A
Modell
of
the
Congregationall
way
:
OR
,
Satisfaction
offered
and
endeavoured
,
by
unfolding
what
the
right
order
of
the
Gospell
,
and
way
of
the
Saints
,
in
the
visible
worshipping
of
God
,
after
the
CONGREGATIONALL
manner
and
way
,
(
so
much
opposed
,
)
is
.
CHAP.
I.
That
there
is
under
the
New
Testament
,
a
sacred
visible
Church-state
,
order
,
or
politie
,
instituted
and
appointed
by
Jesus
Christ
,
and
him
only
:
to
the
observation
of
which
believers
are
every
where
bound
willingly
to
submit
and
subject
themselves
.
THis
Proposition
,
and
the
next
that
followes
in
the
second
Chapter
,
are
as
the
two
great
Pillars
,
or
ground-worke
and
basis
,
upon
which
the
weight
of
the
whole
discourse
(
in
this
small
Treatise
)
lyes
:
And
therefore
I
shall
study
to
be
the
more
punctuall
,
in
clearing
of
them
up
,
and
giving
satisfaction
to
those
that
enquire
concerning
the
truth
of
them
.
As
for
the
first
of
these
Propositions
,
(
viz.
)
that
I
have
now
in
the
first
place
laid
down
,
I
shall
do
these
foure
things
.
1.
Shew
that
there
is
such
a
sacred
visible
Church-state
,
order
,
and
politie
,
under
the
New
Testament
.
2.
That
this
is
instituted
and
ordained
by
Jesus
Christ
,
and
him
only
.
3.
That
Believers
every
where
are
bound
willingly
to
submit
and
subject
themselves
thereunto
.
4.
Take
occasion
to
discover
and
confute
the
errours
of
those
tha●
are
contrary
minded
.
Touching
the
first
of
these
particulars
;
That
there
is
such
a
sacred
visible
Church-state
,
&c.
b●fore
I
come
to
the
evincing
the
truth
of
it
,
I
shall
crave
leave
to
premise
thus
much
.
1.
That
I
do
not
lay
this
down
by
way
of
opposition
to
,
but
only
in
distinction
from
,
that
which
is
internall
and
invisible
.
2.
Neither
as
the
chiefest
,
most
excellent
and
glorious
,
but
only
as
that
which
I
find
in
the
number
of
those
Credenda
&
facienda
,
i.
e.
those
truths
of
Christ
,
which
by
his
Word
and
Spirit
,
he
hath
given
out
to
us
,
to
be
believed
,
and
practised
,
and
which
(
I
have
conceived
to
be
(
at
this
time
more
especially
)
seasonable
and
usefull
to
the
Saints
in
a
way
of
honouring
of
Christ
,
and
advantaging
their
own
soules
.
Now
this
being
briefly
premised
,
I
come
to
the
proofe
of
the
first
branch
of
the
former
Proposition
,
and
this
I
shall
do
,
these
three
wayes
.
-
1.
From
Scripture
.
-
2.
From
Examples
.
-
3.
From
Reasons
and
Arguments
.
For
the
first
of
these
.
The
Scriptures
that
make
out
this
truth
,
are
partly
from
the
old
Testament
,
and
partly
from
the
New
.
1.
The
places
from
the
[
](A78217-e16920-b)*
*
In
spe●it
movendem
hic
iterum
est
,
de
N.
Test.
actis
&
cultu
,
in
Ecclesia
Christi
Deo
prestando
,
non
raro
allusiones
fieri
allegoricas
,
ad
ea
,
qu●e
Veteri
Testam
.
propria
sunt
,
&
ab
his
illorum
descriptiones
sumi
.
Glass
.
Philo.
Sac.
Vol.
3
p.
496.
old
Testament
,
may
be
referred
to
promises
,
and
prophesies
of
this
sacred
visible
Church-state
under
the
Gospell
:
now
among
others
,
(
for
the
old
Testament
is
rich
and
plentifull
this
way
)
take
these
few
.
1.
That
of
Psal.
110.3
.
Thy
People
shall
be
willing
in
the
day
of
thy
power
,
in
the
[
](A78217-e16970-b)*
*
In
o●natibus
sanctitatis
,
as
Avenar
.
renders
the
word
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ornavit
,
and
so
Buxto
.
ph.
Pagaine
,
and
others
also
,
because
,
as
I
conceive
,
the
visible
worship
&
ordinances
of
God
,
are
to
his
Church
,
as
the
hangings
to
the
house
,
the
beauty
and
ornament
of
the
house
,
not
the
house
it selfe
:
and
so
the
holy
Ordinances
of
Worship
in
the
Church
are
not
the
Church
,
but
a
part
of
the
beauty
and
glory
of
the
Church
,
as
Christ
by
his
Spirit
shines
forth
in
them
where
they
are
purely
administred
.
beauties
of
holines
:
now
these
beauties
of
holines
can
be
understood
,
of
no
other
,
then
that
visible
worship
,
or
holy
ordinances
,
wherein
the
Saints
have
communion
,
and
fellowship
with
Christ
in
his
Church
;
according
to
Esay
33.17
.
Hence
it
is
,
that
we
find
this
title
given
to
the
Church
,
Psal.
29.2
.
Worship
the
Lord
in
the
beauty
of
holines
;
because
the
beauty
and
glory
of
the
Lord
,
shines
forth
most
splendently
in
the
Churches
and
Congregations
of
the
Saints
,
where
this
worship
is
visibly
performed
:
As
Psal.
27.4
.
Psal.
63.2
.
as
it
is
noted
in
the
margent
.
2.
That
of
the
Prophet
Esay
,
chap.
2.2
,
3.
And
it
shall
come
to
passe
in
the
last
dayes
,
that
the
mountaine
of
the
Lords
house
shall
be
established
in
the
top
of
the
mountaines
,
and
shall
be
exalted
above
the
hils
.
Meaning
the
visible
Kingdome
and
Church
of
Christ
,
which
should
be
enlarged
by
the
Preaching
of
the
Gospel
;
to
which
the
Nations
should
[
](A78217-e17180-b)*
*
Mo●e
fluminis
Oecolampad
.
flow
,
and
they
shall
say
,
Come
let
us
go
up
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
;
alluding
to
mount
Sion
,
where
the
visible
Church
then
was
:
as
Psal.
48.1.2
.
3.
That
of
Esay
4.5
.
And
the
Lord
will
create
upon
every
dwelling
place
of
mount
Sion
,
and
upon
her
Assemblies
a
cloud
,
and
smoak
by
day
,
and
the
shining
of
a
flaming
fire
by
night
,
for
upon
all
the
glory
shall
be
a
defence
:
Which
place
clearly
speaks
out
to
us
,
not
only
the
truth
of
this
visible
Church-state
under
the
Gospell
,
Calv.
Maesc
.
Oecolamp
.
&
alii
quamplurimi
in
loc.
but
the
excellent
and
glorious
priviledges
also
,
that
attend
it
;
alluding
to
Gods
carefull
protection
over
his
Church
,
in
his
going
before
them
,
and
carrying
them
through
the
waste
and
howling
wildernes
.
Deut.
32.9.10
.
4.
That
of
Esay
9.6
,
7.
And
the
government
shall
be
upon
his
shoulders
,
&c.
of
the
increase
of
his
government
and
peace
there
shall
be
no
end
:
Vpon
the
throne
of
David
,
and
upon
his
Kingdome
,
to
order
it
,
and
to
establish
it
with
judgement
and
justice
from
henceforth
,
even
forever
.
By
all
which
can
be
meant
no
other
then
the
power
of
Iesus
Christ
,
extending
it selfe
both
to
internals
,
and
externals
.
By
the
first
he
rules
internally
in
the
soules
of
men
,
by
grace
and
holines
:
And
by
the
second
,
he
rules
externally
the
outward
man
,
with
the
inward
,
in
his
visible
worship
and
ordinances
.
5.
That
of
Ezech.
[
](A78217-e17350-b)*
*
Adnuncietur
igitur
his
,
qui
in
Babylone
sub
Antichristo
,
quanta
futura
gloria
in
Christi
templo
,
&
quam
nos
gloriam
expectamus
quam
caput
multitudinis
templum
,
quam
illustratum
luce
,
quam
fundatum
in
petra
,
quam
ornatum
doctoribus
&
turribus
,
quanta
varietas
auditorum
,
qui
tamen
omnes
ad
cognitionem
Dei
contendent
.
Oecolamp
.
in
loc.
43.10
,
11.
And
if
they
be
ashamed
of
all
they
have
done
,
shew
them
the
forme
of
the
house
,
and
the
fashion
thereof
,
and
the
goings
out
thereof
,
and
the
commings
in
thereof
,
and
all
the
formes
thereof
,
and
all
the
ordinances
thereof
,
and
all
the
lawes
thereof
,
and
write
it
in
their
sight
,
that
they
may
keepe
the
whole
forme
thereof
,
and
all
the
ordinances
thereof
,
and
doe
them
.
Which
Scripture
looks
to
the
times
of
the
[
](A78217-e17380-b)*
*
Vid.
Gl●ss
.
Philog
.
Sac.
vol.
3.
p.
563
,
564.
Gospell
,
and
dayes
of
Christ
,
by
whom
the
glory
of
the
new
Temple
or
spirituall
Church
of
God
,
should
be
erected
and
set
up
,
as
Interpreters
for
the
most
part
agree
.
6.
Lastly
,
(
though
many
more
might
be
added
)
take
only
that
of
the
Prophet
Zachary
,
chap.
6.13
.
Even
he
(
speaking
of
Jesus
Christ
)
shall
build
the
Temple
of
the
Lord
,
and
he
shall
beare
the
glory
,
and
he
shall
sit
and
rule
upon
his
throne
:
Now
it
must
of
necessity
be
granted
,
that
the
Prophet
here
understands
the
[
](A78217-e17440-b)*
*
Fu●t
quidem
Ch●istus
ipse
Templis
quoad
corpus
,
quia
in
eo
habitavit
plenitudo
divinitatis
:
sed
aedificatur
Templum
Deo
Patri
,
dum
erexit
ubique
purum
cultum
,
superstitionibus
in
nibilum
redactis
:
&
dum
nos
consecravit
etiam
in
regale
sacerdotium
.
Calv.
in
loc.
Church-work
which
the
honour
of
was
fit
for
none
,
but
Christ
himselfe
,
because
none
but
Iesus
Christ
could
bring
to
passe
,
as
I
shall
abundantly
prove
,
from
the
next
particular
.
2.
Come
wee
in
the
next
place
to
the
new
Testament
,
and
there
we
shall
find
plentifull
testimonies
to
this
purpose
.
I
shall
referre
all
(
for
method
sake
)
to
two
heads
.
-
1.
To
what
we
find
from
Christ
himselfe
.
-
2.
To
what
we
find
to
this
purpose
from
his
Apostles
that
succeeded
him
.
1.
Those
Scriptures
that
respect
Christ
himselfe
,
are
of
two
sorts
.
1.
Before
his
death
,
as
Math.
16
18
,
19.
And
I
say
unto
thee
,
that
thou
art
Peter
,
&
upon
this
rock
will
I
build
my
Church
&
the
gates
of
Hell
shall
not
prevaile
against
it
:
and
I
will
give
unto
thee
the
Keys
of
the
Kingdome
of
heaven
,
and
whatsoever
thou
shalt
bind
on
earth
,
shall
be
bound
in
heaven
.
Now
this
must
be
understood
of
the
visible
Church-state
,
and
order
we
are
speaking
to
,
which
the
Saints
enjoy
here
on
earth
;
because
Christ
did
not
give
any
power
to
Peter
to
bind
in
the
world
,
for
the
Kingdome
of
Christ
is
not
of
the
world
,
Ioh.
18.36
.
But
by
binding
and
loosing
on
earth
,
must
needs
be
understood
the
executing
of
the
censures
and
ordinances
of
the
visible
Church
of
Christ
on
earth
,
which
is
distinct
from
that
Kingdome
of
glory
in
heaven
.
So
that
of
Math.
18.17
,
18.
And
if
he
shall
neglect
to
heare
them
,
tell
it
to
the
Church
:
But
if
he
neglect
to
heare
the
Church
,
let
him
be
unto
thee
as
an
Heathen
,
and
a
Publican
:
Verily
I
say
unto
you
,
whatsoever
ye
shall
bind
on
earth
,
shall
,
&c.
Which
place
,
though
there
be
some
difference
between
the
Classicall
and
Congregationall
Divines
,
whether
by
Die
Ecclesiae
,
be
meant
the
classicall
Presbytery
,
or
the
Congregationall
,
yet
they
both
,
and
all
of
all
sorts
agree
in
this
,
that
it
is
meant
of
the
visible
Church-state
under
the
New
Testament
;
which
is
s●fficient
for
us
in
this
place
to
have
granted
,
because
it
answers
the
end
for
which
it
is
alleadged
.
2.
After
Christs
resurrection
,
when
he
had
made
a
glorious
conquest
over
all
the
powers
of
darknes
,
and
as
the
true
Sampson
,
the
mighty
one
,
had
carried
away
the
gates
,
i.
e.
all
the
powers
of
death
and
hell
on
his
shoulders
,
then
(
by
his
own
mouth
)
he
declares
this
truth
,
as
in
Math.
28.18.19.20
.
And
Iesus
came
and
spake
unto
them
,
saying
,
All
power
is
given
unto
me
in
heaven
and
in
earth
,
go
ye
therefore
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
:
and
so
I
am
with
you
alway
,
even
to
the
end
of
the
world
.
This
is
so
plain
to
the
busines
in
hand
,
that
there
needs
no
explaining
of
it
.
And
that
of
Act.
1.3
.
speaking
to
them
of
the
things
pertaining
to
the
Kingdome
of
God
.
In
the
next
place
we
come
to
what
we
find
delivered
by
the
Apostles
of
Christ
,
to
whom
he
gave
order
,
to
see
his
Will
,
in
this
,
as
well
as
other
things
fulfilled
,
and
whom
he
qualified
in
an
extraordinary
manner
,
for
the
very
purpose
,
that
it
might
be
put
into
execution
.
Now
the
Scriptures
that
hold
this
forth
from
the
Apostles
,
may
be
referred
to
two
heads
.
-
1.
To
their
own
practise
.
-
2.
To
their
declaring
it
to
others
.
1.
Their
own
practise
,
as
will
appeare
throughout
the
history
of
the
Acts
of
the
Apostles
,
chap.
1.
and
chap.
2.42
.
And
they
continued
stedfastly
in
the
Apostles
doctrine
and
fellowship
,
(
viz.
Church
fellowship
)
and
in
breaking
of
bread
,
and
prayers
:
and
ver.
46.47
.
so
chapters
4
,
5
,
6
,
11
,
14
,
15
,
&c.
2.
Their
declaring
it
to
others
,
wheresoever
they
went
to
gather
and
plant
Churches
,
and
this
I
shall
make
out
foure
wayes
.
1.
By
instructing
them
in
it
,
Rom.
12.1
,
2
,
6
,
7
,
8.
1
Cor.
12.28
.
Ephes.
4.11
,
12.
Heb.
3.1
,
2
,
3
,
6.
and
7.12
.
and
10.1
.
2.
By
pressing
them
to
it
,
as
1
Cor.
14.
per
totum
,
Col.
2.6
,
7
,
8.
and
2
Thes.
2.15
.
and
3.4
,
6.
3.
By
praysing
and
commending
them
for
it
,
as
1
Cor.
11.2
.
Col.
2.5
.
4.
By
admonishing
them
about
it
,
as
the
Apostle
did
Timothy
,
1
Tim.
6.14
.
and
this
he
doth
two
wayes
.
-
1.
Partly
from
feare
of
their
being
seduced
,
2
Cor.
11.2
,
3.
-
2.
Partly
that
he
might
prevent
their
seducing
,
Col.
2.4
,
18
,
19.
and
so
much
for
Scripture
.
2.
For
examples
:
We
may
reduce
all
to
three
heads
.
-
1.
To
what
hath
been
.
-
2.
To
what
now
is
.
-
3.
To
what
shall
be
.
1.
To
what
hath
been
,
and
so
two
wayes
.
1.
To
the
Apostles
times
:
As
the
Churches
of
Corinth
,
Rome
,
Ierusalem
,
Antioch
,
7.
Churches
of
Asia
,
the
Churches
of
Iudea
,
Macedonia
,
Galatia
.
2.
Next
after
the
Apostles
death
,
which
we
find
recorded
in
the
works
of
●useb
.
Hist.
●l
.
l.
4.
c.
22.
●6
.
●r
.
l
7.
c.
26.
●t
.
in
pluri●
suis
opusc
.
●or
.
in
Epist.
●b
.
de
habit
.
●
.
●
.
Hom.
5.
l.
●
de
morib
.
●es
.
●om
.
li.
5.
c.
●
with
many
●rs
that
have
●e
collect●y
Daneus
●
other
Mo●e
Authors
●eir
systems
●ivinity
.
Eusebius
,
and
other
Ecclesiasticall
writers
,
and
were
in
the
dayes
of
Ignatius
,
Iustin
Martyr
,
Ireneus
,
Tertullian
,
Origen
,
Cyprian
and
others
,
all
which
were
under
this
visible
Church
order
,
and
politie
,
wee
speak
of
.
2.
What
now
is
,
not
only
in
this
Kingdome
,
but
in
New-England
,
and
other
reformed
Churches
abroad
in
the
world
.
3.
What
shall
be
,
and
cannot
be
farre
of
,
when
the
Iewes
shall
be
called
,
and
the
fullnes
of
the
Gentiles
brought
in
,
which
the
Scriptures
speake
out
abundantly
.
3.
For
reason
and
Argument
to
cleare
this
point
,
I
shall
referre
all
to
these
six
heads
.
1.
Because
it
is
agreeable
to
the
Law
of
nature
and
nations
:
for
we
find
by
experience
,
that
there
is
scarce
in
the
whole
world
any
Nation
,
whether
Turks
,
Indians
,
Romans
,
but
they
have
still
had
their
externall
and
visible
order
of
worship
and
government
,
they
have
their
Temples
,
Priests
,
Lawes
,
Ordinances
,
Sacrifices
,
Ceremonies
,
which
they
visibly
observe
,
and
conforme
themselves
to
the
observation
of
.
Now
doubtlesse
Iesus
Christ
is
not
behind
heathens
in
his
Church
and
Kingdome
.
2.
This
is
no
other
then
is
suitable
to
the
practise
of
the
Church
of
God
,
in
all
ages
,
and
conditions
before
the
comming
of
Christ
.
1.
In
Paradise
,
before
the
fall
of
Adam
,
there
were
two
sacramentall
trees
,
the
tree
of
life
,
and
the
tree
of
knowledge
of
good
and
evill
:
which
were
not
simple
trees
,
but
trees
set
a
part
by
Gods
appointment
,
and
divine
institution
;
as
water
in
Baptisme
,
&c.
2.
After
the
fall
,
before
the
Law
was
given
,
while
the
Church
of
God
was
in
Families
,
then
they
had
externall
worship
,
sacrifices
,
Priesthood
,
first
borne
,
&c.
3.
When
the
Law
was
given
,
in
the
wildernes
,
there
was
an
externall
forme
of
worship
and
Ordinances
suteable
to
their
condition
,
a
moving
Tabernacle
,
&c.
and
after
the
Israelites
came
into
Canaan
,
there
was
a
fixed
Temple
at
Ierusalem
,
and
a
compleate
forme
of
Worship
in
externals
,
that
God
had
prescribed
to
Moses
,
and
after
revealed
to
David
by
the
Spirit
,
1
Chron.
28.11.12.19
.
Answerable
to
which
,
(
though
in
another
kind
)
Iesus
Christ
hath
laid
downe
,
and
given
out
to
his
Saints
,
a
platforme
of
Church
order
under
the
Gospell
,
as
the
Apostle
holds
forth
plainly
,
in
his
Epistle
to
the
Hebrewes
,
as
Heb.
7.12
.
where
he
shewes
that
the
old
Law
,
will
not
serve
a
new
order
,
but
we
must
have
a
new
one
,
and
he
proves
tha●
Moses
and
Aaron
are
met
together
in
Christ
:
For
Christ
is
not
only
a
Priest
,
as
Aaron
,
but
a
law-giver
,
as
Moses
,
and
he
did
both
their
works
;
a
high
Priest
to
succeed
Aaron
,
and
an
Apostle
to
succeed
Moses
:
as
Heb.
3.1
.
Christ
is
Aaron
in
point
of
offering
up
sacrifice
,
and
Moses
,
in
point
of
prescribing
lawes
,
for
holy
worship
.
With
many
other
places
.
3.
This
Church
order
,
and
sacred
politie
,
is
most
consonant
to
the
Church
of
Christ
,
as
t
is
his
visible
Kingdome
,
City
,
House
,
or
Temple
:
Now
a
visible
Kingdome
,
and
House
,
or
City
,
must
have
an
order
,
and
government
equivalent
,
as
all
men
grant
[
](A78217-e18690-b)*
*
Ecclesia
es●
domus
Dei
,
ait
Paulus
,
1
Tim.
3.15
atque
in
dom●
Dei
nihil
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
conf●fieri
debet
,
i●
docet
idem
Pa●lus
,
1
Cor.
1●
40.
sed
omni●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
e●
politia
aliqu●
in
ea
opus
e●
ut
decenter
ordine
omni●
fiant
&
ger●tur
.
Daneus
Eccles
.
.
4.
It
is
requisite
in
reference
to
Christ
himselfe
,
the
master
of
this
house
,
and
King
of
this
Kingdome
,
in
which
the
glory
of
his
power
,
wisdome
,
and
goodnes
,
abundantly
shines
forth
,
even
to
the
am●zement
of
men
and
Angels
.
5.
It
is
necessary
in
respect
of
the
Saints
fellowship
and
communion
together
in
the
worship
and
service
of
God
:
1.
In
respect
of
the
exercise
of
their
graces
,
which
cannot
so
well
,
nor
so
conveniently
,
and
with
that
advantage
to
one
another
be
performed
,
as
in
this
order
,
as
the
Apostle
holds
forth
in
1
Cor.
14.
per
totum
.
For
as
it
is
in
Civill
society
or
Politie
,
so
it
is
in
Ecclesiasticall
.
Now
in
Civill
Government
,
that
Politicall
vertue
that
is
in
a
man
,
cannot
be
so
wel
exercised
and
managed
in
a
confused
multitude
alone
by
himselfe
,
as
in
a
society
:
So
here
,
these
gifts
and
graces
which
Christ
hath
bestowed
by
his
Spirit
on
the
Saints
,
cannot
be
so
well
exercised
singly
by
themselves
alone
,
as
when
they
are
united
together
into
a
Church
state
and
order
,
as
2
Cor.
12.7
.
2.
In
respect
of
their
enjoying
the
ordinances
,
for
its
worth
our
serious
knowledge
and
observation
,
that
the
ordinances
of
Christ
are
not
due
to
Christians
meerly
as
Christians
or
Beleevers
,
but
to
Beleevers
as
in
a
Church
State
,
for
a
Beleever
is
to
come
under
a
double
consideration
,
as
a
man
is
.
Now
a
man
is
considered
two
wayes
,
either
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
he
is
rationall
,
or
politicall
,
that
is
,
as
he
is
a
man
by
himselfe
,
or
as
he
is
joyned
to
some
society
,
or
Corporation
:
So
a
believer
is
to
be
lookt
upon
,
either
as
a
believer
,
or
member
of
Christ
singly
by
himselfe
,
or
as
a
member
of
some
visible
Church
of
Christ
:
and
in
this
latter
sence
only
is
he
capable
of
enjoying
fellowship
with
Christ
in
his
visible
ordinances
and
worship
.
The
reason
is
this
,
because
the
same
Christ
,
that
inwardly
unites
him
by
the
Spirit
,
and
faith
to
himself
,
doth
outwardly
also
call
him
to
his
body
,
the
Church
,
to
worship
,
and
serve
him
in
the
use
of
his
Ordinances
.
3.
In
respect
of
those
many
singular
helps
,
and
encouragements
that
in
this
Church-state
they
enjoy
,
as
I
shall
hereafter
in
particular
shew
:
Which
without
it
they
are
deprived
of
;
for
a
man
cannot
possibly
be
so
happy
alone
,
as
he
is
in
company
,
especially
when
that
society
proves
a
helpe
,
not
a
hinderance
to
him
,
as
this
doth
we
now
speake
of
:
We
find
that
in
the
very
state
of
innocency
,
God
saw
,
that
it
was
not
best
for
Adam
to
be
alone
;
now
if
society
were
good
for
man
in
a
perfect
state
,
how
much
more
then
in
an
unperfect
state
,
as
the
Saints
are
now
in
,
whiles
they
are
here
below
,
and
absent
from
the
Lord
?
And
the
truth
of
this
is
further
evident
from
the
many
enemies
the
Saints
meet
with
in
their
walking
with
God
,
where
they
have
all
the
powers
of
darknes
set
against
them
.
Now
union
together
in
this
Church-state
,
is
a
singular
remedy
against
those
temptations
they
thus
meet
withall
;
we
know
by
experience
,
that
company
in
travelling
makes
the
way
both
sweeter
and
safer
,
whereas
travelling
alone
singly
by
a
mans
self
,
is
not
only
the
more
tedious
,
but
dangerous
:
so
here
:
and
therefore
without
all
controversie
,
this
condition
of
the
Saints
in
this
way
of
the
Gospell
was
foreseen
of
Iesus
Christ
,
as
most
necessary
and
usefull
.
6.
If
we
looke
to
the
Ordinances
of
Christ
,
we
shall
find
the
truth
of
this
particular
very
cleare
;
the
reason
is
,
because
they
cannot
well
subsist
but
in
this
Church-state
and
order
,
especially
since
the
Apostles
times
,
as
I
shall
speake
more
fully
to
,
in
the
following
discourse
.
1.
The
office
of
a
Pastor
,
how
can
it
be
executed
but
in
this
Church-state
and
order
?
A
Shepherd
we
know
cannot
be
a
Shepheard
,
but
to
a
flock
,
nor
a
steward
be
a
steward
but
to
a
family
:
So
here
to
be
a
Minister
in
office
requires
a
particular
society
of
believers
,
to
which
he
must
stand
in
relation
.
2.
The
administration
of
the
seales
,
how
can
they
take
place
,
where
there
is
no
Church-state
?
I
am
not
of
their
mind
that
say
they
are
ordained
to
make
believers
,
but
rather
to
confirme
and
build
up
those
that
are
believers
,
when
they
are
brought
into
Church-fellowship
,
as
we
find
in
the
Primitive
Churches
.
The
word
is
to
plant
Churches
,
and
the
Seales
to
build
and
stablish
them
.
3.
The
censures
,
which
are
the
Keys
of
Christs
Kingdome
;
we
know
they
reach
not
any
till
they
be
in
a
Church-state
,
1
Cor.
5.12
.
for
by
being
without
,
there
,
is
properly
meant
of
a
visible
Church-state
.
And
so
much
for
the
first
branch
.
2.
In
the
next
place
we
come
to
the
proof
of
the
2.
branch
of
the
former
Proposition
,
which
is
this
.
That
this
sacred
visible
Church
state
,
order
,
and
politie
,
under
the
New
Testament
,
is
instituted
and
appointed
by
Iesus
Christ
,
and
him
only
.
No
created
power
in
heaven
or
earth
is
exalted
to
this
dignity
besides
himselfe
,
nor
hath
a
hand
with
him
in
it
.
Now
this
I
shall
endeavour
,
(
being
a
truth
of
great
importance
,
especially
at
this
time
)
to
make
out
fully
.
Much
might
be
said
from
the
Prophets
[
](A78217-e18990-b)(a)
(a)
Esay
9
6.
Zech.
6.12
,
13
▪
Micah
5.2
.
foretelling
it
:
from
the
Churches
[
](A78217-e19000-b)(b)
(b)
Esay
33.22
James
4.12
.
Rev.
5.12
,
13.
&
15.4
.
acknowledging
it
:
from
the
Angell
Gabriels
[
](A78217-e19020-b)(c)
(c)
Luk.
1.31
,
32
,
33.
message
to
the
virgin
Mary
:
from
Christs
[
](A78217-e19040-b)(d)
(d)
Phil.
2.8
,
9
right
to
it
,
and
publishing
of
it
.
[
](A78217-e19050-b)(e)
(e)
Mat.
28.18
,
19
,
20.
But
I
shall
passe
by
these
,
and
endeavour
to
cleare
it
by
●hese
six
things
only
.
1.
From
God
the
Fathers
designing
him
alone
,
to
this
honourable
worke
and
employment
,
he
hath
set
no
other
apart
to
it
besides
Iesus
Christ
:
David
was
a
glorious
type
of
this
,
and
Solomon
,
and
so
was
Eliakim
,
Esay
22.20
,
21
,
22
,
23
,
24.
and
therefore
the
Father
is
said
to
commit
all
judgement
in
to
his
hands
,
Ioh.
5.22
.
and
to
put
all
things
under
his
feet
,
and
crowne
him
with
honou●
and
glory
,
Heb.
2.7
,
8.
and
to
make
him
head
over
all
things
to
his
Church
,
Ephes.
1.22
.
Col.
2.10
.
1
Pet.
3.22
.
and
to
give
him
a
name
above
every
name
,
Phil.
2.9
.
2.
From
God
the
Fathers
qualifying
him
for
it
,
above
all
others
;
Christ
was
anointed
for
this
worke
above
all
his
f●llowes
,
whether
Kings
,
Priests
,
Prophets
,
or
Saints
in
common
:
as
we
see
in
Psal.
45.6
,
7.
Heb.
1.8
,
9.
Now
Christ
was
qualifyed
with
eminency
of
power
from
the
Spirit
for
this
worke
,
above
all
others
in
a
sevenfold
respect
.
1
In
respect
of
the
greatnes
,
strength
,
glory
,
and
Majesty
of
it
:
No
other
created
power
can
compare
with
Christ
in
this
:
All
the
power
and
dominion
of
men
and
Angels
,
is
only
a
finite
power
&
dominion
,
the
power
of
a
poore
creature
:
but
this
in
Christ
,
as
he
is
Mediator
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God-man
,
is
above
a
meer
creature
,
and
so
infinite
;
and
therefore
when
the
holy
Ghost
speaks
of
the
power
and
authority
of
Christs
K●ngly
office
and
government
,
he
sets
it
forth
by
the
titles
of
Wonderfull
,
Counsellor
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
peace
,
Esay
9.6
.
And
though
other
created
powers
,
as
men
and
Angels
,
are
sometime
in
the
Scriptures
called
Gods
,
yet
have
they
not
the
nature
of
God
,
but
shall
dye
like
men
,
Psal.
82.6
,
7.
but
Christ
hath
both
name
and
nature
also
.
2.
In
respect
of
the
latitude
and
extent
of
it
,
it
hath
no
limits
or
bounds
,
all
the
power
and
authority
of
men
and
Angels
,
is
a
limited
and
confined
power
and
authority
:
like
the
proud
waves
of
the
Sea
,
thus
farre
shalt
thou
go
,
saith
the
Lord
,
but
no
further
:
but
now
the
power
of
this
Monarch
is
universall
,
it
extends
to
heaven
and
earth
,
not
only
to
the
persons
and
estates
of
men
,
but
to
their
hearts
and
consciences
also
,
Dan.
4.34
,
35.
Psal.
45.11
.
3.
In
respect
of
the
equity
,
justice
,
and
integrity
of
it
,
all
other
power
and
authority
is
subject
to
flawes
in
it
,
to
injustice
,
and
sin
,
the
best
Magistrates
and
Ministers
,
the
best
Church
and
state
may
possibly
be
corrupted
,
Humanum
est
errare
,
but
now
,
the
Scepter
of
Christ
is
a
righteous
Scepter
,
t
is
not
possible
for
him
to
be
unholy
,
unjust
,
&c.
Psal.
45.6
,
7.
4.
In
respect
of
the
solenes
of
it
,
he
is
alone
of
himselfe
without
the
creature
in
his
power
:
all
other
powers
on
earth
are
mined
powers
,
they
have
others
joyned
with
them
in
commission
,
as
the
King
and
Parliament
together
,
the
Lord
Major
of
the
City
,
and
Common-councell
together
,
the
Pastor
and
People
together
:
But
now
Jesus
Christ
is
Solus
in
thronum
,
he
is
alone
of
himselfe
,
the
Father
hath
put
all
power
into
his
hands
alone
,
without
joyning
Angels
or
men
in
commission
with
him
,
he
depends
not
on
any
of
them
,
but
they
all
d●pend
upon
him
:
As
he
is
by
himselfe
alone
,
so
he
is
of
himselfe
alone
,
without
the
helpe
of
others
:
All
other
created
powers
are
beholding
to
him
,
but
he
to
none
of
them
.
5.
In
respect
of
the
absolutenes
of
it
,
he
is
exalted
to
be
Lord
and
King
over
his
Church
,
to
gov●rn
it
,
so
that
he
can
do
whatsoever
he
pleaseth
:
but
it
is
not
so
with
Angels
or
men
,
they
cannot
pro
arbitrio
command
and
enjoyne
to
the
Saints
what
they
please
in
matters
of
Gods
worship
,
they
have
no
absolute
jurisdiction
,
they
are
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ministers
,
not
Lords
,
servants
to
Christ
and
his
Church
;
they
can
act
no
further
then
by
vertue
of
leave
from
him
,
and
they
shall
one
day
be
accountable
to
Christ
for
what
they
now
doe
.
6.
In
respect
of
the
fulnes
,
compleatnes
and
perfection
of
it
;
all
created
power
is
defective
,
and
full
of
weakenes
and
imp●rfections
:
But
in
Christ
there
are
none
,
for
in
him
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
fulnes
,
and
in
him
are
hid
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
treasures
of
wisdome
,
Col.
2.3
.
which
cannot
be
said
of
the
creature
;
what
they
have
is
but
a
drop
,
to
his
Ocean
,
and
that
little
they
have
,
is
from
him
also
.
7.
Lastly
,
in
r●spect
of
the
duration
and
perpetuity
of
it
:
All
other
power
is
perishable
,
uncertaine
,
and
fading
.
The
Monarchs
of
the
world
cannot
say
of
their
power
and
authority
that
it
is
everlast●ng
,
as
Jesus
Ch●ist
can
,
〈◊〉
Dan.
4.34
,
35.
and
Esay
9
▪
6
7.
Of
the
encrease
of
his
government
there
is
no
end
.
Now
if
Christ
be
so
●●inently
qualifyed
for
this
worke
,
no
wonder
if
it
be
put
altogether
into
his
hands
.
3.
F●om
Christ
u●dertaking
and
perfo●ming
it
,
as
in
Mat.
16.
and
●8
.
17
18.
Mat.
28
19
,
20.
Ioh.
20.21
.
Ephes.
4.10
,
1●
,
12.
1
Cor.
11.23
.
and
12.28
.
In
wh●c●
plac●s
we
find
a
Church
state
appointed
by
Christ
,
with
offices
,
officers
,
gifts
,
ordinances
,
and
government
correspondent
.
4.
From
the
Apostles
their
disclayming
this
power
and
authority
,
professing
their
work
was
meerely
a
[
](A78217-e19580-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ministery
;
not
a
Lordship
,
Act.
17.
and
that
they
were
the
servants
not
only
of
Christ
,
but
of
the
Churches
also
,
2
Cor.
4
5.
Rom.
15.31
.
and
that
they
had
no
power
or
dominion
over
the
faith
or
consciences
of
the
people
,
but
helpers
of
their
joy
,
2
Cor.
1.
ult.
5.
From
the
insufficiency
of
all
humane
abilities
to
accomplish
this
worke
,
which
I
shall
make
out
three
wayes
:
-
1.
From
want
of
wit
and
skill
to
do
it
.
-
2.
From
want
of
a
mind
and
will
to
do
it
.
-
3.
From
want
of
power
nd
strength
to
do
it
.
1.
Men
have
no
wit
nor
skill
for
this
worke
:
all
the
abilities
of
the
creature
are
too
low
to
reach
such
Mysteries
as
these
:
what
could
Moses
,
or
David
,
or
Solomon
do
,
towards
the
building
the
visible
Tabernacle
and
Temple
of
old
,
with
the
ordinances
of
worship
thereunto
appertaining
,
if
God
had
not
first
made
them
acquainted
with
it
by
his
Spirit
?
