Christ
had
the
Sacrament
administred
to
them
by
himself
,
when
they
did
not
understand
and
believe
,
the
Death
and
Resurrection
of
Christ
.
I
know
that
this
will
not
warrant
us
to
give
such
persons
the
Eucharist
now
;
because
that
those
great
Truths
were
not
then
of
such
great
Necessity
,
as
after
Christs
Death
and
Resurrection
they
did
become
;
as
being
not
so
fully
revealed
,
nor
the
Actual
belief
of
them
so
peremptorily
imposed
.
But
yet
it
shews
us
this
much
,
that
even
in
persons
admitted
to
the
Lords
Supper
,
if
there
be
but
a
Belief
in
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
and
the
Points
of
Absolute
Necessity
,
(
though
in
rude
and
unperfect
conception
)
and
a
Love
to
Christ
,
and
a
willingness
to
Learn
of
him
,
and
obey
him
,
a
great
deale
of
lamentable
ignorance
may
be
born
with
,
in
those
that
have
wanted
either
Means
of
knowledg
,
and
clear
discoveries
of
the
Truth
,
or
natural
ripeness
of
understanding
to
receive
it
.
You
see
then
that
Pastours
are
not
Arbitrary
,
nor
meerly
left
to
their
own
wills
.
Prop.
9.
It
is
most
evident
that
Ministers
,
People
,
and
Magistrates
,
have
each
a
Power
of
Judging
;
but
different
,
as
they
have
different
works
.
2.
WHen
the
Question
is
,
To
whom
the
Sacraments
,
and
other
Ordinances
,
and
Church-Relations
,
and
Priviledges
are
to
be
Ministerially
deliverd
as
from
Christ
,
and
to
whom
not
?
Here
the
Ministers
of
Christ
are
the
Judges
.
And
so
are
they
,
when
the
Question
is
,
Whom
must
we
teach
,
direct
,
and
perswade
,
and
in
Christs
Name
command
the
people
to
avoid
,
or
to
hold
Communion
with
?
For
those
two
are
our
own
work
in
the
Execution
.
And
if
either
Magistrate
,
people
,
or
any
other
must
be
Judge
,
where
Ministers
must
Execute
and
work
;
Then
1.
We
have
not
that
common
Judicium
Discretionis
to
guide
our
own
actions
,
which
is
allowed
,
and
Necessary
to
every
Christian
.
2.
Then
the
Rulers
of
the
Church
,
are
not
only
degraded
,
and
made
no
Rulers
,
but
are
put
into
that
slavery
,
and
subjection
to
them
,
that
are
commanded
to
obey
them
,
which
no
Pastour
must
desire
the
People
,
or
any
one
of
them
to
be
in
.
For
we
must
not
deny
them
a
Judgment
of
Discretion
,
about
their
own
actions
.
3.
And
by
this
course
,
Ministers
that
are
the
Eies
of
the
Body
,
must
not
only
be
guided
by
other
parts
,
but
they
must
execute
against
their
own
Knowledg
,
and
Conscience
,
when
other
men
miss-judge
.
4.
And
if
so
,
either
God
commandeth
us
to
sinne
,
when
ever
people
,
or
Magistrates
bid
us
,
(
which
none
dare
say
)
or
else
it
is
no
sinne
,
when
it
doth
but
get
their
Vote
:
and
so
we
may
warrantably
do
what
the
Magistrate
bids
us
,
(
as
Hobbs
thinks
)
or
what
the
people
bids
us
,
(
as
others
as
unreasonably
think
)
As
if
it
would
be
a
sufficient
excuse
for
me
,
to
say
,
Lord
I
did
what
the
Magistrate
,
or
the
Major
Vote
of
the
people
bid
me
,
though
it
was
that
which
thou
forbidest
.
5.
If
the
people
have
no
such
Power
over
one
another
,
then
they
have
none
over
their
Rulers
or
Guides
:
But
they
have
none
such
over
one
another
.
Indeed
in
order
to
Unity
,
a
Major
Vote
may
(
not
effectually
oblige
)
but
occasion
an
obligation
:
But
as
to
Government
,
let
them
shew
us
if
they
can
from
Scripture
,
where
the
Major
Vote
of
a
Church
hath
the
Government
of
the
Lesser
part
,
or
that
the
Lesser
may
go
against
their
own
Judgment
,
and
Conscience
,
meerly
because
the
greater
part
requireth
it
.
This
Governing
Vote
,
is
as
strange
a
thing
to
the
Scripture
as
a
Pope
is
.
6.
Pastours
,
or
General
u●fixed
Ministers
,
may
receive
persons
into
the
Vniversal
Church
sometime
,
without
receiving
them
into
any
particular
Church
:
And
what
have
any
people
there
to
do
with
the
tryal
,
or
Approbation
of
their
Profession
or
Qualifications
?
One
can
lay
no
more
claim
to
it
then
another
.
And
sure
all
the
world
must
not
have
the
tryal
of
them
.
7.
What
people
did
Philip
advise
with
before
he
Baptized
the
Eunuch
?
Or
who
but
Philip
alone
was
judge
of
his
Profession
?
What
Vote
approved
of
the
3000
Converts
,
Acts
2
or
of
Paul
,
Acts
9.
or
of
Lydia
,
or
the
Gaoler
,
Acts
16.
or
any
other
that
ever
were
admitted
by
the
Ministers
of
Christ
in
Scripture
times
.
And
what
Magistrates
were
the
Approvers
for
300
years
after
Christ
?
No
nor
after
.
8.
If
in
this
part
of
our
Office
we
must
obey
men
,
against
God
(
whether
Magistrate
or
People
)
then
in
other
parts
:
And
so
if
the
Vote
of
the
Church
,
or
Magistrate
,
forbid
me
to
pray
or
preach
against
Pride
,
Covetousness
or
Drunkenness
,
I
must
obey
them
,
that
is
,
I
must
obey
men
before
God
,
and
please
men
,
and
be
no
longer
the
Minister
of
Christ
.
9.
What
can
be
more
plainly
contrary
to
Scripture
,
then
for
the
people
by
a
Major
Vote
,
to
Rule
those
whom
God
commandeth
to
obey
,
as
their
Rulers
?
Heb.
13.
7.
&
17.
24.
1.
Tim.
5.
17.
1
Thes.
5.
12.
Acts
20
,
&c.
Object
.
Pastours
have
but
a
Ministerial
Ruling
Power
.
Answ.
Who
doubts
of
that
?
But
is
a
Ministerial
Rule
no
Rule
?
No
man
on
earth
hath
more
then
a
Ministerial
Power
:
For
all
are
under
God
,
and
the
Redeemer
.
All
Judges
,
Justices
,
and
other
Officers
in
the
Commonwealth
,
have
but
a
Ministerial
Rule
as
Officers
:
But
is
that
no
Rule
?
Or
shall
the
People
therefore
Rule
these
Rulers
?
We
are
Christs
Ministers
for
the
people
:
we
are
theirs
finally
,
but
have
our
Power
from
Christ
only
Efficiently
.
If
the
People
are
the
Rulers
,
who
are
the
Ruled
?
It
's
a
strange
society
,
when
the
Ruling
,
and
Ruled
part
is
the
same
;
where
all
the
Body
is
a
Head
and
an
Eye
.
10.
If
People
or
Magistrates
will
oblige
the
Ministers
by
their
Power
,
whom
they
shall
Baptize
,
Confirm
,
or
Absolve
,
and
what
Profession
they
shall
accept
;
then
must
the
People
and
Magistrates
undertake
to
Answer
it
before
God
,
and
to
bear
all
the
blam
,
and
punishment
,
if
we
miscarry
in
obedience
to
them
.
And
truly
if
they
dare
undertake
this
,
we
should
gladly
accept
of
the
condition
,
with
a
thousand
thankes
,
if
we
could
but
be
sure
that
God
would
give
us
leave
,
and
thus
acquit
us
,
and
accept
of
our
service
on
these
terms
.
O
then
how
easy
a
thing
were
it
to
obey
,
rather
then
to
Rule
.
So
much
for
the
Power
of
the
Ministers
in
this
(
and
other
such
like
)
worke
.
2.
When
the
Question
is
,
Whether
such
a
Professor
be
fit
for
our
own
Communion
or
not
,
and
whether
it
be
our
duty
to
avoid
him
or
not
,
then
the
People
have
a
Judgment
of
Discretion
:
Not
a
Governing
Judgment
,
as
the
Pastours
have
;
but
a
Judgment
that
must
be
the
Immediate
Guide
of
their
Actions
.
Yet
this
is
to
be
thus
exercised
:
They
are
to
look
to
Gods
Word
as
the
Rule
,
and
to
trust
that
with
a
Divine
Faith
:
They
are
also
to
look
at
the
Judgment
and
Directions
of
the
Pastours
,
that
are
their
authorized
Guides
;
and
to
trust
them
as
the
Officers
of
Christ
.
For
the
Word
is
their
Regulating
Guide
;
the
Pastours
are
their
authorized
Directing
Guides
;
and
their
own
Understandings
are
their
Immediate
Discerning
Guides
.
So
that
they
must
not
be
wise
in
their
own
conceits
,
nor
leane
to
their
own
Understanding
,
without
the
use
of
Scripture
,
and
Ministery
;
but
use
their
Understandings
for
the
improvement
of
these
.
So
that
if
they
know
not
that
the
Postours
of
the
Church
do
mislead
them
,
contrary
to
the
Word
of
God
,
they
cannot
deny
them
obedience
(
For
the
command
to
obey
them
is
unquestionable
.
)
Or
if
they
have
not
a
grounded
strong
presumption
,
or
probability
of
it
,
they
may
not
suspend
their
obedience
;
but
must
leave
the
Pastours
to
the
work
of
their
Office
,
and
trust
them
in
it
,
and
avoid
those
whom
they
reject
,
and
hold
communion
with
those
whom
they
accept
,
and
introduce
,
confirm
,
or
restore
.
But
in
case
they
know
that
a
Pastour
leadeth
them
into
sinne
,
they
are
not
to
follow
him
:
and
if
they
have
just
ground
for
a
strong
suspicion
of
it
,
they
must
suspend
,
and
consult
with
other
Pastours
,
and
get
full
information
:
For
Christian
People
are
not
to
be
Ruled
as
beasts
,
but
as
the
Children
of
God
;
and
must
understand
what
they
are
required
to
do
,
and
why
,
as
being
free
Subjects
,
(
though
Subjects
)
in
the
Kingdom
of
Christ
,
and
to
be
governed
accordingly
.
3.
When
the
Question
is
,
Whether
Ministers
are
to
be
punished
for
abusing
their
Power
,
Receiving
or
Rejecting
men
to
the
injurie
of
the
Church
,
and
contrary
to
the
Word
of
God
:
here
the
Magistrate
is
the
Judge
.
For
as
forcing
,
or
punishing
corporally
is
his
work
,
so
he
must
be
the
Judge
,
where
he
is
the
executioner
,
or
else
he
should
be
forced
to
go
against
his
own
Judgment
,
and
to
be
a
meer
servile
executioner
,
which
were
to
him
an
insufferable
injury
.
But
here
,
1.
The
Magistrate
must
not
give
the
Minister
a
Law
to
Govern
the
Church
by
;
(
unless
the
determination
of
circumstantial
appendants
)
but
must
see
that
we
Govern
it
according
to
the
Word
of
God
,
our
only
and
sufficient
Rule
.
2.
And
he
must
not
be
over
busy
,
nor
unnecessarily
intermeddle
in
the
works
of
another
Office
,
nor
be
too
confident
of
his
own
Understanding
in
the
matters
of
the
Pastours
work
,
as
if
he
knew
better
then
they
.
3.
But
he
must
correct
or
cast
out
those
Ministers
that
will
not
obey
the
Word
of
God
;
Punishing
us
for
breaking
the
old
Rule
,
and
not
making
new
Rules
for
us
,
is
their
work
,
so
be
it
,
he
can
procure
a
better
supply
;
4.
In
this
case
,
if
the
Magistrates
Judgment
be
right
,
he
doth
his
duty
,
and
Ministers
must
obey
him
:
If
he
erre
,
he
may
be
guilty
of
persecution
,
in
hindering
good
,
under
pretence
of
punishing
evil
.
If
his
errour
tend
not
to
the
destruction
,
or
great
and
certain
hurt
of
the
Church
;
the
Ministers
whom
he
casteth
out
,
are
bound
to
obey
him
,
and
give
place
to
others
,
and
bestow
their
labours
,
in
some
other
Country
,
or
in
some
other
kind
at
home
:
But
if
his
errour
lead
him
to
destructive
persecution
,
we
must
Passively
submit
,
but
not
Actively
,
or
Negatively
obey
him
,
but
must
preach
as
long
as
we
are
able
,
and
do
our
duty
,
till
by
prison
,
or
death
he
stop
us
in
the
exercise
.
Prop.
10.
To
this
Ministerial
Approbation
of
the
Profession
,
and
Qualification
of
the
expectant
,
there
is
to
be
adjoyned
a
Ministerial
Investiture
,
or
Delivery
of
the
Benefit
expected
.
THis
is
the
proper
work
of
the
Ministers
of
Christ
.
He
that
is
Himself
in
the
Heavenly
Glory
,
hath
left
his
Spirit
within
to
draw
men
to
him
,
and
his
Ministers
without
,
to
Deliver
up
the
Counter-covenant
on
his
part
,
in
his
Name
,
and
to
espouse
them
to
Christ
,
and
to
Accept
them
in
his
Name
,
and
stead
.
And
this
Investiture
is
one
of
the
principal
parts
of
the
Nature
and
use
of
Sacraments
,
which
all
have
not
fully
Considered
of
.
The
Papists
tell
us
of
seven
Sacraments
,
Baptism
,
Confirmation
,
Pennance
,
Orders
,
the
Eucharist
,
Matrimony
,
and
Extream
Unction
.
Calvin
sticks
not
to
yield
them
three
.
The
name
Sacrament
being
not
in
Scripture
,
but
of
meer
Ecclesiastik
use
,
and
being
a
word
that
will
stretch
,
I
distinguish
between
three
sorts
of
Sacraments
.
1.
For
any
Divine
Institution
which
notably
signifieth
Spiritual
Grace
:
And
so
(
though
I
think
Extream
Unction
none
,
as
being
now
no
duty
,
yet
)
I
doubt
not
but
there
's
more
then
seaven
.
2.
For
any
solemn
Investiture
of
a
person
by
Ministerial
Delivery
,
in
a
state
of
Church-priviledges
,
or
some
special
Gospel-mercy
.
And
so
I
grant
that
there
are
five
Sacraments
:
Baptism
,
Confirmation
,
Absolution
,
the
Lords
Supper
,
and
Odination
.
As
a
man
that
delivereth
Possession
of
a
house
,
doth
deliver
the
Key
to
him
that
enters
;
and
as
we
are
Invested
in
the
Possession
of
land
,
by
the
delivery
of
a
twig
and
turfe
;
and
as
Ministers
were
wont
to
be
invested
,
or
have
Induction
into
the
Churches
by
giving
them
the
Books
,
and
the
Bell-ropes
;
and
as
women
were
wont
to
be
married
with
a
ring
,
and
as
a
Prince
doth
Knight
a
man
by
a
sword
;
so
Christ
by
his
Ministers
doth
first
by
Baptism
Invest
us
in
our
Church-state
,
and
Infant-priviledges
:
and
by
Confirmation
,
confirm
us
in
our
Church-state
,
and
Invest
us
with
a
Right
to
the
Priviledges
of
the
Adult
:
and
by
Absolution
reinvest
us
in
the
Priviledges
that
we
had
forfeited
:
and
by
the
Lords
Supper
Deliver
to
us
Christ
and
his
Benefits
,
for
our
ordinary
nourishment
,
and
growth
in
Grace
:
and
by
Ordination
he
Investeth
the
pardon
ordained
with
Ministerial
Power
.
3.
But
taking
the
word
Sacrament
in
that
strictest
sence
,
as
our
Divines
define
a
Sacrament
,
as
it
is
an
outward
signe
of
Christs
Institution
,
for
the
obsignation
of
the
full
Covenant
of
Grace
,
betwixt
him
and
the
Covenanter
,
and
a
delivery
,
Representation
,
and
Investiture
of
the
Grace
,
or
Benefits
of
that
Covenant
;
thus
we
have
only
two
Sacraments
,
Baptism
,
and
the
Lords
Supper
.
But
truly
I
would
not
quarrel
with
them
for
the
meer
name
,
as
to
the
five
which
I
mentioned
.
Prop.
11.
The
solemn
Ministerial
Investiture
of
Professours
,
into
the
Right
of
the
Church
priviledges
of
the
Adult
,
is
either
1.
Of
the
unbaptized
,
who
are
now
first
entered
.
2.
Or
of
the
Baptized
in
Infancy
,
that
never
proved
ungodly
,
nor
violated
that
first
Covenant
.
3.
Or
of
those
Baptized
,
whether
in
Infancy
or
at
Age
,
that
have
since
Proved
wicked
,
and
broke
that
Covenant
.
The
first
of
these
Investitures
is
,
to
be
by
Baptism
;
the
second
by
Confirmation
;
and
the
third
by
Absolution
.
So
that
the
solemn
Investiture
that
I
am
pleading
for
,
is
by
Confirmation
to
one
sort
(
that
never
proved
ungodly
since
their
Baptism
)
and
by
Absolution
to
the
other
sort
that
broke
their
Covenant
.
THe
Baptism
of
the
Adult
,
we
have
not
now
to
do
with
.
Of
those
that
are
Baptized
in
Infancy
,
some
do
betimes
receive
the
secret
seeds
of
Grace
,
which
by
the
blessing
of
a
holy
education
,
(
and
some
among
the
prophane
)
is
stirring
within
them
,
according
to
their
capacity
,
and
working
them
to
God
by
actual
desires
,
and
working
them
from
all
known
sinne
,
and
entertaining
further
Grace
,
and
turning
them
into
actual
acquaintance
with
Christ
,
as
soone
as
they
arrive
at
full
natural
capacity
:
so
that
they
never
were
Actual
ungodly
persons
.
To
these
their
Investiture
in
the
state
of
Adult-members
upon
their
personal
Approved
Profession
,
is
a
Confirmation
of
the
mutuall
Covenant
that
it
findeth
them
under
,
and
of
them
in
that
Covenant
.
But
there
are
others
(
I
doubt
the
most
)
that
since
their
infant
Baptism
,
have
proved
Actual
wicked
ungodly
persons
;
if
not
openly
flagitious
and
scandalous
,
yet
at
least
,
unacquainted
with
any
special
sanctifying
work
,
till
after
they
attain
to
the
full
years
of
discretion
.
Paenit
.
c.
10.
pag.
297.
&
Observ
.
passim
.
These
break
their
Covenant
made
with
God
in
Baptism
,
in
which
they
were
devoted
to
him
,
and
engaged
to
live
to
him
,
forsaking
the
flesh
,
the
world
,
and
the
Devil
.
And
therefore
these
must
come
in
as
Penitents
(
even
as
if
they
had
proved
wicked
after
an
Adult
Baptism
,
they
must
do
:
)
and
therefore
it
is
first
an
Absolution
which
they
must
receive
:
not
only
a
Particular
Absolution
from
an
Act
of
haynous
sinne
(
which
afterwards
may
be
renewed
upon
particular
penitence
)
but
a
General
Absolution
from
a
state
of
sinne
.
Yet
this
doth
consequently
participate
of
the
Nature
of
the
former
,
and
hath
a
Confirmation
in
it
,
or
with
it
:
Not
a
Confirmation
in
the
wicked
state
that
such
have
lived
in
,
but
a
Renewal
,
and
solemn
Confirming
of
the
Covenant
,
between
God
and
them
,
which
in
Baptism
was
made
.
So
that
to
such
it
is
as
an
Absolution
and
Confirmation
Conjunct
.
Prop.
12.
This
solemn
Investiture
on
personal
Profession
,
being
thus
proved
the
Ordinance
of
God
,
for
the
solemn
renewing
of
the
Covenant
of
Grace
,
between
God
and
the
Adult
Covenanter
,
it
must
needs
f●llow
,
that
it
is
a
corroborating
Ordinance
,
and
that
corroborating
Grace
is
to
be
expected
in
it
from
God
,
by
all
that
come
to
it
in
sincerity
of
heart
:
And
so
it
hath
the
name
of
Confirmation
upon
that
account
also
.
THe
Papists
quarrel
with
us
,
and
curse
us
in
the
Counsel
of
Trent
,
for
denying
their
Ends
of
Confirmation
,
and
making
it
another
thing
.
But
they
fasly
describe
our
Opinion
:
We
do
not
take
it
to
be
a
meer
Catechising
,
or
receiving
the
Catechized
to
the
Lords
Supper
,
or
to
a
higher
form
:
But
we
take
it
to
be
the
Approbation
of
the
personal
Profession
of
them
that
claime
a
Title
to
the
Church-state
,
and
Priviledg
of
the
Adult
,
and
an
Investing
them
solemnly
ther●in
,
upon
the
solemn
Renewal
(
and
personal
Adult
enterance
)
into
Covenant
with
God
.
Now
in
this
Renewed
Covenant
,
as
they
give
up
themselves
to
Christ
afresh
,
and
personally
engage
themselves
to
him
,
and
renounce
his
enemies
,
owning
their
Infant-Baptism
,
when
this
was
done
by
others
in
their
names
,
so
God
is
ready
on
his
part
to
bless
his
own
Ordinance
,
with
the
Collation
of
that
Corroborating
Grace
,
which
the
Nature
of
the
Renewed
Covenant
doth
import
.
Otherwise
God
should
appoint
us
means
in
vain
,
and
fail
them
in
the
Use
of
his
own
Ordinances
,
that
use
them
as
he
hath
appointed
:
which
is
not
to
be
imagined
:
Though
the
unsound
h●pocritical
Receivers
may
miss
of
this
blessing
;
and
though
as
the
Degrees
of
Coroborating
Grace
,
God
is
free
to
give
it
out
as
he
pleaseth
.
So
that
the
Papists
shall
have
no
cause
to
say
,
that
we
needlesly
,
or
erroneously
do
deny
either
the
name
of
Confirmation
,
or
the
true
use
and
ends
of
it
,
or
the
notional
Title
of
a
Sacrament
to
it
in
a
larger
(
yet
not
the
largest
)
sence
.
We
affect
not
to
fly
further
from
them
,
then
we
needs
must
;
much
less
to
fly
from
the
Ancient
Practice
of
the
Universal
Church
:
But
we
must
crav●
their
pardon
,
if
we
introduce
not
their
An●ointing
(
though
ancient
)
seeing
when
i●
was
used
of
old
but
as
an
Indifferent
Cere●monie
,
they
have
turned
it
now
into
a
proper
,
necessary
Sacramental
signe
:
And
if
we
give
not
the
Confirmed
a
boxe
on
the
eare
,
as
they
do
for
a
holy
signe
,
or
abuse
it
not
as
they
in
many
respects
,
and
turne
it
not
into
a
meer
deceiving
formality
,
in
this
also
we
must
needs
crave
their
pardon
.
So
much
of
the
Name
,
and
Ends
of
Confirmation
.
Prop.
13.
Ministerial
Imposition
of
hands
in
Confirmation
,
and
the
fore-described
sort
of
Absolution
,
is
a
lawfull
,
and
convenient
Ceremony
,
and
ordinarily
to
be
used
,
as
it
hath
been
of
old
by
the
Vniversall
Church
.
But
yet
it
is
not
of
such
Necessity
,
but
that
we
must
dispense
in
this
Ceremony
with
scrupulous
Consciences
,
that
cannot
be
satisfied
to
submit
to
it
.
THus
must
we
take
heed
of
both
extreams
:
either
of
rejecting
a
Ceremony
,
that
hath
so
much
to
be
said
for
〈◊〉
as
this
hath
:
or
of
making
it
more
Necessary
then
it
is
,
to
the
wrong
of
tender
Consciences
,
that
are
not
yet
ripe
enough
,
to
be
well
informed
of
it
,
and
to
Answer
the
Objections
that
they
have
heard
against
it
;
nor
yet
to
receive
your
Answers
.
I.
Necessitate
praecepti
,
then
to
be
unlawfull
.
I
shall
purposely
say
the
less
of
it
,
because
Mr
Hanmer
hath
said
so
much
already
as
to
the
Judgment
of
the
Ancients
;
and
my
intent
is
to
pretermit
that
part
(
or
say
less
to
it
)
which
he
hath
performed
.
But
that
it
is
Lawfull
and
fit
,
if
not
of
some
Necessity
,
I
shall
prove
by
the
forementioned
Evidence
.
1.
Imposition
of
hands
,
is
allowed
in
Scripture
,
to
be
used
Generally
by
Spiritual
Superiours
,
to
signifie
their
Will
and
Desire
,
that
the
Blessing
may
fall
on
the
Inferiour
,
or
the
Gift
,
or
Power
be
conferred
on
him
,
for
which
they
have
a
call
to
mediate
:
So
that
it
is
not
confined
to
any
particular
Blessing
,
Power
,
or
Ordinance
.
And
therefore
if
there
had
been
no
example
of
the
use
of
it
,
in
this
particular
case
(
of
Confirmation
,
or
Absolution
)
yet
hence
it
is
proved
to
be
Lawfull
and
Meet
,
because
it
hath
this
General
use
and
allowance
.
The
Lifting
up
of
Hands
in
Prayer
was
used
to
signifie
from
whom
and
whence
they
did
expect
the
blessing
;
even
from
our
Father
which
is
in
Heaven
:
And
the
Laying
of
Hands
on
the
Head
of
the
person
,
in
or
after
Prayer
,
was
used
as
an
Applicatory
signe
,
to
signifie
the
Terminus
ad
quem
of
the
blessing
desired
,
or
the
Person
,
on
whom
they
would
have
it
bestowed
.
And
as
you
will
not
cast
away
the
use
of
Lifting
up
of
Hands
,
though
it
be
for
such
mercies
,
as
you
read
no
Scripture
instance
,
that
Hands
were
lift
up
for
;
because
the
General
warrant
is
sufficient
;
so
you
have
as
little
reason
,
to
scruple
or
cast
away
the
Laying
on
of
Hands
,
though
in
such
cases
as
you
read
not
that
the
sign
was
used
for
in
Scripture
;
because
the
unlimited
Generall
use
,
is
sufficient
warrant
,
in
such
particular
cases
.
God
shewed
that
the
very
outward
signe
of
Lifting
up
of
the
hands
,
was
not
to
be
despised
,
when
Ameleck
had
the
better
when
Moses
hands
fell
down
,
though
but
through
weakness
,
so
that
Aaron
and
Hur
were
fain
to
underset
them
,
Exod.
17.
And
I
think
we
have
no
reason
to
contemn
the
Laying
on
of
hands
,
which
in
Grounds
and
Nature
is
so
neer
kin
to
the
other
.
And
as
spreading
forth
the
hands
,
doth
not
cease
to
be
good
and
meet
,
for
all
that
God
hath
said
he
will
not
heare
them
that
spread
forth
hands
that
are
full
of
blood
,
Isa.
1.
15.
So
the
Laying
on
of
hands
doth
not
cease
to
be
good
and
meet
,
though
in
some
cases
the
Blessing
do
not
follow
it
.
Still
we
must
every
where
Lift
up
holy
hands
in
Prayer
,
without
wrath
and
doubting
,
1
Tim.
2.
8.
Though
the
signe
be
not
of
absolute
Necessity
in
every
Prayer
,
yet
it
is
very
meet
,
and
too
much
neglected
among
us
.
And
so
I
may
say
of
the
other
.
When
Solomon
prayed
in
the
Temple
he
spread
forth
his
hands
towards
Heaven
,
1
King
8.
22.
And
so
he
supposed
all
would
do
,
that
lookt
to
be
heard
by
the
God
of
Heaven
,
when
vers.
38.
he
prayeth
for
the
people
thus
:
What
Prayer
and
Supplication
soever
be
made
by
any
man
,
or
by
all
thy
People
Israel
,
which
shall
know
every
man
the
plague
of
his
own
heart
(
that
was
their
Prayer-Book
)
and
spread
forth
his
hands
towards
this
house
,
then
heare
thou
in
Heaven
thy
dwelling
place
,
and
forgive
,
and
doe
,
&c.
see
vers.
54.
2
Chron.
6.
12
,
13.
We
must
lift
up
our
Hearts
with
our
Hands
to
God
in
the
Heavens
,
Lam.
3.
41.
We
must
prepare
our
hearts
,
and
stretch
out
our
hands
towards
him
,
Job
11.
13.
Praying
to
a
strange
God
,
is
signified
by
stretching
out
the
hand
to
him
,
Psal.
44.
20.
Even
in
Praises
the
people
were
to
Lift
up
their
hands
towards
Heaven
,
Neh.
8.
6.
Yea
and
in
Blessing
,
Lifting
up
the
Hands
was
used
to
signifie
whence
the
Blessing
came
,
Luke
24.
50.
Now
this
being
so
commonly
applied
,
the
other
that
is
so
neer
a
kin
to
it
,
may
without
scruple
be
used
in
any
case
that
that
falls
under
the
foredescribed
General
case
.
Indeed
every
man
must
lift
up
hands
,
because
every
man
must
pray
,
(
and
it
is
an
engagment
,
that
those
hands
that
are
lifted
up
to
God
,
be
not
used
in
wicked
works
:
)
but
Laying
on
of
hands
is
ordinarily
the
Act
of
a
Superiour
,
to
the
Ends
abovesaid
.
Thus
Jacob
,
Gen.
48.
14
,
15.
Laid
his
hands
on
the
son●es
of
Joseph
in
blessing
them
.
Moses
laid
his
hands
on
Joshua
,
when
he
ordained
him
his
successour
,
Num.
27.
18
,
23.
&
Deut.
34.
9.
Yea
even
in
the
execution
of
evil
they
laid
on
hands
,
as
an
Applicatory
signe
,
as
in
Sacrificeing
;
as
if
they
should
say
,
Not
on
me
,
but
on
this
substitute
let
the
Evil
of
punishment
be
.
See
Levit.
16.
21
,
22.
Exod.
29.
10
,
15.
Lev.
4.
15.
&
8.
14
,
22.
Numb.
8.
12.
Yea
in
putting
a
Blasphemer
and
Curser
to
death
,
they
first
laid
their
hands
on
his
head
,
as
an
Applicatory
signe
,
in
whom
the
fault
was
,
and
to
whom
the
punishment
did
belong
,
Lev.
24.
14.
In
the
Ordination
,
or
Consecration
of
the
Levites
,
the
people
were
to
lay
their
hands
on
them
,
Numb
8.
10.
Not
to
give
them
Authority
,
but
to
Consecrate
and
give
them
up
to
God
.
By
Laying
on
of
the
hands
,
as
an
Applicatory
signe
,
did
Christ
and
his
Disciples
heale
diseases
,
&c.
Mark
5.
23.
Where
note
,
that
the
Ruler
of
the
Synagogue
Jairus
,
took
this
as
an
ordinary
signe
of
conferring
blessings
from
a
Superiour
,
and
therefore
he
mentioneth
it
with
the
blessing
desired
,
Mark
6.
5.
&
8.
23
,
25.
Luke
13.
13.
&
4.
40.
So
you
may
see
also
the
Apostles
did
;
yea
,
and
other
believers
,
as
the
promise
runs
,
Mark
16.
18.
Acts
28.
8.
Also
by
laying
on
of
hands
,
as
an
Applicatory
signe
,
they
invested
the
seaven
Deacons
in
their
Office
,
Acts
6.
6.
And
the
Prophets
,
and
Teachers
in
the
Church
of
Antioch
,
separated
Barnabas
and
Paul
,
to
the
work
that
God
appointed
them
,
Acts
13.
2
,
3.
By
Fasting
,
and
Prayer
,
and
Imposition
of
hands
.
And
Timothy
received
his
Ministerial
Gift
,
by
the
Laying
on
of
Pauls
hands
,
and
the
hands
of
the
Presbitery
,
1
Tim.
4.
14.
and
2
Tim.
1
6.
If
this
last
Text
be
understood
of
the
Ministerial
Ordination
and
Gift
,
which
I
rather
think
is
meant
of
the
Apostolical
Imposition
of
hands
,
after
Baptism
,
for
giving
of
the
Holy
Ghost
.
So
that
this
signe
was
used
upon
several
occasions
,
and
is
not
at
all
forbidden
in
this
,
directly
,
nor
indirectly
,
and
therefore
it
is
undoubtedly
lawful
:
seing
that
without
doubt
the
less
is
blessed
of
the
greater
,
Heb.
7.
7.
and
the
Duty
and
Power
of
the
Pastour
to
Bless
the
person
in
this
case
is
unquestionable
,
and
this
Imposition
of
hands
is
an
allowed
signe
in
Blessing
,
as
Lifting
up
the
hands
is
,
in
Praying
;
here
is
Scripture
enough
to
prove
it
Lawful
,
and
very
meet
.
2.
1.
We
find
in
Scripture
a
Blessing
of
C●urch-members
,
with
Laying
on
of
hands
.
2.
We
find
in
Scripture
,
that
the
Holy
Ghost
is
in
a
special
manner
promised
to
Believers
,
over
and
above
that
measure
of
the
Spirit
,
which
caused
them
to
believe
.
3.
We
find
that
Prayer
with
Laying
on
of
hands
,
was
the
outward
means
to
be
used
by
Christs
Ministers
,
for
the
procuring
of
this
blessing
.
4.
We
find
that
this
was
a
fixed
Ordinance
to
the
Church
,
and
not
a
temporary
thing
.
Lay
all
this
together
,
and
you
will
see
as
much
as
my
Proposition
doth
affirm
.
Let
's
try
the
proof
of
it
.
I.
Though
the
proof
of
the
first
be
not
Necessary
to
the
main
point
,
yet
it
somewhat
strengtheneth
the
cause
,
Mark
10.
16.
Christ
took
the
Children
up
in
his
armes
,
put
his
hands
upon
them
,
and
blessed
them
so
,
Math.
19.
15.
This
is
not
I
confess
a
Confirmation
upon
personal
Profession
,
which
I
am
now
pleading
for
:
But
this
is
a
Benediction
by
laying
on
of
hands
:
And
the
subjects
of
it
were
such
Children
as
were
Members
at
least
of
the
Jewish
Church
,
being
before
Circumcized
.
II.
But
to
come
neerer
the
matter
;
let
us
enquire
what
this
Gift
of
the
Holy
Ghost
was
,
that
is
promised
to
Believers
.
Whatsoever
the
Pelagians
say
,
the
Scripture
assureth
us
that
Faith
and
Repentance
which
go
before
Baptism
in
the
Adult
,
are
the
gifts
of
the
Holy
Ghost
:
and
yet
for
all
that
the
Holy
Ghost
is
to
be
given
afterward
.
And
though
very
often
this
after●gift
is
manifested
by
Tongues
,
and
Prophesie
,
and
Miracles
,
yet
that
is
not
all
that
's
meant
in
the
promise
of
the
Holy
Ghost
.
Gad
hath
not
tyed
Himself
by
that
promise
to
any
one
sort
of
those
extraordinary
Gifts
,
no
nor
constantly
to
give
any
of
them
:
But
he
hath
promised
in
General
to
give
Believers
the
Spirit
:
and
therefore
there
is
some
other
standing
gift
,
for
which
the
Spirit
is
promised
to
all
such
.
And
indeed
the
Spirit
promised
is
One
,
though
the
gifts
are
many
;
and
the
many
sorts
of
gifts
make
not
many
Spirits
.
If
any
man
therefore
shall
ask
,
whether
by
the
Promised
Spirit
be
meant
Sanctification
,
or
Miracles
,
or
Prophesie
,
&c.
I
Answer
with
Paul
,
There
are
diversities
of
Gifts
,
but
the
same
Spirit
,
as
there
are
differences
of
administrations
,
but
the
same
Lord
,
and
diversities
of
operations
,
but
the
same
God
,
1
Cor.
12.
4
,
5
,
6.
It
is
therefore
no
wiser
a
question
to
ask
,
whether
by
the
Spirit
be
meant
this
gift
,
or
that
,
when
it
is
only
the
Spirit
in
General
that
is
promised
,
then
to
ask
,
whether
by
the
Lord
be
meant
this
or
that
administration
;
and
whether
by
God
be
meant
this
or
that
op●ration
.
To
one
is
given
the
word
of
Wisdom
by
the
Spir●t
,
and
to
another
the
word
of
Knowledg
,
by
the
same
Spirit
,
to
another
Faith
by
the
same
Spirit
,
&c.
vers
8
,
9
,
10.
Now
I
confess
if
any
man
can
prove
that
this
promise
of
the
Spirit
to
the
faithfull
,
is
meant
only
of
the
extraordinary
gift
of
Miracles
,
then
he
would
weaken
the
Argument
that
I
am
about
.
But
I
prove
that
contrary
,
1.
Cor.
12.
12
,
13.
It
is
the
gift
of
the
Spirit
,
by
which
we
are
One
body
,
which
is
called
Christs
,
by
which
we
are
all
baptized
into
this
one
body
;
and
such
members
as
have
a
lively
fellow-feeling
of
each
others
state
,
vers.
26.
27.
Yea
such
as
giveth
to
the
Elect
,
the
excellent
,
durable
grace
of
Charity
,
vers.
31.
and
Chap.
13.
Gal.
4.
6.
And
because
ye
are
Sonnes
,
God
hath
sent
forth
the
Spirit
of
his
Sonne
into
your
hearts
,
crying
Abba
,
Father
.
Note
here
,
that
it
is
not
only
the
gift
of
Miracles
,
but
the
Spirit
of
Adoption
that
is
here
mentioned
;
and
that
it
's
given
to
Believers
,
because
they
are
Sonnes
.
And
all
the
first
part
of
Rom.
8.
to
vers.
29.
doth
shew
,
that
it
is
the
Spirit
of
Adoption
,
Supplication
,
and
that
by
which
we
mortifie
the
flesh
,
that
is
given
to
Believers
.
2
Cor.
1.
21
,
22
Now
he
which
stablisheth
us
with
you
in
Christ
,
and
hath
anointed
us
,
is
God
who
hath
also
sealed
us
,
and
given
the
earnest
of
the
Spirit
in
our
hearts
.
It
is
not
the
common
gifts
of
the
Spirit
only
that
are
here
spoken
of
,
nor
is
it
the
first
gift
of
Faith
,
but
it
is
Confirmation
,
or
inward
establishment
in
Christ
,
and
that
Spirit
,
which
is
the
Fathers
Seal
upon
us
,
and
the
earnest
of
the
Inheritance
.
I
believe
not
that
it
is
outward
Anointing
,
or
sealing
with
the
signe
of
the
Cross
,
that
is
here
mentioned
,
as
many
Papists
dreame
;
but
inward
unction
,
seal
,
earnest
,
and
confirmation
by
the
Spirit
,
are
here
exprest
.
So
2
Cor.
5.
5.
Zach.
12.
10.
It
is
the
Spirit
of
Grace
and
Supplication
that
is
promised
to
the
Church
.
And
see
the
pattern
in
Christ
our
head
,
on
whom
after
Baptism
the
Spirit
descended
,
and
to
whom
it
is
promised
,
Matth.
12
18.
Ephes.
1.
13
,
14.
In
whom
also
after
yee
believed
,
yee
were
sealed
with
the
Holy
Spirit
of
promise
,
which
is
the
earnest
of
our
Inheritance
.
Here
it
's
evident
that
it
's
such
a
gift
of
the
Spirit
,
which
is
an
Earnest
of
Heaven
that
is
given
to
men
,
after
they
believe
.
Joh.
7.
39.
For
the
Holy
Ghost
was
not
yet
given
them
because
that
Jesus
was
not
yet
Glorisied
.
Yet
the
Apostles
had
Saving
Faiththen
.
And
that
it
is
not
meant
only
of
the
Apostles
extraordinary
gifts
of
Miracles
,
the
foregoeing
words
shew
:
He
that
believeth
on
me
,
out
of
his
belly
shall
flow
living
waeters
:
but
this
he
spake
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
By
all
this
it
is
evident
,
that
there
was
an
Eminent
gift
of
the
Holy
Ghost
promised
to
them
that
had
already
the
grace
of
Faith
,
and
Repentance
,
and
Love
to
Christ
,
wrought
in
them
by
the
Holy
Ghost
;
and
that
though
this
Eminent
Gift
,
did
very
much
consist
in
gifts
of
Languages
,
Prophesie
,
and
mighty
works
for
the
Confirmation
of
Christs
Doctrine
which
was
then
to
be
planted
in
the
world
:
yet
was
it
not
only
in
those
gifts
;
but
as
some
had
only
those
common
(
though
extraordinary
)
gifts
,
for
the
good
of
the
Church
;
so
some
had
an
Eminent
addition
of
Special
Gifts
,
to
seal
them
up
to
the
day
of
Redemption
,
and
be
the
earnest
of
the
Inheritance
,
to
the
saving
of
the
Soul
.
If
you
ask
,
Wherein
these
special
Eminent
Gifts
of
the
Holy
Ghost
do
consist
,
I
Answer
:
1.
In
a
clearer
knowledg
of
Christ
,
For
the
understanding
of
which
we
must
know
,
that
as
the
Doctrine
is
the
Means
of
conveying
the
Spirit
,
so
the
Spirit
given
is
answerable
to
the
Doctrine
,
and
Administration
that
men
are
under
.
It
's
a
very
great
question
whether
Adam
in
Innocency
had
the
Spirit
or
not
?
But
as
the
Administration
according
to
the
meer
Light
,
and
Law
of
Nature
,
is
eminently
in
Scripture
attributed
to
the
Father
,
so
Adam
certainly
may
be
well
said
to
have
had
the
Spirit
of
the
Father
,
to
enable
him
with
gifts
that
were
answerable
to
the
Law
that
he
was
under
,
and
the
state
that
he
was
in
:
But
we
cannot
fitly
say
that
he
had
that
which
the
Scripture
calleth
the
Spirit
of
the
Sonne
,
as
not
being
under
the
Administration
of
the
Sonne
.
But
after
the
Promise
till
the
coming
of
Christ
,
as
the
Administration
was
mixt
of
Law
and
Promise
,
Nature
and
Grace
,
as
the
dawning
of
the
day
before
Sunne
rising
doth
partake
of
darkness
and
of
Light
,
so
the
Spirit
that
was
then
given
,
was
answerable
to
the
Administration
and
Doctrine
.
And
therefore
as
there
was
somewhat
of
the
Gospel
in
those
times
,
though
yet
God
hath
not
thought
it
meet
to
call
it
(
at
least
usually
)
by
that
name
,
but
rather
by
the
name
of
the
Promises
,
and
Prophecies
of
Christ
;
so
there
was
somewhat
of
the
Spirit
of
Christ
,
though
it
be
not
usually
so
called
,
but
when
it
appeared
in
some
eminent
Servants
of
Christ
,
as
the
Prophets
were
,
in
whom
the
Spirit
of
Christ
is
said
to
have
been
,
1
Pet.
1.
11.
Now
as
it
was
part
of
that
work
ascribed
to
the
Father
,
to
send
and
give
the
Sonne
,
and
to
Give
men
to
the
Sonne
;
so
commonly
those
Gifts
are
ascrbed
to
Him
which
are
cotained
in
these
expressions
,
and
are
the
accomplishment
of
this
work
;
And
that
not
only
in
the
old
Testament
,
but
in
the
New
:
and
therefore
it
is
called
the
Giving
and
the
Drawing
of
the
Father
,
by
which
we
are
brought
to
Believe
in
the
Sonne
;
though
yet
the
Grace
of
Faith
is
a
special
Saving
Grace
,
and
not
common
to
the
wicked
,
as
the
Papists
dreame
,
because
they
find
an
uneffectual
Assent
to
be
common
.
But
now
,
as
Christ
at
his
coming
doth
bring
to
the
world
a
clearer
Light
,
and
fuller
Revelation
of
Himself
,
and
the
mysteries
of
Redemption
,
and
bring
Life
and
Immortality
to
Light
in
the
Gospel
;
and
as
the
rising
Sunne
,
dispelleth
the
remnants
of
Legal
darkness
,
and
his
Doctrine
is
fully
called
The
Gospel
,
the
Testament
of
Jesus
Christ
,
so
answerably
he
doth
by
,
and
with
this
Doctrine
,
give
out
such
a
measure
of
the
Spirit
,
to
the
Church
;
as
is
Eminently
called
the
Spirit
of
Jesus
Christ
.
Which
carryeth
us
higher
then
the
first
Grace
of
Faith
and
Repentance
,
to
those
fuller
degrees
which
were
not
ordinary
,
no
not
to
the
Godly
in
the
time
of
the
Law
.
And
as
this
Spirit
of
Christ
did
extrinsecally
shine
in
the
Glory
of
tongues
and
wonderous
works
,
while
those
were
necessary
to
the
Church
,
and
Christs
service
;
so
both
then
,
and
ever
after
it
doth
work
(
but
in
various
degrees
)
for
the
Sanctifying
of
believers
,
and
conforming
their
hearts
and
lives
to
Christ
;
in
his
humiliation
,
patience
,
self-denial
,
meekness
,
contempt
of
the
world
,
obedience
,
&c.
till
at
last
we
be
conformed
to
him
in
his
Glory
.
III.
I
have
cleared
the
second
point
,
(
that
there
is
an
Eminent
Gift
of
the
Holy
Ghost
to
be
expected
after
our
first
Believing
,
even
such
as
ceased
not
with
Miracles
:
I
now
come
to
the
third
point
,
which
is
,
That
Ministerial
Prayer
with
Laying
on
of
hands
,
was
the
Scripture-way
for
the
giving
of
this
Eminent
gift
of
the
Spirit
.
For
the
understanding
of
this
,
observe
these
things
:
1.
How
Sacraments
,
and
Investing
signes
,
conferre
Grace
.
2.
How
the
Spirit
is
given
in
Baptisme
3.
How
far
God
hath
,
as
it
were
,
tyed
himself
to
Ordinances
for
conferring
Grace
.
4.
What
proof
the
Scripture
yields
us
of
the
Proposition
.
5.
What
aptitude
there
is
in
Ministerial
Confirmation
,
for
the
attainment
of
these
ends
.
1.
We
find
in
Scripture
,
that
Sacraments
are
not
appointed
(
nor
to
be
used
,
according
to
the
intent
of
the
instituter
)
for
the
conferring
of
that
Grace
which
men
have
not
in
any
degree
already
:
but
they
are
,
1.
Partly
a
Solemn
Investiture
in
that
which
before
we
had
a
Fundamental
Right
to
:
as
the
Listing
of
a
Souldiour
,
or
the
solemnization
of
Marriage
after
a
firm
contract
;
the
Crowning
of
a
King
;
the
delivering
possession
by
a
Key
,
a
twig
,
or
turf
;
the
Knighting
a
man
by
a
sword
,
&c.
This
is
as
to
Relative
benefits
,
and
Right
to
Phycal
benefits
.
2.
And
withal
they
are
by
actual
excitation
of
Grace
,
to
Increase
the
Inherent
Grace
received
,
and
so
to
give
us
more
.
All
this
is
evident
in
Baptism
it self
,
where
we
are
to
receive
both
Remission
of
sinnes
,
with
right
to
Everlasting
Life
,
and
also
an
increase
of
Grace
in
the
Adult
:
And
yet
no
man
at
age
,
is
to
come
to
Baptism
(
to
require
it
)
that
is
not
a
Penitent
Believer
already
,
and
consequently
that
hath
not
the
beginning
of
special
Saving
Grace
,
and
somewhat
of
Christ
,
and
the
Holy
Ghost
;
and
title
to
forgiveness
,
and
Everlasting
Life
.
For
he
is
under
the
promise
that
Whoesoever
believeth
,
shall
not
perish
,
but
have
Everlasting
Life
:
and
a
Papist
will
grant
,
that
the
Votum
Baptismi
may
serve
to
his
Sa●vation
,
if
he
die
without
it
.
And
the
case
of
Infants
is
the
same
,
as
to
these
Mercies
which
are
Necessary
to
their
state
of
life
.
Their
Parents
must
be
Believers
,
before
they
Dedicate
them
to
God
,
and
consequently
the
Child
hath
the
Covenant
right
before
it
is
sealed
.
And
it
is
ridiculous
in
the
Papists
to
damn
all
Infants
,
for
want
of
Baptism
,
and
not
the
Aged
;
and
to
make
the
Votum
to
serve
for
the
Parent
,
and
yet
not
for
his
Child
,
when
yet
the
Parents
Faith
must
serve
to
prove
his
Title
to
Baptism
it self
.
But
to
leave
these
Corrupters
,
and
Innovatours
;
we
see
now
what
is
to
be
expected
by
Confirmation
:
Not
that
men
that
have
no
signes
of
Corroborating
Grace
,
should
come
thither
first
to
receive
it
;
but
that
such
as
appear
Initially
Resolved
,
Confirmed
,
and
Corroborated
,
may
be
(
though
not
by
a
full
and
proper
Sacrament
,
yet
)
Ministerially
;
1.
Invested
into
the
state
of
the
Confirmed
,
and
their
Priviledges
,
which
is
a
higher
form
in
the
Schoole
of
Christ
.
2.
And
may
receive
yet
further
Confirmation
,
and
Corroboration
by
Gods
Approbation
,
and
Ordinance
.
2.
But
hath
not
Baptism
done
all
this
already
,
seeing
we
are
Baptized
into
the
Name
of
the
Holy
Ghost
?
This
is
our
second
Point
to
be
resolved
.
I
Answer
,
It
is
a
great
errour
,
to
think
that
Adult
Persons
that
have
nothing
of
the
Holy
Ghost
,
may
demand
Baptism
,
and
that
Baptism
doth
not
give
the
Holy
Ghost
:
But
yet
it
's
one
thing
to
give
the
Holy
Ghost
in
Relation
,
and
Fundamental
Right
,
and
another
thing
to
give
the
Graces
of
the
Spirit
;
and
it
's
one
thing
to
seale
and
increase
the
Initial
,
Special
Grace
of
the
Spirit
,
and
another
thing
to
Invest
in
a
stablishing
degree
:
And
so
it
is
evident
that
Baptism
,
as
such
is
appointed
but
for
the
two
first
:
That
is
,
1.
As
we
must
have
some
Faith
and
Repentance
,
before
a
person
at
age
may
come
to
Baptism
,
and
so
must
have
Fundamental
Right
by
promise
,
to
Christ
,
and
pardon
,
and
life
,
so
this
is
sealed
in
Baptism
,
and
we
are
solemnly
Invested
in
it
,
and
our
Grace
excited
for
increase
:
But
it
is
not
requisite
that
a
man
have
a
further
degree
of
Grace
before
he
come
.
2.
In
Baptism
,
it
is
our
very
Relation
to
God
,
as
our
Father
and
God
,
to
Christ
as
our
Saviour
,
and
to
the
Holy
Ghost
as
our
Sanctifier
,
that
is
sealed
to
us
,
and
we
are
Invested
with
:
which
is
the
Foundation
of
all
that
afterward
from
the
Spirit
is
given
us
.
As
in
Marriage
,
the
persons
in
Relation
,
are
given
to
each
other
for
Marriage
ends
;
So
in
Baptism
,
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
one
God
in
three
persons
,
are
solemnly
given
to
us
in
Relation
to
themselves
,
for
Christian
,
Baptismal
Ends.
But
as
after
Marriage
,
the
man
takes
home
his
wife
,
and
delivereth
her
a
possession
of
his
house
first
,
and
after
admits
her
to
bed
and
board
,
according
to
his
Covenant
,
so
Christ
doth
after
Baptism
,
take
home
the
Christian
into
his
Church
,
and
admit
him
to
the
several
Priviledges
of
it
,
in
the
season
,
and
manner
as
he
seeth
meet
.
So
that
as
all
the
good
that
we
do
after
Baptism
,
is
but
the
fulfilling
of
our
Baptismal
Covenant
,
and
yet
we
did
not
the
good
when
we
Covenanted
to
do
it
:
So
all
the
after-Mercies
,
that
God
giveth
us
by
promise
(
at
least
)
on
his
part
,
are
but
the
fulfilling
,
or
fruits
of
his
Baptismal
Covenant
;
and
that
he
did
not
give
them
in
our
Baptism
.
So
that
Confirmation
is
no
full
,
and
proper
Gospel
Sacrament
as
Baptism
is
,
but
a
particular
subsequent
Investiture
,
in
some
of
the
fruits
of
Baptism
it self
,
in
the
season
of
them
.
3.
But
have
we
any
certainty
,
that
this
Ordinance
shall
prove
effectually
confirming
to
us
?
If
not
it
will
be
but
an
idle
,
empty
Ceremony
.
This
is
our
third
Question
:
To
which
I
Answer
:
1.
Ordinances
are
Duties
,
which
we
must
use
,
and
in
which
we
must
wait
on
God
for
his
blessing
,
if
we
will
have
it
:
and
therefore
in
the
way
of
Duty
,
we
must
be
found
.
2.
What
if
you
have
not
a
certainty
that
your
Prayer
shall
be
granted
,
will
you
not
therefore
pray
?
Or
if
you
are
not
certain
that
a
Sermon
shall
profit
you
,
will
you
not
hear
it
?
Or
that
Reading
shall
profit
you
,
will
you
not
read
?
Or
that
the
Lords
Supper
shall
increase
your
Grace
;
will
you
not
use
it
?
3.
But
I
may
say
more
:
If
you
come
prepared
,
you
may
be
sure
of
a
Blessing
in
some
degree
:
As
it
is
not
every
one
that
Prayeth
,
and
heareth
,
and
Receiveth
the
Lords
Supper
,
that
shall
certainly
have
the
blessing
,
but
the
prepared
Soul
that
is
the
subject
of
the
promise
,
which
is
annexed
to
that
Ordinance
;
so
it
is
not
every
one
,
that
is
externally
Confirmed
by
Prayer
,
and
Imposition
of
Lands
,
that
shall
be
sure
of
the
Blessing
,
but
the
Soul
that
is
prepared
,
as
aforedescribed
.
4.
But
yet
the
several
Degrees
of
Blessing
,
God
hath
kept
in
his
own
hand
,
and
not
affixed
them
by
promise
to
any
person
,
in
any
Ordinance
:
He
may
bless
the
Word
,
Prayer
,
the
Lords
Supper
,
&c.
to
one
true
Christian
more
then
to
another
,
and
yet
perform
his
promise
to
them
all
:
and
so
he
may
this
outward
Confirmation
.
3.
But
what
proofe
is
there
in
Scripture
of
such
an
Ordinance
,
or
Practice
?
That
's
our
fourth
Question
:
To
which
I
Answer
,
1.
For
the
main
Point
in
question
,
it
's
already
proved
,
beyond
all
Controversie
,
viz.
the
Necessity
of
a
Personal
Profession
,
and
Covenant
,
before
men
be
admitted
to
the
Church-priviledges
of
the
Adult
,
and
that
it
belongeth
to
the
Office
of
Christ's
Ministers
to
judge
of
,
and
approve
this
Profession
,
&c.
It
is
none
of
this
that
we
have
now
to
prove
,
but
only
the
Manner
of
Admisson
hereupon
,
whether
it
be
to
be
done
by
Prayer
with
Benediction
,
and
Imposition
of
hands
:
And
it
is
not
the
Lawfulness
of
this
;
for
that
's
proved
before
:
but
whether
this
Manner
and
Solemnity
be
a
thing
which
ordinarily
we
should
observe
?
And
that
it
is
so
,
this
seems
to
me
to
prove
,
1.
As
beyond
Controversie
it
belongeth
to
Spiritual
Superiours
,
even
the
Ministers
of
Christ
,
to
Pray
for
the
people
,
and
Bless
them
,
so
this
must
be
in
a
special
manner
exercised
upon
great
and
special
Occasion
:
But
the
Admission
of
the
Adult
upon
their
personal
Covenanting
and
Profession
,
is
a
great
and
special
Occasion
:
This
is
as
good
an
Argument
as
we
have
for
stated
Family-prayer
,
that
I
remember
;
and
it
's
cleerly
good
for
both
.
1.
I
should
but
trouble
you
to
prove
the
General
Part
of
the
Major
,
that
it
belongeth
to
the
Pastours
to
Pray
for
,
and
Bless
the
people
Ministerially
.
2.
And
the
application
to
this
season
is
proved
thus
;
1.
All
things
are
Sanctified
by
the
Word
and
Prayer
:
Therefore
this
.
2.
If
the
great
and
special
works
,
and
changes
of
our
lives
,
be
not
thus
to
be
Sanctified
,
much
less
the
smaller
;
and
so
the
whole
Command
would
be
void
.
We
agree
,
that
at
Marriage
,
at
our
Investiture
in
the
Ministerial
Office
,
&c.
there
must
be
Ministerial
Prayer
,
and
Benediction
,
usually
to
Sanctifie
it
to
the
faithful
:
But
here
there
is
as
great
,
if
not
greater
reason
for
it
,
the
change
and
blessing
being
in
some
sort
greater
[
*
](A76157-e11160-b)
*
As
some
doubt
whether
Conversion
,
or
building
up
be
the
greater
work
(
and
give
it
to
the
later
,
that
they
may
conclude
the
la●er
only
to
be
the
work
of
Pastours
,
and
the
former
,
but
of
gifted
private
men
(
so
the
doubt
in
this
case
,
is
on
the
same
ground
,
whether
Baptizing
and
Confirming
,
be
not
as
great
as
Ordaining
,
(
and
some
give
i●
to
the
later
,
le●t
●resbyters
be
thought
to
have
power
to
ordain
.
)
But
I
Answer
both
as
Aquila
in
Scotell
.
in
sent.
4.
Des.
7.
8.
&
2.
pag.
816.
In
the
case
of
Confirmation
:
Quando
benefit
comparatio
harum
gratiarum
:
haec
potest
fieri
dupliciter
.
Vno
modo
sine
Praecisione
;
&
sic
omnino
major
est
gratia
confirmationis
,
quam
Baptismalis
;
sicut
bene
&
perfecte
vivere
,
est
melius
quam
vivere
:
si
autem
fiat
comparatio
harum
gratiarum
cum
praecisione
,
sic
major
est
gratia
Baptismalis
quam
confirmationis
,
quia
majoris
virtutis
est
mortuum
vivificare
,
quam
vivificatum
fortificare
.
So
I
say
between
Initiating
a
Christian
,
and
Initiating
a
Minister
.
.
And
as
this
is
plain
for
Ministerial
Prayer
and
Benediction
,
so
it
seems
that
the
Weight
and
Nature
of
the
work
,
doth
determin
us
to
the
signe
of
Imposition
of
hands
,
seeing
God
hath
not
tyed
it
to
any
one
or
two
particular
cases
,
but
made
it
a
signe
of
General
use
,
in
Spiritual
Benediction
,
and
Collations
of
authority
,
from
a
Superiour
,
or
great
and
special
Occasions
.
2.
But
we
have
yet
a
more
clear
proof
from
Scripture
example
,
Acts
8.
15
,
16
,
17.
Peter
and
John
were
sent
to
Samaria
,
when
they
heard
that
they
believed
,
and
when
they
were
come
down
,
they
Prayed
for
them
,
that
they
might
receive
the
Holy
Ghost
;
for
as
yet
he
was
fallen
on
none
of
them
:
only
they
were
Baptized
in
the
Name
of
the
Lord
Jesus
:
Then
laid
they
their
hands
on
them
,
and
they
received
the
Holy
Ghost
.
So
Acts
19.
5
,
6.
When
they
herad
this
,
they
were
Baptized
in
the
Name
of
the
Lord
Jesus
:
And
when
Paul
had
laid
his
hands
upon
them
,
the
Holy
Ghost
came
on
them
,
and
they
spake
with
Tongues
,
and
Prophesied
.
And
Acts
9.
17.
Ananias
laid
his
hands
on
Saul
(
before
Converted
by
a
voice
from
Heaven
,
though
not
Baptized
)
that
he
might
receive
his
sight
and
the
Holy
Ghost
at
once
.
And
this
was
the
gift
that
Simon
Magus
would
have
bought
with
money
.
And
it
seemeth
to
me
most
probable
,
that
this
was
the
gift
that
Timothy
received
by
Laying
on
of
Pauls
hands
(
which
being
for
the
service
of
the
Church
,
1
Cor.
12.
7.
He
was
to
stirre
up
,
and
exercise
in
his
Ministry
)
2
Tim.
1.
6.
And
that
the
Laying
on
of
the
hands
of
the
Presbytery
,
1.
Tim.
4.
14.
was
at
another
time
.
That
the
Holy
Ghost
was
then
given
by
Prayer
,
with
Imposition
of
hands
,
is
thus
evident
.
IV.
But
the
last
Point
remaineth
,
Whether
this
were
not
Temporary
and
now
ceased
:
(
whether
I
shall
take
in
the
fifth
particular
,
before
named
,
about
the
Aptitude
of
the
means
now
.
)
And
1.
When
I
have
proved
it
once
Appointed
,
it
lyeth
on
the
contrary
minded
,
to
prove
it
changed
,
or
ceased
:
That
's
the
task
of
them
that
affirm
it
ceased
,
If
I
shew
them
an
obligation
once
laid
,
they
must
prove
it
taken
off
.
Their
only
Argument
is
,
that
the
persons
and
occasion
were
only
extraordinary
,
and
are
ceased
,
and
therefore
so
is
the
signe
or
means
.
To
which
I
Answer
,
1.
By
denying
the
Antecedent
;
both
as
to
persons
and
occasion
:
They
were
not
Only
extraordinary
.
2.
By
the
denying
the
Consequence
,
as
it
is
inferred
from
the
persons
:
For
extraordinary
persons
were
our
patterns
for
ordinary
,
durable
works
.
But
I
prove
the
Negative
:
1.
The
Use
and
Ends
of
the
Ancient
Imposition
of
hands
do
still
continue
:
Therefore
we
are
to
judge
that
the
signe
and
means
is
not
to
cease
.
For
the
proofe
of
the
Antecedent
,
remember
that
I
have
before
proved
,
that
it
was
not
only
(
though
very
eminently
)
the
gift
of
Tongues
and
Miracles
,
that
was
then
meant
by
the
Holy
Ghost
that
was
given
,
but
also
Corroborating
Grace
.
And
the
necessity
and
actual
collation
,
and
use
of
this
doth
still
continue
.
2.
There
is
still
a
discernable
Aptitude
in
the
means
to
these
necessary
Ends.
The
Baptized
believer
may
yet
want
the
Joy
of
the
Holy
Ghost
,
and
boldness
of
Access
to
God
,
and
the
shedding
abroad
of
fuller
Love
in
the
heart
,
Rom.
5.
5
,
And
that
Consolation
which
is
much
of
the
work
of
the
promised
Spirit
,
which
therefore
is
called
the
Comforter
;
and
that
Corroboration
,
and
Stability
which
he
needeth
.
Now
to
have
a
Messenger
of
Christ
that
hath
received
a
binding
and
loosing
power
,
in
the
Name
of
Christ
to
Encourage
us
in
our
Profession
,
and
to
put
up
Solemn
Prayers
for
us
,
and
as
it
were
take
us
by
the
hand
,
and
place
us
in
the
higher
form
(
at
least
,
to
place
us
at
our
first
personal
Profession
,
among
Adult
believers
)
and
make
particular
application
of
the
Promise
to
us
,
and
Bless
us
in
the
Name
of
Christ
,
by
virtue
of
their
Ministerial
Office
;
this
must
needs
tend
much
to
confirm
,
and
comfort
,
and
encourage
the
weak
.
Though
still
further
Ministerial
Confirmation
by
Praying
,
and
Exhortation
will
be
necessary
to
the
end
,
Acts
14.
22.
&
15.
31
,
32.
3.
The
Scripture
signifieth
to
us
,
that
Imposition
of
hands
was
of
standing
use
in
the
Church
,
and
therefore
not
to
cease
with
Miracles
.
In
Heb.
6.
2.
We
find
it
named
among
the
parts
of
the
Foundation
,
Laying
on
of
hands
.
Now
all
the
doubt
is
,
what
Impositon
of
hands
is
there
mentioned
.
1.
For
them
that
think
the
Apostle
meaneth
Jewish
Imposition
,
when
he
mentioneth
the
Christian
Foundation
Points
,
I
think
their
Opinion
saveth
me
the
labour
of
Confuting
it
.
2.
Either
then
it
is
Imposition
of
hands
,
in
case
of
Ordination
,
or
in
case
of
Confirmation
,
or
in
case
of
Absolution
,
or
for
working
Miraculous
cures
.
The
last
alone
it
cannot
be
,
because
we
find
it
among
Foundation
Points
,
and
find
it
a
continued
thing
;
and
because
there
is
no
evidence
,
to
lead
us
to
such
a
restrained
exposition
.
And
if
it
be
in
the
case
of
Absolution
,
or
Ordination
,
that
Imposition
is
to
continue
,
it
will
by
consequence
be
proved
,
that
it
no
more
ceaseth
here
then
there
.
And
usually
they
that
question
the
use
of
it
in
one
case
,
question
it
in
the
rest
.
3.
For
my
part
,
I
think
that
it
is
no
one
of
these
cases
alone
,
that
the
Scripture
here
speaketh
of
,
but
of
the
Power
and
use
of
it
in
General
,
for
the
Ministers
of
Christ
to
be
his
Instruments
,
in
conferring
Evangelical
Gifts
,
and
Power
,
by
imposition
of
hands
.
We
must
not
limit
,
and
restrain
the
sence
of
Scripture
,
without
Evident
cause
.
It
is
as
if
the
Apostle
had
said
,
You
are
long
agoe
taught
the
Necessity
of
Repenting
,
and
forsaking
the
works
of
Death
,
and
of
Believing
in
the
true
God
,
and
of
being
Dedicated
,
and
Engaged
to
Father
,
Sonne
,
and
Holy
Ghost
in
the
Baptismal
Covenant
,
in
which
you
your selves
have
been
consecrated
unto
God
,
and
received
the
remission
of
sinne
;
and
you
have
seen
the
Power
that
is
given
to
the
Ministers
of
Christ
,
that
by
their
Prayers
,
and
Imposition
of
hands
,
Miracles
have
been
wrought
to
confirm
their
Doctrine
,
and
Grace
is
given
to
confirm
the
Soul
,
and
Absolution
and
Peace
is
given
to
the
Penitent
,
and
Ministeriall
Power
delivered
to
others
,
&c.
But
however
you
understand
this
Imposition
of
hands
,
without
apparent
violence
,
you
must
confess
either
Imposition
in
the
case
that
we
are
speaking
of
,
or
that
which
will
warrant
it
,
and
stands
on
the
same
ground
,
to
be
here
meant
.
So
1
Tim.
5.
22.
Lay
hands
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sinnes
.
Some
think
that
here
is
meant
Imposition
of
hands
in
Ordination
,
and
some
that
it
's
meant
only
of
Confirmation
,
and
some
of
Absolution
;
but
however
,
it
will
help
us
in
the
following
Argument
.
4.
Scripture
fully
proveth
that
Laying
on
of
hands
,
is
a
thing
to
be
continued
to
other
Vses
,
where
the
reason
of
continuance
is
the
same
:
Therefore
we
are
not
to
judge
it
ceased
as
to
this
use
.
This
Text
last
named
,
shews
that
it
is
a
standing
,
or
continued
thing
;
and
if
for
Absolution
,
then
for
Confirmation
;
and
if
for
Ordination
,
then
for
both
the
other
.
So
1
Tim.
4.
14.
sheweth
,
that
the
Presbytery
did
lay
hands
on
Timothy
in
Ordination
:
And
if
it
cease
not
to
this
,
it
ceaseth
not
to
other
continuing
uses
.
This
much
from
Scripture
,
for
Imposition
of
hands
,
is
more
then
Nothing
,
though
it
may
not
be
so
full
as
you
expected
:
But
on
the
contrary
,
Nothing
is
brought
to
prove
it
unlawfull
,
that
's
worth
the
mentioning
.
The
last
thing
that
I
have
to
do
,
is
to
argue
from
the
Practice
of
the
Church
,
as
the
Exposition
of
these
texts
of
Scripture
.
If
the
Universal
Church
of
Christ
have
used
Confirmation
by
Prayer
,
and
Laying
on
of
hands
,
as
a
Practice
received
from
the
Apostles
,
and
no
other
beginning
of
it
can
be
found
;
then
have
we
no
reason
to
think
the
Ceremony
to
be
ceased
,
or
to
interpret
the
forementioned
Scripture
,
contrary
to
this
Practice
of
the
Universal
Church
:
But
the
Antecedent
is
true
,
as
I
now
come
briefly
to
prove
,
supposing
what
Mr
Hanmer
hath
said
.
It
is
commonly
known
,
that
the
Ancientest
Canons
of
the
Church
do
speak
of
this
as
the
unquestioned
Practice
and
duty
of
the
Church
:
So
that
to
recite
Canons
were
loss
of
time
in
so
known
a
case
.
And
if
any
say
that
Anointing
and
Crossing
were
Ancient
;
I
Answer
,
1.
That
they
were
as
ancient
in
the
Popish
use
,
as
the
Matter
of
a
Sacrament
,
or
as
necessary
signes
,
is
not
true
,
nor
proved
,
but
disproved
by
our
Writers
,
against
the
Popish
Confirmation
frequently
.
Greg.
M.
in
Epist.
ad
Quirin
.
(
Leg.
inter
Usserii
Hybernie
.
Epist.
2.
p.
6.
)
Et
quidem
ab
antiqua
Patrum
institutione
didicimus
,
ut
qui
apud
haeresin
in
Trinitatis
Nomine
Baptizantur
,
cum
ad
Sanctam
Ecclesiam
redeunt
,
aut
unctione
Chrismatis
,
aut
Impositione
manuum
,
aut
solâ
professione
fidei
,
ad
sinum
matris
Ecclesiae
revocentur
.
2.
Nor
can
it
be
proved
that
they
were
as
Ancient
as
Indifferent
things
.
3.
We
prove
the
contrary
,
because
they
were
never
used
in
Scripture
times
,
their
being
no
mention
of
them
.
4.
So
that
we
bring
Antiquity
but
to
prove
the
continuance
of
a
Scripture
Practice
,
and
so
to
clear
the
sence
of
it
:
But
the
Papists
plead
the
Fathers
,
for
that
which
Scripture
is
a
stranger
to
.
If
Ignatius
ad
Heronem
Diaconum
be
genuine
,
there
's
this
testimony
,
Nihil
sine
Episcopis
operare
.
Sacerdotes
enim
sunt
:
tu
autem
Diaconus
Sacerdotum
:
Illi
baptizant
,
sacrificant
,
manus
imponunt
,
tu
autem
ipsis
ministra
.
I
recite
it
out
of
Vshers
'
Latin
copy
,
as
supposed
the
most
pure
.
Tertullian
lib.
de
Proscript
.
cap.
36.
appealing
to
the
practice
of
the
Apostle
John
,
in
the
Africane
Churches
,
mentioneth
,
as
his
Faith
that
he
taught
;
one
God
the
Creatour
,
and
Jesus
Christ
the
Sonne
of
God
,
and
the
Resurrection
of
the
body
,
and
that
he
joyned
the
Law
and
Prophets
,
with
the
Evangelical
,
and
Apostolik
Writings
,
and
thence
drunk
this
Faith
:
And
of
his
Practice
he
saith
,
Aquâ
signat
,
Sancto
Spiritu
vestit
;
Euchristiâ
pascit
;
as
three
distinct
Ordinances
.
Lib.
de
Baptismo
cap.
8.
Having
mentioned
Baptism
,
(
and
the
Unction
joyned
to
that
,
and
not
then
to
Confirmation
)
he
addeth
,
De
hinc
manus
imponitur
,
per
benedictionem
advocans
,
&
invitans
Spiritum
Sanctum
.
Idem
de
Resur
.
Carn
.
cap.
8.
Sed
&
caro
abluitur
,
ut
anima
emaculetur
:
Caro
unguitur
,
ut
anima
consecretur
:
Caro
signatur
,
ut
&
anima
muaiatur
:
Caro
manus
Impositione
adumbratur
,
ut
&
anima
Spiritu
illuminetur
.
Cyprian
ad
Stephan
.
Epist.
72.
Et
ad
Jubaian
,
is
too
much
for
it
.
I
will
not
trouble
you
in
citing
any
Writers
,
since
General
Councels
were
in
use
,
because
their
testimony
is
enough
.
He
that
would
see
such
,
may
read
Barronius
ad
An.
35.
at
large
.
So
much
for
the
proof
of
the
fitness
of
Imposition
of
hands
in
Confirmation
.
I
come
now
to
the
second
Part
of
my
Proposition
,
viz.
That
this
Ceremony
is
not
of
such
Necessity
,
as
that
such
as
scruple
it
,
should
be
denied
liberty
of
forbearing
the
reception
of
it
,
if
they
submit
to
the
Ministerial
tryal
and
Approbation
of
their
Profession
,
and
admission
,
and
reception
to
Church
priviledges
.
The
Ancient
Church
also
used
it
so
variously
,
as
that
it
is
plain
,
they
fixed
it
to
no
one
case
alone
.
Of
the
divers
cases
,
in
which
they
Imposed
hands
(
on
the
Catechumens
,
and
foure
times
on
the
Penitents
,
and
divers
other
,
)
You
may
see
in
Albaspinaeus
Observationes
,
Obs.
31
,
32.
&
passim
.
Grotius
Epist.
154.
p.
379.
Manus
impositas
▪
baptizatis
,
nisi
ab
iis
,
qui
jus
haberent
conferendi
caelestia
illa
dona
,
primis
temporibus
non
apparet
.
Serius
id
introductum
est
in
Episcoporum
honorem
,
quo
magis
in
Apostolicum
jus
successisse
crederentur
.
Nec
causa
aberat
,
quam
Caeremoniae
illi
,
velut
naturalem
diximus
,
praecandi
scilicet
Deum
,
ut
ei
qui
baptizatus
jam
fidem
erat
Professus
,
ea
largiri
vellet
,
quae
ad
praestandum
in
fide
,
maximè
in
periculis
gravibus
,
sunt
necessaria
.
For
proof
of
this
consider
,
1.
That
we
do
not
find
that
God
any
where
Instituted
this
signe
,
as
a
matter
of
Necessity
,
still
without
interruption
,
to
be
used
;
but
only
that
by
holy
men
it
was
applyed
as
a
convenient
signe
,
or
gesture
to
the
works
,
in
which
they
used
it
.
Even
as
Lifting
up
of
hands
in
Prayer
was
ordinarily
used
as
a
fit
gesture
,
not
wilfully
to
be
neglected
without
cause
,
and
yet
not
of
flat
necessity
;
or
as
kneeling
in
Prayer
,
is
ordinarily
meet
,
but
not
alway
necessary
.
We
find
no
more
Scripture
for
the
one
then
for
the
other
:
Which
indeed
sheweth
on
one
side
,
how
causeless
it
is
to
question
the
Lawfullness
of
it
,
any
more
then
of
Listing
up
the
the
hands
,
or
Kneeling
;
and
yet
how
little
reason
there
is
on
the
other
side
,
to
make
it
a
matter
of
flat
necessity
.
2.
As
we
find
that
Kneeling
in
Prayer
,
and
Lifting
up
the
hands
were
oft
omitted
,
so
we
find
that
sometime
the
Holy
Ghost
is
given
before
Baptism
,
or
Imposition
of
hands
,
Acts
10.
And
we
find
not
that
the
Apostles
used
it
to
all
(
though
I
confess
the
Negative
arguing
is
infirm
,
yet
it
seems
not
probable
,
that
this
was
alwaies
done
.
3.
It
is
somewhat
suspicious
to
find
in
Justin
Martyr's
description
,
of
the
Christian
Churches
Practices
,
no
mention
of
this
,
nor
any
Sacrament
,
but
Baptism
,
and
the
Lords
Supper
,
nor
any
of
the
Roman
Ceremonies
:
And
Irenaeus
,
and
some
other
are
silent
in
it
.
4.
God
maketh
no
Ceremonies
under
the
Gospel
so
necessary
,
(
except
the
two
Sacraments
)
not
layeth
so
great
a
stress
on
them
as
under
the
Law
:
And
therefore
we
are
not
to
interpret
the
Gospel
as
laying
mens
Salvation
,
or
the
Peace
of
the
Church
on
any
Cerimonies
;
unless
we
find
it
clearly
expressed
.
5.
For
all
that
I
have
said
from
Scripture
for
Imposition
of
hands
in
Confirmation
,
though
the
lawfulness
of
it
is
proved
past
doubt
,
yet
the
proofe
of
the
duty
of
using
it
,
is
lyable
to
so
many
Objections
,
as
that
I
must
needs
conclude
,
that
the
Gospel
tenderness
&
the
sense
of
our
mutual
infirmities
,
and
our
care
of
tender
Consciences
and
of
the
Churches
Peace
,
should
restrain
all
the
Sons
of
Piety
and
Peace
,
from
making
it
a
matter
of
flat
Necessity
,
and
forcing
them
that
scruple
it
,
to
submit
to
it
.
And
now
having
said
thus
much
of
Imposition
of
hands
,
and
Confirmation
,
as
grounded
on
the
Apostles
example
;
I
must
againe
and
againe
remember
you
,
that
this
is
in
a
manner
but
ex
aebundanti
,
and
that
the
cause
that
I
am
pleading
,
doth
not
at
all
need
it
;
but
that
I
did
before
most
clearly
manifest
the
Truth
of
my
position
upon
other
grounds
,
upon
which
I
shall
proceed
:
and
having
shewed
the
Necessity
of
Ministerial
judging
of
mens
Profession
,
and
the
personal
Covenanting
of
the
Adult
,
and
the
Lawfullness
of
imposing
hands
therein
,
I
go
on
as
to
the
manner
.
Prop.
14.
Though
in
Receiving
Adult
persons
out
of
Infidelity
by
Baptism
into
the
Church
;
a
sudden
Profession
without
any
stay
to
see
their
Reformation
,
may
serve
tu●n
;
yet
in
the
receiving
those
that
were
Baptized
heretofore
,
into
the
Number
of
Adult-members
,
or
to
the
Priviledges
of
such
,
their
lives
must
be
enquired
after
,
which
must
be
such
as
do
not
confute
their
Profession
.
WE
find
in
Scripture
,
that
the
Converted
were
suddenly
Baptized
,
and
they
stayed
not
for
any
Reformation
of
life
to
go
before
.
Indeed
the
Ancient
Chrches
aferwards
kept
their
Catechumens
long
in
expectation
;
but
that
was
not
to
see
their
lives
first
reformed
,
but
that
they
might
have
time
to
teach
them
the
Doctrine
of
Christ
,
which
they
must
know
before
they
could
be
Converts
indeed
.
The
Apostles
did
suddenly
Baptize
,
converted
Jews
and
Proselites
,
Rivet
.
p.
235.
Cum
antecedent●h
.
ex
Anti●
.
&
de
suis
.
because
they
had
so
much
preparatory
knowledg
,
as
that
a
shorter
teaching
might
acquaint
them
with
the
Christian
doctrine
.
But
the
Heathens
must
belong
in
learning
so
much
as
the
Jews
knew
before
Conversion
.
Yet
if
the
Catechumens
did
fall
into
gross
sinne
in
time
of
their
expectation
and
learning
,
they
were
so
much
the
longer
delayed
,
because
it
signifyed
,
that
their
first
professed
desires
of
entering
into
the
Church
,
upon
Christs
terms
,
were
not
right
.
But
the
Baptized
stand
upon
other
terms
:
For
1.
They
are
already
in
Covenant
with
God
the
Father
,
Sonne
,
and
Holy
Ghost
;
and
have
renounced
the
flesh
,
the
world
,
and
the
Devil
,
and
promised
obedience
to
God
,
and
to
live
according
to
their
Covenant
.
And
this
the
Church
hath
still
required
of
them
,
as
I
shewed
out
of
Justin
Martyr
,
and
others
before
[
*
](A76157-e12400-b)
*
Read
the
whole
order
of
Baptism
in
Dionysius
ibid.
c.
4.
Dionysius
(
or
whoever
else
)
in
lib:
de
Hierarch
Eccles
.
saith
,
Ipse
autem
se
omnino
ea
quae
tradentur
,
sequuturum
esse
pollicetur
:
And
Ex
eo
praeterea
quaerit
,
num
ita
instituat
vivere
,
cum
promisit
asseverationibus
,
&c.
upon
which
saith
Albaspinaeus
,
Quia
scilicet
fidem
Christianam
,
Christianumque
vivendi
genus
,
&
mores
,
sese
complexos
persequnturisque
jucabant
,
antequam
baptizarentur
.
(
in
Tertul.
de
Paenit
.
pag.
289.
)
&
Postea
.
Non
accedebant
ad
Baptismum
nisi
de
rebus
fidei
plane
instructi
,
id
est
,
de
Dei
magnitudine
,
&
potestate
rebusque
quae
in
Evangeliis
continentur
,
uno
excepto
Eucharistiae
mysterio
;
neque
baptizabantur
,
nisi
post
quam
ea
omnia
se
credere
jurassent
,
quorum
fides
a
fide
poenitentiae
incipiebat
,
&c.
Et
in
sequ
.
Jucabant
in
Baptismo
solennibus
verbis
,
se
nunquam
[
*
](A76157-e12510-b)
*
That
is
not
to
turn
to
an
ungodly
life
,
but
to
endeavour
and
perform
sincere
obedience
.
Albaspin
.
in
Tertul.
de
Paenintent
.
cap.
7.
Sexcent●●
locis
,
non
dicam
hoc
capite
;
unam
ait
tantum
a
lavacro
veniam
superesse
,
neque
ullam
primis
illis
temporibus
inter
privatam
aut
publicam
graviorum
criminum
discrimen
invenient
.
Vide
caetera
.
peccaturos
;
deinde
renunciabant
Diabolo
&
pompis
ejus
.
Denique
Censurâ
,
si
peccarent
post
baptismum
coercebantur
.
So
that
men
that
are
engaged
in
covenant
with
God
,
must
keep
Covenant
,
or
manifest
themselves
Penitent
,
for
the
violation
of
it
,
before
they
are
admitted
to
further
Priviledges
.
There
is
a
long
time
,
in
which
they
grow
up
from
an
Infant-state
to
an
Adult
;
and
how
they
live
in
that
time
,
must
be
enquired
after
.
2.
Otherwise
the
Apostate
would
have
equal
Acceptance
and
Priviledges
with
the
Faithfull
.
3.
And
so
Penitence
and
Absolution
would
be
excluded
and
confounded
with
meer
Confirmation
.
4.
Moreover
the
Baptized
are
obliged
to
be
responsible
for
their
lives
,
being
under
the
Government
of
Christs
Ministers
,
and
among
his
Saints
.
5.
For
the
sake
of
their
own
Souls
,
and
of
the
Church
and
Ordinances
,
we
must
endeavour
to
preserve
them
from
Corruption
,
which
lying
Professions
would
introduce
;
and
therefore
must
not
overlook
,
or
neglect
such
Evidence
as
is
within
our
reach
.
6.
Else
Ministers
that
are
by
office
to
judg
of
their
Profession
,
would
be
unfaithfull
Judges
,
and
forfeit
their
trust
,
if
they
shall
wilfully
neglect
any
Evidence
within
their
cognisance
,
by
which
they
may
be
enabled
to
judge
.
But
yet
it
is
not
the
certainty
of
inward
saving
Grace
,
that
we
must
find
out
by
mens
lives
;
for
no
man
can
have
such
certainty
of
another
:
but
only
that
their
lives
be
not
such
,
as
Null
and
Invalidate
,
and
confute
their
Profession
,
and
they
live
not
in
the
perfidious
violation
of
their
Baptismal
Covenant
.
Prop.
15.
It
is
not
of
flat
Necessity
that
the
Profession
of
the
Expectant
be
made
in
the
open
Congregation
,
or
before
many
,
in
order
to
his
Confirmation
and
Admittance
.
PRoved
,
1.
It
is
not
of
Necessity
,
that
Converted
Infidels
be
admitted
by
Baptism
into
the
state
of
Adult-members
,
upon
a
Publique
Profession
in
a
Congregation
:
therefore
it
is
not
of
Necessity
,
that
others
be
so
admitted
in
Confirmation
.
The
Antecedent
is
proved
by
the
instance
of
the
Eunuch
,
Acts
8.
whom
Philip
Baptized
in
their
way
,
and
the
Jaylour
and
his
houshold
,
Acts
16.
Baptzed
in
the
night
at
home
.
The
Consequence
is
proved
by
the
propriety
of
reason
and
case
.
2.
If
a
man
may
by
Confirmation
be
admitted
into
the
Number
of
Adult
Christians
,
in
the
Church
Universal
,
without
being
admitted
into
a
particular
Church
,
then
his
Profession
and
Admission
need
not
(
in
that
case
)
to
be
before
the
Congregation
:
But
the
Antecedent
is
true
:
as
I
prove
thus
.
A
man
may
by
Adult
Baptism
,
be
admitted
first
into
the
Universal
Church
only
:
(
As
was
the
Eunuch
,
the
Jaylour
,
Lydia
,
Sergius
Paulus
,
and
every
first
Convert
in
any
City
,
where
the
Apostles
came
:
)
Therefore
a
man
may
by
Confirmation
be
admitted
into
the
Number
of
the
Adult
,
in
the
Catholick
Church
only
:
For
the
reason
is
the
same
,
and
the
former
admitteth
them
into
the
same
number
.
The
Consequence
of
the
Major
is
plain
.
For
no
one
Congregation
more
then
another
,
can
claim
the
cognisance
of
the
Admission
of
a
member
into
the
Universal
Church
,
or
Confirming
them
in
it
.
3.
Scripture
hath
no
where
made
such
Publique
Admission
to
be
of
constant
Necessity
:
therefore
it
is
not
so
.
4.
Else
none
could
be
Admitted
,
or
Confirmed
when
persecution
hindereth
Church
Assemblies
.
5.
The
Church
is
to
believe
and
trust
the
Pastours
,
to
whom
it
doth
by
office
belong
to
try
and
admit
them
.
6.
General
unfixed
Ministers
may
thus
try
,
approve
,
and
confirm
,
who
are
not
Pastours
of
any
particular
Church
:
(
such
as
Apostles
,
Evangelists
,
and
others
were
:
)
therefore
they
are
not
alwaies
to
do
it
before
a
particular
Church
:
Nor
indeed
did
they
alway
do
so
.
Prop.
16.
When
a
Person
is
admitted
among
the
Adult-members
af
a
Particular
Church
;
as
well
as
the
Vniversal
,
his
Profession
and
Admission
must
be
either
before
the
Church
,
or
Satisfactorily
made
Known
to
the
Church
at
least
,
who
must
Approve
of
it
by
a
Judgment
of
Discretion
,
in
order
to
their
Communion
with
him
:
and
this
among
us
is
the
ordinary
case
;
because
it
is
the
duty
of
all
that
have
opportunity
,
to
joyn
themselves
to
some
particular
Church
;
and
it
is
in
such
Churches
,
that
Communion
in
publique
Worship
and
Order
must
be
had
,
either
statedly
,
or
transiently
and
temporarily
.
1.
THe
solemnity
it self
of
our
Transition
into
the
number
of
Adult-members
,
and
their
Communion
,
is
of
very
great
advantage
,
as
I
shall
manifest
more
anon
.
2.
Tērtul
.
de
Paenitent
.
cap.
8
,
9.
pag.
291.
Cum
pro
foribus
Templi
starent
paenitentes
,
pretereuntibus
sacerdotibus
,
caeterisque
fidelibus
omnibus
,
omnino
dolentis
animi
signis
paenitentiam
suam
testabantur
,
lacrymis
non
parcebant
,
precibus
institebant
,
volvebantur
,
&
si
quae
alia
habet
paenitentia
,
quae
miserecordiam
movere
possint
;
non
omittebant
,
ut
pacem
recupearent
.
Primum
ante
sacerdotes
procumbebant
,
martyribus
deinde
adgeniculabantur
,
caeteris
denique
fratribus
&
viduis
,
ut
ait
Paciamis
,
enixè
supplicabant
,
ut
à
Deo
&
ab
Ecclesiâ
veniam
pro
se
impetrarent
.
Transition
and
Admission
of
men
among
the
Adult
,
and
that
into
a
particular
Governed
Church
.
3.
The
whole
Society
among
whom
such
a
person
is
entered
,
do
owe
him
much
duty
and
brotherly
assistance
:
They
must
Love
him
with
a
special
Love
:
They
must
live
,
though
not
in
a
Levelling
,
yet
in
a
Charitable
Community
with
him
,
not
shutting
up
the
bowels
of
Compassion
from
him
,
when
they
see
him
in
want
,
but
relieving
him
,
as
if
they
sufferd
with
him
:
They
are
not
only
to
Love
him
,
and
Relieve
him
as
a
man
;
but
as
one
of
Christ's
little
ones
,
or
friends
;
yea
as
his
brethren
,
yea
as
loving
and
relieving
Christ
in
them
,
Matth.
25.
35.
to
the
end
.
They
must
receive
and
relieve
a
Disciple
in
the
name
of
a
Disciple
.
Besides
this
,
they
must
have
Church-Union
and
Communion
with
him
,
as
one
Body
;
and
must
pray
for
him
,
and
rejoice
with
him
in
Gods
Praises
,
and
the
Lords
Supper
,
and
watch
over
him
,
and
admonish
and
reprove
him
in
sinne
,
for
his
recovery
;
and
avoid
him
if
he
walk
disorderly
,
and
be
impenitent
in
scandalous
sinne
,
&c.
Now
1.
No
man
can
perform
all
this
duty
,
to
a
man
that
he
knoweth
not
to
be
thus
related
to
him
:
If
he
know
not
that
he
owes
him
this
duty
,
any
more
then
to
any
one
else
in
the
world
,
how
shall
he
pay
it
him
?
To
say
that
we
are
bound
to
take
all
men
,
that
converse
with
us
,
to
be
such
;
is
to
say
,
that
Christians
must
renounce
their
witts
,
and
turn
the
Church
into
Bedlam
.
2.
And
as
this
proves
,
that
the
Church-members
must
be
made
known
to
one
another
,
so
it
proves
that
they
must
have
a
Judgment
of
Discretion
in
receiving
them
:
(
though
the
Pastours
have
the
Judgment
of
Governing
Direction
.
)
For
1.
God
hath
not
left
the
Pastours
at
liberty
,
to
take
in
whom
they
Please
;
but
hath
described
what
Profession
they
shall
accept
,
or
what
persons
they
shall
admit
,
and
whom
they
shall
reject
.
If
therefore
the
Pastours
go
against
the
Word
of
God
,
then
this
following
is
the
peoples
duty
:
1.
If
they
know
not
the
errour
,
or
the
case
be
doubtfull
,
they
are
to
rest
in
Obedience
to
their
Pastours
,
(
for
that
's
undoubtedly
their
duty
)
the
work
being
the
Pastours
and
not
theirs
.
2.
But
if
the
case
be
plainly
contrary
to
the
Scripture
,
(
as
if
he
would
admit
an
Impenitent
Drunkard
,
Fornicatour
,
&c.
)
they
must
disown
his
sinne
,
that
it
lie
not
upon
them
,
and
refuse
private
familiarity
with
that
person
;
but
not
withdraw
from
publick
Ordinances
,
because
of
his
presence
.
For
when
they
have
done
their
duty
,
and
rid
themselves
of
the
guilt
by
a
dissent
,
the
person
is
to
them
as
Morrally
absent
,
though
Locally
and
Physically
present
;
and
the
Ordinance
is
not
defiled
to
them
by
his
Corporal
presence
;
but
the
guilt
will
lie
on
the
Rulers
of
the
Church
:
otherwise
,
all
Churches
should
be
broken
in
pieces
,
if
the
people
must
seperate
,
when
every
one
that
they
are
confident
is
unworthy
is
Introduced
:
and
the
Governed
will
become
the
Governours
.
3.
But
if
it
be
not
a
few
that
the
Pastours
thus
introduce
against
the
certain
Word
of
God
;
but
so
many
and
such
as
will
corrupt
the
substance
of
the
Church
,
4.
And
indeed
it
would
be
very
hard
measure
,
if
at
the
corrupt
administration
of
a
carnal
,
or
carless
,
or
erroneous
Pastour
,
all
the
Church
must
be
under
an
Obligation
to
give
their
estates
by
way
of
relief
to
every
one
,
that
he
will
put
the
name
of
a
Christian
and
Church
member
upon
unworthily
:
Then
may
he
force
them
to
maintaine
all
the
beggars
and
rogues
about
them
,
though
they
were
Infidels
and
impious
men
.
I
speak
not
of
the
common
relief
of
the
needy
;
for
that
I
know
they
owe
to
an
Infidel
:
but
of
the
special
Community
,
which
Charity
must
make
among
the
Disciples
of
Christ
.
It
's
against
all
Reason
,
that
an
erring
or
careless
Pastour
,
shall
thus
Command
all
the
Peoples
estates
,
by
introducing
such
without
their
consent
,
whom
they
are
bound
thus
to
maintaine
.
5.
Yea
indeed
,
the
Spirit
of
God
,
is
in
the
Saints
,
a
Spirit
of
discerning
;
so
that
it
is
not
Possible
that
all
the
Church
should
in
their
Affections
obey
such
a
corrupt
Administratour
,
by
Loving
all
the
notorious
,
ungodly
men
,
as
Saints
,
with
the
special
Love
of
brethren
,
whom
he
will
carelesly
,
or
erroneously
put
in
the
place
of
Saints
.
I
cannot
possibly
Love
that
man
as
a
Saint
,
or
Disciple
of
Christ
,
that
I
am
certain
is
his
enemy
,
and
none
such
.
I
conclude
therefore
,
that
though
the
people
be
not
Church-governours
by
a
Vote
(
that
's
a
great
errour
)
yet
they
have
a
Judgment
of
Discerning
,
according
to
which
,
they
must
obey
,
or
reject
their
Pastours
administrations
.
And
he
that
denyeth
this
,
and
would
have
them
yield
an
Absolute
obedience
,
without
trying
,
choosing
and
refusing
,
would
not
only
make
the
Pastours
to
be
of
a
Papal
streine
,
but
would
give
them
a
Jesuitical
Obedience
,
above
what
the
moderate
Papists
give
the
Pope
.
And
therefore
seeing
that
ad
finem
there
is
a
Necessity
that
the
People
consent
,
(
or
else
they
cannot
Obey
,
nor
hold
communion
with
the
person
)
therefore
there
is
also
the
same
Necesity
ad
finem
that
they
have
satisfaction
offered
them
,
and
have
either
the
cognisance
of
the
Profession
,
and
admission
of
the
person
,
or
that
they
be
satisfied
in
the
fidelity
of
their
Pastours
in
Administration
,
and
that
he
seek
their
consent
;
or
(
which
is
best
)
that
some
chosen
persons
do
Represent
them
,
and
be
present
at
such
Professions
with
the
Pastours
;
and
the
Pastours
,
and
their
own
Delegates
together
,
do
acquaint
the
Congregation
of
all
that
are
Admitted
,
and
of
their
Satisfactory
Prfession
,
that
they
may
hold
Communion
with
them
.
This
I
speak
of
those
(
which
are
very
many
)
that
are
fit
for
Church-communion
,
and
yet
through
bashfullness
,
or
want
of
utterance
,
are
unable
to
make
a
Publike
Profession
before
all
(
The
choisest
Christians
that
I
have
known
,
have
been
such
:
)
But
those
that
are
able
,
should
rather
in
Publike
make
their
own
Profession
.
Object
.
But
what
if
one
part
of
the
Congregation
approve
of
the
Person
and
Profession
,
and
the
other
disallow
it
?
Answ.
1.
They
are
to
be
governed
by
the
Pastours
.
2.
And
consult
with
the
Pastours
of
Neighbour
Church●●
,
in
rules
of
great
weight
aed
danger
.
3.
And
the
lesser
part
of
the
Church
,
in
doubtfull
cases
,
and
tollerable
differences
,
is
to
yield
to
the
greater
part
:
Not
as
if
a
Major
Vote
had
the
Government
of
the
rest
(
much
less
of
their
Governours
;
)
but
in
Order
to
Vnity
the
fewer
must
submit
.
Quest.
But
what
if
the
people
would
have
the
Pastour
Baptize
,
Confirm
,
or
introduce
an
open
hereticke
,
or
wicked
person
in
his
impenitency
?
Answ.
The
Pastour
must
obey
God
,
and
refuse
to
obey
them
.
Quest.
And
what
if
the
People
think
a
man
unfit
,
whom
the
Pastour
would
Approve
and
Introduce
?
Answ.
1.
He
may
admit
him
into
the
Universal
Church
:
notwithstanding
their
unjust
refusall
.
2.
He
hath
power
to
Admit
him
into
that
particular
Church
,
against
their
unjust
dissent
,
as
he
is
the
Ruler
of
the
Church
,
and
the
Administratour
of
the
Ordinances
.
3.
He
hath
Authority
to
perswade
and
command
them
from
Christ
,
to
hold
communion
with
the
person
,
and
do
their
duty
to
him
:
which
if
they
do
not
they
commit
a
double
sinne
:
one
of
unjustice
and
uncharitableness
,
in
a
causless
rejecting
of
a
member
of
Christ
;
and
another
of
disobedience
,
against
the
fifth
Commandement
.
4.
But
yet
the
Pastours
cannot
force
the
people
to
obey
their
advice
,
and
command
,
nor
effectually
procure
it
perhaps
.
5.
And
therefore
their
forementioned
Power
is
not
alwaies
to
be
exercised
.
For
it
is
in
vaine
to
use
a
means
,
that
will
rather
hinder
the
End
then
attain
to
it
;
and
so
is
at
that
time
,
no
means
.
Sometimes
the
Pastour
may
see
just
cause
to
exercise
all
this
Power
,
and
execute
his
part
of
Church
communion
with
the
person
,
in
administring
the
Ordinances
to
him
,
and
leave
the
people
answerable
to
God
,
for
refusing
their
part
:
But
this
is
not
an
usual
case
:
Usually
,
if
he
see
the
People
resolve
against
Communion
,
with
that
person
(
how
fit
soever
,
)
he
is
publickly
to
cleare
himself
by
disallowing
them
in
their
sinne
,
and
reproving
them
for
it
,
and
leaving
the
blame
on
them
;
and
then
in
Prudence
to
forbear
the
Intruding
of
the
person
;
because
no
duty
is
at
all
times
a
duty
to
be
performed
;
and
especially
when
the
hurt
that
will
follow
upon
it
,
in
the
divisions
of
the
Church
,
is
like
to
be
far
greater
then
the
good
,
if
it
be
done
.
6.
But
if
the
Church
should
be
so
corrupted
,
as
that
the
Major
Vote
doth
set
against
Faith
and
Godlines
as
such
,
and
so
will
not
admit
a
sound
member
to
be
added
to
them
,
the
Pastour
with
the
Minor
part
,
may
after
due
Admonition
and
Patience
,
as
justly
reject
the
guilty
and
obstinate
,
as
if
they
were
but
one
man
,
and
not
a
Major
part
.
What
is
said
of
this
case
of
Admission
,
holds
also
of
Rejection
by
Excommunication
,
and
of
other
Antecedent
acts
of
Discipline
.
4.
Lastly
,
If
Excommunication
must
usually
be
done
in
publique
,
before
the
whole
Church
,
that
they
may
know
whom
to
avoid
,
and
know
the
Reason
of
it
;
then
Admission
must
usually
be
done
in
publique
(
the
Person
or
the
Pastour
,
opening
the
case
to
the
people
)
that
they
may
know
whom
to
have
Communion
with
;
and
know
the
Reason
of
of
it
:
but
the
Antecedent
is
confessed
by
almost
all
.
And
it
s
proved
plainly
by
Paul's
practice
and
direction
,
1
Cor
5.
throughout
:
And
it
was
the
custom
of
the
Christian
Churches
in
Tertullians
daies
,
Apolog.
cap.
39.
There
also
(
in
the
Christian
meeting
for
Worship
)
are
exercised
exhortations
,
castigations
and
the
Divine
Censure
:
for
Judgment
is
passed
with
great
deliberation
,
or
weight
,
as
with
men
that
are
assured
of
the
presence
,
or
sight
of
God
:
and
it
is
the
highest
Representation
of
the
Judgment
to
come
,
if
any
one
so
offend
,
as
that
he
be
discharged
,
or
banished
from
Communion
of
Prayer
,
and
of
the
Assembly
,
and
of
all
holy
Commerce
,
or
fellowship
.
Abundance
more
out
of
Cyprian
,
and
others
might
be
easily
produced
,
to
prove
that
this
which
I
have
spoken
,
was
the
ancient
interest
of
the
people
in
these
Church-affaires
:
Yea
in
the
choise
of
their
Pastours
,
yea
and
in
rejecting
unworthy
Pastours
,
Cyprian
saith
,
they
had
a
chief
Interest
:
Not
by
Ruling
Power
,
but
by
a
prudent
exercise
of
obedience
,
choosing
the
good
,
and
refusing
the
evil
.
Self-preservation
is
naturall
to
every
body
,
where
it
is
not
by
evil
means
,
and
to
the
hurt
of
the
Publike
State
.
It
's
hard
if
a
Natural
body
may
not
lawfully
refuse
,
or
cast
up
Poison
,
if
a
Governour
should
give
it
them
.
God
bindeth
none
to
the
perdition
of
their
Souls
;
nor
any
holy
Society
to
destroy
it self
,
or
suffer
it self
to
be
destroyed
,
or
corrupted
by
others
,
without
the
use
of
all
just
means
,
to
resist
the
bane
.
But
of
this
I
shall
desire
the
Reader
,
that
would
know
the
Judgment
and
Practice
of
the
Ancient
Church
,
to
peruse
Dr
Blondel
de
Jure
plebis
in
Regimine
Ecclesiast.
adjoyned
to
that
excellent
piece
of
Grotius
de
Imperio
summarum
Pot●statum
circa
Sacra
.
This
much
may
satisfie
you
,
that
it
should
not
be
usually
a
secret
but
a
solemn
Transition
from
an
Infant-state
of
membership
,
into
an
Adult-state
;
and
that
by
a
publike
Profession
or
Notification
of
it
,
the
particular
Church
should
have
satisfaction
herein
.
Prop
17.
It
is
convenient
,
though
not
of
Necessity
,
that
every
Church
do
keep
a
Register
,
of
all
that
are
admitted
thus
into
the
Number
of
the
Adult-members
.
AS
we
were
wont
to
keep
a
Register
of
the
Infants
Baptized
,
so
have
we
as
much
Reason
,
of
the
Adult
,
Approved
and
Confirmed
or
Restored
.
Corporations
of
old
,
were
wont
to
keep
a
book
of
the
names
of
their
Burgesses
or
Citizens
:
in
respect
to
which
,
God
is
said
to
have
a
Book
of
Life
,
wherein
he
writes
mens
names
,
and
out
of
which
he
blots
them
,
speaking
after
the
manner
of
men
.
The
Church
hath
great
reason
for
this
practice
,
the
business
being
of
so
great
weight
;
that
we
forget
not
who
are
of
our
Communion
:
which
without
a
Register
,
in
great
Congregations
,
must
needs
be
done
.
If
any
be
so
vaine
,
as
to
demand
a
Scripture
proofe
of
this
;
let
him
first
bring
me
a
Scripture-proofe
,
that
he
may
read
with
spectacles
,
or
write
a
Sermon
from
the
Preachers
mouth
,
or
use
Notes
in
the
Pulpit
,
or
print
,
&c.
and
then
I
will
give
him
proofe
of
this
:
In
the
mean
time
,
if
this
do
not
satisfie
him
,
he
shall
have
liberty
to
disuse
it
.
Prop.
18.
Those
that
were
never
thus
Ministerially
and
Explicitly
Approved
,
Confirmed
or
Absolved
(
after
an
ungodly
life
,
)
but
have
been
permitted
without
it
,
to
joyne
ordinarily
with
the
Church
in
Prayer
and
Praises
,
and
have
been
admitted
to
the
Communion
of
the
Church
,
in
the
Lords
Supper
,
are
approved
and
confirmed
,
Eminently
though
not
Formally
:
though
in
so
doing
,
both
the
Pastours
and
themselves
did
sin
against
God
,
by
the
violation
of
his
holy
Order
.
So
that
such
may
be
a
true
Church
,
though
much
corrupted
or
disordered
.
THis
I
adde
for
two
Reasons
:
1.
To
confute
them
that
say
our
Churches
are
no
true
Churches
,
for
want
of
an
explicite
Profession
.
2.
And
to
acquaint
you
who
it
is
among
us
,
that
are
,
or
are
not
to
be
called
to
Confirmation
.
1.
It
is
not
the
degree
of
clearness
and
openness
in
our
Profession
,
or
in
the
Ministerial
Approbation
or
Admission
,
that
is
Essential
to
a
Church-member
.
An
obscure
Profession
may
be
truly
a
Profession
.
Some
obscure
Profession
,
hath
been
ordinarily
made
by
our
people
in
this
Land
heretofore
,
by
their
ordinary
hearing
the
Word
,
and
standing
up
at
the
Recital
of
the
Creed
;
and
joyning
with
the
Church
in
Prayer
and
Praise
,
and
confessing
the
Scriptures
to
be
the
Word
of
God
,
and
acknowledging
the
Ministry
:
And
a
further
Profession
they
made
,
by
actual
receiving
the
Lords
Supper
,
which
is
a
silent
Profession
of
their
Faith
in
Christ
.
And
though
they
were
not
solemnly
Approved
and
Confirmed
,
(
except
that
one
of
many
,
had
a
Cerimonious
Confirmation
from
the
Bishop
in
their
Childhood
)
yet
were
they
Actually
admitted
to
daily
Communion
with
the
Church
,
and
the
special
part
of
Communion
in
the
Lords
Supper
.
And
though
this
Profession
and
admission
was
lamentably
defective
,
(
of
which
more
anon
)
yet
it
is
such
as
may
prove
our
ordinary
Assemblies
to
have
been
true
Churches
.
2.
Prop.
19.
So
exceeding
great
and
many
are
the
mischiefs
that
have
befallen
us
,
by
the
neglect
of
a
solemn
meet
Transition
from
an
Infant
,
into
the
Adult
Church
state
,
and
which
undoubtedly
will
continue
,
till
this
be
remedyed
,
that
all
Magistrates
,
Ministers
,
and
People
,
that
dissemble
not
,
in
professing
themselves
to
be
Christians
,
should
with
speed
and
diligence
attempt
the
Cure
.
LEt
us
here
take
a
view
of
the
case
of
our
Nation
,
and
Congregations
,
and
then
consider
of
the
effects
and
consequents
.