So
what
could
the
Prophets
and
Apostles
have
done
towards
the
building
the
living
Temple
of
Chr●sts
Church
under
the
New
Testament
,
if
Jesus
Christ
had
not
acquainted
them
with
the
order
and
manner
of
it
from
his
owne
mouth
?
Who
hath
known
the
mind
of
the
Lord
?
1
Cor.
2.
ult.
Doubtlesse
if
Christ
had
left
this
work
to
the
wit
and
discretion
of
men
,
we
should
have
had
sorry
Church
worke
.
Whence
is
it
that
there
are
so
many
divisions
and
differences
amongst
men
in
the
world
in
the
matters
of
Gods
house
and
worship
,
but
this
,
that
men
are
darke
and
ignorant
,
and
not
acquainted
with
the
mind
of
Christ
revealed
in
the
word
?
2.
As
men
have
no
wit
nor
skill
for
this
busines
,
so
neither
have
they
a
mind
and
will
to
do
it
.
Looke
we
narrowly
into
the
dispositions
of
men
,
and
we
shall
find
how
backward
they
are
this
w●y
:
As
the
Apostle
spake
in
his
Epistle
to
the
Church
at
Philippi
,
Phil.
2.21
.
All
seeke
their
owne
,
but
few
the
things
of
Iesus
Christ
,
men
are
so
taken
up
with
the
building
their
owne
houses
,
that
they
care
not
what
becomes
of
Gods
house
,
as
those
in
the
Prophet
Haggai●s
Hag.
●
.
2
.
dayes
,
every
man
said
,
The
time
is
not
yet
come
to
build
the
house
of
the
Lord
.
And
doubtlesse
if
Jesus
Christ
did
not
carry
on
the
building
of
his
temple
further
then
men
are
disposed
thereunto
,
he
might
stay
long
enough
for
it
.
We
are
all
of
us
,
even
the
best
of
the
Saints
,
of
Cranzius
disp●sition
and
temper
,
who
answered
Luther
,
it
were
to
be
wish●d
,
that
such
a
work
were
done
he
spake
to
him
about
.
We
could
wish
that
Antichrist
were
down
,
and
J●sus
Christ
exalted
on
his
throne
;
but
where
is
the
man
that
is
of
Luthers
spirit
in
the
things
of
God
?
Christ
and
his
Cause
may
sink
for
ought
that
men
doe
,
to
put
themselves
forward
in
preserving
and
forwarding
of
it
.
And
if
at
any
time
men
doe
begin
to
set
upon
this
worke
,
doe
we
not
see
how
soone
they
are
discouraged
,
and
draw
back
,
and
are
ready
to
cease
and
give
over
,
as
it
was
with
those
Jewes
that
God
brought
out
of
Babylon
to
Jerusalem
:
after
they
had
begun
to
build
,
how
long
was
it
before
they
finished
?
neere
as
many
yeeres
by
computation
in
building
the
Temple
,
as
they
had
been
in
Babylon
from
the
Temple
.
There
was
little
heart
,
little
stomach
in
them
to
this
worke
.
Yea
though
many
of
them
were
good
men
as
well
as
great
men
,
every
small
threat
of
their
adversaries
was
enough
to
make
them
cease
building
,
so
that
the
Lord
was
faine
to
send
Prophet
after
Prophet
to
them
,
to
spurre
and
excite
them
forward
to
their
worke
they
were
called
unto
.
And
is
it
not
so
now
in
these
dayes
?
how
long
have
we
beene
building
Gods
house
?
what
murmuring
,
what
repining
,
what
objections
,
what
excuses
,
what
carnall
reasonings
?
Every
man
is
ready
to
say
,
The
time
is
not
yet
come
;
and
so
sad
consequences
come
of
it
,
and
sadder
yet
are
like
to
come
I
feare
;
and
all
this
I
say
for
want
of
a
will
,
of
a
heart
in
Gods
owne
people
to
this
worke
.
And
therefore
without
controversie
this
is
a
truth
,
that
further
then
Jesus
Christ
acts
in
us
by
his
Spirit
,
men
have
no
mind
to
the
work
.
3.
From
want
of
power
and
strength
to
doe
it
.
If
men
had
skill
and
wit
for
the
work
,
yet
so
long
as
they
want
power
,
how
should
they
bring
it
to
passe
?
Now
that
men
want
power
and
strength
for
this
worke
,
is
evident
from
hence
.
1.
In
that
there
are
many
and
mighty
enemies
to
be
throwne
downe
,
when
this
Church-state
is
to
be
set
up
:
great
and
high
Mountaines
that
must
be
made
Plaines
.
What
a
great
mountaine
was
there
of
a
Samaritan
faction
,
joyned
with
the
power
of
the
Persian
Monarchy
,
before
Zerubbabel
,
when
he
c●me
in
the
name
of
the
Lord
to
build
his
house
that
had
been
laid
waste
?
And
what
a
great
mountaine
is
the
Romane
Empire
,
and
that
Antichristian
State
,
which
now
opposeth
,
and
who
shall
be
able
to
dry
up
th
great
river
Euphrates
,
Rev.
16.12
.
that
the
way
of
the
Kings
of
the
East
may
be
prepared
?
By
which
River
,
some
understand
the
Monarchy
on
which
it
borders
,
which
is
the
Turkish
Empire
.
Now
this
men
cannot
doe
,
the
stilling
the
rage
of
adversaries
is
beyond
the
power
of
men
:
He
that
shakes
the
Nations
when
he
comes
to
this
worke
,
Hag.
2.7
.
he
onely
can
build
this
house
amidst
all
those
commotions
and
tumults
that
are
made
in
the
world
against
it
.
This
work
is
the
work
of
a
God
,
and
not
a
poore
silly
worme
,
as
Man
is
:
And
therefore
saith
the
Lord
to
Zerubbabel
,
Zech.
4.6
.
Not
by
might
,
nor
by
power
,
but
by
my
spirit
.
And
againe
,
in
Psal.
2
6.
Yet
have
[
I
]
set
my
King
upon
my
holy
hill
of
Sion
.
It
is
the
work
therefore
of
God
,
and
not
of
men
.
If
the
Lord
should
leave
this
wo●k
to
the
creature
,
when
would
his
great
name
be
hallowed
?
when
would
his
kingdome
come
?
or
when
would
his
will
be
done
this
way
?
2.
In
that
there
is
much
rubbish
to
be
cast
out
that
stands
in
the
way
of
building
and
setting
up
this
work
of
the
Lord
,
as
there
was
at
the
building
of
the
wall
of
Jerusalem
,
Neh.
4.10
.
a
kingdome
within
us
,
as
well
as
without
us
to
be
subdued
,
bef●re
this
worke
of
the
Lord
can
take
place
.
What
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
strange
holds
of
carnall
imaginations
and
reasonings
are
there
in
the
hearts
of
men
against
this
worke
of
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
places
of
defence
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
safe
.
as
the
Apostle
calls
them
,
2
Cor.
10.4
,
5.
How
doe
men
love
the
reliques
of
Baal
,
long
after
the
flesh-pots
of
Egypt
,
their
old
superstitious
wayes
of
worship
they
have
been
accustomed
unto
?
how
doe
they
to
this
day
mourne
for
Tammuz
?
T
is
no
easie
matter
to
prepare
the
hearts
of
the
people
to
meet
the
God
of
their
Fathers
,
and
before
this
be
done
,
it
will
be
hard
to
build
this
house
and
Church
of
God
,
and
to
doe
this
,
the
arme
of
the
eternall
God
must
appeare
,
or
else
all
is
in
vaine
,
as
the
Psalmist
hath
it
,
Psal.
127.1
.
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
:
So
here
especially
this
house
of
God
,
that
cannot
be
set
up
before
the
hearts
of
men
be
prepared
Doe
not
we
see
by
sad
experience
to
this
day
,
that
people
look
upon
the
right
order
of
the
Gospel
,
as
a
light
,
vaine
,
novell
thing
,
&
those
too
,
that
pretend
to
great
knowledge
?
Now
this
very
opinion
of
novelty
that
men
have
touching
this
way
of
Christ
,
is
such
a
hindrance
to
this
work
,
that
unlesse
the
Lord
put
forth
his
power
on
the
spirits
of
men
,
t
is
not
all
the
men
in
the
world
are
able
to
bring
them
to
embrace
Reformation
,
and
therefore
doubtlesse
this
is
Christs
work
,
and
not
the
creatures
;
Gods
,
and
not
mans
.
6.
Lastly
,
to
adde
no
more
to
what
hath
been
laid
down
for
the
clearing
of
this
truth
,
take
this
onely
,
That
the
Scriptures
do
wholly
exclude
and
shut
out
the
Creature
from
having
a
hand
in
this
businesse
,
and
attribute
all
to
the
Lord
:
and
this
I
shall
make
out
I
h●pe
very
plainly
,
and
to
abundant
satisfaction
.
1.
It
is
evident
,
that
the
Scriptures
never
speake
in
the
plurall
number
of
Heads
over
the
Church
,
primary
and
secundary
,
but
only
in
the
singular
number
of
one
Head
,
viz.
Christ
,
who
hath
absolute
and
sole
power
,
ju●isdiction
and
authority
in
the
matters
of
R●ligion
and
Worship
,
as
Ephes.
1.22.5.23
.
Col.
1.18
.
&
2.10
,
19.
and
therefore
they
speak
onely
of
one
Law-giver
,
James
4.12
.
and
the
government
on
his
shoulders
onely
,
and
not
on
any
other
with
him
,
Esay
9
6.
&
22.21
,
22
,
23.
2.
It
is
evident
,
that
the
Scriptures
deny
all
headship
and
Lordship
to
any
other
besides
Christ
in
the
Church
,
1
Pet.
5.3
.
Psal.
45.11
.
3.
Our
Saviour
himselfe
forbids
it
to
his
Disciples
and
Apostles
that
were
to
follow
him
,
Mar.
10.42
.
Luk.
22.25
.
Mat.
23.8
.
to
13.
&
Mat.
28.20
.
4.
The
Apostles
themselves
after
his
departure
,
(
who
had
most
right
of
all
other
to
this
power
)
altogether
disclaim
it
,
2
Cor.
1.
ult.
professing
their
work
was
meerly
a
service
and
ministery
,
Act.
1.17
.
not
a
Lordship
,
as
we
have
noted
before
.
And
therefore
when
you
meet
in
reading
the
Scriptures
with
such
places
as
these
,
as
I
ordaine
,
and
as
I
give
order
in
the
Churches
,
you
are
not
to
understand
it
of
any
absolute
,
but
onely
a
derived
power
from
Christ
,
to
establish
in
the
Churches
what
Christ
commanded
,
and
gave
them
in
commission
,
nothing
of
their
owne
,
but
as
1
Cor.
11.23
.
that
they
received
from
the
Lord
,
that
they
delivered
to
the
Saints
.
5.
The
Scriptures
in
an
expresse
manner
forbid
Beleevers
to
be
the
servants
of
men
in
this
point
,
as
to
bow
our
consciences
to
their
injunctions
in
the
matters
of
Worship
.
1
Cor.
7.23
.
in
Civil
things
we
may
and
ought
,
but
not
in
divine
and
spirituall
things
,
there
Christ
alone
must
have
active
obedience
,
Psal.
45.11
.
and
hence
it
is
that
the
Scriptures
doe
charge
us
,
not
to
serve
God
after
the
traditions
,
doctrines
,
and
commandements
of
men
,
let
them
pretend
never
so
much
holines
and
zeale
for
the
glory
of
God
,
Mat.
15.9
.
Col.
2.7
▪
8
20
,
21.
the
reason
is
,
because
God
will
be
worship●d
after
his
own
mind
and
will
,
revealed
to
us
in
the
Scriptures
,
and
not
after
the
wisdome
of
men
.
6.
The
Scriptures
reprove
and
sharply
rebuke
such
as
stoop
and
bowe
their
consciences
to
the
precep●s
and
commands
of
men
,
in
serving
and
worshipping
of
God
,
as
Hos.
5.11
.
Esay
29.13
.
Gal.
4.9
,
10.
7.
The
Scriptures
hold
it
forth
as
matter
of
commendation
to
the
Saints
,
when
they
have
withstood
the
authority
of
men
in
the
matters
of
Gods
worship
,
and
rather
suffered
their
bodies
to
die
,
then
their
consciences
to
be
defiled
by
ye●lding
to
their
humane
injunctions
,
as
the
three
Children
,
Dan.
3.
Revel.
3.4
.
&
14.4
.
8.
The
Scr●ptures
hold
it
forth
as
a
property
and
character
of
Antichrist
,
to
make
Lawes
,
and
impose
them
on
the
consciences
of
m●n
,
2
Thes.
2.4
.
and
so
Rev.
13.16
,
17.
9.
The
Scriptures
take
away
whatsoever
may
be
thought
to
be
a
warrant
for
us
from
men
to
worship
God
by
,
besides
which
,
Jesus
Christ
hath
left
us
a
rule
to
walk
by
in
his
written
Word
.
1.
They
take
away
the
wisdome
of
men
,
as
a
warrant
for
us
in
the
worship
of
God
,
as
1
Cor.
3.20
.
Coloss.
2.20
,
21
,
22
,
23.
2.
They
take
away
whatsoever
seemeth
good
in
our
own
eyes
,
Deut.
12.8
.
Esay
66
3.
3.
They
take
away
mens
traditions
and
customes
,
Mar.
7.9
.
Colos.
2.8
.
Act.
21.21
.
Deut.
18.9
.
Levit.
18.
ult.
Jerem.
10.3
.
and
whatsoever
inventions
of
men
,
as
Psal.
1●6
.
29
,
39.
Ps.
99.8
.
Deut.
4.2
.
&
12.32
.
Prov.
30.6
.
4.
They
take
away
the
very
will
and
commands
of
men
,
as
Hos.
5.11
.
Amos
4.4
.
Mat.
15.9
.
Mar.
7.7
.
Col.
2.22
.
Tit.
1.14
.
Esay
29.13
.
5.
They
take
away
whatsoever
word
or
doctrine
comes
from
Ministers
,
or
any
other
,
which
cannot
be
resolved
into
the
written
word
of
Christ
,
as
in
Ezek.
13.3
,
7.
Esay
8.20
.
Gal.
1.8
9.
1
Cor.
4.6
.
6.
They
take
away
all
good
intentions
of
men
in
this
businesse
,
as
●o
2
Sam.
6.7
.
&
1
Sam.
13.9
,
10
,
13.
1
Chro.
15.13
.
&
2
Chro.
26.16
.
7.
It
takes
away
all
examples
of
men
,
though
never
so
eminent
,
Ezek.
20
18.
1
Cor.
11.1
.
8.
It
rebukes
the
counsels
of
States
for
their
boldnesse
this
way
,
and
layes
it
as
a
blot
on
t●em
,
shewing
that
by
this
means
people
have
been
brought
to
Idolatry
,
as
1
King
.
12.26
,
27
,
28
,
29
30.
&
2
Chron.
25.16
.
Jer.
19.5
,
7.
Mich.
6.
ult.
9.
It
takes
away
from
men
all
power
to
make
Lawes
to
binde
the
Consci●nces
of
Beleevers
,
so
much
as
in
things
that
are
indifferent
.
[
](A78217-e21130-b)*
*
Vid.
M.
Burr
.
Heart-Divisions
,
p.
159
,
160
,
161.
where
he
discourseth
excellently
to
this
point
.
For
where
Christ
hath
left
men
free
,
there
they
are
not
to
be
bound
.
Now
if
they
deny
men
power
for
the
lesser
,
then
doubtlesse
much
more
for
the
greater
:
but
the
first
is
true
,
therefore
the
latter
.
And
lest
Christians
should
abuse
this
liberty
of
theirs
in
the
use
of
things
indifferent
,
he
himselfe
hath
provided
divers
rules
for
this
purpose
in
the
Word
.
Rom.
14.19
.
&
15.2
.
1
Cor.
6
12
,
23.
1
Cor.
10.32
.
1
Cor.
14
40
Rom.
14.13
.
10.
It
takes
away
from
men
the
very
power
of
tempting
and
enticing
their
brother
to
follow
after
their
wayes
and
counsels
in
this
businesse
of
Worship
,
as
Deut.
13.1
,
2
,
3
,
4
,
5
,
6
7
,
8.
10.
The
Scriptures
hold
forth
,
that
the
greatest
Powers
on
earth
are
to
subj●ct
themselves
to
those
very
Lawes
and
Ordinances
for
Worship
that
Jesus
Christ
hath
already
made
and
enjoyned
,
and
not
to
make
lawes
to
themselves
or
others
,
as
they
themselves
thinke
best
,
P●al
.
45.11
.
Psal.
2.10
,
11
,
12
Mat.
28.20
.
Phil.
2.7
,
8
9.
1
Pet.
3
22.
11.
The
Scriptures
shew
us
,
that
our
duty
is
to
heare
what
the
Spirit
saith
to
the
Churches
,
after
they
are
constituted
and
planted
,
and
not
what
Angels
or
men
say
,
as
Rev.
2.7
,
11
17
&
3.6
,
13
,
22.
so
that
men
have
nothing
at
all
to
doe
with
these
matters
,
e●●her
in
the
beginning
or
carrying
on
of
this
Church-work
,
but
we
are
to
rest
satisfied
in
what
the
Spirit
by
the
Word
holds
forth
to
us
,
Esay
8.20
.
12.
The
Scr●ptures
shew
that
the
Saints
have
a
liberty
of
rejecting
and
refusing
whatsoever
they
shall
find
is
not
agreeable
to
the
revealed
mind
and
will
of
Christ
in
the
Word
,
when
it
is
charged
on
them
as
matters
of
faith
,
and
req●ired
in
conscience
to
yeeld
subjection
thereto
,
as
1
Thes.
5.22
.
Col.
2.20
,
21
,
22.
1
Ioh.
4.1.2
.
Act
17
11.
Gal.
5.1
.
13.
The
Scriptures
forbid
us
to
turne
to
the
right
hand
or
to
the
left
in
matters
of
Gods
worship
,
Deut.
5.32
.
&
18.19
.
Josh.
1.7
.
Prov.
4
27.
and
there
is
a
p●omise
to
prevent
it
,
Esay
30.21
.
and
a
blessing
to
the
observation
of
it
in
Iosh.
1.7
.
15.
The
Scriptures
cha●ge
us
,
upon
paine
of
death
,
not
so
much
temporall
as
eternall
,
not
to
adde
to
,
or
diminish
from
what
God
hath
set
down
in
his
written
Word
touching
the
matter
and
mannee
of
his
worship
,
Deut.
4.1
.
&
12.32
.
Prov.
30.6
.
Revel.
22.14
,
19.
The
reason
of
it
may
be
this
,
because
to
adde
thereunto
,
argues
Gods
word
to
be
defective
and
insufficient
,
and
to
diminish
from
it
,
argues
it
to
be
superfluous
:
wh●ch
for
men
to
doe
is
abominable
,
and
for
which
we
shall
be
proceeded
against
as
lyars
,
Prov.
30
6.
15.
The
Scriptures
shew
us
that
God
rejects
whatsoever
he
commandeth
not
in
his
Worship
,
Levit.
10.1
.
Ierem.
7.31
.
&
19
5.
16.
Lastly
,
to
adde
no
more
,
the
Scriptures
shew
us
the
honour
that
attends
this
worke
,
is
proper
onely
to
Jesus
Christ
,
and
fittest
for
him
,
who
is
the
builder
of
his
owne
house
himselfe
,
and
not
the
creature
,
as
Zech.
6.13
.
and
Psal.
22.27
,
28
29
,
30.
and
to
speak
as
the
thing
is
,
this
honour
and
glory
that
attends
the
forming
of
this
Church-state
,
and
right
order
of
worshipping
JEHOVAH
in
the
dayes
of
the
New
Testament
,
is
a
Crowne
that
becomes
not
the
head
of
Angels
or
men
,
but
Christs
alone
.
And
therefore
let
them
all
vaile
Bonnet
to
him
,
and
cry
out
with
those
ten
thousand
times
ten
thousand
,
and
thousands
of
thousands
,
Rev.
5.11
,
12.
and
say
,
Worthy
is
the
Lambe
that
was
slaine
,
to
receive
power
,
and
riches
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
.
Ver.
13.
And
every
creature
which
is
in
heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
,
saying
,
Blessing
,
honour
,
glory
and
power
,
be
unto
him
that
sitteth
on
the
throne
,
and
to
the
Lambe
for
ever
and
ever
.
Ver.
14.
And
the
foure
beasts
said
,
Amen
.
And
the
24
Elders
fell
downe
and
worshipped
him
that
liveth
for
ever
and
ever
.
And
so
let
all
those
doe
that
love
the
Lord
Jesus
Christ
in
sincerity
.
Amen
.
And
so
much
for
the
second
branch
.
3.
Now
I
come
to
the
third
branch
of
the
Proposition
,
which
is
this
:
That
Beleevers
are
bound
every
where
to
observe
what
Jesus
Christ
hath
done
this
way
,
and
to
submit
and
subject
themselves
willingly
thereunto
.
This
I
need
not
be
large
in
the
proofe
of
,
seeing
the
Scripture
is
so
cleare
for
the
truth
of
it
.
1.
T
is
clee●e
by
way
of
Prophesie
,
that
they
shall
doe
so
,
as
in
Psal.
●10
.
3
.
They
shall
be
a
willing
people
in
the
day
of
his
power
,
in
the
beauties
of
holinesse
:
and
[
](A78217-e21720-b)*
*
Et
haec
est
dignitas
Ecclesiae
,
quod
voluntario
confluit
non
tyrannide
coacta
.
Ibunt
dicit
,
non
trahentur
vi
,
neque
bellis
adigentur
,
sed
sua
sponte
&
voluntarii
aud●to
Evangelio
ibunt
,
tracto
nimirum
occulto
illo
&
paterno
tractu
,
hilares
&
non
metu
,
sed
amore
evocati
.
Ibunt
,
non
subsistent
ad
vocationem
Dei
,
non
moras
trahent
,
&c.
Oecolampad
.
in
loc.
Esay
2
2
,
3
,
4.
Jer.
50.4
,
5.
They
shall
not
be
forc●d
by
outward
violence
to
this
worke
,
nor
have
their
excuses
to
delay
their
comming
,
as
those
Luk.
14.
2.
By
way
of
precept
and
injunction
,
Psalm
.
45.11
.
Mat.
28.20
.
3.
By
way
of
threatning
,
Psal.
2.12
.
Kisse
the
Sonne
lest
he
be
angry
,
and
ye
perish
from
the
way
.
So
Luke
19.23
.
But
those
mine
enemies
which
would
not
that
I
should
raigne
over
them
,
bring
hither
,
and
slay
them
before
me
.
4.
By
way
of
encouragement
,
from
the
many
and
singular
priviledges
which
such
shall
have
that
thus
honour
Jesus
Christ
,
as
their
onely
Lord
and
King
:
which
priviledges
I
shall
not
here
set
downe
,
but
refer
them
to
their
proper
place
in
Chap.
5.
where
I
lay
downe
severall
Arguments
to
work
and
win
over
the
Saints
to
the
practice
of
their
duty
this
way
.
And
so
much
for
the
3.
branch
.
4.
Now
for
the
discovering
and
confuting
of
those
that
are
contrary
minded
,
there
are
divers
sorts
of
men
that
more
especially
oppose
this
former
Truth
.
The
first
sort
are
those
that
affirme
there
is
no
such
externall
visible
politicall
Church-order
,
that
Christ
hath
instituted
,
1.
Such
as
de●
Divine
Gospe●
Institutions
appointed
by
Jesus
Christ
fo●
his
Saints
to
observe
in
the
dayes
of
the
New
Test
.
to
which
the
Saints
ought
to
conforme
and
subject
themselves
:
But
all
the
government
that
Christ
hath
in
beleivers
,
is
only
internall
by
the
spirit
.
As
for
externalls
(
as
officers
,
ordinances
and
government
)
either
they
looke
on
them
as
forms
&
shadows
that
are
to
vanish
and
have
no
more
being
since
the
comming
of
Christ
but
are
swallow'd
up
in
the
substance
,
&
so
deny
them
altogether
:
or
els
as
things
that
are
left
indifferent
to
the
discretion
of
the
Saints
which
they
may
use
,
if
they
shall
thinke
fit
,
or
forbeare
if
they
please
.
Now
how
fully
is
this
errour
confuted
by
the
truth
that
hath
beene
formerly
laid
down
.
For
if
Christ
hath
instituted
(
as
we
have
shewed
)
such
an
externall
Church
politye
,
for
his
Saints
to
observe
to
his
comming
again
,
how
then
dare
men
deny
it
?
may
they
not
as
well
deny
the
scriptures
themselves
,
by
placing
all
in
the
office
and
worke
of
the
spirit
within
us
,
without
the
use
of
any
externall
rule
or
meanes
to
worship
God
by
?
And
the
truth
is
,
that
to
this
at
last
men
come
,
speaking
very
basely
and
unworthily
,
if
not
blasphemously
of
the
scriptures
.
But
before
I
leave
those
men
▪
(
if
it
may
please
the
Lord
to
sh●w
them
the
ev●ll
of
their
way
)
I
would
faine
know
of
them
whether
it
were
not
the
practice
of
Jesus
Christ
himselfe
in
the
dayes
of
his
,
and
his
Apostles
after
him
,
(
whom
he
substituted
in
his
roome
,
and
appointed
to
give
out
his
divine
will
concerning
the
ordinances
of
his
kingdome
)
to
live
in
the
use
and
practic●
of
outward
worship
and
ordinances
.
Did
not
Christ
himselfe
pract
ce
preaching
,
praying
,
Baptisme
,
Supper
,
&c.
and
so
the
Apostles
after
him
?
and
did
they
not
give
the
Churches
this
in
charge
,
that
they
sh●uld
tread
in
their
steps
,
and
be
followers
of
them
,
as
they
were
of
Christ
?
and
can
it
be
denyed
,
that
the
O●dinan●es
of
God
are
those
sacred
things
,
in
and
by
which
the
Saints
come
to
have
lively
fellowship
and
communion
with
God
?
N●ither
let
men
think
it
sufficient
to
say
,
that
they
have
fellowship
with
God
without
and
above
ordinances
,
for
then
it
would
follow
,
that
men
should
live
in
fellowship
with
God
without
worshipping
and
serving
of
him
in
that
way
he
hath
prescribed
,
(
viz.
)
by
observing
those
duties
and
ordinances
which
Jesus
Christ
hath
instituted
and
commanded
in
his
Word
,
as
preaching
,
prayer
,
singing
,
receiving
the
Sacraments
,
executing
the
censures
,
&c.
in
Church
fellowship
,
as
hath
been
and
shall
be
farther
noted
in
the
following
discourse
.
And
therefore
if
these
men
desire
to
be
found
in
the
number
of
those
that
Christ
calls
his
friends
,
●●hn
14.15
.
let
them
labour
to
doe
what
he
hath
commanded
them
,
and
not
slight
the
way
of
his
visible
worship
and
ordinances
,
which
he
hath
instituted
for
his
Churches
to
walk
in
,
till
his
comming
againe
,
when
he
shall
deliver
up
the
Kingdome
to
his
Father
,
and
have
put
downe
all
rule
,
and
authority
,
and
power
,
in
1
Cor.
15.14
.
2.
The
other
sort
of
men
,
contrary
minded
to
this
blessed
truth
,
are
those
that
teach
and
write
for
sound
doctiine
,
that
Jesus
Christ
hath
not
sole
power
of
headship
over
the
Church
in
appointing
and
ordering
this
visible
Church-state
,
for
all
Nations
to
observe
and
ke●p
,
but
it
is
in
the
power
of
men
also
to
appoint
and
set
up
a
frame
of
Church-Government
,
and
order
for
men
to
serve
and
worship
God
by
,
according
to
the
nature
and
frame
of
those
States
and
Kingdomes
wherein
they
live
:
and
the
foundation
they
build
on
,
is
by
distinguishing
betweene
a
Supreame
principall
headship
,
and
a
Ministeriall
subordinate
headship
:
They
doe
not
deny
,
but
Christ
is
the
supreame
Head
over
all
,
but
then
they
would
faine
make
the
world
believe
(
if
it
lay
in
their
power
)
that
there
is
a
secondary
and
subordinate
headship
,
which
Iesus
Christ
hath
deligated
in
his
room
,
and
hath
left
power
and
authority
with
,
to
make
lawes
to
his
Church
:
and
they
say
,
that
this
Ministeriall
headship
may
stand
wel
enough
with
the
Principal
and
Supream
,
as
a
Vice-Roy
may
stand
with
a
King
,
but
I
utterly
deny
it
,
affirming
it
to
be
a
distinction
coined
in
the
Popes
conclave
at
Rome
,
and
holy
Baines
in
his
Commentary
on
Col.
2.19
.
shews
it
to
be
altogether
unsound
.
1.
Because
it
is
contradictory
,
for
it
is
such
an
essentiall
property
of
an
head
,
to
be
principall
,
and
have
rule
,
that
what
is
not
thus
,
is
not
an
head
.
2.
Who
ever
heard
of
any
secundary
ministeriall
head
in
a
naturall
body
without
deformity
?
Now
it
is
a
naturall
body
,
with
which
Christ
doth
compare
himselfe
in
this
respect
.
3.
That
which
is
a
ministeriall
head
,
must
doe
the
work
of
an
head
,
but
that
none
can
doe
:
the
work
is
double
,
internall
or
externall
influence
,
regiment
or
direction
.
Of
the
first
it
is
granted
:
for
the
other
of
Regiment
,
The
Apostle
themselves
w●
not
Heads
of
but
servants
〈◊〉
the
Churche●
Id.
ibid.
the
Scripture
denyeth
it
to
any
but
Christ
the
Prince
of
Pastors
,
leaving
to
all
other
a
power
ministeriall
onely
to
serve
the
Churches
as
superior
unto
them
.
4.
No
Direction
which
is
dependent
is
the
direction
of
an
Head
,
as
the
hand
leading
and
drawing
up
the
foot
,
directeth
it
,
but
is
not
an
head
to
it
,
because
the
direction
of
the
hand
commeth
from
the
principality
of
the
head
reported
unto
it
.
As
for
those
instances
that
are
brought
for
the
upholding
of
the
former
distinction
,
he
answers
them
cleerly
,
and
shews
,
that
the
union
of
the
Church
,
the
Scripture
teacheth
to
depend
on
Christ
and
his
S●irit
,
and
not
on
a
visible
head
.
Men
may
have
many
names
properly
attributed
to
them
,
but
this
improperly
.
Kings
may
suffer
men
to
be
called
Noble
,
Wise
,
Rich
,
but
to
be
called
Kings
within
his
Dominion
,
is
not
permitted
,
because
there
is
nothing
more
derogatory
from
the
glory
of
his
Crowne
.
So
here
.
And
what
this
l●arned
man
hath
spoken
in
the
former
place
,
is
confirmed
both
by
Ancient
and
Moderne
Divines
against
the
Papists
,
as
is
easie
to
prove
:
And
sufficient
might
be
added
from
the
Sermons
which
have
been
pr●ached
for
these
severall
yeeres
before
the
Honourable
Houses
of
Parliament
,
by
learned
men
of
all
sorts
:
but
I
suppose
it
is
needl●s
in
a
busines
so
cleere
and
palpable
.
Now
if
Jesus
Christ
be
sole
Head
,
and
none
joyned
in
commission
with
him
,
for
the
ordering
of
these
affaires
that
concerne
his
own
,
and
his
Fathers
spiritu●ll
and
eternall
Kingdom
,
then
doubtlesse
no
Powers
on
earth
,
Civill
or
Ecclesiasticall
,
can
challenge
that
honour
and
authority
to
themselves
,
which
is
onely
p●oper
to
Jesus
Christ
,
and
which
he
hath
reserved
to
himselfe
alone
,
and
is
communicable
to
none
other
besides
him
.
Now
there
are
some
things
which
Christ
hath
reserved
to
himselfe
:
as
for
example
,
to
erect
a
spirituall
Church
and
Kingdome
to
himselfe
,
like
himselfe
.
2.
To
appoint
a
ministery
&
worship
,
order
&
government
,
both
internall
and
externall
,
sutable
thereunto
.
3.
To
give
out
glorious
Gospell
truths
and
doctrines
of
salvation
for
the
Saints
to
belleeve
,
and
practise
.
4.
To
raign
and
rule
in
and
over
the
hearts
and
consciences
of
the
Saints
,
by
the
mighty
Scepter
of
his
Word
and
Spirit
.
5.
To
forgive
sinnes
,
to
heale
diseases
,
to
blesse
O●dinances
,
to
c●allenge
praises
,
command
homage
,
duty
,
service
of
the
whole
man
from
sinners
,
these
and
the
like
things
are
proper
to
J●sus
Christ
,
as
he
is
the
great
high
Priest
,
Prophet
,
and
King
of
his
Church
,
and
not
communicable
to
Angels
or
men
:
and
therefore
let
not
humane
powers
take
that
to
them
,
which
is
none
of
their
due
but
belongs
to
Christ
alone
.
Quest.
What
is
their
due
then
?
Ans.
M.
Sprig
in
his
Ancient
Bounds
hath
spoken
so
much
,
and
so
●ully
to
this
particular
,
that
I
need
not
say
any
thing
;
however
bec●use
something
will
be
expect●d
,
I
shall
referre
all
to
these
five
he●ds
,
which
I
desire
may
be
candidly
interpreted
,
as
seriously
co●sid●●ed
.
1.
T●●y
are
bound
by
diligent
study
(
in
their
own
proper
persons
)
〈◊〉
enquire
after
,
and
acquaint
themselv●s
with
,
what
the
eternall
God
by
Iesus
Christ
hath
already
revealed
in
his
word
touching
the
right
order
of
government
in
his
Church
,
and
manner
of
his
visible
worship
among
the
Saints
,
which
he
hath
given
them
in
charge
to
observe
and
practise
;
and
not
to
take
up
these
sacred
things
by
custome
or
tradition
,
or
depend
altogether
upon
the
judgement
and
information
of
others
:
as
is
evident
from
Deut.
17.19
,
20.
And
it
shall
be
when
he
sitteth
upon
the
throne
of
his
Kingdome
,
that
he
shall
write
him
a
coppy
of
this
law
in
a
booke
,
out
of
that
which
is
before
the
Priests
,
the
Levites
,
and
it
shall
be
with
him
,
and
he
shall
read
them
all
the
dayes
of
his
life
,
that
he
may
learn
to
feare
the
Lord
his
God
,
to
keep
all
the
words
of
this
law
;
and
these
Statutes
,
to
do
them
,
that
his
heart
be
not
lifted
up
above
his
bretheren
,
and
that
he
turne
not
aside
from
the
Commandement
,
to
the
right
hand
or
to
the
left
,
&c.
This
indeed
must
be
granted
,
that
the
supream
Magistrate
may
crave
the
helpe
and
assistance
of
counsels
and
Synods
,
for
information
and
counsell
herein
,
but
not
wholly
depend
and
rest
on
them
,
to
neglect
his
own
personall
endeavours
:
and
the
reason
is
,
because
no
Councels
or
Synods
can
now
say
,
that
they
are
so
immediately
and
infallibly
guided
,
and
assisted
from
heaven
,
as
that
we
may
build
upon
their
determinations
,
without
further
enquiry
,
but
are
subject
to
errours
in
the
matters
of
Religion
as
wel
as
others
;
as
Histories
abundantly
make
manifest
.
[
](A78217-e22230-b)*
*
Vid.
Cranm●
who
suffered
martyrdome
for
Jesus
Ch●●●●
in
Qu.
Mar●
dayes
,
in
his
Treatise
,
called
,
A
Confutation
of
unwritten
Verities
,
against
the
Papists
,
wh●
he
proves
this
abundantly
from
Euseb.
Greg.
Naz.
August
.
Panormitan
.
&c
So
Doctor
Whit●
sometimes
profess
.
of
Di.
in
Cambr.
de
Concil
.
p.
12
concilia
generalia
posse
errare
et
falsa●●piniones
amplecti
,
nam
concilium
Antiochenum
veritatem
damnavit
,
et
heresin
apertam
prop●navit
:
Similiter
Ariminense
et
Ephesinum
secundum
,
ex
quo
patet
veritatem
non
esse
metiend●
ex
numero
Episcoporum
.
And
this
he
proves
at
large
,
p.
248.
ad
finem
,
from
Scripture
,
Reas●
Examp.