All
the
people
of
our
Parishes
,
(
except
Anabaptists
)
do
bring
their
Children
to
be
Baptized
;
which
if
it
were
faithfully
done
,
were
a
happy
means
of
an
early
engagement
unto
Christ
,
and
a
happy
enterance
upon
further
mercy
.
)
Multitudes
of
those
know
not
what
Baptism
is
,
nor
to
what
use
and
end
it
is
appointed
,
nor
what
benefit
their
Children
may
receive
by
it
:
(
I
speak
upon
too
sure
and
large
experience
)
nor
do
they
know
what
Christianity
is
,
nor
who
Jesus
Christ
is
,
nor
what
it
is
,
that
they
are
to
do
in
Baptism
:
But
there
they
make
a
promise
customarily
,
as
they
are
bid
,
in
words
not
understood
,
that
they
will
acquaint
their
children
at
age
with
the
Covenant
there
made
(
which
they
never
understood
themselves
)
and
that
they
will
educate
them
in
Godliness
,
when
they
hate
Godliness
at
the
heart
.
And
when
they
come
home
,
they
performe
their
promise
accordingly
:
They
teach
them
nothing
of
the
Doctrine
of
Christianity
,
and
the
life
to
come
,
but
they
give
them
up
to
the
flesh
and
the
world
,
which
there
in
words
they
did
renounce
;
and
they
teach
them
by
their
daily
examples
to
curse
,
and
swear
,
and
raile
,
and
to
be
proud
and
covetuous
,
and
voluptuous
,
serving
their
bellies
in
stead
of
God
;
and
hateful
reproaching
a
godly
life
,
instead
of
teaching
it
their
Children
.
These
Children
are
customarily
brought
to
the
Assemblies
,
where
they
heare
the
plainest
teaching
,
without
understanding
,
or
regarding
it
,
and
grow
hardened
under
daily
reproofs
and
exhortations
;
living
as
their
Parents
taught
them
,
some
in
gross
ignorance
and
worldlyness
,
without
any
signes
of
Godlyness
,
further
then
to
come
to
Church
;
some
in
Drunkenness
,
some
in
Whoredom
,
abundance
in
a
malignant
hatred
of
a
holy
life
,
making
them
that
use
it
the
common
scorne
,
and
taking
them
for
the
hatefullest
persons
in
the
Parish
,
or
Country
where
they
live
:
For
custome
sake
,
and
to
quiet
their
Conscience
in
their
sinne
,
they
will
come
to
the
Lords
Table
,
if
they
be
admitted
by
the
Pastour
,
and
may
have
it
in
their
mode
and
way
:
And
if
a
Minister
shall
desire
them
to
come
to
him
first
,
that
he
may
understand
their
knowledg
and
Profession
,
they
scorn
it
;
and
ask
him
by
what
Authority
he
would
examine
them
,
and
what
proof
he
hath
that
men
must
be
examined
,
before
they
be
admitted
to
the
Lords
Supper
?
And
some
self-conceited
,
half-witted
Writers
have
taught
them
this
lesson
,
and
made
Ministerial
tryal
and
Approbation●odious
to
them
.
But
because
they
were
once
Baptized
,
and
have
since
come
to
hear
and
joyne
with
us
in
the
Assembly
,
therefore
they
think
that
they
have
right
to
all
Ordinances
,
and
are
true
Christians
and
Adult
members
of
the
Church
;
and
also
exempt
from
the
Government
of
the
Pastours
,
that
require
them
to
submit
to
the
means
of
their
own
good
.
In
the
Bishops
daies
,
some
few
of
them
were
Confirmed
:
(
in
the
Country
where
I
lived
,
about
one
of
ten
or
twenty
)
and
what
that
was
,
and
how
it
was
done
I
can
tell
you
,
but
what
I
once
made
tryall
of
.
When
I
was
a
Schoole-boy
,
about
15
years
of
age
,
the
Bishop
coming
into
the
Country
,
many
went
in
to
him
to
be
Confirmed
:
we
that
were
boies
,
runne
out
to
see
the
Bishop
among
the
rest
,
not
knowing
any
thing
of
the
meaning
of
the
business
:
when
we
came
thither
,
we
met
about
thirty
or
fourty
in
all
,
of
our
own
stature
and
temper
,
that
had
come
for
to
be
Bishopt
,
as
then
it
was
called
:
The
Bishop
examined
us
not
at
all
in
one
Article
of
the
Faith
;
but
in
a
Church-yard
,
in
hast
,
we
were
set
in
a
rank
,
and
he
past
hastily
over
us
,
laying
his
hands
on
our
head
,
and
saying
a
few
words
,
which
neither
I
nor
any
that
I
spoke
with
,
understood
;
so
hastily
were
they
uttered
,
and
a
very
short
prayer
recited
,
and
there
was
an
end
.
But
whethey
we
were
Christians
or
Infidels
,
or
knew
so
much
as
that
there
was
a
God
,
the
Bishop
little
knew
,
nor
enquired
.
And
yet
he
was
one
of
the
best
Bishops
esteemed
in
England
.
And
though
the
Canons
require
,
that
the
Curate
or
Minister
send
a
Certificate
that
children
have
learnt
the
Catechism
;
yet
there
was
no
such
thing
done
,
but
we
runne
of
our
own
accord
to
see
the
Bishop
only
;
and
almost
all
the
rest
of
the
County
,
had
not
this
much
:
This
was
the
old
careless
practice
of
this
Excellent
Duty
of
Confirmation
.
Some
few
(
perhaps
halfe
a
Parish
in
the
best
places
)
will
send
their
children
to
Church
,
to
be
catechized
yet
;
but
even
those
few
that
learn
the
words
for
the
most
part
understand
not
what
they
say
▪
and
are
as
ignorant
of
the
matters
,
as
if
they
never
learnt
the
words
.
This
is
the
common
way
,
by
which
our
Parishes
come
to
be
Churches
,
and
our
people
to
be
Christians
;
supposing
some
to
be
mixt
among
them
,
that
are
more
Faithfully
devoted
to
God
in
Baptism
,
and
better
educated
,
in
the
feare
of
God
.
2.
Now
let
us
see
what
are
the
real
,
visible
,
undenyable
fruits
of
this
defective
sinful
course
.
Because
men
build
upon
this
Fundamental
falshood
,
that
infant
Baptism
upon
the
Parents
Profession
,
doth
give
them
right
to
the
Church-state
and
Priviledges
of
the
Adult
,
without
any
personal
Profession
and
Covenanting
with
God
,
when
they
come
to
the
use
of
reason
,
which
the
Church
must
have
cognisance
of
;
and
so
they
that
entred
somewhat
more
Regularly
into
an
Infant
Church
state
,
do
become
Adult-members
secretly
,
unobservedly
,
and
no
body
well
knows
how
:
Hereupon
it
followeth
,
1.
That
our
Churches
are
lamentably
corrupted
and
diseased
,
(
though
they
are
true
Churches
,
and
have
Life
in
them
)
while
they
are
made
so
like
the
unbelieving
and
ungodly
world
;
and
the
Garden
of
Christ
is
made
too
like
the
common
wilderness
For
Heathens
,
and
Impious
persons
,
and
all
sorts
of
the
unclean
(
almost
)
are
the
members
of
them
,
where
Parishes
,
or
Parish-meetings
are
made
convertible
with
Churches
.
I
would
make
the
case
neither
worse
nor
better
then
it
is
.
Till
within
these
few
years
,
I
knew
but
very
imperfectly
how
it
is
,
and
I
thought
the
case
had
been
better
with
some
,
and
worse
with
others
then
I
have
found
it
upon
tryall
.
And
had
I
not
set
upon
the
duty
of
Personal
instruction
,
I
should
never
have
known
the
state
of
the
people
:
But
now
we
have
dealt
with
them
almost
all
in
private
personally
,
I
shall
truly
tell
you
the
state
of
this
Parish
,
by
which
you
may
conjecture
at
the
rest
of
the
Nation
.
I
know
not
a
Congregation
in
England
that
hath
in
it
Proportionably
so
many
that
fear
God
:
and
yet
our
whole
Parish
consisteth
of
all
these
sorts
following
.
1.
Among
eight
hundred
Families
,
there
are
about
five
hundred
persons
,
such
as
the
vulgar
call
precise
,
that
are
rated
to
be
serious
Professours
of
Religion
,
(
or
perhaps
somewhat
more
)
These
live
in
Unity
,
and
seem
to
me
to
seek
first
the
Kingdom
of
God
and
his
Righteousness
;
and
are
of
as
peaceable
,
harmless
,
humble
Spirits
,
and
as
unanimous
without
inclination
to
Sects
,
or
Ostentation
of
their
parts
,
as
any
people
I
know
.
2.
Besides
these
there
are
some
of
competent
Knowledg
and
exterior
performances
,
and
lives
so
blameless
,
that
we
can
gather
from
them
no
certain
Proofe
,
or
violent
Presumption
that
they
are
ungodly
,
or
that
their
Profession
is
not
sincere
.
So
many
of
these
joyning
with
the
rest
,
as
make
about
six
hundred
,
do
own
their
Church-membership
,
and
consent
to
live
under
so
much
of
Church-Order
and
Government
,
as
unquestionably
belongeth
to
Presbyters
to
exercise
,
and
to
be
my
Pastoral
charge
.
3.
Besides
these
,
there
are
some
that
are
tractable
and
of
willing
minds
,
that
by
their
expressions
seem
to
be
ignorant
of
the
very
Essentials
of
Christanity
;
which
yet
I
find
to
have
obscure
conceptions
of
the
truth
,
when
I
have
condescendingly
better
searcht
them
,
and
helped
them
by
my
enquiries
.
These
also
(
as
weak
in
the
Faith
)
we
receive
.
[
*
](A76157-e13600-b)
*
Of
this
fourth
sort
I
hope
are
many
that
truly
fear
God
,
that
some
on
one
pretence
,
and
some
on
an
other
,
forbear
to
ioyn
with
us
in
the
Communion
of
the
Church
,
in
the
Lords
Supper
:
but
yet
heare
,
and
live
in
love
and
peace
with
us
.
And
some
do
joyn
with
us
(
on
the
grounds
as
godly
strangers
may
be
admitted
)
somtime
in
the
Lords
Supper
;
that
yet
expresly
own
not
a
membership
in
the
particular
Church
.
4.
Some
there
are
that
are
of
competent
understandings
,
and
of
lives
so
blameless
,
that
we
durst
not
reject
them
;
but
they
hold
off
themselves
,
because
they
are
taught
to
question
,
if
not
to
disown
our
Administrations
;
for
all
that
,
we
give
liberty
to
all
that
in
tollerable
things
do
differ
.
5.
Some
there
are
,
that
are
secret
Heathens
,
believing
with
Aristotle
,
that
the
world
was
from
Eternity
;
making
a
scorn
of
Christ
,
and
Moses
,
and
Heaven
,
and
Hell
,
and
Scripture
,
and
Ministers
,
and
all
Religion
;
thinking
that
there
is
no
Devill
,
no
Immortality
of
the
Soul
,
or
Everlasting
Life
:
But
this
they
reveale
only
in
secret
,
to
those
that
they
find
capable
,
by
viciousness
,
unsetledness
,
or
any
malignity
,
or
discontent
against
the
Godly
,
or
the
Orders
of
the
Church
:
And
yet
for
the
hiding
of
their
minds
,
they
will
hear
and
urge
us
to
baptize
their
children
,
and
openly
make
the
most
Orthodox
Confessions
,
and
secretly
deride
it
when
they
have
done
,
as
I
can
prove
.
And
this
is
the
only
differing
party
among
us
,
in
Judgment
and
designe
,
that
is
in
danger
of
leavening
many
,
de
facto
,
so
they
have
no
reason
to
take
it
ill
of
me
.
For
1.
I
accuse
none
by
name
,
much
less
the
Generality
.
2.
The
Innocent
do
themselves
know
,
and
bewail
the
sinnes
that
I
mention
.
3.
I
am
so
far
from
making
them
worse
then
other
Parishes
,
that
I
un●eigne●iiy
proses
,
that
I
do
not
know
a●y
other
in
England
of
so
much
Godliness
,
and
tractableness
;
which
testimony
is
true
,
and
more
to
their
honou●
,
then
the
mentioning
of
the
remnants
of
ignorance
and
ungodlyness
is
to
their
dishonour
.
If
it
be
thus
,
here
,
how
much
worse
is
it
in
most
parts
of
the
●●nd
?
that
God
forsaketh
.
6.
many
there
are
that
have
tollerable
knowledg
,
and
live
in
some
notorious
,
scandalous
sins
:
some
in
gross
Covetuousness
,
and
these
will
not
be
convinced
:
some
in
common
drunkenness
,
and
those
will
confess
their
faults
,
and
promise
amendment
a
hundred
times
over
,
and
be
drunk
within
a
few
daies
againe
;
and
thus
have
spent
the
most
part
of
their
lives
:
some
in
as
constant
●ipling
,
drinking
as
great
a
quantity
,
but
bearing
it
better
away
:
some
in
ordinary
swearing
,
cursing
,
ribaldry
,
whoredomes
sometimes
.
Many
in
neglect
of
all
Family-duties
,
and
the
Lords
Day
:
and
some
in
hatefull
,
bitter
scorns
at
Prayer
,
holy
Conference
,
Church-Order
and
holy
living
,
and
the
people
that
use
it
;
sometimes
rising
up
in
tumults
against
the
Officers
that
endeavour
to
punish
a
drunkard
,
or
Sabboth
breaker
,
and
rescuing
them
,
and
seeking
the
ruine
of
the
Officers
.
7.
Some
there
are
that
are
of
more
tractable
dispositions
,
but
really
know
not
what
a
Christian
is
:
that
heare
us
from
day
to
day
,
yea
and
some
few
of
them
learn
the
words
of
the
Catechism
,
and
yet
know
not
almost
any
more
,
then
the
veryest
Heathen
in
America
.
They
all
confess
,
that
we
must
mend
our
lives
,
and
serve
God
:
but
they
know
not
that
God
is
Eternal
,
or
that
Christ
is
God
,
or
that
he
is
man
,
but
say
,
he
is
a
Spirit
;
some
say
neither
God
nor
man
;
some
say
God
and
not
man
;
some
say
man
and
not
God
:
abundance
say
,
He
was
man
on
earth
,
but
now
He
is
not
:
Abundance
know
not
what
He
came
to
do
in
the
world
:
nor
that
there
is
any
satifaction
made
for
sinne
,
but
what
we
must
make
our selves
;
and
they
tell
me
,
they
trust
to
nothing
for
Pardon
and
Salvation
,
but
Gods
Mercy
,
and
their
good
serving
him
(
which
is
only
saying
every
night
and
morning
in
bed
,
or
as
they
undress
them
,
the
Lords
Prayer
▪
and
the
Creed
for
a
Prayer
,
and
comming
to
Church
.
)
They
say
openly
,
they
do
not
know
of
any
surety
that
we
have
,
or
any
that
hath
borne
the
punishment
of
our
sinne
,
or
suffered
for
us
:
And
when
I
repeat
the
History
of
the
Incarnation
,
life
,
death
,
and
resurrection
of
Christ
to
them
,
they
stand
wondering
,
and
say
,
they
never
heard
it
before
:
what
the
Holy
Ghost
is
,
they
know
not
:
nor
what
Sanctification
,
Faith
,
or
Justification
is
:
nor
what
Baptism
is
;
nor
the
Lords
Supper
;
nor
to
what
use
,
but
in
general
,
for
our
Salvation
.
What
a
Church
is
,
they
know
not
;
nor
what
is
the
Office
of
Pastour
or
People
,
save
only
to
preach
and
hear
,
and
give
and
receive
the
Sacraments
.
If
I
ask
them
what
Christianity
is
,
the
best
answer
is
,
that
it
is
a
serving
God
as
well
as
we
can
,
or
as
God
will
give
us
leave
.
So
that
there
is
scarce
an
Article
of
the
Creed
,
or
very
few
that
they
tolerably
understand
.
Nay
one
of
about
fourescore
yeares
of
age
(
now
dead
)
thought
Christ
was
the
Sunne
,
that
shineth
in
the
Firmament
;
and
the
Holy
Ghost
was
the
Moone
.
8.
Many
there
be
,
that
joyne
this
Heathenish
ignorance
,
and
wicked
obstinacy
together
;
hating
to
be
instructed
;
scorning
to
come
neer
me
,
to
be
taught
,
and
to
be
told
of
their
sinne
,
when
they
come
.
They
will
raile
at
us
bitterly
behind
our
backs
,
if
we
will
not
let
them
have
their
own
will
and
way
about
the
Sacraments
,
and
all
Church-affaires
:
but
they
will
not
submit
to
that
Teaching
,
that
should
bring
them
to
know
what
Christ
or
Christianity
is
.
9.
Some
there
be
that
are
of
tollerable
knowledg
,
and
no
Drunkards
,
nor
Whoremongers
that
the
world
knoweth
of
,
but
of
more
plausible
lives
,
and
have
some
formes
of
Prayer
in
their
families
:
but
yet
live
in
idle
or
tipling
company
,
or
spend
their
lives
in
vanity
,
and
hate
more
a
diligent
serving
of
God
,
and
heavenly
life
,
then
the
open
Drunkars
do
:
These
make
it
their
work
to
possess
people
with
a
hatred
of
strict
Professours
,
and
of
our
Churches
and
Administrations
,
and
to
that
end
get
all
the
books
that
are
written
for
admitting
all
to
the
Lords
Table
,
that
they
can
light
of
;
Of
these
twelve
sorts
of
People
,
And
now
if
all
these
are
fit
to
go
for
Christians
,
then
must
we
make
a
new
kind
of
Christianity
;
and
a
new
Gospel
,
and
a
new
Christ
.
And
if
all
these
are
fit
to
be
Church-members
,
then
we
must
make
a
new
kind
of
Churches
?
And
why
then
may
not
those
be
Christians
and
Church-members
,
that
never
heard
of
the
Name
of
Christ
,
as
well
as
many
of
these
?
2.
By
this
untried
Entrance
of
all
sorts
into
our
Churches
,
we
bring
a
dishonour
on
the
very
Christian
Name
,
and
so
on
the
Lord
Jesus
himself
,
and
on
his
Gospel
and
holy
waies
.
Christianity
is
not
a
matter
of
meer
Opinion
:
Christ
came
not
into
the
world
only
to
perswade
men
to
have
high
thoughts
of
him
,
but
to
save
his
people
from
their
sinnes
,
and
to
destroy
the
works
of
the
Devil
.
And
when
the
Church
of
Christ
shall
be
turned
into
a
den
of
thieves
,
or
a
sty
of
swine
,
what
a
great
dishonour
is
it
to
the
Lord
?
As
if
we
would
perswade
the
world
,
that
his
servants
are
no
holier
then
others
,
and
differ
but
in
an
Opinion
from
the
world
.
Christ
needeth
not
Disciples
,
and
therefore
will
not
take
in
all
that
refuse
to
come
upon
his
terms
;
but
hath
fixed
his
terms
,
and
will
have
only
those
that
will
yield
to
them
.
Though
I
abhorre
the
rigor
of
the
contrary
extreame
,
that
would
make
the
Church
narrower
then
it
is
,
and
pinne
it
up
in
so
small
a
number
,
as
would
tempt
men
to
doubt
of
Christianity
it self
;
and
teacheth
men
to
exclude
their
bretheren
,
meerly
because
they
are
themselves
uncharitable
Judges
,
when
they
are
not
able
to
disprove
their
Profession
;
yet
must
I
also
detest
this
horrible
dishonouring
of
the
Lord
,
as
if
his
Body
were
no
better
than
the
army
of
the
Devil
.
3.
And
by
this
means
the
Heathens
,
Jews
,
Mahometans
and
all
Infidels
are
exceedingly
hindred
from
believing
in
Christ
;
when
they
can
say
as
the
Turks
,
when
men
question
their
fidelity
;
what
?
dost
thou
think
I
am
a
Christian
?
He
that
knows
any
thing
of
Religious
affaires
,
knoweth
that
commonly
the
first
thing
that
draweth
men
to
any
party
,
is
the
liking
of
the
Persons
and
their
Practices
;
from
whence
they
grow
to
enquire
with
inclination
into
their
doctrines
.
The
Ancient
Christians
that
lived
before
the
daies
of
Constantine
,
did
bring
Christianity
into
reputation
by
their
Holiness
,
and
God
was
then
more
eminently
seen
among
them
.
But
when
the
countenance
of
the
Emperour
,
and
worldly
advantages
had
drawn
in
all
men
to
the
Church
,
and
the
Bishops
did
set
the
door
too
wide
open
,
Christianity
lookt
like
another
thing
,
and
that
inundation
of
wickedness
overspread
the
Church
,
which
Salvian
and
so
many
more
complaine
of
.
Our
likeliest
way
to
win
the
Jews
,
and
all
Infidels
to
the
Church
,
is
by
shewing
them
the
true
Nature
of
Christianity
in
the
Church-members
.
4.
Hereby
also
we
confound
the
ancient
Order
of
Catechumens
,
or
Expectants
with
the
true
members
of
the
Church
,
and
lay
the
Church
and
the
porch
,
yea
and
the
Church-yard
,
if
not
the
commons
,
all
together
.
By
which
also
our
Preaching
and
Administrations
are
confounded
:
so
that
whereas
the
Ancient
Churches
had
their
Common
Sermons
(
and
some
Prayers
)
which
were
fitted
to
the
unconverted
or
Expectants
;
and
had
also
both
Doctrine
,
Praiers
,
Praises
,
and
other
worship
,
proper
to
the
Church
(
especially
on
the
Lords
Daies
)
we
must
now
speak
to
all
,
and
joyn
with
all
;
and
the
Church
,
and
the
Enemies
of
the
Church
must
sing
the
same
Praises
,
as
if
they
were
one
body
.
And
God
is
not
the
God
of
confusion
but
of
order
in
the
Churches
.
He
that
put
two
sorts
of
Preaching
and
Doctrine
into
the
Apostles
Commission
,
Matth.
28.
19
,
20.
One
for
making
Disciples
and
another
for
the
edifying
and
guidance
of
Disciples
,
did
never
intend
,
that
these
should
be
confounded
.
5.
And
then
by
this
means
,
the
Souls
of
millions
of
poore
people
are
deprived
of
the
great
benefits
of
the
Ordinances
and
Administrations
suitable
to
their
state
.
The
begetting
Word
goeth
before
the
feeding
,
strengthning
Word
,
even
before
the
milk
for
babes
.
The
laying
of
the
foundation
must
go
before
our
building
thereon
.
Every
one
will
thrive
best
in
his
Own
Element
and
place
.
A
fish
will
not
prosper
on
dry
land
,
nor
a
man
under
water
.
The
womb
is
the
only
place
for
the
Embrio
and
unborn
child
,
though
not
for
those
that
have
seen
the
Sun
.
If
you
will
break
the
shell
before
the
Chicken
be
hatcht
,
that
you
may
hasten
its
production
,
or
honour
it
with
a
premature
association
with
the
rest
that
see
the
Sunne
,
your
foolish
charity
will
be
the
death
of
it
.
And
so
deale
abundance
of
mistaken
Zealots
with
the
Souls
of
men
;
who
cry
out
against
the
wisest
and
most
conscionable
Ministers
,
as
if
they
were
unchristning
the
People
,
and
undoing
the
world
,
because
they
would
feed
them
with
food
convenient
for
them
,
and
will
not
be
such
hasty
midwives
,
as
to
cast
the
mother
into
her
throws
,
if
not
rip
her
up
,
that
shee
may
have
the
child
at
her
breasts
,
which
should
yet
be
many
daies
or
moneths
in
the
womb
.
Moreover
they
thus
cause
our
people
,
to
lose
all
that
benefit
of
preparations
,
and
solemn
Engagement
to
Christ
:
of
which
more
anon
among
the
Benefits
.
6.
By
this
means
also
the
Souls
of
our
poor
people
are
deluded
,
and
they
are
made
believe
that
they
are
Christians
when
they
are
not
,
and
in
a
state
of
Salvation
,
when
it
's
no
such
thing
.
No
man
is
to
be
admitted
to
the
Assemblies
(
or
visible
societies
of
Christians
)
till
there
be
just
presumption
that
he
is
of
the
Heavenly
Jerusalem
that
is
above
:
—
And
admitting
to
,
and
excluding
from
the
Church
is
,
or
ought
to
be
a
just
and
Lawfull
presumption
,
of
admitting
to
,
or
excluding
from
Heaven
:
It
is
morally
and
legally
the
same
act
that
entitleth
to
Heaven
,
and
to
the
Church
,
that
maketh
an
heir
of
life
Everlasting
and
a
Christian
:
—
And
if
so
,
then
what
greater
mischief
can
we
do
the
Soul
of
an
ungodly
man
,
then
so
to
delude
him
,
by
our
admitting
him
into
the
Church
,
and
make
him
believe
he
is
in
a
state
of
Salvation
,
when
it
's
no
such
thing
?
False
faith
,
and
false
hopes
,
are
the
things
that
fill
Hell
,
and
are
the
common
undoing
of
the
world
:
And
all
that
ever
we
can
do
,
is
too
little
to
cure
it
.
When
I
bend
all
my
studies
and
labours
,
but
to
make
a
wicked
man
know
that
he
is
wicked
,
I
cannot
procure
it
.
I
can
make
him
believe
that
he
is
a
sinner
,
but
not
that
he
is
an
unconverted
,
ungodly
sinner
,
and
in
a
state
of
Condemnation
.
O
the
power
of
blinding
self-love
!
that
will
not
suffer
them
to
see
themselves
miserable
,
when
they
see
themselves
sinfull
,
and
all
because
they
would
not
have
it
so
;
when
yet
it
's
most
visible
to
others
.
And
shall
we
all
joyne
to
strengthen
this
potent
Enemy
?
and
lay
this
share
,
and
thrust
men
headlong
into
Hell
,
that
are
running
down-hill
so
fast
already
:
and
all
under
pretence
of
Charity
and
Compassion
?
7.
We
shall
put
them
by
this
means
into
a
way
,
not
only
of
losing
the
fruit
of
Ordinances
,
but
of
misapplying
all
to
the
increasing
of
their
deceit
:
When
we
preach
Peace
to
the
true
believer
,
the
wicked
will
misapply
it
,
and
say
,
it
belongs
to
them
:
When
we
speak
against
the
unbelievers
and
ungodly
,
they
'l
think
that
this
is
not
their
part
,
but
bless
themselves
because
they
are
Christians
.
In
our
praises
they
are
tempted
with
the
Pharisee
to
thank
God
,
and
perhaps
for
mercies
which
they
never
had
,
as
Justification
,
Adoption
,
Sanctification
,
&c.
The
Sacraments
by
misapplication
will
confirm
them
in
Presumption
.
And
thus
as
they
enter
by
deceit
,
among
Adult-believers
,
so
will
they
turn
all
the
Ordinances
of
God
,
and
the
Priviledges
of
the
Church
to
feed
that
deceit
,
more
effectuall
then
among
the
expectants
it
would
have
been
.
8.
But
the
greatest
mischief
that
troubleth
me
to
think
of
,
is
this
;
that
by
this
hastening
and
admitting
all
the
unprepared
into
the
Number
of
Adult-Christians
,
and
members
of
the
Church
;
we
do
either
put
a
necessity
upon
our selves
to
throw
away
Church-discipline
,
or
else
to
be
most
probably
the
damnation
of
our
peoples
Souls
,
and
make
them
desperate
,
and
almost
past
all
hope
,
or
remedy
.
I
must
confess
,
that
what
I
am
saying
now
,
I
was
not
sensible
of
,
till
lately
that
experience
made
me
sensible
:
While
I
medled
not
with
Publike
reproofs
or
censures
,
I
disputed
of
these
things
,
without
that
experience
,
which
I
now
find
is
one
of
the
greatest
helps
to
resolve
such
doubts
;
which
makes
me
bold
to
tell
the
Church
,
that
the
Practice
of
so
much
Discipline
as
we
are
agreed
in
,
is
a
likelyer
way
,
to
bring
us
all
to
agreement
in
the
rest
,
then
all
our
Disputings
will
do
without
it
:
And
that
I
resolve
hereafter
,
to
take
that
man
for
an
incompetent
Judge
,
and
unmeet
Disputer
about
Church-discipline
,
that
never
exercised
it
,
or
lived
where
it
was
exercised
:
And
I
shall
hereafter
suspect
their
judgments
,
and
be
almost
as
loath
to
follow
such
,
as
to
follow
a
swimmer
,
that
never
was
before
in
the
water
,
or
a
Pilote
that
was
never
before
at
sea
;
or
a
Souldiour
that
never
saw
warres
before
,
but
have
only
learned
their
skill
by
the
Book
.
Our
case
stands
thus
:
If
we
take
all
our
Parishes
according
to
the
old
Church-constitution
,
to
be
particular
Churches
,
and
all
the
Parishiones
to
be
members
,
then
either
we
must
exercise
the
Discipline
which
Christ
hath
commanded
,
or
not
.
If
not
,
then
we
disobey
our
Lord
and
Master
,
and
own
such
a
Church
,
as
is
utterly
uncapable
of
Church-ends
,
and
consequently
of
the
essence
,
seeing
that
it
is
a
Relative
being
.
For
it
's
supposed
that
it
is
not
for
any
unusual
accident
,
that
we
cannot
exercise
this
Discipline
,
but
from
the
very
Church
constitution
,
or
incapacity
of
the
matter
.
And
then
1.
We
shall
be
Traitours
to
Christ
,
under
the
name
of
Pastours
,
if
we
will
wilfully
cast
out
his
Ministerial
,
Kingly
Government
.
2.
We
shall
betray
the
Church
to
licentiousness
.
And
3.
We
shall
set
up
a
new
Church-way
,
which
is
contrary
,
to
that
which
hath
been
practised
in
all
ages
,
from
the
Apostles
daies
,
till
Impiety
had
overspread
the
Christian
world
.
He
that
dare
take
on
him
to
be
an
Overseer
and
Ruler
of
the
Church
,
and
not
to
oversee
and
rule
it
,
and
dare
settle
on
such
a
Church-state
,
as
is
uncapable
of
Discipline
,
is
so
perfidious
to
Christ
,
and
ventureth
so
boldly
,
to
make
the
Church
another
thing
,
that
I
am
resolved
not
to
be
his
follower
.
But
if
we
shall
exercise
the
Discipline
of
Christ
upon
all
in
our
ordinary
Parishes
,
what
work
shall
we
make
?
I
will
tell
you
what
work
,
from
so
much
experience
,
as
that
no
reasonings
can
any
more
perswade
me
to
believe
the
contrary
,
then
that
wormwood
is
not
bitter
,
or
snow
not
cold
.
1.
We
shall
have
such
a
multitude
to
excommunicate
,
or
reject
that
it
will
make
the
sentence
grow
almost
contemptible
by
the
commonness
.
2.
We
shall
so
extreamly
enrage
the
spirits
of
the
people
,
that
we
shall
go
in
continual
danger
of
our
lives
:
Among
so
many
that
are
publikly
reproved
,
and
cast
out
,
it
's
two
to
one
,
but
some
desperate
villains
will
be
studying
revenge
.
But
all
this
is
nothing
:
but
that
which
sticks
upon
my
heart
is
this
:
Object
.
Perhaps
you
'l
say
,
that
publike
admonitions
,
and
Church
censures
are
not
to
be
easily
exercised
,
nor
upon
any
but
notorious
,
scandalous
sinners
,
and
that
in
case
of
obstinate
impenitency
.
Answ.
I
am
as
much
against
a
rash
,
unnecessary
censure
,
or
use
of
the
severity
of
Discipline
,
as
another
:
I
know
that
a
fly
must
not
be
killed
with
a
beetle
.
Let
it
be
exercised
but
according
to
the
Parliaments
Ordinance
,
called
The
form
of
Church-Government
,
to
be
used
in
the
Church
of
England
and
Ireland
,
Aug.
29.
1648.
Or
let
it
be
exercised
but
with
one
half
,
or
the
sixth
part
of
the
severity
of
the
Ancient
Canons
of
the
Church
,
and
you
shall
certainly
see
the
effects
that
I
tell
you
of
.
Do
you
think
to
use
it
but
with
few
,
when
Impenitent
,
scandalous
sinners
are
so
many
?
But
perhaps
you
think
to
use
it
only
in
terrorem
or
now
and
then
one
,
and
let
others
alone
that
are
in
the
same
case
.
But
1.
That
's
the
same
disobedience
to
God
,
as
to
use
it
upon
none
at
all
.
He
that
hath
commanded
us
to
reject
a
Heretick
,
to
have
no
company
with
the
disorderly
livers
,
to
turn
away
from
scandalous
,
ungodly
men
,
and
not
to
enter
with
drunkards
,
railers
,
&c.
hath
not
bid
us
do
thus
by
some
some
but
by
all
.
God
2.
condemneth
partiality
.
3.
Your
Partiality
will
presently
be
so
noted
by
men
,
that
it
will
turn
to
your
reproach
,
and
make
both
you
and
your
Discipline
odious
,
when
they
can
say
,
He
cast
out
one
,
and
forbeareth
others
in
the
same
case
.
Object
.
But
were
there
not
more
offenders
then
the
incestuous
man
at
Corinth
?
And
yet
Paul
casteth
out
but
him
.
Answ.
1.
How
can
you
tell
how
many
Paul
cast
out
?
2.
Doth
he
not
give
the
Church
a
flat
command
to
cast
out
and
avoid
the
rest
,
1
Cor.
5.
11
,
12.
When
will
you
make
us
believe
,
that
Paul
at
that
time
commanded
them
to
do
that
which
he
would
not
have
them
do
?
3.
Corinth
had
many
offendours
,
whom
Paul
in
that
Epistle
reprehendeth
:
but
can
you
prove
that
any
of
them
were
obstinately
Impenitent
,
after
admonition
?
I
know
you
cannot
.
Bu●
perhaps
you
'l
think
that
you
should
by
the
preparatory
,
private
admonition
so
bow
them
,
and
work
upon
them
,
that
few
of
them
should
be
so
obstinate
as
to
fall
under
censure
.
I
answer
,
You
speak
this
because
you
never
tried
,
and
know
not
the
world
.
I
must
presume
to
tell
you
(
though
to
tell
you
the
reasons
be
unmeet
)
that
there
's
but
few
men
in
England
must
expect
more
advantages
for
Interest
in
their
people
,
then
I
have
in
mine
:
and
yet
all
's
nothing
,
when
I
come
to
exercise
Discipline
,
and
cross
their
selfish
,
sensual
inclinations
.
Those
that
will
tell
me
,
they
are
beholden
to
me
for
their
lives
,
yet
will
not
heare
me
when
I
perswade
them
to
any
humbling
confession
.
Those
that
cannot
hide
their
sinne
,
will
confess
it
,
and
commit
it
over
and
over
:
will
you
accept
of
their
private
Confession
for
Satisfaction
,
that
will
publickly
slander
their
Neighbours
,
And
yet
in
their
blindness
,
Gentlemen
,
Ministers
,
and
all
that
plead
for
common
Church-membership
,
pretend
to
be
charitable
to
the
Peoples
Souls
,
when
they
are
exercising
this
grievous
cruelty
.
It
is
just
as
if
in
Mercy
to
the
schoole-boyes
,
you
should
set
them
,
that
cannot
read
English
,
in
the
highest
form
,
where
they
must
make
Orations
in
Latine
and
Greek●
,
or
else
be
whipt
:
would
they
thank
you
for
such
advancement
.
It
is
as
if
you
should
put
an
ignorant
unexercised
,
cowardly
Soldier
,
or
one
that
is
but
learning
to
use
his
armes
,
into
the
front
of
the
Battaile
,
for
his
honour
:
or
as
if
you
should
prefer
a
Pupill
to
be
a
Tutour
,
or
put
a
freshman
in
the
Doctors
chaire
,
or
admit
a
new
baptized
Novice
to
be
a
Pastour
of
the
Church
,
where
the
blood
of
the
people
shall
be
required
at
his
hands
;
or
as
if
to
honour
him
,
you
should
admit
any
common
Marriner
to
the
Pilots
place
,
or
any
Apothecary
to
play
the
Physician
to
other
mens
ruine
,
and
his
owne
shame
.
If
you
set
such
Children
on
horsback
,
while
you
pretend
their
good
,
you
will
break
their
necks
.
No
man
is
safe
out
of
his
own
ranck
and
place
:
If
the
Husbandman
know
that
every
sort
of
plants
and
graine
,
must
have
their
proper
soile
and
season
,
and
the
Gardner
knoweth
that
several
herbs
and
flowers
,
must
be
variously
manured
,
or
else
they
will
not
prosper
;
why
should
we
be
less
wise
in
the
Work
of
God
?
As
Countrey
Schooles
are
Seminaries
to
the
Academies
,
so
the
state
of
Catechumens
or
Expectants
is
the
Seminary
to
the
Church
,
and
the
state
of
Infant
Church-membership
,
the
Seminary
to
the
state
of
the
Adult
,
into
which
they
must
be
seasonably
and
solemnly
transplanted
,
when
they
are
ripe
and
ready
,
and
not
before
.
Truly
our
mercifull
hastlings
do
but
yoake
untamed
bullocks
,
that
are
fitter
to
strive
and
tyre
themselves
then
to
plow
;
and
do
but
saddle
such
wild
,
unbroken
colts
,
as
are
liker
to
break
their
own
and
their
riders
necks
,
then
to
go
the
journy
which
they
are
designed
for
.
In
the
state
of
Expectants
,
these
men
may
profit
by
Preparing
Ordinances
,
and
the
season
may
come
,
when
they
may
fitly
be
transplanted
:
But
if
we
put
them
inter
fideles
that
are
infideles
,
among
Actual
Believers
,
and
Adult
Church-members
that
are
not
such
,
nor
prepared
for
the
station
,
we
bring
them
under
a
Discipline
which
will
exasperate
them
,
and
turn
them
to
be
malignant
enemies
,
and
undoe
them
for
ever
.
The
Disposition
of
the
matter
,
must
go
before
the
Reception
of
the
forme
:
For
undisposed
matter
will
not
receive
it
.
As
the
Operation
followeth
the
Being
,
and
the
Disposition
,
so
we
must
employ
every
person
and
thing
,
in
such
operations
only
,
as
their
Being
and
Qualification
is
capable
of
,
and
suited
to
.
A
due
placing
of
all
according
to
their
Qualifications
,
is
the
chiefest
part
of
our
Government
.
Misplace
but
one
wheel
in
your
watch
,
and
try
how
it
will
go
.
If
any
person
or
thing
be
not
good
in
his
Own
place
,
he
will
be
much
worse
out
of
in
,
it
the
place
of
his
Superiour
.
Fire
is
better
in
the
chimny
then
in
your
bed
,
or
upon
your
Table
:
A
good
Cleark
may
make
but
a
sorry
Counseller
;
and
a
good
Subject
may
make
but
an
ill
Magistrate
:
And
many
a
man
becomes
the
seat
of
a
Justice
,
that
would
not
become
the
Princes
Throne
.
If
you
would
not
undoe
mens
Souls
by
a
Discipline
,
which
they
cannot
bear
;
let
them
stay
in
the
Seminary
of
Expectants
,
till
they
are
ripe
for
it
.
Object
.
But
how
do
the
Churches
of
France
,
Holland
,
Geneva
and
Scotland
,
that
have
exercised
Discipline
upon
all
?
Answ.
1.
Must
I
be
sent
to
another
Nation
to
know
that
which
I
have
made
tryall
of
,
and
attained
the
certain
knowledg
of
,
at
home
?
I
was
never
in
France
,
nor
at
Geneva
,
and
therefore
I
know
not
what
number
of
obstinate
,
impenitent
,
scandalous
persons
are
there
,
nor
how
many
that
know
who
Jesus
Christ
is
,
nor
what
a
Christian
,
or
a
Church
is
:
but
I
have
been
in
England
,
and
I
partly
know
what
store
of
these
are
there
,
and
what
usage
they
will
bear
,
and
what
not
.
2.
Either
other
Churches
have
such
materials
as
our
Parishes
,
or
not
.
If
not
,
their
cause
is
none
of
ours
:
If
they
have
,
then
either
they
exercise
Christs
Discipline
on
them
faithfully
,
and
impartially
or
not
:
If
not
,
then
they
are
not
to
be
imitated
by
us
in
their
negligence
,
unfaithfullness
,
or
partiality
.
If
they
do
,
and
yet
do
not
undo
the
people
,
they
have
not
such
a
people
as
ours
,
or
else
they
have
other
means
to
further
their
ends
.
3.
de
Ecclesia
.
vol.
3.
fol.
123
,
124
,
134
,
135.
and
others
cited
in
the
Preface
of
my
Reformed
Pastor
.
to
forbear
the
Execution
of
it
upon
nineteene
,
I
should
soone
think
it
lawfull
to
forbear
the
twentieth
:
And
then
what
should
I
think
of
Scripture
,
and
the
Canons
of
the
universal
Church
.
2.
By
this
neglect
it
is
,
that
Reformed
Churches
have
contracted
the
greatest
dishonour
that
is
upon
them
,
while
they
are
sound
in
Doctrine
,
and
have
Learned
Pastours
,
able
to
confound
the
Romish
adversaries
;
but
alas
,
too
many
unmeet
Church-members
.
3.
They
have
(
and
Scotland
had
till
lately
)
the
Magistrates
Sword
to
drive
men
on
,
and
force
them
to
submit
to
Discipline
,
which
is
not
our
case
,
nor
was
the
case
of
the
Primitive
Church
.
It
is
not
there
the
Churches
censure
that
doth
the
work
,
but
the
Magistrates
Sword
,
no
more
then
it
was
with
our
Bishops
in
England
.
4.
And
yet
what
work
a
little
exercise
of
Discipline
made
,
may
appear
in
the
case
of
Calvin
,
at
Geneva
,
when
for
suspending
the
Sacrament
,
when
the
people
were
in
enmity
,
he
was
banished
Geneva
,
and
their
dogs
called
by
the
name
of
Calvin
;
and
when
the
suspending
of
one
Bertelerius
could
put
them
all
into
such
a
flame
.
Object
.
But
fiat
Justitia
&
ruat
coelum
:
let
us
trust
God
with
His
owne
Ordinances
:
we
must
do
our
duty
,
what
ever
come
of
it
?
Answ.
This
doth
but
beg
the
Question
:
Gods
Ordinances
are
not
for
destruction
,
but
edification
;
at
least
as
to
the
multitude
of
the
ungodly
,
they
tend
to
their
Conversion
,
and
not
to
their
perdition
.
Is
that
likely
to
be
Gods
Ordinance
,
which
certain
experience
telleth
us
,
will
put
such
multitu●es
of
men
into
a
hopeless
case
,
or
next
to
hopeless
?
Ministers
are
appointed
to
make
Disciples
,
and
gather
men
to
Christ
,
and
further
their
Conversion
,
and
not
plunge
them
into
a
remediless
state
,
and
to
hurry
them
all
unprepared
into
Church-communion
,
that
they
may
be
thrust
out
againe
,
and
brought
t●
hate
the
Church
.
It
's
anothers
work
to
advance
them
to
the
Pinacle
of
the
Temple
,
that
he
may
cast
them
down
headlong
.
And
I
yet
never
knew
the
man
,
nor
saw
his
face
,
that
practised
what
this
Objection
pleads
for
;
and
exercised
Discipline
,
faithfully
on
a
whole
Parish
.
Nor
do
I
believe
that
any
man
can
do
it
that
would
;
unless
the
Magistrate
do
it
for
him
.
For
he
cannot
do
it
without
the
peoples
consent
:
and
if
he
sentence
such
to
be
avoided
by
the
people
,
they
will
despise
his
sentence
,
and
hold
communion
with
them
the
more
,
and
do
as
our
Drunkards
do
,
when
one
of
their
Companions
is
put
in
the
stocks
,
bring
him
Ale
and
good
cheare
▪
and
eat
,
and
drink
,
and
make
merry
with
him
,
if
the
Magistrate
restraine
them
not
.
Object
.
But
Excommunication
must
not
be
used
,
till
all
other
remedies
will
do
no
good
:
and
when
all
will
do
no
good
,
what
good
will
it
do
such
to
be
kept
under
other
means
?
Answ.
To
do
good
,
for
the
bringing
a
man
out
of
that
sinne
,
for
which
he
is
admonished
,
is
one
thing
,
and
to
do
good
,
for
his
Information
and
Conversion
in
the
maine
,
is
another
thing
;
It
is
the
use
of
Discipline
,
to
cure
men
of
the
particular
sinnes
that
they
are
reproved
for
,
rather
then
to
convert
them
from
a
state
of
wickedness
in
general
.
2.
Nor
is
Excommunication
to
be
deferred
,
as
long
as
there
is
any
Hope
by
other
meanes
;
but
only
till
we
have
used
other
means
in
vaine
,
for
such
a
season
as
is
meet
;
that
the
ends
of
Discipline
be
not
frustrate
.
For
else
there
should
never
man
be
Excommunicated
:
For
there
is
some
Hope
that
preaching
against
his
sinne
may
do
him
good
at
last
;
though
he
come
drunk
to
the
Lords
Table
twenty
years
together
,
you
cannot
say
that
his
Conversion
is
Impossible
:
And
yet
we
must
not
hereupon
deferre
the
casting
out
of
such
a
member
.
But
in
his
Expectant
state
,
or
among
the
Catechumens
,
we
may
beare
with
him
lawfully
in
his
wickedness
,
without
excluding
him
from
among
our
hearers
,
and
if
he
heare
us
seaven
years
and
seaven
in
vaine
,
there
is
yet
some
Hope
of
his
Conversion
,
while
he
waiteth
in
his
own
place
and
way
.
And
yet
I
yield
this
much
to
the
Objectours
freely
,
that
when
fit
persons
are
taken
into
the
Church
,
(
yea
or
unfit
,
by
negligence
)
we
must
wait
with
all
patience
that
is
consistent
with
the
ends
of
Government
,
and
cutting
off
must
be
the
last
remedie
:
and
that
when
it
is
necessary
,
it
must
be
used
,
though
we
see
that
it
's
ten
to
one
,
it
will
plunge
the
person
(
occasionally
)
into
a
worse
condition
.
For
the
Publike
Ends
of
Discipline
,
(
the
credit
of
Christianity
,
the
preservation
of
the
Church
,
and
abundance
more
)
are
to
be
preferred
before
the
good
of
that
mans
Soul
:
and
as
paena
debetur
Reipublicae
,
and
we
cut
not
off
malefactours
for
their
own
good
,
so
much
as
the
Common-wealths
,
which
by
their
hurt
must
be
promoted
,
so
is
it
as
to
the
Church
.
But
this
must
be
done
but
upon
a
few
,
for
example
:
and
therefore
but
few
that
will
need
this
severity
,
are
supposed
to
be
in
our
Communion
.
And
I
cannot
believe
that
way
to
be
of
God
,
that
would
bring
such
multitudes
into
this
miserable
state
.
Object
.
Your
very
keeping
them
from
the
Communion
of
the
Church
,
and
not
Approving
or
Confirming
them
,
would
as
much
exasperate
them
.
Answ.
It
's
no
such
matter
.
Much
it
may
,
but
not
neare
so
much
,
as
I
certainly
know
by
experience
:
Those
not
Admitted
heare
with
Hope
;
but
to
the
rejected
I
speak
as
almost
hopeless
,
except
such
as
were
fit
to
live
under
Discipline
,
on
whom
it
may
have
its
due
effect
.
9.
And
by
this
admitting
all
men
without
tryal
and
Confirmation
,
to
come
unobservedly
into
the
state
of
Adult-Christians
,
we
breed
and
feed
continual
heart
burnings
against
the
Ministers
of
Christ
;
while
we
are
necessitated
to
do
our
work
upon
such
unprepared
Souls
.
And
how
much
the
hatred
and
contempt
of
Ministers
doth
conduce
to
the
destruction
of
the
people
,
Satan
is
not
ignorant
,
that
is
the
diligent
promoter
of
it
.
10.
By
this
means
also
we
frustrate
our
own
studies
,
and
Ministerial
Labours
,
to
abundance
of
our
people
.
Partly
by
deluding
them
actually
,
in
the
Reception
of
them
among
Christians
,
that
really
are
no
Christians
,
and
partly
by
this
provocation
of
their
hatred
.
11.
By
this
means
also
we
breed
and
feed
abundance
of
Controversies
in
the
Church
:
For
when
once
we
displace
any
parts
of
the
frame
,
we
shall
find
almost
all
in
pieces
,
and
one
errour
draweth
on
so
many
,
that
Controversies
grow
numerous
,
and
will
never
be
reconciled
by
meere
words
and
writings
,
till
we
actually
set
the
Church
in
joynt
againe
.
12.
By
this
course
also
we
lay
open
the
Ordinances
of
God
,
to
a
continual
prophanation
,
while
abundance
that
know
not
who
Christ
is
,
nor
what
Christianity
is
,
are
admitted
as
Christians
,
to
our
Christian
Communion
:
and
so
themselves
are
involved
in
more
sinne
,
and
Gods
own
Worship
turned
into
Provocation
;
so
that
we
may
feare
lest
God
should
frown
upon
our
Assemblies
,
and
withdraw
the
tokens
of
his
Presence
,
and
deny
his
blessing
to
those
prophaned
Ordinances
.
Though
the
innocent
may
still
have
their
share
in
the
blessing
,
yet
may
the
Pastours
and
the
guilty
majority
,
deeply
suffer
by
this
great
abuse
of
holy
things
.
13.
By
this
means
also
it
is
that
so
many
Scruples
are
cast
in
our
way
,
about
Administrations
,
and
reception
of
Ordinances
;
and
the
comfort
of
Ministers
and
people
in
them
,
is
much
abated
.
14.
And
I
doubt
it
is
a
hinderance
to
the
Conversion
of
many
sects
about
us
,
and
of
many
ungodly
ones
among
us
,
who
if
they
saw
the
primitive
holiness
of
Churches
might
be
drawn
in
.
15.
And
it
much
corrupteth
the
Communion
of
Saints
,
and
turneth
it
to
another
thing
;
when
this
Holy
Communion
is
so
much
of
our
duty
and
our
comfort
,
and
such
a
Representation
of
Heaven
it self
.
16.
And
if
it
be
not
a
practical
denial
of
some
of
the
Articles
of
our
Faith
,
it
's
well
.
We
say
there
,
that
we
Believe
the
Catholike
Church
to
be
Holy
,
and
that
it
is
a
Communion
of
Saints
,
that
is
by
the
parts
of
it
,
to
be
exercised
.
And
shall
we
deny
this
in
our
works
,
which
in
words
we
profess
.
17.
By
this
means
also
we
dishonour
the
work
of
Reformation
,
when
we
hinder
the
fruits
of
it
,
that
should
be
visible
to
the
world
;
and
make
men
believe
that
it
lieth
but
in
a
change
of
bare
opinions
.
They
that
see
no
great
difference
between
the
Reformed
and
the
Romanists
in
their
lives
,
will
think
it
is
no
great
matter
,
which
side
they
are
joyned
to
.
It
's
noted
by
some
Protestant
Writers
,
that
when
Luther
opposed
Popery
in
Germany
,
abundance
of
the
common
licentious
people
,
that
were
weary
of
Popish
Confessions
,
and
Penances
,
did
joyne
with
those
that
were
truly
conscientious
,
and
dishonoured
the
Reformation
by
their
lives
,
though
they
increased
the
number
,
and
did
the
service
as
Erasmus
his
Gospeller
,
that
used
to
carry
a
bottle
of
wine
,
and
Erasmus
New
Testament
,
with
great
brass
bosses
,
and
when
he
disputed
with
a
Papist
,
knockt
him
about
the
pate
with
the
Bible
,
and
so
confuted
him
.
18.
And
by
this
means
we
give
the
Papists
more
roome
then
they
should
have
,
to
reproach
our
Churches
,
and
glory
comparatively
of
the
Holiness
of
theirs
.
Though
I
know
that
their
glory
is
exceeding
unreasonable
,
and
that
our
Impurities
are
no
more
to
theirs
,
then
a
few
boiles
to
a
Leprosie
;
yet
we
do
ill
to
give
them
so
much
occasion
,
as
we
do
,
who
are
ready
to
make
the
worst
of
all
.
19.
By
this
means
also
we
leave
all
Sects
,
to
quarrel
with
us
,
and
dispute
against
us
,
even
whether
we
be
true
Churches
of
Christ
or
not
,
because
our
Adult-profession
and
Covenant
is
no
more
express
,
and
discernable
,
then
it
is
.
And
though
we
have
enough
to
prove
our selves
a
Church
,
yet
do
we
leave
them
under
their
temptations
,
and
our selves
under
the
obloquy
.
And
indeed
we
perversly
maintain
our
own
dishonour
,
while
we
think
it
a
condition
to
be
rested
in
,
if
we
can
but
prove
our selves
true
Churches
;
when
our
Learned
Divines
do
give
as
much
to
the
Romanists
themselves
,
though
not
as
Papal
,
yet
as
Christian
.
A
Leper
is
a
true
man
,
and
yet
his
cure
is
a
thing
to
be
desired
.
20.
Lastly
,
By
this
means
also
we
tempt
many
well
meaning
people
among
us
,
to
a
dangerour
separation
from
us
,
and
to
fly
from
our
Churches
,
as
if
they
would
fall
on
their
heads
;
and
we
too
much
harden
those
that
are
already
separated
:
and
all
because
we
will
not
yield
to
the
healing
of
our
own
diseases
,
or
will
do
little
or
nothing
to
procure
it
.