&
test
.
of
Fathers
.
And
though
he
spoke
much
in
the
commendations
of
right
gathe●
Councels
,
yet
in
diverse
places
of
the
Treatise
,
he
delivers
these
ten
things
concerning
them
.
1.
That
their
calling
together
,
is
quiddam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
35.
et
humanum
inventum
,
p.
●
that
is
meerely
humane
.
2.
That
they
cannot
frame
Articles
of
faith
to
bind
the
conscien●
p.
19.
3.
That
their
end
in
comming
together
,
is
not
to
feed
as
Pastors
,
but
to
con●
what
is
best
for
the
Churches
.
p.
85.
4.
That
they
are
not
simply
necessary
.
p.
23.
5.
That
they
do
not
give
authority
to
the
Scripture
,
p.
242
,
243.
6.
That
their
dec●
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
immediately
inspired
by
the
holy
Ghost
,
p
262
,
263.
7.
T●
the
ultimate
determination
and
judgement
of
a
Generall
Councell
may
be
false
,
p.
231.
8.
That
there
is
no
judgement
of
a
Councell
properly
in
matters
of
faith
,
p.
id
.
9.
T●
the
truth
of
things
determined
in
Councels
,
may
afterwards
be
called
into
question
,
and
aga●
disputed
,
p.
283.
10.
That
the
Churches
of
Christ
h●ve
been
kept
found
in
faith
with
them
,
for
the
first
three
hundred
yeares
,
p.
23.
And
to
this
agrees
M.
Owen
,
a
mode●
and
learned
Presbyterian
in
his
Country
Essay
for
Church
government
,
annexed
to
his
Ser●
preached
before
the
honourable
House
of
Commons
,
p.
72.
his
words
(
among
others
)
are
these
.
〈◊〉
Iudge
of
heresy
since
the
Apostles
dayes
,
but
have
been
obnoxious
to
errour
in
that
judgement
,
●d
those
that
have
been
forwardest
to
assume
a
Iudicature
and
power
of
discerning
between
●th
and
e●
our
,
so
as
to
have
others
●egulated
the●eby
,
have
erred
most
foulely
:
Of
old
it
was
●erally
con●eived
to
be
in
Councels
.
Now
I
should
acknowledge
my selfe
oblieged
to
any
man
●t
would
direct
me
to
Councell
(
since
that
of
Acts
15.
)
which
I
may
not
be
forced
from
the
●ord
to
assert
,
that
it
(
in
something
or
other
)
went
astray
,
and
he
produceth
testimonies
to
●s
purpose
from
Luthe●
,
Beza
,
Nazian.
&c
〈◊〉
.
Luther
,
(
he
shewes
)
did
not
feare
to
affirm
of
the
very
first
and
best
of
generall
Synods
,
●t
he
understood
not
the
holy
Ghost
to
speake
in
them
,
and
that
their
Cannons
were
but
plain
●y
and
S●ubble
.
〈◊〉
.
Beza
,
that
such
was
the
folly
,
ignorance
,
ambition
,
wickednes
of
many
Bishops
in
the
best
●es
,
that
you
would
have
supposed
the
Devill
to
have
been
President
in
the●r
Assemblies
.
〈◊〉
.
Nazianzene
,
That
he
complained
,
he
never
saw
good
end
of
any
Councell
;
and
affirmed
●t
he
was
re●olved
n●ver
to
come
at
them
more
;
with
much
more
that
he
hath
in
that
place
〈◊〉
this
purpose
.
So
that
although
Synods
and
Councels
of
learned
and
godly
men
,
are
not
wholly
to
be
re●ted
or
despised
,
yet
they
are
not
so
to
be
depended
upon
,
as
the
Scriptures
are
,
which
we
●e
comm●nded
by
Christ
to
search
,
Joh.
5.39
.
and
which
alone
in
themselves
are
the
rule
of
●th
,
and
Iudge
of
controversies
,
as
all
Prot●stant
Divines
do
grant
.
2.
When
God
hath
so
blessed
their
endeavours
,
as
to
reveale
and
make
known
his
will
unto
them
laid
downe
in
the
Scriptures
,
they
are
bound
to
publish
and
declare
the
same
to
their
Subjects
,
and
require
them
for
the
honour
and
glory
of
God
,
to
yeeld
willing
subjection
and
obedience
thereunto
,
according
to
the
practise
of
religious
Princes
of
old
,
as
Asa
,
in
2
Chron.
14.4
.
who
commandded
Iudah
to
seeke
the
Lord
God
of
their
fathers
,
and
to
do
the
law
and
the
commandement
:
and
so
Iehoshaphat
after
him
,
2
Chro.
17.7.8.9
and
Hezekiah
,
and
Iosiah
,
and
so
did
David
,
and
Solomon
before
them
.
3.
They
are
not
to
rest
here
,
but
the
better
to
encourage
their
Subjects
,
th
y
are
to
go
before
them
in
exemplary
practise
,
requiring
no
more
of
them
,
then
they
are
forward
and
willing
themselves
to
do
;
according
to
the
famous
examples
of
Moses
,
Ioshuah
,
and
Samuel
And
the
rather
,
because
that
hereby
they
shall
not
only
publish
to
men
and
Angels
,
that
they
acknowledge
the
supremacy
and
soveraignty
of
Iesus
Christ
over
themselves
,
though
the
greatest
on
earth
,
but
also
engage
him
to
the
preserving
●nd
prospering
of
them
in
all
their
undertakings
:
as
the
Prophet
told
K●ng
Asa
.
2
Chro.
15.1
.
4.
They
are
bound
to
countenance
and
encourage
all
those
,
that
they
find
the
Lord
to
make
a
willing
people
in
the
wayes
of
his
worship
,
by
granting
them
their
liberty
,
though
they
be
the
fewest
and
meanest
,
and
never
so
much
contemned
and
despised
in
and
by
the
world
;
and
though
they
also
differ
and
vary
,
(
through
their
weakenes
)
in
some
small
circumstantialls
about
the
worship
of
God
,
among
themselves
,
yet
so
long
as
they
hold
the
head
,
and
strive
after
the
life
and
power
of
Godlines
,
in
their
walking
,
and
submitt
to
Civill
government
,
they
are
to
be
protected
,
because
herein
they
do
well
,
and
so
come
within
the
compasse
of
the
Magistrates
countenance
,
encouragemen●
,
and
protection
,
as
Rom.
13.3
,
4.
Esay
49.23
.
whereas
on
the
contrary
,
if
they
should
be
discouraged
,
by
denying
them
their
liberty
,
and
exposing
them
to
the
rage
and
fury
of
malevolent
spirits
,
they
should
never
enjoy
the
end
of
their
prayers
to
God
,
in
the
behalfe
of
the
magistrate
,
which
is
,
That
they
may
under
them
,
lead
a
quiet
and
peaceable
life
in
all
godlines
and
honesty
,
1
Tim.
2.2
.
5.
Lastly
they
are
bound
to
the
utmost
of
their
strength
and
authority
,
to
uphold
and
maintaine
those
sacred
Lawes
and
Ordinances
of
Christ
given
to
the
Saints
,
in
their
purity
,
power
,
and
liberty
,
against
all
such
as
by
force
,
or
fraud
,
shall
endeavour
the
extirpation
and
overthrow
of
them
:
and
this
they
are
to
doe
,
these
three
wayes
.
1.
By
declaring
openly
against
all
such
known
and
manifest
errours
,
that
fight
against
Christ
and
his
truth
,
and
are
condemned
in
the
Scripture
.
2.
By
restraining
of
all
such
exorbitant
and
apparant
wicked
practises
,
whereby
men
do
openly
resist
,
and
make
opposition
against
those
precious
wayes
of
the
Lord
,
and
his
people
,
that
are
in
the
religious
practise
of
them
.
3.
By
inflicting
punishment
on
the
persons
of
such
as
shall
obstinately
persist
in
their
opposition
,
and
wil
not
take
notice
of
the
laws
either
of
God
or
man
to
subject
themselves
unto
them
,
[
](A78217-e22890-b)*
*
Such
as
the
Apostle
stiles
1
Tim.
1.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
●ugum
om●
excutiunt
;
ta●quam
ferae
indomitae
ad
su●
cupiditates
e●plendas
curre●tes
.
Nam
ex
lo●
ille
proprie
dicitur
,
qui
refu●git
subjici
r●cusatque
pare●
ac
repagula
omnia
t●ansili●
Anton.
Fa●u●
in
loc.
these
are
evill
doers
,
Filii
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
nullius
sunt
usus
,
aut
frugis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fighters
against
Christ
and
God
,
and
so
come
within
the
compasse
of
justice
to
be
executed
on
them
;
otherwise
the
Magistrate
should
beare
the
Sword
in
vain
,
which
would
be
his
sinne
,
because
he
is
appointed
for
the
punishment
of
evill
doers
,
as
well
as
the
praise
and
encouragement
of
them
that
do
well
,
Rom
13.3
,
4.
good
and
evill
actions
being
the
proper
object
of
the
Mag
strates
power
.
Yet
herein
I
desire
I
may
not
be
mistaken
,
as
if
I
would
have
the
civill
Magistrate
to
proceed
so
farre
in
the
inflicting
of
corporall
punishment
on
the
persons
of
men
,
as
the
late
Printed
Paper
entituled
An
Ordinance
for
the
preventing
and
spreading
of
heresies
,
&c.
would
have
him
:
for
I
cannot
see
how
●he
sentence
of
blood
can
be
pronounc●d
in
the
case
of
spirituall
&
mentall
evils
,
as
simple
heresie
,
or
misbelieving
any
point
of
Christian
faith
,
where
men
are
otherwise
peaceable
in
the
state
:
And
that
t
is
not
my
judgement
or
the
judgement
of
those
that
are
called
Independents
alone
,
I
shall
referre
the
Reader
to
M.
Owen
mentioned
before
,
in
his
Country
Essay
,
for
the
practise
of
Church
government
,
annexed
to
his
excellent
S●rmon
preached
before
the
House
of
Commons
,
Aprill
29
1646.
p.
76.
77.
78.
where
he
hath
much
to
this
purpose
,
and
to
the
purpose
:
I●
would
be
seriously
considered
(
saith
he
)
upon
a
view
of
●h●
state
and
condition
of
Christians
,
since
their
name
was
known
in
the
world
,
whether
this
doctrine
of
punishing
errin●
persons
with
death
,
imprisonment
,
banishment
,
and
the
like
,
●●der
the
name
of
heretiques
,
hath
not
been
as
usefull
and
advantag●ous
for
error
as
truth
?
Nay
,
whether
it
hath
not
appeared
the
most
pernicious
invention
that
ever
was
broached
.
In
the
first
,
second
,
and
third
Ages
,
we
heare
little
of
it
,
nothing
for
it
,
something
against
it
;
much
afterwards
against
it
in
Austin
,
and
others
:
Marlinus
that
famous
French
Bishop
(
he
shewes
)
rejected
the
communion
of
a
company
of
his
associated
Bishops
,
because
they
had
consented
with
Maximus
the
Emperour
,
unto
the
death
of
the
Priscilianists
,
as
vile
heretiques
as
ever
breathed
.
I
know
the
usuall
pretences
,
(
saith
he
)
such
a
thing
is
blasphemy
,
but
search
the
Scripture
,
looke
upon
the
definitions
of
Divines
,
and
by
all
mens
consent
,
you
will
find
heresy
,
in
what
head
of
Religion
so
ever
it
be
,
and
blasphemy
properly
so
called
,
to
be
exceedingly
distant
:
Let
a
blasphemer
undergo
the
law
of
blasphemy
:
but
yet
I
thinke
we
cannot
be
too
cautious
how
we
place
men
in
that
damnable
series
,
calling
heaven
and
earth
to
witnes
the
contrary
.
Obj.
To
spread
such
errors
will
be
destructive
to
soules
.
Ans.
So
are
many
things
,
which
yet
are
not
punishable
with
forcible
death
,
let
him
that
thinks
so
,
go
kill
Pagans
,
and
Mahumetans
,
as
such
heresy
is
a
canker
,
but
a
spirirituall
one
,
let
it
be
prevented
by
spirituall
meanes
:
cutting
off
mens
heads
,
is
no
proper
remedy
for
it
:
if
State-physitians
thinke
otherwise
(
and
I
may
adde
,
those
that
take
themselves
to
be
Church-physitians
)
I
say
no
more
,
but
that
I
am
not
of
the
Colledge
:
This
,
and
a
great
deale
more
,
hath
that
judicious
Author
.
3.
A
third
sort
of
men
that
walke
contrary
to
the
former
truth
,
are
such
as
not
onely
refuse
to
subscribe
to
the
former
truth
,
in
lifting
up
the
Lord
Jesus
Christ
,
as
the
sole
orderer
and
instituter
of
this
visible
Church-state
,
order
,
and
politie
;
but
quarrell
with
those
of
the
Congregationall
way
,
for
their
forwardnes
and
faithfullnes
in
so
doing
,
nick-naming
them
Independents
,
as
if
selfe
and
creature
deniall
,
and
lifting
up
the
name
and
authority
of
Iesus
Christ
,
in
the
forementioned
things
,
were
blasphemy
,
and
to
be
numbred
among
one
of
the
seven
deadly
sinnes
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Indeed
if
such
false
accusers
,
fierce
ones
,
despisers
of
them
that
are
good
,
as
the
Apostle
cals
them
,
2.
Tim.
3.3
.
having
a
form
of
godlines
,
but
denying
the
power
thereof
,
v.
5.
could
justly
lay
to
those
of
the
Congregational
way
this
lofty
title
of
Independency
(
proper
only
to
the
most
high
God
)
as
men
turned
in
upon
themselves
,
regarding
only
themselves
,
living
to
themselves
,
depending
on
themselves
,
their
own
wisdom
,
understanding
,
councell
,
judgement
,
and
strength
,
sleighting
and
rejecting
him
,
who
is
stiled
Jam.
4.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
one
Lawgiver
,
who
is
able
to
save
and
to
destroy
:
it
were
another
matter
:
or
else
if
it
could
be
clearely
evinced
by
any
of
the
Congregationall
mens
words
or
writings
,
opinions
,
or
practises
in
old
England
,
or
new
:
First
that
they
do
altogether
exclude
the
advice
and
counsell
of
the
servants
of
Christ
in
neighbour
Churches
,
when
there
is
occasion
for
it
:
or
,
secondly
,
That
they
refuse
to
be
accountable
for
their
actions
unto
those
,
who
shall
in
a
faire
and
orderly
way
,
according
to
the
rule
of
the
Gospell
in
the
name
of
Christ
desire
them
.
Or
thirdly
,
deny
appeales
unto
men
,
as
they
will
appeale
to
Christ
in
the
Scriptures
,
as
the
only
Umpire
and
Iudge
,
in
matters
controversall
and
dubious
.
Or
Lastly
,
scorne
to
accept
from
men
what
they
bring
to
them
,
with
the
Image
and
Superscription
of
Christ
upon
it
,
the
Lord
helping
them
by
his
Spirit
,
with
the
eyes
of
their
own
understanding
to
see
it
,
I
say
if
these
things
could
be
fairly
made
out
against
those
of
the
Congregationall
way
,
it
were
something
;
then
I
confesse
our
brethren
(
as
in
words
they
professe
themselves
)
might
justly
accuse
us
before
heaven
and
earth
,
of
Pride
,
and
Arrogancy
,
of
presumption
,
Blasphemy
,
and
impudency
,
as
they
are
pleased
many
of
them
in
the
heate
of
their
wrath
and
indignation
to
do
:
but
(
for
ever
blessed
be
the
Lord
)
this
they
cannot
do
.
Wherefore
is
it
then
that
the
furnace
of
their
displeasure
is
seven
times
more
heated
against
those
of
the
Congregationall
way
,
then
formerly
,
and
this
title
of
Independency
so
abusively
given
them
?
For
my
own
part
,
(
all
unavoidable
infirmities
incident
to
man
excepted
)
I
know
no
other
reasons
then
these
,
either
because
they
wil
not
subject
themselves
to
their
high
Presbytery
,
to
their
Classicall
,
provinciall
,
and
National
Churches
,
and
their
absolute
power
of
government
,
over
single
Congregations
of
Saints
:
or
secondly
,
because
they
will
not
say
God
speed
to
all
such
as
bring
the
doctrines
of
blind
obedience
,
and
teach
the
fear
of
God
by
the
precepts
of
men
,
to
them
.
For
as
for
those
foule
aspersions
which
are
cast
on
the
prime
assertors
of
the
Congregationall
way
,
by
the
sonnes
of
the
high
and
lofty
Presbytery
,
v●z
.
of
error
,
heresie
,
blasphemy
,
&c.
are
they
not
well
known
to
truly
ingenuous
and
sober
minded
men
,
to
be
no
other
then
the
fruit
that
comes
from
the
wombe
of
envy
,
hatred
,
and
discontent
?
Do
not
they
themselves
know
(
what
ever
they
beare
the
world
in
hand
to
the
contrary
)
that
neither
Antipaedobaptisme
,
Rebaptisme
,
Antinomianisme
,
Arminianisme
,
Arianisme
,
&c.
(
that
are
made
the
common
evils
of
the
times
)
can
justly
be
laid
to
the
charge
of
the
former
persons
,
in
old
England
or
New
?
no
not
all
this
while
they
have
appeared
in
this
cause
of
Christ
:
Let
the
records
of
the
Assembly
be
searcht
,
or
any
other
places
,
and
see
whether
any
thing
of
this
nature
can
be
found
against
the
dissenting
bretheren
,
living
or
dead
,
or
those
that
are
of
the
same
judgement
with
them
,
touching
the
right
order
of
the
Gospell
,
and
point
of
visible
Church-fellowship
and
government
:
What
though
divers
that
are
erroneous
,
and
hold
such
Tenets
as
are
destructive
to
Church
and
State
,
do
shelter
themselves
under
the
name
of
Congregationalists
,
shall
the
way
therefore
,
and
those
that
are
the
chiefe
assertors
,
and
practisers
of
it
,
suffer
for
it
?
Is
this
faire
and
honest
dealing
?
there
are
many
now
possibly
among
the
multitude
that
are
for
the
Classicall
way
,
that
are
abominable
livers
,
Drunkards
,
Swearers
,
Extortioners
,
Oppressors
,
Persecutors
,
Scoffers
,
if
not
exact
malignants
,
and
some
of
them
it
may
be
also
hold
as
grosse
errors
as
any
of
the
former
,
if
not
grosser
:
shall
we
therefore
presently
condemne
those
that
are
the
great
Champions
for
it
,
to
be
such
?
Would
not
the
world
cry
shame
of
us
,
as
of
men
wanting
both
Reason
and
Religion
?
And
yet
thus
the
precious
servants
of
Jesus
Christ
must
be
dealt
with
,
that
are
asserters
of
the
Congregational
way
,
by
those
that
are
Presbyterians
,
It
seems
those
Presbyterians
that
are
now
so
hot
and
violent
against
those
that
are
not
of
their
own
tribe
,
have
forgotten
the
Prelats
practice
to
themselves
of
late
.
and
yet
men
will
not
see
the
unreasonablenes
and
irreligiousnesse
of
their
proceding
in
this
manner
:
But
certainly
,
(
if
they
belong
to
Christ
)
he
will
bring
them
to
see
it
,
and
make
them
ashamed
of
all
their
hard
Speeches
they
have
uttered
this
way
.
Wherefore
to
close
this
Chapter
,
however
wee
shall
be
dealt
withall
by
the
Tongues
and
Pennes
(
or
any
other
wayes
)
of
our
opposers
,
wee
shall
not
be
discouraged
,
but
sit
down
with
our
aflictions
as
with
our
Crown
,
blessing
Jehovah
,
that
he
will
count
us
worthy
to
suffer
for
his
Name
,
and
Sonnes
sake
:
Being
assured
that
those
that
suffer
with
him
,
shall
also
raign
with
him
,
but
those
that
deny
him
,
shall
be
denyed
of
him
at
the
last
day
.
2
Tim.
2.12
.
CHAP
II.
That
this
visible
Church-state
,
Order
,
and
Politie
which
Jesus
Christ
onely
hath
instituted
and
ordained
under
the
New
Testament
,
to
the
observation
of
which
,
&c.
is
a
f
ee
society
or
communion
of
visible
Saints
,
embodyed
and
knit
together
by
a
voluntary
consent
,
to
worship
God
▪
according
to
his
Word
,
making
up
one
ordinary
congregation
,
with
power
of
Government
within
it selfe
onely
.
HEre
lyes
the
stresse
of
our
businesse
,
and
therefore
I
shall
endeavour
to
steere
my
course
the
more
exactly
Chr●sto
duce
,
&
auspice
Christo
.
Two
things
I
shall
,
in
the
strength
of
Christ
,
undertake
.
-
1.
To
cleere
and
confirme
this
Proposition
.
-
2.
To
draw
some
inferences
from
it
.
Touching
the
first
of
these
.
There
are
six
things
to
be
opened
and
cleared
up
to
us
:
-
1.
The
matter
.
-
2.
The
forme
.
-
3.
The
end
.
-
4.
The
rule
.
-
5.
The
quantity
and
extent
.
-
6.
The
priviledge
and
prerogative
of
this
Church-state
.
All
which
particular
Heads
hold
forth
to
us
a
Summary
of
the
Congregationall
way
;
in
the
right
understanding
of
which
,
Christians
may
abundantly
satisfie
themselves
and
their
friends
about
this
way
of
the
Lord
,
〈◊〉
Materia
.
●oetas
fideliū
.
so
generally
cryed
down
and
opposed
.
I
shall
open
the
particulars
in
order
.
1.
I
call
this
Church-state
,
a
society
or
fellowship
of
visible
Saints
,
to
note
the
matter
or
persons
that
are
both
to
enjoy
and
exercise
it
.
For
we
are
not
to
imagine
that
the
Kingdom
of
Christ
is
of
this
world
,
but
chosen
out
of
the
world
;
t
is
in
the
world
,
but
not
of
the
world
.
That
is
,
as
the
world
is
taken
in
a
morall
evill
sense
,
for
the
wicked
of
the
world
,
but
for
those
that
are
called
from
amongst
them
to
a
A
visible
●●●gregation
●●om
the
world
,
●●d
a
visible
●●●gregation
to
●hrist
,
is
neces●●ry
to
Church
●ion
&
com●union
.
Vide
●oyes
Temple
●easured
,
in
p.
●6
.
visible
profession
of
,
and
subjection
to
the
Gospel
of
our
Lord
and
Saviour
Jesus
Christ
.
And
this
is
no
more
then
is
evident
in
the
Scripture
:
For
we
find
that
the
members
of
visible
Churches
,
according
to
their
first
constitution
,
were
all
Saints
by
calling
,
as
appeares
Rom.
1.7
.
1
Cor.
1.2
.
Philip.
1.1
,
7.
Col.
3.12
.
and
1
Thes
5.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
was
a
calling
separatim
&
conjunctim
,
as
Junius
observes
,
a
[
](A78217-e23680-b)*
*
And
this
is
agreeable
to
the
signification
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
English
,
Church
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ab
●vocando
.
Leigh
,
Critic
▪
Sac.
calling
of
those
Saints
to
fellowship
in
a
visible
Church
externally
,
as
well
as
to
Christ
invisibly
and
internally
.
And
hence
it
is
that
those
Churches
which
were
planted
and
gathered
by
the
Apostles
in
the
first
and
Primitive
dayes
of
the
Gospel
,
are
styled
The
Churches
of
the
Saints
,
1
Cor.
14
33.
The
Temple
is
holy
,
so
are
the
Keyes
,
the
Tables
of
the
Law
,
the
Seales
,
Censures
,
Officers
,
Ordinances
,
Noyes
,
ut
sup.
p.
6.
all
holy
,
as
Christ
himselfe
is
,
that
is
the
instituter
of
them
.
When
the
Temple
under
the
Law
was
to
be
built
,
the
materials
of
it
were
all
hewne
,
squared
and
polished
;
the
Tabernacle
was
curiously
wrought
;
the
Candlestick
was
of
beaten
gold
;
the
twelve
Tribes
were
represented
upon
the
High-Priests
breast-plate
by
twelve
precious
stones
;
so
the
visible
members
are
correspondent
to
the
mysticall
in
outward
appearance
.
And
there
is
great
reason
for
it
.
1.
Because
Jesus
Christ
,
the
King
of
his
Church
,
requires
that
all
such
as
are
profane
and
scandalous
,
should
not
be
admitted
to
,
but
driven
●rom
the
holy
things
of
his
house
,
Mat.
7.6
.
&
18.18
.
1
Cor.
5.5
,
7
,
13.
Revel.
2.20
.
and
therefore
no
fit
matter
for
this
Church
.
2.
Because
such
onely
as
are
Saints
,
can
answer
to
those
ends
for
which
Christ
hath
instituted
this
Church
.
Now
these
ends
among
others
are
these
three
.
-
1.
To
performe
spirituall
worship
and
service
to
God
,
and
Jesus
Christ
their
King
,
1
Pet.
2.9
.
-
2.
For
spirituall
communion
and
fellowship
,
as
with
Christ
,
so
one
with
another
,
1
Cor.
1.9
.
&
10.16.17
.
-
3.
For
mutuall
edification
and
consolation
,
as
appeares
in
1
Cor.
14.26
.
&
1
Thes.
5.11
.
Now
this
is
no
work
for
drunkards
,
swearers
,
blasphemers
,
ignorant
and
scandalous
persons
;
these
serve
to
dishonour
God
,
and
destroy
his
house
,
and
therefore
not
fit
matter
for
his
house
.
2.
I
call
it
a
free
society
of
Saints
,
2.
Forma
.
In
this
divisi●
let
there
be
the
name
of
Christ
,
and
feare
of
God
,
a
gathering
of
Professors
,
(
visible
Saints
,
men
&
women
of
good
knowledge
,
and
up●ight
conversa●ion
,
so
holding
●orth
their
●ommunion
with
Christ
)
●y
their
owne
●esire
and
vo●untary
consent
●nto
one
body
●nite
them●elves
.
Vide
●wens
Coun●y
Eassy
p.
60.
embodyed
and
knit
together
in
one
,
by
a
voluntary
consent
,
to
note
the
forme
of
this
Church-state
.
Now
this
uniting
and
embodying
of
the
Saints
together
in
Church
fellowship
,
may
be
cleered
and
made
evident
divers
waies
to
us
.
1.
From
the
severall
Resemblances
this
Church
hath
with
those
things
that
hold
forth
neare
union
.
As
1.
That
of
a
house
,
or
building
,
where
the
materials
are
not
onely
knit
fast
to
the
foundation
,
but
to
one
another
.
Ephes.
2.22
.
2.
That
of
a
Temple
,
1
Cor.
3.17
.
alluding
to
the
Temple
under
the
Law
,
where
the
stones
were
so
knit
together
,
that
it
seemed
to
the
eye
of
the
beholder
,
as
one
entire
substance
.
3.
That
of
a
naturall
body
,
1
Cor.
12.27
.
Col.
3.15
.
4.
That
of
a
fraternity
or
brotherhood
,
1
Pet.
2.17
.
compared
with
Chap.
5.2
,
13.
&
Zech.
11.14
.
5.
That
of
an
Army
with
banners
,
Cant.
6.4
.
6.
That
of
a
City
compact
,
Psal.
122.3
.
7.
That
of
a
golden
candlestick
,
in
which
the
shaft
and
branches
are
closely
knit
together
in
one
,
Rev.
1.12
,
20.
8.
That
of
the
Tent
and
Tabernacle
,
which
the
Lord
built
for
himselfe
to
dwell
among
his
people
,
and
filled
and
sanctified
with
his
glorious
presence
,
Exod.
25.
Revel.
21.3
.
Now
the
materials
of
the
Tabernacle
were
so
coupled
and
united
together
with
loops
and
catches
,
that
they
were
but
one
Tabernacle
,
and
so
the
Saints
in
Church
fellowship
.
9.
Lastly
,
that
of
the
joyning
together
of
severall
graines
of
corne
into
one
loafe
or
bread
,
1
Cor.
10.17
.
Secondly
,
from
the
severall
words
the
holy
Ghost
useth
to
hold
forth
this
in
the
Scriptures
.
●ide
Leigh
in
●is
▪
Critic
.
Sac.
●
verbum
.
1.
That
of
Ephes.
4.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
injoynting
of
the
Saints
.
2.
That
of
Gal.
6.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
set
such
an
one
in
joynt
againe
.
3.
That
of
1
Cor.
1.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
knitting
together
in
one
.
4.
That
of
Eph.
2.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
materials
of
a
house
are
put
one
within
another
.
5.
That
of
Col.
2.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
signifies
to
descend
one
to
another
,
as
men
that
are
knit
together
in
the
same
judgement
,
ver.
19.
6.
That
of
Acts
2.1
.
and
5.13
.
and
9.26
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
the
word
signifies
,
to
glew
things
together
that
are
unjoynted
,
and
at
a
distance
one
from
the
other
.
7.
That
of
Jer.
50.5
.
Come
let
us
joyne
our selves
to
the
Lord
,
&c.
where
the
Hebrew
word
,
to
joyne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mutuo
dedit
,
accepit
,
item
adhaesit
.
So
Zech.
2.11
.
Many
nations
shall
be
joyned
to
the
Lord
,
in
that
day
,
that
is
,
they
shall
mutuall
give
themselves
to
the
Lord
with
the
consent
of
one
another
.
For
i●
the
same
wor●
with
the
forme
signifies
mutually
to
give
our selves
,
that
is
,
with
the
knowledge
and
consent
one
of
another
,
as
Avenarius
and
others
,
viz.
Pagnine
,
Sheindler
,
and
Buztorph
.
observe
.
Thirdly
,
from
sound
reason
.
1.
Because
the
godly
,
without
this
embodying
,
are
not
a
Chu●ch
properly
,
but
a
casuall
loose
company
,
under
great
disorder
and
confusion
,
as
a
heap
of
stones
thrown
together
,
without
any
further
distinction
,
2.
Because
without
this
,
there
cannot
be
that
beauty
shining
forth
in
the
Saints
and
Ordinances
,
for
what
are
a
company
of
choise
materials
which
are
fit
for
a
building
,
so
long
as
they
lie
loose
one
from
another
?
T
is
with
the
Saints
united
,
as
Philosophers
speake
of
the
Via
lactea
,
or
milky
way
in
the
heavens
,
they
yeeld
forth
a
glorious
lustre
,
and
precious
light
,
above
what
they
are
single
by
themselves
.
3.
Because
without
this
,
the
Saints
lose
not
their
beauty
onely
,
but
their
strength
also
,
both
defensive
and
offensive
.
1.
Defensive
,
for
by
their
knitting
together
,
they
are
able
to
make
far
more
resistance
against
the
common
adversaries
of
their
peace
,
then
when
they
are
single
and
by
themselves
.
Vis
unita
fortior
.
A
bundle
of
Arrowes
together
are
not
easily
broken
,
but
taken
asunder
,
and
they
are
easily
snapt
to
pieces
.
So
here
.
2.
Offensive
,
for
hereby
they
are
the
better
able
to
prevail
with
God
,
against
those
that
annoy
and
hurt
them
:
for
the
Saints
thus
together
wrastling
with
God
,
they
do
offer
a
kind
of
holy
violence
to
his
sacred
Majesty
,
and
obtaine
their
requests
speedily
in
Christ
.
As
the
heat
of
the
Sunne
,
when
the
beames
thereof
meet
together
in
a
burning-glasse
,
is
greatly
strengthened
,
so
it
is
with
the
prayers
of
the
Saints
met
thus
together
,
they
prevaile
much
with
the
strong
God
,
Act.
12.5
.
4.
Because
without
this
knitting
together
in
one
,
the
Saints
cannot
so
well
discharge
and
performe
those
mutuall
duties
Christ
hath
called
them
unto
,
as
watching
over
one
anothers
soules
,
reproving
an
offending
brother
,
telling
the
Church
in
case
of
not
hearing
and
receiving
admonition
,
and
such
like
.
For
where
there
is
no
engagement
,
there
men
are
subject
to
neglect
duty
,
as
we
find
by
sad
experience
.
●
.
Finis
.
3.
I
say
to
worship
God
,
to
note
one
chiefe
end
for
which
Jesus
Christ
hath
instituted
this
Church
state
,
not
the
whole
end
,
for
there
are
divers
ends
of
this
institution
,
but
this
is
the
chief
end
,
that
so
God
may
receive
honour
and
glory
from
his
people
,
which
he
hath
called
out
of
the
world
,
1
Pet.
2.9
.
Heb.
2.12
.
Ephes.
3.21
.
Prov.
16.4
.
●
.
Regula
.
4.
I
adde
according
to
his
will
,
revealed
to
them
in
his
Word
,
to
note
the
rule
,
by
which
the
Saints
are
to
walk
in
all
the
worship
they
are
to
performe
to
God
,
both
in
respect
of
the
matter
and
manner
of
worship
,
according
to
Mat.
28.20
.
1
Thes.
4.2
.
1
Tim.
6.3
.
2
Tim.
1.13
.
for
it
is
not
in
the
power
of
men
,
be
they
never
so
wise
,
learned
or
godly
,
to
prescribe
a
rule
to
the
Saints
to
worship
God
by
,
besides
what
is
left
us
in
the
Word
of
God
,
as
we
have
before
shewed
at
large
.
Quantitas
〈◊〉
extensio
.
5.
I
call
it
one
ordinary
congregation
,
consisting
of
so
many
beleevers
,
as
can
conveniently
meet
together
to
worship
God
in
one
place
,
to
make
it
distinct
from
all
other
Societies
,
or
Bodies
called
Churches
,
of
the
same
kind
.
So
that
the
Officers
and
Members
of
one
Church
,
are
not
the
Officers
and
Members
of
another
,
but
as
they
are
knit
together
among
themselves
,
so
they
are
distinguished
from
others
,
being
as
the
similar
parts
of
the
Catholique
,
and
have
the
nature
of
the
whole
intire
,
(
viz.
)
immediate
fellowship
with
CHRIST
,
and
right
to
all
the
Ordinances
.
Thus
the
Church
of
Corinth
was
one
in
it selfe
,
and
distinct
from
Cenchrea
,
which
is
conceived
to
be
no
other
then
Pagus
vel
Portus
Corinthi
,
the
Port
or
Haven
Towne
of
Corinth
,
neere
adjoyning
to
it
,
and
yet
two
distinct
Churches
.
And
so
the
seven
Churches
in
Asia
,
what
were
they
but
so
many
distinct
congregations
?
So
the
Church
of
Antioch
was
but
one
ordinary
congregation
,
as
Act.
14.27
.
and
so
the
Church
at
Jerusalem
was
no
other
then
one
such
Church
,
if
we
will
credit
the
holy
Ghost
,
as
Act.
2.46
.
&
5.12
.
&
6.1
.
&
15.25
.
&
21.22
.
And
hence
it
is
that
we
find
in
the
first
planting
of
the
Gospell
,
that
the
Churches
were
many
in
number
,
as
we
may
reade
1
Cor.
4.17
.
&
2
Cor.
8.18
,
19
,
23
,
24.
and
therefore
frequently
in
the
plurall
number
,
called
the
Churches
of
[
](A78217-e25040-b)(a)
(a)
Gal.
1.
1
Cor.
16
.
1●
Galatia
,
of
[
](A78217-e25060-b)(b)
(b)
2
Cor.
●
Macedonia
,
of
[
](A78217-e25080-b)(c)
(c)
1
Cor.
1●
Asia
,
of
[
](A78217-e25100-b)(d)
(d)
1
Thes.
●
Gal.
1.22
.
Judea
,
of
[
](A78217-e25120-b)(e)
(e)
Act.
9.
Galile
and
Samar
▪
of
[
](A78217-e25150-b)(f)
(f)
Act.
15
Cyria
and
Cylicia
.
So
againe
,
sometimes
they
are
called
in
the
plurall
number
,
the
[
](A78217-e25180-b)(g)
(g)
Rom.
1
Churches
of
the
Gentiles
,
the
[
](A78217-e25190-b)(h)
(h)
1
Cor.
●
33.
Churches
of
the
Saints
,
the
[
](A78217-e25200-b)(i)
(i)
1
Cor.
1
Churches
of
God
,
the
[
](A78217-e25210-b)(k)
(k)
Rom.