I
know
these
men
have
no
just
ground
for
their
hard
conclusions
,
and
censures
of
us
;
but
we
have
little
reason
to
give
them
this
occasion
,
and
cast
a
stumbling-block
in
the
way
of
so
many
precious
Souls
.
To
what
is
here
briefly
thrust
together
,
if
the
Reader
will
adde
the
twelve
Reasons
,
in
my
Christian
Concord
,
pag.
11
,
12
,
13
,
14.
and
what
's
said
in
my
book
of
Right
to
Sacraments
,
where
these
matters
,
or
those
that
sustaine
them
,
are
handled
more
at
large
,
I
suppose
he
may
easily
be
convinced
,
that
the
former
Church-Governours
,
in
England
,
have
been
lamentably
negligent
,
and
our
Churches
by
their
means
are
much
disordered
,
and
that
the
present
Ministers
should
be
more
forward
,
and
diligent
,
and
unanimous
for
the
cure
,
and
that
the
Magistrate
,
if
he
love
the
Church
of
Christ
,
and
the
Souls
of
men
,
should
speedily
afford
his
help
,
and
all
too
little
to
remedy
these
great
and
many
evils
,
which
we
have
let
in
,
by
suffering
such
a
loose
,
unobserved
transition
from
the
state
of
Infant
Church
members
,
or
from
Apostacy
,
into
the
number
of
Adult-members
,
without
Approved
Profession
and
Confirmation
.
Prop.
20.
So
many
and
great
are
the
Benefits
,
that
would
follow
the
general
practice
of
this
duty
,
of
Trying
,
Approving
,
and
Confirming
(
or
Absolving
)
all
those
that
enter
into
the
number
of
Adult
Christians
,
that
it
should
mightily
provoke
all
Christian
Magistrates
,
Ministers
,
and
People
,
to
joyne
in
a
speedy
and
vigorous
execution
of
it
.
1.
ONe
excellent
fruit
of
this
Practice
,
will
be
the
great
increase
of
Knowledge
,
and
godliness
,
and
the
destruction
of
ignorance
,
and
notorious
impiety
.
This
is
an
effect
,
most
apparent
in
the
Causes
.
When
men
are
made
to
understand
,
that
by
the
Law
of
God
,
seconded
by
the
common
consent
of
the
Church
,
and
the
most
Learned
,
Godly
Pastours
,
and
(
if
it
may
be
)
by
the
Law
of
the
Land
;
no
man
is
to
be
accounted
,
or
numbered
with
Adult-Christians
,
but
those
that
make
a
sober
,
serious
;
understanding
Profession
of
Christianity
,
renouncing
the
flesh
,
the
world
,
and
the
Devil
,
and
not
contradicting
,
and
nullifying
this
Profession
,
by
a
wicked
life
;
this
will
engage
Parents
,
to
teach
their
Children
,
and
Children
themselves
to
learn
what
Christianity
is
,
when
they
cannot
have
the
Name
,
or
the
honour
,
and
the
Priviledges
of
Christians
,
without
some
Credible
Appearance
of
the
thing
.
For
doubtles
while
Christianity
is
in
credit
,
the
same
motives
that
now
prevaile
with
the
multitude
to
seeme
Christians
,
and
to
desire
the
Baptism
of
their
Children
,
will
continue
then
,
to
make
them
desire
to
be
numbred
with
Christians
,
when
they
are
at
age
:
and
so
will
provoke
them
to
do
that
,
without
which
they
know
they
connot
be
esteemed
Christians
.
And
as
it
's
now
a
common
thing
to
be
baptized
in
Infancy
,
so
will
it
be
then
a
common
thing
,
for
our
young
people
to
learn
the
Principles
of
Christianity
,
yea
and
to
reform
their
lives
,
(
I
hope
with
the
most
)
when
they
understand
,
that
else
they
must
be
taken
to
be
no
Christians
.
And
if
it
were
but
the
making
of
the
understanding
Profession
,
and
outside
of
Christianity
,
to
be
commoner
among
us
,
it
would
be
a
most
precious
fruit
of
our
endeavours
.
But
much
more
,
when
true
Christianity
it selfe
,
in
the
life
and
power
of
it
,
would
also
be
more
common
.
As
no
doubt
but
it
would
:
For
the
Knowledg
of
the
Letter
,
is
the
way
to
the
receiving
of
the
Spirit
:
&
among
multitudes
that
have
the
outside
of
true
Religion
,
there
will
be
far
more
,
that
have
the
life
and
soule
of
it
,
then
among
those
that
have
not
so
much
as
the
outside
.
Any
man
in
reason
may
foresee
,
that
if
we
be
openly
agreed
,
and
it
be
publikely
enacted
,
or
declared
,
that
none
be
taken
into
the
number
of
Adult
Christians
,
nor
admitted
to
their
Priviledges
,
till
they
have
made
an
Approved
Profession
of
Christianity
,
and
so
be
received
by
Jesus
Christ
himself
,
acting
by
his
Ministers
,
it
will
set
all
that
care
for
the
Name
,
or
hopes
or
Privilidges
of
Christians
,
to
learn
,
and
be
,
and
do
,
that
which
they
know
will
be
so
required
of
them
.
Whereas
,
as
things
go
now
in
most
places
,
they
may
bring
their
Children
to
Baptism
,
without
understanding
what
Baptism
is
;
and
those
Children
may
slide
into
the
state
of
the
Adult-Christians
,
and
possess
the
Name
,
and
place
,
and
outward
Communion
,
and
other
honours
and
Priviledges
of
such
,
without
knowing
whether
Christ
were
a
man
or
a
woman
,
or
who
he
is
,
or
what
business
he
came
about
into
the
world
:
And
when
no
outward
Necessity
is
laid
upon
them
by
the
Church
,
to
know
more
,
or
to
seem
better
,
no
wonder
if
so
many
Heathens
do
sit
among
Christians
,
and
if
the
multitude
looke
not
much
after
knowledg
or
Godliness
.
2.
And
moreover
it
will
be
a
very
great
helpe
to
their
Consciences
,
in
order
to
the
convincing
them
of
their
sinne
and
misery
,
and
of
the
insufficiency
of
that
Condition
which
multitudes
do
now
rest
in
;
and
so
to
waken
them
to
look
after
a
safer
state
,
and
to
be
what
they
must
seem
to
be
,
if
they
will
be
taken
to
be
Christians
.
It
is
a
great
help
to
the
deceiving
of
the
multitude
of
the
ungodly
,
to
be
currantly
esteemed
Christians
,
when
they
are
not
:
And
self-love
is
such
a
blinding
thing
,
that
a
little
help
will
go
farre
with
it
,
in
the
promoting
of
such
deceits
.
Naturally
men
are
very
easily
brought
to
think
well
of
them selves
,
and
hardly
brought
to
confess
their
misery
.
Every
man
almost
will
easily
confess
himself
a
sinner
,
and
a
very
great
sinner
,
so
you
will
but
allow
him
to
be
a
Christian
,
and
a
pardoned
sinner
.
For
this
is
a
common
confession
,
and
brings
no
very
terrible
Conclusion
,
and
message
to
the
Soul
.
But
when
a
man
must
confess
himself
,
no
true
Christian
,
but
unsanctified
,
unpardoned
,
and
a
slave
of
Satan
,
this
is
as
much
as
to
confess
himself
in
a
state
of
damnation
,
in
which
if
he
die
he
is
lost
for
ever
,
and
men
are
hardly
drawn
to
believe
so
terrible
a
Conclusion
:
when
yet
it
is
so
necessary
where
it
is
true
,
that
we
can
scarce
imagine
how
a
man
can
be
saved
without
it
.
He
that
knoweth
not
himselfe
to
be
out
of
his
way
,
will
hardly
be
perswaded
to
turne
back
:
And
he
that
knows
not
himself
to
be
unpardoned
,
will
hardly
value
or
seek
a
pardon
:
And
he
that
thinks
he
is
sanctified
,
and
a
true
Christian
already
,
will
seek
to
be
made
what
he
takes
himself
already
to
be
.
And
how
much
Reputation
doth
,
to
help
or
hinder
men
,
even
in
self-judging
,
is
easily
perceived
.
Now
here
is
a
threefold
Reputation
,
of
very
great
moment
,
to
concurre
,
either
for
mens
Deception
,
or
Conversion
.
1.
The
Reputation
of
Prince
and
Parliament
,
and
so
of
Law-givers
and
Rulers
of
the
Nation
,
who
by
their
Laws
do
manifest
,
whom
they
esteem
good
Christians
,
and
this
the
people
very
much
look
at
.
2.
The
Reputation
of
all
the
Pastours
of
the
Church
,
which
is
to
be
manifested
in
their
Agreements
,
Confessions
,
or
Declarations
and
Practices
.
3.
The
common
consent
of
Christian
people
,
which
is
to
be
manifested
by
their
actions
,
according
to
the
Laws
of
Christ
,
and
the
Direction
of
their
Guides
.
If
Magistrates
,
Ministers
and
people
do
concurre
,
to
repute
all
the
Infidels
,
and
utterly
Ignorant
,
wicked
men
among
us
to
be
Christians
,
how
many
thousand
Souls
may
this
deceive
,
and
undo
for
ever
?
Whereas
,
If
Magistrates
,
Ministers
,
and
People
that
feare
God
,
would
all
agree
accordng
to
the
Laws
of
Christ
,
to
esteem
none
Adult-Christians
,
but
those
that
by
a
Credible
Profession
of
Christianity
,
do
seem
to
be
such
,
it
would
abundantly
help
to
convince
them
of
their
misery
,
and
the
need
of
Christ
and
Grace
,
and
the
absolute
necessity
of
a
change
.
We
see
even
among
good
men
,
in
the
case
of
a
particular
sinne
,
how
much
common
Reputation
,
doth
help
to
hinder
the
work
upon
their
Consciences
:
Among
the
Reformed
Churches
beyond
the
Sea
,
what
Conscience
is
troubled
for
these
actions
,
or
omissions
on
the
Lords
Day
,
which
in
England
would
much
trouble
men
of
the
same
temper
in
other
things
.
Among
several
Sects
it
troubleth
them
not
,
freely
to
revile
the
Servants
of
Christ
that
are
against
them
,
because
they
finde
it
rather
go
for
commendable
,
then
much
condemnable
,
by
those
whom
they
most
esteem
.
Among
the
Papists
,
the
believing
in
a
Vice-Christ
,
and
the
worshiping
of
his
Image
and
Cross
,
with
Divine
Worship
,
and
also
the
consecrated
Host
,
and
the
condemning
all
the
Churches
of
Christ
that
do
it
not
,
do
goe
for
Virtues
,
and
Christian
Practices
,
though
they
are
most
haynous
,
odious
sinnes
;
and
what
is
it
but
common
Reputation
of
Prince
and
Priests
,
and
multitudes
of
people
,
that
could
make
so
many
,
yea
and
such
persons
as
some
of
them
are
,
to
continue
in
such
sinnes
,
as
if
they
were
a
part
,
yea
an
essential
part
of
holiness
,
and
one
generation
to
succeed
another
in
them
.
Were
these
sinnes
but
commonly
reputed
to
be
as
odious
as
indeed
they
are
,
what
a
change
would
it
make
on
millions
of
Souls
?
So
that
it
's
strange
to
see
the
power
of
Reputation
.
3.
Moreover
,
this
course
would
be
an
excellent
help
to
the
Labours
of
the
Ministers
of
Christ
,
for
mens
Salvation
.
They
would
better
understand
and
apply
our
Sermons
:
whereas
now
,
they
lose
the
benefit
by
misapplying
them
.
Now
we
must
labour
all
our
lives
,
(
and
with
most
,
in
vaine
)
to
make
unbelievers
,
and
ungodly
persons
understand
what
they
are
,
and
no
means
will
serve
to
convince
many
people
,
that
they
are
not
truly
Christians
,
that
know
not
what
it
is
to
be
a
Christian
,
or
that
hate
it
and
fight
against
it
.
When
they
all
go
together
under
the
name
of
Christians
,
what
ever
comforts
they
hear
offered
to
Believers
,
they
take
them
to
themselves
,
or
mistake
them
as
offered
to
them
;
and
all
the
threatnings
that
are
uttered
against
unbelievers
,
they
put
by
and
think
it
is
not
they
that
they
are
spoken
against
.
But
if
once
we
could
but
get
men
to
stand
in
their
own
places
,
and
to
know
themselves
;
how
easily
then
would
our
message
work
?
Me
thinks
the
Devil
should
not
be
able
,
to
keep
one
man
of
an
hundred
in
his
power
,
if
they
knew
themselves
to
be
in
his
power
:
nor
one
of
an
hundred
,
in
a
state
of
ungodliness
and
condemnation
if
they
knew
that
they
are
in
such
a
state
.
At
least
,
I
am
sure
men
will
not
so
numerously
,
nor
easily
runne
into
Hell
,
when
they
know
they
are
going
into
it
,
as
when
they
are
confident
that
they
are
good
Christians
,
and
in
the
way
to
Heaven
.
4.
If
this
foredescribed
Confirmation
be
practised
,
it
will
more
powerfully
oblige
our
people
to
Christ
,
then
a
secret
sliding
into
the
number
of
Adult-Christians
will
do
.
And
doubtless
solemn
engagements
and
obligations
,
have
some
force
upon
Conscience
,
to
hold
men
to
Christ
,
and
restraine
them
from
sinne
:
or
else
Baptism
it self
would
be
much
frustrate
;
and
the
Jews
should
not
have
been
so
often
called
by
Moses
,
Joshua
,
Asa
,
and
other
Princes
,
to
renew
their
Covenant
with
God
.
But
with
us
,
men
feel
no
such
bonds
upon
them
.
And
many
question
whether
they
are
bound
at
all
,
by
their
Parents
promises
for
them
in
Baptism
.
5.
The
profiting
of
our
people
will
be
much
greater
in
their
own
place
:
when
those
that
are
not
yet
fit
for
Adult-membership
,
and
Priviledges
,
are
kept
in
the
place
of
Catechumens
or
Expectants
.
Every
thing
doth
thrive
and
prosper
best
in
its
own
place
:
If
you
teare
them
not
out
of
the
Churches
wombe
,
till
they
are
ready
for
the
birth
,
they
will
prosper
there
,
that
else
may
perish
.
Your
Corne
will
best
prosper
in
the
cold
earth
,
where
it
seems
to
be
dead
and
buried
,
till
the
Springing
time
shall
come
.
And
you
should
not
violently
unhose
the
eares
,
till
Nature
put
them
forth
.
The
first
digestion
must
be
wrought
,
before
the
second
,
and
Nature
must
have
time
allowed
it
,
and
the
stomack
must
not
too
hastily
let
go
the
food
,
if
you
would
have
good
sanguification
and
nutrition
follow
.
Men
think
they
do
a
great
kindness
to
grosly
ignorant
,
or
impious
men
,
to
take
them
into
the
Church
before
they
are
capable
of
such
a
station
,
and
the
work
,
or
Priviledges
thereto
belonging
:
but
alas
,
they
do
but
hurry
them
to
perdition
,
by
thrusting
them
out
of
the
state
,
where
they
might
have
thriven
in
preparation
to
a
Church-state
,
into
a
state
which
will
set
them
abundance
of
work
,
which
they
are
utterly
unfit
for
,
and
under
the
pretence
of
benefits
and
Priviledges
,
will
occasion
abundance
of
aggravations
of
their
sinnes
.
A
boy
in
his
A
,
B
,
C.
will
learne
better
in
his
own
place
,
among
his
fellows
,
then
in
a
higher
form
,
where
he
hath
work
set
him
,
which
he
is
uncapable
of
doing
.
6.
By
this
means
also
Church-Discipline
will
attain
its
Ends
;
It
will
awe
and
preserve
the
Church
,
and
terrifie
,
and
reduce
offendours
,
and
help
them
to
Repentance
,
and
preserve
the
order
of
the
Church
and
Gospel
;
when
it
is
exercised
upon
such
as
are
capable
of
it
;
that
know
the
nature
of
it
,
and
either
are
habitually
diposed
to
profit
by
it
,
or
at
least
understand
,
what
it
was
that
they
were
engaged
to
,
and
understandingly
consent
to
live
under
such
a
Discipline
:
and
when
it
is
exercised
upon
few
,
and
we
have
not
such
multitudes
to
sweep
out
of
the
Church
.
7.
By
this
means
,
both
Church-associations
,
and
Ordinances
may
attaine
their
Ends
;
and
people
will
be
capable
of
doing
the
duty
of
Christians
to
one
another
,
when
others
are
capable
of
receiving
it
.
Church
members
are
bound
to
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
be
hardened
by
the
deceitfullness
of
sinne
,
Heb.
3.
13.
and
to
teach
and
admonish
one
another
,
Col.
3.
16.
But
before
swine
,
we
must
not
cast
such
pearls
,
nor
give
that
which
is
holy
to
dogs
,
Matth.
7.
6.
Therefore
it
necessarily
followeth
,
that
dogs
and
swine
should
be
kept
out
of
the
Church
,
and
cast
out
if
they
be
crept
in
.
Nothing
hath
more
destroyed
that
Charitable
Community
,
which
should
be
among
the
members
of
the
Church
,
and
that
loving
and
relieving
Christ
in
Church-members
,
then
the
crowding
of
such
into
the
place
,
as
indeed
are
Satans
members
,
and
appeare
not
capable
of
that
special
Love
,
nor
are
capable
of
returning
it
to
others
.
8.
This
will
make
easy
the
Ministers
work
,
and
free
him
from
abundance
of
hatred
,
trouble
,
and
disadvantage
,
when
like
a
workmans
tooles
in
his
shop
,
that
all
are
in
their
place
,
and
so
at
hand
when
he
should
use
them
,
so
his
Hearers
are
in
order
,
and
each
one
lookes
but
for
his
portion
,
and
none
are
snatching
at
our
fingers
,
for
the
Childrens
bread
,
that
belongs
not
to
them
,
and
men
be
not
drawn
to
hate
and
raile
at
Ministers
,
for
not
fullfiling
their
desires
.
9.
By
this
means
also
,
the
Ordinances
will
be
more
purely
administred
,
agreeably
to
their
Nature
,
and
the
Institution
:
And
so
God
will
bless
them
more
to
his
Church
,
and
own
his
people
,
with
the
fuller
discoveries
of
his
presence
,
and
take
pleasure
in
the
Assemblies
and
services
of
his
Saints
.
10.
By
this
means
also
,
the
Communion
of
the
Saints
,
(
and
the
holy
Ordinances
of
God
)
will
be
abundantly
more
sweet
to
his
Servants
,
when
we
have
it
in
the
appointed
way
,
and
it
is
not
imbittered
to
us
,
by
the
pollutions
of
Infidels
,
and
notorious
ungodly
men
.
Though
yet
I
know
,
that
in
a
negligent
polluted
Church
,
Gods
Servants
may
have
their
share
of
comfort
,
in
his
Ordinances
,
when
they
have
done
their
own
duty
for
Reformation
,
without
success
.
11.
By
this
means
the
Church
,
and
the
Christian
Religion
will
be
more
honorable
in
the
eyes
of
the
world
,
who
judge
by
the
members
and
professours
lives
,
before
they
can
judge
of
the
thing
as
in
it self
:
And
as
Christ
will
be
thus
honoured
,
and
the
mouths
of
adversaries
of
all
sorts
stopped
,
so
it
will
do
much
to
further
their
Conversion
,
when
they
have
such
a
help
to
see
the
beauty
of
the
Church
and
Christian
Faith
.
Many
more
such
benefits
I
would
name
,
but
that
you
may
gather
some
of
them
,
from
what
was
said
of
the
contrary
incommodities
:
Only
I
adde
13.
Lastly
,
it
is
a
way
that
is
admirably
suited
both
to
Reformation
,
and
Reconciliation
;
to
Unity
,
as
well
as
Purity
:
which
removeth
many
of
the
Impediments
,
that
else
would
trouble
us
in
the
way
.
For
as
all
wicked
men
will
agree
against
it
,
as
they
will
against
any
holy
practice
,
so
all
parties
considerable
among
us
,
do
in
their
doctrine
and
professions
owne
it
;
and
it
will
suit
the
Principles
,
or
the
Ends
of
all
that
fear
God
,
either
wholly
of
very
farre
.
I
shall
here
distinctly
shew
you
,
1.
That
the
Episcopal
:
2.
Presbyterians
:
3.
Independants
:
4.
Anabaptists
:
5.
Yea
and
I
may
put
in
,
the
Papists
themselves
,
have
no
reason
to
be
against
this
practice
;
but
all
of
them
have
great
reason
to
promote
it
,
supposing
them
to
be
what
they
are
.
1.
That
it
is
so
far
agreeable
with
the
Doctrine
of
the
Church
of
England
,
that
our
Episcopal
party
have
reason
to
be
for
it
,
appeareth
:
1.
The
Curate
of
every
Parish
,
or
some
other
at
his
appointment
,
shall
diligently
upon
Sundaies
and
Holydaies
,
halfe
an
houre
before
Evening
,
Prayer
,
openly
in
the
Church
,
instruct
and
examine
so
many
Children
of
his
Parish
,
sent
unto
him
,
as
the
time
will
serve
,
and
as
he
shall
think
convenient
,
in
some
part
of
this
Catechism
.
And
all
Fathers
,
Mothers
,
Masters
,
and
Dames
,
shall
cause
their
Children
,
Servants
,
and
Prentices
(
which
have
not
learned
their
Catechism
)
come
to
the
Church
at
the
time
appointed
,
and
obediently
to
hear
,
and
be
ordered
by
the
Curate
,
until
such
time
as
they
have
learned
,
all
that
is
appointed
here
for
them
to
learn
.
And
whensoever
the
Bishop
shall
give
knowledg
,
for
Children
to
be
brought
before
him
,
to
any
convenient
place
for
their
Confirmation
,
then
shall
the
Curate
of
every
Parish
,
either
bring
,
or
send
in
writing
,
the
names
of
all
those
Children
of
his
Parish
,
which
can
say
the
Articles
of
the
Faith
,
the
Lords
Prayer
,
and
the
ten
Commandements
,
and
also
how
many
of
them
can
answer
to
the
other
Questions
,
contained
in
this
Catechism
.
And
there
shall
none
be
admitted
to
the
Holy
Communion
,
till
such
time
as
he
can
say
the
Catechism
,
and
be
Confirmed
.
So
that
you
see
we
must
not
admit
any
,
but
the
Confirmed
to
the
Sacrament
.
And
I
suppose
in
common
reason
,
they
will
extend
this
to
the
Aged
,
as
well
as
unto
Children
,
seing
ignorance
in
them
is
more
intollerable
:
And
indeed
the
words
themselves
exclude
the
unconfirmed
,
and
that
cannot
say
the
Catechism
,
from
the
Sacrament
,
of
what
age
soever
.
Almighty
and
Everlasting
God
,
who
hast
vouchsafed
to
regenerate
these
thy
Servants
by
water
and
the
Holy
Ghost
,
and
hast
given
unto
them
forgiveness
of
all
their
sinnes
;
strengthen
them
,
we
beseech
thee
O
Lord
with
the
Holy
Ghost
the
Comforter
,
and
daily
increase
in
them
the
mani
old
gifts
of
Grace
,
the
Spirit
of
Wisdom
and
Vnderstanding
,
the
Spirit
of
Counsell
,
and
Ghostly
strength
,
the
Spirit
of
Knowledg
and
true
Godliness
.
So
that
here
you
see
that
the
Church
of
England
supposeth
all
those
that
are
to
be
Confirmed
,
to
have
already
the
Holy
Ghost
,
and
the
Spirit
of
Wisdom
,
Understanding
,
Counsell
,
Knowledg
,
and
true
Godliness
:
which
they
beg
of
God
,
as
to
an
increase
only
for
the
Confirmed
.
And
sure
they
do
not
think
that
every
notorious
,
ungodly
man
,
hath
the
Spirit
of
true
Godliness
,
if
he
can
but
say
the
Catechism
;
or
that
every
ignorant
person
or
Infidel
hath
the
Spirit
of
Knowledg
,
Wisdom
,
&c.
as
soon
as
he
can
speak
the
words
which
he
understands
not
.
And
in
the
following
Prayer
they
say
,
We
have
laid
our
hands
on
them
,
to
certifie
them
(
by
this
signe
)
of
thy
favour
and
gracious
goodness
towards
them
.
And
sure
they
will
not
think
to
Certifie
men
that
know
not
what
Christianity
is
,
or
that
live
not
Christian
lives
,
for
this
favour
of
God
towards
them
,
meerly
because
they
say
the
words
which
they
do
not
understand
.
So
that
if
they
will
but
let
men
understand
what
they
do
,
and
make
good
what
is
here
expressed
,
we
are
agreed
with
them
that
stand
for
Common-Prayer
,
that
such
as
are
unconfirmed
be
not
admitted
to
the
Holy
Communion
.
And
as
for
the
person
Confirming
,
I
shall
speak
to
that
anon
.
2.
Georg.
Cassander
,
in
Consult
.
de
Confirmatione
.
I
will
next
speake
of
the
Papists
,
because
in
their
words
I
shall
have
opportunity
to
recite
some
more
of
our
Own
,
even
those
of
the
Canons
Convocat.
London
,
An.
1603.
c.
60.
I
will
pass
by
Frans
.
de
S.
Clara
,
and
such
Reconcilers
,
lest
you
say
,
that
is
not
the
common
Judgment
of
the
Papists
:
And
at
this
time
it
may
suffice
to
instance
in
one
,
that
most
petulant
,
insolent
Jesuite
,
Hen.
Fitz
Simon
,
in
his
Britanomach
.
lib.
3.
cap.
4.
pag.
289
,
290
,
291.
Where
he
reciteth
the
words
of
our
Canon
,
that
seing
it
was
a
solemn
,
ancient
,
laudable
custom
in
the
Church
of
God
,
observed
even
from
the
daies
of
the
Apostles
,
that
all
Bishops
laying
hands
on
those
that
were
Baptized
in
Infancy
,
and
are
instructed
in
the
Catechism
of
the
Christian
Religion
,
should
Pray
over
them
,
and
bless
them
,
which
we
commonly
call
Confirmation
,
—
we
will
and
ordaine
that
every
Bishop
,
or
his
suffragane
,
do
in
their
proper
person
,
diligently
observe
this
right
and
custom
,
in
their
ordinary
visitation
.
To
which
saith
the
Jesuite
,
What
do
I
heare
?
—
All
this
is
very
Orthodox
,
very
Catholike
,
if
uttered
in
good
sadness
—
And
citing
the
Rubricke
before-mentioned
,
he
mentioneth
the
Conference
at
Hampton
Court
,
pag.
10
,
11
,
32
,
33.
That
the
Doctrine
of
Confirmation
was
part
of
the
Apostles
Catechism
,
rashly
rejected
by
some
Churches
,
but
in
Calvins
Judgment
to
be
taken
up
againe
,
and
is
ungrateful
to
the
Puritans
only
,
because
they
may
not
themselves
administer
it
.
And
pag.
64.
he
would
perswade
us
,
that
most
certainly
the
Bishops
borrowed
this
passage
from
the
Rhemists
Test
.
Annot.
in
Heb.
6.
2.
against
the
Puritans
.
More
he
adds
from
Resp.
Oxon.
ad
Libel
.
supplic
.
Covell
,
&c.
and
concludes
,
All
this
the
Formalistes
(
as
he
constantly
calls
that
party
)
do
freely
grant
us
,
then
which
the
Catholikes
themselves
,
as
to
the
sound
of
the
words
,
seem
scarce
able
to
thinke
,
or
speak
any
thing
more
honourable
of
Confirmation
.
And
that
you
may
see
how
farre
he
accepts
also
of
Calvins
concession
,
he
doth
with
ostentation
cite
the
words
of
Calvin
,
in
Act.
2.
and
Instit.
lib.
4.
cap.
19.
§.
28.
that
It's
incredible
that
the
Apostles
should
use
Imposition
of
hands
,
but
by
Chrsts
Command
:
and
that
it
was
not
an
empty
signe
,
and
that
it
is
to
be
accounted
for
a
Sacrament
.
So
that
these
two
parties
cannot
be
against
us
,
in
the
matter
of
Confirmation
,
though
I
know
that
the
Papists
are
against
us
,
for
laying
by
their
ceremonies
and
abuse
of
it
.
3.
And
as
for
the
Presbyterians
,
they
cannot
be
against
it
:
For
1.
The
most
eminent
Divines
of
that
Judgment
,
have
written
for
it
,
of
whom
I
could
cite
abundance
:
But
Calvin
,
Hyperius
,
and
others
,
cited
by
Mr.
Hanmer
already
,
sufficiently
declare
their
desires
,
after
the
restoring
of
Confirmation
:
And
Chemnitius
a
Lutheran
is
large
for
it
,
and
others
of
that
way
.
2.
And
it
is
so
clearly
usefull
and
necessary
to
the
Reforming
of
distempers
in
the
Church
,
and
the
quiet
of
the
Ministry
,
and
the
safe
and
succesfull
exercise
of
Discipline
,
that
I
know
they
will
heartily
consent
to
it
.
4.
And
for
the
Congregational
party
,
1.
Some
of
them
have
declared
their
Judgments
for
it
,
in
the
approving
or
promoting
Mr
Hanmer's
Book
.
2.
And
I
have
spoke
with
some
of
the
most
eminent
of
that
mind
,
that
are
for
it
.
3.
And
the
solemn
Covenant
or
Profession
,
which
they
require
of
all
that
enter
among
them
,
as
Church-members
,
doth
shew
that
they
are
for
it
in
the
substance
,
though
how
far
they
like
,
or
dislike
the
signe
of
Imposition
of
hands
I
know
not
.
It
is
the
want
of
this
,
that
they
are
so
much
offended
with
in
our
Parish-Church
,
and
therefore
doubtless
they
will
consent
.
5.
And
For
Anabaptists
,
though
we
cannot
expect
their
full
consent
,
because
they
admit
not
Infants
into
the
Visible
Church
,
and
therefore
Baptise
those
whom
we
Confirme
or
Restore
,
yet
doubtless
they
will
like
this
as
next
to
that
which
they
suppose
to
be
the
right
:
and
because
we
come
as
neare
to
them
as
is
fit
and
lawfull
for
us
to
do
,
it
is
the
likeliest
way
to
abate
their
censures
,
and
procure
with
them
so
much
Peace
,
Receive
them
,
lay
his
hands
on
them
,
and
bless
them
,
because
of
such
is
the
Kingdom
of
God
;
and
then
baptize
them
,
when
at
age
they
make
a
personal
Profession
;
and
if
we
on
the
other
side
offer
them
to
Christ
,
and
the
Minister
in
his
Name
accept
them
by
Baptism
,
and
at
age
confirm
them
,
upon
their
personal
Covenanting
or
Profession
,
the
difference
here
would
be
most
,
that
they
change
the
outward
signe
,
and
they
use
Imposition
of
hands
when
we
use
Baptism
,
and
we
use
Baptism
when
they
use
Impsition
.
And
with
such
it
were
easy
for
moderate
men
to
hold
brotherly
Love
and
Peace
.
2.
Some
we
shall
meet
with
,
that
deny
Infants
to
be
Visible
Church-members
,
and
yet
think
the
Infants
of
Believers
,
to
have
some
promises
more
then
the
rest
of
the
world
,
or
at
least
that
they
are
Candidati
Christianismi
,
Expectants
of
a
Church-state
,
and
are
as
soone
as
they
understand
any
thing
,
to
be
bred
up
as
Catechumens
in
the
Church
seminaries
,
and
to
be
Baptizd
,
as
soone
as
they
are
actual
Believers
.
And
as
far
as
I
understand
them
,
some
of
them
will
consent
that
they
be
offered
and
dedicated
to
God
in
Infancy
,
and
solemnly
received
,
by
Ministerial
Imposition
of
hands
,
into
the
state
of
Expectants
.
If
these
men
be
of
peaceable
,
moderate
Spirits
,
and
agree
with
us
in
other
matters
of
Religion
(
in
the
substance
at
least
)
they
must
needs
acknowledg
,
that
in
the
foredescribed
practice
of
Confirmation
,
we
come
so
neere
them
,
that
they
cannot
deny
us
brotherly
Love
and
Peace
.
For
I
hope
they
will
not
think
,
that
they
may
lawfully
deny
these
(
yea
or
their
communion
)
to
all
that
be
not
punctually
of
their
opinion
,
against
the
Church-membership
and
Baptism
of
Infants
.
3
And
as
for
all
the
rest
of
the
Anabaptists
,
that
hold
also
the
doctrine
of
Pelagianism
,
or
Socinianism
,
or
Libertinism
,
or
Familism
,
or
Quakers
,
or
Heathenism
,
they
are
not
in
a
capacity
for
us
,
to
treat
with
about
Accomodation
,
or
Christian
Peace
.
But
yet
,
as
to
all
the
intemperate
,
dividing
,
unpeaceable
Anabaptists
,
that
will
but
reproach
us
for
our
drawing
so
neer
them
,
at
least
we
shall
have
this
advantage
against
their
reasonings
,
that
we
shall
be
far
better
able
to
manifest
the
variety
of
them
,
then
otherwise
we
could
do
.
For
whereas
their
common
Argument
against
Infant
Baptism
is
,
that
it
defileth
the
Church
,
by
letting
in
all
the
Children
in
the
Nation
,
which
must
be
cast
out
againe
,
or
the
most
will
be
openly
vile
;
and
that
it
defraudeth
the
Adult
of
the
benefits
of
solemn
Engagement
to
Christ
;
all
this
will
be
taken
off
by
Confirmation
,
and
will
lie
no
more
on
us
,
then
on
themselves
,
seeing
by
this
means
,
we
can
as
faithfully
hold
the
Church
door
against
the
Adult
,
that
are
unfit
to
enter
into
the
number
,
as
they
can
.
And
here
I
shall
intreat
the
moderate
,
godly
persons
among
us
,
that
are
of
the
Episcopal
,
Presbyterian
,
Congregational
,
or
Erastian
Judgment
,
yea
and
the
first
and
second
sort
of
Anabaptists
,
to
consider
how
neerly
we
are
all
Agreed
,
or
how
neer
to
an
Agreement
,
when
we
are
not
aware
of
it
,
or
live
at
such
a
distance
,
as
if
we
were
not
aware
of
it
:
And
whether
it
be
not
our
duty
to
close
upon
this
Practice
,
at
least
much
nearer
then
we
are
?
It
is
a
sad
and
fearfull
case
,
when
men
Professing
Godliness
,
and
all
pretending
to
a
Love
of
Unity
,
Peace
and
Holiness
,
shall
hate
or
oppose
each
other
,
and
separate
from
each
other
,
upon
a
pretence
that
we
differ
in
things
that
we
are
agreed
in
;
and
when
such
shall
perswade
the
common
Enemies
,
and
the
ignorant
people
,
that
we
differ
where
we
do
not
:
as
if
the
Enemy
had
not
already
matter
enough
of
reproach
against
us
,
nor
the
ignorant
matter
enough
of
temptation
and
offence
,
but
we
must
falsly
give
them
more
,
by
seeming
to
differ
when
there
is
no
such
thing
.
And
if
this
becaused
,
by
any
mens
hating
their
own
Principles
,
when
they
see
them
in
anothers
hand
,
or
yet
by
hating
the
Practice
of
their
own
Principles
,
I
leave
it
to
the
consideration
of
sober
men
,
whether
such
are
liker
to
the
Ministers
of
Christ
,
or
Satan
.
Give
me
leave
here
a
little
,
by
way
of
Application
,
to
review
what
I
said
concerning
our
Accord
.
1.
How
much
many
Brethren
of
the
Episcopal
Judgment
,
do
censure
other
mens
attempts
,
for
Reforming
their
Congregations
,
is
too
open
to
be
hid
.
But
how
little
cause
they
have
to
be
offended
with
any
Moderate
attempts
,
let
their
own
forecited
Principles
be
judge
.
I
know
that
it
is
the
Administration
or
Government
of
the
Churches
,
that
seems
by
the
noise
of
Opposition
among
us
,
to
be
the
greatest
point
of
differences
:
But
as
far
as
I
can
descern
,
it
is
not
so
.
The
Constitution
of
our
Curches
is
the
great
difference
:
It
's
a
shame
to
speake
it
:
we
differ
most
where
we
are
Agreed
.
I
have
so
much
experience
of
the
minds
of
Godly
Ministers
,
and
private
men
in
England
,
that
I
dare
boldly
say
,
would
we
but
all
Agree
in
Practice
,
in
the
constituting
our
Churches
of
due
Materials
,
where
for
ought
I
know
,
we
are
almost
all
Agreed
in
Principles
,
there
were
no
Probability
,
that
all
the
rest
of
our
disagreements
,
would
keep
us
at
a
quarter
of
the
distance
as
we
are
.
Truly
the
common
,
honest
,
godly
people
,
stick
not
much
on
the
difference
in
formalities
,
and
extrinsick
modes
of
Government
:
If
they
heare
a
Minister
pray
heartily
,
preach
soundly
,
judiciously
and
powerfully
,
live
holily
and
righteously
,
and
charitably
,
and
beate
down
sinne
,
and
set
himself
to
promote
true
Piety
,
they
are
(
commonly
where
I
am
acquainted
)
if
not
indifferent
what
form
of
Government
he
is
for
,
yet
at
least
,
can
easily
beare
with
him
,
though
he
differ
from
them
.
Let
us
have
the
Work
of
God
well
done
,
and
we
shall
care
the
less
who
it
is
that
doth
it
.
The
greatest
offence
,
that
commonly
is
taken
against
Episcopacy
is
,
1.
The
former
viciousness
,
negligence
and
persecution
,
that
men
of
that
way
were
guilty
of
;
and
2.
Because
men
know
that
a
Diocesan
Bishop
hath
so
much
work
upon
his
hands
,
that
he
will
certainly
leave
the
far
greatest
part
undone
.
So
that
the
Question
is
not
so
much
who
shall
do
the
work
,
as
whether
it
shall
be
done
or
not
.
But
now
if
this
Principle
were
Practised
,
in
which
we
are
Agreed
,
about
Confirmation
,
or
at
least
,
a
Publicke
Profession
,
that
so
our
Churches
might
be
constituted
of
fit
materials
,
and
not
be
pestered
with
so
many
Infidels
,
or
persons
so
Ignorant
as
that
they
know
not
Christ
;
or
persons
so
notoriously
vicious
,
as
that
they
are
openly
bruitish
and
prophane
,
and
make
a
very
scorne
of
Honesty
and
Godliness
,
this
would
do
much
to
heale
all
the
rest
of
our
Divisions
.
The
Country
knows
,
that
the
reason
why
the
multitude
of
Ignorant
,
ungodly
people
are
for
Episcopacy
,
is
principally
because
they
think
that
Government
will
do
as
it
did
,
and
rather
curbe
the
Precisians
(
as
they
call
them
)
then
them
,
and
will
not
trouble
them
with
a
Differencing
discipline
or
administrations
,
nor
urge
them
so
hard
to
labour
for
Knowledg
,
and
live
a
Godly
life
.
Take
away
this
conceit
from
them
,
by
the
faithfull
practice
of
your
own
Principles
,
and
they
will
hate
you
as
much
as
others
.
What
great
satisfaction
would
you
give
to
all
that
fear
God
among
us
,
if
you
would
Practise
but
that
which
the
Rubricke
of
the
Common-Prayer
Book
requireth
of
you
,
in
this
one
point
?
For
it
requireth
not
only
a
Learning
of
the
Catechism
but
also
a
publike
owning
of
their
Baptismal
Covenant
in
the
face
of
the
Congregation
,
and
a
solemn
Promise
to
live
a
holy
,
obedient
life
:
and
this
at
full
age
;
and
after
this
they
must
be
Confirmed
,
before
they
be
admitted
to
the
Sacrament
of
the
Eucharist
.
That
it
may
appeare
how
fully
we
are
Agreed
in
this
point
,
I
shall
transcribe
some
more
of
the
Rubricke
of
Confirmation
,
which
is
as
followeth
.
The
Reasons
given
,
why
none
shall
be
Confirmed
,
till
they
can
answer
such
questions
of
the
Catechism
,
as
they
shall
be
apposed
in
,
are
these
,
1.
Because
that
when
Children
come
to
the
years
of
discretion
,
and
have
learned
what
their
Godfathers
and
Godmothers
promised
for
them
in
Baptism
,
they
may
then
themselves
with
their
own
mouth
,
and
with
their
own
consent
,
openly
before
the
Curch
ratifie
and
confirme
the
same
;
and
also
promise
,
that
by
the
Grace
of
God
they
will
evermore
endeavour
themselves
,
faithfully
to
observe
and
keep
such
things
as
they
by
their
own
mouth
and
confession
have
assented
unto
.
2.
Forasmuch
as
Confirmation
is
ministred
to
them
that
be
baptised
,
that
by
imposition
of
hands
and
prayer
they
may
receive
strength
and
defence
,
against
all
temptations
to
sinne
,
and
the
assaults
of
the
world
and
the
Devil
,
it
is
most
meet
to
be
admitted
,
when
Children
come
to
that
age
,
that
partly
by
the
frailty
of
their
own
flesh
,
partly
by
the
assaults
of
the
world
and
the
Devil
,
they
begin
to
be
in
danger
,
to
fall
into
sundry
kinds
of
sinne
.
3.
For
that
it
is
agreeable
with
the
usage
of
the
Church
in
times
past
:
whereby
it
was
ordained
,
that
Confirmation
should
be
ministred
to
them
that
were
of
perfect
age
,
that
they
being
instructed
in
Christs
Religion
,
should
openly
Profess
their
own
Faith
,
and
promise
to
be
obedient
to
the
Will
of
God
.
This
,
with
what
was
before
cited
shews
,
that
in
this
main
Point
we
are
agreed
with
the
Brethren
of
the
Episcopal
Judgment
,
and
therefore
may
expect
their
concurrence
:
and
to
that
end
,
we
desire
them
to
promote
the
Practice
of
their
own
Principles
:
and
let
us
not
leave
the
Work
of
God
undone
,
while
we
strive
who
shall
do
it
or
rather
who
shall
not
do
it
.
If
the
Canons
allow
the
Bishops
suffragane
to
do
it
,
you
may
beare
with
others
of
the
same
order
to
do
it
,
rather
then
leave
it
undone
.
2.
And
for
the
Presbyterians
,
I
intreat
them
to
Consider
,
1.
H●w
much
the
faithfull
practise
of
this
duty
,
will
put
by
all
the
offence
and
mistaking-reasons
of
the
Erastians
,
who
ask
them
so
earnestly
,
how
they
can
prove
that
people
must
be
examined
by
the
Minister
,
in
order
to
the
Lords
Supper
,
any
more
then
in
order
to
a
day
of
thanksgiving
?
I
know
it
is
an
easy
matter
,
to
prove
that
a
Pastour
may
call
his
People
to
private
,
personal
Instruction
,
at
any
fit
season
;
and
therefore
before
a
Sacrament
when
he
sees
just
cause
:
and
they
are
bound
to
obey
him
,
ordinarily
,
by
virtue
of
the
general
precept
,
Heb.
13.
17.
Obey
them
that
Rule
over
you
,
&c.
But
if
you
make
this
the
season
and
use
of
your
Examination
,
to
admit
men
out
of
a
state
either
of
Catechumens
,
or
Infant-members
,
into
the
number
of
Adult-members
,
and
never
trouble
them
afterward
with
Examinations
,
unless
upon
some
special
occasion
,
or
in
your
ordinary
course
of
personal
Instruction
,
this
would
put
by
the
opposition
of
gainlayers
;
and
I
think
,
satisfie
all
of
them
that
have
any
sober
considerations
and
love
to
the
prosperity
of
the
Church
.
2.
And
consider
also
how
much
this
way
would
facilitate
your
course
of
Discipline
:
you
would
be
much
more
clearly
satisfied
,
who
are
your
Church-members
,
and
of
your
special
charge
,
and
on
whom
you
are
specially
bound
to
exercise
Discipline
,
and
to
whom
you
owe
your
special
care
and
labour
:
and
your
people
will
be
better
satisfied
then
now
they
are
,
both
of
the
quality
,
and
regular
reception
of
members
,
and
who
they
be
,
to
whom
they
owe
the
special
Duty
of
members
,
and
whom
they
are
more
specially
bound
to
communicate
their
worldly
goods
in
their
necessity
.
How
much
uncertainty
,
confusion
,
dissatisfiedness
and
neglect
of
duty
,
remaineth
in
those
Congregations
,
where
this
work
is
quite
ommitted
,
is
obvious
to
common
observations
.
3.
And
if
any
should
have
a
jealousie
of
this
designe
,
as
seeming
to
set
up
the
Congregational
way
of
Covenanting
,
I
intreat
such
to
remember
;
1.
What
an
enemy
to
the
Unity
of
the
Church
,
and
how
unbeseeming
a
charitable
Christian
,
a
spirit
of
causeless
jealousie
is
.
2.
That
it
should
be
the
more
gratefull
to
you
,
because
it
is
acceptable
to
your
Brethren
:
If
you
are
Lovers
of
Unity
and
Peace
,
you
will
be
far
from
avoiding
a
Practice
,
because
those
hold
it
with
whom
you
would
be
united
,
that
is
,
because
it
tends
to
Unity
;
but
rather
you
will
be
glad
of
such
a
healing
means
.
3.
Consider
that
it
is
no
more
the
Congregational
mens
Principle
,
then
the
Episcopal
,
Presbyterians
and
the
Erastians
.
It
is
our
common
Principle
,
let
us
therefore
make
it
our
common
Practice
;
an
easy
,
a
reasonable
way
of
Agreement
.
The
not
Practising
of
this
hath
cast
us
into
confusions
;
and
the
Practise
of
it
must
be
it
,
that
must
restore
our
Church
Order
,
and
heale
most
of
our
Divisions
.
I
know
it
is
agreeable
to
your
Judgments
.
I
move
you
not
to
forsake
your
Principles
,
but
to
Practice
them
.
Do
but
enrol
those
only
for
your
Adult
Church-members
,
that
are
Confirmed
,
or
Approve
,
upon
a
personal
credible
Profession
,
of
true
Christianity
,
and
consent
to
live
under
your
Ministerial
Discipline
;
and
it
will
do
more
,
then
you
can
easily
now
apprehend
,
for
an
Union
with
your
Brethren
,
and
for
the
closing
of
the
sad
,
and
long-continued
divisions
of
the
Churches
.
3.
And
to
the
Congregational
Brethren
,
I
may
boldly
say
,
it
is
a
Practice
so
suitable
to
your
own
Practice
already
,
(
though
I
think
it
is
a
more
Regular
performance
of
it
that
I
propound
,
then
most
have
used
)
that
in
reason
we
may
expect
your
approbation
and
concurrence
.
Perhaps
you
'l
feare
that
some
of
your
Brethren
may
slubber
over
the
work
,
and
make
but
a
Ceremony
of
it
:
But
so
may
some
of
your
Own
mind
,
if
they
be
personally
remiss
and
negligent
,
as
well
as
others
.
And
perhaps
others
will
feare
lest
you
shonld
use
it
over
rigorously
,
and
make
it
a
pretence
for
excluding
many
that
are
not
to
be
excluded
.
But
this
will
be
according
to
the
Prudence
,
and
Charity
of
particular
Pastours
;
and
is
nothing
to
those
Principles
,
in
which
we
are
all
agreed
.
Only
I
beseech
you
in
the
feare
of
God
,
take
heed
of
giving
just
occasion
of
this
offence
.
Be
not
Righteous
overmuch
:
Remember
how
tender
Christ
is
of
his
litle
ones
:
and
how
he
is
displeased
with
those
that
keep
them
from
him
:
and
will
not
break
the
bruised
Reed
:
If
he
carry
the
Lambs
in
his
armes
,
and
gently
drive
those
that
are
with-young
,
it
beseemes
not
us
to
turn
them
out
of
the
fold
,
or
to
disowne
them
.
We
are
commanded
to
Receive
him
that
is
weak
in
the
Faith
,
though
not
to
doubtfull
disputations
,
Rom.
15.
1.
It
's
a
conjunction
of
impiety
,
injustice
and
uncharitableness
,
to
thrust
back
those
that
Christ
would
have
admitted
.
It
's
Impiety
,
to
rob
Christ
of
his
Church-members
,
and
diminish
his
Visible
Flock
,
and
wrong
those
whom
he
values
as
his
Jewels
,
and
is
tender
of
,
as
the
apple
of
his
eye
.
It
is
great
Injustice
,
to
defraud
men
of
their
Due
,
in
so
great
a
matter
as
his
Church-priviledges
and
helps
to
Heaven
.
It
's
greater
Injustice
,
then
to
turn
them
out
of
their
houses
and
lands
;
for
the
Benefits
are
greater
.
It
's
Vncharitableness
,
to
deale
so
cruelly
with
us
,
in
matters
of
such
Consequence
.
And
it
's
the
greater
,
1.
Because
it
is
none
of
our
own
,
but
our
Masters
treasure
which
we
deny
them
.
2.
And
because
we
are
Conscious
,
if
we
are
Christians
indeed
,
of
so
much
sinne
and
unworthyness
our selves
,
as
should
provoke
us
to
deale
the
more
tenderly
and
compassionately
with
others
.
I
would
not
have
you
blind
under
pretence
of
Charity
,
nor
to
let
in
known
swine
,
for
feare
of
keeping
out
the
sheep
.
But
remember
that
when
the
case
is
but
so
doubtfull
and
difficult
,
that
you
cannot
know
certainly
the
tares
from
the
wheat
,
or
cannot
make
a
separation
without
a
danger
of
pulling
up
the
wheate
with
the
tares
,
it
's
better
let
both
alone
till
harvest
.
We
will
not
be
wilfully
guilty
of
mens
Lying
,
or
Hypocritical
Professions
:
but
if
they
be
guilty
of
them
,
we
may
yet
believe
,
that
God
hath
much
service
for
Hypocrites
in
his
Church
.
And
the
number
shall
be
some
honour
to
him
;
and
some
encouragement
to
some
that
are
yet
without
,
to
draw
neerer
us
.
Though
it
be
the
Intention
of
Christ
in
Instituting
his
Ordinances
,
and
the
Intention
of
the
Church
,
that
men
be
truly
Penitent
believers
before
they
are
Baptized
(
at
age
)
or
admitted
into
the
number
of
Adult
Church-members
,
and
to
the
Lords
Table
;
and
so
never
made
the
Eucharist
an
Ordinance
which
is
Primarily
and
Directly
intended
for
Conversion
of
the
unregenerate
,
and
which
known
ungodly
men
may
seeke
,
and
be
admitted
to
,
in
order
to
their
Conversion
:
(
Bellarmin
himself
confessing
that
such
come
into
the
Church
praeter
intentionem
Ecclesiae
)
Yet
Christ
that
knew
abundance
of
unsound
Professours
would
thrust
themselves
into
the
Church
,
hath
provided
those
Ordinances
there
,
which
conduce
much
to
their
regeneration
:
And
even
the
Lords
Supper
,
though
instituted
primarily
for
another
use
,
may
be
a
means
of
this
,
to
those
that
yet
unworthily
drew
neer
it
.
However
,
if
we
be
commanded
to
invite
,
yea
and
compel
men
to
come
in
to
the
Church
,
that
the
house
of
Christ
may
be
filled
,
we
must
not
be
too
scrupulous
in
admitting
them
,
nor
to
busy
in
keeping
them
back
.
If
any
where
,
it
's
here
that
Christ
is
like
to
say
,
Odi
servum
nimis
diligentem
.
If
men
make
a
Credible
Profession
,
I
dare
not
refuse
them
:
Nor
dare
I
by
my
uncharitable
Incredulity
,
take
that
for
Incredible
,
which
I
cannot
Prove
to
be
so
.
His
Profession
is
the
Evidence
of
his
Title
with
the
Church
.
If
I
will
deny
him
when
he
seeks
admittance
,
I
must
disprove
that
Profession
,
and
shew
it
to
be
invalid
.
Truly
much
experience
hath
taught
me
,
that
many
that
were
never
commonly
noted
for
Godliness
,
and
that
through
bashfulness
,
or
want
of
expressions
,
or
the
hinderance
of
carnal
friends
,
and
worldly
affaires
,
have
lived
as
strangers
to
those
that
are
eminent
for
the
feare
of
Cod
,
have
yet
at
last
,
disclosed
themselves
to
me
,
to
have
been
humble
,
serious
Christians
many
years
,
as
far
as
I
was
able
to
judge
.
Especially
take
heed
how
you
slight
or
reject
people
for
want
of
parts
,
or
gifts
,
or
utterance
.
I
have
known
excellent
Christians
,
that
through
bashfulness
are
not
able
to
give
an
account
of
their
knowledg
of
the
very
fundamentals
of
Religion
,
to
a
person
whom
they
much
Reverence
,
and
are
in
awe
of
.
And
I
meet
with
many
ignorant
people
,
that
in
answer
to
many
of
my
Questions
do
seem
to
be
ignorant
of
Christ
himself
,
who
yet
shew
the
contrary
,
when
by
other
words
,
I
have
caused
them
better
to
understand
me
.
If
people
be
but
desirous
,
and
willing
and
diligent
,
it
must
be
very
gross
Ignorance
indeed
,
that
must
warrant
us
to
refuse
them
.
Many
thousands
are
guilty
of
wrong
intruding
into
the
Church
,
when
the
Ministers
and
Church
were
not
guilty
of
wrong
admitting
them
,
but
had
been
culpable
if
they
had
refused
them
.
I
speak
all
this
to
the
Congregational
Brethren
rather
then
the
rest
,
because
they
are
most
suspected
to
be
overstrict
in
their
admissions
;
and
because
I
would
intreate
them
,
to
avoid
all
just
occasions
of
offence
and
disunion
in
their
Practise
,
when
we
are
all
so
happily
agreed
in
our
Principles
,
in
this
great
point
,
of
the
Necessity
of
an
Approved
Profession
.
4.
And
for
the
Erastians
,
as
in
the
point
of
Discipline
,
they
commonly
contend
with
us
upon
a
meer
mistake
,
thinking
we
claime
a
proper
Imperium
,
or
Magisterial
Power
,
when
as
we
claime
but
the
Power
of
an
Embassadour
,
with
such
a
kind
of
Power
,
as
a
Physician
hath
over
his
Patients
,
or
as
Plato
or
Zeno
had
in
their
Schooles
,
(
besides
the
Ministerial
Power
in
Worshiping
)
so
their
Principal
quarrel
with
us
,
will
be
removed
by
the
Practice
of
Confirmation
.
You
talk
much
of
the
Sacraments
being
converting
Ordinances
,
and
against
examining
men
in
order
to
the
Lords
Supper
,
and
keeping
men
away
.
But
are
you
not
Agreed
with
us
,
that
a
personal
understanding
,
serious
Profession
of
Christianity
,
even
of
Faith
,
and
Repentance
(
which
conteineth
a
Renouncing
the
flesh
,
the
world
,
and
the
Devil
)
is
necessary
to
those
that
will
(
either
by
Baptism
or
Confirmation
)
be
admitted
into
the
Number
of
Adult-members
of
the
Church
?
And
do
you
not
grant
that
the
Adult
,
whether
before
Baptism
or
Confirmation
,
are
to
be
tried
and
approved
by
the
Pastours
,
before
they
Baptize
them
,
or
Confirm
them
?
Grant
us
but
this
(
and
that
the
ancient
Discipline
should
be
exercised
in
the
Church
,
which
the
Scriptures
and
all
the
Church
Canons
do
record
)
and
wee
shall
be
agreed
with
you
in
a
moment
.
For
Baptism
we
are
no
stricter
then
the
Common-Prayer
Book
,
that
required
that
the
party
(
by
him self
or
others
)
did
Promise
and
vow
1.
To
forsake
the
Devil
and
all
his
works
,
the
Pomps
and
vanities
of
the
wicked
world
,
and
all
the
sinfull
lusts
of
the
flesh
.
2.
To
believe
all
the
Articles
of
the
Christian
Faith
.
3.
To
keep
Gods
holy
will
and
Commandements
,
and
walk
in
the
same
all
the
daies
of
his
life
.
That
so
,
it
may
be
truly
said
of
the
Baptized
,
that
he
is
made
a
member
of
Christ
,
a
Child
of
God
,
and
an
inheritour
,
(
or
heir
)
of
the
Kingdom
of
Heaven
:
and
of
the
Confirmed
,
we
expect
but
that
which
is
here
said
to
be
given
and
assured
in
Baptism
,
viz.
A
Death
unto
sinne
,
and
a
New
birth
unto
Righteousness
;
that
being
by
Nature
born
in
sinne
,
and
the
children
of
wrath
,
we
are
hereby
made
the
Children
of
Grace
:
yea
we
expect
but
what
is
required
of
persons
to
be
baptized
;
viz.
Repentance
whereby
they
forsake
sinne
;
and
Faith
,
whereby
they
stedfastly
believe
the
Promises
of
God
made
to
them
in
that
Sacrament
.
All
these
are
the
words
of
the
Catechism
in
the
Common-Prayer
Book
.
Yea
we
expect
but
that
open
Profession
before
the
Congregation
,
which
the
forecited
Rubricke
of
Confirmation
requireth
:
no
nor
alway
so
much
as
that
.
So
that
I
may
well
suppose
,
that
no
Godly
,
moderate
man
of
the
Erastian
way
,
can
dissent
from
us
in
this
point
of
Confirmation
:
And
a
Consent
in
this
,
will
be
next
to
a
Consent
in
all
,
between
us
and
them
.
5.
And
for
the
Anabaptists
themselves
,
though
we
evpect
not
their
Consent
,
yet
we
may
well
expect
their
Moderation
,
and
non-opposition
,
and
that
as
we
thus
draw
as
neer
them
,
as
possibly
(
in
our
present
judgment
)
we
can
,
so
they
would
lay
by
all
bitterness
and
reproach
,
and
divisive
carriage
,
and
come
as
neer
us
as
they
can
.
And
as
now
with
the
more
moderate
of
them
,
our
difference
appeareth
less
then
many
of
them
imagined
,
so
it
may
appear
,
that
the
distance
in
affection
and
Communion
shall
be
no
greater
then
there
is
cause
.
The
odium
of
Division
,
and
unpeaceableness
,
hath
so
long
laine
upon
their
party
,
that
methinks
they
should
be
willing
to
have
it
taken
off
.
And
there
is
no
way
to
take
it
off
,
but
their
visible
amendment
:
by
becoming
Lovers
and
Promoters
of
Union
,
Communion
,
and
Peace
among
the
Churches
of
Christ
.
Men
will
never
take
your
opinion
to
be
of
God
,
while
general
experience
shall
shew
them
,
that
it
will
not
stand
with
that
Love
,
Union
,
and
Communion
of
the
Saints
,
but
engageth
almost
all
that
receive
it
,
in
Divisions
,
Opposition
,
and
Reproach
,
of
the
Servants
of
Christ
and
his
Churches
.
Though
you
think
your
own
Opinion
right
,
let
it
not
so
farre
dispossess
you
of
Charity
,
and
Reason
,
as
to
unchurch
all
the
Churches
of
Christ
,
that
thinke
otherwise
,
or
to
cast
off
Communion
with
the
Godly
,
that
are
not
of
your
Opinion
;
as
long
as
we
come
so
near
you
,
as
to
take
none
into
the
Number
of
Adult
Church-members
,
but
those
that
are
Confirmed
,
or
Approved
by
Christs
Ministers
,
upon
their
personal
,
credible
Profession
of
Faith
and
Holiness
.
Lay
all
this
together
,
and
we
may
well
conclude
,
that
this
Practice
of
Ministerial
Approbation
,
and
Confirmation
,
(
or
Restoration
)
of
all
that
are
admitted
into
the
Number
of
Adult-Christians
,
or
visible
Church-members
,
and
to
their
Priviledges
,
is
so
necessary
,
and
so
admirably
fitted
,
both
for
Reformation
,
and
Reconciliation
,
of
the
Episcopal
,
Presbyterian
,
Independants
,
Erastian
and
moderate
Anabaptists
,
and
to
stop
the
mouths
of
the
Intemperate
,
and
of
the
Papists
,
that
all
Magistra●es
,
Ministers
and
People
,
that
love
the
Churches
Purity
and
Peace
,
and
long
to
see
it
clensed
and
healed
,
should
gladly
embrace
it
,
and
vigorously
promote
it
it
.
I
Have
two
things
yet
more
to
do
upon
this
Subject
.
1.
To
answer
some
Objections
,
and
2
To
give
some
Directions
to
all
sorts
,
for
the
effectual
putting
it
in
execution
.
The
Objections
are
these
.
Object
.
1.
You
will
tempt
the
Anabaptists
to
say
,
that
this
is
but
a
shift
of
our
own
devising
,
instead
of
Baptism
,
lest
we
should
yield
to
them
,
when
we
are
convinced
of
the
Necesity
of
a
personal
Covenanting
by
the
Adult
.
Answ.
There
is
no
Ordinance
or
Truth
of
God
,
that
will
not
be
spoken
against
by
mistaking
men
:
and
yet
we
must
not
therefore
cast
them
away
.
Nor
is
it
the
way
to
vindicate
a
Truth
or
Ordinance
from
reproach
,
to
disclame
it
,
and
so
to
reproach
it
actually
our selves
.
Nor
is
it
the
way
to
get
advantage
of
an
adversary
,
to
fly
fom
him
too
far
into
the
contrary
extreame
,
but
rather
to
come
as
neare
him
as
the
truth
will
give
us
leave
.
And
to
the
Anabaptists
Objection
,
we
shall
give
them
our
reasons
against
their
way
,
in
a
fitter
place
,
and
have
already
done
it
.
We
are
most
certain
that
the
Servants
of
God
of
old
(
both
with
Circumsion
and
without
it
,
Deut.
29.
)
did
enter
their
children
into
Covenant
with
God
,
as
well
as
themselves
.
And
if
it
be
the
express
Word
of
God
,
that
both
Infants
and
Aged
should
be
entered
and
engaged
to
him
in
Covenant
,
we
will
obey
his
Word
,
and
do
both
,
though
the
Anabaptists
will
do
but
the
one
.
He
must
have
a
hard
face
,
that
will
deny
that
it
was
once
the
duty
of
Parents
,
to
offer
their
children
to
God
,
and
enter
them
into
Covenant
with
him
:
and
when
they
have
proved
that
this
Duty
or
Power
is
recalled
,
(
which
I
never
yet
saw
done
,
no
not
in
Mr.
Tombes
his
last
Voluminous
Review
)
then
we
will
forbeare
it
;
but
till
then
it
is
not
mens
talk
and
confident
words
,
that
must
make
a
tender
Conscience
yield
,
to
omit
so
great
and
plain
a
duty
,
or
give
up
so
great
a
Mercy
as
this
is
.
I
am
sure
that
Infants
were
then
no
more
able
to
believe
themselves
,
nor
enter
themselves
in
Covenant
with
God
then
now
:
and
I
am
sure
the
Parents
by
Gods
appointment
,
did
it
for
them
,
offering
and
engageing
them
to
God
,
and
that
God
hereupon
is
called
their
God
,
and
they
his
people
:
and
that
usually
the
signe
of
the
Covenant
was
annexed
.
And
I
am
sure
that
Parents
have
as
much
Natural
Interest
in
their
children
now
as
then
:
And
I
never
yet
saw
where
God
had
acquit
us
of
this
duty
,
or
withdrawn
this
Mercy
from
us
,
and
our
seed
.
Object
.
2.
The
proof
which
you
bring
for
this
Confirmation
is
so
obscure
,
that
it
is
not
like
to
be
generally
received
.
Answ.
It
was
generally
received
in
almost
all
the
Churches
on
earth
,
till
lately
:
And
as
far
as
I
plead
for
it
,
it
is
yet
Doctrinally
at
least
owned
and
maintained
,
even
by
those
Churches
that
practically
have
disused
it
Of
all
the
Christians
on
Earth
,
I
suppose
there
is
a
thousand
if
not
ten
thousand
for
it
,
(
doctrinally
or
dogmatically
)
for
one
that
is
against
it
,
if
we
judge
by
the
Laws
,
Confessions
,
and
writings
of
their
guides
.
Though
the
Greeks
I
know
do
not
own
the
Popish
Confirmation
,
nor
have
it
not
so
formally
as
they
should
,
and
the
Papists
have
corrupted
it
by
their
abuse
;
yet
the
thing
in
substance
is
owned
dogmatically
by
almost
all
the
Christian
world
:
And
they
must
be
very
singular
persons
that
disowne
it
.
2.
And
I
think
the
proofe
that
hath
been
given
you
is
clearer
,
then
you
have
for
the
Morality
of
the
Lords
day
,
for
constant
family
Prayer
,
for
Infant
Baptism
,
and
many
a
holy
Duty
,
which
yet
we
have
sufficient
proof
for
.
What
would
you
have
plainer
?
Is
there
the
least
doubt
of
it
,
whether
a
Presonal
Profession
and
Covenanting
with
God
,
be
necessary
to
him
that
will
be
taken
into
the
Number
of
Adult
Christians
,
and
possess
their
Priviledges
and
Communion
?
Or
whether
this
Profession
must
be
approved
by
the
Pastour
,
of
the
Church
,
and
known
to
them
that
must
hold
Communion
with
him
?
Prove
if
you
can
,
that
ever
one
man
was
admitted
among
Adult-Christians
,
to
enjoy
Communion
with
them
,
without
such
a
personal
Profession
.
You
cannot
prove
it
.
If
Infant-Covenanting
were
enough
for
the
Adult
,
then
Infidels
are
Believers
.
3.
Object
▪
But
this
will
make
Ministers
to
be
Lords
of
the
Church
:
when
no
man
can
be
taken
into
the
Church
,
or
possess
the
Priviledges
of
a
Christian
,
till
he
be
Approved
by
them
This
will
put
a
Tyrannical
Power
into
their
hands
.
Answ.
1.
Such
a
Tyranical
Power
as
every
Physician
hath
,
who
may
choose
or
refuse
his
patients
;
or
every
School-master
hath
that
may
choose
or
refuse
his
Schollars
,
if
he
engage
not
himself
to
the
contrary
,
as
Plato
,
Zeno
,
and
every
Philosopher
did
in
his
Schoole
.
2.
It
is
such
a
Tyranny
as
Christ
hath
unquestionably
set
up
;
and
to
accuse
him
of
setting
up
Tyranny
,
is
an
unkind
part
of
them
that
look
to
be
saved
by
him
.
3.
It
is
a
Power
that
hath
Constantly
been
exercised
by
the
Officers
of
Christ
,
and
did
not
men
smel
out
the
Tyranny
of
it
till
now
?
What
Prince
did
govern
the
Church
doores
,
and
judge
who
should
be
admitted
,
from
the
daies
of
Christ
,
till
Constantines
daies
,
when
the
Church
was
at
the
purest
;
yea
or
ever
after
for
many
a
hundred
yeares
?
Did
not
all
the
Apostles
,
and
every
Preacher
of
the
Gospel
Baptize
those
that
they
convetred
,
and
judge
of
them
whether
they
were
Baptizable
?
And
did
not
the
Bishops
Confirm
the
Baptized
,
without
consulting
another
Power
?
Half
that
were
admitted
into
the
Church
by
Baptism
,
(
and
more
)
for
some
hundred
yeares
after
Christ
,
were
the
Adult
:
and
of
these
,
the
Pastour
required
a
personal
Covenant
and
Profession
.
The
other
half
were
their
Infants
:
and
for
them
they
required
the
Parents
Profession
,
and
entering
them
into
Covenant
:
But
still
the
Pastours
were
the
Judges
,
who
were
the
administers
.
4.
If
you
think
it
too
much
Power
for
us
,
I
beseech
you
think
it
too
much
work
for
us
:
and
dreame
not
that
we
have
a
work
,
and
not
Power
to
do
it
,
or
discern
what
we
do
.
Set
others
to
do
it
,
that
you
can
better
trust
.
5.
Who
would
you
have
trusted
with
this
Power
?
Some
body
must
have
it
.
I
have
proved
to
you
fully
,
that
every
man
must
not
be
the
sole
Judge
of
his
own
fitness
for
Baptism
or
Church
Priviledges
:
and
that
the
people
or
Magistrates
are
not
the
sole
or
chief
Judges
:
and
who
should
it
be
but
they
,
to
whom
it
is
committed
by
Christ
in
their
call
to
the
office
of
the
Ministry
?
6.
Ministers
(
as
I
before
shewed
)
have
no
Tyrannical
or
Arbitrary
Power
.
For
Christ
hath
tied
them
by
a
Law
,
who
to
admit
,
and
whom
to
reject
.
And
if
they
disobey
this
Law
,
the
Magistrate
may
correct
them
:
So
that
in
the
exercise
of
this
Tyrannical
Power
,
every
Minister
is
under
the
lash
of
the
Magistrates
violence
,
(
if
he
grosly
offend
)
whereas
none
of
the
people
are
under
any
violence
,
or
force
from
us
to
obey
us
;
but
if
all
of
them
disobey
us
and
rebel
,
it
is
their
own
loss
,
and
we
have
no
remedy
.
This
is
the
Tyranny
.
7.
Lastly
,
If
you
think
it
(
as
it
is
)
so
great
a
Power
,
for
us
to
judge
of
mens
Profession
and
fitness
for
Church
Priviledges
,
let
it
awaken
you
the
more
,
to
get
the
wisest
,
ablest
men
you
can
for
the
Ministry
,
that
are
fit
for
so
a
great
trust
.
If
the
best
that
are
to
be
got
,
are
not
in
the
Office
,
beshrew
our
Governours
,
and
the
choosers
.
And
if
you
do
not
cast
us
all
out
,
if
you
can
put
fitter
men
into
the
place
,
that
are
meeter
for
the
trust
,
beshrew
you
for
your
negligence
:
we
give
you
no
thanks
for
it
.
But
if
you
have
no
fitter
for
this
work
and
trust
,
will
you
cast
it
upon
unfitter
or
on
none
?
It
is
a
great
trust
for
a
Physician
to
be
trusted
with
your
lives
,
and
a
School-master
and
Tutour
with
your
Children
?
But
what
of
that
?
Will
you
therefore
trust
the
good
women
,
or
common
neighbours
about
you
with
them
;
yea
or
the
Magistrate
himself
.
Or
will
you
have
no
Tutours
or
Physicians
?
Or
rather
will
you
not
be
the
more
careful
to
keep
our
Empiricks
and
unworthy
persons
,
and
get
the
ablest
and
faithfulest
that
you
can
.
O
unthankfull
men
,
that
grudge
us
the
Power
of
labouring
and
spending
our selves
for
their
Salvation
,
and
judging
,
where
we
must
act
!
4.
Object
.
Is
it
not
the
use
of
the
Lords
Supper
to
Confirm
us
;
and
do
not
men
there
renew
their
Covenant
and
Profession
?
What
need
is
there
then
of
any
more
?
Answ.
1.
You
would
think
much
,
if
at
the
Lords
Supper
we
should
openly
call
each
man
to
a
personal
,
explicite
Profession
of
his
Faith
,
and
Covenanting
with
God
:
And
indeed
it
would
be
a
tedious
,
as
well
as
unseasonable
work
.
It
is
but
a
general
or
joynt
Profession
of
all
together
,
that
is
there
renewed
:
and
notwithstanding
that
,
there
may
for
ought
we
know
,
be
many
a
one
there
that
is
an
Infidel
,
and
knoweth
not
what
Christianity
is
.
2.
The
Lords
Supper
is
the
food
of
the
Soul
,
confirming
by
way
of
nutrition
and
augmentation
;
and
therefore
you
must
shew
that
you
are
alive
,
before
you
may
partake
of
it
.
It
is
a
feasting
upon
Christ
,
and
with
him
in
his
family
,
and
at
his
Table
:
It
is
a
work
of
Communion
with
Christ
and
with
his
Saints
:
It
is
one
of
the
highest
priviledges
of
the
Church
:
And
therefore
you
must
produce
your
little
,
before
you
can
lay
claim
to
it
.
If
a
man
must
be
admitted
to
the
Lords
Supper
,
without
any
precedent
,
personal
Profession
or
Covenanting
with
God
,
upon
supposition
,
that
by
the
act
of
Receiving
he
doth
all
this
;
then
men
that
know
not
whether
there
be
a
Christ
,
or
what
he
is
,
may
be
admitted
:
For
multitudes
of
such
there
are
,
that
in
Infancy
were
baptized
:
And
I
know
not
by
seeing
him
receive
,
whether
he
know
or
believe
any
thing
of
Christianity
.
If
a
man
converted
at
Age
from
Heathenism
,
may
not
be
admitted
to
the
Lords
Table
without
a
personal
profession
in
Baptism
,
then
neither
may
such
as
are
baptized
in
Infancy
,
be
admitted
without
a
personal
Profession
,
in
Confirmation
,
or
such
as
is
without
any
other
Baptism
.
Our
Parents
Profession
will
not
serve
our
turn
,
in
stead
of
our
own
when
we
come
to
age
.
And
therefore
this
Objection
is
vaine
,
unless
Infidels
may
be
admitted
to
Communion
,
and
all
be
common
.
But
I
need
not
speak
much
of
this
,
because
I
shall
have
few
such
Objectours
to
deale
with
:
Even
the
Papists
themselves
are
many
of
them
against
promiscuous
communion
,
though
the
Jesuites
of
late
,
have
fitted
almost
all
their
work
,
to
their
man
pleasing
designe
:
See
Joh.
Thauleri
flores
.
cap.
23
,
&
24
pag.
257
,
&c.
(
An
old
Puritane
,
among
the
Papists
)
And
they
make
confession
also
prerequisite
.
Object
.
5.
According
to
our
arguing
,
Confirmation
is
not
necessary
to
those
that
were
Baptized
at
full
Age
;
and
therefore
it
is
not
necessary
to
any
,
if
not
to
all
.
Answ.
I
have
given
some
Reasons
why
it
should
be
used
,
with
all
that
have
opportunity
after
Baptism
;
but
I
have
proved
it
more
Necessary
to
those
that
were
baptized
in
Infancy
.
And
if
it
were
Necessary
to
no
other
,
it
would
not
follow
,
that
it
is
not
Necessary
at
all
,
because
not
to
all
.
6.
Object
.
Is
it
not
better
take
up
with
an
Implicit
Profession
and
Covenanting
,
then
make
so
great
a
trouble
to
our selves
,
and
disturbance
among
the
people
,
as
this
will
make
?
Answ.
1.
Me
thinks
,
not
only
the
face
of
the
Roman
Church
,
but
of
our
own
,
might
by
this
time
have
afforded
us
satisfying
experience
,
what
Implicit
Faith
,
and
Implicit
Professions
are
,
and
to
what
they
tend
.
Peruse
the
forementioned
Evils
of
this
course
,
and
look
upon
the
state
of
our
people
,
where
you
may
see
them
in
existence
,
and
then
judge
whether
this
Objection
be
answered
.
2.
An
Implicit
Profession
,
is
the
lowest
and
least
,
that
in
any
case
of
extremity
or
necessity
can
be
thought
tolerable
,
and
accepted
by
God
,
and
consistent
with
the
life
and
being
of
a
Church
.
And
shall
we
deliberately
choose
to
offer
God
the
worst
,
the
least
,
the
lowest
that
's
possible
to
find
acceptance
?
Nay
he
will
have
the
best
,
as
he
deserves
the
best
,
or
he
will
not
accept
it
,
when
we
have
it
to
give
:
Shall
we
think
that
in
a
case
of
freedom
,
the
same
will
be
accepted
,
which
Necessity
only
can
excuse
?
Or
shall
we
be
content
that
our
Churches
have
as
many
diseases
as
will
consist
with
life
and
being
?
3.
An
Implicit
Profession
makes
or
proves
men
but
Implicit●ly
Christians
.
Such
dumbe
uncertaine
signes
,
do
leave
us
in
So
great
uncertainty
of
the
thing
signified
,
that
it
seems
but
a
very
mocking
of
God
(
that
will
not
be
mocked
)
when
we
have
opportunity
for
an
open
Intelligible
Profession
,
and
will
not
use
it
,
or
require
it
.
4.
It
is
against
Nature
for
a
man
that
hath
a
Tongue
in
his
head
,
to
refuse
to
utter
his
mind
any
other
wise
then
by
dumb
shews
,
and
yet
expect
to
be
understood
and
accepted
.
What
is
the
Tongue
made
for
but
to
express
the
mind
?
Indeed
if
a
man
be
dumb
,
and
can
neither
speak
not
write
,
it
is
more
tollerable
to
take
an
uncertaine
signe
from
such
a
man
;
then
from
another
that
hath
the
use
of
Tongue
or
pen.
5.
It
is
a
very
Implicite
denying
of
Christ
,
which
many
call
an
Implicite
Profession
.
If
a
man
that
hath
a
Tongue
in
his
mouth
,
shall
refuse
to
Profess
the
Christian
Faith
and
quarrel
with
the
Minister
that
calls
him
to
it
,
and
say
,
we
shall
have
no
other
Profession
from
him
then
to
come
to
Church
,
and
put
the
bread
and
wine
into
his
mouth
,
and
not
to
deny
Christ
expresly
,
I
leave
it
to
any
reasonable
man
,
whether
there
be
not
so
much
of
an
Implicite
denying
Christ
in
this
refusing
to
confess
him
,
when
they
are
called
to
it
by
their
Pastours
,
whom
God
hath
commanded
them
to
obey
,
and
that
in
a
case
and
season
,
when
all
the
Church
hath
required
it
,
or
taught
it
to
be
due
.
6.
It
is
contrary
to
the
honour
of
Christ
,
and
the
very
Nature
of
Christianity
,
for
men
to
take
up
with
Implicite
,
uncertaine
Professions
,
when
we
have
opportunity
of
more
open
free
Professions
.
He
is
not
a
Master
to
be
ashamed
of
.
And
he
will
have
no
servants
that
will
not
confess
him
before
men
,
even
in
the
hazzard
of
life
;
much
more
in
daies
of
the
freedom
of
the
Gospel
:
As
with
the
heart
men
must
believe
to
Righteousness
,
so
with
the
mouth
Confession
is
made
unto
Salvation
,
Rom.
10.
10.
What
reason
have
we
to
whisper
or
draw
back
,
in
a
cause
of
such
a
nature
and
weight
as
this
.
7.
Shall
we
thus
teach
our
people
to
esteem
Christianity
,
as
an
unobservable
thing
,
by
no
more
observing
it
?
The
Solemnity
of
mens
Transition
into
the
Adult-state
of
actual
Believers
,
doth
make
it
more
Observable
in
the
eyes
of
men
;
and
they
will
see
that
there
is
more
in
it
,
then
commonly
is
now
esteemed
.
I
find
by
experience
that
our
people
hate
no
preaching
more
,
then
Differencing
Preaching
,
which
leaves
or
shuts
them
out
from
the
number
of
the
Sanctified
,
and
sets
them
as
one
the
left-hand
,
in
the
face
of
the
Congregation
,
and
judgeth
them
before
the
time
:
but
faine
they
would
have
Ministry
confound
and
jumble
all
together
:
And
then
you
may
make
them
as
great
sinners
as
you
will
,
so
you
will
make
them
no
worse
then
the
Justified
,
that
are
forgiven
,
and
shall
be
saved
.
And
so
in
Practice
,
they
love
no
differencing
waies
:
But
shall
we
so
far
gratifie
the
Devil
and
the
flesh
?
No
:
we
must
labour
to
make
the
difference
between
Christs
Servants
and
the
world
,
as
conspicuous
as
we
can
!
that
the
Consciences
of
poor
sinners
,
may
rather
be
wakened
,
then
cheated
by
us
:
And
therefore
we
should
choose
the
most
solemn
Transition
,
and
Record
the
names
of
the
Confirmed
,
and
let
the
people
be
brought
to
a
publike
Observation
,
of
the
Necessity
of
Faith
and
Holiness
,
while
the
Covenant
and
Profession
of
it
is
made
so
Necessary
.
8.
That
is
the
best
means
,
that
is
fittest
to
attain
the
End
;
The
End
of
a
Covenant
is
to
Oblige
,
and
the
End
of
a
Profession
to
declare
the
mind
:
And
I
pray
you
which
is
fittest
for
these
Ends
:
An
Express
Profession
and
Covenant
,
or
a
dumbe
uncertain
signe
,
by
coming
to
Church
;
paying
Tithes
?
&c.
9.
Such
dumb
Professions
are
less
tolerable
now
,
because
we
have
many
in
our
Assemblies
that
we
know
to
be
no
Christians
.
I
know
of
many
that
will
heare
,
that
believe
no
life
to
come
,
and
secretly
make
a
scorne
of
Christ
and
Scripture
,
and
many
more
that
know
not
what
Christianity
is
,
as
is
aforesaid
.
Now
shall
we
take
up
with
such
signes
of
Christianity
,
as
we
see
and
know
are
commonly
used
by
Infidels
,
when
we
may
have
better
?
10.
It
is
essential
to
a
Profession
to
be
in
some
measure
explicit
:
for
Profiteri
is
but
palàm
vel
publicè
fateri
;
It
is
no
Profession
if
it
be
not
,
or
pretend
not
to
be
,
an
Expression
of
the
mind
:
And
therefore
to
be
Implicite
and
not
Express
,
is
so
far
to
be
against
the
very
Nature
of
the
Profession
;
in
that
measure
as
your
Profession
is
Implicite
(
as
it
's
called
)
and
not
Express
,
in
that
measure
it
is
no
Profession
at
all
.
Object
.
7.
But
when
you
have
the
most
express
Covenant
or
Profession
,
you
are
not
sure
that
it
is
true
,
and
that
the
man
is
a
believer
at
the
heart
.
Answ.
1.
I
am
sure
that
it
's
Truly
a
Profession
,
that
is
,
a
Pretended
signe
of
the
mind
,
tho●gh
I
am
not
sure
that
it
's
True
Profession
,
that
is
,
a
True
infallible
signe
of
the
mind
:
I
can
know
the
metaphysical
,
though
not
the
Morall
Truth
of
it
.
And
then
I
can
be
sure
that
I
do
my
duty
,
and
take
up
according
to
the
Directions
of
Christ
.
It
is
his
work
to
judge
the
heart
immediatly
,
as
being
his
prerogative
to
know
it
:
but
it
's
my
work
to
judge
of
the
Credibility
of
the
Profession
.
2.
And
what
if
I
have
no
infallible
Certainty
?
Must
I
therefore
throw
up
all
,
and
make
the
Pastoral
Church-government
to
be
void
,
and
cast
open
the
Vineyard
of
Christ
to
the
wilderness
,
and
not
so
much
as
require
a
Credibility
,
because
we
cannot
have
an
Infallibility
?
This
may
not
be
.
Object
.
8.
But
this
will
encourage
tbe
Anabaptists
and
Congregational
,
in
their
Express
Covenantings
,
by
our
coming
so
neer
them
?
Answ.
1.
I
may
better
say
,
you
will
make
men
Anabaptists
,
and
drive
them
too
far
,
by
your
loosness
,
and
willfully
shunning
plaine
duty
.
How
can
weake
professours
be
drawn
to
think
well
of
that
party
,
which
they
see
do
shun
so
needfull
a
Work
of
God
?
2.
Love
and
Peace
will
teach
all
Christians
to
say
,
that
it
's
the
best
for
Unity
and
healing
of
our
breaches
,
to
come
as
neare
dissenting
Brethren
as
we
may
,
and
no●
to
fly
the
further
from
them
.
At
least
we
may
not
run
from
truth
and
duty
,
that
we
may
be
unlike
our
dissenting
Brethren
.
3.
And
I
take
it
to
be
my
duty
to
tell
this
alowd
to
the
Christian
world
,
that
after
long
contest
with
the
Anabaptists
,
and
opposition
of
their
waies
,
I
am
grown
(
as
I
confidently
think
)
to
this
discovery
of
the
mind
of
God
in
suffering
them
among
us
;
that
he
had
this
great
truth
and
duty
,
to
which
he
saw
it
necessary
to
awake
us
;
the
Church
having
been
so
lamentably
defiled
,
Discipline
made
an
impossible
thing
,
and
mens
Salvation
grievously
hindred
,
by
the
common
secret
,
unobserved
transition
of
all
people
into
the
name
,
and
number
,
and
Priviledges
of
Adult-Christians
;
therefore
did
God
permit
these
men
,
to
step
too
far
on
the
other
side
,
that
the
noise
might
be
the
greater
,
and
his
call
the
more
observable
;
so
that
they
are
his
messengers
,
calling
aloud
to
England
,
and
all
other
Christian
Churches
in
Europe
,
to
keep
the
doore
,
and
repaire
the
hedge
,
and
no
more
to
take
an
Infant-baptism
,
and
Profession
of
our
Parents
,
as
a
sufficient
Evidence
of
the
Title
of
the
Adult
,
to
the
Name
,
or
Place
,
or
Priveledges
of
Christians
;
but
to
give
them
Infant
Priviledges
upon
the
Parents
Profession
;
but
to
require
of
them
a
sober
,
serious
Profession
and
Covenanting
by
themselves
,
in
owning
their
Baptismal
Covenant
,
before
we
number
them
with
Adult-Christians
:
And
that
God
hath
suffered
the
Anabaptists
to
make
such
a
stirre
among
us
▪
will
prove
a
mercy
to
us
in
the
End
,
if
we
have
the
wit
and
grace
to
learn
this
,
upon
this
troublesome
occasion
;
and
then
the
Reformation
will
do
us
more
good
,
then
ever
the
Anabaptists
did
us
harm
.
But
if
we
will
not
learne
,
nor
obey
Gods
call
,
we
must
yet
looke
to
be
molested
by
them
more
,
or
else
to
do
and
suffer
worse
.
Object
.
9.
But
if
you
will
not
take
a
non-renouncing
of
Christ
,
and
Infant
Baptism
as
sufficient
,
without
a
Personal
Covenant
and
Profession
,
you
may
on
the
same
grounds
call
men
every
week
to
such
a
Profession
,
because
that
the
former
Profession
shews
not
what
they
afterwards
are
,
but
what
then
they
are
.
Answ.
1.
The
case
is
quite
another
:
In
your
instance
,
it
is
but
the
continuance
of
the
same
Profession
and
Condition
that
is
requisite
:
And
I
am
bound
to
take
it
as
continued
,
while
I
have
no
Evidence
to
question
it
,
and
see
the
performance
of
it
,
as
far
as
belongeth
to
my
cognisance
.
But
in
my
case
the
Conditions
and
the
Professions
are
not
the
same
:
A
new
Condition
of
Right
;
is
necessary
to
the
Adult
,
which
they
had
not
at
all
in
their
Infant
Baptism
.
Then
they
entered
upon
their
Parents
Faith
or
Profession
;
but
at
age
they
must
necessarily
have
a
Faith
,
or
Profession
of
their
own
,
or
else
they
actually
cease
to
be
Christians
.
2.
And
yet
let
me
adde
,
that
frequent
Professions
of
Faith
,
and
renewing
Covenant
with
God
,
have
ever
been
used
in
the
Church
;
both
before
Christs
Incarnation
and
since
,
and
indeed
,
the
Lords
Supper
doth
import
it
:
And
for
my
part
,
I
thinke
it
a
very
convenient
,
edifying
course
,
to
have
the
Articles
of
our
Faith
every
day
repeated
,
as
the
Belief
of
that
Church
,
and
the
people
to
stand
up
at
it
,
to
signifie
their
consent
;
so
be
it
,
you
will
not
take
up
with
this
silent
Profession
alone
,
and
exclude
a
more
explicite
one
,
when
it
is
requisite
.
But
this
fitly
signifieth
our
standing
to
the
first
.
Object
.
10.
But
this
will
cast
you
upon
the
same
difficulties
which
you
Object
to
the
Anabaptists
;
you
will
not
know
at
what
Age
to
take
men
for
Adult-Christians
.
Answ.
1.
We
shall
not
accept
them
for
their
Age
,
but
for
their
Profession
:
And
we
can
easily
tell
when
they
offer
themselves
to
tryal
and
Profession
,
and
desire
the
Communion
of
the
Church
:
As
the
Ancient
Churches
could
tell
when
their
Catechumens
were
to
be
baptized
.
2.
And
for
the
time
when
we
must
judge
their
Infant
Church-state
to
cease
,
if
they
own
not
the
Covenant
personally
,
we
cannot
set
a
certaine
yeare
,
nor
is
it
necessary
:
but
when
their
Infancy
ceaseth
,
then
their
Infant-state
ceaseth
:
That
is
,
when
they
come
to
the
full
or
competent
use
of
Reason
:
But
then
observe
,
1.
That
if
they
be
called
at
such
a
time
to
profess
their
Faith
,
and
own
their
Covenant
,
and
refuse
it
,
then
we
must
judge
them
refusers
of
Christianity
unless
the
Reasons
of
the
Refusal
allows
another
judgment
.
2.
Or
if
they
will
fully
neglect
for
a
considerable
space
,
to
own
their
Baptismal
Covenant
,
and
to
seeke
a
standing
among
the
Adult-Christians
,
it
's
a
strong
presumption
that
they
are
Backsliders
.
3.
If
they
only
suspend
their
personal
Profession
at
age
,
we
must
only
suspend
our
Judgment
,
till
we
have
some
light
to
discern
the
cause
:
and
cannot
be
sure
that
there
are
Deserters
or
Apostates
.
4.
But
we
are
sure
that
they
are
nor
to
be
numbred
by
the
Church
among
Adult
Christians
,
till
they
have
produced
the
Evidence
of
their
Title
,
which
is
no
other
then
A
Credible
,
Personal
Profession
.
So
that
it
's
easy
to
know
when
any
such
person
is
to
be
admitted
,
and
publikely
owned
as
an
Actual
Believer
,
though
it
be
not
so
easy
to
discern
of
all
,
before
that
time
,
whether
they
are
to
be
reckoned
as
Desertours
or
not
.
He
that
wilfully
neglecteth
to
come
among
the
Adult
Christians
,
long
after
he
hath
the
full
use
of
Reason
(
which
is
not
with
all
at
the
same
age
)
is
to
be
much
suspected
,
at
least
:
And
commonly
about
16
,
or
17
,
or
18
,
years
of
age
,
is
the
time
when
we
have
reason
to
expect
that
they
should
seek
the
Communion
and
Privilidges
of
the
Adult
:
For
about
that
age
,
they
have
a
competent
use
of
Reason
.
Object
.
11.
But
if
you
admit
them
into
the
Church
in
Infancy
,
say
the
Anabaptists
,
you
will
be
obliged
to
excommunicate
them
all
,
that
prove
ungodly
when
they
come
to
age
,
and
not
to
let
them
silently
pass
out
of
the
Church
again
.
Answ.
Excommunication
is
either
an
excluding
them
from
all
Relation
of
members
to
the
Catholike
Church
,
or
from
the
actual
Communion
of
the
Church
,
or
from
both
.
The
former
we
can
do
but
Declaratively
.
In
the
latter
we
also
adjoyne
the
charge
of
God
,
for
the
execution
of
the
sentence
.
But
those
that
were
never
personal
Professours
of
Faith
,
nor
admitted
into
the
Communion
of
Adult-Christians
,
are
not
fit
to
be
cast
out
of
it
:
And
this
is
the
common
use
of
Excommunication
,
to
remove
those
,
as
unfit
,
from
the
Communion
of
the
Adult
,
that
once
were
in
it
,
and
forfeit
that
Communion
:
which
cannot
belong
to
them
that
never
were
in
it
.
And
for
our
Declaring
them
Desertours
or
Apostates
,
we
may
do
it
upon
just
occasion
,
but
we
are
not
bound
to
do
it
publikely
by
all
that
are
guilty
;
this
being
not
the
Excommunication
,
that
is
so
enjoyned
in
the
Scriptures
.
Where
do
you
find
that
the
Church
in
Scripture-times
or
after
,
was
wont
to
Excommunicate
Apostates
?
And
yet
Apostates
were
formerly
of
the
Church
.
It
is
those
that
hang
on
,
and
pretend
still
to
be
of
the
Church
,
and
intrude
into
the
Actual
Communion
of
it
,
that
we
must
cast
out
,
when
they
deserve
it
.
Object
.
12.
But
if
they
cease
to
be
Christians
,
you
must
Baptize
them
againe
,
if
you
will
receive
them
.
Answ.
No
such
matter
:
The
Anabaptists
themselves
will
not
Rebaptize
an
Apostate
,
when
he
returneth
to
the
Church
.
He
is
to
be
received
by
Confession
and
Absolution
,
and
not
by
Baptism
.
If
a
Christian
turn
Turk
,
and
afterward
Return
,
he
is
not
to
be
Rebaptized
.
Object
.
13.
But
by
this
means
you
will
unchristen
the
people
,
and
then
they
will
be
exasperated
,
and
turn
Heathens
,
or
hearken
to
any
seducers
that
will
mislead
them
Answ.
1.
No
:
we
will
unchristen
no
man
:
but
do
that
honour
to
Christianity
,
and
that
right
to
the
Church
and
the
Soules
of
men
,
as
to
make
a
difference
between
Christians
and
Infidels
,
and
that
somewhat
wider
then
the
bare
Names
.
He
that
is
a
Christian
shall
be
more
encouraged
by
this
course
,
and
he
that
is
not
,
cannot
be
unchristened
by
us
.
If
men
will
not
unchristen
themselves
,
they
need
not
fear
lest
the
just
trying
and
approving
of
their
Christianity
should
unchristen
them
.
2.
How
little
honour
it
is
to
Christ
and
the
Church
,
to
have
the
number
made
up
,
by
such
as
we
would
disallow
;
I
have
shewed
you
before
,
and
also
what
a
mischief
that
is
to
themselves
,
which
some
would
give
them
as
a
benefit
.
3.
If
Magistrates
and
Ministers
do
their
duty
,
(
yea
or
but
Ministers
alone
)
they
will
better
be
kept
from
Heathenism
,
or
other
evils
in
the
state
of
Expectants
and
Catechumens
,
then
in
the
state
of
Church-members
,
where
Discipline
will
make
them
mad
.
Object
.
14.
But
at
least
your
designe
lookes
as
if
you
would
keep
the
Children
of
all
such
unchristened
;
and
what
work
would
that
make
?
Answ.
I
medle
not
with
that
Question
,
but
leave
every
man
to
his
own
Judgment
.
And
if
I
did
my self
keep
off
such
children
,
I
think
it
would
prove
but
very
few
.
For
1.
I
would
refuse
none
of
the
Parents
that
had
aliquid
Christi
,
that
made
but
a
Credible
Profession
of
Christianity
.
2.
I
am
perswaded
that
this
Practise
would
bring
almost
all
the
people
to
a
tollerable
Profession
,
when
they
know
it
is
expected
,
and
what
lieth
on
it
.
3.
Upon
experience
now
I
find
,
that
both
the
Parents
are
seldom
so
bad
as
to
be
uncapable
of
offering
their
child
to
God
,
(
in
the
Judgment
of
the
Church
)
Nay
commonly
here
the
more
one
of
the
persons
is
in
scandalous
sinne
,
the
more
the
other
hates
it
:
And
they
are
seldom
both
grosly
ignorant
.
And
those
that
were
delayed
on
these
terms
,
would
receive
no
wrong
by
it
.
Gods
way
is
the
best
.
The
Children
of
unbelievers
must
not
be
inchurched
in
waies
of
our
devising
,
nor
respected
before
the
honour
of
Christ
,
and
the
common
good
of
the
Church
of
God
.
But
of
this
I
say
againe
,
I
interpose
not
my
Judgment
,
but
leave
each
man
to
his
own
.
Object
.
15.
But
though
Confirmation
be
a
duty
,
yet
none
but
Bishops
have
power
to
do
it
:
and
therefore
it
is
not
a
lawfull
thing
for
Presbyters
to
attempt
it
.
Answ.
Epist.
162.
ad
Bignon
:
p.
397.
Clem.
Roman
.
against
a
lower
Episcopacy
,
then
ours
.
1.
What
mean
you
by
Bishops
?
It
is
a
word
that
hath
,
by
mens
application
,
got
so
many
significations
,
that
we
may
well
expect
that
you
give
us
the
Definition
of
a
Bishop
,
before
you
make
him
the
matter
of
your
Dispute
.
And
yet
I
have
read
so
many
Bookes
that
Dispute
for
Episcopy
,
and
so
few
that
tels
us
what
they
mean
by
it
;
that
I
must
needs
say
,
that
most
of
them
lose
their
labour
,
with
such
as
I.
If
by
a
Bishop
you
mean
,
such
as
our
English
Bishops
were
,
or
any
fixed
Pastour
of
many
particular
Churches
,
I
deny
that
such
were
ever
Instituted
by
Christ
,
much
less
have
they
the
sole
Power
of
such
administrations
.
2.
Do
you
meane
that
it
is
by
Gods
Law
,
or
the
Laws
of
men
,
that
Diocesan
Bishops
only
may
Confirm
?
him self
saith
,
Dissert.
Eccles.
lib
1.
cap.
3.
pag.
35.
Ignorare
non
potuit
Hieronimus
quibusdam
in
locis
absente
Episcopo
Presbyteros
idem
illud
Sacramentum
Confirmationis
dedisse
▪
quod
de
Aegypto
testatur
commentarius
,
&c.
And
p.
36.
he
saith
,
Constat
olim
solos
Episcopos
ordinariò
jure
tam
baptismum
,
quam
paenitentium
reconciliatione
administrasse
.
So
that
they
may
then
as
well
forbid
Presbyters
to
Baptize
.
If
by
Gods
Laws
,
prove
it
,
and
we
shall
quickly
yield
.
But
that
it
's
very
unlikely
you
should
do
.
If
you
say
that
only
the
Apostles
had
this
Power
,
I
Answer
,
1.
That
then
fixed
Diocesan
Bishops
had
none
of
it
:
For
the
Apostles
were
none
such
.
2.
Then
Timothy
,
Titus
,
●paphroditus
,
&c.
when
they
pretend
to
have
been
Bishops
,
had
it
not
.
3.
Ananias
was
no
Apostle
,
that
laid
hands
on
Paul
,
that
he
might
receive
the
Holy
Ghost
:
of
this
more
anon
.
But
if
you
say
,
that
this
Power
is
given
to
the
Bishops
meerly
by
the
Laws
of
men
;
then
either
by
the
Laws
of
Magistrates
,
or
of
Bishops
.
For
the
former
,
we
know
of
none
in
force
with
us
,
to
that
purpose
;
and
if
they
were
,
it
is
a
work
without
their
line
,
which
Christ
hath
done
before
them
,
and
not
left
to
them
,
to
describe
the
Offices
of
his
Church
.
And
for
Bishops
Canons
,
we
know
no
Power
that
any
Bishops
ever
had
,
to
make
standing
Laws
for
the
Universal
Church
;
nor
of
any
such
Laws
that
are
obligatory
to
us
:
And
the
Opponents
themselves
do
violate
the
Canons
of
General
Councils
without
scruple
(
as
the
20th
of
1.
Con.
Nic.
and
abundance
more
)
and
how
can
they
oblige
us
more
then
them
?
3.
Presbyters
have
the
Keys
of
the
Kingdom
:
Therefore
they
may
takein
,
and
Confirm
thereby
.
4.
Presbyters
may
by
Baptism
take
in
members
into
the
Vniversal
Church
,
and
judge
of
their
fitness
in
order
thereto
:
therefore
much
more
may
they
Confirm
them
,
and
judge
of
their
fitness
in
order
thereto
.
5.
It
s
granted
,
that
Presbyters
may
Absolve
,
(
which
was
ordinarily
by
Imposition
of
hands
)
yea
,
saith
Bishop
Vsher
,
the
Deacons
were
sometime
allowed
it
:
therefore
Presbyters
may
Confirm
:
Or
if
you
yielded
but
Absolution
,
you
would
yield
much
of
what
we
contend
for
,
seeing
so
many
violate
their
Baptismal
Covenant
,
that
Absolution
for
Restoring
of
them
will
be
as
necessary
as
Confirmation
.
6.
Hierome
,
that
makes
Presbyters
and
Bishops
by
Gods
Law
to
be
the
same
,
doth
yet
according
to
the
custom
of
the
Church
say
,
that
What
doth
the
Bishop
except
Ordination
,
which
the
Presbyter
doth
not
:
therefore
he
supposed
that
Presbyters
might
Confirm
.
7.
The
same
Hierome
expresly
saith
,
that
Imposition
of
hands
was
reserved
to
the
Bishop
,
for
the
honour
of
Priesthood
,
rather
then
by
Divine
Ordinatlon
:
[
*
](A76157-e18770-b)
*
Hier.
cont.
Lucifer
.
Ad
honorem
potius
sacerdotii
,
quam
ad
legis
necessitatem
.
Alioqui
si
ad
Eposcopi
tantum
imprecationem
Sp.
Sanctus
de●luit
,
lugendi
sunt
,
qui
in
vinculis
aut
castellis
aut
in
remotioribus
locis
,
per
presbyteros
&
Diacones
Baptizati
,
ante
dormierunt
,
quam
ab
Episcopis
inviserentur
.
Clem.
Alexand.
Pedag●g
.
3.
Cui
imponet
Presbyter
manus
.
Therefore
it
is
but
a
humane
institution
.
8.
The
Episcopal
Divines
,
and
other
Writers
of
their
side
,
do
commonly
maintaine
the
validity
of
Presbyters
Ordination
,
viz.
that
in
case
of
Necessity
it
is
lawfull
,
and
where
there
is
no
flat
Necessity
,
it
is
not
a
nullity
where
it
is
irregular
.
pag.
53
,
54
,
&c.
)
many
Bishops
and
their
defenders
,
Jewel
,
Saravia
,
Bishop
Alley
,
Bishop
Pilkington
,
Bishop
Bridges
,
Bishop
Bilson
,
Grotius
,
Lord
Digby
,
Mr.
Chisenhal
,
Bishop
Davenant
,
Bishop
Prideaux
,
Nowel
,
Bishop
Andrews
,
Mr.
Chillingworth
;
to
whom
I
adde
(
to
make
up
twenty
)
17.
Bishop
Bramhal
,
of
Schism
.
18.
And
Dr.
Steward
.
in
his
Answer
to
Fountaines
Letter
.
19.
Dr.
Ferne
,
20.
And
Bishop
Vsher
,
in
his
Judgment
lately
published
.
Abundance
more
might
easily
be
added
:
but
Mr.
Mason's
Book
in
vindicacation
of
the
Ordination
of
the
forraigne
Reformed
Churches
,
may
serve
instead
of
more
.
9
We
have
no
Bishop
to
do
it
:
and
therefore
it
must
be
done
by
Presbyters
:
Or
we
have
none
that
we
know
of
,
and
non
esse
,
&
non
apparere
;
are
to
us
all
one
.
10.
Presbyters
may
Impose
hands
in
Ordination
,
and
ever
did
here
in
England
:
Therefore
much
more
in
Absolution
and
Confirmation
.
11.
King
Charles
,
by
the
advice
of
his
Doctours
in
the
Isle
of
Wight
,
reserved
only
Ordination
,
and
not
Confirmation
and
Absolution
to
the
Bishops
.
12.
Presbyters
are
Governours
of
the
Churches
,
which
are
their
Pastoral
charge
;
and
are
called
Rectors
:
(
see
Bishop
Vshers
,
Reduction
of
Episcopacy
,
&c.
proving
it
)
Therefore
they
may
do
this
,
which
is
an
act
of
Government
or
Guidance
of
the
particular
Church
.
13.
Presbyters
must
teach
and
oversee
the
people
as
their
charge
,
and
deliver
them
the
Sacrament
:
Therefore
they
must
judge
to
whom
they
must
do
it
.
14.
A
Diocesane
Bishop
is
uncapable
of
doing
it
faithfully
:
Could
one
man
Try
,
Approve
and
Confirm
faithfully
,
all
the
Souls
in
200
or
300
Churches
?
It
's
known
that
here
they
did
not
:
and
it
's
plain
they
cannot
.
If
they
lay
hands
on
them
without
Tryal
,
upon
the
Presbyters
word
,
then
1.
This
yieldeth
,
all
save
the
Ceremony
,
which
we
require
.
2.
And
it
is
a
venturing
their
practises
on
the
judgment
and
fidelity
of
other
men
;
who
may
send
them
Infidels
to
be
Confirmed
for
ought
they
know
.
But
if
they
Try
themselves
,
they
are
never
able
to
do
for
so
many
,
in
season
:
some
will
be
old
men
,
before
the
Bishop
will
have
leisure
to
Confirm
them
;
and
many
a
hundred
die
without
it
.
Nor
do
they
know
the
people
as
their
Pastours
do
.
15.
The
Doctrine
and
Practise
of
the
Church
of
England
,
under
the
Bishops
,
is
for
the
Power
of
Presbyters
herein
as
far
as
we
desire
:
For
1.
The
Presbyters
of
Curates
,
had
by
the
Rubrick
,
the
Tryal
and
Approbation
of
those
,
that
were
sent
to
the
Bishop
for
Confirmation
.
2.
The
Bishops
accordingly
tooke
them
on
their
words
,
with
a
Certificate
,
and
used
not
to
try
them
themselves
,
but
only
to
Impose
hands
with
Prayer
and
blessing
.
3.
And
this
by
the
Canon
,
their
suffragane
also
might
do
;
which
yieldeth
that
a
Presbyter
may
do
it
.
16.
The
Pope
himself
doth
yield
that
Presbyters
may
do
it
.
And
Gregories
Epist.
to
that
end
,
is
put
into
their
Canon
Law
,
Dist.
95.
1
,
part
.
Baptizatos
etiam
Chrismate
eos
tangere
conceditur
,
and
Gregories
Epist.
to
Januar.
Calaritan
.
is
annexed
:
By
which
it
appeareth
that
they
took
his
former
prohibition
so
ill
,
that
he
was
faine
to
reverse
it
.
And
though
c.
11.
he
be
forbidden
Infantes
signare
,
in
the
presence
of
the
Bishop
,
without
his
command
,
yet
so
he
was
forbidden
also
to
administer
the
Eucharist
,
yea
and
the
Rural
Presbyters
,
might
not
give
the
cup
or
bread
,
in
presence
of
the
City
Presbyters
,
c.
12.
ex
Concil.
Neocaesar
.
1.
c.
13.
But
certainly
this
proveth
neither
the
one
nor
the
other
,
out
of
their
Power
.
17.
The
Papists
commonly
confess
,
that
Presbyters
may
ex
dispensatione
,
Confirm
by
Imposition
of
hands
:
so
Bellarmine
himself
.
And
the
Shool-men
ordinarily
make
it
an
act
of
the
Presbyters
Power
.
18.