1●
Churches
of
Christ
,
at
least
37.
times
are
they
so
named
in
the
plurall
number
,
to
note
that
they
were
distinct
bodies
,
and
were
no
larger
then
could
meet
together
in
one
place
,
to
worship
God
,
as
the
Parish
Churches
doe
[
](A78217-e25220-b)*
*
Vid.
Bay●
Dioc.
Trya●
and
Noyes
his
Templ●
measured
,
of
the
qua●
of
the
Chu●
here
in
England
,
some
of
which
congregations
consist
of
divers
thousands
.
All
which
particular
distinct
bodies
or
Churches
of
Christ
,
though
they
be
many
in
number
,
yet
they
are
all
of
them
but
one
in
nature
and
constitution
.
To
which
purpose
we
shall
find
the
Scripture
often
speaketh
of
the
visible
Church
indefinitely
,
as
of
onely
one
,
so
1
Cor.
12.13
.
Mat.
22.2
.
1
Tim.
3.5
.
calling
it
one
body
,
Eph.
4.4
.
that
is
,
one
in
nature
and
power
,
though
many
in
number
.
6.
I
adde
,
having
power
(
under
Jesus
Christ
)
of
government
within
it selfe
,
to
note
the
priviledge
6.
Privileg●
and
prerogative
Christ
hath
endowed
it
withall
,
and
to
exclude
that
superiority
that
some
claime
to
themselves
over
their
brethren
in
the
point
of
Church
power
.
For
if
every
particular
Church
of
Saints
(
which
here
we
speak
of
)
have
received
alike
the
power
of
binding
and
loosing
,
of
opening
and
shutting
the
Kingdome
of
heaven
,
within
it selfe
,
then
certainly
no
Church
whatsoever
hath
power
of
government
over
another
.
But
now
this
we
take
to
be
the
very
mind
of
Jesus
Christ
in
the
Gospell
,
that
every
such
particular
visible
congregation
of
Saints
,
as
here
we
speak
of
,
hath
received
alike
this
power
of
government
within
it selfe
,
without
standing
in
subjection
and
subordination
to
others
.
Now
that
this
is
the
very
mind
of
Christ
,
we
shall
endeavour
to
cleare
,
1.
From
Scripture
,
2.
Testimony
of
the
Learned
in
England
,
3.
Reason
and
Argument
.
1.
Scripture
,
and
so
both
in
the
generall
and
particular
:
1.
In
generall
,
from
whence
the
truth
will
appeare
,
in
that
we
find
in
those
Epistles
the
Apostle
doth
write
to
the
severall
Churches
of
Rome
,
Cor.
Coloss.
Thes.
&c.
he
seldome
or
never
singles
out
the
Officers
apart
from
the
rest
of
the
body
,
but
takes
in
the
whole
,
both
Officers
and
Church
together
,
in
the
ordering
and
managing
of
Church
affaires
,
as
appears
from
Rom.
16
1.
1
Cor.
5
4
6
,
7
,
12
,
13.
&
14.40
.
Col.
4.10
,
16
,
17.
1
Thes.
5.14
,
27.
and
t
is
no
more
then
what
we
find
the
Apostles
to
doe
in
that
Church
businesse
they
went
about
,
Act.
15.
where
ver.
22
,
23.
we
find
the
Apostles
did
not
single
out
themselves
from
the
rest
of
the
Church
,
but
took
the
Brethren
in
with
themselves
,
both
to
their
debates
and
resolutions
.
And
so
we
finde
in
the
severall
Epistles
that
Christ
sent
by
John
to
the
Churches
in
Asia
,
the
words
are
,
Let
him
that
hath
an
eare
,
heare
what
the
Spirit
saith
to
the
Churches
,
not
to
the
Angels
and
Officers
alone
,
and
apart
by
themselves
.
And
if
so
,
then
t
is
no
rotten
foundation
,
as
the
Vi.
Jus
Divin
.
●egim
.
Eccles.
●
.
108
,
109.
Presbyterians
say
,
the
What
name
●ill
the
Pres●yterians
in●ent
next
for
●s
?
if
we
goe
〈◊〉
the
middle
●ay
,
let
them
●●ke
heed
they
●e
not
found
on
●e
right
hand
〈◊〉
the
left
,
in
●e
worship
of
●od
.
Middle-way
men
take
,
viz.
the
Independents
,
in
the
practise
of
Church
affaires
.
2.
In
particular
,
and
so
first
for
the
calling
and
choice
of
their
owne
officers
,
as
Deut.
1.13
.
&
16.18
.
&
Act.
1.15
,
26.
where
the
Apostles
call
upon
the
people
to
nominate
those
to
the
office
of
Apostleship
,
whom
they
judged
fittest
,
by
their
direction
.
Where
we
may
behold
cleerly
that
the
Apostles
did
not
choose
Ioseph
and
Matthias
alone
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sig.
●eare
per
suf●agia
.
This
is
●●nfessed
by
●e
more
god●
&
moderate
●●esbyterians
,
we
may
see
a
Treatise
,
●led
,
Some
●●lps
to
Church
●●vernvent
,
●m
Stafford●re
,
for
the
●ing
the
Pres●●●erian
way
,
●●esented
to
the
●●rliament
,
44.
pag
29.
M.
Byfield
,
his
Treatise
,
●led
,
The
po●●r
of
Christ
,
●●g
.
31.
but
the
whole
Church
chose
them
by
consent
,
giving
out
their
lots
,
ver.
26.
that
is
,
it
was
done
by
the
common
Suffrage
of
the
Disciples
&
Brethren
,
which
were
members
of
that
body
,
afterwards
expresly
called
a
Church
,
Chap.
2.57
.
So
Act.
6.2
,
3.
where
we
see
the
whole
Church
was
called
to
looke
out
such
as
were
fit
for
the
Deacons
office
.
The
people
must
choose
,
and
the
Apostles
appoint
,
or
designe
,
or
set
apart
such
as
were
chosen
.
Now
if
the
Apostles
themselves
would
not
set
apart
Deacons
to
their
office
without
the
peoples
approbation
and
free
choice
,
much
lesse
would
they
obtrude
Pastors
on
them
without
their
consent
.
So
that
of
Act.
14.23
.
the
Originall
reads
it
otherwise
then
the
Translation
:
the
Translation
reads
it
ordained
,
but
the
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
they
chose
Elders
by
the
lifting
up
of
the
hands
of
the
people
,
which
is
different
from
ordination
,
as
Coronation
is
from
the
election
of
a
King
:
and
therefore
when
the
holy
Ghost
speaks
of
election
,
he
usith
this
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
when
he
speaks
of
Ordination
,
he
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
words
,
though
in
writing
and
sound
they
are
neere
alike
,
yet
in
signification
otherwise
as
much
as
betweene
the
lifting
up
of
the
hands
,
and
the
laying
of
them
on
.
So
that
of
2
Cor.
8.19
.
abundantly
proves
this
power
of
the
whole
Church
.
And
to
this
agreeth
the
testimony
of
the
Learned
,
both
Ancient
and
Moderne
,
as
(
if
need
were
)
I
could
abundantly
produce
.
But
my
labour
is
saved
herein
by
a
late
Treatise
to
this
purpose
,
wherein
the
judgements
of
the
Reformed
Churches
,
and
Protestant
Divines
,
are
abundantly
declared
touching
this
,
and
other
matters
of
like
nature
.
2.
For
the
power
of
administring
the
Censures
,
as
excommunicating
,
&c.
this
also
is
in
the
Church
,
as
appeares
from
Scriptures
,
Mat.
18.17
,
18.
which
is
to
be
understood
of
such
a
particular
visible
Church
we
now
speak
of
:
because
when
Christ
speaks
of
binding
and
loosing
,
he
understands
the
Brethren
,
Whatsoever
ye
shall
bind
on
earth
,
&c.
meaning
those
that
complaine
.
And
doubtlesse
this
is
a
truth
we
may
not
depart
from
,
for
although
the
execution
of
Censures
be
in
the
Elders
and
Officers
of
a
Church
,
yet
it
is
still
in
ordine
ad
Ecclesiam
,
that
is
,
in
reference
to
the
whole
Church
,
whose
servants
they
are
.
There
is
no
such
particular
relation
betweene
the
party
offending
,
and
the
Eldership
,
as
may
advantage
the
Eldership
or
Presbyterie
,
of
a
particular
Church
,
to
exercise
such
an
act
of
power
over
the
party
,
no
more
then
they
may
administer
the
Sacraments
to
a
private
person
;
but
to
him
as
a
Church
member
,
and
with
the
whole
Church
,
so
they
are
to
act
,
and
no
otherwise
.
Another
place
is
that
of
1
Cor.
5.4
,
5.
where
we
find
the
whole
Church
is
concerned
in
that
businesse
of
excommunicating
the
incestuous
person
.
And
2
Cor.
2.6
.
to
10.
there
he
writes
to
the
whole
Church
againe
,
to
release
,
and
absolve
,
or
forgive
him
:
The
Elders
by
sentencing
his
absolution
and
restitution
,
the
Brethren
by
consenting
thereunto
.
Againe
,
is
it
not
evident
from
the
Asian
Churches
,
where
we
find
Jesus
Christ
to
charge
the
neglect
of
censuring
their
guilty
members
upon
some
of
them
,
as
the
Church
of
Pergamus
,
and
Thyatira
,
both
in
one
Chapter
,
Rev.
2.18
,
20.
Jesus
Christ
was
displeased
with
them
,
because
they
did
not
put
the
power
in
execution
he
had
given
unto
them
,
for
the
purging
out
of
those
that
offended
.
And
it
is
worth
observation
,
that
Jesus
Christ
doth
not
blame
the
neighbour
Churches
for
the
sins
of
these
Churches
,
but
layes
all
the
blame
upon
themselves
:
Which
implyes
clearely
they
had
received
power
within
themselves
to
cast
out
those
offenders
,
and
reforme
those
abusers
:
Or
else
without
question
,
he
would
not
have
blamed
them
,
for
the
neglect
of
that
he
never
gave
them
.
And
therefore
reverent
M.
Perkins
in
his
Exposition
on
these
Chapters
saith
,
that
God
gave
to
every
one
of
these
Churches
,
power
and
authority
to
Preach
the
Word
,
administer
the
Sacraments
,
reprove
evill
men
,
and
exclude
all
obstinate
sinners
from
all
spirituall
priviledges
among
them
,
as
will
appeare
from
his
testimony
.
2.
A
second
sort
of
proofes
,
is
from
the
testimony
of
our
English
Divines
;
for
what
Master
Perkins
saith
of
the
priviledge
of
particular
visible
Churches
,
is
confirmed
also
by
many
more
of
our
owne
English
Worthies
,
some
that
are
asleep
in
Christ
with
him
,
and
others
that
are
yet
living
.
I
will
give
you
a
list
of
some
of
the
chiefest
of
them
,
men
that
have
been
famous
in
their
generation
,
not
onely
for
their
admirable
gifts
of
learning
,
judgement
,
and
piety
,
but
also
for
the
service
they
have
done
to
Jesus
Christ
in
this
and
other
Nations
.
And
the
rather
,
1.
because
this
equality
of
power
in
the
Churches
of
Christ
,
is
looked
upon
by
some
as
a
novell
and
late
upstart
opinion
,
held
onely
by
such
as
are
poore
,
weak
,
injudicious
,
unlearned
men
at
best
,
men
that
are
of
a
factious
and
schismaticall
temper
.
2.
Because
others
of
the
moderate
sort
affirme
,
that
they
differ
onely
in
the
point
of
Church
rule
and
government
,
they
approve
of
a
communion
of
Saints
,
onely
they
suppose
the
power
of
Government
is
not
in
themselves
,
but
in
the
Classis
and
Synod
.
Now
that
it
may
appeare
to
be
so
,
I
shall
produce
these
severall
testimonies
following
.
●ghtm
.
Rev.
2.
v.
1.
pag.
●
.
edit
.
4.
I
shall
beginne
with
eminent
and
famous
M.
Brightman
,
who
agrees
with
the
Centur.
that
the
Pastors
looked
every
one
to
the
health
of
his
own
Flocke
,
and
that
the
Primitive
purity
of
Church
government
,
(
which
as
the
Centur.
observe
,
was
almost
like
a
popular
,
every
Church
having
equall
power
in
it selfe
,
to
transact
her
own
affaires
,
Cent.
2.
c.
7.
)
was
not
defloured
with
the
dregges
of
mens
inventions
till
Constantines
time
,
his
wordes
are
these
:
The
description
doth
agree
very
excellently
to
the
Primitive
Church
,
&c.
It
was
most
glorious
with
the
cloathing
that
was
made
of
the
righteousnes
of
faith
,
&c.
Neither
was
it
yet
defloured
with
the
dregges
of
mans
inventions
,
but
in
her
whole
Worship
,
Discipline
,
Life
,
and
manners
,
she
had
the
Moon
under
her
feet
,
following
the
holy
truth
,
as
her
load-star
:
There
was
one
forme
of
government
in
all
Churches
,
namely
,
that
,
that
is
delivered
in
the
Acts
of
the
Apostles
,
and
the
rest
of
their
writings
,
&c.
Neither
had
Sathan
brought
in
Prelaticall
Pompe
and
Pride
,
into
the
Sheepfold
of
the
Lord
,
but
the
Pastors
having
worke
enough
to
do
,
in
looking
every
one
to
his
own
flock
,
&c.
2.
Reverend
M.
Cartwright
,
whose
workes
speak
out
his
eminency
,
in
his
first
reply
to
Bishop
Whitgift
,
he
hath
many
passages
to
this
purpose
;
I
shall
mention
only
a
few
:
It
Cartw.
1.
R●
to
Whit.
p.
●
is
certaine
(
saith
he
)
S.
Paul
did
both
understand
and
observe
the
rule
of
our
Saviour
Christ
,
(
viz.
that
of
Mat.
18.17
.
tell
the
Church
)
for
he
communicateth
this
power
of
Excommunication
to
the
Church
:
and
therefore
it
must
needs
be
the
meaning
of
our
Saviour
Christ
,
that
the
excommunication
should
be
by
many
,
and
not
by
one
,
and
by
the
Church
and
not
by
the
Minister
of
the
Church
alone
;
for
he
biddeth
the
Church
of
Corinth
twice
in
the
first
Epistle
,
once
by
a
Metaphor
,
another
time
in
plain
words
,
that
they
should
excommunicate
the
incestuous
person
:
And
in
the
second
Epistle
,
understanding
of
the
repentance
of
the
man
,
he
entreateth
them
that
they
would
receive
him
again
:
And
therefore
considering
that
the
absolution
of
excommunication
doth
pertaine
to
the
Churches
,
it
followeth
,
that
the
excommunication
doth
in
like
manner
appertaine
unto
them
:
And
so
afterwards
he
sheweth
,
that
the
Peoples
consent
was
required
in
things
of
this
nature
,
and
that
the
Ministers
did
not
take
upon
them
,
of
their
own
authority
to
excommunicate
,
&c.
and
shews
the
truth
of
this
from
the
authorities
of
Cyprian
,
and
Augustine
,
p.
187.
and
so
before
p.
35.
of
his
first
reply
,
in
the
case
of
a
Churches
neglect
to
call
a
Minister
,
or
to
consent
upon
one
that
is
unmeet
,
he
sheweth
,
that
the
power
of
Elders
in
other
Churches
,
is
no
other
then
of
Admonition
,
or
sharpely
chargeing
them
that
they
forbeare
such
an
election
,
or
in
case
it
be
done
,
not
to
confirme
it
:
and
in
case
these
Churches
neglect
their
duty
,
or
the
Church
which
is
admonished
,
rest
not
in
their
admonition
,
then
to
bring
it
to
the
next
Synod
,
and
if
it
rest
not
therein
,
then
the
Magistrate
is
to
do
his
duty
:
and
the
same
he
confirmes
in
his
second
Reply
,
Tract
.
7.
p.
80
,
81
,
82.
where
he
maintaines
the
Church
of
Corinths
joyning
with
the
Apostle
in
the
excommunication
of
the
incestuous
person
.
Thirdly
,
Master
Dudly
Fenner
,
Fenner
de
sac
.
Theol
l.
7.
pag.
●77
,
278.
that
was
contemporary
with
Master
Cartwright
,
and
joyned
with
him
in
the
publique
Ministery
to
the
English
Company
in
Antwerp
,
in
his
Treatis●
De
sacra
Theolog
.
(
to
which
Master
Cartwright
in
an
Epistle
prefixed
to
it
,
gives
a
singular
testimony
)
Lib.
7.
p.
277
,
278
,
279.
hath
much
to
th●s
purpose
.
Among
other
passages
,
this
is
not
the
least
for
our
purpose
,
that
in
matters
maximi
momenti
,
i.
e.
of
the
greatest
moment
,
as
Censures
,
elections
of
Ministers
,
&c.
they
are
to
be
done
in
the
Assembly
by
the
authority
of
the
whole
Church
.
And
if
the
people
have
any
thing
to
counsell
or
object
,
they
have
liberty
to
bring
it
in
,
and
afterwards
matters
are
to
be
concluded
,
when
they
have
beene
heard
speake
,
and
have
given
their
consent
.
Fourthly
,
Master
Parker
,
Parker
de
Eccl.
●olit
.
l.
3.
c.
12.
who
is
so
large
and
full
for
what
we
affirme
,
that
it
would
require
a
whole
volume
by
it selfe
to
translate
what
he
hath
written
to
this
purpose
,
In
his
third
booke
De
Eccles.
pol.
Chap.
12.
he
hath
no
lesse
then
22.
Arguments
to
prove
the
superiority
of
Churches
over
their
owne
officers
:
and
he
that
reades
him
diligently
,
shall
finde
that
from
the
authority
of
Scriptures
,
Ancient
and
Moderne
Writers
,
and
other
unanswerable
reasons
,
he
proves
the
authority
of
Churches
to
be
in
themselves
:
and
then
Lib.
3.
Chap.
22.
p.
329.
and
so
onwards
,
he
shews
that
Synods
and
Classes
have
no
other
power
over
those
Churches
,
then
by
way
of
counsell
and
admonition
,
&
whosoever
reades
that
22.
Chapter
shall
finde
him
to
prove
it
,
six
wayes
,
from
the
ground
,
from
the
forme
,
from
the
matter
,
from
the
object
,
from
the
manner
of
proceeding
,
and
from
the
end
of
those
Classicall
combinations
:
All
which
would
be
too
large
to
translate
.
Where
let
the
reader
take
notice
,
that
he
doth
not
simply
deny
the
use
of
synods
and
combination
of
Churches
into
Classes
,
as
we
doe
not
,
but
onely
their
superiority
that
is
challenged
to
be
due
to
them
over
the
congregations
of
the
Saints
;
which
we
cannot
see
to
be
any
other
then
an
usurpation
,
not
given
to
them
by
Jesus
Christ
.
Fiftly
,
pious
and
learned
M.
Perkins
,
●erk
.
his
Expos.
〈◊〉
Revel.
c.
2.
●
.
2.
and
v.
20
in
his
Exposition
on
the
three
first
Chapters
of
the
Revelations
,
affirmeth
that
Jesus
Christ
gave
to
every
one
of
those
seven
Churches
in
Asia
,
power
and
Authority
to
preach
the
Word
,
administer
the
Sacraments
,
to
reprove
evill
men
,
and
exclude
all
obstinate
sinners
from
all
spirituall
priviledges
among
them
.
His
words
are
these
,
chap.
2.
ver.
2.
Christ
hath
given
to
his
Church
a
power
judiciall
,
to
suspend
evill
men
from
the
Sacrament
,
and
to
excommunicate
them
from
the
outward
fellowship
of
the
Church
,
for
else
he
would
not
have
commended
this
Minister
with
his
Church
,
for
the
execution
of
his
power
.
And
the
reasons
(
saith
he
)
alledged
to
the
contrary
,
are
of
no
force
.
And
at
ver.
20.
of
the
same
Chapter
,
he
saith
,
We
may
learne
two
things
,
1.
The
large
power
that
God
gave
to
his
Church
,
which
was
besides
the
power
to
preach
the
Word
,
and
administer
the
Sacraments
,
a
farther
power
to
appoint
who
should
preach
amongst
them
,
and
who
shou●d
not
;
and
also
power
to
represse
evill
men
and
women
,
and
so
keep
them
in
order
.
The
like
power
was
given
to
the
[
](A78217-e26730-b)*
*
Now
the
C●
of
Ephesus
w●
a
particular
v●sible
Church
,
having
powe●
of
governme●●
within
it self
,
Master
Perki●
shewes
,
and
cleare
from
t●●
Scripture
.
church
of
Ephesus
,
as
we
have
seene
(
saith
he
)
before
,
and
the
like
power
did
God
give
to
all
Churches
,
as
we
shall
see
,
if
we
read
the
Histories
of
the
church
.
And
great
cause
there
is
hereof
,
for
without
this
authority
,
no
church
could
long
stand
and
be
a
church
.
Sixtly
,
Holy
Baynes
,
Baynes
Dioc●
Tryall
,
pag.
1
printed
162
that
eminent
light
,
which
succeeded
Master
Perkins
.
We
affirme
,
saith
he
,
that
no
such
head
Church
was
ordained
either
virtually
or
actually
,
but
that
all
Churches
were
singular
Congregations
,
equall
,
[
](A78217-e26880-b)*
*
This
godly
learned
Autho●
with
others
,
d●
use
the
word
Independen●
not
simply
,
b●
in
some
respec●
not
in
respect
of
God
,
and
Christ
,
&
th●
Spirit
,
the
scriptures
,
&
principles
of
reason
and
equity
,
for
so
we
acknowledge
all
Churches
to
be
dependen●
but
in
respect
of
men
onely
,
and
as
it
refers
to
other
Churches
or
subordination
to
them
,
in
poi●
of
power
and
authority
,
because
we
know
of
no
such
ordained
by
Christ
in
the
Word
.
INDEPENDENT
each
of
other
in
regard
of
subjection
.
So
in
pag.
21.
touching
the
Churches
of
Geneva
,
he
shews
by
answering
to
an
objection
was
made
from
thence
,
1.
That
they
have
power
of
governing
themselves
,
but
for
greater
edification
voluntarily
confederate
,
not
to
use
or
exercise
their
power
,
but
with
mutuall
communication
,
one
asking
the
counsell
and
consent
of
the
other
in
the
common
Presbyterie
.
2.
He
shews
that
it
is
one
thing
for
Churches
to
subject
themselves
to
a
Bishop
and
Consistory
,
wherein
they
shall
have
no
power
of
suffrage
:
another
thing
to
communicate
with
such
a
Presbyterie
,
wherein
themselves
are
Members
and
Judges
with
others
.
And
then
afterwards
he
shews
that
Geneva
made
this
Consociation
,
not
as
if
the
prime
Churches
were
imperfect
,
and
to
make
one
Church
by
this
union
,
but
because
though
they
were
entire
Churches
,
and
had
the
power
of
Churches
,
yet
they
needed
this
support
in
exercising
of
it
,
and
that
by
this
meanes
,
the
Ministers
and
Seniors
or
Elders
of
it
,
might
have
communion
,
(
marke
that
.
)
Communion
(
viz.
)
among
themselves
,
not
jurisdiction
over
others
.
So
pag.
81.
where
after
a
large
discourse
touching
this
power
that
was
in
the
particular
Church
of
Corinth
,
he
concludes
with
these
words
,
Finally
,
saith
he
,
the
Church●s
of
Asia
,
as
it
is
plaine
,
had
power
of
government
within
themselves
.
And
a
little
after
,
pag.
84.
"
Hence
it
is
,
that
the
Governours
(
sc.
of
the
Church
)
are
in
many
things
of
greater
moment
,
to
take
the
consent
of
the
people
with
them
.
Seventhly
,
Master
Jacob
,
Jacobs
Treatise
,
call●d
,
An
Attestation
of
many
learned
,
godly
,
and
famous
Divines
,
&c.
a
man
that
was
excellently
qualified
for
the
worke
of
the
Ministery
,
and
sometimes
Pastor
to
a
gathered
Church
in
London
,
how
many
Treatises
hath
he
in
print
,
to
prove
the
point
in
hand
?
but
above
all
other
,
that
treatise
,
called
,
An
attestation
of
many
learned
,
godly
,
and
famous
Divines
,
Lights
of
Religion
,
and
Pillars
of
the
Gospell
,
justifying
this
doctrine
,
(
viz.
)
1.
That
the
Church
Government
ought
to
be
alwayes
with
the
peoples
consent
.
2.
That
a
true
Church
,
under
the
Gospell
,
containeth
no
more
ordinary
Congregations
but
one
.
In
which
Treatise
,
he
holds
forth
these
two
points
.
First
,
from
Testimonies
of
many
particular
late
Writers
largely
set
downe
,
as
Beza
,
Calvin
,
Viret
,
Zuinglius
,
Luther
,
Bucer
,
Pet.
Mart.
Musculus
,
Bullinger
,
Gualter
,
Vrsinus
,
Daneus
,
Tilenus
,
Junius
,
Piscator
,
and
Chemnicius
.
2.
From
the
consent
of
many
publique
Churches
,
as
the
Bohemian
,
Helvetian
,
Genevian
,
Belgick
,
&c.
3.
From
testimonies
and
practice
of
the
best
Antiquity
,
as
the
practice
of
the
Church
of
Jerusalem
,
immediately
after
the
death
of
the
Apostle
Iames
,
Anno
70.
of
Christ
;
from
Ignatius
to
the
Church
of
Philadelphia
,
Anno
112.
so
the
practice
of
the
Church
of
Rome
,
Anno
240.
mentioned
by
Eusebius
.
The
practice
of
the
Church
of
Carthage
,
Ann.
250.
in
Cyprians
time
.
So
at
Antioch
,
An.
273.
4.
From
Councels
,
1.
The
Councel
of
Nice
,
An.
330.
So
from
the
Councel
of
Carthage
,
Anno
420.
So
the
Councel
of
Constantinople
,
An.
682.
5.
He
sheweth
●he
intollerable
inconveniences
that
follow
the
denying
this
truth
.
6.
He
answers
the
chiefest
objections
are
brought
against
it
.
8.
So
M.
Robinson
and
Ainsworth
,
men
without
exception
for
their
learning
and
godlines
;
what
large
Treatises
have
they
in
print
to
cleare
this
point
we
have
in
hand
?
some
of
which
have
not
to
this
day
been
answered
,
as
that
of
M
Robinsons
Reasons
discussed
.
Ainsw
.
guide
to
Sion
.
Robinson
Reas.
discuss●d
.
9.
Doctor
Ames
,
Ames
Med.
Theol.
l.
1.
c.
37.
sect.
6.
in
his
Medulla
Theologia
,
lib.
1.
chap.
37.
sect.
6.
hath
these
words
,
Potestas
hujus
disciplinae
,
quoad
jus
ipsum
pertinet
ad
Ecclesiam
illam
in
communi
,
cujus
membrum
est
peccator
ad
illos
enim
pertinet
ejicere
,
ad
quos
pertinet
primo
admittere
,
&c.
that
is
,
The
power
of
this
Discipline
in
respect
of
the
right
of
it
belongs
to
that
Church
in
common
,
of
which
the
offender
is
a
member
;
for
it
belongs
to
those
to
cast
out
,
whom
it
concernes
first
to
take
in
,
&c.
And
so
in
his
Cases
of
Conscience
he
hath
much
to
this
purpose
:
And
M.
Peters
in
his
last
report
of
the
English
Warres
,
saith
this
of
him
,
That
he
left
his
Professorship
in
Freezland
to
live
with
him
because
of
his
Churches
Independency
at
Rotterdam
,
and
charged
him
often
even
to
his
death
,
so
to
looke
to
it
,
saying
,
if
there
were
a
way
of
publique
worship
in
the
world
that
God
would
own
,
it
was
that
.
10.
Doctor
Fulke
,
against
the
Remists
,
Fulkes
Notes
on
Remists
test
,
on
1
Cor.
5.
Sect
3
,
the
authority
of
Excommunication
(
he
saith
)
pertaineth
to
the
whole
Church
,
although
the
judgement
and
execution
thereof
is
to
be
referred
to
the
Governours
of
the
Church
,
which
exercise
that
authority
,
as
in
the
name
of
Christ
,
so
in
the
name
of
the
whole
Church
,
whereof
they
are
appointed
Governours
,
to
avoid
confusion
:
which
is
no
other
then
Paereus
,
Musculus
,
Zanchy
,
and
Calvin
,
have
spoken
in
their
writings
,
with
many
others
,
as
can
easily
be
produced
.
11.
Doctor
Whittaker
hath
much
to
this
purpose
in
his
learned
workes
,
as
de
concil
.
quest
.
5.
p.
178
,
179.
Whitak
.
de
concil
.
q.
5.
p.
178
,
179.
where
he
shewes
that
Ecclesiasticall
power
and
authority
belongs
princ●p●lly
,
primarily
,
and
essentially
to
the
whole
Church
,
to
each
Bishop
,
or
Minister
only
accidentally
,
&
secondarily
,
his
words
are
these
;
Haec
quidem
authoritas
ecclesiastica
singulis
episcopis
convenit
sed
accidentaliter
,
et
secundariè
,
et
minus
principaliter
,
ecclesiae
autem
primariò
principaliter
et
essentialiter
competit
:
And
he
illustrates
this
from
a
rule
in
Phylosophy
,
Cum
virtus
aliqua
duobus
inest
,
uni
necessariò
et
essentialiter
alteri
contingentur
,
et
accidentaliter
;
principalius
inest
ei
cui
necessario
&
essentialiter
inest
,
quam
ei
cui
contingentur
tantum
et
accidentaliter
convenit
,
ut
calor
magis
principaliter
igni
,
quam
aquae
inest
,
quia
inest
aquae
,
gratia
ignis
.
So
de
Pontif.
Rom.
9.
q.
1.
c.
1.
Sect.
1.
his
words
translated
are
these
:
We
say
plainly
,
that
the
Churches
in
the
primitive
times
were
so
governed
of
their
own
Pastors
,
that
they
were
not
subject
to
others
,
either
Bishops
or
Churches
without
them
,
the
Church
of
Colosse
was
not
subject
to
the
Church
of
Ephesus
,
nor
the
Church
of
Philippi
,
to
the
Church
of
Thess.
nor
these
to
the
Church
of
Rome
,
nor
the
Church
of
Rome
to
any
of
them
,
Sed
pares
omnes
inter
se
juris
e●lent
,
i.
e.
They
were
all
of
equall
power
among
themselves
.
12.
To
these
we
might
adde
Doctor
Reinolds
,
in
his
conference
with
Hart
:
Doctor
Willet
in
his
Synops.
Papis
.
Doctor
Tailor
,
in
his
Commentary
on
Tit.
But
I
shall
produce
only
one
[
](A78217-e27890-b)*
*
See
Doctor
Sibbs
.
more
,
that
was
famous
for
his
Gospell-anointings
,
and
litle
thought
by
the
most
men
to
have
been
of
this
judgement
:
And
yet
you
shall
find
,
in
a
litle
Treatise
of
his
(
printed
before
these
troubles
brake
forth
in
England
)
called
A
breathing
after
God
,
that
he
speaks
fully
to
this
purpose
,
h●s
subj●ct
leading
him
to
discover
himselfe
herein
,
being
(
as
I
suppose
)
a
little
before
his
death
;
his
words
are
these
,
p.
91.
speaking
of
Gods
house
,
House
(
saith
he
)
wee
take
for
the
persons
that
are
in
it
,
and
persons
that
are
ordered
,
or
else
it
is
a
confusion
,
and
not
a
house
;
it
is
a
company
of
those
that
are
voluntary
,
they
come
not
by
chance
into
our
house
,
that
are
members
of
our
society
;
but
there
is
an
order
,
there
is
a
Governour
in
a
house
,
and
some
that
are
under
gov●rnment
:
and
there
is
a
voluntary
conjunction
,
and
combination
:
so
the
Church
is
a
voluntary
company
of
People
,
that
is
orderly
:
some
to
teach
,
and
some
to
be
instructed
,
and
thereupon
it
is
called
a
house
.
And
a
litle
after
,
p.
94.
speaking
of
the
Tabernacle
in
Davids
time
,
before
the
Temple
was
built
,
he
saith
,
If
we
apply
it
to
our
times
,
that
that
answers
the
Tabernacle
now
,
is
particular
visible
Churches
,
under
particular
Pastors
,
where
the
meanes
of
salvation
are
set
up
:
Particular
visible
Churches
now
,
are
Gods
Tabernacle
:
The
Church
of
the
Iewes
was
a
Nationall
Church
,
there
was
but
one
Church
,
but
one
Place
,
and
one
Tabernacle
,
but
now
God
hath
erected
particular
Tabernacles
,
every
particular
Church
and
Congregation
,
under
one
Pastor
,
their
meeting
is
the
Church
of
God
,
a
several
Church
,
[
](A78217-e28230-b)*
*
Vid.
the
note
before
in
the
margent
,
at
the
testimony
of
M.
Baynes
.
INDEPENDANT
.
And
as
for
the
Church
of
England
,
he
saith
,
it
is
called
a
particular
Church
from
other
nations
,
because
it
is
under
a
government
civill
,
which
is
not
dependant
on
any
other
forraine
Prince
.
Now
what
can
be
spoken
more
fully
for
the
Congregationall
way
,
then
this
famous
Minister
hath
in
these
words
?
So
then
put
all
these
together
,
(
besides
multitudes
of
other
choice
servants
of
Christ
,
that
are
yet
living
in
this
Kingdome
,
and
forraine
parts
,
who
are
many
of
them
in
the
practise
of
this
truth
,
with
abundance
of
the
rich
blessings
of
Christ
on
them
)
and
then
see
whether
it
becomes
men
to
say
,
that
none
but
a
company
of
injudicious
,
weak
,
simple
,
idle
,
and
giddy-headed
men
,
are
of
this
opinion
,
that
the
power
of
Church
government
,
is
entirely
within
a
particular
Church
.
But
that
we
may
leave
men
for
ever
without
excuse
,
let
us
before
we
leave
this
particular
,
see
what
our
brethren
themselves
of
the
Presbyterian
way
do
say
for
this
in
their
piece
called
Jus
Divin
.
Regim
.
Eccles.
they
set
forth
with
all
their
strength
;
wherein
when
I
read
,
me
thinks
that
Scripture
of
the
Apostle
is
verifyed
,
1.
Cor.
3.19
.
For
the
wisdome
of
the
world
is
foolishnes
with
God
,
for
it
is
written
,
he
taketh
the
wise
in
their
own
craftines
:
And
my
reason
is
,
b●cause
whe
e
they
should
speake
most
,
there
they
say
least
,
and
where
they
should
be
strongest
,
there
they
are
weakest
:
For
whereas
the
whole
Volumne
consists
of
neare
about
32.
sheets
of
Paper
,
there
is
not
much
above
6.
sheets
that
speakes
to
the
point
of
their
Presbytery
,
and
not
above
a
sheet
and
halfe
to
the
principall
part
of
the
controversie
,
p.
231.
in
laying
down
of
which
also
they
have
not
dealt
fairely
and
candidly
,
by
expressing
themselves
in
ful
,
plain
,
and
ample
termes
,
but
equivocally
and
ambiguously
,
[
](A78217-e28350-b)*
*
And
in
la●
down
the
d●●●rences
bet●
the
Presb.
Independ.
their
Prefa●
they
speak
untruth
in
very
first
●ticular
;
for
the
Independants
have
left
it
upon
Record
,
that
a
particular
Church
is
a
sin
part
of
the
Catholique
,
their
own
expression
.
Ames
.
medulla
Theolog.
c.
32.
De
ecclesi●
stituta
,
p.
148.
Istae
enim
congregationes
sunt
quasi
partes
SIMILARES
Ecclesia
catholica
que
adeò
et
nomen
et
naturam
ejus
participant
:
So
M.
Wil.
Sedgwick
in
his
Sermon
befor●
verse
of
the
Parl.
printed
by
Ralph
Smith
at
the
sign
of
the
Bible
in
Cornhill
,
hath
the
s●
p.
4.
And
yet
these
men
in
the
place
before
quoted
say
to
the
contrary
.
reserving
more
to
themselves
in
their
practise
,
then
what
is
expressed
in
their
Proposition
;
as
I
doubt
not
but
will
ere
long
be
made
out
:
Now
these
Ge●tlemen
in
the
last
chapter
of
their
Booke
,
before
they
come
to
lay
down
their
own
Assertion
(
which
is
the
thing
I
produce
to
the
confirmation
of
the
former
truth
)
grant
six
things
to
the
Independents
.
1.
That
particular
Churches
have
within
themselves
,
power
of
Discipline
entirely
,
so
farre
forth
as
any
cause
in
debate
,
particularly
and
peculiarly
concerneth
themselves
,
and
not
others
.
2.
That
where
there
is
no
consotiation
,
or
neighbourhood
of
a
single
C●urches
,
whereby
they
may
mutually
aid
one
another
,
there
a
single
Congregation
must
not
be
denyed
entirenes
of
ju●isdiction
.
3.
That
every
single
Congregation
hath
equall
power
,
one
as
much
as
another
,
and
that
there
is
no
subordination
of
one
to
anoanother
,
according
to
that
trite
and
known
Axiom
,
Par
in
parem
non
habet
imperium
:
i.
e.
An
equall
hath
no
rule
or
power
over
an
equall
:
Subordination
Prelaticall
,
which
is
of
one
or
more
Parrishes
,
to
the
Prelate
and
his
Cathedrall
is
denyed
,
all
particular
Churches
being
collaterall
,
and
of
the
same
authority
.
4.
That
Classicall
or
Synodall
authority
cannot
be
by
Scripture
introduced
over
a
particular
Church
in
a
privative
or
destructive
way
to
the
power
which
God
hath
bestowed
upon
it
.
5.
That
the
highest
ecclesiasticall
Assembly
in
the
world
,
cannot
require
from
the
lowest
a
subordination
absolute
,
and
Pro
Arbitrio
,
i.
e.
at
their
own
meer
will
and
pleasure
,
but
only
in
some
respect
;
subordination-absolute
,
being
only
to
the
law
of
God
laid
down
in
Scripture
.
6.
They
grant
Charitative
,
consultative
,
Fraternall
christian
advice
or
direction
,
either
to
be
desired
or
bestowed
,
by
neighbouring
Churches
,
either
apart
,
or
in
their
Synodall
meetings
,
for
the
mutuall
benefit
of
one
another
,
by
reason
of
that
holy
profession
in
which
they
are
all
conjoyned
and
knit
together
:
Now
what
can
be
more
fully
to
our
purpose
,
then
what
these
men
themselves
say
?
Obj.
You
will
say
,
though
they
say
all
this
,
yet
t
is
not
all
they
say
,
for
they
say
the
Presbyteri●ns
have
a
further
power
,
that
particular
Congregtions
have
not
;
which
is
the
power
of
greater
Assemblies
,
in
a
Classis
or
Synod
,
over
a
particular
Church
,
to
deliver
it
to
Sathan
,
in
case
of
obstinacy
.
Ans.
But
first
,
where
do
these
men
read
in
all
the
New
Testament
,
of
these
greater
Assemblies
,
and
lesser
Assemblies
,
that
have
this
authoritative
power
over
one
another
,
to
excommunicate
and
deliver
over
to
Sathan
?
Let
them
produce
but
one
plaine
Scripture
for
it
,
by
way
of
precept
for
it
,
or
practise
of
it
,
and
we
will
say
something
to
it
;
let
them
not
thinke
to
put
off
the
matter
so
easily
,
as
if
3.
or
4.
Recocta
cr●
be
fastidiu●
parit
et
n●
seam
.
old
Arguments
that
have
been
at
least
ten
times
answered
,
will
serve
the
turne
:
Gods
people
have
learnt
to
be
more
wise
now
then
formerly
.
2.
Do
not
these
men
know
,
that
its
a
great
question
amongst
themselves
,
or
their
friends
in
the
Assembly
,
whether
Traditio
Satanae
,
i.
e.
The
power
of
delivering
over
to
Sathan
,
were
not
Apostolicall
?
that
is
,
peculiar
to
the
power
of
Apostles
,
so
as
ordinary
Elders
had
it
not
:
and
then
the
utmost
power
of
all
those
great
classicall
Presbyteriall
Assemblies
,
over
the
lesser
,
as
they
call
them
in
way
of
censuring
,
will
be
at
last
the
same
with
the
Independants
non-communion
,
which
the
Independants
acknowledge
(
upon
good
grounds
)
to
be
the
last
meanes
Christ
hath
appointed
in
his
Church
to
worke
upon
the
heart
,
and
therefore
as
forcible
and
effectuall
,
as
that
formall
and
juridicall
delivering
over
of
a
particular
Church
to
Sathan
,
which
the
Presbyterians
so
stifly
,
though
ungroundedly
plead
for
.
3.
Let
the
Assembly
of
Presbyters
be
never
so
great
,
yet
I
hope
there
is
none
of
them
that
will
affirm
,
that
such
an
Assembly
can
proceed
(
by
all
their
authority
they
claime
)
to
the
delivering
over
a
particular
Church
to
Sathan
,
Clave
non
errante
,
they
are
not
freed
from
error
,
no
more
then
a
lesser
Assembly
:
and
commonly
the
truth
of
Christ
is
with
the
fewer
,
not
the
greater
number
:
one
poore
despised
Saint
,
may
understand
more
of
Gods
mind
,
and
see
further
into
some
one
particular
truth
,
then
a
whole
Synod
:
And
we
have
examples
of
it
.
Indeed
if
they
could
,
or
would
claime
to
themselves
an
unerring
Spirit
,
as
the
Pope
doth
,
it
were
something
:
Or
if
they
had
such
a
presence
of
the
holy
Ghost
with
them
,
that
they
might
say
as
the
Apostles
did
,
It
seemed
good
to
the
holy
Ghost
,
and
to
us
:
then
it
were
to
the
purpose
:
but
before
this
be
done
,
they
do
but
Oleum
et
operam
perdere
,
and
Jesus
Christ
will
give
them
but
little
thanks
in
the
end
;
and
if
that
those
that
are
champions
for
these
higher
Assemblies
,
as
they
call
them
,
whereby
they
would
rule
the
churches
of
Christ
,
would
but
read
Doctor
Whitaker
De
concil
.
from
p.
248.
ad
finem
,
without
prejudice
,
and
an
evill
eye
,
I
am
confident
they
would
be
more
humble
in
their
own
eyes
,
and
moderate
and
gentle
towards
their
bretheren
they
so
much
scorne
.
If
any
desire
further
satisfaction
in
this
very
particular
,
let
him
read
M.
Burroughs
his
Heart
Divisions
,
p.
43
,
44
,
45
,
46
,
47.
4.
Lastly
,
if
the
divine
right
be
in
the
Congregationall
Presbytery
,
as
they
aknowledge
at
large
,
p.
182.
138.
of
their
Jus
divinum
:
How
comes
it
to
passe
that
they
claim
such
power
in
higher
Assemblies
,
as
the
Classicall
,
Provincial
,
and
National
Presbyteries
?
how
can
these
things
stand
together
?
are
there
two
divine
rights
,
especially
,
when
the
Classicall
divine
right
,
(
as
they
call
it
)
over
the
Congregationall
,
is
merely
humane
?
1.
In
that
the
preaching
Elders
of
greater
Presbytery
,
were
ordained
to
their
office
by
a
questionable
power
(
by
the
Bishops
)
which
they
have
not
to
this
day
renounced
.
2.
In
that
the
ruling
Elders
are
made
by
a
power
as
questionable
,
(
though
not
so
Antichristia●
)
to
wit
,
an
Ordinance
of
Parl.
as
M.
Saltmarsh
hath
lately
observed
,
in
his
Reasons
discussing
the
divine
right
of
Presbytery
,
p.
3
,
4.
And
so
much
for
the
testimony
of
the
learned
.
3.
In
the
last
place
,
we
come
to
those
reasons
and
Arguments
the
learned
do
usually
give
,
for
the
confirming
the
former
truth
,
and
confuting
the
contrary
,
I
shall
name
only
the
heads
of
some
of
them
.
●od
omnes
at●git
,
ab
omni●
approbari
●et
.
Whit.
de
●e
.
p.
44.
1.
That
which
concernes
all
the
Church
,
reason
requires
should
be
done
by
all
the
Church
;
but
to
choose
this
or
that
Officer
,
to
excommunicate
this
or
that
member
,
concernes
all
the
Church
,
ergo
.
2.
No
adjunct
in
order
of
Nature
,
is
before
the
Subject
,
nor
is
it
capable
of
receiving
any
thing
,
but
as
it
adheres
to
,
and
so
from
the
subject
;
but
administration
of
Ordinances
is
the
adjunct
of
the
Church
,
and
the
Church
the
subject
,
ergo
.
3.
The
Church
is
the
body
of
Christ
,
but
the
Presbytery
is
not
so
,
but
a
part
of
the
body
,
ergo
,
the
power
is
in
the
Church
primarily
,
and
not
in
Presbytery
.
4.
If
the
Church
hath
power
to
refuse
a
man
,
and
to
cast
him
out
,
then
she
hath
power
to
choose
,
and
put
him
in
:
but
the
first
is
true
,
because
otherwise
she
doth
not
sinne
in
suffering
false
Teachers
,
nor
can
she
decline
a
vitious
Elder
,
Invito
vel
non
curante
Presbyterio
,
ergo
.
5.
There
is
no
power
that
any
can
have
from
heaven
ordinarily
,
but
by
some
transaction
between
God
and
them
;
but
there
is
no
such
transaction
between
God
,
and
the
Presbytery
primarily
;
the
Covenant
and
Promise
was
not
made
with
them
,
but
with
the
Church
,
ergo
.
6.
If
the
Church
only
,
and
not
the
Presbyterie
,
be
the
Kingly
Nation
,
Royall
Priesthood
,
and
Kings
and
Priests
to
God
,
then
the
power
belongs
to
the
Church
,
and
not
to
the
Presbytery
:
But
the
Church
is
the
Kingly
Nation
,
and
not
the
Presbytery
,
ergo
.
The
antecedent
is
without
question
,
the
consequent
is
evident
,
because
else
they
should
be
titular
Kings
only
,
without
power
,
and
they
that
are
not
Kings
and
Priests
,
as
the
Presbytery
,
Qua
tales
,
they
should
have
Power
.
7.
If
the
Text
Mat.
18.
Go
tell
the
Church
,
be
not
meant
of
the
Presbytery
only
,
but
of
the
Church
,
consisting
of
Elders
and
bretheren
together
,
then
the
power
belongs
not
to
the
Presbytery
alone
,
but
to
the
whole
:
But
that
place
,
Go
tell
the
Church
,
is
not
meant
of
the
Presbyterie
only
,
but
of
the
whole
,
Vid.
Cottons
Keyes
,
p.
40
,
41
,
42
,
43
,
44.
Jacobs
divine
beginning
and
institution
of
Christs
visible
Church
.
Philips
answer
to
Lambe
,
p.
150.
consisting
of
Elders
and
bretheren
;
as
those
Divines
in
the
margent
have
fully
cleared
,
answering
al
the
objections
that
have
been
brought
to
the
contrary
,
which
would
be
too
large
here
to
set
down
;
only
take
these
few
reasons
,
why
this
place
cannot
be
meant
of
the
Presbyterie
alone
.
1.
Because
in
all
the
New
Testament
we
cannot
find
the
word
Church
is
given
to
the
Presbytery
alone
,
but
sometimes
for
the
Members
alone
,
without
it
,
or
distinct
from
the
Presbytery
:
as
Act.
14.23
.
and
15.4
,
22.
1
Cor.
12.
and
frequently
,
for
the
whole
Flock
,
Elders
and
Bretheren
together
.
1
Cor.
1.
Phil.
1.2.1
.
&c.
2.
Because
the
relation
of
the
party
offending
is
to
the
Church
,
not
to
the
Presbytery
,
for
the
fellowship
is
with
the
Church
,
as
Church
,
the
covenant
and
brotherhood
is
with
them
;
and
therefore
,
though
the
Presbytery
orderly
exerciseth
the
power
,
yet
it
is
In
ordine
ad
ecclesiam
,
there
is
no
particular
relation
between
the
party
and
Presbyterie
,
as
may
advantage
the
Presbytery
to
exercise
such
an
act
of
power
over
him
,
no
more
then
they
may
administer
the
Seales
to
a
private
person
,
but
to
him
as
a
Church
Member
,
and
with
the
whole
Church
.
3.
The
Presbytery
consisting
of
a
few
Elders
,
are
offended
by
a
brother
,
that
is
bound
up
in
fellowship
with
a
hundred
private
bretheren
:
now
the
Presbytery
dealing
with
him
,
can
go
no
further
,
if
they
be
the
Church
,
then
themselves
,
&c.
4.
The
Presbytery
may
be
the
party
offendi●g
,
and
then
you
must
tell
the
Church
,
that
the
Church
offendeth
:
that
is
,
go
tell
themselv●s
.
O●j
.
I
may
tell
a
higher
Classis
or
Assembly
.
Ans.
But
what
if
they
joyn
with
the
offending
Presbyters
?
then
I
must
stay
for
a
generall
Councell
,
which
is
not
free
from
errour
,
neither
.
5.
If
by
tell
the
Church
be
meant
the
Presbytery
only
,
then
there
being
but
two
or
three
of
the
Presbytery
,
a
brother
offended
,
cannot
take
one
or
two
of
them
for
witnesses
,
because
then
he
should
tell
the
Church
before
the
time
come
,
and
so
could
make
no
further
proceeding
.
But
a
brother
offended
may
take
one
or
two
of
the
Elders
for
witnesses
,
ergo
,
Presbyterie
cannot
be
the
Church
;
and
if
so
,
then
much
lesse
can
it
be
taken
for
a
Classis
,
Synod
,
&c.
8.
If
the
Church
be
compleat
in
point
of
government
,
without
Presbyterian
,
classicall
,
and
Synodicall
Offices
,
and
callings
,
then
the
Church
hath
power
in
it selfe
,
without
such
offices
and
callings
:
But
a
particular
Church
is
compleat
in
point
of
Church
power
,
and
exercise
of
government
,
as
we
have
shewed
,
and
proved
abundantly
before
,
and
they
themselves
grant
ergo
.
9.
Where
the
sentence
administred
by
the
Church
of
a
particular
Congregation
,
is
ratifyed
and
confirmed
in
heaven
by
Christ
,
there
the
power
must
needs
be
granted
to
be
in
the
Church
:
But
the
sentence
administred
by
the
Church
of
a
particular
congregation
,
is
ratifyed
by
Christ
in
heaven
,
as
Mat.
18.18
,
19.
ergo
.
And
thus
now
by
the
assistance
of
Christ
,
I
have
gone
through
all
the
parts
of
this
second
Proposition
;
whereby
the
meanest
may
come
to
have
insight
into
the
reality
and
excellency
of
the
Congregationall
way
,
and
be
able
not
only
to
satisfy
themselves
about
it
,
but
others
also
,
and
see
sufficient
ground
to
suffer
for
it
,
as
for
a
principall
p●rt
of
the
will
and
mind
of
Christ
,
if
ever
they
should
be
called
unto
it
.
Now
then
,
this
being
so
,
that
the
Church
to
which
the
Officers
and
administration
of
the
Seales
is
limited
under
the
New
Testament
,
is
an
ord●nary
congregation
of
Saints
,
having
power
of
government
within
it selfe
under
Jesus
Christ
,
1.
Inference
from
the
former
Proposition
.
their
head
and
King
,
then
it
will
follow
,
1.
That
there
is
no
ground
or
warrant
in
Scripture
for
an
universal
visible
Church
,
with
Officers
&
government
correspondent
,
a
universall
visible
Church
militant
on
earth
,
is
not
denyed
,
but
the
question
is
of
a
universall
,
visible
,
politicall
Church
,
with
Officers
and
Administrations
sutable
,
that
is
,
universall
Pastors
,
universall
Elders
,
universall
Deacons
,
universall
Seales
and
censures
,
universall
Lawes
,
and
rules
of
Government
:
for
such
as
the
Church
is
,
such
must
her
Officers
,
O●dinances
,
and
Government
be
:
But
this
we
cannot
find
th●
Scriptures
to
hold
out
in
the
least
to
us
,
but
are
altogether
silent
:
and
little
do
men
know
how
much
they
contribute
towards
the
keeping
of
the
Pope
in
his
chaire
,
by
pleading
so
much
as
they
do
for
such
a
universall
visible
Church
,
subject
to
government
:
for
if
there
be
such
a
Church
,
of
divine
institution
,
then
it
will
necessarily
follow
,
that
there
must
be
a
universall
ordinary
Pastor
of
that
Church
,
and
then
the
Papists
will
thanke
them
.
And
to
speake
truly
,
let
us
but
once
grant
that
particular
Churches
are
not
entire
in
themselves
,
nor
endowed
with
the
power
of
government
,
immediatly
from
Christ
,
but
are
parts
and
dependants
of
one
whole
universall
Church
visible
,
ministeriall
,
or
politicall
;
then
it
will
follow
,
that
we
must
referre
our selves
in
matters
of
Religion
and
Government
,
to
that
one
body
visible
,
whereon
we
professe
our selves
to
depend
:
and
what
this
leads
to
,
those
that
have
but
halfe
an
eye
may
discerne
.
The
just
extent
therefore
(
without
doubt
)
of
a
true
visible
Church
under
the
Gospell
,
is
no
other
then
what
we
have
before
shewed
:
to
wit
,
one
ordinary
Congregation
or
society
of
Saints
,
that
can
meet
together
in
one
place
to
worship
God
.
2.
Then
it
will
follow
also
,
that
there
is
as
little
ground
for
a
Nationall
,
Diocesan
,
and
Provinciall
Church
:
And
to
speak
truly
,
there
is
lesser
shew
and
ground
for
these
in
the
Scripture
,
then
for
the
other
we
spake
to
before
:
and
are
therefore
justly
condemned
by
diverse
jud●cious
and
learned
men
in
their
writings
:
vide
Jacob.
Reas.
for
Reformation
,
p.
5
,
6
,
7
,
8.
&c.
Burrough
.
Vindication
against
Edwards
,
p.
23.
his
words
are
these
.
I
said
that
we
are
freed
from
the
Pedagogie
of
the
Jewes
,
and
now
there
were
no
Nationall
Churches
by
institution
,
as
the
Jews
were
,
mentioning
three
things
.
"
1.
There
are
no
Nationall
Officers
,
as
they
had
.
"
2.
No
Nationall
worship
as
they
had
.
3.
It
was
not
sufficient
now
to
make
a
member
of
the
Church
,
because
one
is
by
birth
of
this
or
any
other
Nation
,
as
then
it
was
,
because
one
was
born
of
the
Nation
of
the
Jewes
;
and
is
this
(
saith
he
)
a
doctrine
that
will
not
go
down
with
a
Presbyterian
?
Surely
it
must
be
a
Prelatical
Presbyterian
who
cannot
digest
this
:
I
am
confident
all
the
Presbyterian
Churches
in
the
world
,
will
acknowledge
what
I
said
here
to
be
true
:
That
wee
may
call
the
Church
in
England
a
Nationall
Church
,
because
of
the
many
Saints
in
it
,
who
are
the
body
of
Christ
,
I
deny
not
,
nor
ever
did
,
(
neither
do
I
know
any
of
his
judgement
or
practise
that
do
;
)
but
that
it
is
by
the
institution
of
Christ
formed
into
one
politicall
Church
,
as
the
Nation
of
the
Jewes
was
,
this
is
no
Independency
to
deny
.
Where
are
any
particular
men
standing
Church
Officers
to
the
whole
Nation
by
divine
institution
?
What
Nationall
Worship
hath
Christ
instituted
?
Doth
our
birth
in
the
Nation
make
us
members
of
the
Church
?
These
things
are
so
palpably
plaine
to
any
that
will
understand
,
that
t
is
tedious
to
spend
time
about
them
;
so
also
Cottons
Keyes
,
p.
31
,
32.
3.
It
will
follow
also
that
the
ruling
power
of
Synods
and
Classes
over
the
particular
Churches
,
which
is
now
so
much
pleaded
for
,
(
not
the
counselling
power
,
for
that
is
granted
by
us
)
is
not
Jure
divino
,
but
a
meer
usurpation
,
and
such
a
way
and
practise
as
Christ
will
never
own
,
nor
prosper
:
For
what
he
hath
said
Mat.
15.13
.
shall
certainly
come
to
passe
;
which
is
,
That
every
plant
,
which
is
not
of
his
Fathers
planting
,
shall
be
rooted
up
;
such
a
government
possibly
may
stand
for
a
time
,
as
the
Prelaticall
did
,
having
the
power
of
the
Prince
to
support
it
;
but
doubtlesse
it
will
(
being
so
neare
of
kinne
to
it
)
share
in
the
like
destiny
:
And
that
which
moves
me
to
believe
and
expect
it
,
is
not
only
the
non-Scripturalnes
of
this
high
Classicall
way
of
Government
,
but
the
unreasonablenes
,
and
sinfullnes
of
it
;
which
will
easily
appeare
from
these
ensuing
particulars
,
which
are
the
naturall
issues
of
this
government
;
and
by
which
you
may
understand
from
whence
it
takes
its
originall
,
Severall
sorts
fruts
,
that
●owes
upon
●●e
lofty
Tree
high
Pres●●terie
.
and
derives
its
pedigree
.
1.
This
high
Classical
government
makes
one
ordinary
Pastor
,
or
Elder
,
to
undertake
the
rule
of
more
Churches
and
Flocks
then
his
owne
;
perhaps
twenty
or
forty
,
if
not
more
;
and
so
brings
in
a
burthen
too
heavy
for
the
ablest
Minister
to
go
under
:
for
if
one
Flocke
be
worke
enough
for
one
Shepheard
to
watch
over
,
he
hath
little
reason
to
take
the
care
of
twenty
on
him
:
wise
men
judge
it
the
safest
course
to
meddle
with
no
more
worke
then
they
can
comfortably
go
through
,
especially
such
worke
as
the
care
of
soules
,
which
is
of
greatest
and
highest
concernment
:
and
the
rather
considering
that
of
the
Apostle
2
Cor.
2.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
is
sufficient
for
these
things
?
2.
It
makes
the
church
(
which
is
the
body
of
Christ
,
and
hath
all
parts
and
members
suted
to
her
condition
)
to
be
lame
and
defective
,
having
no
power
of
discharging
her
own
offices
;
viz.
of
receiving
in
,
and
casting
out
members
,
but
by
anothers
leave
,
that
is
inferiour
to
her
.
3.
It
refuseth
to
have
matters
heard
and
determined
in
that
place
where
they
are
done
and
acted
;
then
which
,
what
more
unreasonable
?
it
was
condemned
in
Cyprians
dayes
,
as
Doctor
Reinolds
proves
against
Hart
in
his
conference
with
him
,
p.
570.
and
Cyprian
himselfe
saith
,
lib.
1.
epist.
8.
That
it
is
not
fit
that
those
over
whom
the
holy
Ghost
had
made
them
overseers
,
should
go
to
and
fro
,
speaking
of
matters
that
were
carried
from
their
own
church
to
others
.
4.
It
occasions
tyrannie
and
oppression
,
to
the
free
born
Subjects
of
Christs
Kingdome
;
domineering
over
their
consciences
,
not
suffering
them
to
enjoy
their
liberty
in
Church
or
State
,
unlesse
they
will
subscribe
to
their
dictates
,
and
be
of
their
judgement
,
as
he
that
runnes
may
read
,
in
their
late
published
and
printed
Petitions
,
&c.
The
right
garbe
and
straine
of
Antichrist
,
that
man
of
sinne
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mentioned
in
Rev.
13.17
.
that
will
not
suffer
any
man
to
buy
or
sell
,
unlesse
he
have
the
marke
,
or
the
name
of
the
Beast
,
or
the
number
of
his
name
:
and
of
that
Gyant
M.
Burroughs
speaks
of
,
in
his
Heart
divisions
,
p.
55.
who
laid
upon
a
Bed
,
all
he
tooke
,
and
those
who
were
too
long
,
he
cut
them
even
with
his
Bed
,
and
such
as
were
too
short
,
he
stretched
them
out
to
the
length
of
it
:
and
this
verrily
(
saith
he
)
is
cruelty
.
5.
It
puts
men
upon
inevitable
temptations
of
wresting
the
Scriptures
,
and
applying
them
to
another
,
and
cleane
contrary
sence
then
God
appointed
them
for
:
e.
g.
to
make
them
speake
out
,
that
there
is
a
patterne
of
diverse
single
Congregations
in
one
church
,
and
of
a
Presbyteriall
government
in
common
over
these
single
Congregations
:
That
differences
in
matters
of
opinion
are
not
to
be
suffered
,
though
in
things
not
destructive
to
Church
or
State
:
that
men
are
to
be
driven
from
their
errors
,
Cogendo
,
non
persuadendo
,
by
compulsion
,
&c.
when
the
Scriptures
are
directly
against
these
things
.
6.
It
puts
a
stop
in
the
way
of
knowledge
,
stinting
and
straitning
,
if
not
stifling
mens
gifts
and
abilities
in
searching
out
divine
truths
,
and
the
great
mysterie
,
which
that
Apostle
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●phes
.
3.10
.
that
manifold
wisdome
of
God
,
having
such
variety
in
it
,
as
is
able
to
exercise
the
strongest
abilities
,
even
of
Angels
themselves
,
to
search
into
,
and
make
discoveries
of
.
Now
saith
this
Classicall
Government
,
Thus
far
you
must
goe
and
no
farther
.
This
is
the
judgement
of
the
Church
of
England
,
and
the
Assembly
and
Presbyterie
in
their
severall
Classes
have
subscribed
to
it
,
touching
the
knowledge
of
God
,
and
the
way
of
his
Worship
,
and
Government
in
the
Church
;
and
no
man
is
to
vary
or
differ
from
it
,
nor
call
it
into
question
,
without
running
the
hazard
of
his
precious
liberty
,
&c.
7.
It
makes
men
to
build
their
observation
of
,
and
practicing
obedience
to
the
Divine
Lawes
,
Institutions
and
Ordinances
of
Christ
,
upon
the
principles
of
humane
wisdome
and
policie
,
yea
the
meere
wills
and
commandements
of
men
.
For
Ministers
must
not
preach
,
nor
administer
in
the
holy
things
of
God
to
their
people
,
neither
must
the
Saints
beleeve
or
practice
,
further
then
shall
the
Classis
shall
judge
to
be
sound
and
orthodox
,
and
give
their
consent
to
,
and
approbation
of
:
and
are
these
things
of
God
?
8.
Lastly
,
it
so
genders
to
bondage
,
and
begets
in
the
best
men
such
a
Diatrophes-like
spirit
,
〈◊〉
Epist.
of
●oh
.
9
,
10.
a
spirit
of
pride
and
bitternesse
against
the
Brethren
,
(
like
the
Prelates
chaire
,
that
infected
the
most
pious
soules
,
and
ablest
Preachers
that
sate
downe
in
it
,
as
we
could
instance
in
many
.
)
Yea
it
so
mingles
with
the
world
,
and
introduceth
such
formality
(
if
not
worse
)
in
the
worship
and
service
of
God
,
that
I
cannot
but
belevee
and
expect
the
Lord
Jesus
root
it
up
,
as
he
did
the
Prelacy
,
the
difference
between
them
being
more
in
name
then
nature
,
shew
then
substance
.
●he
4.
Infe●nce
from
the
●●oposition
.
4.
From
what
hath
formerly
been
said
touching
the
nature
and
priviledge
of
a
particular
society
of
Saints
united
together
as
the
true
and
proper
visible
Church
of
Christ
,
now
under
the
Gospel
.
The
constitution
of
the
Parish
Churches
in
England
,
must
of
necessity
be
found
faulty
,
and
their
originall
to
be
from
beneath
,
and
not
from
above
;
from
men
,
and
not
from
God
:
and
therefore
not
so
much
to
be
pleaded
for
and
defended
,
as
true
visible
Churches
of
Christ
,
as
they
are
by
the
Presbyters
in
the
Preface
of
their
Jus
Divinum
.
Reg.
eccles
.
1.
For
first
of
all
,
how
doe
they
answer
to
this
Church
we
have
spoken
of
in
this
chapter
,
in
respect
of
the
efficient
cause
and
institut●r
of
it
,
scil.
Jesus
Christ
,
when
their
originall
is
from
men
?
Now
that
this
is
a
truth
,
is
evident
from
the
first
founding
of
them
,
which
appeares
to
be
from
Dyonisius
Bishop
of
Rome
,
which
first
ordained
Diocesan
Churches
,
as
Platina
observeth
of
him
,
and
in
England
,
by
one
Honorius
Bishop
of
Cant.
as
Master
Saltmarsh
hath
lately
observed
out
of
Master
Selden
,
De
decimis
.
So
Polydor
Virgil
,
De
invent
.
rerum
,
li.
4.
c.
9.
And
t
is
no
other
then
what
M.
[
](A78217-e30190-b)*
*
Reas.
for
R●formation
,
p
▪
28
,
29.
Jacob
hath
long
since
noted
from
M.
Hooker
in
his
Ecclesiasticall
Politie
,
and
Doctor
Tooker
,
both
Prelaticall
men
,
who
affirme
the
distinction
of
parishes
to
be
a
meere
positive
law
,
and
not
jure
divino
,
i.
e.
by
Divine
right
.
And
I
find
the
like
in
that
famous
learned
man
Master
Paul
Baynes
his
Dioc.
Tryall
,
p.
12.
whose
words
are
these
:
A
Parishionall
Church
may
be
considered
,
1.
Materially
,
and
2.
Formally
.
1.
Materially
,
as
it
is
a
Church
within
such
locall
bounds
,
the
members
of
which
dwell
contiguously
,
one
bord●ring
upon
the
other
.
Now
(
saith
he
)
this
God
instituted
not
,
for
it
is
accidentall
to
the
Church
.
If
a
parishionall
Church
in
London
should
dwell
as
the
Dutch
doe
,
one
far
enough
from
the
other
,
while
the
same
Beleevers
were
united
with
the
same
Governours
,
the
Church
were
not
changed
,
though
the
place
were
altered
,
(
which
is
worth
observation
against
such
as
cry
out
against
the
Independent
Churches
,
because
the
members
of
them
dwell
not
contiguously
one
bordering
upon
the
other
,
(
though
in
point
of
convenience
(
not
of
absoulte
necessity
)
we
judge
it
fit
that
Members
of
Churches
should
dwell
as
neere
together
as
their
occasions
and
callings
will
give
leave
.
)
2.
Formally
,
for
a
multitude
which
do
in
manner
of
a
parish
ordinarily
congregate
,
Now
(
saith
he
)
such
Churches
and
such
onely
,
we
say
God
erected
.
To
this
purpose
M.
Owen
also
in
his
Country
Essay
for
Church-government
,
answering
this
Objection
,
By
this
means
,
parishes
will
be
unchurched
,
saith
,
1.
If
by
Churches
you
understand
such
entire
societies
of
Christians
,
as
have
all
Church
power
both
according
to
right
and
exercise
in
and
among
themselves
,
as
Independents
speak
of
Congregations
,
then
they
were
never
churched
by
any
.
2.
If
onely
civill
divisions
of
men
,
that
may
conveniently
be
taught
by
one
Pastor
,
and
ruled
by
Elders
,
whereof
some
may
be
fit
to
partake
of
the
Ordinances
,
some
not
,
as
the
Presbyterians
esteeme
them
,
then
,
&c.
So
that
here
is
no
other
then
an
humane
constitution
▪
allowed
of
to
the
parish
Churches
in
England
.
2.
How
doe
these
Parish
Churches
in
England
,
answer
to
the
former
true
visible
Church
of
Christ
under
the
Gospell
in
respect
of
the
right
matter
of
it
,
which
we
have
shewed
to
be
Saints
?
Now
in
this
they
come
as
short
as
in
the
other
,
for
experience
tels
us
,
that
Parish
Churches
for
the
generall
consist
of
loose
,
profane
,
scandalous
livers
,
such
as
the
Apostle
saith
are
without
God
,
and
without
Christ
,
and
without
hope
,
Ephes
.
2.12
.
that
are
strangers
to
the
common-wealth
of
Israel
,
and
covenant
of
Promise
.
Now
we
may
safely
argue
from
that
Scripture
,
that
such
as
are
without
God
,
and
without
Christ
,
cannot
make
a
Church
of
Christ
.
Besides
,
the
Kingdome
of
Christ
,
which
is
his
Church
,
is
spirituall
,
and
not
of
this
world
,
as
he
himselfe
saith
,
John
18.36
.
Now
these
parishes
for
the
generality
of
their
matter
,
are
of
this
world
,
carnall
and
earthly
,
and
therefore
cannot
be
the
Kingdome
of
Christ
.
Jesus
Christ
cannot
be
the
Head
of
such
a
Body
,
nor
King
of
such
a
Kingdome
.
Moreover
,
that
cannot
be
the
matter
of
Christs
Church
,
which
he
hath
commanded
to
be
cast
out
of
his
Church
,
as
wee
have
shewed
before
.
But
the
subject
matter
of
the
Parish
Churches
are
such
,
as
ought
to
be
cast
out
from
the
Church
of
Christ
.
And
therefore
some
of
our
more
godly
Brethren
of
the
Presbyterian
way
,
dare
not
admit
of
them
to
Church
priviledges
with
the
godly
,
but
separate
the
godly
from
them
,
where
they
have
a
competent
number
by
themselves
to
administer
the
seales
to
,
as
we
could
give
instances
,
if
need
were
.
Neither
will
it
be
sufficient
in
this
case
,
to
say
as
many
doe
,
that
the
denomination
is
from
the
better
part
;
because
we
never
find
in
the
Scriptures
,
that
holinesse
is
ascribed
to
a
multitude
for
the
sake
of
a
few
,
if
the
rest
be
unholy
,
loose
and
profane
:
As
we
doe
not
say
,
that
because
such
a
meeting
hath
three
or
foure
Gentlemen
or
Nobles
in
it
,
that
the
whole
company
are
Gentlemen
and
Noblemen
.
We
reade
that
uncleane
persons
and
things
doe
pollute
and
unhallow
cleane
persons
,
as
Levit.
14.46
,
47.
&
15.4
,
11
,
12.
Hag.
2.12
,
13
,
14.
and
that
a
little
leaven
sowres
the
whole
lump
,
1
Cor.
1.6
,
7.
and
that
by
the
springing
up
of
one
root
of
bitternesse
,
many
are
defiled
;
and
that
by
one
dead
flye
,
the
whole
box
of
ointment
is
spoiled
;
but
that
cleane
persons
should
hallow
and
sanctifie
persons
that
are
unholy
,
or
that
a
little
sweet
meale
should
make
sweet
a
sowre
lump
,
this
we
read
not
of
.
Besides
,
can
it
be
made
out
by
any
man
,
that
the
matter
of
those
Parish
Churches
,
for
the
most
part
,
can
answer
the
ends
for
which
a
Church
is
instituted
by
Christ
,
as
we
have
noted
before
?
can
a
company
of
dissolute
livers
,
worship
God
and
Jesus
Christ
spiritually
?
can
there
be
ab●lity
for
spirituall
and
holy
services
,
where
the
Spirit
is
not
yet
given
?
can
there
be
communion
between
light
and
darknesse
,
between
Christ
and
Belial
?
as
2
Cor.
6.16
.
can
they
edifie
one
another
in
the
most
holy
faith
,
that
have
not
the
work
of
faith
yet
wrought
and
begun
in
them
?
I
desire
to
know
of
any
sober-minded
and
religious-hearted
man
,
whether
a
company
of
vile
,
profane
drunkards
,
swearers
,
scoffers
at
goodnesse
,
enemies
to
the
power
of
godlinesse
,
ignorant
poore
soules
,
that
know
no
more
of
God
and
Christ
,
(
I
had
almost
said
then
the
seats
they
sit
on
)
can
doe
any
thing
in
a
Church
society
,
that
tends
to
the
honour
of
God
,
and
edification
of
the
body
of
Christ
.
1.
If
you
say
they
are
hearers
of
the
Word
,
that
is
not
sufficient
,
for
Heathens
may
doe
that
,
and
yet
not
be
Church
members
,
as
1
Cor.
14.23
,
24.
The
Scribes
,
and
Pharisees
,
and
other
wicked
Jewes
,
came
often
to
heare
Christ
himself
preach
with
his
Disciples
,
and
yet
they
were
not
his
Disciples
,
but
enemies
,
and
opposers
,
seeking
to
kill
him
.
T
is
not
bare
hearing
the
Word
,
that
makes
a
person
a
member
of
Christ
and
his
Church
,
but
his
willing
and
professed
subjection
to
Christ
and
the
Gospel
to
be
ruled
and
ordered
by
it
,
as
2
Cor.