If
it
be
proper
to
Bishops
,
then
either
because
of
their
Order
or
Jurisdiction
:
Not
of
Order
:
For
they
are
of
the
same
Order
with
Presbyters
,
as
is
frequently
confessed
by
Bishops
and
Papists
themselves
,
and
differ
but
in
degree
:
Not
of
Jurisdiction
:
for
it
is
no
more
an
act
of
Jurisdiction
to
Confirm
,
then
to
Baptize
or
give
the
Eucharist
.
19
Protestant
Divines
are
commonly
agreed
,
that
Confirmation
is
not
proper
to
Bishops
,
but
may
be
used
by
Presbyters
.
For
1.
France
,
Belgia
,
Helvetia
,
Denmarke
,
Saxonie
,
Sweden
,
the
Palatinate
,
the
Countries
of
the
Duke
of
Brandenburge
,
of
the
Duke
of
Brunswike
,
the
Land-grave
of
Hassia
,
with
the
rest
of
the
Protestant
Princes
of
Germany
,
and
also
Hungarie
,
Transilvania
,
the
Protestants
in
Poland
,
&c.
besides
Scotland
,
and
so
many
in
England
,
are
all
without
Bishops
,
having
put
them
down
:
And
though
three
or
foure
of
these
countries
have
superintendents
,
yet
they
make
not
Confirmation
proper
to
them
.
2.
The
English
Bishops
,
ordinarily
maintaine
against
the
Papists
,
that
Presbyters
may
Confirm
,
and
therefore
we
have
their
concurrance
,
as
in
Dr.
Field
,
Bishop
Downam
,
Mason
,
and
many
others
is
apparent
.
20.
If
all
this
will
not
satisfie
you
,
for
Peace
sake
,
we
will
forbeare
Imposition
of
hands
,
which
you
suppose
to
be
the
Bishops
proragative
;
and
we
will
be
content
to
do
no
more
,
then
Presbyters
alwaies
did
in
Baptizing
the
Adult
;
even
to
judge
and
Approve
of
the
Capacity
of
those
whom
they
Baptized
:
and
so
will
we
only
judge
of
the
Profession
and
Capacity
of
those
that
we
take
charge
of
,
and
own
as
Adult-Christians
,
and
must
administer
the
Lords
Supper
to
:
And
this
common
reason
cannot
deny
us
.
Object
.
16.
But
if
Presbyters
may
do
it
,
yet
so
cannot
you
;
For
you
are
no
Presbyters
,
as
wanting
Episcopal
Ordination
:
or
else
schismatical
,
as
having
cast
them
off
to
whom
you
were
sworn
.
Answ.
1.
In
my
second
sheet
for
the
Ministry
,
and
my
Christian
Concord
,
I
have
answered
already
:
And
for
fuller
answer
,
I
referre
you
to
the
London
Ministers
Vindication
,
to
Mr.
Mason's
Vindication
of
the
Ordination
of
the
Protestant
Churches
,
&c.
If
Bishop
Bancroft
himself
,
as
Dr.
Bernard
mentions
,
in
Bishop
Vsher's
Judgment
,
and
the
rest
of
the
Prelates
,
were
against
the
reordaining
the
Scots
Ministers
,
me
thinks
,
few
should
be
so
much
more
intemperate
,
then
that
intemperate
Prelate
,
as
to
judge
their
Ordination
Null
.
And
if
the
Papists
in
the
Canon
Law
,
do
judge
that
in
some
cases
an
excommunicate
mans
Ordination
is
valid
,
me
thinks
Protestants
should
not
be
worse
to
the
Church
then
they
:
Especially
those
that
are
for
the
Necessity
of
an
uninterrupted
succession
of
justly
ordained
Pastours
;
who
must
(
I
dare
boldly
say
)
derive
their
succession
from
unmeeter
,
and
more
uncapable
hands
,
then
English
Pastours
.
2.
3.
I
have
shewed
already
,
and
God
willing
shall
more
fully
do
it
,
in
a
Disputation
on
that
subject
,
that
our
English
Episcopcay
was
not
that
which
God
established
,
but
intollerably
inconsident
with
it
:
And
therefore
neither
are
men
the
less
Ministers
for
being
without
their
Ordinations
,
nor
are
they
Schismaticks
for
consenting
to
their
deposition
.
4
As
for
breaking
Oathes
of
Canonical
Obedience
to
them
,
I
think
but
few
among
us
did
take
any
such
oath
,
and
therefore
broke
none
.
5.
Many
among
us
were
Ordained
by
Bishops
,
and
some
that
were
Ordained
took
not
that
oath
:
and
others
that
did
,
yet
obeyed
them
while
they
stood
,
and
what
could
they
do
more
.
6
The
younger
sort
of
Ministers
had
no
hand
in
taking
down
the
Bishops
;
and
therefore
are
not
scismatical
thereby
:
And
that
their
Ordination
is
no
Nullity
,
Bshiop
Vsher
and
other
twenty
Prelatical
witnesses
forecited
will
testifie
.
Object
.
17.
But
on
the
contrary
side
it
will
be
said
,
that
you
would
set
up
the
Popish
Sacrament
of
Confirmation
againe
.
Answ.
The
Papists
have
made
another
thing
of
it
:
They
use
it
to
Infants
,
and
so
will
not
we
:
They
make
a
proper
Sacrament
of
it
:
They
make
the
visible
signes
to
be
Anointing
and
Crossing
,
in
the
name
of
the
Father
,
Sonne
and
Holy
Ghost
;
and
they
make
Imposition
of
hands
no
part
of
it
,
but
cast
it
off
,
(
though
in
words
they
own
it
)
They
adjoyn
a
boxe
of
the
eare
,
to
signifie
,
the
opposition
that
Christs
Souldiers
must
expect
:
Object
.
18.
At
least
you
will
revive
the
Prelatical
Confirmation
againe
,
which
the
old
non-conformists
were
against
.
Answ.
We
will
revive
nothing
of
it
,
but
what
was
good
:
The
corruption
we
shall
omit
.
They
did
it
but
on
a
few
,
(
contrary
to
their
own
Laws
)
but
we
would
have
it
used
to
all
.
They
Confirmed
children
that
understood
not
what
they
said
:
But
we
shall
expect
an
understanding
Profession
of
Faith
.
They
did
it
in
a
hurry
as
an
idle
Ceremony
:
we
would
have
it
done
deliberately
and
with
great
reverence
.
The
Bishop
only
did
it
with
them
,
that
knew
not
whom
he
did
Confirm
,
but
ventured
on
other
mens
words
,
or
without
:
But
we
would
have
the
Pastour
do
it
,
that
knoweth
the
persons
,
and
hath
time
to
try
them
,
having
one
Parish
and
not
two
hundred
to
oversee
.
Object
.
But
,
at
least
,
the
Papists
and
Prelats
will
be
hardened
or
encouraged
by
your
coming
so
neare
them
.
Answ.
I
will
not
cast
off
the
Work
of
God
,
because
that
any
will
make
it
an
occasion
of
sinne
.
And
I
take
it
to
be
the
more
my
duty
and
not
the
less
,
because
it
tends
to
Peace
with
all
.
I
take
it
not
to
be
any
part
of
my
Religion
,
to
study
how
to
cross
my
brethren
,
or
forbeare
a
practice
(
yea
so
necessary
a
duty
)
because
they
like
it
.
I
detest
that
principle
and
spirit
.
I
rather
feare
,
lest
their
own
selfconceitedness
,
interest
,
prejudice
and
discontent
,
will
make
them
dislike
it
.
Object
.
19.
What
have
we
to
do
with
the
signe
,
when
the
thing
that
occasioned
the
use
of
it
is
ceased
?
Imposition
of
hands
was
at
first
only
for
the
gift
of
Miracles
.
Answ.
1.
It
was
much
for
the
gift
of
Miracles
,
but
not
only
.
And
if
the
giving
of
one
sort
of
the
Gifts
of
the
Holy
Ghost
be
ceased
;
yet
the
other
,
more
excellent
and
necessary
gifts
continue
;
and
therefore
no
reason
the
signe
should
cease
,
because
it
was
not
appropriated
to
the
gift
of
Miracles
.
But
2.
If
any
man
scruple
either
the
signe
of
Imposing
hands
,
or
the
Name
of
Confirmation
,
we
desire
him
his
liberty
:
these
are
not
the
things
that
we
contend
for
:
Let
him
but
yield
us
that
which
I
have
shewed
to
be
most
Certaine
,
and
most
usefull
to
the
Church
;
that
is
,
a
solemn
Transition
out
of
an
Infant
Church-state
into
an
Adult
,
under
Approbation
of
the
Pastours
,
and
the
just
cognisance
of
t●e
Church
;
and
let
him
call
it
what
he
will
,
I
shall
not
much
contend
with
him
about
the
name
,
or
signe
of
Imposition
.
Object
.
20.
Abundance
of
Ministers
are
raw
,
imprudent
young
men
,
and
not
fit
to
manage
so
great
a
trust
:
and
so
it
will
marre
all
;
while
some
are
so
strict
,
that
they
will
refuse
all
that
seem
not
godly
to
their
censorious
minds
;
and
some
will
be
loose
man-pleasers
,
and
let
in
all
,
and
turn
it
but
to
an
unprofitable
formality
.
Answ.
1.
While
men
are
men
,
they
will
act
as
men
.
If
we
shall
have
no
Church-Ordinances
and
Administrations
,
till
you
are
secured
from
humane
abuse
of
them
,
you
must
shut
up
the
Church
doors
,
and
give
up
all
;
and
shut
up
your
Bibles
,
till
Papists
and
Infidels
can
find
no
matter
of
cavelling
at
the
Translation
.
2.
As
I
said
before
,
this
indeed
should
provoke
the
Magistrate
to
set
a
faithfull
guard
on
the
Church
doores
,
that
seeing
the
Pastours
have
so
great
a
Trust
,
and
the
danger
of
abusing
it
is
so
great
,
the
worthiest
should
be
chosen
that
can
be
had
.
And
if
it
be
not
so
,
you
reproach
your selves
,
that
are
choosers
and
Pastours
,
and
have
the
Rule
.
Why
choose
you
not
better
if
you
know
where
to
find
them
?
3.
This
Objection
,
is
as
much
against
our
Judging
of
those
that
are
to
be
Baptized
,
which
yet
the
Ministers
that
did
Baptize
,
have
ever
done
,
and
were
you
not
Baptized
already
,
we
must
admit
you
,
and
judge
who
is
to
be
admitted
,
as
the
ancient
Preachers
of
the
Gospel
did
.
4.
The
Episcopal
B●ethren
had
more
wit
,
then
to
be
against
Confirmation
,
because
one
man
may
use
it
too
strictly
,
and
another
too
loosely
:
The
Congregational
men
are
not
against
Church-●ovenants
or
Professions
,
because
one
Pastour
or
Church
may
be
too
strict
;
and
another
too
loose
in
judging
of
mens
Piety
:
The
Presbyterians
are
not
against
Trying
men
before
admission
to
the
Lords
Supper
,
nor
against
Discipline
,
because
one
Eldership
may
be
too
strict
,
and
another
too
loose
.
The
Anabaptists
are
not
against
Rebaptizing
men
at
age
,
because
one
Minister
may
refuse
the
fit
,
and
another
may
take
in
all
that
come
.
Why
then
should
a
possibility
of
Ministers
miscarriage
,
cause
you
to
be
more
against
this
,
then
all
the
rest
?
5.
If
Ministers
be
Associated
,
they
will
be
accountable
for
such
miscariages
;
and
the
Advise
and
Admonition
of
their
Brethren
,
may
do
much
to
prevent
or
reform
such
abuses
:
And
the
faithfull
people
of
their
charge
,
will
somewhat
observe
them
,
and
bid
Archippus
take
heed
to
the
Ministry
that
he
hath
received
in
the
Lord
,
that
he
fulfill
it
,
Col.
4.
17.
6.
As
long
as
you
are
not
forced
into
our
charge
,
but
have
your
Liberty
to
choose
your
Pastour
,
(
as
now
it
is
)
you
have
the
less
reason
for
this
complaint
.
If
the
Laws
of
Zeno
or
Plato
be
thought
too
strict
in
their
Schooles
,
as
long
as
the
Schollars
may
choose
to
come
there
,
and
all
volunteers
,
they
may
the
better
beare
it
.
7.
As
I
said
before
,
the
trust
must
be
put
in
some
or
other
to
judge
:
And
where
can
it
be
fitter
then
in
them
,
who
by
study
are
prepared
,
and
by
office
appointed
by
Christ
hereunto
.
8.
If
you
will
give
a
Presbytery
,
or
one
Eminent
Minister
in
every
market-Town
,
or
visiters
of
your
own
appointment
,
a
special
care
to
oversee
the
rest
in
doing
this
,
and
such
like
works
,
I
shall
be
no
gainsayer
,
so
the
work
be
but
done
:
the
more
inspection
and
circumspection
the
better
.
9
If
one
Minister
refuse
the
fit
,
there
be
many
more
that
will
not
.
10
Your
Commissioners
may
have
power
moderately
to
correct
the
M●nisters
abuses
in
their
work
.
But
because
I
perceive
that
Rulers
are
unreasonably
jealous
,
lest
the
Pastours
of
the
Church
will
do
too
much
,
rather
then
left
they
do
too
little
,
and
are
more
solicitous
to
use
the
bridle
of
restraint
,
then
the
spurre
of
instigation
:
I
intreate
them
to
consider
these
things
:
1.
That
most
certainly
there
is
no
part
of
all
our
Ministry
,
that
stirs
up
neer
so
much
ill
will
,
passion
,
malice
,
yea
and
persecutions
against
us
,
as
this
part
,
about
taking
in
and
casting
out
,
and
exercising
the
Keyes
of
the
Kingdom
;
in
which
you
are
so
jealous
of
us
.
2.
And
alas
Ministers
are
flesh
and
Blood
,
as
well
as
others
:
and
all
of
them
too
tender
of
their
Interest
,
of
Profit
,
Reputation
,
and
Ease
:
which
are
all
contradicted
notably
by
this
work
.
Do
you
think
Ministers
will
be
so
hot
on
it
,
to
have
their
neighbours
hate
them
and
revile
them
,
and
to
live
as
Owles
in
the
places
where
they
live
,
and
to
put
themselves
on
a
great
deal
of
trouble
?
Surely
it
is
a
very
self-displeasing
thing
to
the
very
Nature
of
man
,
unless
he
be
a
monster
,
to
displease
his
neighbours
,
and
be
hated
and
baited
by
them
.
And
it
will
provoke
them
not
only
to
forbeare
all
acts
of
kindness
or
bounty
,
but
to
deny
them
their
due
maintenance
,
as
far
as
ever
they
can
:
And
many
,
if
not
most
Ministers
,
have
no
great
mind
to
be
so
used
;
nay
had
rather
lose
it
,
then
go
to
Law
for
all
their
dues
;
the
trouble
,
and
cost
,
and
odium
of
it
is
so
great
.
So
that
our
Parliaments
have
been
too
much
afraid
,
lest
Ministers
should
cease
to
be
men
,
or
to
be
sinners
,
and
to
be
manpleasers
,
and
to
indulge
their
flesh
;
and
lest
we
should
runne
into
the
fire
,
and
lie
down
among
the
thorns
,
and
choose
a
life
of
trouble
and
sufferings
.
3.
And
me
thinks
experience
should
satisfie
men
of
this
.
Do
you
not
see
how
backward
Ministers
are
to
Church-Reformation
,
and
Discipline
in
the
exercise
,
when
they
have
been
most
forward
for
the
Power
?
How
little
is
yet
done
in
it
,
for
all
our
liberty
,
after
all
our
Prayers
,
and
petitions
,
and
writing
for
it
?
Do
you
find
in
most
Parishes
that
Ministers
are
prone
to
overdo
?
certainly
you
do
not
.
4.
Do
you
not
know
that
all
the
Work
of
God
is
so
much
against
Nature
,
and
hath
such
abundance
of
enemies
and
difficulties
in
the
way
,
that
few
men
are
like
to
be
guilty
of
over-doing
?
Why
be
you
not
as
carefull
to
hinder
men
from
overdoing
in
sanctifying
the
Lords
day
,
in
teaching
and
praying
with
their
families
,
&c.
but
because
you
see
that
few
need
your
curb
.
I
am
confident
,
should
Parliaments
do
their
best
to
drive
on
Ministers
to
such
works
as
these
,
and
make
Laws
upon
Laws
,
to
spur
them
to
the
practice
,
they
would
not
be
able
to
bring
one
half
of
us
,
nor
the
tenth
man
,
to
reach
so
farre
,
as
Christ
hath
bound
us
;
no
nor
one
man
of
us
,
in
all
respects
.
And
yet
I
againe
say
,
that
if
any
rash
men
are
overrigid
and
abuse
their
trust
(
which
is
likest
to
be
those
whose
maintenance
no
whit
cometh
from
the
people
;
for
in
the
rest
there
is
more
danger
of
the
contrary
,
)
we
desire
not
that
they
should
be
exempted
from
the
Magistrates
,
Ministers
,
or
peoples
due
means
for
their
amendment
.
But
let
the
spurre
be
most
used
,
seeing
there
is
most
need
;
and
let
us
see
some
severe
Laws
,
to
drive
us
on
to
those
duties
,
that
flesh
and
blood
,
and
all
the
world
is
so
much
against
.
I
Come
now
to
the
last
part
of
m●●aske
,
which
is
to
give
some
brief
Directions
for
the
most
effectual
Practice
of
this
excellent
,
needfull
work
.
And
I
shall
first
speake
of
the
Duty
of
Ministers
in
order
to
it
,
and
2.
Of
the
peoples
Duty
,
and
lastly
of
the
Magistrates
.
The
Duty
of
the
Pastours
I
judge
to
consist
in
these
particulars
.
Direct
.
1.
Let
the
Pastours
in
each
Country
meet
together
,
and
agree
as
one
man
in
faithfulness
,
and
self-denial
,
to
do
their
duty
;
that
the
most
conscionable
may
not
be
liable
to
the
reproach
of
singularity
,
because
the
rest
betray
them
,
and
the
Church
and
Cause
of
Christ
,
by
withdrawing
,
and
leaving
the
work
undone
:
so
long
hath
the
Church
already
suffered
the
neglect
,
even
of
godly
Ministers
,
that
in
such
a
time
of
leave
and
helpe
,
we
still
hold
off
,
and
dare
not
venture
on
a
little
displeasure
of
the
people
,
when
our
Ancestours
ventered
on
the
flames
;
I
grieve
to
think
what
a
shame
it
will
be
to
our
names
,
and
to
the
Reformed
Churches
,
and
what
a
confusion
it
may
bring
upon
our
faces
,
before
our
Righteous
Judge
.
And
it
is
a
griefe
to
me
,
if
I
were
sure
of
Magistrates
assistance
,
that
all
our
Enemies
shall
say
,
and
that
the
Histories
of
this
age
shall
tell
posterity
,
that
the
Ministers
of
England
,
after
fasting
,
prayers
,
warres
and
vowes
pretended
for
Reformation
,
would
yet
do
little
or
nothing
toward
it
,
but
preach
;
even
in
times
of
Liberty
and
encouragement
,
till
the
Magistrate
did
it
:
And
that
it
must
be
the
work
of
the
Magistrate
,
after
our
unworthy
,
lazy
,
or
treacherous
desertion
of
it
.
Had
we
no
more
help
then
we
have
,
we
might
do
much
,
were
we
willing
and
unanimous
.
Direct
.
2.
Let
us
take
heed
of
extending
these
Agreements
to
any
unnecessary
Circumstances
,
so
as
to
lay
the
stress
of
the
business
on
them
,
or
to
make
that
necessary
,
which
is
unnecessary
:
But
let
us
Agree
on
the
Generall
certain
points
,
and
leave
particular
men
to
their
Liberty
,
in
modes
and
circumstances
,
not
judging
each
other
,
if
we
differ
herein
:
or
if
one
be
more
or
less
strict
then
another
in
the
execution
.
Direct
.
3.
Let
us
yet
all
be
very
carefull
,
that
in
point
of
tryall
and
judging
mens
Profession
,
we
avoid
extreames
:
On
one
side
let
us
not
be
Righteous
overmuch
,
by
keeping
out
any
,
that
make
the
most
broken
,
intelligible
Profession
of
Faith
and
Repentance
,
and
a
Godly
life
,
that
may
be
taken
for
credible
:
and
remember
that
we
are
not
searchers
of
the
heart
,
and
that
charity
judgeth
not
evil
of
any
,
that
are
capable
of
a
better
Judgment
.
And
certainly
a
humble
Soul
that
's
conscious
of
its
own
infirmities
,
and
unworthiness
will
be
very
tender
of
condemning
another
,
without
very
satisfying
Evidence
.
Of
this
I
referre
you
to
my
first
Dispute
,
of
Right
to
Sacraments
.
On
the
other
side
,
let
us
take
heed
of
turning
this
duty
into
a
meer
formality
,
and
making
nothing
of
it
,
but
mocking
the
Church
and
God
.
Let
us
not
take
up
with
a
Profession
of
any
other
kind
of
Faith
,
but
the
true
Christian
saving
Faith
;
nor
with
any
Profession
of
this
Faith
,
which
we
are
able
to
prove
to
be
Incredible
.
Direct
.
4.
None
of
the
Aged
that
have
already
been
admitted
to
the
Communion
of
the
Church
in
the
Lords
Supper
,
may
be
brought
under
Confirmation
by
Imposition
of
hands
,
as
we
have
before
shewed
.
But
all
that
were
yet
never
admitted
to
this
special
part
of
Communion
,
nor
have
made
any
solemne
Approved
Profession
,
should
yet
be
called
to
it
,
be
they
young
or
ould
,
when
they
demand
Church-Communion
.
If
you
ask
me
what
shall
be
done
with
the
rest
,
seeing
they
were
admitted
irregularly
,
without
any
Profession
of
the
Faith
?
I
Answer
,
1.
Acquaint
them
plainly
with
the
Nature
of
Christianity
,
and
what
a
Church
is
,
and
what
is
the
Office
of
a
Pastour
,
and
what
the
duty
of
the
flock
,
to
God
,
to
him
,
and
themselves
,
and
one
another
.
2.
Then
tell
them
,
that
you
resolve
to
proceed
according
to
these
Rules
in
the
Government
of
your
flock
;
and
to
exercise
this
Discipline
.
Tell
them
plainly
(
that
they
be
not
deceived
)
both
what
are
the
benefits
of
a
Church-state
and
Discipline
,
and
what
are
the
difficulties
that
unprepared
men
are
like
to
grudg
at
;
and
how
hardly
they
will
take
it
to
be
followed
,
and
not
suffered
to
rest
in
sinne
,
and
openly
reproved
,
and
cast
out
with
shame
,
if
they
will
not
be
Penitent
and
Reforme
.
And
then
tell
them
,
that
if
there
be
any
that
have
slipt
into
a
Church-state
(
in
shew
)
and
knew
not
what
Christianity
was
,
or
what
they
did
,
and
finde
themselves
as
yet
unfit
for
it
,
if
they
do
forbeare
the
Priviledges
of
the
Church
,
till
they
are
better
prepared
,
and
acquainted
with
them
,
and
can
use
them
to
their
profit
,
you
shall
in
meane
time
be
ready
to
Teach
them
publikly
and
privatly
,
till
they
are
prepared
:
And
those
that
are
fit
to
continue
,
and
use
such
Priviledges
,
advise
not
to
forbeare
them
.
But
let
them
know
,
that
you
can
neither
take
all
the
Parish
as
such
for
members
of
the
Universal
Church
,
or
of
your
charge
,
and
therefore
must
have
some
better
Evidence
,
especially
after
such
a
confusion
,
that
negligence
hath
brough
into
the
Church
:
And
you
cannot
take
any
man
to
be
of
your
charge
against
his
will
,
and
therefore
you
must
know
their
minds
.
3.
Give
them
notice
,
that
all
that
own
their
Church-membership
,
and
will
have
Communion
with
that
Church
,
under
your
Ministry
and
Pastoral
oversight
,
are
desired
by
you
to
signifie
their
desires
,
by
giving
in
their
names
to
the
Cleark
of
the
Parish
,
or
some
other
fit
person
;
or
if
they
refuse
that
,
by
coming
to
you
.
4.
When
you
have
their
names
,
keep
them
some
time
,
while
you
get
information
of
the
persons
lives
.
And
then
give
notice
to
all
(
if
it
may
be
,
to
avoid
imputation
of
partiality
;
or
at
least
of
all
that
you
have
reason
to
suspect
,
of
gross
ignorance
or
impiety
)
by
streets
,
Villages
,
or
houses
,
to
come
to
speak
with
you
,
on
some
appointed
daies
:
where
you
may
discerne
the
fitness
of
some
;
and
such
as
you
find
to
be
grosly
ignorant
or
scandalous
,
advise
them
to
stay
till
they
are
prepared
,
offering
them
your
help
,
because
else
you
must
do
that
in
a
way
of
Discipline
,
that
they
are
unfit
to
beare
.
5.
All
that
disown
their
own
standing
and
Church-membership
,
or
present
Right
to
Priviledges
,
and
withdraw
into
the
order
of
Catechumens
,
as
being
ignorant
in
what
they
did
before
,
you
may
safely
teach
them
as
Catechumens
,
and
are
not
bound
to
enrage
them
by
Church-Discipline
,
which
they
consent
not
to
,
and
are
not
capable
of
.
6.
All
those
that
you
find
tolerable
,
that
have
owned
their
Churchmembership
,
and
not
withdrawne
themselves
,
you
ought
to
keep
their
names
,
in
a
Church
Book
for
memory
,
and
to
call
them
solemnly
(
at
some
day
of
humiliation
,
or
other
fit
season
)
to
own
their
Relation
publikly
,
their
names
being-read
,
that
all
may
know
with
whom
they
are
to
hold
Communion
.
And
if
there
be
need
,
you
may
justly
require
them
there
openly
to
renew
their
Profession
and
Covenant
with
God
.
7.
Your
flock
being
then
Reformed
and
known
,
you
need
not
call
them
againe
,
to
examination
before
particular
Sacraments
,
or
other
parts
of
Church-communion
.
8.
When
any
members
are
after
added
,
they
should
,
if
unconfirmed
,
and
such
as
never
did
Communicate
,
be
received
solemnly
by
Prayer
and
Benediction
;
and
if
they
be
such
as
have
been
admitted
to
Communion
,
let
them
be
only
Approved
upon
renewing
their
Profession
.
For
the
one
sort
are
Confirmed
in
their
Relation
to
both
Catholike
and
particular
Church
;
but
the
other
,
only
enter
then
into
the
particular
Church
,
being
solemnly
received
into
the
Catholick
Church
before
,
and
perhaps
into
some
other
particular
Church
,
or
into
that
from
which
they
departed
.
Direct
.
5.
If
any
come
in
that
hath
violated
his
Baptismal
Covenant
,
by
a
wicked
life
,
he
is
before
you
Receive
him
,
to
give
some
open
testimony
of
his
Repentance
,
(
if
his
sinne
were
open
)
that
so
he
may
be
Ministerially
Absolved
,
and
the
Church
receive
him
,
not
meerly
as
an
Adult-Believer
,
but
as
a
Convert
,
with
Praiers
and
Rejoicing
.
And
the
fuller
Confession
he
makes
of
his
ungodly
life
,
and
of
the
way
and
Love
of
God
in
his
recovery
,
and
the
fuller
warning
he
giveth
others
of
the
sinnes
that
he
was
guilty
of
,
and
the
fuller
he
communicateth
to
them
the
Satisfying
Reasons
that
caused
him
to
turne
,
the
better
it
is
,
and
more
suitable
to
the
state
of
a
Penitent
:
as
also
the
fullyer
he
professeth
his
Resolution
to
stick
close
to
Christ
,
by
the
help
of
his
Grace
,
for
the
time
to
come
.
Direct
.
6.
For
the
exeecution
of
this
,
because
all
the
People
cannot
be
still
ready
,
nor
attend
,
and
because
,
it
's
fit
they
have
some
cognisance
of
these
things
;
let
some
of
the
most
sober
,
judicious
persons
,
be
chosen
by
the
Church
(
not
into
Office
,
but
as
their
Delegates
,
or
Trustees
)
to
meet
with
the
Pastours
monthly
in
some
convenient
place
,
where
all
persons
may
first
address
themselves
that
seek
the
Priviledges
of
the
Church
(
and
where
matters
of
Discipline
may
be
first
transacted
,
before
we
bring
them
to
the
Assembly
yet
not
forbidding
any
other
of
the
Church
to
be
there
present
,
that
will
.
And
either
in
that
meeting
may
members
after
be
admitted
,
and
their
names
made
publike
at
the
next
Communion
;
or
else
some
meetings
publikly
appointed
,
foure
times
a
veare
,
or
more
,
for
admitting
such
in
publike
,
as
shall
be
found
fi●est
:
which
may
be
at
a
fast
before
a
S●crament
.
And
let
any
of
the
Church
(
at
that
prep●rative
meeting
)
have
leave
to
put
in
what
exceptions
they
have
,
against
the
person
for
his
Profession
or
Conversation
.
Direct
.
7.
Let
the
Pastours
and
Churches
that
live
within
the
reach
of
any
Communion
,
be
as
many
as
is
possible
,
associate
,
and
meet
for
the
maintaining
of
Communion
of
Churches
:
(
by
their
Officers
,
and
Delegates
)
And
those
that
differ
in
such
tollerable
matters
,
as
may
not
hinder
their
Christian
or
Church-Communion
,
and
yet
are
not
satisfied
to
joyne
in
Synods
with
the
rest
,
let
them
Agree
upon
such
terms
of
Communion
and
Christian
correspondence
as
their
Principles
will
admit
.
And
let
no
stranger
be
admitted
to
our
Church-communion
,
that
bringeth
not
a
Certificate
(
called
of
old
Communicatorie
Letters
,
)
or
some
sufficient
Testimony
from
one
of
these
sorts
either
the
Churches
neerly
Associated
,
or
those
that
we
agree
to
take
for
Brethren
.
And
those
that
bring
such
Certificates
must
be
admitted
by
us
,
without
any
further
Tryal
,
or
Confirmation
;
unless
there
be
some
notable
cause
of
suspition
.
But
for
those
that
live
in
Heretical
,
or
Impious
Societies
,
or
such
as
refuse
all
Church-order
,
and
Communion
with
neighbour
Churches
,
or
are
justly
disowned
by
the
Associated
Churches
,
we
should
not
admit
them
to
our
Communion
,
without
a
particular
Tryal
,
or
a
better
Certificate
then
those
Churches
can
give
them
.
And
thus
should
all
the
Churches
be
concatenated
,
and
their
Communion
setled
.
Direct
.
8.
Above
all
let
every
Minister
see
that
he
wisely
and
diligently
carry
himself
to
the
rest
of
his
Parish
;
avoiding
indeed
the
excommunicate
as
Heathens
:
but
for
all
that
are
willing
to
learne
in
an
Expectant-state
,
let
us
deale
lovingly
,
gently
and
tenderly
with
them
,
denying
them
nothing
that
lawfully
we
can
yield
them
,
in
matters
of
Buryal
,
Marrying
,
Praying
,
Preaching
,
or
the
like
.
And
be
sure
to
carry
on
the
Necessary
duty
of
Catechizing
,
and
personal
Conference
and
Instruction
with
them
,
family
by
family
,
by
which
you
may
the
better
know
them
and
prepare
them
for
Church-Communion
,
and
have
opportunity
to
quiet
them
,
and
answer
their
Objections
;
and
they
may
see
that
you
cast
them
not
off
as
Heathens
,
but
only
prepare
them
for
the
state
and
Priviledges
,
which
they
are
yet
unfit
for
.
And
especially
let
us
by
all
possible
condescension
,
meekness
,
loving
carriage
,
blameless
lives
,
and
charitable
contribution
to
the
utmost
of
our
abilities
,
endeavour
to
win
them
and
take
off
that
Offence
,
or
at
least
abate
it
,
or
hinder
the
success
of
the
reproaches
of
those
,
that
will
undoubtedly
be
offended
,
by
our
Reformation
and
Discipline
.
And
let
us
have
a
vigilant
eye
upon
any
Seducers
,
especially
Infidels
and
Papists
that
may
creep
in
among
them
,
to
take
advantage
of
their
discontents
;
that
we
may
prudently
and
effectually
counterwork
them
.
This
much
faithfully
done
by
Ministers
,
might
be
an
admirable
mercy
to
the
Church
.
2.
THe
Peoples
duty
in
order
to
this
Reformation
before
mentioned
,
is
,
1.
Of
the
godly
,
and
such
as
are
fit
for
Church-Communion
:
2.
Of
the
grosly
ignorant
and
ungodly
that
are
unfit
.
1.
The
duty
of
the
first
sort
lyeth
in
these
Particulars
.
1.
They
must
highly
value
the
benefit
of
Pastorall
oversight
and
Church-Communion
,
and
therefore
be
ready
to
promote
any
work
of
Reformation
that
is
necessary
,
to
their
more
fruitfull
and
comfortable
enjoyment
of
them
.
2.
They
must
so
behave
themselves
as
may
honour
and
further
the
work
,
and
take
heed
of
that
by
which
it
may
be
hindered
;
least
they
weaken
our
hands
and
be
a
stumbling
block
to
others
.
For
what
can
a
Minister
do
himself
,
if
the
Church
assist
him
not
?
much
less
if
they
hinder
him
?
Especially
,
1.
They
must
take
heed
of
scandalous
sinnes
,
which
may
be
a
shame
to
their
Profession
,
and
open
the
mouthes
of
the
enemies
of
the
Church
.
2.
They
must
take
heed
of
Sects
and
Div●sions
,
and
quarrellings
among
themselves
,
which
will
break
them
in
pieces
,
or
hinder
their
Edification
,
and
make
them
a
stumbling
block
to
the
weak
,
and
a
laughing
stock
to
the
wicked
.
3.
They
must
take
heed
of
sur●yness
and
pride
,
and
domineering
carriage
towards
those
that
are
yet
without
:
And
must
be
as
eminent
in
meekness
,
and
humility
,
and
patience
,
and
forbearance
,
and
self-denyal
,
as
they
are
in
the
Profession
of
Religion
.
For
a
proud
domineering
spirit
,
or
strangeness
and
unnecessary
distance
,
doth
lose
the
ungodly
,
whom
you
should
be
means
to
win
.
4.
They
must
study
to
do
all
the
good
they
can
to
those
without
;
be
as
little
as
may
be
in
executing
penalties
on
them
,
and
as
much
as
may
be
possibly
,
in
speaking
kindly
and
familiarly
to
them
,
and
relieving
them
in
wants
,
and
visiting
them
in
sickness
,
and
think
it
not
much
to
purchase
their
love
,
in
order
to
their
Salvation
,
with
the
loss
of
your
right
,
or
with
the
price
of
much
of
your
worldly
goods
.
For
all
men
love
those
,
or
at
least
will
less
dislike
them
,
that
do
no
hurt
to
any
,
but
do
good
to
all
,
or
as
many
as
they
can
.
To
be
the
servants
of
all
,
is
the
highest
Christian
dignity
,
and
the
way
to
winne
them
.
5.
Take
heed
of
falling
out
,
or
contending
with
any
of
them
,
or
of
giving
them
any
harsh
,
provoking
words
,
to
their
faces
,
or
behind
their
backs
.
But
put
up
any
wrong
that
is
meerly
your
own
,
and
is
in
your
power
to
forgive
,
for
the
sake
of
Peace
,
and
your
own
neighbours
good
.
6.
Be
not
men
of
common
spirits
,
or
common
speech
,
or
a
common
conversation
:
but
as
we
must
make
a
difference
between
you
and
others
in
our
communion
and
Church-administrations
,
so
let
the
rest
see
that
it
is
not
without
cause
.
For
if
you
be
but
like
other
men
,
we
shall
seeme
to
be
partial
in
making
a
difference
,
between
you
and
other
men
.
Let
your
Light
therefore
shine
before
men
to
the
Glory
of
your
Heavenly
Father
.
Let
them
see
that
you
despise
the
world
,
and
live
above
it
,
and
can
easily
part
with
it
;
that
you
can
forgive
and
bear
a
wrong
;
that
your
heart
is
in
Heaven
,
and
your
treasure
there
;
and
that
you
are
the
heires
of
another
world
:
Let
all
men
heare
and
see
by
you
,
that
you
have
a
higher
designe
in
your
eye
,
then
the
ungodly
,
and
that
you
are
driving
on
another
trade
,
then
the
men
that
have
their
portion
in
this
life
.
Heaven
is
your
Reall
Glory
:
and
to
be
Heavenly
is
your
true
Reputative
Glory
,
not
only
in
the
eies
of
the
wi●e
,
but
of
the
common
earth-worms
of
the
world
.
7.
Set
your selves
in
the
most
diligent
and
faithfull
improvement
of
all
your
parts
and
Interests
to
help
on
the
Work
of
God
on
mens
Souls
.
Though
you
preach
not
,
you
have
work
enough
in
your
own
places
to
do
,
to
further
the
Preachers
work
.
Speake
to
poore
people
prudently
,
seasonably
,
and
seriously
about
the
state
of
their
Souls
,
and
Everlasting
Life
:
and
consult
with
the
Ministers
,
how
to
deale
with
them
:
Tell
them
in
what
state
you
find
the
people
,
and
take
their
advice
in
further
dealing
with
them
.
O
if
our
neighbours
would
but
helpe
us
in
private
,
and
do
their
parts
,
and
not
cast
all
the
burden
on
the
Minister
,
there
would
much
more
be
done
then
is
!
Nay
,
alas
,
to
our
grief
and
hindrance
,
some
of
our
Professing
people
are
so
hot
,
and
self-conceited
,
and
proud
,
that
unless
we
will
outrunne
our
own
understandings
,
and
be
ruled
by
them
,
and
shut
out
abundance
that
the
Word
of
God
allows
us
not
to
shut
out
,
and
be
Righteous
overmuch
,
and
shut
up
the
Church
of
Christ
,
as
in
a
nut-shell
;
they
presently
murmure
and
rebell
,
and
separate
,
and
must
betake
themselvel
to
a
stricter
Congregation
.
And
others
of
them
,
must
have
us
cast
off
Discipline
,
and
cut
up
the
hedge
,
and
admit
all
to
the
Communion
and
Priviledges
of
the
Church
,
and
all
under
a
blind
pretense
of
Charity
;
and
some
Learned
Gentlemen
by
words
and
writings
,
do
enrage
our
ignorant
and
ungodly
▪
neighbours
against
us
,
and
make
them
believe
,
that
we
do
them
some
grievous
wrong
,
because
we
will
not
indeed
deceive
them
and
undo
them
,
and
set
up
new
Church-orders
(
or
disorders
)
now
in
the
end
of
the
world
,
so
contrary
to
all
the
ancient
Canons
and
Orders
of
the
Church
.
I
honour
and
deerly
love
the
names
of
many
of
these
studious
,
pious
Gentlemen
:
But
seriously
I
must
tell
them
,
that
they
want
humility
,
and
in
their
good
meanings
do
the
Church
a
world
of
wrong
.
And
though
they
may
be
more
learned
even
in
Theology
,
then
we
,
yet
it
is
a
great
matter
to
have
or
to
want
experience
.
They
have
not
been
so
much
in
Church-administrations
as
we
,
nor
had
so
much
to
do
with
ignorant
Souls
.
And
verily
I
must
say
againe
,
that
the
bare
Theory
maketh
but
a
bungler
in
this
work
:
I
must
much
suspect
the
Judgment
of
that
man
in
matters
of
Church-government
,
or
dealing
with
poor
Souls
,
that
wants
experience
.
Let
these
Gentlemen
,
but
turn
Ministers
,
(
be
it
known
to
their
faces
,
there
's
none
of
them
too
good
for
it
,
nor
too
great
)
and
let
them
but
try
our
life
a
little
while
,
and
I
shall
set
more
by
their
Judgments
,
then
now
I
do
.
I
red
many
a
Physicians
writings
,
before
I
was
fit
to
attempt
a
Cure
.
It
's
a
raw
deceitful
kind
of
knowledg
in
these
practical
affaires
,
that
is
not
furthered
by
experience
.
2.
And
as
for
the
duty
of
the
ignorant
,
ungodly
people
,
I
shall
say
little
of
it
,
because
I
suppose
they
are
not
like
to
read
or
regard
what
I
say
.
Only
in
general
,
it
is
their
first
duty
,
to
become
truly
godly
persons
,
and
so
to
live
in
communion
with
the
Church
.
But
upon
supposition
that
they
will
not
yet
be
such
,
their
next
choice
should
be
to
live
in
quiet
submission
to
their
Teachers
,
and
patiently
stay
among
the
Catechumens
,
and
Expectants
,
till
they
are
fit
for
a
higher
place
and
Priviledges
.
And
with
the
reasonableness
of
this
motion
,
and
how
it
conduceth
to
their
good
,
we
should
labour
to
acquaint
them
,
and
make
them
sensible
of
it
,
that
they
may
be
patient
in
their
station
.
3.
OUr
last
work
is
to
tell
you
,
what
is
the
Magistrates
part
,
for
the
promoting
of
this
work
.
And
I
shall
urge
them
here
to
no
great
matters
,
because
they
shall
not
say
,
that
we
would
either
drive
them
in
the
darke
upon
questionable
things
,
or
put
them
upon
that
,
which
any
reason
can
call
persecution
,
or
make
them
think
,
that
we
can
do
nothing
but
by
their
sword
And
therefore
whether
they
should
force
people
to
be
Church-members
,
or
Christians
,
or
to
come
under
Discipline
,
are
Questions
that
at
this
time
I
shall
not
meddle
with
;
But
Direct
.
1.
It
is
a
great
part
of
the
Magistrates
Duty
to
cause
the
people
that
are
yet
unfit
for
Church-communion
,
Albaspinaeus
in
Tert.
de
prescrip
.
c.
41.
p.
306.
The
Catechumeni
being
somewhat
instructed
at
home
,
cum
caeteris
tandem
in
Ecclesia
primis
concionibus
,
quae
in
gratiam
Catechumenorum
habebantur
,
intererant
;
quibus
peractis
rursus
omnes
iidem
ipsi
Catechumeni
ex
templo
discedere
jubebantur
,
ne
scilicet
Divina
mysteria
rudium
conscientia
polluerentur
—
So
that
it
seemes
they
had
then
in
the
morning
a
Sermon
fitted
for
the
Catechumens
,
and
all
the
after
part
of
the
worship
was
more
Eucharistical
fitted
to
the
Communion
of
Saints
.
to
keep
in
their
visible
station
,
and
to
behave
themselves
as
Expectants
,
and
submit
to
that
Instruction
of
their
Teachers
,
which
is
necessary
to
prepare
them
for
the
Priviledges
of
the
Church
:
and
to
this
End
the
Magistrate
should
by
Laws
and
Proclamations
,
own
this
Ministerial
Reformation
.
Alas
how
little
knew
they
,
what
they
did
,
that
have
so
long
been
jealous
of
us
,
lest
we
would
do
too
much
,
and
under
pretence
of
Discipline
enflame
,
or
abuse
them
by
severity
?
When
as
it
is
a
work
that
casteth
us
on
so
much
rage
and
hatred
,
of
rich
and
poor
,
and
calls
for
such
abundance
of
Faith
and
Zeale
,
and
diligence
and
self-denial
,
when
we
have
so
little
,
and
are
commonly
like
other
men
addicted
too
much
to
man-pleasing
,
and
to
save
our selves
,
that
if
we
had
all
the
help
that
Magistrates
can
give
us
,
it
's
ten
to
one
but
we
should
leve
the
most
of
this
work
undone
.
Preaching
is
a
very
cheap
and
easy
work
,
in
comparison
of
Church-Government
.
They
have
taken
great
pains
to
stop
poor
,
lazy
,
short-winded
men
from
runing
up
the
steepest
hill
,
and
carrying
the
heaviest
burden
,
and
passing
through
the
greatest
sufferings
,
that
in
those
prosperous
times
we
can
expect
.
And
indeed
I
know
it
to
be
true
,
that
for
all
the
countenance
of
Authority
,
he
that
will
faithfully
execute
the
Pastoral
Oversight
and
Discipline
,
shall
live
a
persecuted
life
,
which
by
meer
Preaching
he
might
avoid
.
Therefore
the
chief
Governours
of
the
Nation
ought
to
make
Laws
,
and
cause
them
to
be
executed
,
for
the
constraining
of
the
grosly
Ignorant
and
ungodly
,
to
heare
the
Word
preached
publikly
,
and
to
submit
to
be
privately
Catechised
,
and
Instructed
by
the
Ministers
:
and
to
command
them
patiently
to
waite
,
as
learners
in
this
Condition
,
till
they
are
fit
to
be
Approved
members
of
the
Church
.
These
carnal
people
look
more
at
the
sword
,
and
will
of
the
Magistrate
,
in
matters
of
Religion
,
then
others
do
;
because
they
understand
no
other
argument
,
and
can
favour
nothing
but
the
things
of
the
flesh
.
Did
but
the
Rulers
of
the
Nation
heare
how
they
daily
enquire
what
Religion
shall
be
owned
and
setled
by
them
,
they
would
sure
think
it
their
duty
,
to
lend
them
a
little
more
of
their
help
.
We
desire
you
not
to
drive
them
to
Christianity
,
nor
to
Sacraments
,
or
Church-Communion
:
only
drive
them
to
heare
,
and
learne
,
and
be
instructed
,
that
the
Light
of
Truth
may
do
the
rest
.
Surely
none
can
reasonably
suspect
,
that
this
is
against
the
Liberty
of
their
Consciences
,
unless
the
slavery
of
Satan
be
their
Liberty
:
and
it
be
their
Liberty
to
be
free
from
Christ
,
and
Righteousness
,
and
Heaven
.
It
's
hard
to
believe
that
Governour
to
be
a
Christian
,
that
will
not
do
this
much
to
help
his
Subjects
to
be
Christians
.
Direct
.
2.
And
as
the
Magistrate
should
constraine
such
People
to
submit
to
be
Instructed
,
so
should
he
constraine
the
Ministers
to
Instruct
them
,
both
by
publike
preaching
,
and
by
private
conference
and
Catechizing
,
if
they
be
able
:
and
if
through
the
greatness
of
the
place
,
one
Minister
is
not
able
to
perform
it
,
there
should
be
so
many
maintained
proportionably
,
to
the
number
and
necessities
of
Souls
,
as
may
be
able
.
The
Reason
why
Ministers
themselves
should
be
compelled
by
Penalties
are
,
1.
First
because
some
are
so
dull
,
that
they
need
the
spur
.
2.
Because
our
performances
will
be
the
less
resisted
by
the
people
,
when
they
know
we
are
forced
by
the
Magistrate
.
3.
Because
the
Magistrates
Judgment
puts
much
authority
and
honour
on
the
work
,
in
the
peoples
eies
:
compel
us
therefore
,
as
well
as
them
.
Direct
.
3.
The
Magistrate
should
also
impose
a
penalty
upon
all
that
undertake
to
be
Pastours
of
a
Church
,
and
administer
the
Lords
Supper
,
and
yet
will
not
make
any
necessary
Tryal
of
the
Knowledg
,
Faith
,
and
Lives
of
those
,
to
whom
they
do
administer
it
,
nor
exercise
any
Church
Discipline
on
the
scandalous
;
but
utterly
neglect
that
Oversight
and
Church-Government
,
which
is
as
much
a
part
of
the
Pastoral
work
,
as
publike
preaching
is
.
They
that
will
undertake
to
be
Pastours
,
and
meddle
with
Sacraments
,
must
be
compelled
to
do
the
work
of
Pastours
,
and
to
dispence
the
Sacraments
in
a
tollerable
order
.
Though
yet
we
are
not
for
compulsion
in
any
doubtfull
points
,
of
lesser
moment
,
where
a
difference
among
the
Godly
may
be
tollerated
:
But
that
Pastours
should
act
as
no
Pastours
,
and
Rectors
of
the
Churches
be
as
no
Rectors
,
and
should
cherish
all
ignorance
,
infidelity
,
and
impiety
,
and
profane
Gods
Ordinances
,
and
subvert
the
Communion
of
Saints
,
and
lay
the
Garden
of
Christ
open
to
the
common
wilderness
,
and
thereby
make
all
seeme
singular
to
the
people
,
that
will
not
do
as
wickedly
as
these
;
this
is
not
to
be
tolerated
;
but
the
Commissioners
for
ejecting
scandalous
Ministers
,
with
the
advice
of
the
Assistants
,
should
have
power
to
correct
them
,
and
in
case
of
obstinate
unreformedness
to
eject
them
:
Not
to
silence
them
from
preaching
to
the
Catechumens
or
any
;
but
to
prohibite
them
from
the
actions
proper
to
Church
Rulers
or
Pastours
,
till
they
will
performe
them
more
agreeably
to
the
Scripture
Rule
.
And
this
compulsion
also
of
the
Ministers
,
we
desire
especially
for
the
peoples
sake
,
who
we
are
content
should
be
excused
themselves
from
any
such
penal
Laws
,
to
restraine
them
from
Sacraments
;
but
when
they
know
that
Ministers
are
under
such
penalties
,
they
will
beare
it
at
their
hands
,
and
take
it
the
better
,
when
we
deale
with
them
,
as
the
Word
of
God
requireth
.
I
heare
it
with
my
eares
,
to
the
grief
of
my
heart
,
how
some
of
my
neighbour
Ministers
are
spoken
against
,
with
bitterness
by
their
people
,
because
they
give
not
the
Lords
Supper
to
all
,
even
to
the
most
ignorant
and
ungodly
,
that
refuse
to
be
instructed
;
or
so
much
as
to
take
themselves
for
any
members
of
the
Ministers
charge
:
And
that
which
they
say
is
,
that
though
Bishops
and
Common
Prayer
be
taken
down
,
yet
the
giving
of
the
Sacrament
to
all
the
Parish
,
is
not
taken
down
.
And
they
that
now
submit
so
quietly
to
the
disusing
of
many
other
things
,
because
Ministers
are
punishable
if
they
use
them
,
would
also
do
the
like
in
this
case
.
And
yet
if
you
are
jealous
,
that
Ministers
will
go
as
far
on
the
other
hand
,
in
refusing
the
people
that
are
not
to
be
refused
,
(
though
with
one
of
an
hundred
,
there
's
little
feare
of
that
)
we
are
contented
that
you
looke
to
us
also
in
this
:
To
which
end
these
two
things
will
be
sufficient
.
1.
Let
the
Magistrate
joyne
with
the
Pastours
and
Delegates
of
the
Church
in
their
meetings
,
where
Church-affaires
are
transacted
,
that
he
may
see
what
we
do
.
If
there
be
no
Justice
of
Peace
in
the
Parish
,
let
every
Church
have
a
Church-Magistrate
purposely
chosen
by
the
chief
Magistrate
;
or
some
Agent
on
his
behalf
deputed
hereunto
.
2.
And
let
the
Magistrates
Agent
acquaint
the
Commissioners
how
things
are
transacted
,
in
cases
of
Complaint
,
and
let
them
by
the
advise
of
the
Assistant
Ministers
,
correct
us
as
we
deserve
,
if
you
should
imagine
this
to
be
necessary
.
Direct
.
4.
The
Magistrate
should
promote
,
encourage
,
countenance
,
yea
command
the
Pastours
to
Associations
and
Brotherly
correspondencies
,
for
the
more
cautelous
,
and
vigorous
,
and
effectual
management
of
these
works
;
and
for
the
concatenation
and
Communion
of
Churches
,
and
the
right
understanding
of
each
others
affaires
;
that
he
that
hath
Communion
in
one
Church
,
may
by
Communicatory
Letters
,
have
Communion
in
any
of
the
rest
;
and
he
that
is
cast
or
kept
out
of
one
,
may
not
be
received
by
the
rest
,
till
it
be
proved
that
he
is
excluded
unjustly
.
And
those
that
joyne
not
so
fully
as
the
rest
,
may
yet
be
provoked
to
owne
one
another
,
as
farre
as
they
can
;
that
so
we
may
maintaine
brotherly
Love
,
with
all
that
differ
from
us
by
tollerable
defferences
;
and
may
own
them
as
Churches
,
though
we
cannot
own
their
different
opinions
or
waies
;
and
may
have
such
Communion
with
them
,
as
we
may
,
and
upon
their
Letters
may
admit
their
members
to
our
Communion
.
This
the
Magistrate
should
at
least
openly
provoke
,
and
encourage
the
Churches
and
Pastours
to
;
seeing
no
man
can
doubt
whether
it
be
for
the
edification
of
the
Church
.
Direct
.
5.
For
the
better
promoting
of
this
Necessary
work
,
I
conceive
it
would
be
a
very
ready
and
unquestionable
way
,
for
the
Magistrate
to
appoint
an
able
,
Godly
,
moderate
Minister
,
to
be
a
Visiter
in
each
County
,
or
rather
in
each
half
or
quarter
of
a
County
,
to
see
the
Churches
thus
Reformed
,
and
prvoke
the
several
Pastours
to
their
duty
,
and
assist
them
in
it
,
where
there
is
need
:
But
not
to
have
any
Episcopal
power
to
punish
,
or
cast
out
any
Minister
,
or
excommunicate
them
,
suspend
them
,
or
the
like
:
But
let
every
Visitor
have
an
Agent
of
the
Magistrate
joyned
with
him
,
armed
with
authority
to
convent
the
Ministers
,
and
examine
witnesses
,
and
do
what
more
the
chief
Magistrate
shall
see
meet
,
so
that
still
these
two
Visitors
go
together
,
but
have
not
the
same
Authority
or
work
;
but
let
the
Minister
only
enquire
,
direct
,
exhort
,
and
give
account
and
advice
to
the
civil
Visiter
;
and
let
the
civil
Visiter
have
all
the
Coercive
Power
:
And
let
both
of
them
transmit
such
causes
as
are
exempt
from
their
determination
,
to
the
Commissioners
for
ejecting
scandalous
Mininisters
,
who
by
the
advise
of
the
Assistant
Ministers
may
determin
them
.