9.13
.
2.
If
you
say
,
they
are
Professors
of
Christ
,
yet
that
also
,
if
contradicted
in
the
life
,
is
not
sufficient
to
make
a
member
of
Christ
&
his
Church
,
for
2
Tim.
3.5
.
we
are
bid
to
turne
from
such
.
3.
If
you
say
,
they
are
baptized
.
I
answer
,
that
is
not
sufficient
to
make
them
members
of
this
Church
of
Christ
,
because
the
Church
of
Rome
hath
Baptisme
in
it
,
and
yet
no
true
Church
,
as
Master
Perkins
hath
well
observed
in
his
Exposition
on
the
Creed
.
A
false
Church
may
usurpe
Ordinances
that
hath
no
right
to
them
,
as
well
as
a
true
church
be
for
a
time
without
them
,
that
hath
right
to
them
.
Neither
is
Baptisme
the
forme
of
a
church
,
or
the
way
and
meanes
now
left
to
bring
men
into
the
church
,
but
a
seale
of
Confirmation
rather
to
those
that
are
already
joyned
to
some
particular
visible
Church
of
Christ
.
And
to
adde
no
more
,
Baptisme
in
it selfe
is
so
far
from
making
any
man
a
church-member
,
as
that
church-membership
may
be
dissolved
,
though
Baptisme
remaine
,
as
in
case
of
Excommunication
.
4.
If
you
adde
farther
,
and
say
,
that
the
primitive
visible
Churches
,
as
Corinth
,
Ephesus
,
&c.
had
profane
wicked
men
in
them
:
This
neither
will
be
to
any
purpose
;
for
the
question
is
not
,
whether
a
true
visible
Church
of
Christ
may
have
wicked
persons
in
it
?
for
that
is
not
denyed
:
but
whether
it
is
to
be
constituted
&
made
up
of
such
persons
.
T
is
one
thing
what
these
Primitive
Churches
may
be
through
degeneration
,
another
thing
what
they
were
in
their
first
constitution
.
And
therefore
I
suppose
we
are
not
to
produce
those
Churches
for
examples
as
they
were
in
their
degenerate
estate
,
but
as
they
were
in
their
first
planting
,
otherwise
we
do
but
delude
the
simple
.
Indeed
if
those
that
plead
so
hotly
for
the
Parish
Churches
could
make
it
out
,
that
in
the
beginning
they
had
a
pure
constitution
,
and
their
first
planting
was
juxta
Evangelium
Christi
,
it
were
something
,
and
their
degenerating
only
from
the
right
,
should
not
hinder
us
from
the
upholding
of
them
.
But
till
that
be
done
,
they
must
beare
with
us
,
if
we
labour
the
bringing
of
them
to
the
Primitive
rule
and
order
of
the
Gospel
,
which
how
it
may
be
effected
,
I
shall
endeavour
to
hold
forth
in
its
proper
place
.
5.
If
you
adde
farther
,
that
the
Parables
of
the
draw-net
,
and
the
tares
and
wheat
together
,
seeme
to
hold
out
,
that
the
visible
Church
of
Christ
consists
of
good
and
bad
together
.
I
answer
in
a
word
,
if
by
the
field
it
be
granted
is
meant
the
visible
state
of
the
Church
,
though
Christ
himselfe
saith
,
by
field
is
meant
the
world
,
which
is
never
called
the
Church
,
Mat.
13.38
,
39.
but
suppose
it
be
taken
for
the
visible
church
of
Christ
,
yet
it
cannot
be
understood
of
the
essence
and
constitution
of
the
church
,
which
here
we
are
disputing
of
,
and
what
ought
to
be
the
matter
of
such
a
church
,
de
jure
,
1.
because
Christ
saith
that
those
Tares
were
sowed
in
the
field
by
the
envious
man
,
the
Devill
,
through
the
carelessnes
of
those
that
were
set
over
the
Field
to
keepe
it
,
Mat.
13.39
.
So
that
if
they
be
in
the
church
,
he
hath
no
hand
in
it
,
t
is
not
by
his
allowance
,
&
much
lesse
his
appointment
and
ordination
,
and
therefore
to
make
this
more
cleare
,
I
adde
this
2.
reason
,
that
if
Jesus
Christ
never
ordained
that
wicked
men
should
be
matter
of
his
house
,
stones
in
his
building
,
because
if
this
should
be
true
,
then
all
those
commands
of
Christ
for
casting
them
out
of
his
church
,
when
they
are
discovered
to
be
in
,
should
be
void
,
&
to
no
purpose
:
for
if
that
wicked
men
which
are
the
Tares
,
be
the
true
matter
of
a
church
,
&
of
the
true
constitution
of
a
visible
Church
,
then
they
are
to
be
let
alone
&
not
cast
out
;
lest
in
so
doing
we
destroy
the
church
,
sin
against
the
commandement
of
Christ
.
So
that
notwithstanding
what
is
said
for
the
matter
of
the
parish
churches
,
we
see
they
cannot
be
found
to
be
according
to
the
first
constitution
of
the
Gospell
,
and
I
feare
those
that
go
about
to
set
up
a
new
building
of
Reformation
,
upon
this
rotten
foundation
will
find
in
a
short
time
,
that
all
they
do
will
fall
about
their
own
eares
.
3.
Again
,
it
may
be
further
demanded
,
how
these
parish-churches
do
answer
to
the
church
we
have
formerly
spoken
of
,
in
respect
of
their
union
and
knitting
together
,
by
a
free
and
voluntary
consent
,
which
is
the
forme
of
a
true
visible
church
of
Christ
:
hath
there
ever
been
such
a
knitting
and
combination
of
the
Officers
and
Members
,
in
an
holy
and
unanimous
consent
and
agreement
to
walke
together
(
as
we
have
formerly
shewed
)
according
to
the
rule
of
Christ
in
the
Gospell
?
&c.
Is
not
the
contrary
evident
?
For
1.
Have
not
those
parishes
been
time
out
of
mind
under
one
visible
Antichristian
church-government
,
and
rule
,
for
the
outward
worship
of
God
,
and
dispensation
of
Ordinances
?
2.
Have
not
Prelates
and
Patrons
imposed
preachers
over
those
parishes
,
without
,
yea
,
many
times
against
the
approbation
and
consent
of
the
People
?
3.
Have
not
the
godly
with
the
wicked
in
those
parishes
,
been
alwayes
mixed
together
in
the
ordinances
and
worship
of
God
,
making
up
one
church
frame
and
constitution
,
without
any
separation
?
4.
Hath
not
co-habitation
,
and
comming
within
the
bounds
and
precincts
of
a
parish
,
been
sufficient
to
make
a
person
a
member
of
the
Church
in
their
sence
,
though
never
so
notorious
a
liver
,
so
he
be
not
poor
,
and
(
through
his
charge
of
children
)
burthensome
to
the
parish
,
never
enquiring
whether
he
be
capable
of
communion
with
Christ
,
and
his
Saints
in
the
enjoyment
of
the
Ordinances
?
5.
Wherefore
else
is
it
,
that
now
in
these
times
of
greater
light
and
liberty
,
that
many
of
our
Presbyterian
bretheren
do
beginne
to
gather
the
godly
in
their
parishes
into
a
body
of
themselves
,
separating
the
precious
from
the
vile
,
in
a
way
of
acknowledging
what
worke
of
grace
the
Lord
hath
wrought
in
them
,
of
which
there
would
(
I
conceive
)
be
no
need
,
if
they
were
already
united
and
embodyed
together
?
4.
Lastly
,
to
speake
nothing
of
the
rule
by
which
they
walke
in
the
worship
of
God
,
it
may
be
demanded
,
how
these
parish
Churches
,
do
answer
to
the
pattern
before
set
down
,
according
to
the
Gospell
,
in
point
of
Discipline
and
government
?
do
they
enjoy
the
priviledges
of
church
power
within
themselves
,
without
subordination
to
others
?
Have
they
not
generally
to
this
day
been
without
it
,
standing
formerly
under
the
authority
of
the
Lord
Bishops
,
and
their
Courts
,
that
used
them
at
their
pleasure
,
and
led
them
captive
to
their
wills
?
Did
not
both
Priest
and
people
dance
after
their
pipe
?
And
if
the
classicall
government
do
now
take
place
,
is
it
not
to
be
feared
,
that
they
will
be
(
poore
soules
)
In
statu
quo
priùs
,
under
as
great
bondage
,
if
not
greater
then
before
?
But
for
that
,
we
leave
it
,
till
time
(
the
discoverer
of
all
things
)
make
the
truth
known
in
this
particular
.
5.
Another
inference
from
the
former
position
,
is
this
,
to
shew
how
great
the
sinne
is
of
those
that
are
called
Seekers
,
that
have
been
professed
members
of
such
a
particular
church
of
Saints
rightly
constituted
according
to
the
order
of
the
Gospell
,
but
now
have
left
it
,
denying
any
such
church
,
or
churches
,
and
Ministery
to
be
,
and
so
have
left
all
communion
with
Christ
and
his
Saints
,
in
the
ordinances
of
his
worship
,
expecting
a
Ministery
accompanied
with
the
gifts
of
Miracles
,
as
in
the
Apostles
dayes
:
But
such
men
do
not
see
how
much
Sathan
hath
blinded
their
eyes
.
I
shall
speake
more
largely
and
directly
to
them
in
the
fourth
chapter
of
this
Treatise
.
6.
Then
it
will
follow
in
the
last
place
,
that
the
bretheren
of
the
congregational
way
are
not
guilty
of
all
those
foule
crimes
of
errour
,
heresie
,
blasphemyes
,
and
of
making
schismes
and
rents
in
the
church
of
Christ
,
as
they
are
accused
by
the
tongues
and
pennes
both
of
Preachers
and
professors
in
the
Presbyterian
way
:
for
the
judicious
Reader
may
see
by
what
hath
been
already
,
and
is
yet
further
to
be
laid
downe
,
that
those
that
walke
in
this
Separated
Church-state
from
the
world
,
do
not
swerve
from
the
way
of
the
Lord
,
which
he
himselfe
hath
instituted
and
commanded
:
nor
from
the
judgement
and
practise
of
those
that
have
been
some
of
the
famous
lights
that
have
shined
in
this
Kingdome
,
and
therefore
after
all
those
former
aspersions
have
been
laid
,
and
cast
upon
them
,
they
will
be
found
in
the
truth
,
and
God
will
make
their
enemies
ashamed
,
that
ever
they
should
write
such
volumnes
,
and
waste
so
many
precious
houres
,
to
oppose
and
vex
their
righteous
soules
,
for
Magna
est
veritas
,
et
praevalebit
.
CHAP.
III.
That
the
severall
administrations
of
this
Church-state
,
especially
for
Seales
and
Censures
,
are
now
in
these
dayes
(
since
the
death
of
the
Apostles
,
and
extraordinary
Church-officers
and
governours
)
limited
to
,
and
bounded
within
every
particular
Church
:
the
Officers
of
one
Congregation
,
may
not
ordinarily
&
in
common
,
(
as
the
Apostles
did
)
administer
the
Seales
and
Censures
,
that
belongs
to
another
Congregation
.
Now
the
truth
of
this
I
shall
endeavour
to
make
out
,
in
these
ten
following
Conclusions
:
1.
THat
all
Ministeriall
power
for
administration
of
Seales
,
and
execution
of
Church
censures
,
was
first
given
in
commission
to
the
Apostles
only
;
as
these
Scriptures
hold
forth
,
Mat.
20.19
.
Joh.
20.21
,
22
,
23.
1
Cor.
11.23
.
And
therefore
we
read
oftentimes
of
Peters
baptising
Cornelius
and
others
,
Acts
10.
and
Pauls
excommunicating
of
Alexander
,
1
Tim.
1.20
.
and
such
like
acts
of
theirs
,
which
they
did
by
themselves
alone
,
as
the
first
Subjects
of
this
executive
Church-power
.
2.
That
these
Apostles
were
immediately
called
,
and
extraordinarily
gifted
by
Christ
for
this
worke
and
employment
of
their
Ministery
,
Joh.
20.21
,
22.
Gal.
1.1
.
Act.
2.4
.
1
Cor.
12.
3.
That
these
extraordinary
officers
were
only
Protempore
,
and
so
were
the
last
,
as
well
as
the
first
subject
of
this
power
and
authority
;
so
that
when
they
dyed
,
their
extraordinary
call
and
commission
,
together
with
their
extraordinary
gifts
for
the
discharge
of
it
,
dyed
with
them
,
as
may
be
gathered
from
Asts
20.29
.
and
experience
hath
manifested
soon
after
their
decease
.
4.
That
Jesus
Christ
the
Head
and
King
of
his
Church
,
in
admirable
wisdome
,
ordained
such
to
succeed
them
,
which
should
(
though
they
were
not
so
extraordinarily
called
and
qualifyed
)
accomplish
and
effect
that
great
worke
of
gathering
and
perfecting
the
Saints
,
which
are
his
body
the
Church
,
as
is
evident
from
Eph.
4.11
,
12.
1
Cor.
12.28
.
Rom.
12.7
,
8.
5.
That
these
kind
of
ordinary
officers
,
as
Pastors
and
Teachers
,
were
(
in
the
very
times
of
the
Apostles
,
and
by
the
Apostles
themselves
,
with
the
consent
of
the
people
)
begunne
to
be
chosen
and
setled
in
particular
Churches
and
Congregations
,
as
appeares
from
Act.
14.23
.
and
20.28
.
and
appointed
to
be
perpetuall
,
and
continue
in
the
Churches
of
Christ
to
his
comming
again
,
Ephes.
4.13
.
6.
That
these
ordinary
officers
were
charged
by
the
Apostles
to
looke
to
their
owne
flocks
,
over
which
the
holy
Ghost
had
made
them
overseers
,
as
Act.
20.28
.
and
1
Pet.
5.2
.
and
the
People
also
to
obey
them
,
and
submit
themselves
to
them
,
as
Heb
13.17
.
&
that
notable
place
,
of
1
Thes.
5.12
.
where
he
shewes
how
that
Church
should
know
them
that
were
over
them
in
the
Lord
,
and
did
labour
amongst
them
,
and
admonish
them
,
and
how
highly
they
should
account
of
them
for
their
workes
sake
,
ver.
13.
In
which
Scripture
he
excellently
and
clearely
holds
forth
the
truth
of
the
Proposition
in
hand
,
by
discovering
that
speciall
relation
was
between
those
officers
and
the
members
of
that
Church
,
three
times
in
one
verse
,
which
labour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
amongst
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
over
you
;
and
then
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
admonish
you
:
where
we
see
the
Apostle
still
keepes
himselfe
to
the
Pronoune
Rolative
,
Vos
,
vos
,
you
,
you
,
not
others
,
so
much
as
you
(
viz.
)
members
of
that
particular
Church
,
to
whom
these
Pastors
and
Teachers
were
related
.
7.
That
these
Pastors
and
Teachers
,
did
obey
for
the
most
part
this
charge
and
command
of
the
Apostles
,
as
we
see
in
the
former
instance
;
neither
can
we
read
that
the
officers
of
one
particular
Church
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
play
the
Bishops
in
other
mens
Diocesses
:
they
did
not
administer
the
Seales
and
censures
out
of
their
own
Churches
:
they
might
preach
and
pray
in
other
Churches
beside
their
own
,
but
not
administer
Seales
and
censures
;
the
reason
is
,
because
there
is
a
greater
liberty
allowed
by
Christ
in
the
one
,
then
in
the
other
.
8.
That
the
office
of
a
Pastor
and
Teacher
,
is
founded
in
the
relation
that
is
between
the
Church
and
the
officer
,
or
officers
thereof
:
now
the
Church
under
the
Gospell
,
to
which
these
officers
doe
belong
,
is
not
Universall
,
and
Nationall
,
or
Diocesan
(
as
we
in
the
former
Chapter
made
manifest
)
but
congregationall
only
,
(
viz.
)
such
a
company
of
believers
as
can
meet
together
to
worship
God
in
one
place
:
and
therefore
the
execution
of
their
office
,
cannot
be
universall
,
but
limited
to
the
congregation
to
which
they
belong
,
especially
,
in
the
administration
of
the
Seales
and
Censures
.
9.
That
no
such
Officer
,
as
Pastor
,
&c.
can
require
from
any
other
Church
or
Congregation
besides
his
own
to
which
he
belongs
,
and
over
which
the
holy
Ghost
hath
made
him
overseer
,
that
respect
,
maintenance
,
and
obedience
,
which
is
due
from
people
to
officers
,
as
appeares
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
13.17
.
1
Thes.
5.12
,
13.
Neither
stand
they
charged
with
giving
account
for
the
soules
of
any
other
,
then
those
are
committed
to
them
in
that
particular
Church
where
they
are
called
;
nor
can
any
other
then
those
of
their
particular
Church
,
challenge
from
them
the
watching
over
their
soules
,
and
dispensing
to
them
the
Ordinances
of
Christ
:
This
is
cleare
and
evident
in
nature
,
and
civill
government
of
States
and
Families
:
one
State
cannot
be
charged
with
the
government
of
another
,
nor
one
master
of
a
Family
with
the
rule
of
another
:
but
as
nature
hath
ordained
one
to
one
,
Arist.
so
Christ
hath
ordained
in
his
Church
,
to
each
congregation
their
proper
Pastors
and
overseers
,
and
they
that
know
what
belongs
to
the
worke
,
will
not
complain
they
have
not
enough
to
go
through
,
and
answer
for
,
as
I
noted
before
.
10.
That
no
such
Pastor
and
Teacher
(
lawfully
called
to
a
particular
Church
and
charge
of
soules
)
may
easily
translate
himselfe
from
such
a
Church
to
another
;
but
attend
on
that
office
and
worke
he
is
called
unto
,
notwithstanding
many
hardships
he
meets
with
:
the
reason
is
,
because
ev●ry
man
,
in
every
place
and
calling
,
is
to
strive
to
continue
and
abide
with
God
in
it
,
and
to
attend
that
work
God
hath
called
him
unto
;
and
not
out
of
covetuousnes
or
distrustfullnes
(
as
it
is
with
many
)
get
more
worke
into
their
hands
,
then
they
can
with
a
good
conscience
discharge
.
And
though
the
testimony
of
the
learned
doth
not
in
the
least
adde
any
worth
or
weight
to
the
Scripture
,
yet
because
many
men
think
nothing
is
authenticall
,
that
hath
not
evidence
from
learned
men
,
I
will
adde
the
judgement
of
two
,
among
many
famous
writers
,
M.
Calvin
of
Geneva
,
and
M.
Baines
of
England
.
1.
M.
Calvin
,
I
shall
only
quote
that
in
his
Institutions
lib.
4.
cap.
3.
sect.
7.
The
words
translated
are
these
;
he
having
spoken
of
what
helps
a
Minister
of
one
Church
may
afford
to
another
,
by
way
of
councell
in
any
darke
and
difficult
matter
;
he
presently
addes
,
But
for
as
much
as
for
the
keeping
of
the
Peace
of
the
Church
,
this
politie
is
necessary
,
that
there
be
set
forth
to
every
man
,
what
he
should
doe
,
lest
all
be
confusedly
dis-ordered
,
runne
about
without
calling
,
or
rashly
runne
all
together
into
one
place
;
and
lest
such
as
are
more
carefull
for
their
own
commodity
,
then
for
the
edification
of
the
Church
,
should
at
their
own
will
leave
their
churches
vacant
:
this
ordering
ought
commonly
to
be
kept
so
neer
as
may
be
,
that
every
man
contented
with
his
own
bounds
,
should
not
breake
into
another
mans
charge
:
And
this
is
no
invention
of
man
,
but
the
ordinance
of
God
himselfe
.
For
we
read
(
saith
he
)
that
Paul
and
Barnabas
made
Presbyters
or
Ministers
in
all
the
churches
of
Lystra
,
Iconium
,
and
Antioch
,
Act.
14.22
,
33.
and
Paul
commands
Tytus
that
he
ordain
Elders
in
every
towne
,
Tit.
1.5
.
elsewhere
he
mentioneth
the
Bishops
which
were
at
Philippi
,
Phil.
1.1
.
and
Archippus
the
Bishop
of
Coloss.
Col.
4.17
.
and
there
remaineth
a
famous
Sermon
of
his
which
he
made
to
the
Elders
of
the
Church
of
Ephesus
,
Act.
20.28
.
whosoever
therefore
shall
take
upon
him
(
saith
he
)
the
government
and
charge
of
the
Church
,
let
him
know
that
he
is
bound
to
this
law
of
Gods
calling
:
And
so
goes
on
in
his
discourse
to
this
purpose
.
2.
M.
Baines
in
his
exposition
of
the
Epistle
to
the
Ephesians
,
Cap.
3.
ver.
2.
p.
350
,
351
,
352.
where
he
is
large
to
this
purpose
.
I
shall
give
you
but
a
taste
of
what
is
more
fully
to
be
seen
in
the
Booke
on
this
place
:
His
point
is
this
;
That
as
the
Lord
doth
give
a
calling
and
grace
,
so
a
people
towards
whom
it
is
especially
blessed
with
Gods
calling
and
grace
:
there
are
a
people
designed
,
towards
whom
it
is
especially
blessed
:
It
is
true
,
the
Apostle
had
a
more
large
flock
,
the
care
of
all
Churches
was
upon
him
;
but
wheresoever
God
giveth
a
calling
,
there
he
giveth
a
People
of
whom
the
Minister
may
say
,
toward
you
Grace
is
given
me
of
God
,
Act.
20.28
.
1
Pet.
5.2
.
God
hath
assigned
every
ordinary
Minister
a
portion
of
his
people
:
For
this
is
the
difference
between
extraordinary
,
as
the
Apostles
,
Evangelists
,
the
seventy
Disciples
,
and
our
ordinary
Pastors
:
The
Apostles
had
an
universall
Commission
,
and
the
Evangelists
were
Delegates
of
the
Apostles
,
Durante
beneplacito
,
that
is
,
as
long
as
they
pleased
:
The
seventy
,
if
not
Evangelists
(
which
some
of
the
Antients
incline
to
)
yet
they
were
illimited
helpers
and
fellow-labourers
in
the
worke
of
the
Lord
:
But
ordinary
Ministers
,
the
Lord
commanded
to
fasten
them
to
certain
places
,
Tit.
1.5
,
ordaine
Elders
,
City
by
City
:
and
in
the
Councel
of
Chalcedon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ne
●icatur
men●icat
in
Palae●tra
,
infelix
Clericus
.
Grec
.
Scoliast
.
the
6.
Chap.
Let
none
be
ordained
at
large
,
lest
he
prove
a
wandering
Jonathan
:
Every
Minister
must
be
1.
Separated
.
2.
Authorized
.
3.
Have
allotted
to
him
a
certaine
portion
of
people
,
which
may
be
instructed
by
him
,
which
the
Diminutive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
seeme
to
insinuate
:
Now
as
God
doth
give
every
Pastor
his
severall
flocke
,
so
he
will
that
we
travell
in
leading
of
them
;
we
must
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
B.
B.
in
other
mens
Dioceses
,
lest
God
say
who
required
this
at
your
hands
?
When
the
Lord
lighteth
candles
,
he
doth
find
candlesticks
on
which
to
set
them
;
when
he
giveth
a
calling
,
he
giveth
a
people
amongst
whom
this
function
should
be
exercised
,
in
whose
consciences
he
doth
give
his
Ministers
a
speciall
report
,
&c.
And
thus
we
see
the
judgement
of
both
these
reverend
Divines
,
full
up
to
the
busines
in
hand
:
There
remaineth
only
one
objection
to
be
answered
,
and
then
I
shall
give
in
the
severall
inferences
from
what
hath
beene
laid
downe
.
Obj.
The
objection
is
this
,
That
from
what
hath
been
delivered
it
will
follow
,
that
the
word
of
God
should
be
bound
,
if
every
Minister
should
be
tyed
within
the
compasse
of
his
own
Congregation
.
Sol.
I
Answer
,
it
doth
not
follow
,
my
reason
is
,
because
as
I
noted
before
,
there
is
a
greater
liberty
allowed
by
Christ
in
the
preaching
of
the
Word
,
then
there
is
in
the
administration
of
the
Seales
and
Censures
:
the
one
cannot
be
done
,
but
Virtute
officii
,
the
other
may
be
done
only
[
](A78217-e32140-b)*
*
vid.
A
little
but
learned
Treatise
of
late
set
forth
,
concerning
preaching
by
those
that
are
not
ordaind
minsters
.
Virtute
donorum
;
one
that
is
not
in
the
number
of
Wisdomes
maidens
,
by
vertue
of
office
,
yet
may
be
one
of
Wisdoms
children
;
whom
God
may
so
blesse
in
the
exercise
of
the
gifts
and
graces
of
the
Spirit
,
to
be
an
instrument
of
turning
many
to
righteousnes
,
Dan.
12.3
.
As
for
those
that
are
in
office
,
and
called
to
particular
Churches
,
doubtlesse
they
are
not
so
tyed
to
their
own
Congregations
,
but
that
they
may
preach
in
other
Churches
besides
their
own
,
as
M.
Baines
hath
well
observed
out
of
Clemens
,
lib.
2.
constit
.
cap.
48.
and
not
only
in
other
churches
of
the
same
constitution
,
or
with
their
own
according
to
the
Gospell
,
but
in
such
assemblies
and
meetings
of
people
,
that
are
not
yet
converted
to
the
faith
of
Christ
,
if
they
may
be
permitted
and
have
liberty
given
them
,
especially
if
they
be
desired
and
entreated
,
as
we
find
the
servants
of
Christ
have
done
in
former
times
,
as
in
Act.
14.7
.
In
which
Cities
of
Lyconia
,
and
the
inhabitants
were
for
the
time
Idolaters
,
as
in
ver.
11
,
12
,
13.
of
that
chapter
,
so
Act.
17.22
.
where
we
find
that
Paul
in
Mars
Hill
,
a
place
that
was
consecrated
to
Idolatrous
worship
,
takes
occasion
to
preach
the
Gospell
to
those
heathens
:
and
doubtlesse
so
may
the
Ministers
of
Christ
,
that
are
in
office
,
if
they
may
have
liberty
given
them
,
take
occ●sion
to
exercise
their
gifts
in
preaching
Jesus
Christ
to
the
Congregations
of
men
and
women
,
yet
uncalled
,
and
in
an
Idolatrous
,
and
Antichristian
State
.
Indeed
those
of
the
rigid
Separation
do
deny
the
Ministers
of
those
they
call
Independant
Churches
,
this
liberty
,
A
digression
touching
the
rigid
Separatists
,
that
will
not
allow
any
to
preach
,
or
hear
in
the
meeting
places
,
commonly
known
by
the
name
o●
Churches
,
because
they
wer●
at
first
dedicated
to
Idolatrous
&
superstitious
uses
.
saying
that
Paul
was
forced
to
that
place
of
Mars
Hill
,
when
he
preacht
the
knowledge
of
God
in
Christ
,
to
the
Athenian
Idolaters
;
but
I
answer
,
though
it
should
be
granted
,
that
by
violence
he
was
carried
by
the
Athenians
to
that
Idolatrous
place
,
which
the
words
will
not
yeeld
to
them
,
ver.
19.
but
suppose
it
,
yet
it
seemes
when
he
came
there
,
he
was
not
forced
to
preach
,
but
what
he
did
,
he
did
voluntarily
,
ver.
22.
as
one
that
had
a
fit
opportunity
put
into
his
hands
to
do
good
;
it
seemes
that
the
former
words
of
their
taking
him
,
&
bringing
him
to
that
place
,
was
no
other
but
their
bringing
him
to
a
place
of
greater
conveniency
to
deliver
and
make
known
the
truth
,
then
the
market
place
was
.
And
without
question
the
Apostle
knew
under
the
Gospell
,
all
places
were
alike
to
hold
forth
the
truths
of
Christ
:
none
holy
,
nor
uncleane
,
but
one
as
lawfull
to
preach
Christ
in
,
as
another
,
all
things
being
pure
,
to
those
that
are
pure
,
Tit.
1.15
.
and
for
that
place
of
1
Cor.
8.10
.
where
the
Apostle
forbids
believers
to
sit
at
meate
in
the
Idols
Temple
,
it
is
manifest
that
it
was
in
case
of
scandal
&
offence
to
them
that
were
weake
,
not
that
the
thing
was
simply
in
it selfe
an
evill
,
as
we
may
see
ver
9.
and
Rom.
14.14.15
.
now
as
for
those
places
wherein
the
mixt
multitude
do
meet
here
in
England
ordinarily
,
commonly
called
Parish
churches
,
though
many
of
them
were
dedicated
to
Saints
and
superstitious
uses
by
the
Papists
,
and
the
ignorant
people
have
formerly
put
holines
in
them
;
yet
now
these
abuses
being
removed
,
and
ignorant
people
may
be
better
informed
in
this
point
if
they
please
,
as
is
evident
by
the
late
Ordinance
of
the
honourable
house
of
Commons
,
for
the
removing
of
all
scandalous
and
offensive
Pictures
,
and
Monuments
of
Idolatry
,
and
these
places
lookt
upon
as
only
such
,
where
for
more
conveniency
,
the
worship
of
God
may
be
performed
.
I
see
no
reason
why
Ministers
and
other
gifted
men
may
not
preach
,
and
the
Saints
comfortably
,
and
without
sinne
,
come
to
heare
and
enjoy
the
ordinances
of
Christ
in
them
,
so
they
be
performed
according
to
the
order
of
the
Gospell
,
[
](A78217-e32450-b)*
*
And
this
was
●he
judgement
●f
M.
Robinson
,
●●e
his
Apolo●y
,
p.
49.
As
for
that
place
of
Jeremy
,
15.19
.
where
the
Lord
saith
,
they
should
returne
to
him
,
but
not
he
to
them
,
doubtlesse
the
Lord
doth
not
speake
it
of
the
Ministry
of
the
word
,
for
that
he
continued
afterwards
to
those
rebellious
Jewes
;
but
in
respect
of
more
speciall
ordinances
,
wherein
the
Lord
prohibits
his
Ministers
and
Saints
to
have
communion
with
Idolaters
:
but
especially
I
take
it
to
be
understood
of
the
Lords
forbidding
the
Prophet
to
conforme
himself
in
his
life
and
conversation
,
to
their
wicked
wayes
;
but
that
he
should
be
such
an
example
and
pattern
of
holines
and
righteous
walking
before
them
,
that
they
might
the
better
be
convinced
of
the
evill
of
their
wayes
,
and
so
returne
to
the
Lord
from
whom
they
had
departed
:
not
in
the
least
,
that
he
should
cease
declaring
the
mind
and
will
of
God
to
them
.
Now
this
objection
being
answered
,
I
come
to
the
inferences
.
Now
the
truth
of
the
former
Proposition
being
thus
cleared
and
confirmed
,
these
things
will
then
unavoidably
follow
.
Inference
●●om
the
for●er
Propositi●●
.
1.
That
those
particular
instances
which
are
produced
by
diverse
reverend
Divines
,
of
the
Eunuch
,
Centurions
and
Jailors
baptisme
,
though
not
belonging
to
any
particular
Church
,
against
what
we
have
laid
downe
,
are
of
little
force
and
validity
,
in
regard
that
what
was
done
to
those
persons
,
was
by
the
hands
of
extraordinary
officers
,
that
were
not
tyed
to
particular
Churches
,
as
ordinary
Pastors
&
teachers
were
then
,
&
still
are
:
&
of
like
insufficiency
,
is
that
instance
of
circumcision
which
is
brought
by
some
(
of
high
accomplishment
in
learning
and
pyety
)
to
warrant
their
practise
against
what
hath
been
delivered
,
for
it
is
well
known
that
to
the
administration
of
circumcision
,
there
was
not
required
a
Church-Officer
:
but
God
left
it
undetermined
,
and
as
a
thing
indifferent
in
respect
of
the
administrator
,
whether
the
Priest
,
or
the
Father
,
or
the
Mother
,
so
the
thing
be
done
,
as
we
see
in
Moses
child
,
whereas
t
is
otherwise
in
the
administrations
of
the
Church
under
the
New
Testament
,
as
wee
have
shewed
before
:
and
though
we
cannot
read
of
any
baptismall
administrations
in
gathered
Churches
,
in
the
dayes
of
the
Apostles
,
yet
I
suppose
we
are
not
to
deny
it
,
unlesse
we
will
deny
that
children
which
were
members
of
Churches
,
(
as
appears
,
Eph.
6.1
,
2
,
3.
Col.
3.20
.
)
were
not
baptized
at
all
,
either
they
must
be
baptized
before
the
Churches
were
gathered
,
or
after
,
not
before
,
for
doubtlesse
many
of
those
children
were
not
then
born
,
therefore
after
,
and
then
without
all
controversie
there
must
of
necessity
be
baptismall
administrations
,
when
and
where
the
Churches
did
meet
;
though
the
holy
Ghost
(
for
reasons
best
known
to
himselfe
)
is
pleased
to
conceale
them
.
2.
That
those
are
justly
blame
worthy
,
that
very
frequently
and
ordinarily
in
these
dayes
of
the
Gospell
in
which
we
live
,
goe
from
place
to
place
to
baptize
such
as
are
not
of
their
own
,
nor
scarce
of
any
other
particular
Church
of
Christ
:
I
shall
crave
leave
to
propose
these
few
things
to
them
.
1.
Whether
they
do
not
hereby
introduce
an
universall
or
Nationall
church
visible
,
with
officers
,
and
ordinances
sutable
thereunto
,
taking
for
granted
,
●hat
their
Parish
member-ship
being
a
branch
of
the
other
,
is
sufficient
to
instate
them
in
church
priviledges
?
the
insufficiency
of
which
,
I
have
already
shewed
.
2.
Whether
they
do
not
by
this
their
practise
,
not
only
confound
those
offices
which
Jesus
Christ
,
the
King
of
his
church
hath
distinguished
,
Ephes.
4.11
.
but
also
hereby
hold
forth
to
the
world
,
1.
That
the
extraordinary
offices
of
Apostles
and
Evangelists
are
not
to
this
day
ceased
,
whose
commission
did
extend
it selfe
to
all
Churches
?
2.
That
they
presume
to
have
the
same
Call
,
Warrant
,
and
Commission
for
what
they
do
,
which
the
Apostles
had
at
first
from
Jesus
Christ
?
3.
Whether
they
do
not
take
that
to
them
,
and
upon
them
,
by
this
their
practise
,
which
the
Apostles
themselves
by
all
their
authority
,
did
never
give
to
the
officers
and
Elders
of
particular
churches
?
for
we
never
read
that
ever
the
Apostles
did
give
in
command
,
that
the
Elders
and
Ministers
of
particular
churches
,
should
extend
the
exercise
of
the
office
,
especially
the
administration
of
the
Seals
and
censures
(
which
is
the
point
we
speake
to
)
beyond
the
bounds
of
their
own
congregation
?
4.
Lastly
,
whether
hereby
they
do
not
only
by
this
their
example
,
occasion
from
and
by
others
,
the
pollutions
&
prophanation
of
the
holy
things
of
Gods
House
,
but
also
lay
stumbling
blocks
in
the
way
of
many
precious
and
godly
soules
,
that
would
come
off
from
their
old
wayes
of
confusion
,
did
they
not
discerne
such
practises
in
those
that
take
upon
them
to
be
guides
and
leaders
of
others
:
for
are
we
not
ordinarily
upbraided
with
these
and
the
like
words
,
Do
you
not
see
,
how
such
and
such
godly
men
,
reverend
Ministers
,
and
learned
Divines
,
make
no
scruple
at
all
of
administring
the
Seales
,
especially
that
of
Baptisme
,
to
those
that
are
not
of
their
own
congregation
?
and
thus
according
to
the
old
saying
,
Plus
prosunt
exempla
,
quam
praecepta
,
multitudes
are
kept
from
comming
to
the
enjoyment
of
the
pure
ordinances
of
Christ
,
in
the
right
order
of
the
Gospell
.
3.