These
Visiters
did
very
much
to
the
first
and
great
Reformation
of
Scotland
,
when
Popery
had
overrun
all
:
Nor
did
they
Scruple
the
using
of
them
,
for
all
that
they
were
against
Prelacy
.
Direct
.
6.
It
is
one
of
the
chief
and
unquestionable
parts
of
the
Magistrats
duty
,
in
order
to
the
Reformation
and
Peace
of
the
Churches
,
and
the
saving
of
mens
Souls
,
ut
vid.
Albaspin
.
in
Tertul.
de
Praescription
.
c.
41.
p.
306.
He
blames
them
also
that
they
suffered
them
to
joyne
with
the
Church
in
Praiers
,
and
other
holy
worship
ut
Albaspin
.
ibid.
to
see
that
dangerous
Seducers
be
restrained
,
from
infecting
and
carrying
away
the
ignorant
,
ungodly
,
discontented
people
,
that
are
kept
under
Ministerial
Teaching
,
as
Expectants
.
I
do
not
move
to
have
men
driven
into
our
Churches
:
Nor
do
I
move
to
have
an
unnecessary
restraint
laid
upon
mens
tongues
or
pens
,
in
case
of
tollerable
differences
,
among
the
Servants
of
Christ
.
In
this
case
I
only
desire
now
,
that
the
Dissenting
Godly
Brethren
,
would
agree
together
,
to
meddle
with
their
differences
no
more
then
needs
,
and
to
manage
their
Disagreements
with
such
Cautions
,
and
in
such
manner
,
and
season
,
and
measure
,
as
may
least
hinder
their
success
in
the
common
work
,
viz.
the
promoting
of
the
common
Fundamental
Verities
,
and
the
converting
and
saving
of
the
Ignorant
and
ungodly
,
and
getting
down
the
reigning
sinnes
of
the
world
.
And
then
they
will
find
,
1.
That
if
there
by
any
truth
in
the
private
Opinions
,
which
they
would
propagate
,
it
will
farre
easier
be
received
,
when
the
minds
of
their
brethren
are
sedate
and
peaceable
,
then
when
they
are
allarmed
to
the
conflict
,
by
unseasonable
preaching
for
the
said
Opinions
.
2.
And
that
the
Errours
(
of
this
lower
nature
among
Brethren
)
which
some
feare
a
tolleration
of
,
will
sooner
die
of
themselves
for
want
of
fewel
in
such
Peaceable
deportment
,
then
when
the
bellowes
of
opposition
,
contradiction
,
reproach
,
and
violence
are
blowing
them
up
,
and
putting
life
continually
into
them
.
For
most
Dividers
are
proud
and
selfish
,
and
must
needs
be
noted
,
for
somewhat
extraordinary
:
And
you
take
the
principal
way
to
animate
them
,
when
you
make
so
much
ado
with
them
:
Whereas
a
few
yeares
neglect
,
and
not
observing
them
,
as
if
there
were
no
such
men
in
the
world
,
(
unless
when
they
impose
a
Necessity
on
us
)
would
more
happily
extinguish
them
.
I
speak
but
what
I
have
seen
and
tryed
.
This
therefore
is
not
the
matter
of
my
present
request
,
that
Magistrates
would
use
rigor
and
violence
with
godly
men
,
about
tollerable
differences
;
which
the
Power
of
greater
Light
and
Love
in
the
contrary
minded
,
is
the
principal
means
to
reconcile
.
But
the
thing
requested
now
of
Magistrates
is
,
that
they
would
keep
out
the
Wolves
,
while
we
are
feeding
the
Sheep
▪
or
help
us
in
it
.
That
they
suffer
not
damnable
deceivers
,
or
any
that
plainly
go
about
to
subvert
mens
Souls
,
or
the
state
of
the
Church
,
to
fall
in
with
our
Ignorant
,
ungodly
people
,
in
the
time
of
their
Learning
and
Expectancy
.
And
as
I
shall
be
ready
against
any
Libertine
,
Infidel
,
or
Papist
in
the
world
,
to
prove
this
to
be
in
the
Magistrates
Power
,
and
his
flat
duty
(
of
which
I
hope
no
sober
Christian
doubteth
)
so
I
shall
here
lay
before
the
Magistrate
,
the
Reasons
that
shall
evince
the
need
of
his
help
,
in
the
present
case
.
Reason
1.
The
people
that
we
now
speak
of
,
are
so
utterly
ignorant
,
that
it
's
easy
to
deceive
them
.
It
's
no
dishonour
to
Truth
,
that
a
foole
,
or
a
child
my
be
deluded
:
but
such
are
not
to
be
left
to
the
malice
and
craft
of
jugling
enemies
.
Reason
2.
So
wicked
are
the
hearts
of
those
,
that
we
now
speak
of
(
or
many
of
them
)
that
they
are
prepared
for
Deceit
,
and
willing
of
it
Materially
,
though
not
Formally
,
as
such
.
It
's
easy
drawing
men
from
that
which
they
hate
,
or
their
hearts
are
bent
against
,
and
to
that
which
they
Love
,
and
their
hearts
are
set
upon
.
Such
gunpowder
will
soon
take
fire
.
Reason
3.
Our
people
by
the
foremencioned
work
of
Reformation
,
will
undoubtedly
be
cast
into
Discontents
:
They
will
be
sorely
displeased
with
their
Teachers
;
which
is
a
small
matter
,
were
it
not
that
it
hindreth
their
own
Salvation
.
They
have
so
long
been
used
to
have
their
own
will
,
and
to
be
admitted
even
in
Heathenish
Ignorance
and
Impiety
to
the
Communion
of
the
Saints
,
and
all
the
outward
Priviledges
,
without
any
considerable
exercise
of
Discipline
over
them
,
that
now
it
will
be
a
strange
provoking
thing
to
them
,
when
their
custom
shall
be
altered
.
So
that
in
the
discontent
and
hatred
of
their
minds
,
if
Infidels
,
or
Papists
,
or
any
such
Malignant
adversaries
shall
come
among
them
,
their
own
malignity
and
discontent
,
will
drive
them
by
multitudes
into
their
nets
;
and
they
will
turn
to
the
first
that
comes
with
any
plausible
though
pernicious
doctrine
.
With
half
an
eie
we
may
easily
see
this
:
And
therefore
,
if
the
Magistrate
will
not
help
us
to
quiet
and
secure
the
people
,
and
keep
off
deceivers
,
while
we
are
Catechising
,
and
Instructing
,
and
Preparing
the
grosly
Ignorant
and
ungodly
,
it
will
be
to
the
hazard
of
many
thousand
souls
,
and
a
temptation
to
many
faint-hearted
Ministers
,
againe
to
cast
open
the
hedge
▪
and
lay
the
Churches
Communion
common
,
for
feare
of
the
ill
consequence
,
that
will
follow
to
the
people
by
displeasing
them
.
And
yet
I
may
well
conclude
,
that
though
still
the
Church
will
have
need
of
some
of
the
Magistrates
help
in
this
same
way
,
yet
nothing
so
much
hereafter
,
as
at
first
.
1
It
is
Custom
that
most
holdeth
the
people
now
,
and
enrageth
them
against
the
breakers
of
it
.
And
when
once
the
Custom
is
broken
and
turned
,
they
will
be
much
more
quiet
.
2.
We
now
find
the
Churches
in
the
rubbish
,
and
have
the
harshest
work
at
first
to
do
,
which
will
soone
be
over
,
and
the
Churches
and
minds
of
men
more
setled
.
3.
A
few
yeares
Practise
of
Confirmation
,
in
the
foredescribed
way
,
I
hope
will
introduce
such
abundance
of
Knowledg
,
and
so
increase
the
face
of
Godliness
,
that
we
shall
have
little
need
of
the
Magistrates
helpe
,
in
this
kind
as
now
we
have
.
But
now
at
first
our
Necessity
is
very
great
.
Reason
4.
Moreover
,
our
Doctrine
and
Practice
is
most
contrary
to
mens
sinnes
▪
and
carnall
Interest
,
and
therefore
though
it
be
True
,
yet
it
is
Provoking
,
and
seemeth
to
be
against
them
;
as
blood
letting
,
Fasting
,
and
bitter
medicines
to
a
Child
,
or
a
foolish
Patient
.
And
therefore
no
wonder
,
if
tolerated
Seducers
can
draw
them
from
it
,
by
sence
or
non-sence
,
in
such
a
case
.
A
little
Reason
seemes
to
take
men
off
from
that
,
which
seemes
against
them
,
or
which
they
hate
.
Reason
5.
On
the
contrary
,
the
Doctrine
and
Practice
of
Deceivers
,
is
suited
to
their
nature
,
and
purposely
sugered
for
them
by
Art
.
For
Instance
:
If
Papists
fall
in
with
them
in
the
depth
of
their
discontent
,
and
first
raile
at
us
as
no
Ministers
,
but
Lyars
and
Hereticks
;
and
then
revile
us
for
receiving
maintenance
(
which
is
their
way
,
though
their
Clergie
receive
so
exceedingly
much
more
)
and
then
tell
them
of
all
their
Ancestours
,
and
then
set
them
upon
an
easy
,
outside
Piety
,
which
ex
opere
operato
,
will
certainly
conferre
grace
,
and
shall
take
up
at
the
strictest
with
an
Auricuar
Confession
,
instead
of
necessary
humiliation
and
true
Church-Discipline
;
and
shall
make
those
veniall
,
and
improper
sinnes
,
which
we
make
damnable
;
and
shall
send
many
but
to
Purgrtory
,
that
according
to
Scripture
,
we
send
to
Hell
.
In
a
word
,
when
they
shall
comply
with
carnal
hearts
and
Interests
,
but
as
much
,
as
Montalte
the
Jansenian
sheweth
us
,
that
the
Jesuites
do
;
what
wonder
if
our
Ignorant
,
discontented
people
,
do
greedily
swallow
such
baits
as
these
,
and
turn
to
such
a
kind
of
Religiousness
?
And
this
makes
the
Jesuites
glad
of
our
Reformation
,
and
stand
by
us
as
the
Crows
by
Sheep
,
that
they
may
have
our
leavings
,
or
all
that
we
cut
off
:
For
it
's
Number
that
they
regard
;
and
if
they
will
but
believe
in
the
Pope
,
they
shall
be
welcom
to
them
;
yea
,
be
Catholikes
and
be
saved
,
though
they
believe
not
in
Christ
and
the
Holy
Ghost
,
nor
know
not
what
Christianity
is
.
He
that
thinks
I
wrong
them
:
1.
Let
them
look
on
millions
,
and
millions
in
their
Churches
.
2.
Let
him
but
read
[
*
](A76157-e21060-b)
*
In
his
Deus
,
natura
Gratia
:
where
abundance
more
are
cited
of
his
side
.
Fr.
a
Sancta
Clara
,
Problem
.
15
,
&
16.
Reason
6.
The
Adversaries
also
are
very
industrious
,
and
have
many
advantages
of
us
from
without
.
In
most
Churches
they
will
meet
,
though
with
Godly
,
yet
with
young
,
unexperienced
Disputers
;
because
our
Ministery
is
but
Reviving
,
and
the
young
ones
must
have
time
to
grow
.
And
the
Jesuites
,
Fryars
and
other
Missioners
,
have
a
Pope
and
Cardinals
,
and
Bishops
,
and
Princes
,
and
Lords
,
and
Revenews
,
and
wealth
,
and
Seminaries
,
and
trayned
Soldiers
in
abundance
,
at
their
backs
beyond
.
Sea
,
to
furnish
them
with
continual
supply
.
And
how
eager
and
busy
they
are
,
the
Christian
world
hath
had
long
experience
:
so
that
if
such
be
let
loose
on
Ignorant
Souls
,
what
wonder
if
they
prevaile
?
Reason
7.
And
for
the
Event
,
if
the
Magistrates
shall
refuse
us
this
Reasonable
and
unquestionably
lawfull
aide
,
it
may
be
the
means
of
the
damnation
of
many
thousand
Souls
.
I
suppose
I
speak
to
Christians
,
that
believe
that
sinne
is
the
poyson
of
the
Soul
,
and
believe
that
Faith
in
Christ
is
necessary
,
and
that
there
is
a
Heaven
and
a
Hell
:
And
if
so
,
they
must
needs
understand
,
what
it
is
,
to
suffer
men
to
draw
their
Subjects
from
Christ
,
from
Scripture
,
from
the
meanes
of
Grace
,
and
a
Holy
Life
;
and
to
draw
them
into
sinne
:
that
this
is
but
to
give
men
leave
to
do
their
worst
,
to
undo
and
damne
as
many
as
they
can
;
and
to
take
them
at
the
greatest
vantage
in
their
Ignorance
and
discontent
to
trip
up
their
heels
,
and
tise
them
into
Hell
.
How
dreadfull
a
thing
is
this
to
a
Magistrate
,
once
to
think
of
,
that
hath
but
any
belief
of
Scripture
,
and
pitty
on
the
Souls
of
men
.
And
therefore
(
as
long
as
we
do
not
now
call
upon
them
,
so
much
as
to
force
Papists
,
or
Infidels
either
to
be
of
our
Religion
,
or
to
profess
that
they
are
so
,
or
joyne
in
Communion
with
us
,
but
only
desire
,
that
they
may
keep
their
venom
to
themselves
,
and
may
not
be
suffered
to
take
the
advantage
of
our
peoples
Ignorance
and
Discontent
)
undoubtedly
the
Rulers
that
are
friends
to
Christ
,
and
the
Souls
of
men
,
will
never
find
in
their
hearts
,
to
deny
this
assistance
.
Reason
8.
And
if
they
should
deny
it
,
in
Reason
they
must
needs
see
,
that
they
will
fully
give
up
the
Churches
of
Christ
,
that
are
under
their
government
,
to
distraction
and
confusion
.
They
know
well
enough
wh●t
would
come
of
it
,
if
every
man
have
but
liberty
to
perswade
their
Armies
into
Mutinies
and
Rebellion
;
or
to
perswade
the
Subjects
against
themselves
,
that
Rule
them
;
or
to
entice
mens
Children
,
or
servants
to
lewdness
,
or
their
wives
to
unchastity
.
And
will
they
,
under
pretence
of
Mercy
or
Liberty
,
permit
men
to
do
that
against
Christ
,
and
the
Church
,
and
the
Souls
of
many
that
are
bad
enough
already
,
which
they
would
not
,
they
durst
not
permit
against
mens
bodies
,
or
against
themselves
,
or
against
the
Peace
of
the
Common-wealth
.
And
what
a
dishonour
will
it
be
to
Christ
,
to
the
Church
,
and
Reformation
,
and
Religion
;
and
what
a
joy
to
all
the
Enemies
of
these
,
to
see
that
our
Reformation
shall
breed
such
Confusion
,
and
bring
upon
us
such
inconveniencies
?
And
all
because
the
Magistrate
shall
refuse
his
help
.
Reason
9.
And
perhaps
,
the
Magistrates
will
quickly
find
,
that
the
Distractions
of
the
Church
will
breed
,
and
feed
such
Distractions
in
the
Common-wealth
,
as
may
make
them
wish
they
had
quenched
the
fire
,
while
it
was
yet
quenchable
.
Our
Unity
is
not
only
Our
strength
,
but
their
strength
,
especially
if
they
promote
it
.
Our
Divisions
weaken
us
as
well
as
them
.
What
will
the
Magistrate
do
,
if
he
help
us
not
in
this
case
?
Ministers
cannot
in
Conscience
alwaies
forbeare
their
Duty
,
but
will
set
about
it
?
Either
the
Rulers
will
suffer
us
to
do
it
,
or
not
:
If
they
suffer
us
and
assist
us
,
it
will
be
our
Peace
and
theirs
,
and
our
peoples
good
:
If
they
suffer
us
and
assist
us
not
,
as
is
now
desired
,
we
shall
exasperate
so
many
of
their
Sujects
by
our
Reformation
,
and
shutting
them
from
Church
Communion
,
that
will
shake
the
Peace
of
the
Common-wealth
,
and
the
Odium
will
fly
on
the
Governours
,
for
setting
up
a
Ministry
that
so
provoketh
them
,
and
so
the
people
will
be
still
in
Discontents
,
and
prepared
for
Rebellion
,
or
any
violent
change
.
And
the
fire
that
begun
in
the
Church
,
if
it
be
let
alone
,
may
reach
the
Court
.
But
if
to
mend
this
,
they
will
put
down
or
hinder
Ministers
,
their
persecution
will
bring
Gods
Judgments
on
them
,
and
turn
the
hearts
of
honest
,
sober
men
against
them
.
They
have
seen
what
Deformation
and
persecution
have
done
,
before
their
eies
.
Reason
10.
Lastly
,
it
will
bring
a
most
heavy
Guilt
on
the
Magistrates
Soul
,
which
he
will
never
be
able
to
stand
under
,
before
the
King
of
all
the
world
.
To
be
Guilty
of
the
neglect
of
an
Office
so
Divine
,
received
from
God
,
that
it
might
be
used
for
him
;
and
to
be
Guilty
of
the
frustrating
of
much
of
our
Ministerial
work
;
and
of
grieving
the
hearts
of
so
many
that
feare
God
,
and
frustrating
such
hopes
as
we
lately
had
,
(
to
say
nothing
of
the
Prayers
,
teares
,
hazards
,
blood
,
and
ruine
of
so
many
thousand
,
and
the
promises
,
oaths
and
Covenants
to
God
)
to
be
guilty
of
the
sinnes
of
so
many
thousand
,
and
of
their
everlasting
Condemnation
;
to
be
guilty
of
the
distractions
,
and
betraying
of
the
Church
,
and
cause
,
and
people
of
the
Lord
,
and
to
be
guilty
of
the
insultings
of
so
many
Enemies
,
all
this
and
much
more
,
that
would
certainly
follow
the
denial
of
this
moderate
necessary
help
,
would
be
a
burden
intollerable
.
Direct
.
7.
But
because
both
the
Magistrates
,
and
many
others
are
afraid
,
lest
by
going
too
far
in
such
assistance
,
they
may
be
guilty
of
Persecution
,
by
restraining
men
from
Preaching
,
or
private
peswasion
,
or
by
keeping
the
Ignorant
and
wicked
from
Church-Communion
,
or
by
compelling
them
to
come
to
heare
▪
and
to
be
personally
Instructed
,
I
humbly
propound
these
following
things
,
for
such
a
Regulation
of
their
granted
Liberty
,
as
may
free
them
from
all
danger
of
persecuting
,
without
depriving
us
of
their
principall
help
.
1.
If
you
compel
not
the
Ignorant
and
ungodly
to
heare
,
and
be
pesonally
Instructed
,
by
the
Minister
of
the
Parish
where
they
live
,
yet
at
least
compel
them
thus
to
submit
to
some
Minister
:
and
let
that
Minister
certifie
under
his
hand
,
that
he
takes
care
of
him
as
a
Catechumene
,
or
Expectant
,
by
publike
and
private
Instruction
.
2.
Let
not
every
man
that
will
,
be
tolerated
either
to
Teach
,
perswade
,
or
hold
Assemblies
;
but
let
your
Toleration
be
Regulated
,
as
well
as
your
Approbation
is
.
To
which
end
1.
Let
such
persons
as
are
thought
meet
for
such
a
worke
,
be
appointed
as
Comissioners
,
to
Approve
,
or
Judge
of
such
as
shall
be
Tolerated
through
the
Land
,
as
the
Commissioners
now
Approved
of
such
,
as
shall
have
the
publike
maintenance
.
For
there
is
no
Reason
,
that
the
Tollerated
should
not
go
under
Tryal
,
as
well
as
the
Allowed
.
And
indeed
without
some
such
course
to
keep
the
Doore
of
Toleration
,
as
well
as
the
doore
of
publike
Allowed
Teachers
,
you
cannot
put
any
reasonable
Laws
for
Toleration
in
Execution
;
but
any
will
come
in
,
what
ever
your
Law
say
.
2.
Let
these
Commissionets
for
Trying
the
Tolerated
,
have
Rules
given
them
by
the
Lawgivers
,
whom
to
Licence
,
or
Tolerate
,
and
whom
not
.
3.
Let
all
that
will
gather
Assemblies
,
or
administer
Sacraments
,
or
Preach
,
have
an
Instrument
of
Toleration
,
under
the
hands
and
seale
of
these
Commissioners
,
and
let
them
be
hindered
,
that
have
no
such
Instrument
.
Otherwise
if
you
stay
till
they
are
convict
of
Blasphemie
,
they
may
do
more
mischief
first
,
(
for
who
will
persecute
them
)
then
ever
the
Magistrate
can
comfortably
be
accountable
to
God
for
suffering
.
7.
When
a
man
hath
a
sealed
Toleration
,
to
Preach
,
or
hold
Assemblies
,
let
him
yet
be
as
liable
to
any
just
Accusation
,
before
the
Commissioners
for
Ejection
,
as
the
Approved
,
publike
Ministers
are
:
That
so
if
he
be
proved
to
be
wicked
and
scandalous
,
or
to
preach
any
thing
excepted
from
Toleration
,
by
the
Legislatours
,
the
said
Commissioners
may
be
Authorized
,
to
deprive
them
of
their
Toleration
,
as
they
do
others
of
their
publique
station
and
maintenance
.
And
this
is
a
most
Rersonable
and
necessary
thing
.
1.
For
else
the
Publike
Ministers
will
be
hardlier
dealt
with
then
they
.
It
is
supposed
that
there
's
so
much
difference
in
the
soundess
of
their
Doctrine
,
that
one
deserveth
the
publike
encouragement
,
as
well
as
the
other
deserveth
a
Toleration
:
Or
else
the
Law-givers
,
would
make
no
difference
.
And
that
being
supposed
,
if
they
shall
not
be
questionable
,
as
well
as
we
,
nor
their
Right
forfeitable
as
well
as
ours
,
they
are
more
cherished
proportionably
then
others
.
2.
And
if
you
do
not
this
,
it
's
as
good
do
nothing
,
but
openly
License
Heathens
,
and
Papists
,
and
all
Blaspheamers
:
For
they
will
make
a
faire
Confession
,
till
they
have
got
their
seald
Toleration
,
and
then
preach
contrary
to
that
profession
.
Thus
I
have
shewed
that
Magistrates
,
if
they
will
,
may
helpe
the
Church
without
any
danger
of
persecuting
the
Truth
,
if
they
take
not
Popery
,
damnable
Heresie
,
and
Heathenism
for
Truth
.
1.
If
the
Approvers
keep
the
doore
of
Toleration
,
as
well
as
of
Publike
Maintenance
and
Ministry
.
2.
If
a
Church
Justice
,
or
Civil
Agent
,
do
keep
the
Churches
Peace
.
3.
If
the
Civil
Visiter
do
purposely
take
cognisance
of
the
state
of
Parishes
,
and
see
the
Laws
put
in
execution
.
4.
If
the
Commissioners
for
Ejections
,
have
power
of
Judging
all
Seducers
,
and
Blaspheamers
,
as
well
as
the
publike
Ministers
.
And
if
these
only
have
the
Coercive
Power
;
but
some
able
,
chosen
,
godly
Ministers
be
joyned
with
them
for
Advice
and
Exhortation
:
as
Magistrates
and
Ministers
sate
together
before
the
daies
of
William
the
Conquerour
.
Joh.
13.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Luke
12.
47.
And
the
servant
which
knew
his
Lords
will
,
and
prepared
not
,
nor
did
according
to
his
will
,
shall
be
beaten
much
.
Finitur
Hebr.
13.
1648.
Postscript
.
READER
,
AS
great
and
needfull
a
duty
as
this
is
,
that
I
have
here
proposed
,
and
as
clear
as
it
is
,
and
commonly
agreed
on
by
all
the
Parties
before
mentioned
,
I
am
yet
far
from
expecting
,
that
all
men
should
acknowledg
it
and
obey
it
;
or
that
no
person
of
contrary
apprehensions
or
intentions
,
should
rise
up
against
it
as
an
enemy
,
with
all
the
strength
that
the
measure
of
his
wit
and
passions
can
prepare
.
We
cannot
speak
for
God
himself
,
for
Christ
,
for
Scripture
,
for
mens
own
Salvation
,
but
we
meet
with
contradiction
and
resistance
,
even
from
them
that
we
would
save
.
And
were
it
not
for
this
,
what
blessed
work
would
the
Gospel
make
?
and
why
might
we
not
hope
,
that
all
our
people
should
be
saved
?
No
wonder
then
,
if
when
ever
we
attempt
Reformation
or
Reconciliation
,
we
meet
with
Learned
,
By
all
that
I
have
heard
and
read
of
late
,
concerning
this
Subject
,
I
understand
that
the
principal
Objections
that
are
likely
to
be
used
against
the
Doctrine
of
this
Treatise
,
are
these
following
.
Object
.
We
were
all
Baptized
in
our
Infancy
,
and
therefore
are
Church-members
,
and
have
Right
to
the
Priviledges
of
the
Adult
,
when
we
are
Adult
,
without
any
new
Title
or
Condition
:
Our
first
Right
continueth
,
though
we
never
make
Profession
of
the
Christian
Faith
,
nor
personally
renewed
the
Covenant
with
God
that
we
made
in
Baptism
.
And
therefore
though
in
some
cases
,
such
an
approved
Profession
be
a
duty
,
yet
is
not
any
more
Necessary
to
our
Church-state
,
and
Right
to
the
Communion
of
the
Adult
,
then
that
we
were
borne
Church-members
,
and
so
Baptized
.
Nothing
but
Heresie
,
Schisme
,
or
Apostacie
can
cut
us
●ff
.
And
therefore
all
that
were
Baptized
,
and
are
not
thus
cut
off
,
are
still
Church-members
,
and
have
Right
to
all
the
Ordinances
in
the
Church
.
Answ.
1.
I
have
said
enough
to
this
already
to
satisfie
the
considerate
impartial
Reader
;
proving
the
Necessity
of
a
personall
Faith
before
God
,
and
of
some
Profession
of
it
Ecclesia
Judice
,
before
the
Church
,
to
the
Being
of
the
said
Title
of
the
Adult
,
as
its
Condition
:
and
that
all
Scripture-Examples
do
make
for
the
Confirmation
of
this
Truth
.
Moreover
let
me
adde
,
to
answer
the
new
,
or
foreseen
assaults
,
1.
If
there
be
no
word
of
Promise
in
the
Scripture
,
that
giveth
the
Priviledge
of
Adult-Communion
to
any
,
upon
their
Infant
title-condition
only
,
nor
any
example
in
the
Gospel
,
or
the
ancient
Church
,
that
any
possessed
or
used
that
Priviledg
upon
that
Title-condition
only
,
then
are
we
not
to
imagine
that
the
Infant
Title-condition
alone
,
is
sufficient
to
the
said
Priviledge
:
But
the
Antecedent
is
true
;
as
hath
in
part
been
manifested
,
and
will
be
more
,
when
the
Dissenter
shall
bring
forth
his
pretended
Evidences
,
by
which
his
Title
should
be
proved
.
2.
The
Title-condition
of
Infants
is
not
sufficient
to
make
any
morally
capable
of
the
Ends
of
Adult
.
Communion
:
therefore
it
is
not
sufficient
to
make
them
capable
of
a
proper
,
plenary
Right
to
such
Communion
.
For
the
Right
and
Relation
are
for
these
Ends
;
if
a
natural
incapacity
may
consist
with
a
Plenary
Title
,
so
cannot
a
Moral
.
No
man
can
really
possess
and
exercise
the
Communion
of
the
Adult
intrinsically
without
Faith
,
or
extrinsecall
without
Profession
of
Faith
:
therefore
no
man
without
Faith
or
Profession
of
Faith
,
can
have
a
plenary
Right
to
that
Communion
.
For
a
man
to
have
a
plenary
Right
to
praise
God
,
and
celeberate
with
the
Church
the
memorial
of
our
Redemption
,
and
participate
of
the
Redeemer
,
and
his
Benefits
,
that
believeth
not
in
him
,
is
a
palpable
absurdity
.
3.
If
the
meer
Title-Condition
of
Infants
will
serve
in
foro
Ecclesiae
,
for
the
Adult
▪
then
it
will
serve
also
in
foro
Dei
:
For
the
Church
looks
but
to
the
outward
appearance
,
or
visibility
of
that
,
whose
Reality
and
sincerity
God
expecteth
.
And
it
is
Gods
Covenant
that
giveth
us
our
Right
:
and
therefore
if
the
Churh
fin●
us
to
have
true
Right
,
it
must
find
us
receiving
it
from
Gods
Covenant
;
and
therefore
find
us
the
heires
of
takes
prom●se
:
The
Reason
why
the
Church
takes
our
Birth
Priviledges
for
a
sufficient
Title-Condition
,
is
because
God
is
supposed
so
to
take
it
.
But
that
this
will
not
serve
the
Adult
in
foro
Dei
is
manifest
;
because
God
will
not
own
such
Infidels
,
as
neither
have
Faith
,
nor
a
Profession
of
it
.
4.
If
the
litle-Condition
of
Infidels
may
serve
them
when
Adult
,
then
is
there
no
personal
difference
in
acts
,
or
qualities
;
no
not
so
much
as
in
Profession
,
required
on
our
part
,
to
distinguish
Christians
from
Infidels
and
Ath●ists
:
(
required
I
mean
as
necessary
Conditions
)
But
the
Consequent
is
absurd
:
therefore
so
is
the
Antecedent
.
If
no
di●ferencing
character
between
Actual
Believers
and
Infidels
or
Atheists
,
be
made
thus
necessary
,
then
the
Church
and
the
Infidel
world
,
are
laid
together
;
and
the
Body
of
Christ
,
and
consequently
Christ
himself
is
dishonoured
,
and
blaspheamed
,
as
common
and
uncleane
.
But
if
any
personal
difference
be
necess●ry
,
it
must
be
the
personal
Profession
of
Christianity
,
or
nothing
lesse
then
this
can
be
it
.
For
our
Birth-Priviledge
cannot
be
it
.
Atheists
and
Infidels
are
borne
of
Christian
Parents
.
Much
of
the
Turkish
Army
of
Jani●aries
,
have
their
Birth-Priviledges
to
shew
,
as
well
as
we
It
is
a
probable
Argument
:
Such
an
Infant
is
horne
of
Christian
Parents
:
therefore
he
will
be
an
Actual
Believer
.
But
it
is
not
a
probable
Argument
,
Such
a
man
at
age
,
that
professeth
not
Christianity
,
had
Christian
Parents
;
therefore
he
is
a
believer
:
much
less
;
therefore
he
had
Right
to
the
Benefits
of
the
Covenant
,
whether
he
be
an
Actual
Believer
or
not
.
If
Christians
have
no
visible
note
,
by
which
they
must
be
known
from
Infidels
,
then
either
the
Church
is
not
Visible
,
or
Infidels
may
be
the
Visible
Church
,
without
so
much
as
disowning
their
Infidelity
.
5.
If
the
Title-Condition
of
Infants
may
suffice
the
Adult
for
Church-Right
and
Communion
,
then
Hereticks
and
Apostates
have
such
Right
:
But
the
Consequent
is
denyed
by
them
that
I
now
dispute
with
.
They
confess
that
Heresie
and
some
Schism
,
and
Apostacie
,
do
cut
off
from
the
Church
,
and
so
from
this
Right
.
But
it
's
plaine
that
such
Hereticks
and
Apostates
have
that
which
was
their
Infant-Condition
:
as
they
were
the
seed
of
Believers
in
Infancy
,
so
they
are
since
Apostacy
:
They
cease
not
to
be
the
seed
of
Believers
,
by
their
renouncing
Christ
.
If
this
therefore
would
prove
a
Right
in
silent
Infidels
,
it
will
prove
a
Right
in
profest
Apostates
.
Object
.
The
Apostates
cast
away
their
Right
,
and
therefore
have
it
not
.
Answ.
1.
Either
it
dependeth
on
their
own
wi●●
when
they
come
to
age
,
or
not
.
If
it
do
●●t
,
then
they
cannot
cast
it
away
.
They
may
refuse
to
use
their
Right
,
but
they
cannot
cast
it
away
,
or
nullifie
it
:
For
they
cannot
make
themselves
not
to
be
the
Children
of
Christian
Parents
.
The
foundation
stands
whether
they
will
or
no
:
and
therefore
so
must
the
Relation
.
But
if
the
Relation
or
Right
do
now
depend
upon
their
own
wills
,
then
our
cause
is
granted
;
for
from
their
wills
then
must
the
Condition
,
or
Evidence
be
fe●cht
.
2.
Yea
such
persons
,
ordinarily
as
we
have
now
in
question
,
are
actual
Apostates
,
and
are
so
to
be
taken
by
the
Church
;
and
therefore
not
to
be
taken
as
Church-members
,
having
Right
to
Sacraments
.
He
that
being
engaged
to
God
the
Father
,
Sonne
,
and
Holy
Ghost
in
his
Infancy
,
doth
make
no
Profession
of
actual
Faith
at
full
age
,
is
ordinarily
to
be
taken
for
an
Apostate
:
But
such
are
the
persons
in
question
.
I
say
Ordinarily
,
because
I
except
them
that
have
been
cast
upon
natural
impossibilities
or
impotency
,
or
wanted
a
call
and
opportunity
:
that
is
,
all
persons
that
prove
Ideo●s
,
or
deafe
and
dumbe
,
or
otherwise
destitute
of
natural
capacity
;
such
come
not
to
the
use
of
Reason
and
free-will
,
and
therefore
are
no●
bound
to
Actual
beleif
.
Such
also
as
have
their
tongues
cut
out
,
are
separated
from
Humane
society
,
or
otherwise
disabled
from
Profession
.
But
for
the
common
case
of
mankind
.
1.
It
is
plaine
that
they
have
their
tongues
given
them
by
nature
of
express
their
minds
;
and
2.
That
Christ
commandeth
Confession
with
the
tongue
,
and
professing
him
before
men
.
3.
That
much
of
his
Worship
lieth
in
holy
Profession
,
and
all
of
it
containeth
answerable
Profession
.
4.
That
we
have
constant
calls
from
God
,
even
to
profess
our
Christianity
:
the
godly
and
the
wicked
that
live
among
us
call
us
to
it
:
we
have
daily
invitations
to
profess
out
Christianity
one
way
or
other
.
And
among
all
these
occasions
of
Profession
,
he
that
Professeth
not
,
is
to
be
taken
for
an
Infidel
and
Apostate
.
For
the
business
is
so
exceeding
great
and
weighty
,
and
the
Object
so
glorious
,
and
the
duty
so
incumbent
,
and
the
very
Life
of
Christianity
so
inconsistent
with
a
non-profession
,
that
we
have
just
reason
to
conclude
,
that
he
that
Professeth
not
himself
a
Christian
,
ordinarily
is
to
be
taken
for
none
by
the
Church
.
Object
.
But
though
at
the
first
admitting
of
a
forraIner
into
a
Common-wealth
,
you
require
an
Oath
of
fidelity
,
or
Profession
of
subj●ction
,
yet
when
we
are
borne
Subjects
,
we
must
be
supposed
to
continue
such
,
till
we
Rebel
,
and
so
declare
the
contrary
;
and
our
fidelity
is
not
to
be
qu●stioned
.
Answ.
1.
The
case
doth
exceedingly
differ
from
ours
in
hand
.
Princes
vary
their
Commands
as
their
affaires
require
.
If
you
are
borne
in
the
midst
of
a
peaceable
Republike
,
you
may
perhaps
have
no
Oath
of
fidelity
imposed
,
because
the
Peace
of
the
Commom-wealth
requireth
it
not
:
For
while
there
is
no
enemy
neer
you
,
to
solicite
you
to
rebellion
or
treason
,
or
with
whom
you
may
conjoyn
,
it
is
supposed
,
that
you
have
either
no
mind
,
or
no
power
to
it
.
And
it
is
only
the
common
peace
that
is
concerned
in
the
cause
.
But
our
case
is
otherwise
:
For
we
live
among
Devils
and
wicked
men
,
and
are
known
to
have
hearts
our selves
,
that
are
naturally
treacherous
,
and
at
enmity
to
God
.
So
that
we
are
still
among
enemies
,
that
would
seduce
us
,
and
with
whom
we
are
enclined
to
take
part
.
And
besides
that
,
our
Profession
is
not
only
necessary
to
the
common
safety
,
but
to
our
personal
performances
,
and
daily
Communion
with
the
Saints
,
and
worship
of
God
.
2.
If
it
be
in
a
Garison
that
's
neer
the
enemy
,
or
in
a
Country
that
is
inclined
to
Rebellion
,
or
where
Rebellion
is
on
foot
,
and
the
enemy
hat
a
party
,
there
Princes
use
to
cause
all
their
Subjects
to
take
an
Oath
of
fidelity
;
and
ordinarily
also
in
peaceable
Kingdoms
this
is
practised
:
At
such
an
age
all
persons
are
to
take
an
Oath
of
Allegiance
,
or
fidelity
,
or
to
make
Profession
of
their
subjection
,
in
many
places
:
and
in
other
places
they
do
it
,
before
they
enter
upon
any
Office
.
And
if
you
will
come
neerer
the
case
,
and
suppose
that
men
were
borne
in
a
Schoole
,
or
an
Army
,
as
well
as
a
Republike
,
I
think
you
would
yield
,
that
when
they
come
to
age
,
it
is
necessary
that
they
have
more
then
their
Birth-Priviledg
to
shew
,
to
prove
them
Schollars
,
or
Soldiers
.
We
are
Christs
Disciples
and
Soldiers
,
as
well
as
his
Subjects
;
and
one
is
as
essential
to
our
Christianity
as
the
other
.
We
may
be
initiated
into
his
School
and
Army
in
our
Infancy
,
and
so
stand
Related
to
him
:
But
sure
we
are
Apostates
,
if
when
we
come
to
age
,
we
have
nothing
to
shew
but
our
meer
Infant-Condition
;
and
to
more
we
must
be
called
.
3.
The
case
also
differeth
in
this
:
Princes
do
make
known
to
all
in
their
Laws
,
that
no
man
that
is
an
enemy
,
yea
or
that
is
not
(
pro
tempore
)
a
Subject
,
shall
dwell
on
their
Soile
,
among
their
Subjects
:
They
suffer
not
Subjects
and
Enemies
to
live
promiscuously
together
in
their
dominions
:
and
therefore
it
is
supposed
that
a
mans
very
abode
and
residence
in
their
land
,
is
a
profession
of
Subj●ction
:
much
more
when
they
live
in
obedience
to
the
Laws
,
and
hold
their
estates
by
them
.
But
Christ
dealeth
not
thus
:
He
suffereth
Believers
and
Infidels
to
live
together
,
and
his
flock
to
be
but
little
in
the
world
;
so
that
it
cannot
be
the
least
presumption
,
that
a
man
is
a
Christian
,
because
he
liveth
among
Christians
.
4.
At
least
let
us
not
teach
Christ
,
what
he
should
have
done
,
when
we
find
he
hath
done
otherwise
;
we
find
that
he
requireth
personall
Faith
and
profession
of
all
at
age
,
that
are
naturally
capable
;
and
therefore
we
must
perform
it
,
and
not
give
reasons
why
we
should
not
do
it
.
No
good
Subject
that
's
called
to
profess
his
fidelity
will
ref●se
,
and
say
,
you
have
no
reason
to
question
me
,
and
put
such
a
Tryall
or
obligation
upon
me
.
So
that
I
may
conclude
,
that
an
Adult
person
not
professing
Christianity
is
not
a
visible
Christian
,
notwithstanding
his
birth
priviledges
:
and
therefore
not
a
visible
Church-member
;
and
therefore
an
Apostate
,
seeing
he
was
once
engaged
in
Covenant
to
Christ
,
(
though
not
an
Apostate
from
actuall
Faith
)
and
therefore
such
as
hath
no
proper
right
to
Church-communion
and
priviledges
.
Object
.
If
his
Infant
Title
be
cut
off
,
it
is
either
by
Ignorance
,
Wickednesse
,
Heresie
,
or
Schism
,
or
Apostacie
:
but
ignorance
and
wickedness
do
not
cut
him
off
;
and
Heresie
,
Schism
,
or
Apostacie
he
is
not
guilty
of
;
therefo●e
,
&c.
Answ.
1.
His
Infant
Title
will
cease
of
it self
without
any
other
cutting
off
,
if
it
be
not
continued
by
his
personall
actuall
believing
,
when
he
comes
to
capable
age
.
His
birth-priviledges
alone
,
or
his
Parents
dedicating
him
to
God
in
Baptism
,
will
serve
no
longer
of
it self
.
It
is
therefore
for
want
of
Personal
Faith
Coram
Deo
,
and
of
the
profession
of
Faith
Coram
ecclesiâ
,
that
his
right
doth
cease
.
2.
Ignorance
,
where
it
proveth
Infidelity
,
must
needs
prove
a
Cessation
of
the
Infant
Title
,
when
they
come
to
a
capable
age
,
and
ignorance
is
privative
.
He
that
knoweth
not
,
that
there
is
a
God
,
a
Christ
,
or
what
he
hath
done
for
us
,
or
what
a
Christian
is
,
can
have
no
Faith
in
God
,
or
Christ
;
and
therefore
is
an
Atheist
,
and
an
Infidell
privatively
,
if
at
a
capable
age
,
among
meanes
at
least
.
It
is
not
only
he
that
denyeth
Christ
,
that
is
an
Infidell
,
but
he
that
never
heard
of
him
,
Negatively
at
least
;
and
he
that
having
heard
of
him
,
understood
not
what
he
heard
,
and
therefore
believeth
not
in
him
,
because
he
knoweth
not
.
And
it
is
not
only
he
that
denyeth
God
,
that
is
an
Atheist
,
but
he
that
knoweth
not
that
there
is
a
God
.
And
therefore
if
ingorance
cut
not
off
,
then
Infidelity
and
Atheism
cut
not
off
.
And
if
neither
of
these
cut
off
,
then
no
particular
Heresie
can
:
nor
any
such
Apostasie
,
as
men
are
capable
of
,
that
had
but
an
Infant
Church-state
:
gross
ignorance
at
a
capable
age
,
proveth
gross
ungodlinesse
,
and
Apostasie
.
For
if
mens
hearts
had
been
towards
God
,
they
would
have
sought
to
know
him
,
and
if
they
know
him
not
,
their
hearts
are
Atheisticall
,
and
without
him
.
3.
Wickedness
is
either
such
as
may
consist
with
habituall
adhering
to
God
in
Christ
;
or
such
as
shews
a
separation
or
renunciation
;
the
one
being
ungodliness
partiall
,
and
quoad
actum
particularem
,
(
as
Peter's
deniall
)
and
the
other
being
ungodlinesse
quoad
statum
.
He
that
saith
the
former
cutteth
not
off
from
the
Church
,
will
scarcely
say
,
that
it
doth
not
meritoriously
suspend
the
Offender
from
the
Communion
of
the
Church
,
till
he
appear
penitent
.
And
he
that
saith
the
latter
cuts
not
off
,
from
the
Church
meritoriously
,
must
say
that
nothing
doth
it
.
For
this
is
Apostacie
,
and
comprehendeth
the
greatest
Heresie
.
Such
Hereticks
,
hold
that
the
pleasure
of
sin
for
a
season
,
is
to
be
chosen
before
a
life
of
Holiness
with
the
Hopes
of
Everlasting
life
;
and
the
flesh
to
be
pleased
before
the
Lord
:
And
I
think
this
is
Heresie
.
But
whether
these
be
cut
off
from
the
Church
or
not
,
either
they
bring
the
person
under
the
guilt
of
excommunication
,
or
else
there
is
no
excommunication
to
be
used
.
And
if
they
be
excommunicated
,
we
shall
not
much
contend
with
you
about
their
rights
.
As
long
as
you
grant
that
they
have
no
such
right
as
that
they
may
have
the
use
of
Church
communion
,
we
are
satisfied
.
And
yet
I
must
say
,
that
it
is
a
blind
conclusion
,
that
the
excommunicate
are
Church-members
,
without
distinguishing
of
excommunication
.
If
a
man
shall
openly
declare
that
he
believeth
not
in
Jesus
Christ
that
dyed
at
Jerusalem
,
nor
that
there
is
any
life
to
come
;
but
yet
he
believeth
in
a
Christ
within
him
,
and
a
Heaven
and
Hell
within
men
;
(
as
the
Ranters
,
Familists
,
&c.
did
)
and
yet
this
man
,
that
he
may
pervert
the
souls
of
others
,
will
hold
communion
with
the
Church
,
and
declare
,
that
he
takes
the
Scripture
in
his
sense
,
I
doubt
not
but
this
man
,
though
a
professed
Infidell
and
Apostate
,
is
yet
to
be
excommunicated
,
while
he
pretendeth
to
Communion
;
and
if
this
excommunicate
man
be
not
out
of
the
Catholike
Church
,
then
no
man
is
out
of
it
,
and
you
may
next
question
whether
the
Devill
be
not
a
Member
,
that
believeth
much
more
then
he
.
But
when
I
say
that
Infidelity
,
Impiety
,
Heresie
,
do
cut
off
or
cast
out
,
I
meane
it
but
Meritoriously
.
Either
these
crimes
are
private
and
unknown
,
or
provable
If
not
provable
,
then
they
merit
this
,
and
more
Coram
Deo
,
but
not
Ecclesiâ
judice
,
that
is
,
though
there
be
guilt
or
demerits
,
yet
we
are
no
capable
judges
of
it
.
But
if
the
crime
be
provable
,
then
it
is
either
such
,
as
needs
a
judgment
or
not
▪
If
it
need
a
judgement
,
the
person
is
only
de
jur●
cast
out
before
the
sentence
(
which
is
terminus
diminuens
and
is
no●
actuall
casting
out
)
and
he
is
actually
cast
out
by
the
sentence
,
and
the
execution
:
so
that
his
sin
cast
him
out
Meritoriously
,
the
Law
Obligatorily
,
the
Paflors
of
the
Church
Sententially
,
and
the
whole
Church
,
Pastors
and
People
,
Executively
in
avoiding
him
.
But
if
there
need
no
judgement
,
then
he
is
excommunicate
actually
ipso
jure
,
by
the
Law
alone
without
a
Judge
,
which
may
be
in
many
a
cas●●
A●
if
he
be
a
notorious
Infidell
,
Atheist
,
Blaspheamer
,
or
notoriously
beyond
all
doubt
and
controversie
one
of
those
,
that
the
Law
commands
us
to
avoid
;
we
must
execute
this
Law
,
though
there
be
no
sentence
pronounced
.
The
want
of
a
mans
sentence
will
not
excuse
us
from
obeying
Gods
Laws
.
And
where
there
is
no
controversie
through
the
notoriousness
of
the
case
,
there
needs
no
Judge
.
6.
If
Birth-priviledge
will
serve
alone
for
the
Adult
to
prove
their
Title
to
the
Church-state
and
priviledges
of
the
Adult
,
then
no
man
that
is
born
of
Christian
Paren●s
can
be
obnoxious
to
excommunication
,
or
justly
excommunicate
:
For
he
is
still
a
Child
of
Believing
Parents
:
and
no
sin
will
make
them
otherwise
.
And
therefore
if
that
were
enough
,
he
hath
a
good
Title
still
.
Nay
it
would
follow
that
he
cannot
Apostatize
;
for
he
cannot
fall
away
from
this
.
But
the
consequence
is
absurd
,
therefore
so
is
the
Antecedent
.
7.
If
Infant
Title
only
be
sufficient
to
the
Adult
,
then
no
Parent
is
necessarily
oblieged
to
professe
himself
a
Christ●a●
,
or
actuall
believer
,
in
order
to
prove
the
interest
of
his
Child
to
Baptism
(
nor
any
that
offer
him
in
the
Parents
stead
.
)
For
it
is
sufficient
if
the
Parents
(
or
susceptors
)
say
,
We
were
Infant-members
and
Baptized
,
and
therefore
our
Child
must
be
so
:
but
whether
we
are
actuall
Believers
,
now
,
it
is
not
necessary
that
we
tell
you
But
the
Consequent
is
so
absurd
,
that
whoever
should
have
offered
a
Child
to
Baptism
on
these
terms
in
the
A●cient
Church
,
(
or
any
Church
that
I
know
of
,
till
very
lately
)
would
have
been
rejected
.
The
acceptance
and
Baptism
of
our
Infants
,
is
one
of
the
priviledges
of
Believers
:
But
no
one
hath
right
to
this
priviledg
(
that
his
children
be
thus
accepted
into
the
Church
)
upon
a
bare
Infant-Title
,
without
the
profession
of
a
personall
actuall
●aith
.
Therefore
,
&c.
8.
If
the
opposed
Doctrine
should
hold
good
,
then
all
the
world
hath
right
to
Church-Communion
▪
(
or
M●llions
of
Infidels
,
at
least
)
But
the
consequent
is
false
:
therefore
so
is
the
Antecedent
.
The
reason
of
the
Consequence
is
plain
;
because
Noah
was
a
Church-member
,
and
all
the
world
came
out
of
his
Loynes
:
And
the
men
of
Thracia
,
Bithynia
,
and
most
of
Asia
,
where
Mahomet
is
worshipped
,
may
say
,
Our
Ancestors
were
Christians
:
Therefore
the
Birth-priviledges
still
going
down
from
generation
to
generation
even
to
the
Thousandth
generation
,
it
must
follow
,
that
the
present
generation
of
Mahometans
and
other
Infidels
,
are
Church-member●
still
:
For
they
lost
not
their
naturall
Relation
to
their
Parents
.
9.
It
will
not
prove
a
Society
of
Adult
persons
to
be
a
Christian
Church
,
if
they
have
no
more
but
their
Infant-Condition
:
therefore
it
will
not
prove
a
single
person
to
be
a
Member
of
the
Church
.
That
which
is
necessary
to
make
a
society
,
a
Christian
society
,
is
necessary
to
make
a
person
,
a
Christian
person
.
But
I
hope
none
will
deny
,
but
that
some
kind
of
Profession
is
necessary
to
make
,
or
prove
a
company
of
men
,
to
be
a
Christian
Church
:
therefore
some
profession
is
necessary
to
make
,
or
prove
a
man
,
to
be
a
Church-member
.
10.
If
Infant-conditions
will
suffice
to
the
Adult
for
Church-membership
,
and
common
priviledges
,
then
will
they
serve
for
Justification
,
and
Salvation
,
that
are
speciall
priviledges
:
But
the
Consequent
is
false
:
therefore
so
is
the
Antecedent
.
The
reason
of
the
consequence
is
,
because
though
the
benefits
be
various
,
yet
the
Covenant
and
Conditions
are
the
same
,
by
which
we
have
right
to
one
and
to
the
other
.
It
is
the
Appearance
of
the
same
Faith
,
by
profession
before
men
,
that
give
Title
,
Coram
ecclesiâ
,
whose
inward
sincerity
giveth
right
Coram
Deo
,
(
as
was
aforesaid
)
And
God
giveth
Title
to
all
the
blessings
of
the
Covenant
,
Coram
Deo
on
the
same
conditions
.
And
there
is
also
a
parity
of
reason
.
For
if
it
be
enough
to
prove
our
right
to
Adult
Communion
(
to
praise
God
,
and
have
all
his
Ordinances
and
helps
in
the
Church
,
&c.
)
that
we
had
Christian
Parents
,
then
must
it
be
enough
to
prove
our
Title
in
all
the
rest
of
our
benefits
.
The
ancient
Fathers
and
Churches
thought
that
Baptism
did
as
certainly
give
the
Infant
rightly
Baptized
,
a
right
to
pardon
of
Originall
sin
,
and
eternall
life
,
a●
to
outward
Church-priviledges
.
And
if
the
same
Covenant
give
both
on
the
same
condition
,
then
he
that
hath
the
condition
of
one
,
hath
of
both
.
I
have
proved
in
another
Disputation
,
that
God
hath
not
two
Covenants
of
grace
on
his
part
,
one
of
spirituall
or
inward
mercies
,
and
another
of
outward
Ordinances
;
and
that
he
giveth
not
these
inward
benefits
and
the
outward
signes
of
them
,
upon
various
conditions
,
but
on
the
same
.
11.
Faith
or
the
profession
of
it
in
the
Adult
,
is
either
necessary
to
Church-communion
,
or
unnecessary
;
if
unnecessary
,
then
Christians
have
no
more
to
do
in
the
Church
then
Heathens
;
if
necessary
,
then
either
as
a
meer
duty
,
or
as
a
condition
,
or
other
means
Not
as
a
meer
duty●
for
then
still
the
Infidels
should
be
equally
received
,
though
not
applauded
:
It
must
be
therefore
necessary
as
a
meanes
.
And
the
very
words
of
the
promise
tells
us
what
sort
of
meanes
it
is
,
that
makes
Faith
to
be
its
condition
.
12.
I
would
know
of
my
adversary
,
what
he
would
do
with
the
Son
of
a
Believer
that
were
unbaptized
at
40.
or
50.
years
of
age
?
would
be
Baptize
him
without
a
profession
of
actuall
Faith
of
his
own
,
or
not
?
if
he
would
,
then
he
would
make
new
fashioned
Christians
and
Churches
;
and
might
Baptize
all
the
posterity
of
the
Apostates
,
or
the
ancient
Christians
in
the
world
,
that
would
consent
.
Yea
,
he
could
not
indeed
Baptize
them
;
for
Baptism
essentially
containeth
a
profession
of
consent
unto
the
Covenant
▪
which
therefore
others
make
for
Infants
,
that
have
the
dispose
of
them
.
But
if
he
would
not
Baptize
such
,
without
profession
,
then
it
seems
he
takes
not
their
Birth-priviledges
to
be
a
sufficient
condition
of
their
Title
thereunto
.
13.
A
Covenant
breaker
can
claim
no
right
to
the
benefits
of
the
Covenant
(
supposing
him
to
violate
the
main
conditions
on
which
the
benefits
are
suspended
)
But
all
those
at
capable
age
that
have
nothing
but
their
Infant
condition
to
shew
,
are
Covenant
breakers
:
therefore
they
have
no
right
to
the
benefits
of
the
Covenant
They
therefore
were
engaged
personally
to
be●ieve
in
God
the
Father
,
Son
,
and
Holy
Ghost
,
when
they
came
to
the
use
of
reason
;
we
have
cause
therefore
to
see
whether
they
have
broke
,
or
kept
this
Covenant
;
and
if
they
have
broke
it
,
they
can
at
present
claim
no
Title
to
the
benefits
.
14.
He
that
cometh
to
God
must
believe
that
God
is
,
and
that
he
is
a
Rewarder
of
them
that
diligently
seek
him
:
Therefore
those
that
profess
not
this
belief
,
cannot
come
to
God
,
and
consequently
not
have
Communion
with
the
Church
.
Without
Faith
it
is
impossible
to
please
God
,
Heb.
11.
5
,
6.
Therefore
without
a
profession
of
Faith
,
it
is
impossible
to
have
right
to
just
Communion
;
which
is
purposely
for
the
pleasing
of
God
.
Object
.
But
(
its
said
)
Infants
have
Faith
;
that
is
,
a
Relative
Faith
,
and
a
Faderall
Faith
,
as
well
as
a
Relative
Faederall
Holiness
▪
Their
right
is
not
only
in
their
Parents
,
but
in
themselves
;
and
therefore
their
Faith
is
in
themselves
:
and
this
continueth
with
the
aged
,
till
Heresie
and
Schisme
cut
it
off
.
Answ.
Call
any
thing
under
Heaven
by
the
name
of
Faith
,
so
you
will
but
explain
your
meaning
,
and
we
will
quarrell
as
little
as
may
be
with
you
about
words
:
But
little
know
we
what
you
mean
by
Relative
or
Faederall
Faith
,
unless
it
be
plainly
,
to
be
semen
fidelium
,
the
seed
of
believers
:
that
there
is
a
Relative
and
Faederall
Holiness
,
is
Scripture
Doctrine
,
and
good
sense
:
For
the
formall
nature
of
the
thing
is
a
relation
which
commonly
is
expressed
by
the
name
of
Holiness
,
and
which
in
that
phrase
is
implyed
.
But
I
remember
not
that
Scripture
ever
speaks
of
a
Relative
or
Faederall
Faith
:
For
I
believe
not
that
it
was
Infants
,
that
Christ
calls
the
little
o●es
that
believe
in
him
.
And
Faith
being
an
act
or
habit
,
you
must
mean
some
other
species
of
Faith
,
which
consisteth
in
relation
.
I
know
it
not
,
nor
will
I
use
your
Language
;
though
I
think
it
more
tolerable
to
call
the
Infant
Relatively
a
Believer
,
then
to
say
he
hath
Relative
Faith
;
for
in
so
saying
,
no
more
is
meant
,
but
that
he
is
a
Disciple
of
Christ
,
or
belongs
to
him
as
he
is
the
Seed
of
a
Believer
in
Covenant
.
But
let
this
word
of
Faederall
Relative
Faith
be
used
by
you
as
you
please
:
If
the
thing
signified
by
it
be
any
more
then
I
have
expressed
,
you
should
tell
us
what
you
mean
:
If
it
be
no
more
but
to
be
the
Seed
of
a
Believer
,
then
we
doubt
not
but
thi●
continueth
when
they
come
to
age
:
but
it
doth
them
no
good
at
age
,
as
to
the
continuing
of
their
Title
to
Church-membership
before
God
without
a
Faith
of
their
own
,
nor
before
the
Church
without
a
profession
of
it
.
That
the
Infant
himself
is
the
Subject
of
h●s
own
Right
,
is
a
thing
that
no
man
,
that
I
know
makes
doubt
of
,
that
believeth
him
to
have
any
Right
:
But
the
active
main
condition
of
that
right
is
not
to
be
performed
by
himself
but
by
the
Parent
;
and
only
the
Passive
Condition
is
to
be
found
in
himself
,
that
he
be
the
Seed
of
that
Parent
:
If
he
must
be
a
Believers
Seed
,
it
s
the
Parent
that
must
Believe
:
But
that
will
not
serve
his
turne
at
age
,
if
he
do
not
also
believe
himself
.
15.
It
is
granted
by
the
Dissenters
,
that
the
ignorant
,
for
all
their
Infant
Title
,
have
no
Immediate
right
to
the
Communion
of
the
Church
.
And
we
will
not
contend
about
names
:
this
satisfieth
us
in
the
maine
.
It
is
not
Actuall
right
,
if
it
be
not
immediate
plenary
right
:
that
which
they
call
a
remote
right
,
is
properly
no
actuall
right
,
but
a
term
of
Diminution
,
as
to
it
;
when
right
hath
two
Conditions
,
you
may
call
it
right
,
when
the
first
and
greatest
is
performed
:
but
actually
it
is
none
,
till
all
be
performed
:
For
it
is
still
but
Conditionall
,
while
any
part
of
the
Condition
is
unperformed
,
saith
Learned
Mr
Fullwood
.
page
274.
The
rule
to
give
all
their
due
,
is
of
indispensable
Obligation
:
but
seeing
ignorant
persons
,
have
no
such
immediate
right
in
the
Supper
,
what
injury
or
wrong
is
there
done
them
?
Object
But
ignorance
doth
not
wholly
cut
a
man
off
from
the
Church
:
For
such
a
knowledge
goeth
not
to
the
●ssence
of
the
Church
;
for
●●s
fo●m
is
society
or
Community
.
Answer
.
1.
It
s
sufficient
to
our
present
purpose
,
it
cuts
not
off
,
I
easily
can
prove
,
that
it
manifesteth
that
he
is
not
in
the
Invisible
,
and
ought
not
to
be
esteemed
of
the
visible
Church
,
by
reason
of
his
incapacity
;
his
former
Title
ceasing
,
for
want
of
the
condition
of
its
continuation
.
3.
Knowledge
in
the
capable
Adult
,
is
an
essentiall
to
the
Church
,
as
a
society
.
A
Church
is
a
society
of
Christians
;
As
it
is
a
society
,
Christianity
is
not
essentiall
to
it
,
and
so
not
Knowledge
:
For
there
are
societies
of
Heathens
,
and
Infidels
enow
.
But
as
it
is
a
Christian
Society
,
Knowledge
is
essentiall
to
it
;
and
therefore
,
as
it
is
a
Church
.
It
's
essentiall
to
a
field
of
wheat
,
that
there
be
wheat
in
it
:
Or
to
a
heape
of
wheat
,
that
it
be
of
wheat
.
And
yet
not
as
a
field
,
or
as
a
heap
:
for
there
are
heaps
of
dirt
also
.
The
aggregation
of
a
number
of
individuals
,
makes
it
a
Community
,
and
the
form
of
the
body
aggregated
,
as
to
the
mutuall
relation
of
the
parts
,
makes
it
a
Body
politick
or
society
.
But
the
essentiall
qualification
of
the
Individuals
,
viz
Christianity
,
is
essentiall
to
that
society
in
specie
,
as
a
Christian
Church
.
And
Faith
in
the
Adult
is
essentiall
to
Christianity
,
and
Knowledge
is
essentiall
to
Faith
,
or
inseparable
from
it
.
Object
.
Then
one
should
not
take
another
to
be
a
Church-member
,
till
he
is
satisfied
of
his
Knowledge
,
which
were
a
stranger
thing
.
Answ.
Not
so
strange
as
true
:
supposing
him
an
Adult
Person
capable
of
Knowledg
.
For
he
cannot
be
satisfied
of
his
Faith
,
without
being
satisfied
of
Knowledg
:
nor
of
his
Christianity
without
his
Faith
:
For
we
are
yet
unacquainted
with
the
Christian
Infidels
.
But
then
Consider
,
what
must
be
satisfactory
to
other
men
concerning
their
Brothers
knowledg
.
It
must
satisfie
them
,
that
he
is
by
the
Pastours
of
the
Church
,
who
are
to
judge
,
approved
and
annumerated
with
Believers
:
and
that
he
professeth
himself
to
be
a
Believer
,
which
cannot
be
without
knowledge
:
This
must
satisfie
them
,
till
he
nullifie
this
evidence
,
by
a
clean
bewraying
of
his
Infidelity
.
Object
.
But
the
Scripture
saith
not
that
ignorant
persons
cannot
be
Church-members
,
or
so
much
as
that
they
ought
meerly
for
their
ignorance
to
be
excommunicate
.
Answ.
Doth
not
the
Scripture
exclude
visible
unbelievers
,
and
take
in
only
visible
believers
(
of
the
Adult
)
and
make
the
Church
a
society
of
Believers
separated
from
unbelievers
?
Such
ignorance
therefore
as
is
essentiall
to
,
or
inseparable
from
Infidelity
,
is
in
Scripture
made
the
very
brand
of
them
,
that
are
without
,
excluded
from
the
Church
.
If
our
Gospell
be
hid
,
it
is
hid
to
them
that
are
lost
,
in
whom
the
God
of
this
world
hath
blinded
the
mindes
of
them
that
believe
not
,
lest
the
light
of
the
glorious
Gospell
of
Christ
,
&c.
2
Cor.
4.
3
,
4.
That
Preaching
which
Discipleth
men
,
Mat.
28.
19.
Doth
give
them
Knowledg
,
or
else
it
could
not
give
them
Faith
.
For
it
openeth
their
eyes
and
turneth
them
from
darkness
to
light
,
&c.
Act.
26.
18.
And
surely
we
are
translated
out
of
the
power
of
darknesse
into
the
Kingdome
of
Christ
,
Col.
1.
14.
Those
that
in
time
past
were
not
a
people
,
but
now
are
the
people
of
the
living
God
,
are
called
out
of
darknesse
into
his
marvellous
light
,
1
Pet.
2.
9
,
10.
And
what
Communion
hath
light
with
darknesse
,
righteousnesse
with
unrighteousnesse
,
Christ
with
Beliall
,
the
Believer
with
the
Infidell
,
2
Cor.
6.
14
,
15
,
16.
Object
.
If
Knowledg
as
such
,
were
necessary
to
membership
,
then
none
could
be
a
member
without
it
:
But
that
's
not
so
.
Answ.
1.
Knowledg
as
such
is
necessary
no
otherwise
,
then
Faith
as
such
,
and
all
one
;
you
may
therefore
as
well
plead
thus
against
the
necessity
of
Faith
.
2.
And
we
grant
that
neither
Knowledg
,
nor
Faith
,
are
necessary
to
uncapable
Subjects
,
that
is
,
in
themselves
.
You
know
Faith
in
Infants
,
(
such
as
we
call
Faith
)
is
not
necessary
to
their
Justification
;
and
yet
will
you
say
,
it
is
not
necessary
to
the
Adult
?
The
promise
hath
made
it
necessary
to
the
Capable
.
3.
And
we
grant
that
neither
Knowledg
,
nor
Faith
(
justifying
or
dogmaticall
)
are
necessary
to
the
being
of
a
visible
Member
,
that
is
meerly
such
:
God
only
seeth
the
heart
.
But
yet
the
appearance
or
profession
of
Faith
,
and
so
of
Knowledge
,
in
the
essentials
of
Christianity
,
is
of
necessity
.
4.
But
though
a
personall
Faith
,
or
Knowledg
,
in
truth
or
in
profession
,
be
not
necessary
to
an
Infant
,
either
for
Membership
or
Justification
,
yet
their
Parents
Faith
or
Profession
is
necessary
:
or
else
the
promise
is
to
more
,
then
Believers
and
their
Seed
,
quod
restat
probandum
.
Object
.
But
a
Negative
consent
is
sufficient
,
to
continue
such
in
Covenant
,
as
before
were
admitted
in
Infancy
,
or
at
age
:
And
this
Negative
consent
,
is
but
non-actuall
dissent
,
or
a
non-renouncing
of
the
Gospell
:
And
therefore
,
as
Posi●ive
consent
,
so
actuall
Faith
and
Knowledge
,
are
not
necessary
.
Answ.
A
dangerous
doctrine
!
A
negative
consent
is
no
consent
.
Negative
consent
.
Were
it
a
person
that
had
entered
at
age
,
yet
if
he
have
afterward
but
your
Negative
consent
,
(
which
is
neither
to
consent
or
dissent
)
he
is
an
Apostate
:
And
if
he
refuse
consent
,
when
called
to
it
,
by
his
lawfull
governours
,
he
gives
occasion
to
be
suspected
of
Apostacie
,
much
more
when
he
continueth
to
refuse
consent
,
when
so
much
of
the
life
and
practise
of
Christianity
consisteth
in
it
,
and
in
the
manifestation
of
it
.
But
especially
when
persons
were
Baptized
in
Infancy
,
and
never
yet
professed
a
Faith
or
Consent
of
their
own
.
If
that
man
that
had
no
Faith
but
his
Parents
,
(
and
his
being
a
Believers
seed
,
which
you
call
Faederall
Faith
)
shall
be
continued
at
age
a
Member
of
the
Church
,
by
a
not-actuall
dissenting
or
renouncing
Christ
,
by
expresse
words
,
then
le
ts
talk
no
more
of
a
Church
,
nor
abuse
poor
Heathens
and
Infidels
so
much
as
to
question
their
salvation
,
or
let
them
below
us
.
But
again
,
I
answer
you
,
that
not
consenting
,
is
dissenting
in
the
inward
act
;
it
is
undoubted
,
that
he
that
for
one
year
,
or
moneth
doth
not
consent
,
doth
certainly
dissent
.
There
's
no
middle
state
between
Believers
and
Infidels
;
Consenters
,
and
Refusers
.
How
shall
they
escape
that
neglect
of
so
great
salvation
?
Neglecting
,
and
not
consenting
in
a
capable
invited
Subject
is
certain
Infidelity
:
and
therefore
in
the
externall
profession
,
we
must
judge
accordingly
.
He
that
will
not
confess
Christ
,
even
in
a
Christian
Church
,
and
a
peaceable
age
,
deserves
not
to
be
called
a
Christian
:
He
that
is
not
for
him
is
against
him
.
Object
.
But
Gods
Covenant-people
under
the
Law
,
were
not
only
admitted
without
their
voluntary
consent
or
knowledg
,
but
commanded
to
renue
their
Covenant
in
such
a
manner
,
as
that
they
that
were
absent
,
and
not
in
place
to
expresse
consent
,
were
included
in
those
that
were
present
.
Answ.
1.
None
but
Infants
were
admitted
without
consent
:
nor
they
without
the
consent
of
their
Parents
,
naturall
or
civill
,
that
had
the
power
of
disposing
of
them
.
2.
Those
that
were
admitted
upon
others
consent
,
were
not
continued
at
age
without
their
own
.
3.
The
Covenant
,
Deut.
29.
11
,
12
,
15.
Was
no
mutuall
Covenant
to
the
absent
or
unborn
there
mentioned
:
but
only
a
Covenant
offered
to
the
Nation
,
and
conditionally
made
on
Gods
part
as
a
promise
,
to
them
and
their
posterity
,
even
to
many
generations
:
But
those
unborn
generations
,
were
not
in
Covenant
on
their
parts
,
as
promisers
in
the
stipulation
.
Object
.
Wickedness
it self
doth
not
put
a
man
out
of
the
Visible
Church
.
For
a
man
is
said
to
be
cut
off
,
but
either
de
jure
,
or
de
facto
;
Meritoriously
,
or
Effectually
:
the
former
is
improperly
called
cutting
off
,
being
but
the
Desert
of
it
:
therefore
if
those
baptized
in
Infancy
,
prove
afterward
wicked
,
they
are
not
thereby
cut
off
.
Answ.
1.
Such
persons
as
we
have
in
question
,
lose
their
Right
and
title
by
a
Cessation
,
for
want
of
that
personal
Condition
,
which
the
Covenant
made
Necessary
to
its
continuance
.
So
that
we
need
not
prove
any
other
cutting
off
.
2.
If
he
be
but
Meritoriously
cut
off
,
it
is
the
Churches
duty
to
do
it
Sententially
and
Executively
;
it
being
of
indispensable
obligation
,
to
give
to
all
their
due
.
3.
It
's
granted
that
Heresie
cuts
off
:
But
how
doth
Heresie
cut
off
any
otherwise
then
Meritorio●sly
?
If
therefore
Wickedness
do
as
much
as
Heresie
,
then
thus
far
they
are
equal
.
4.
Either
Wickedness
signifieth
some
actual
crime
like
Davids
or
Peters
,
when
the
Church
knoweth
not
whether
it
be
joyned
with
Habitual
Impenitence
,
or
else
it
signifieth
Habitual
stated
wickedness
with
impenitency
.
The
first
sort
requireth
but
an
Exclusion
from
Actual
Church-Communion
,
(
called
suspension
by
some
)
as
it
is
but
Actual
sinne
,
that
deserveth
it
.
The
second
sort
must
have
an
Exclusion
from
their
State
and
Church-relation
,
as
it
is
a
State
of
Impenitency
,
that
deserveth
it
.
The
first
sort
of
Excommunication
,
leaveth
a
man
in
the
Church
,
quoad
Statum
&
Relationem
,
but
out
of
it
quoad
actum
&
usum
:
The
The
second
sort
leaves
him
out
of
it
,
both
in
State
and
Act.
Not
that
the
Excomunication
puts
him
out
of
the
Church
,
as
Invisible
:
For
that
he
did
first
himself
meritoriously
,
and
so
efficiently
;
even
by
the
efficiency
of
his
demerits
;
as
the
Law
of
Christ
did
it
,
by
its
Obligatory
efficiency
:
But
when
he
hath
put
himself
out
of
the
Church
invisible
,
and
plainly
declared
this
to
the
Church
by
his
imp●nitent
courses
,
the
Church
further
declareth
it
by
their
Sentence
,
and
puts
him
out
of
the
Church
Visible
executively
,
when
he
had
before
,
put
out
himself
meritoriously
.
5.
As
I
said
before
,
the
persons
wickedness
is
either
Notorious
and
out
of
question
,
(
as
if
a
man
be
an
open
persecutour
of
godliness
,
or
daily
blaspheame
God
in
the
open
streets
,
or
Congregation
,
and
many
lower
cases
)
or
else
it
is
Controvertible
,
needing
proof
,
and
not
notorious
.
In
the
latter
case
a
wicked
man
is
not
Actually
cast
out
of
the
Communion
of
the
Visible
Church
,
or
cut
off
from
it
,
by
his
demerits
,
till
his
fault
be
proved
,
and
sentence
be
passed
.
But
in
the
former
case
he
is
Excommmunicate
ipso
jure
,
which
is
more
then
de
jure
.
We
call
him
excommunicate
de
jure
,
who
ought
to
be
excommucatenicate
de
facto
:
but
we
call
him
excommuni
-
ipso
jure
,
which
is
actually
excommunicated
by
the
Law
,
without
any
further
sentence
of
a
Judge
,
the
Law
it self
sufficing
to
enable
men
to
the
execution
:
so
the
Law
of
Christ
commanding
us
to
avoid
and
have
no
company
with
Drunkards
,
Adulterers
,
Hereticks
,
&c.
if
any
be
Notoriously
such
,
past
doubt
,
every
man
is
obliged
by
this
L●w
to
avoid
them
in
their
several
capacities
,
after
the
due
admonitions
given
them
,
which
the
Law
requireth
,
whether
the
Pastours
censure
them
or
no
:
but
his
censure
layeth
on
them
a
double
obligation
.
Object
.
If
wickedness
cut
off
a
man
,
excommunication
cannot
do
it
,
because
it
is
done
already
.
Answ.
If
wickedness
being
not
Notorious
do
only
cut
him
off
meritoriously
and
de
jure
only
he
be
excommunicate
,
then
Actual
excommunication
must
do
that
which
was
not
actually
done
,
but
ought
to
be
done
.
But
if
by
the
Notoriety
of
the
crime
he
be
cut
off
ipso
jure
,
the
Sentence
yet
may
do
the
same
thing
,
by
adding
a
Second
Obligation
to
the
first
.
A
Traitour
in
actual
prosecution
of
the
Soveraigne
,
seeking
his
life
,
is
condemned
ipso
jure
,
and
any
Subject
may
kill
him
without
sentence
:
and
yet
he
may
be
proclaimed
or
sentenced
a
Traitour
for
all
that
.
Object
.
It
is
proved
by
some
Writers
,
that
such
persons
as
have
neither
grace
indeed
nor
in
shew
,
may
yet
have
both
a
real
and
visible
Interest
in
the
Covenant
and
Church
:
and
the
Arguments
for
this
are
yet
unanswered
:
therefore
persons
baptized
in
Infancy
are
in
the
Church
and
Covenant
at
age
,
though
they
never
by
Profession
made
so
much
as
a
shew
of
grace
.
Answ.
It
was
never
proved
by
any
Writer
,
nor
ever
will
be
,
that
any
person
at
age
,
If
any
think
the
learned
Mr.
Fullwood
to
be
of
another
mind
,
let
them
judg
by
his
own
words
:
Of
the
Visible
Church
,
cap.
28.
pag.
180.
Saith
he
;
Church-membe●ship&c
.
mark
the
Parenthesis
.
And
in
his
Epist.
Propos.
3.
&
4.
From
the
Pr●mises
it
seems
at
least
probable
to
me
,
that
the
Church
is
to
have
some
kind
of
respect
unto
the
saving
condition
of
the
person
Shee
is
about
to
admit
into
Communion
,
&c.
4.
Yet
I
humbly
conceive
that
more
then
a
bare
outward
Profession
is
requisite
,
to
give
real
Interest
in
the
Visible
Church
,
and
the
Priviledges
thereof
,
before
God
;
Though
no
more
is
requisite
to
give
visible
Interest
before
men
,
&c.
And
for
Immediate
right
to
the
Communion
of
the
Church
in
the
Lords
Supper
,
he
saith
,
pag.
270.
Where
there
is
want
of
Knowledg
(
whether
naturally
or
morally
)
there
,
we
are
sure
,
the
Condition
of
Right
is
wanting
;
and
consequently
admission
is
to
be
denied
,
when
all
is
done
.
And
for
the
maine
designe
of
this
Book
,
he
saith
,
Append.
pag.
1
,
2.
(
mentioning
Mr.
Hanmer's
Book
)
Some
happily
may
be
willing
to
surmise
that
our
two
Propositions
are
irreconcileable
,
and
interpret
me
an
enemy
to
that
most
ancient
,
usefull
,
and
desireable
Ordinance
.
Wherefore
,
if
I
may
possibly
prevent
so
scandalous
a
censure
,
I
shall
not
venture
to
hold
my
Reader
in
so
long
suspence
,
till
he
come
to
the
pages
,
where
Confirmation
is
considered
in
the
Book
;
nor
yet
barely
to
acknowledg
my
allowance
of
it
under
my
hand
;
but
after
my
humble
thanks
heartily
tendered
to
our
worthy
Author
,
for
his
excellent
paines
,
in
so
seasonable
a
Subject
,
I
do
also
presume
earnestly
to
beseech
my
Reverend
Bretheren
,
that
what
Mr.
Baxter
hath
so
smartly
pressed
upon
the
Ministry
about
it
,
may
be
speedily
and
seriously
considered
,
and
undertaken
by
us
.
And
many
pages
after
he
addes
7.
Yea
,
though
after
all
due
paines
and
endeavoures
used
,
we
should
not
be
able
to
reconcile
our
principles
in
every
point
,
yet
if
we
can
m●et
in
the
same
practice
about
Confi●mation
,
though
on
some
smal
differing
grounds
,
why
may
not
the
Church
be
happily
ed●fied
,
and
the
peace
thereof
in
a
measure
obtained
,
by
such
an
V●ity
,
Vniformity
in
practice
,
white
the
persons
diff●ring
but
in
lighter
matters
,
may
waite
upon
the
Lord
in
this
good
service
,
for
the
gre●t
blessing
of
Vnanimity
,
promised
also
?
Object
.
But
he
addeth
the
proviso
,
that
Co●firmation
be
not
thought
to
have
any
ingrediency
into
the
nature
or
being
of
our
membership
:
and
that
the
temper
of
the
people
be
found
such
,
as
will
admit
of
such
a
change
.
Answ.
We
shall
easily
grant
,
that
Confirmation
,
as
it
is
a
solemn
Reception
of
the
person
by
Imposition
of
hands
,
or
without
Imposition
in
a
purposed
solemnity
,
commonly
known
by
that
name
,
is
not
of
necessity
to
the
Being
of
our
membership
:
and
that
all
those
that
are
received
upon
profession
of
Faith
may
be
Church-members
;
and
that
the
ordinary
use
of
Christian
Assemblies
,
and
exercises
of
worship
,
is
a
Profession
,
though
obscure
;
and
that
a
baptized
person
that
never
was
called
to
a
Verball
Profession
,
may
be
taken
for
a
Christian
,
or
Church-member
,
upon
such
a
Practical
sort
of
Profession
,
joyned
with
a
not
denying
of
Christ
in
word
or
life
.
But
yet
we
are
far
from
thinking
that
the
Infant-Title-condition
of
such
a
one
,
serveth
to
prove
his
present
Church-state
and
Title
,
now
he
is
at
capable
age
.
The
Infant-Title
ceaseth
,
if
he
continue
it
not
by
a
Personal
Profession
at
age
.
And
as
there
is
no
middle
betweene
Believers
and
unbelievers
,
so
there
is
no
such
thing
in
a
capable
subject
,
as
non-dissenting
,
in
a
moral
sense
,
but
true
Consenting
.
It
is
not
possible
for
the
Soul
to
be
neuter
,
when
the
thing
is
offered
to
our
consent
,
but
we
must
either
will
or
nill
,
consent
or
dissent
;
though
if
it
were
,
yet
not
willing
,
or
not
consenting
,
is
Infidelity
and
Rebellion
in
such
a
Subject
.
And
accordingly
we
maintaine
,
and
must
maintaine
that
Profession
of
some
sort
or
other
is
a
necessary
Condition
of
the
Title
and
Church-state
of
the
capable
Adult
,
and
of
Right
to
the
Priviledges
:
And
as
an
obscure
kind
of
Profession
may
serve
(
when
a
man
is
called
to
no
more
)
to
prove
his
Right
,
so
a
clearer
sort
of
Profession
is
necessary
to
the
clearer
proof
,
and
ad
bene
esse
Ecclesiae
.
And
I
have
shewed
what
great
and
weighty
Reasons
we
have
,
to
require
an
open
,
cleare
,
intelligible
Profession
:
And
he
that
is
justly
called
to
for
such
,
giveth
cause
to
the
Church
to
question
him
of
Apostacy
,
if
he
refuse
without
cause
.
So
that
of
the
three
Conditions
in
question
,
the
first
(
which
is
our
Infant-condition
)
is
utterly
insufficient
to
the
capable
Adult
:
and
the
second
(
which
is
an
obscure
signification
of
our
mind
,
by
our
Christian
practises
)
may
serve
ad
esse
,
at
least
when
no
more
is
required
:
and
the
third
(
which
is
an
open
approved
Profession
by
word
or
subscription
)
is
necessary
ordinarily
ad
bene
esse
.
Thus
farre
we
are
agred
:
But
what
if
we
were
not
?
Must
we
therefore
refuse
to
agree
in
the
practice
of
the
aforesaid
Confirmation
?
Will
any
good
and
peaceable
man
refuse
to
joyne
with
those
that
think
it
necessary
to
Adult
Church-membership
?
If
this
opinion
(
of
the
said
Non-necessity
)
had
been
an
Article
of
Faith
,
and
among
the
necess●ry
Credenda
of
the
Church
,
we
should
have
had
it
in
some
Creed
,
or
heard
more
of
the
necessity
of
it
then
we
have
done
,
from
the
Ancient
Churches
.
If
we
meet
about
the
agenda
in
our
practice
,
let
men
take
head
how
they
divide
from
such
as
differ
in
the
Reasons
of
their
Practice
,
till
they
can
prove
that
they
deny
some
Article
of
the
Faith
,
which
is
of
necessity
to
be
believed
.
And
as
for
the
peoples
unfitness
,
or
any
disturbance
that
will
follow
thereupon
:
1.
If
there
be
such
a
thing
,
it
will
be
much
long
of
the
Ministers
:
Let
them
unanimously
agree
,
and
they
may
do
well
enough
with
the
people
,
or
much
the
better
.
But
when
Ministers
themselves
are
the
bellows
of
faction
,
and
think
they
can
never
sufficiently
vilifie
dissenters
,
and
so
have
themselves
taught
the
people
to
take
such
a
Practice
for
a
Prelaticall
foppery
,
or
formality
,
or
for
an
Independent
rigidity
and
extreamity
;
no
wonder
,
if
when
they
come
to
practice
their
duty
,
they
meet
with
such
reproaches
from
the
people
,
as
they
have
taught
them
.
2.
But
suppose
that
people
would
disturb
us
,
that
may
in
some
cases
excuse
us
,
as
to
the
mode
of
Confirmation
,
or
Profession
:
but
no
unfitness
of
the
people
can
excuse
us
,
as
to
the
substance
of
the
duty
;
the
requiring
and
approving
their
Profession
.
We
are
false
to
our
trust
,
and
the
Church
of
God
,
if
to
avoid
disturbance
,
we
will
confound
Believers
and
Infidels
,
and
destroy
the
nature
of
the
Church
and
Ordinances
,
under
pretence
of
the
peoples
good
.
Object
.
But
it
would
be
your
only
sure
and
happy
course
to
exercise
Discipline
upon
all
that
are
baptized
in
their
Infancy
;
whether
at
age
they
consent
or
no
:
And
finding
them
in
the
Church
,
you
must
do
so
.
Answ.
I
have
said
enough
to
this
before
.
Have
they
that
talk
thus
,
tried
this
course
,
or
have
they
not
?
If
they
have
not
,
we
will
beare
with
them
as
well
meaning
men
,
that
talk
of
what
they
never
tryed
;
as
we
would
do
with
a
confident
man
,
that
would
condemn
the
actions
of
Souldiours
and
Seamen
,
that
himself
was
never
in
at
warres
,
nor
at
Sea
.
But
if
they
have
tryed
it
,
what
kind
of
Discipline
do
they
exercise
?
Would
they
make
us
believe
,
that
they
are
able
in
a
Parish
of
4000
,
or
5000
,
or
6000
Souls
,
to
exercise
the
Discipline
mentioned
in
Scripture
,
and
the
Canons
of
the
Ancient
Churches
,
and
that
upon
such
persons
,
as
our
Parishes
commonly
consist
of
?
I
know
they
cannot
do
it
:
I
have
had
tryall
to
tell
me
what
a
man
can
do
.
With
the
help
of
divers
Ministers
,
and
many
hundred
godly
people
,
to
watch
over
others
,
and
promote
this
work
,
I
am
not
able
to
do
it
on
all
this
Parish
,
if
I
might
.
There
is
so
many
offendours
weekely
to
be
dealt
with
,
and
so
much
time
required
to
heare
witnesses
,
and
admonish
them
,
that
it
's
more
then
I
could
p●ssibly
do
.
How
Bishops
deale
with
Diocesses
,
let
them
see
themselves
.
And
if
we
could
do
it
,
yet
the
people
will
not
consent
If
you
send
for
them
,
they
will
not
come
neer
you
:
If
you
admonish
them
in
the
Congregation
by
name
,
they
will
have
an
Action
at
Law
against
you
,
if
they
can
?
However
,
you
will
have
such
a
multitude
enraged
by
the
exercise
of
Discipline
,
if
it
be
faithfully
(
though
never
so
tenderly
done
)
that
the
Church
will
be
in
a
flame
,
and
your
M●nistry
hated
,
and
the
people
undone
,
as
I
have
before
declared
.
So
that
it
is
but
a
name
of
Discipline
,
to
the
destruction
of
discipline
,
that
this
Objection
pleadeth
for
;
or
else
it
dishonoure●h
it self
and
the
Authors
.
And
as
they
do
by
Discipline
,
so
they
do
by
Christian
Charity
,
which
is
a
greater
thing
.
Of
old
,
the
Visible
members
of
the
Church
were
the
Objects
of
brotherly
Christian
Love
:
And
so
as
they
seemed
to
them
to
be
Believers
and
penitent
persons
,
the
living
members
did
love
all
the
body
with
that
special
Love
,
that
was
the
matter
of
the
new
Commandment
,
and
proved
them
to
be
Christ's
Disciples
.
No
man
knew
the
hearts
of
others
,
and
therefore
knew
not
whom
to
Love
as
Christians
infallibly
discerned
.
But
the
Profession
of
Saving
Faith
and
Holiness
,
being
then
(
and
ever
)
the
test
of
Adult-members
,
they
took
all
the
members
of
the
Visible
Church
as
credibly
of
the
invisible
;
though
with
different
degrees
of
Credibility
.
And
accordingly
they
loved
them
all
,
with
a
Christian
special
Love
,
of
the
same
species
,
though
with
different
degrees
of
that
Love
.
Whereas
this
Popish
new
found
trick
,
of
making
a
new
common
sort
of
Faith
,
and
Visible
membership
,
that
hath
no
respect
to
saving
Faith
,
doth
teach
all
Christians
,
to
Love
the
members
of
the
Visible
Church
,
but
with
a
common
love
;
and
relieve
and
help
them
,
but
with
a
common
Charity
.
And
so
the
device
is
to
confine
our
special
Brotherly
Love
and
Charity
,
to
a
corner
of
the
Visible
Church
;
to
a
few
,
whom
we
will
please
to
think
to
be
godly
.
I
have
oft
marvelled
in
observing
some
Learned
Divines
,
that
bend
that
way
,
that
they
think
compassion
,
and
Christian
Charity
is
on
their
side
.
What
Charity
can
their
Doctrine
glory
of
?
They
will
be
so
mercifull
to
Infidels
,
that
are
uncapable
of
a
Church-state
,
as
to
plead
them
into
the
Church
;
and
when
they
are
there
,
they
leave
them
under
the
curse
,
and
in
a
state
of
damnation
in
their
own
judgments
;
teaching
us
to
judge
uncharitably
,
of
the
Visible
Church
in
general
for
their
sakes
;
and
to
look
on
them
as
without
respect
to
any
saving
grace
,
and
so
without
any
special
Love
.
A
cold
comfort
I
to
bring
them
into
no
more
capacity
of
Gods
Mercy
,
nor
of
our
Charity
;
but
into
much
more
capacity
of
aggravated
damnation
:
which
they
might
better
have
prevented
by
being
kept
in
their
proper
station
,
till
they
were
capable
of
more
.
I
confess
(
though
my
belief
of
mens
Profession
,
have
different
degrees
,
as
I
see
in
them
different
degrees
of
Credibility
)
yet
I
have
Charitabler
thoughts
of
the
members
of
the
Visible
Church
,
then
these
that
make
so
low
and
miserable
a
description
of
them
.
And
though
I
know
that
there
are
abundance
among
them
,
that
are
Hypocrites
,
and
unsanctified
,
yet
know
I
none
but
Saints
and
Hypocrites
,
that
are
tolerable
in
the
Church
;
nor
will
I
accuse
particular
persons
of
Hypocrisie
,
till
I
have
cause
.
Neither
in
my
secret
,
or
open
censures
,
will
I
pluck
up
the
tares
upon
any
such
terms
,
as
will
not
stand
with
the
safety
of
the
wheate
,
but
rather
let
them
grow
together
in
my
esteeme
in
the
Church
,
till
the
time
of
harvest
.
And
that
I
may
think
charitably
of
the
Church
,
and
walk
charitably
in
,
and
towards
it
,
therefore
I
would
not
have
it
consist
of
such
notorious
,
ungodly
,
or
heretical
men
,
as
are
uncapable
objects
of
Christian
,
Brotherly
Love
.
For
Heresie
,
the
foresaid
learned
Brother
tells
us
,
that
it
cuts
men
off
from
the
Church
.
I
say
so
to
(
meritoriously
at
least
)
if
by
Heresie
be
meant
the
exclusion
of
any
essential
Article
of
the
Christian
Faith
:
But
pag.
199
,
where
he
saith
,
the
Controversie
may
be
easily
ended
,
by
parting
stakes
:
viz.
that
some
Heresie
,
which
absolutely
denyeth
some
particular
fundamental
truth
,
and
taketh
up
some
one
,
or
few
stones
thereof
,
is
consistent
with
Church
interest
:
and
other
Heresie
,
which
raiseth
up
the
very
foundation
of
Religion
,
denying
most
,
or
the
most
chief
,
if
not
all
of
the
Articles
of
our
Christian
Faith
,
is
inconsistent
therewith
.
I
must
humbly
,
but
very
confidently
say
,
that
this
answer
will
not
serve
the
turne
.
If
by
Fundamentals
,
be
meant
(
as
commonly
)
the
Essential
Articles
of
Christian
Faith
,
then
the
absolute
denying
of
any
one
Article
,
doth
prove
that
person
to
be
no
Christian
,
nor
capable
of
a
Church
state
:
For
the
form
is
wanting
,
where
any
Essential
part
is
wanting
.
But
if
any
thing
else
be
meant
by
Fundamentals
,
no
man
can
decide
the
Controvesie
by
it
,
till
it
be
known
what
it
is
:
And
it
will
be
hard
to
fasten
it
on
any
thing
,
where
the
absolute
denyal
of
many
points
shall
unchurch
,
and
the
absolute
denial
of
one
or
two
points
of
the
same
rank
and
kind
not
do
it
.
Saith
he
p.
198.
The
Jews
held
that
an
heretical
Isralite
,
had
no
communion
with
the
Church
of
Israel
:
and
why
?
but
because
Communion
supposeth
union
;
and
union
with
Israel
,
or
the
true
Church
,
is
lost
with
Faith
:
They
also
held
,
(
as
Selden
noteth
)
that
an
Israelite
turning
an
Heretike
i.
e.
denying
any
of
the
thirteene
fundamental
Articles
,
to
be
as
an
Heathen
man
.
And
a
few
lines
before
,
he
saith
,
that
historical
Faith
,
which
hath
the
Doctrine
of
Faith
for
its
Object
,
none
do
doubt
to
be
an
Essential
,
requisite
to
a
true
Church-member
.
Yet
that
with
me
is
a
Visible
member
,
that
hath
not
this
much
,
which
is
said
to
be
Essential
,
no
man
doubting
of
it
.
If
they
Profess
true
Faith
,
though
they
are
stark
Atheists
at
the
heart
,
and
have
not
so
much
as
historical
Faith
,
I
shall
believe
them
,
till
they
nullifie
their
own
Profession
:
But
if
they
profess
not
also
to
consent
to
have
Christ
to
be
their
Saviour
,
I
shall
not
take
it
for
a
Profession
of
Christianity
.
Certain
I
am
,
that
the
ancient
Doctours
with
one
consent
,
did
look
on
the
baptized
generally
as
pardoned
,
justified
,
and
adopted
;
and
therefore
thought
that
Visible
Church-membership
,
did
imply
a
credibility
(
at
least
)
of
a
state
of
saving
grace
.
Saith
Cyprian
,
Epist.
76.
Magn.
In
Baptismo
unicuique
peccata
sua
remittuntur
.
And
upon
this
supposition
run
the
Arguments
of
the
councell
of
Carthage
,
and
Firmilian
,
Epist
.
ibid.
Saith
Augustine
,
De
Catechizandis
rudibus
,
cap.
26.
His
dictis
interrogandus
est
,
an
haec
credat
,
atque
observare
desideret
?
Quod
cum
responderit
,
solemniter
utique
signandus
est
,
&
ecclesiae
more
tractandus
.
Obedience
it self
was
promised
,
and
a
consent
to
it
professed
before
Baptism
then
,
and
ever
since
Christian
Baptism
was
known
.
Idem
Epistol.
119.
Ad
Januar.
cap.
2.
Secundum
hanc
fidem
&
spem
&
dilectionem
,
quâ
caepimus
esse
sub
gratia
,
jam
commortui
sumus
cum
Christo
,
&
consepulti
per
baptismum
in
morte
,
&c.
Baptism
then
supposeth
credibly
Faith
,
Hope
and
Love
.
Idem
Epist.
23.
Having
shewed
why
Parents
Faith
profiteth
Infants
,
and
yet
their
after-sins
hurt
them
not
,
saith
Cum
autem
homo
sapere
caeperit
,
non
illud
Sacramentum
repetit
,
sed
intelligit
:
ejusque
veritati
consonâ
etiam
voluntate
coaptabitur
.
Hoc
quamdiu
non
potest
(
N.
B.
)
valebit
Sacramentum
ad
ejus
tutelam
adversus
contrarias
potestates
:
&
tantum
valebit
,
utsi
ante
rationis
usum
ex
hac
vita
emigraverit
,
per
ipsum
Sacramentum
Ecclesiae
charitate
ab
illa
condemnatione
,
quae
per
unum
hominem
intravit
in
mundum
,
Christiano
adjutorio
liberetur
.
Hoc
qui
non
credit
,
&
fieri
non
posse
arbitratur
,
profecto
infidelis
est
,
etsi
habeat
fidei
Sacramentum
,
longeque
melior
est
ille
parvulus
,
qui
etiamsi
fidem
nondum
habeat
in
cogitatione
,
non
ei
tamen
obicem
contrariae
cogitationis
opponit
,
undè
Sacramentum
ejus
salubriter
percipit
.
And
saith
the
Synod
of
Dort
.
Artic.
1.
8.
17.
Quandoquidem
de
voluntate
Dei
ex
verbo
ipsius
nobis
est
judicandum
,
quod
testatur
liberos
fidelium
,
esse
sanctos
,
non
quidem
natura
,
sed
benefici●
faederis
gratuiti
,
in
quo
illi
cum
parentibus
comprehenduntur
,
pij
parentes
de
electione
&
salute
suorum
liberorum
,
quos
Deus
in
Infantia
ex
hac
vita
evocat
,
dubitare
non
debe●t
.
And
if
there
be
such
certainty
of
the
Election
and
Salvation
of
all
such
Infants
of
the
godly
,
as
ought
to
exclude
all
doubting
,
surely
the
visible
Church-state
of
the
Adult
also
,
hath
some
respect
to
saving
grace
,
so
farre
as
that
its
credible
fide
humanâ
that
such
have
saving
Faith
.
And
saith
Mr
Fullwood
,
Append.
p.
6.
I
conceive
that
such
an
ones
personall
profession
in
his
generall
ow●ing
the
true
Faith
,
and
usuall
attending
Gods
publick
worship
,
doth
superadde
a
kinde
of
new
right
,
and
mingle
it
with
such
a
persons
former
right
,
had
by
his
Birth
priviledge
.
And
if
the
[
new
Right
]
be
not
a
necessary
Right
,
I
think
it
will
prove
no
right
.
I
will
contend
with
no
man
whether
the
approved
profession
which
I
have
pleaded
for
in
this
book
,
be
the
very
same
thing
with
the
Ancients
confirmation
.
I
have
given
you
my
thoughts
of
it
,
and
I
am
sure
the
thing
in
question
is
our
duty
,
and
the
name
not
unfit
,
and
that
its
the
same
with
the
Confirmation
owned
by
the
Divines
of
the
reformed
Churches
,
and
particularly
with
that
established
and
recommended
in
the
Book
of
Common-Prayer
,
here
in
England
,
for
the
substance
.
I
shall
conclude
with
this
serious
request
to
my
Brethren
,
seconded
with
weighty
reasons
.
Even
that
they
would
take
heed
of
both
extreams
in
their
judging
of
Church-members
,
and
managing
the
Discipline
and
Ordinances
of
Christ
.
1.
Should
we
be
so
loose
as
to
cast
out
Discipline
,
or
settle
the
Churches
either
with
such
materials
for
quality
,
or
quantity
,
as
that
it
shall
be
uncapable
of
Discipline
,
we
shall
never
be
able
to
answer
it
to
Christ
.
And
should
we
make
a
new
qualification
of
Adult
Church-members
,
even
their
Infant-Title-condition
alone
,
or
the
profession
of
a
Faith
that
is
not
saving
,
we
should
come
too
neere
the
making
of
a
new
Baptism
,
and
Church
.
And
truly
if
we
do
but
slubber
over
the
business
,
and
to
avoid
offence
or
trouble
to
our selves
,
2.
On
the
other
side
,
if
we
go
so
rigidly
and
unrighteously
to
work
,
as
some
men
are
bent
to
do
,
we
may
accomplish
those
ends
,
that
we
are
endeavouring
to
overthrow
,
and
frustrate
our
own
,
which
we
think
to
attain
.
If
we
will
reject
the
Scripture-ancient-Character
or
Evidence
of
Title
to
Church-priviledges
,
even
a
credible
profession
of
Christianity
,
we
shall
confound
our selves
,
and
trouble
the
Church
,
and
be
at
a
losse
for
a
certain
Evidence
,
and
never
know
what
ground
to
rest
upon
.
And
we
shall
injure
the
souls
of
multitudes
of
true
Believers
,
and
keep
out
those
,
that
Christ
will
entertain
.
For
there
are
no
other
terms
,
besides
taking
mens
profession
by
a
humane
Faith
,
on
which
we
can
admit
persons
,
without
excluding
multitudes
,
that
should
not
be
excluded
.
I
doubt
many
Ministers
,
that
have
had
a
more
ingenuous
education
themselves
,
are
not
sufficiently
sensible
of
the
great
disadvantage
,
that
Countrey
People
are
under
,
by
their
want
of
such
Education
.
Many
that
are
bred
where
holy
discourse
is
strange
,
and
never
were
used
to
any
thing
of
that
nature
,
no
nor
to
common
Urbanity
of
speech
,
or
behaviour
,
may
be
brought
to
hearty
sorrow
for
sinne
,
and
desires
after
Christ
and
Grace
,
long
before
they
can
expresse
their
knowledg
,
or
desires
,
in
any
such
manner
,
as
some
men
do
expect
.
Many
gracious
souls
(
as
farre
as
I
can
discerne
)
I
have
met
with
,
that
never
were
noted
for
any
thing
extraordinary
in
Religion
,
though
they
lived
among
such
.
I
had
rather
let
in
many
,
that
are
unregenerate
,
into
the
Church
,
then
keep
out
one
that
's
a
true
Believer
,
if
there
be
no
other
remedy
.
The
Lord
Jesus
that
died
for
them
,
and
sent
the
Ministery
for
them
,
and
will
at
last
admit
them
into
Heaven
,
will
give
us
little
thanks
,
for
excluding
his
weakest
Members
from
the
Church
,
and
from
the
use
of
the
Sacrament
and
Communion
of
Saints
,
who
have
most
need
of
them
,
of
any
that
have
right
to
them
.
For
my
part
,
I
desire
not
,
nor
dare
be
guilty
of
that
way
of
Government
in
the
Church
,
as
shall
grieve
those
that
Christ
would
not
have
grieved
,
and
exclude
the
weak
,
and
turne
or
keep
out
the
Infants
in
Grace
,
from
the
Family
of
the
Lord
.
A
compassionate
Minister
is
likest
to
Christ
,
that
will
not
break
the
bruised
reed
.
How
dealt
he
with
the
woman
taken
in
adultery
?
How
tenderly
excuseth
he
the
sluggishnesse
of
his
Disciples
,
that
could
not
watch
and
pray
with
him
one
houre
,
in
his
last
extreamity
,
with
the
Spirit
is
willing
,
but
the
flesh
is
weak
?
when
many
now
that
think
well
of
themselves
would
almost
excommunicate
men
for
as
small
a
fault
;
We
know
not
in
such
cases
,
what
Spirit
we
are
of
.
But
this
is
not
all
:
I
must
confesse
Brethren
(
which
I
beseech
you
patiently
to
hear
)
these
three
things
very
much
stick
upon
my
thoughts
.
1.
I
cannot
but
observe
,
how
many
eminent
Professors
of
Piety
have
miscarried
,
and
grievously
miscarried
of
late
,
when
some
of
lower
Professions
have
stood
fast
.
And
I
think
God
suffers
the
falls
of
many
of
his
own
,
to
let
them
know
the
frailty
of
our
natures
,
and
cause
them
to
be
compassionate
to
others
.
And
some
censorious
mens
hearts
might
smite
them
,
if
they
had
heard
from
their
Master
,
Let
him
that
is
faultless
,
cast
the
first
stone
.
2.
And
it
sticks
very
much
upon
my
thoughts
,
how
small
a
handfull
the
censorious
way
would
reduce
the
Catholike
Church
of
Christ
to
.
3.
We
are
deeply
sensible
of
the
increase
of
Infidels
here
in
England
.
They
are
too
thick
about
us
,
under
severall
garbs
,
especially
under
the
maske
of
Seekers
;
and
are
perswading
people
against
the
Christian
Faith
,
and
truth
of
Scripture
,
and
the
life
to
come
:
and
so
much
do
these
Apostates
now
abound
,
that
we
have
reason
to
be
jealous
of
them
.
And
if
any
of
you
should
strike
in
with
good
men
,
that
are
of
this
censorious
over
rigorous
way
,
consider
how
farre
they
may
make
use
of
such
to
accomplish
their
designs
.
If
by
you
they
can
get
almost
all
the
world
un-Churched
in
estimation
;
and
fifty
for
one
,
if
not
an
hundred
for
one
in
England
,
actually
un-Christened
,
and
their
children
after
them
left
unbaptized
:
what
will
follow
?
I
doubt
this
,
if
God
should
not
save
us
from
your
miscarriages
,
When
there
is
but
one
of
an
hundred
in
all
the
Land
,
that
is
a
Christian
,
the
rest
will
want
neither
malice
,
nor
power
,
to
put
an
end
here
to
the
Christian
name
;
or
at
least
to
the
liberty
and
glory
of
Christianity
.
They
may
choose
our
Parliaments
for
us
,
and
in
a
word
,
do
with
us
what
they
list
,
when
they
are
exasperated
to
the
greatest
hatred
of
us
;
and
cut
off
our
liberties
,
and
set
up
Infidelity
or
Heathenism
by
a
Law
.
I
trust
God
will
never
suffer
this
:
But
let
us
take
●eed
of
gratifying
Infidels
,
and
casting
all
our
safety
upon
miracles
,
lest
we
be
found
to
be
but
foolish
builders
,
and
tempters
of
God
:
still
you
may
find
that
over-doing
is
the
most
effectuall
undoing
.
And
if
you
would
find
out
the
most
dangerous
enemies
of
the
Gospell
,
look
for
them
among
those
,
that
seem
over
zealous
against
the
enemies
of
the
Gospell
,
and
seem
to
over-doe
in
the
work
of
the
Gospell
,
I
desire
to
bring
no
party●
of
godly
men
into
suspicion
,
or
odium
by
this
:
but
indeed
I
desire
to
counter-mine
the
Apostates
;
and
it
would
be
the
most
amazing
consounding
thing
,
that
could
befall
us
in
this
world
,
if
we
should
see
the
Church
of
God
betraied
into
the
hands
of
Infidels
,
and
the
Gospell
lost
,
by
the
indiscreet
and
inconsiderate
over-doing
of
those
well-meaning
men
,
that
did
the
work
of
Infidels
,
and
ungodly
men
for
them
,
while
they
thought
that
none
were
so
much
against
them
.
If
the
neck
of
Religion
be
broken
among
us
,
I
am
afraid
the
imprudent
will
be
some
cause
,
that
would
lead
us
above
the
top
of
the
Ladder
.
Sure
I
am
between
you
both
,
you
have
the
easiest
way
to
the
flesh
,
that
run
into
extreams
.
Durst
I
cast
off
Discipline
,
and
only
preach
,
and
please
all
the
parish
in
Sacraments
and
other
Ordinances
,
how
easie
a
life
should
I
have
to
the
flesh
?
And
if
I
durst
take
out
one
of
a
hundred
,
that
are
eminent
in
Piety
,
that
will
scarce
ever
call
me
to
any
penall
acts
of
Discipline
,
I
should
have
a
much
more
easie
life
then
the
former
.
But
they
are
both
so
easie
,
that
I
the
more
suspect
them
,
to
be
the
fruit
of
the
wisdome
of
the
flesh
.
Indeed
,
both
the
extreames
do
cast
off
Discipline
,
for
the
most
part
,
whatever
they
pretend
.
One
sort
never
meane
to
exercise
it
:
And
the
other
sort
extoll
it
;
and
when
they
have
done
,
they
separate
a
few
of
the
best
that
are
like
to
have
no
need
of
the
troublesome
part
of
it
,
and
so
sit
down
without
the
exercise
of
it
;
pretending
to
be
Physicians
,
but
refusing
to
receive
the
sick
into
their
Hospitals
.
Brethren
,
I
speake
not
as
an
accuser
,
but
a
Monitour
,
and
shall
continue
to
pray
for
the
Churches
Purity
and
Peace
,
while
I
am
R.
B.
July
,
30.
1658.