It
will
follow
also
from
hence
unavoidably
,
that
those
many
Christians
(
the
truth
of
whose
grace
and
union
with
the
head
and
foundation
we
question
not
)
which
of
late
dayes
(
calling
into
question
the
truth
and
lawfullnes
of
their
first
baptisme
)
have
fallen
upon
the
practise
of
rebaptizing
,
and
taking
up
the
Ordinance
of
baptisme
,
De
novo
,
are
utterly
void
,
and
altogether
to
seeke
of
a
true
and
a
just
ground
from
the
Scripture
for
their
practise
herein
,
and
so
this
latter
baptisme
of
theirs
,
will
be
found
as
unlawfull
upon
the
same
ground
they
held
their
first
unlawfull
:
(
because
)
unlawfully
administred
.
For
if
the
administration
of
the
Seales
be
now
tyed
to
ordinary
officers
,
and
these
to
a
particular
Church
,
since
the
Apostles
times
,
that
give
them
their
lawfull
and
right
call
to
administer
the
ordinances
,
then
it
will
follow
that
there
is
no
lawfull
baptisme
,
but
by
him
that
is
an
officer
of
some
particular
Church
,
and
he
that
is
an
officer
of
some
particular
church
,
must
have
a
lawfull
calling
from
the
Church
to
which
he
is
an
officer
,
for
all
extraordinary
officers
that
had
their
call
and
commission
immediately
from
heaven
,
are
ceased
:
now
those
which
rebaptize
,
cannot
prove
the
taking
up
of
that
ordinance
again
after
this
manner
,
but
are
enforced
to
hold
,
that
a
Disciple
in
common
,
that
by
the
exercise
of
his
gifts
,
doth
convert
a
sinner
from
the
evill
of
his
wayes
,
may
also
baptize
him
;
which
if
true
,
then
first
of
all
,
what
need
of
Christs
ordaining
officers
in
a
Church
for
these
purposes
?
Secondly
,
then
why
may
not
a
godly
woman
(
by
her
good
exhortations
and
chaste
conversation
,
converting
her
husband
)
baptize
him
also
,
which
I
suppose
they
are
farre
from
maintaining
,
and
yet
it
necessarily
followes
,
the
ground
they
build
their
practise
upon
:
wherefore
three
things
I
shall
here
propose
(
in
the
spirit
of
love
and
meeknesse
)
to
be
seriously
and
conscienciously
considered
by
them
.
1.
Whether
there
be
any
lawfull
baptisme
,
where
the
administrator
hath
no
lawfull
calling
thereunto
.
2.
Whether
the
lawfull
call
to
the
dispensing
of
that
ordinance
of
baptisme
be
not
now
,
(
in
these
dayes
of
the
Gospell
)
from
or
by
that
particular
Church
,
and
society
of
Saints
,
to
which
that
administrator
or
officer
doth
belong
.
3.
Whether
a
persons
entring
on
such
an
action
of
so
high
a
nature
,
by
his
own
meer
private
motion
,
or
supposition
of
an
extraordinary
and
immediate
call
from
heaven
,
wanting
the
ordinary
instituted
way
of
Christ
in
the
Gospell
,
be
not
a
strong
delusion
,
and
an
occasion
of
leading
them
into
dangerous
errors
,
as
we
find
by
wofull
experience
,
to
wit
,
universall
grace
,
free-will
,
denying
originall
sinne
,
and
the
decrees
af
God
to
be
absolute
.
And
of
late
there
is
a
small
Pamphlet
that
goes
under
M:
Francis
Cornwals
name
,
(
a
great
pleader
for
rebaptizing
,
and
champion
against
Paedobaptisme
)
that
hath
diverse
unsound
things
in
it
,
deceiving
the
simple
,
and
among
other
these
two
that
follow
.
The
first
is
,
that
those
that
are
not
able
to
make
out
a
confession
of
their
beliefe
in
Jesus
the
Christ
,
are
therefore
not
born
of
God
,
1
Joh.
5.1
.
Then
it
must
follow
,
that
there
is
no
salvation
where
there
is
no
actuall
profession
,
and
confession
of
faith
;
Nay
,
that
there
is
no
worke
of
inherent
and
habituall
sanctification
and
regeneration
,
where
there
is
not
ability
and
power
to
hold
it
forth
,
which
how
false
,
and
against
the
very
letter
of
the
word
,
those
that
have
but
halfe
an
eye
may
discerne
.
2.
That
those
that
refuse
and
deny
to
be
baptized
,
(
that
is
,
after
that
manner
he
there
speaks
of
all
along
,
by
making
a
confession
of
their
faith
,
and
going
into
the
water
to
be
dipt
)
have
no
promise
to
receive
the
gifts
of
the
Spirit
,
but
rather
shall
be
given
up
to
strong
delusions
to
believe
a
lye
,
2
Thes.
2.11
.
Now
whether
this
poore
man
be
not
given
up
to
strong
delusions
in
writing
as
he
doth
in
in
this
manner
,
let
any
understanding
man
judge
:
for
either
he
meanes
the
extraordinary
gifts
of
the
Spirit
,
as
the
gifts
of
Miracles
,
that
such
as
are
not
so
baptized
,
have
no
promise
to
receive
;
or
else
he
understands
the
ordinary
and
usuall
sanctifying
gifts
of
the
Spirit
,
that
all
the
elect
have
in
their
regeneration
,
and
conversion
to
God
:
Now
let
him
take
either
of
these
,
or
both
,
and
he
shall
find
how
he
is
deluded
:
For
as
for
the
first
sort
of
gifts
,
wee
have
a
cleare
instance
that
they
were
powred
out
upon
Cornelius
,
and
those
that
heard
the
word
with
him
,
from
the
mouth
of
Peter
,
before
ever
they
were
baptized
,
or
came
neare
the
water
,
or
the
water
them
,
as
we
find
Act.
14.44
,
45
,
46.
So
that
it
seems
the
gifts
of
the
Spirit
did
precede
baptisme
,
not
follow
it
:
And
if
it
should
be
demanded
of
him
,
whether
since
his
rebaptizing
,
and
other
of
his
way
,
they
have
received
those
gifts
of
speaking
tongues
,
and
healing
all
manner
of
diseases
,
and
casting
out
of
Devils
;
I
feare
they
would
be
to
seeke
of
answering
affirmatively
:
and
why
then
do
men
speake
so
confidently
of
that
they
have
no
warrant
for
,
nor
experience
of
?
And
then
for
the
second
sort
of
gifts
,
those
which
are
proper
only
to
the
Elect
,
as
Faith
,
Repentance
,
and
the
like
;
it
s
as
cleare
as
the
Sunne
in
the
firmament
,
that
they
are
in
the
hearts
,
and
put
forth
many
times
in
the
lives
of
elect
persons
,
before
ever
they
were
baptized
;
as
we
see
in
the
new
converts
,
and
the
Eunuch
,
Jaylor
,
Paul
himselfe
,
and
others
:
and
experience
shewes
it
abundantly
to
this
day
,
in
those
that
were
never
baptized
by
way
of
dipping
.
But
to
make
the
vanity
of
this
doctine
to
appeare
fully
,
is
it
not
evident
from
Christs
own
mouth
,
that
the
promise
of
the
Spirit
is
to
believing
simply
without
the
least
mention
of
baptisme
?
as
in
Joh.
7.38
,
39.
Which
they
that
believe
on
him
should
receive
,
not
they
that
are
baptized
.
4.
It
will
unavoidably
follow
from
hence
,
that
the
power
of
Ministers
in
a
Classis
or
Synod
,
exercising
authority
and
jurisdiction
in
the
name
of
Christ
,
over
more
Congregations
and
Churches
then
their
own
to
which
they
belong
,
is
altogether
unwarrantable
,
and
not
from
Scripture
:
for
if
the
administration
of
the
Seales
,
and
execution
of
Church
censures
,
that
officers
are
intrusted
with
,
be
appropriated
to
their
own
Congregations
,
then
it
must
needs
follow
,
when
they
take
upon
them
the
government
,
ordering
and
censuring
of
other
Churches
,
they
violate
those
sacred
bonds
which
Jesus
Christ
hath
tyed
them
to
.
And
for
this
M.
Burroughs
in
his
Treatise
of
Heart
Divisions
,
is
very
cleare
,
6.22
.
p.
157.
where
having
laid
down
the
chiefe
controversie
now
on
foot
,
he
gives
two
considerations
to
helpe
us
in
our
thoughts
about
it
,
1.
That
the
extent
of
power
of
jurisdiction
,
must
be
by
institution
,
aswell
as
the
power
it selfe
;
all
juridicall
power
whatsoever
,
either
in
State
or
Church
,
receives
limits
or
extent
,
from
the
same
authority
it
first
had
its
rise
:
this
is
impossible
to
be
denyed
.
If
a
man
by
a
Charter
be
made
a
Major
of
a
towne
,
he
cannot
therefore
challenge
the
power
of
a
Major
wheresoever
he
comes
,
except
the
authority
that
first
gave
him
his
power
shall
also
extend
it
:
now
the
Charter
by
which
any
Church
officer
is
invested
with
power
is
the
word
,
and
therefore
we
cannot
straiten
or
enlarge
the
power
of
a
Minister
,
otherwise
then
we
find
it
in
the
word
,
&c.
2.
That
a
man
naturally
,
is
of
nothing
more
impatient
,
then
to
have
jurisdiction
challenged
over
him
,
except
he
sees
the
claime
to
be
right
:
&
in
the
point
of
spirituall
jurisdiction
,
man
is
the
most
tender
of
all
,
because
in
that
men
come
in
the
name
of
Christ
to
him
,
challenging
authority
to
exercise
the
power
of
Christ
over
him
,
not
over
the
outward
man
,
so
much
as
over
his
soule
,
to
deliver
it
up
to
Sathan
;
surely
there
had
need
be
shewn
a
cleare
and
full
charter
,
that
any
men
have
,
that
gives
them
such
a
power
as
this
,
that
men
in
conscience
should
be
bound
to
submit
to
.
Obj.
You
will
say
,
what
helpe
or
remedy
can
there
be
,
if
the
officers
of
a
Church
,
or
a
whole
Church
should
erre
,
as
its
possible
?
Ans.
See
what
the
same
M.
Burroughs
saith
in
his
answer
to
M.
Edwards
,
p.
31.
where
he
hath
this
very
question
.
The
Church
(
saith
he
)
is
a
spirituall
society
,
gathered
for
spirituall
ends
;
it
hath
within
it selfe
no
helpe
against
spirituall
evils
,
but
spirituall
,
and
these
can
only
prevaile
with
men
,
so
farre
as
they
are
spirituall
&
consciencious
.
If
the
declaring
the
mind
of
Christ
by
other
churches
,
if
the
protesting
against
erring
Elders
or
churches
,
and
withdrawing
communion
from
them
,
will
not
strike
upon
conscience
,
what
shall
?
Can
the
adding
of
an
act
of
formall
jurisdiction
,
whose
divine
institution
few
see
,
(
and
I
may
adde
,
which
the
Presbyterians
themselves
have
no
precept
from
Christ
,
nor
example
in
all
the
primitive
Churches
to
shew
for
)
and
is
doubted
of
by
those
,
with
whom
it
should
prevaile
:
can
that
do
it
?
The
former
meanes
will
remedy
evils
if
men
be
consciencious
,
the
latter
will
not
do
it
,
if
men
be
not
consciencious
.
Obj.
But
the
Magistrate
must
come
in
and
helpe
.
Ans.
Then
in
Church
helpe
there
is
little
difference
between
the
Presbyters
and
the
Independents
,
whatsoever
they
pretend
to
the
contrary
,
in
the
point
of
church
power
.
2.
If
you
interesse
the
Magistrates
power
,
he
must
then
either
by
himselfe
,
or
by
some
commission
,
take
cognizance
of
the
jus
and
fact
wherein
his
power
is
to
be
exercised
,
he
must
not
act
upon
an
implicite
beliefe
,
that
the
acts
of
the
church
are
right
.
3.
Will
you
call
in
his
power
in
all
matters
of
difference
,
wherein
your selves
cannot
agree
,
or
will
you
only
desire
his
power
to
helpe
,
when
either
the
hainousnesse
of
the
matter
,
or
the
turbulency
of
the
carriage
manifests
stubbornnesse
?
If
in
the
former
case
,
then
you
make
the
Magistrate
the
Iudge
of
all
controversies
in
Religion
,
which
I
believe
you
are
not
willing
to
do
:
If
in
the
latter
only
,
wee
are
agreed
.
Why
then
is
there
such
a
stirre
,
such
an
out-cry
,
against
that
which
is
called
the
Independent
way
?
as
if
there
must
needs
be
a
confusion
of
all
things
,
if
liberty
in
it
be
granted
.
The
Lord
judge
between
us
and
our
bretheren
in
this
thing
,
to
him
wee
referre
our
names
,
and
our
cause
.
Thus
that
eminent
and
famous
servant
of
Christ
in
the
conclusion
of
his
Vindication
against
M.
Edwards
.
And
if
any
desire
further
satisfaction
touching
the
undue
power
of
the
classicall
way
,
he
may
read
at
large
M.
Damports
Reply
to
M.
Paget
,
sect
27.
p.
226
,
to
231.
and
254
,
255.
5.
The
next
inference
from
the
former
position
,
is
this
.
That
those
of
the
Congregationall
way
,
commonly
known
by
the
nick-name
of
Independents
;
do
not
walke
without
a
rule
for
what
they
do
,
in
appropriating
the
administrations
of
Seales
and
Censures
,
to
their
own
particular
Congregations
;
nor
sinne
against
Christ
,
in
refusing
to
administer
the
Seales
to
such
,
as
are
not
in
fellowship
with
them
,
nor
any
other
true
visible
Church
of
Christ
.
I
know
it
is
layd
to
the
charge
of
such
,
as
if
they
were
proud
and
scornfull
,
but
it
is
no
other
then
an
aspersion
:
for
if
this
be
the
revealed
will
of
Christ
,
that
the
administration
of
the
Seales
is
limited
to
Pastors
and
Teachers
,
and
they
to
their
owne
particular
charge
,
then
if
they
had
all
the
humility
in
the
world
,
that
is
in
the
hearts
of
the
Saints
,
yet
that
would
not
allow
them
to
go
against
the
least
part
of
the
revealed
will
and
mind
of
Christ
,
which
they
should
do
,
if
they
should
administer
Church
ordinances
,
to
such
as
are
of
no
Church
,
and
refuse
also
to
sit
downe
in
fellowship
with
them
.
For
as
M.
Burroughs
in
his
Heart
Divisions
,
p.
166.
hath
well
and
rightly
observed
,
In
all
worship
that
belongs
to
Saints
,
as
Saints
,
they
joyfully
joyn
with
them
,
that
is
(
as
I
conceive
)
in
prayer
,
hearing
of
the
word
,
holy
conference
,
and
duties
of
such
like
nature
,
that
concerne
christian
communion
:
but
as
for
that
worship
that
belongs
to
Saints
as
gathered
into
a
society
under
officers
,
so
they
judge
it
unreasonable
that
any
should
have
the
benefit
of
the
priviledges
of
the
Church
,
and
yet
be
under
no
power
nor
discipline
of
any
Church
,
but
live
at
liberty
,
and
pick
&
choose
ordinances
where
they
please
,
&
if
they
walk
disorderly
,
have
no
Church
to
call
them
to
an
account
.
And
therfore
hence
forward
let
not
men
censure
us
as
they
have
done
,
for
the
discharge
of
our
duty
to
Jesus
Christ
.
Indeed
if
it
were
meere
will
and
not
conscience
,
that
did
lead
&
guide
us
,
it
were
another
matter
,
but
when
(
through
riches
of
mercy
)
we
can
upon
good
grounds
appeale
to
the
Lord
,
that
it
is
meer
conscience
and
not
will
that
leads
and
swayes
us
,
let
them
take
heed
how
they
passe
such
unrighteous
judgement
on
their
bretheren
,
lest
that
of
our
Saviour
light
on
them
,
Mat.
7.1
,
2.
Iudge
not
that
ye
be
not
judged
,
for
with
what
judgement
ye
judge
,
ye
shall
be
judged
;
and
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
again
.
I
would
only
desire
to
know
this
one
thing
,
of
such
rash
and
bitter
censurers
of
their
brethren
,
what
profit
&
advantage
it
can
be
to
us
,
to
expose
our
names
to
reproach
,
our
persons
to
contempt
,
and
all
we
have
to
hazard
,
if
wee
were
not
perswaded
of
the
truth
of
what
wee
practise
,
and
that
we
should
sinne
against
God
,
if
wee
should
(
to
please
men
)
do
the
contrary
.
Besides
,
is
it
not
wel
known
that
we
strive
to
go
so
farre
as
we
may
possibly
,
with
a
good
conscience
,
for
the
satisfying
of
those
that
are
contrary
minded
?
what
would
men
have
yet
further
of
us
,
unlesse
it
be
to
sin
against
the
light
of
truth
God
hath
revealed
to
us
?
let
but
a
few
things
be
duely
considered
,
&
then
see
whether
we
are
guilty
of
those
abominable
and
foule
crimes
that
are
laid
to
our
charge
.
1.
Those
of
the
Congregationall
way
,
are
content
to
receive
such
into
communion
and
church
fellowship
,
upon
their
proffering
themselves
,
that
differ
from
them
in
their
judgement
,
in
things
of
lesser
consequence
and
moment
,
so
long
as
they
have
good
evidence
and
testimony
of
their
upright
conversation
,
and
find
them
willing
to
sit
down
with
them
,
and
submit
themselves
to
the
churches
proceedings
,
as
farre
as
God
shall
give
them
light
.
2.
They
are
studious
of
taking
notice
of
the
least
breathings
of
Christ
,
in
those
that
offer
themselves
to
joyn
with
them
in
Church
communion
,
whether
poore
or
rich
,
condiscending
to
the
meanest
worke
of
grace
,
where
they
have
any
the
least
hintes
of
truth
and
sincerity
,
being
assured
that
Christ
hath
appointed
his
green
Pastures
for
his
weake
Lambes
,
as
well
as
for
his
grown
sheep
.
3.
They
are
willing
to
give
liberty
to
any
such
poore
soules
to
manifest
what
God
hath
done
for
them
in
uniting
them
to
Christ
the
foundation
,
(
not
to
make
a
confession
of
their
sinnes
,
as
many
report
)
for
the
satisfying
of
those
that
shall
have
communion
with
them
in
the
holy
things
of
God
,
(
which
is
no
more
then
reason
requires
)
either
before
the
whole
Church
publiquely
,
or
else
if
they
are
weake
and
bashfull
(
as
many
are
)
to
the
[
](A78217-e33420-b)*
*
And
thus
much
the
Presbyterians
themselves
practise
in
their
admission
of
men
and
women
to
the
Sacrament
.
Pastor
in
private
,
with
one
or
two
more
of
the
Church
,
and
they
to
transmit
it
to
the
Church
.
4.
If
they
meet
with
broken
language
,
and
bad
and
low
expressions
(
as
oftentimes
it
falles
out
)
yet
they
make
not
that
a
ground
of
refusall
,
so
there
be
sufficient
testimony
of
the
holines
of
the
life
,
viz.
such
a
profession
as
carries
with
it
no
palpable
contradiction
in
mens
walking
,
but
is
accompanied
with
the
power
of
Religion
and
godlines
.
5.
They
bind
not
any
to
a
formall
and
expresse
written
covenant
at
their
comming
in
(
as
they
are
commonly
slandered
with
)
but
only
,
after
satisfaction
is
given
,
demand
their
willingnes
to
give
up
themselves
to
the
Lord
,
&
his
Church
,
&
to
walke
together
in
the
mutuall
discharge
of
those
duties
that
concerneth
such
a
Church-state
,
and
Gospell
relation
,
upon
the
manifestation
whereof
,
they
are
admitted
to
fellowship
and
use
of
the
ordinances
.
6.
If
any
are
not
found
fit
upon
tryall
,
they
are
only
desired
to
wait
a
while
,
till
God
shall
bring
them
into
a
further
capacity
.
Some
Spirits
I
confesse
when
they
see
they
cannot
obtaine
their
ends
,
fly
out
,
and
leave
walking
with
those
they
would
have
joyned
,
speaking
evill
of
the
way
of
Christ
and
his
servants
that
walke
in
it
,
and
for
no
other
cause
,
that
is
truly
discovered
,
but
this
,
that
they
cannot
have
their
own
wils
,
though
it
be
made
(
upon
good
grounds
)
evident
,
that
they
are
not
fit
for
such
a
condition
.
Now
what
shall
be
done
in
such
a
case
?
Either
those
of
the
Congregationall
way
must
act
so
as
to
please
Christ
,
or
the
creature
;
now
if
they
strive
to
do
the
first
,
then
they
incurre
the
displeasure
of
the
last
,
and
if
they
should
in
a
sinfull
way
seeke
to
the
pleasing
of
the
creature
,
then
they
displease
Christ
;
but
this
will
be
their
comfort
,
so
long
as
Christ
helpes
them
to
discharge
their
consciences
towards
him
,
they
need
not
regard
how
the
creature
deales
with
them
:
In
the
world
we
must
have
tribulation
,
but
in
Christ
wee
shall
have
peace
,
Joh.
16.
ult.
And
as
our
tribulations
abound
for
him
,
so
our
consolations
shall
abound
also
in
and
by
him
,
2
Cor.
1.5
.
O●j
.
But
they
will
not
come
into
publique
.
Ans.
1.
Jesus
Christ
saith
,
wheresoever
two
or
three
are
met
together
in
his
name
,
there
he
will
be
present
with
them
,
Mat.
18.
●
he
will
owne
them
,
and
blesse
them
:
he
hath
taken
away
all
difference
betweene
places
under
the
Gospell
,
there
is
not
one
more
holy
then
another
,
but
all
alike
now
,
&
Jesus
Christ
&
his
Apostles
indifferently
shewed
their
practise
this
way
in
the
Synagogue
,
Temple
,
Field
,
Chamber
,
and
doubtlesse
where
ever
the
Church
meets
to
worship
,
there
is
a
publique
,
not
private
Assembly
.
2.
They
shut
not
the
doors
where
they
meet
,
for
the
most
part
,
but
seave
them
open
for
all
to
come
&
behold
their
wayes
,
unlesse
they
come
to
make
disturbance
.
3.
Some
Churches
are
in
publique
(
as
you
call
it
)
and
others
have
been
,
but
have
been
forced
back
againe
,
and
all
would
be
more
publique
then
they
are
,
(
in
that
sence
as
you
cal
publique
)
if
they
might
enjoy
their
liberty
,
and
not
endanger
their
peace
or
purity
:
let
but
Authority
allow
us
that
liberty
they
do
the
Presbyterians
,
(
as
in
conscience
they
stand
bound
,
we
walking
peaceably
)
to
dispense
the
ordinances
of
Christ
without
molestation
,
and
then
see
whether
we
would
refuse
it
.
Alas
!
alas
!
that
ever
men
should
find
fault
with
us
for
that
we
cannot
remedy
but
count
our
affliction
.
CHAP.
IIII.
That
this
Church-state
,
with
the
Officers
,
Ordinances
,
and
administrations
thereunto
appertaining
,
is
of
perpetuall
use
,
to
the
comming
again
of
our
Lord
and
Saviour
Jesus
Christ
,
the
instituter
of
it
,
without
either
alteration
,
or
cessation
.
BEfore
I
enter
on
the
evidencing
and
making
clear
of
the
truth
of
this
Proposition
,
I
desire
to
premise
this
one
thing
,
to
wit
,
that
by
this
Church-state
,
I
do
not
here
understand
,
any
one
particular
and
single
Congregation
,
residing
in
any
one
place
or
countrey
,
but
the
instituted
state
of
Christs
visible
Church
,
in
one
place
or
other
,
consisting
of
few
or
many
,
whether
in
liberty
or
bondage
,
in
purity
or
corruption
,
according
to
its
severall
and
various
conditions
to
which
it
is
subject
,
and
in
which
,
for
the
essentiall
and
integrall
parts
thereof
,
it
is
kept
and
preserved
by
the
Almighty
power
and
presence
of
Jesus
Christ
;
for
doubtlesse
in
respect
of
this
or
that
particular
Church
,
and
single
congregation
,
it
may
cease
and
be
utterly
lost
,
but
in
respect
of
the
essentials
of
that
instituted
Church-state
and
order
of
Christ
,
revealed
to
us
in
his
word
,
and
delivered
to
us
by
the
Apostles
,
and
left
by
them
upon
record
for
us
to
follow
and
practice
:
so
it
is
not
lost
,
but
remains
and
continues
to
the
Saints
to
his
comming
again
.
Now
that
this
is
the
truth
of
God
,
I
shall
endeavour
to
make
out
,
1.
from
Scripture
,
2.
from
Argument
.
1.
For
the
Scriptures
that
hold
out
this
truth
,
they
are
of
three
sorts
.
1.
Prophesies
,
as
Esay
9.6
,
7.
and
59.21
.
Psal.
110.1
.
compared
with
1
Cor.
15.25
.
Luk.
1.33
.
2.
Promises
,
Mat.
16.18
.
1
Cor.
11.26
.
and
Ephes.
3.21
.
&
4
11
,
12
,
13.
3.
Precepts
,
Mat.
28.20
.
1
Tim.
6.13
,
14.
to
which
I
might
adde
the
judgements
of
many
learned
men
,
it
there
were
need
.
All
which
do
clearely
shew
the
perpetuity
and
continuance
of
this
Gospell
Church-state
in
all
ages
to
the
comming
of
Christ
.
2.
For
the
Arguments
that
confirme
the
perpetuity
of
this
Church-state
,
and
confute
the
contrary
that
is
affirmed
by
many
,
viz.
the
cessation
of
it
,
they
are
such
as
these
.
1.
If
the
government
of
Christs
church
,
which
the
Father
hath
given
him
,
and
he
hath
accepted
,
shall
never
have
an
end
,
then
it
must
of
necessity
follow
,
that
this
Church-state
cannot
cease
,
to
which
this
government
hath
relation
,
unlesse
we
can
suppose
,
that
Christ
can
be
a
King
without
a
Kingdome
,
a
Head
without
a
Body
,
a
Husband
without
a
Spouse
,
which
once
to
imagine
,
is
exceeding
dishonourable
to
him
,
and
little
lesse
then
blasphemy
.
Esay
9.7
.
Luk.
1.33
.
But
now
the
Scriptures
are
cleare
,
that
the
government
of
Christ
in
his
Church
shall
never
have
an
end
,
as
we
have
shewed
before
:
therefore
,
&c.
2.
If
this
Church-state
,
which
Jesus
Christ
hath
instituted
,
for
the
essentialls
of
it
,
should
cease
,
and
not
be
continued
in
all
ages
,
then
it
would
follow
,
that
there
would
be
a
time
,
when
the
gates
of
Hell
should
prevaile
against
it
,
and
his
presence
with
it
,
Mat.
16.1
to
the
end
of
the
world
,
should
not
continue
,
Mat.
28.2
and
so
all
his
promises
to
the
contary
should
be
void
and
of
none
effect
:
But
this
cannot
be
,
for
he
is
faithfull
that
hath
promised
,
and
not
one
jot
or
tittle
of
his
word
shall
perish
,
or
be
made
void
:
and
therefore
there
must
needs
be
a
perpetuity
,
and
continuance
of
this
church-state
.
3.
If
the
Temple
of
God
,
which
is
his
visible
Church
,
as
appeares
from
1
Cor.
3.16
,
17.
Rev.
3.12
.
and
11.1
,
2.
doth
remain
where
Antichrist
sits
,
even
as
the
Church
of
Pergamus
did
,
where
the
seate
of
Sathan
was
,
Rev.
2.13
.
then
this
Church-state
is
not
ceased
,
but
remaines
to
this
day
.
But
this
Temple
of
God
is
where
Antichrist
himselfe
sits
,
as
appeares
by
the
Apostle
,
2
Thes.
2.4
.
who
opposeth
,
&c.
So
that
he
is
as
God
,
sitteth
in
the
Temple
of
God
:
where
the
greeke
word
for
Temple
,
sc.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
one
and
the
same
with
that
of
1
Cor.
3.16
,
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
Know
ye
not
that
ye
are
the
Temple
of
God
?
so
v.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
If
any
man
defile
the
Temple
of
God
,
and
that
of
2
Cor.
6.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
For
ye
are
the
Temple
of
the
living
God
:
In
all
which
places
,
with
diverse
other
,
that
word
Temple
is
used
for
the
visible
Church
,
because
the
Apostle
there
speakes
to
,
and
of
the
whole
Church
of
Corinth
conjunctim
,
Ye
are
the
Temple
of
God
,
&c.
So
that
by
Temple
here
where
Antichrist
sits
,
is
to
be
understood
the
Church
of
God
.
Obj.
You
will
say
,
by
Temple
is
meant
the
consciences
of
Gods
people
,
in
that
place
of
the
Thessalonians
.
Ans.
1.
Grant
it
,
yet
that
doth
not
make
void
the
other
,
but
rather
confirmes
it
.
2.
We
never
read
in
all
the
Scriptures
,
that
the
conscience
is
so
called
,
but
the
church
of
Christ
is
frequently
so
styled
,
as
wee
have
shewed
before
:
and
therefore
,
either
its
the
Church
of
God
,
Antichrist
sits
in
,
or
it
is
not
;
if
not
,
then
that
Scripture
is
not
true
;
but
if
true
,
as
cannot
be
denyed
,
then
there
is
a
church-state
remaining
under
Antichrist
.
Obj.
But
how
can
this
church-state
remaine
,
where
there
is
such
a
generall
defection
,
as
there
is
under
Antichrist
?
Rev.
13.
Ans.
We
must
distinguish
between
the
corruption
of
things
,
and
the
things
themselves
,
between
the
essentials
of
a
church-state
,
and
the
accidentals
:
now
it
cannot
be
denyed
,
but
in
respect
of
the
accidentalls
of
a
church-state
,
so
all
is
lost
,
under
this
defection
of
Antichrist
,
that
is
,
in
respect
of
the
right
order
and
administration
of
Ministery
,
Ordinances
,
and
government
,
but
not
the
essentials
of
these
;
and
so
long
as
these
remaine
,
the
Church-state
is
not
lost
:
for
we
cannot
reason
from
the
corruption
of
a
thing
,
to
the
nullity
and
non-being
of
it
:
as
for
example
,
the
children
of
Israel
,
and
vessels
of
Gods
House
,
that
were
carried
captive
into
Babylon
,
and
prophaned
by
their
being
there
,
yet
so
long
as
they
were
not
destroyed
,
and
broken
in
pieces
,
they
were
brought
back
again
to
Jerusalem
,
and
sanctifyed
from
their
pollution
,
and
set
againe
in
the
Temple
as
before
,
and
the
Lord
owned
and
accepted
them
notwithstanding
their
being
in
Babylon
:
so
here
the
Saints
and
ordinances
,
the
Ministery
,
Seales
and
Censures
of
this
instituted
Church
of
Christ
,
though
they
have
been
under
Antichrist
,
yet
so
long
as
the
essence
of
them
remaines
,
they
may
be
brought
back
from
Rome
,
and
reduced
to
their
former
purity
,
and
first
order
of
the
Gospell
,
not
that
they
have
a
new
being
,
but
rather
they
are
brought
to
their
wonted
wel-being
,
and
primitive
institution
.
Obj.
But
doth
not
this
then
make
the
Church
of
Rome
a
true
Church
,
having
the
essentials
of
a
true
Church-state
in
it
?
Ans.
No
not
a
jot
,
no
more
then
a
Theeves
having
the
goods
of
an
honest
man
in
his
house
,
which
he
hath
stollen
,
makes
him
to
be
true
,
he
is
a
thiefe
still
.
So
here
Rome
is
still
Rome
,
the
mother
of
Harlots
stil
,
notwithstanding
her
possessing
of
the
essentials
of
Christs
holy
things
:
we
may
see
it
clearely
in
Babylon
of
old
,
the
type
of
Rome
,
when
the
Jewes
were
carried
away
captive
with
the
holy
vessels
of
the
Temple
,
t
was
not
the
being
of
these
in
Babylon
that
made
her
the
church
of
God
,
but
she
was
Babylon
still
,
full
of
abominations
,
there
was
Bel
and
Merodach
,
her
great
Idols
and
Images
still
worshiped
,
Ier.
50.2
.
and
as
God
once
overthrew
the
Type
,
(
as
he
overthrew
Sodome
,
and
Gomorah
,
)
so
that
not
so
much
as
a
son
of
man
should
dwell
there
,
ver.
40.
So
shall
be
it
with
the
Antitype
,
Rome
,
the
mother
of
fornications
,
the
habitation
of
devils
,
and
the
hold
of
every
foule
spirit
,
Rev.
18.22
,
23.
and
the
good
Lord
,
for
his
Son
,
and
Syons
sake
,
hasten
it
.
4.
If
Church-state
,
and
Ministery
,
and
Ordinances
be
all
lost
under
the
defection
of
Antichrist
:
then
the
Scriptures
also
are
lost
,
which
are
the
churches
treasure
,
and
as
a
Depositum
,
were
once
delivered
to
the
church
to
keepe
,
Iud.
3.
but
we
find
that
the
Scriptures
are
not
lost
,
but
by
the
power
of
Christ
they
have
been
preserved
,
yea
recovered
out
of
Babylon
,
and
freed
from
those
horrible
corruptions
,
they
were
exposed
unto
,
while
they
were
in
the
hands
of
Antichrist
,
and
why
may
not
the
Ordinances
as
well
as
the
Scriptures
,
the
church
as
well
as
her
treasure
?
5.
If
this
Church-state
,
and
Ordinances
,
should
not
continue
,
but
were
all
lost
and
ceased
,
then
it
would
follow
,
that
there
were
no
meanes
left
ordinarily
for
the
conversion
and
salvation
of
poore
lost
soules
;
but
the
contrary
to
this
appeares
,
as
wee
find
by
experience
,
for
1.
We
have
the
word
of
life
in
the
sacred
Scriptures
to
be
our
Cynosura
or
rule
and
guide
to
direct
us
in
the
way
to
life
.
2.
We
have
the
holy
Ghost
accompanying
the
Ministery
and
preaching
of
this
word
,
in
an
effectuall
manner
,
to
the
calling
and
conversion
of
multitudes
,
and
bringing
those
that
are
called
out
of
their
Antichristian-church-state
,
to
Sion
,
and
to
worship
God
according
to
his
own
revealed
will
.
3.
We
have
Pastors
and
teachers
lawfully
called
,
and
set
apart
to
the
worke
of
the
Ministery
,
and
faithfull
dispensing
of
this
word
of
life
,
and
other
ordinances
,
that
concern
a
true
visible
Church-state
,
according
to
the
practise
of
the
Primitive
Churches
,
as
we
before
shewed
:
now
where
there
are
the
same
word
and
ordinances
,
the
same
Officers
for
kind
with
those
in
the
Apostles
dayes
,
to
dispense
and
administer
them
,
and
the
precious
presence
of
Christ
in
his
Spirit
,
accompanying
them
,
to
make
them
effectuall
,
(
though
perhaps
not
in
such
an
ample
&
large
measure
as
in
those
Primitive
times
)
there
we
may
conclude
the
ordinary
meanes
for
salvation
are
not
lost
,
but
still
remaine
and
continue
.
Ob.
But
it
is
objected
,
that
those
that
are
called
now
in
these
dayes
to
administer
the
holy
things
of
Gods
house
,
are
not
so
qualified
as
these
were
in
the
Primitive
times
,
they
have
not
those
extraordinary
gifts
of
working
miracles
as
they
had
.
Ans.
1.
I
would
faine
know
,
whether
all
those
that
were
in
office
in
the
churches
of
Christ
,
in
those
times
,
had
those
extraordinary
gifts
,
as
the
Officers
of
the
Church
of
Ephesus
,
1
Cor.
12.29.30
Philippi
,
Corinth
,
&c.
doth
not
the
Scripture
shew
the
contrary
?
2.
I
would
faine
know
,
whether
the
gifts
of
working
Miracles
be
so
essentiall
to
the
Ministery
,
as
that
there
can
be
no
true
Ministery
where
these
are
wanting
.
If
so
,
then
many
in
the
Primitive
times
were
not
true
Ministers
of
Christ
,
as
Iohn
the
Baptist
,
Apollos
,
and
those
Pastors
and
Teachers
that
were
in
the
severall
Churches
of
the
Saints
,
mentioned
in
the
Scripture
.
For
we
cannot
find
in
the
least
of
their
working
miracles
,
and
yet
they
had
a
true
Ministerie
.
If
not
,
why
then
do
men
refuse
the
Ministery
that
hath
no
miracles
?
3.
I
desire
to
know
,
where
it
appeares
,
or
how
it
can
be
made
out
,
that
the
Primitive
Saints
,
Ministers
or
People
,
were
given
to
succeeding
ages
,
as
patternes
for
extraordinary
gifts
of
Miracles
,
that
they
were
left
as
patternes
of
grace
,
and
helps
of
faith
,
and
love
,
and
repentance
,
and
obedience
to
the
truth
of
Church-fellowship
,
is
without
controversie
,
Eph.
4.12
,
13.
but
not
of
the
former
.
And
the
Apostle
makes
it
cleere
in
Heb.
2.3
,
4.
that
the
chief
end
of
gifts
of
Miracles
,
was
to
confirme
the
Gospel
of
Christ
,
then
sent
forth
to
be
preached
,
which
now
needs
not
;
for
as
M.
Thomas
Goodwin
lately
in
one
of
his
Lectures
on
the
Ephesians
,
shewed
,
common
education
serves
so
farre
now
,
as
Miracles
did
of
old
,
which
were
not
to
begin
a
saving
,
justifying
faith
,
for
that
was
the
office
of
the
Word
,
but
to
make
men
to
attend
the
Word
,
which
now
education
doth
,
and
therefore
there
is
no
such
need
of
a
Ministery
with
Miracles
.
4.
Doth
not
the
Scripture
abundantly
shew
us
,
that
working
of
Miracles
may
be
in
a
false
Ministery
,
as
Marke
13.22
.
2
Thes.
2.9
,
10.
Rev.
13.13
,
14
,
Rev.
16.14
.
and
19.20
.
and
in
such
as
Christ
will
not
owne
for
his
at
the
last
day
;
as
Matth.
7.22
,
23.
5.
Doth
not
such
an
opinion
as
this
,
of
requiring
gifts
of
working
Miracles
in
those
that
are
called
and
sent
to
preach
and
administer
ordinances
,
bring
a
great
disparagement
on
the
truth
it selfe
,
for
if
it
be
not
able
to
make
it selfe
evident
without
Miracles
,
is
it
not
a
great
Argument
of
its
weaknes
and
insufficiency
?
whereas
it
s
farre
otherwise
with
the
truth
,
as
Ephes.
5.13
.
6.
Doth
not
this
opinion
directly
crosse
and
contradict
that
of
our
Saviour
,
Joh.
16.8
.
and
derogate
from
the
authority
and
power
of
the
Spirit
,
for
there
he
tels
us
,
that
its
the
office
of
the
Spirit
,
to
convince
the
world
of
sinne
,
of
righteousnes
and
judgement
:
now
to
say
that
this
worke
cannot
be
done
unlesse
there
be
Miracles
wrought
by
men
,
that
are
the
Spirits
instruments
,
what
is
this
,
but
to
derogate
from
the
Spirit
,
and
to
make
the
efficacy
of
the
Ministery
to
depend
more
upon
the
externall
working
of
Miracles
,
then
upon
the
internall
working
of
the
Spirit
:
whereas
the
greatest
Miracles
that
ever
were
wrought
by
the
Apostles
or
others
,
can
never
prevaile
to
gaine
the
hearts
of
wretched
sinners
,
to
the
embracing
of
the
truth
,
nor
convince
them
of
sin
,
righteousnesse
,
and
judgement
,
if
the
Spirits
presence
be
wanting
,
and
therefore
many
times
wee
find
amongst
the
Jewes
,
that
notwithstanding
all
the
Miracles
that
Christ
himselfe
,
and
his
Apostles
wrought
before
them
,
they
continued
obstinate
and
hardned
in
their
sinnes
;
so
that
the
efficacy
of
the
meanes
depends
on
the
Spirit
,
and
if
so
,
then
there
is
no
such
necessity
for
working
of
Miracles
to
convince
men
of
the
truth
:
for
be
the
externall
meanes
or
instrument
weake
or
strong
,
it
matters
not
,
so
the
Spirit
employ
it
:
and
commonly
we
find
it
to
be
true
by
experience
,
that
the
weaker
the
secondary
cause
or
meanes
is
,
the
more
glorious
doth
the
power
of
the
Spirit
appeare
,
according
to
1
Cor.
1.26
,
27
,
28
,
29.
7.
Lastly
,
what
greater
miracles
can
there
be
wrought
by
men
to
evince
the
truth
of
their
calling
,
then
by
casting
out
of
the
Devill
from
men
and
womens
soules
and
consciences
,
and
the
opening
of
the
eyes
of
their
understanding
,
Act.
26.1
John
.
5.
●
the
raising
of
them
from
the
death
of
sin
,
the
healing
and
sanctifying
of
their
corrupt
natures
,
&c.
by
the
power
of
the
Spirit
.
All
which
are
far
greater
Miracles
,
then
corporall
dispossession
,
healing
of
mens
bodies
,
opening
of
their
bodily
eyes
,
&c.
and
the
power
of
Christ
appeares
far
greater
in
working
of
these
Miracles
,
then
in
all
other
miracles
whatsoever
:
and
of
these
kind
of
miracles
,
I
conceive
that
Scripture
is
to
be
understood
,
Joh.
14
12.
where
Christ
promiseth
,
that
his
Disciples
after
he
was
ascended
to
the
Father
,
should
by
the
power
of
the
Spirit
doe
greater
works
then
those
himselfe
wrought
,
which
I
suppose
he
understands
of
those
spirituall
works
of
wonder
that
I
have
formerly
mentioned
in
the
raising
poore
soules
out
of
the
grave
of
sinne
,
opening
the
eyes
of
their
blind
and
dark
understandings
,
&c.
The
truth
of
the
Proposition
being
thus
cleared
,
I
now
come
to
some
inferences
.
1.
In
the
first
place
,
it
will
cleerly
follow
,
that
those
men
are
mightily
mistaken
and
out
of
the
way
,
that
stick
not
to
affirme
,
that
the
Church-state
and
order
of
Government
thereunto
correspondent
,
which
Jesus
Christ
hath
instituted
,
is
mutable
,
and
ought
to
be
suited
according
to
the
Lawes
and
Government
of
particular
States
and
Kingdomes
,
as
if
the
Churches
of
Christ
in
the
Primitive
times
had
a
mixt
government
and
administration
of
the
Ordinances
,
according
to
the
lawes
and
customes
of
the
countryes
:
As
for
example
,
the
Church
of
Christ
in
Asia
had
one
way
of
government
,
the
Churches
in
Galatia
another
way
of
order
and
government
,
and
the
Churches
in
Judea
another
.
Whereas
the
Scripture
affirmes
the
cleane
contrary
,
scil.
that
Jesus
Christ
hath
left
but
one
order
of
Church
state
and
politie
for
all
his
Churches
to
observe
and
make
use
of
,
which
as
I
have
shewed
in
the
essentials
of
it
,
is
unchangeable
,
and
to
be
observed
and
kept
to
the
appearing
of
Jesus
Christ
,
the
author
and
instituter
of
it
,
1
Tim.
6.13
,
14.
and
therefore
what
the
Apostle
ordained
in
one
Church
,
he
did
in
all
,
as
1
Cor.
7.17
.
And
this
is
the
judgement
of
learned
Whitaker
against
Duraeus
,
and
Cartwright
against
Whitgift
,
who
handles
this
point
very
largely
in
his
second
Reply
,
his
words
are
these
:
Thus
(
saith
he
to
Whitgift
)
where
the
Christian
Magistrate
is
given
of
God
,
to
keep
the
order
which
God
hath
set
in
his
Church
:
you
bring
him
in
as
a
breaker
and
changer
of
the
order
,
which
God
hath
appointed
by
his
holy
Apostles
:
But
the
godly
Christian
Magistrates
may
understand
,
that
as
neither
our
Saviour
Christ
,
nor
any
wise
and
well
instructed
Ministery
under
him
,
will
meddle
with
any
order
or
forme
of
Common
wealth
lawfully
instituted
of
them
,
for
the
better
government
of
their
people
,
but
leave
them
as
they
find
them
:
So
they
ought
to
leave
whole
and
untouched
,
that
order
that
Jesus
Christ
hath
placed
in
his
Church
.
And
as
the
Author
saith
truly
in
another
place
,
that
Christ
came
not
to
overthrow
civill
governments
;
even
so
,
he
saith
,
it
is
as
true
,
that
God
sendeth
not
Kings
to
overthrow
Church
Government
,
planted
by
Christ
and
his
Apostles
.
Yea
so
much
more
absurd
is
this
latter
then
the
first
,
by
how
much
they
ought
to
have
more
firmity
,
which
were
set
downe
by
the
Lord
himself
,
then
which
were
by
men
.
For
what
sonne
of
Adam
shall
presume
to
alter
that
order
,
which
the
Lord
himselfe
from
heaven
hath
set
?
&c.
And
therefore
certainly
Iesus
Christ
will
give
such
men
but
little
thanks
another
day
,
for
their
endeavour
to
make
his
Institutions
as
a
nose
of
waxe
,
to
be
altered
and
changed
to
whatsoever
forme
and
fashion
men
shall
please
in
every
Civill
State
and
Kingdome
on
earth
.
2.
But
I
shall
passe
from
such
Formalists
and
Time-servers
,
to
another
sort
of
men
,
who
although
they
allow
not
of
an
alteration
of
Christs
Institutions
and
Ordinances
,
yet
plainly
hold
a
cessation
of
them
for
the
present
,
and
therefore
forsake
the
Assemblies
of
the
Saints
,
to
which
they
were
joyned
,
and
say
there
are
no
Churches
,
no
Ordinances
,
no
Ministery
now
,
to
dispense
them
,
but
all
lost
under
Antichrist
.
Now
that
such
men
may
see
the
evill
of
their
opinion
and
practice
herein
,
and
so
(
if
it
be
the
good
pleasure
of
Christ
)
they
may
come
to
repent
,
and
doe
their
first
works
,
and
returne
to
the
Shepherds
Tents
,
where
Jesus
Christ
feedeth
and
causeth
his
flock
to
rest
at
noone
,
Cant.
1.7
,
8.
I
shall
set
these
few
considerations
before
them
,
from
the
evils
that
follow
this
practice
.
1.
That
this
opinion
&
practice
of
theirs
,
Five
evill
effects
that
attend
those
th●
hold
cessatio●
of
a
visible
Church-stat●
directly
crosseth
the
very
letter
of
the
Scriptures
,
is
that
of
Eph.
3.21
.
formerly
mentioned
,
where
the
holy
Ghost
saith
,
that
glory
is
to
be
given
to
God
by
Jesus
Christ
,
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
throughout
all
generations
,
or
ages
.
Now
how
could
this
Scripture
be
true
,
if
there
be
an
or
generation
in
which
this
Church
state
doth
cease
and
is
utterly
lost
?
So
that
of
1
Cor.
11.26
.
where
the
holy
Ghost
also
shewes
,
that
the
Lords
death
,
that
is
,
the
effect
and
fruit
of
his
death
,
in
the
administration
of
the
Supper
,
is
to
be
observed
and
made
use
of
by
the
Saints
in
Church-fellowship
,
for
their
benefit
and
comfort
,
to
his
comming
againe
.
Now
how
can
this
be
,
if
the
Church
,
and
Ministery
,
and
Ordinances
are
all
lost
and
ceased
?
And
that
of
Mat.
18.20
.
and
28.
last
verse
,
in
which
places
Christ
promiseth
to
be
with
his
Churches
and
people
in
the
administration
of
his
Ordinances
,
to
the
end
of
the
world
,
as
wee
have
formerly
shewed
.
2.
It
discovers
men
,
notwithstanding
the
high
thoughts
they
have
of
themselves
,
to
be
of
a
low
and
sensuall
frame
of
spirit
;
that
Thomas-like
will
not
beleeve
,
nor
give
credit
to
the
testimony
of
the
Word
,
unlesse
they
see
,
and
have
visible
and
sensible
signes
and
wonders
wrought
before
them
,
and
so
to
speak
truly
,
destroy
the
excellency
and
livelynesse
of
faith
,
which
our
Saviour
placeth
in
this
,
that
it
acts
and
works
most
properly
and
genuinely
,
when
it
hath
no
externall
and
visible
signe
to
look
on
,
as
Ioh.
20.29
,
30.
and
the
Apostle
,
Heb.
11.1
.
The
Scribes
and
Pharisees
,
Hypocrites
,
and
those
hard-hearted
Jewes
indeed
,
in
our
Saviours
time
,
stood
much
upon
signes
and
wonders
,
that
so
they
might
beleeve
;
but
our
Saviour
returnes
them
this
answer
,
that
an
evill
and
adulterous
generation
seeketh
after
a
signe
,
but
there
shall
none
be
given
them
,
that
is
,
to
profit
them
,
&c.
Mat.
12.38
,
39.
And
we
may
much
feare
,
that
all
those
signs
and
wonders
that
God
hath
of
late
wrought
in
England
to
recover
us
out
of
our
old
wayes
,
and
to
bring
us
to
his
own
instituted
wayes
of
worship
,
shall
not
profit
such
kind
of
spirits
,
who
walk
more
after
the
flesh
,
then
spirit
,
in
the
very
things
of
God
.
3.
It
makes
men
to
place
the
power
and
authority
of
administring
the
things
of
Gods
house
,
in
that
which
is
fallible
and
deceiving
,
as
gifts
of
working
Miracles
are
and
may
be
in
a
false
Ministery
,
as
we
have
shewed
before
:
and
if
it
were
possible
,
our
Saviour
saith
,
the
elect
themselves
would
be
deceived
by
the
workers
of
them
,
as
in
Mat.
24.24
.
for
there
shall
arise
false
christs
and
false
prophets
,
and
shall
shew
great
signes
and
wonders
,
in
so
much
that
(
if
it
were
possible
)
they
shall
deceive
the
very
Elect.
4.
Such
as
are
carryed
on
in
this
way
,
are
unavoidably
brought
to
deny
themselves
Beleevers
;
for
if
there
be
no
conversion
now
for
want
of
such
a
Ministery
as
they
talk
of
,
then
they
exclude
themselves
from
the
number
of
the
faithfull
,
and
proclaime
to
the
world
that
they
are
strangers
to
the
Promise
and
Common-wealth
of
Israel
,
being
without
God
,
and
Christ
,
and
hope
in
the
world
,
and
this
(
at
length
)
some
stick
not
to
affirme
,
not
onely
denying
worship
,
but
Beleevers
and
Scripture
also
.
5.
Lastly
,
It
not
onely
leaves
upon
them
the
guilt
of
cursed
ingratitude
and
unkindnesse
to
Jesus
Christ
,
for
what
he
hath
bestowed
upon
the
Saints
,
and
vouchsafed
to
them
;
and
they
(
at
least
wise
some
of
them
)
have
enjoyed
,
in
the
use
of
church-fellowship
and
ordinances
,
for
I
appeale
to
them
and
other
of
the
Saints
,
whether
the
highest
and
sweetest
enjoyments
from
Christ
have
not
been
by
the
Spirit
in
these
.
Now
this
relinquishing
of
this
fellowship
I
say
doth
not
onely
render
them
odiously
ingratefull
to
God
,
but
exposeth
them
also
to
most
dangerous
and
dreadfull
temptations
,
and
at
last
to
Apostasie
,
and
that
unpardonable
sinne
against
the
holy
Ghost
,
as
appeares
from
Heb.
10.23
.
to
the
end
:
where
he
makes
forsaking
Church-communion
,
ver
.
25.
to
be
the
Prodr●mus
and
fore-runner
of
that
unpardonable
sin
,
ver
.
26
,
27
,
28
,
29.
and
a
drawing
back
to
perdition
,
ver.
39.
and
how
just
is
it
with
the
Lord
,
to
leave
us
,
when
we
wilfully
put
our selves
out
of
his
protection
!
Wherefore
let
such
be
intreated
,
in
the
bowels
of
Christ
,
to
take
heed
,
how
they
tempt
the
Lord
in
this
kind
.
I
say
those
that
are
wilfull
in
their
way
,
and
refuse
counsell
.
I
shall
leave
with
such
men
those
few
Scriptures
of
2
Chron.
15.2
.
Heb.
3.12
.
and
Rev.
2.4
,
5.
to
be
considered
,
which
I
conceive
doe
in
a
speciall
manner
look
to
the
walking
and
continuing
of
the
Saints
with
God
,
and
Jesus
Christ
,
in
his
Ordinances
,
and
hold
forth
the
danger
of
relinquishing
and
forsaking
them
.
CHAP.
V.
That
the
godly
in
this
Kingdome
are
every
where
bound
to
gather
themselves
into
this
sacred
,
visible
,
politicall
Church-state
and
order
of
the
Gospell
,
if
they
are
of
a
competent
number
,
in
those
places
where
they
live
,
or
to
joyne
themselves
to
those
particular
churches
of
Christ
,
which
are
already
rightly
gathered
.
One
of
these
must
be
done
by
them
.
NOw
that
this
is
the
duty
of
the
godly
,
I
shall
labour
to
make
out
from
these
ensuing
Reasons
and
Arguments
,
which
are
as
so
many
soule-quickning
and
convincing
motives
,
and
which
(
by
the
blessing
of
Christ
)
may
be
very
effectuall
,
to
put
them
upon
the
practice
of
it
.
●otive
,
The
〈◊〉
of
Christ
.
1.
Is
taken
from
the
call
of
Christ
,
which
is
to
come
from
Babylon
to
Sion
,
that
is
,
not
onely
from
grosse
and
sinfull
practices
,
but
also
from
communion
in
speciall
ordinances
,
as
Esay
52.11
.
Rev.
18.4
.
2
Cor.
6.16
,
17.
Act.
2.40
Ephes.
5.11
.
he
calls
them
to
Sion
,
that
they
may
be
a
habitation
for
the
Lord
to
dwell
in
.
As
long
as
you
continue
(
that
are
Saints
)
in
your
old
Babylonish
wayes
of
confusion
,
you
can
never
be
a
holy
temple
to
Christ
,
nor
a
golden
candlestick
for
him
to
walk
in
.
And
therefore
the
names
of
Temple
,
house
,
tabernacle
,
candlestick
,
are
given
to
Beleevers
especially
as
they
are
in
Church-fellowship
,
1
Cor.
3.16
,
17.
Eph.
2.21.22
.
Heb.
3.6
.
Rev.
1.20
.
&
21.3
.
●otive
,
The
●ple
of
the
●s
in
the
●itive
times
2.
Because
in
so
doing
,
they
shall
doe
no
more
then
what
the
Saints
have
done
before
them
in
the
Primitive
times
;
for
we
find
in
those
daies
that
Beleevers
did
not
live
loosely
,
and
casually
,
or
(
as
we
say
)
at
randome
,
but
were
gathered
and
brought
into
distinct
bodies
,
or
church-societies
,
to
live
under
that
discipline
and
church
order
or
government
,
which
Jesus
Christ
had
commanded
and
left
to
his
Apostles
to
settle
.
For
it
is
worth
our
observation
,
that
Jesus
Christ
did
not
onely
send
forth
his
Apostles
and
Disciples
to
convert
sinners
to
him
,
☞
but
he
appointed
an
order
of
government
to
be
established
by
them
,
to
which
those
that
were
converted
should
subject
unto
,
as
we
may
see
in
many
places
,
1
Cor.
12.28
.
Ephes.
4.12
,
13.
Rom.
12.6
,
7
,
8.
and
therefore
we
read
so
much
of
churches
tha
were
planted
and
gathered
into
the
order
of
the
Gospell
,
Act.
14.23
.
as
Corinth
.
Ephes.
Phil.
Coloss.
and
so
the
churches
of
Judea
,
Galatia
,
Asia
,
Macedonia
,
as
we
have
noted
before
;
which
were
no
other
then
so
many
distinct
bodies
,
or
societyes
of
believers
,
which
the
Apostles
after
they
were
converted
to
Christ
,
did
unite
together
in
those
Cities
and
Countryes
:
So
much
is
evident
from
the
Epistles
that
the
Apostle
Paul
wrote
to
those
Churches
:
For
he
doth
not
write
to
all
in
Corinth
,
to
all
in
Rome
,
to
all
in
Philippi
,
but
to
the
Saints
in
those
Cities
,
that
were
called
and
become
a
Church
to
Christ
:
't
was
not
every
Towne
,
and
City
,
and
Country
,
that
made
a
Church
,
as
t
is
now
in
England
,
but
so
many
as
were
called
and
united
together
:
now
people
become
members
of
a
church
by
vertue
of
being
born
in
those
Townes
,
and
places
,
and
parishes
,
where
they
live
,
but
ab
initio
non
fuit
sic
,
i.
e.
from
the
beginning
it
was
not
so
.
3.
Because
till
the
godly
do
fall
upon
this
worke
,
3.
Motive
.
Necessity
of
yeelding
obedience
to
Christs
commands
cals
for
it
.
there
are
many
holy
and
sacred
dutyes
that
Jesus
Christ
hath
laid
down
to
them
in
his
word
,
which
they
will
be
found
to
live
in
the
neglect
and
omission
of
,
viz.
1.
That
of
Mat.
18.17
.
Tell
the
church
;
but
how
can
those
tell
the
Church
,
that
are
not
joyned
to
a
Church
?
that
is
,
such
a
Church
,
or
Congregation
of
Saints
,
as
we
have
in
the
former
Chapter
set
downe
.
2.
That
of
1
Cor.
5.4
,
5
,
13.
In
the
name
of
our
Lord
Jesus
Christ
to
deliver
such
a
one
to
Sathan
,
&c.
but
how
can
they
cast
out
of
the
Church
such
as
are
scandalous
,
by
that
authority
Christ
hath
given
to
it
,
that
are
not
joyned
to
any
church
?
3.
That
of
1
Cor.
14.12
.
Seeke
that
ye
may
excell
,
to
the
edifying
of
the
Church
;
but
how
can
such
seeke
to
excel
in
spirituall
gifts
for
this
end
,
that
they
may
edify
the
church
,
when
they
are
of
no
church
?
4.
That
of
1
Cor.
14.34
.
Let
your
women
keep
silence
in
your
churches
,
that
is
,
church-meetings
,
as
Beza
and
Piscator
reade
it
,
Mulieres
vestrae
in
conventibus
sileant
,
not
that
there
were
severall
distinct
particular
churches
,
standing
under
one
common
classicall
government
,
as
the
Presbyterians
would
have
it
:
but
how
can
godly
women
keepe
silence
in
the
churches
,
when
they
are
members
of
no
churches
?
5.
That
of
Heb.
13.17
.
Obey
them
that
have
the
rule
over
you
,
and
submit
your selves
,
but
how
can
they
obey
their
Rulers
,
if
they
have
none
to
rule
and
watch
over
them
in
the
Lord
?
6.
That
of
Rom.
12.6
,
7
,
8.
But
how
can
believers
keepe
up
the
administ●ation
and
execution
of
those
offices
and
ordinances
in
the
churches
of
Christ
,
so
long
as
they
are
not
in
such
churches
,
where
those
offices
are
to
be
executed
?
7.
That
of
Gal.
5.1
,
13.
Stand
fast
in
the
liberty
wherewith
Christ
hath
made
you
free
,
&
be
not
,
&c.
but
how
can
believers
stand
fast
in
that
liberty
which
Jesus
Christ
hath
purchased
for
them
,
and
bequeathed
unto
them
,
while
they
are
not
in
any
Church-state
,
to
which
this
liberty
referres
?
●
.
Motive
.
Christ
hath
or●ained
no
other
●ondition
for
●elievers
to
a●ide
in
here
.
4.
Another
reason
is
,
because
there
is
no
other
state
and
condition
that
Jesus
Christ
hath
appointed
for
his
Saints
in
this
life
,
in
relation
to
the
enjoyment
and
performance
of
his
publique
worship
,
then
this
,
to
wit
,
to
b●
joyned
to
a
particular
church
,
and
therefore
as
Head
and
King
of
Saints
,
he
ordained
not
only
a
word
to
call
&
convert
them
,
but
holy
offices
,
and
officers
,
holy
lawes
and
ordinances
to
rule
and
govern
them
,
and
build
them
up
in
grace
to
glory
,
as
Ephes.
4.10
,
11
,
12.
1
Cor.
12.28
.
Mat.
16.19
compared
with
Mat.
18.18
.
but
of
this
we
spake
sufficiently
before
upon
the
second
argument
.
●
.
Motive
.
The
Word
and
Spirit
of
Christ
●re
more
especially
entailed
●o
this
church-state
.
5.
Because
the
Lord
Jesus
Christ
hath
in
a
more
especiall
manner
tyed
his
Word
and
Spirit
,
and
all
his
precious
Promises
,
to
believers
in
such
a
church-state
,
as
Exod.
20.24
.
1
Kings
9.3
.
Esay
4.5
,
6.
and
25.6
,
7
,
8.
Esay
56.7
.
Psal.
132.13
,
14
,
15.
Mat.
6.33
.
Mat.
18.19
,
20.
Here
the
Saints
may
in
a
more
full
and
excellent
manner
expect
the
presence
of
Jesus
Christ
by
way
of
assisting
,
quickning
,
comforting
,
sanctifying
,
and
strengthening
of
them
,
and
therefore
this
should
greatly
prevaile
with
them
to
come
into
this
church-state
.
6.
Motive
.
Christ
takes
most
del●ght
to
be
with
the
Saints
in
this
church-state
.
6.
Because
the
Lord
Jesus
Christ
doth
own
such
particular
churches
of
Saints
,
as
the
places
of
his
greatest
delight
,
as
appeares
,
1.
In
that
he
walkes
in
the
middest
of
them
,
as
Revel.
2.1
.
2
Cor.
6.16
.
2.
In
that
he
not
only
walkes
in
them
,
but
lodgeth
and
dwels
in
them
,
they
are
his
resting
place
,
where
he
takes
sweet
repose
,
Psal.
132.13
,
14.
and
72.2
.
and
26.8
.
3.
In
that
here
he
feedes
,
Cant.
1.7
.
and
6.2
,
3.
every
particular
church
of
Saints
is
as
a
Bed
of
Spices
,
full
of
sweetnes
&
pleasantnes
to
Jesus
Christ
,
here
he
eates
his
pleasant
fruits
,
Cant.
4.16
.
4.
In
that
here
he
imparts
his
loves
,
Cant.
7.12
.
Christ
and
the
Saints
do
mutually
impart
their
inward
bosome
delights
to
each
other
,
a
man
will
not
let
out
his
heart
to
others
,
as
he
will
and
doth
to
his
wife
,
nor
the
wife
to
any
as
to
her
husband
:
Now
Christ
and
the
Saints
in
church-fellowship
are
as
husband
and
wife
.
2.
Cor.
11.2
5.
In
that
here
Jesus
Christ
doth
more
then
ordinarily
hold
forth
and
manifest
his
glory
,
as
God
did
of
old
in
the
Tabernacle
,
Psal.
63.2
.
which
was
a
type
of
particular
churches
now
under
the
Gospell
,
and
Christs
appearing
in
his
glory
to
them
,
by
his
word
and
Spirit
.
Indeed
it
cannot
be
denyed
but
Jesus
Christ
doth
hold
forth
the
glory
of
his
wisdome
,
and
power
,
and
goodnes
,
and
holines
,
and
truth
in
every
place
,
but
no
where
as
in
the
Assemblies
of
the
Sainte
:
here
the
Spirit
reveales
the
glory
of
Christ
in
all
these
to
and
upon
the
hearts
of
the
Saints
in
a
farre
more
eminent
manner
and
degree
,
in
pardoning
their
sinnes
,
subduing
their
corruptions
,
healing
their
back-slidings
,
curing
their
distempers
,
supplying
their
wants
,
strengthning
their
weakenes
,
supporting
them
under
their
troubles
,
helping
them
against
their
infirmities
,
defending
them
against
their
adversaries
,
perfecting
and
encreasing
their
gifts
and
graces
,
making
them
fruitfull
in
holines
,
and
crowning
them
with
loving
kindnes
,
and
tender
mercies
,
as
they
find
by
experience
.
All
which
shewes
us
how
much
Iesus
Christ
takes
delight
and
pleasure
in
the
right
ordered
congregations
of
the
Saints
.
7.
To
make
out
this
more
fully
,
the
Scriptures
speake
of
many
notable
and
singular
priviledges
which
such
shall
enjoy
in
this
relation
,
which
may
be
another
argument
to
move
the
Saints
.
7.
Motive
.
Many
singula●
priviledges
th●
Saints
enjoy
i●
this
church-state
.
1.
Here
they
shall
have
a
feast
of
far
things
,
Esay
25.6
,
7.
2.
Here
Death
shall
be
swallowed
up
in
victory
.
v.
8.
3.
Here
they
shall
enjoy
a
fuller
manifestation
of
Gods
love
,
Psal.
36.8
.
4.
Here
the
Lord
will
command
the
blessing
to
them
and
theirs
,
Psal.
133.6
.
5.
Here
they
shall
see
the
King
in
his
beauty
,
Esay
33.17
.
that
is
,
in
his
excellent
ordinances
and
Gospell
administrations
.
6.
Here
they
shall
have
glorious
protection
and
safety
,
sitting
under
under
the
Banner
of
Christs
love
,
Cant.
2.9
.
Esay
4.5
,
6.
Joel
.
2.
ult.
And
here
the
glorious
Lord
,
will
be
a
place
of
broad
Rivers
and
streames
,
wherein
shall
go
no
Gallie
with
Oares
,
neither
shall
gallant
Ship
passe
thereby
,
Jerusalem
shall
be
a
quiet
habitation
,
Esay
33.20
,
Qua
descripti●ne
incolumitas
●cclesiae
,
et
de●ensio
divina
●b
hostibus
in●uitur
.
Glass
.
●n
Ioc.
vol.
3.
p.
563.
21.
7.
Here
they
shall
enter
into
Christs
Wine-celler
,
and
be
stayed
with
his
flaggons
,
and
comforted
with
his
Apples
,
being
sick
of
love
,
Cant.
2.5
.
8.
Here
their
soules
shall
grow
up
as
calves
in
the
Stall
,
and
spread
forth
their
rootes
as
the
Trees
of
Lebanon
,
Hos.
14.6
,
7
,
8.
yea
here
they
shall
flourish
and
grow
fat
,
and
bring
forth
fruit
in
their
old
age
,
Psal.
92.13
,
14.
9.
In
a
word
,
here
they
shall
enjoy
heaven
upon
earth
,
and
glory
on
this
side
glory
,
so
that
they
shall
say
,
t
is
good
being
here
,
and
never
repent
their
condition
,
nor
desire
to
go
back
again
to
the
Tents
of
the
Edomites
,
but
go
on
triumphing
in
the
service
of
Jehovah
,
till
they
come
to
breath
out
their
soules
into
the
armes
of
Christ
their
everlasting
husband
.
●
.
Motive
.
The
Saints
en●oy
many
ex●ellent
helpes
●nd
advantages
●o
their
soules
●n
this
church-●tate
.
8.
To
make
out
this
more
fully
as
another
argument
to
prevaile
with
this
godly
hereunto
,
consider
the
excellent
helps
and
meanes
they
may
enjoy
in
these
societies
,
to
further
them
in
the
wayes
of
godlines
,
and
advantage
their
eternall
welfare
,
as
1.
Here
they
shall
enjoy
all
Gods
ordinances
in
Gods
own
way
,
after
his
own
mind
,
and
accompanied
with
his
speciall
power
to
make
them
effectuall
to
their
soules
,
which
they
cannot
enjoy
out
of
these
assemblies
:
because
the
Lord
hath
not
annexed
his
promise
of
meeting
his
people
out
of
his
own
way
,
where
he
walkes
.
2.
Here
they
shall
enjoy
Christs
own
instituted
discipline
and
government
,
(
the
excellency
of
which
I
shall
speak
to
in
the
next
place
)
which
is
very
effectuall
,
to
prevent
from
falling
,
and
to
recover
when
poore
soules
are
falne
,
and
which
is
no
where
else
to
be
found
,
Mat.
16.
&
18.
3.
Here
they
shall
have
the
help
of
the
Saints
in
a
more
speciall
manner
engaged
to
look
after
them
,
to
watch
over
them
,
that
they
go
not
astray
;
or
if
they
be
overtaken
at
any
time
,
to
restore
them
againe
,
not
in
a
rough
,
but
in
a
meek
and
gentle
manner
,
Gal.
6.1
.
1
Thes.
5.14
,
15.
Phil.
2.4
.
4.
Here
they
shall
have
their
burthens
borne
,
their
necessities
supplyed
with
cheerfulnesse
,
their
afflictions
and
temptations
laid
to
heart
.
If
they
are
in
prison
,
or
sick
,
they
shall
be
visited
,
and
prayers
made
for
them
,
for
their
support
in
,
or
deliverance
out
of
their
troubles
.
Act.
12.5
,
12.
If
they
have
unruly
passions
breaking
out
,
here
they
shall
be
warned
;
if
their
minds
be
feeble
,
here
they
shall
be
comforted
,
1
Thes.
5.14
.
5.
Here
they
shall
have
speciall
occasions
to
exercise
those
gifts
and
graces
they
have
received
from
Jesus
Christ
,
for
the
edifying
themselves
and
their
brethren
in
love
,
and
building
up
each
other
in
their
most
holy
faith
,
1
Thessal
.
5.11
.
Iude
20.
1
Corinthians
14.12
.
6.
Lastly
,
here
they
shall
find
and
meet
with
all
the
encouragements
that
their
hearts
can
desire
to
make
them
holy
,
humble
,
heavenly
,
cheerfull
,
and
abounding
in
the
Spirit
,
because
here
they
shall
enjoy
most
of
God
,
and
be
under
his
continuall
care
,
and
watchfull
providence
for
good
,
as
I
have
before
shewed
you
.
And
therefore
this
should
be
a
great
encouragement
to
the
godly
to
joyne
themselves
.
9.
In
the
ninth
place
,
I
shall
desire
the
godly
to
set
before
them
,
9.
Motive
.
The
admira●
beauty
and
g●●ry
,
that
shi●
forth
in
this
Church-sta●
the
beauty
,
excellency
,
and
glory
of
this
Church-state
,
and
order
of
the
Gospell
,
above
,
and
beyond
all
other
Church-states
whatsoever
,
that
are
false
and
spurious
;
to
which
end
and
purpose
I
shall
set
before
them
these
six
things
.
-
1.
The
originall
rise
and
spring
of
this
Church-state
.
-
2.
The
matter
of
which
it
is
composed
.
-
3.
The
meanes
by
which
it
is
effected
.
-
4.
The
Lawes
,
and
Ordinances
by
which
it
is
governed
,
and
the
manner
how
they
are
administred
.
-
5.
The
power
and
priviledge
,
with
which
it
is
invested
.
-
6.
Lastly
,
the
ends
and
purposes
,
for
which
it
is
ordained
.
1.
The
originall
,
rise
,
and
spring
of
this
Church-state
:
Now
this
is
from
above
,
not
from
beneath
;
from
heaven
,
not
from
earth
;
from
God
,
not
from
men
.
T
is
not
in
all
the
power
of
men
and
Angels
to
compasse
and
bring
about
such
a
worke
,
as
we
have
shewed
,
Chap.
1.
This
is
a
house
for
none
but
wisdome
her selfe
to
build
,
Pro.
9.1
,
2.
who
is
no
other
then
Iesus
Christ
the
eternal
Son
of
God
,
the
wisdom
of
the
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brightnes
of
his
Fathers
glory
,
and
the
expresse
image
of
his
person
,
Heb.
1.3
.
and
therefore
this
church-state
is
said
to
come
down
from
above
,
●cclesia
,
Do●nus
ibi
,
n●●en
habet
,
quia
●ominus
ait
,
●i
duo
vel
●es
congregari
●nt
in
nomine
●o
,
ibi
sum
●
medio
eorum
.
●ecolampad
.
loc.
●
.
17.
14.
from
heaven
,
Rev.
21.
a●d
the
name
of
it
*
Jehovah
Shamah
,
the
Lord
is
there
,
Ezek.
ult.
ult
.
All
other
church-states
are
from
beneath
,
of
mens
framing
and
constituting
,
they
may
call
corruption
their
Father
,
and
the
worme
their
Mother
and
their
Sister
,
as
Job
said
of
himselfe
,
for
they
shall
all
of
them
perish
and
be
consumed
at
the
brightnes
of
Iesus
Christs
comming
,
2
Thes.
2.8
.
but
Mount
Sion
,
that
is
from
above
,
endureth
for
ever
.
2.
The
matter
whereof
this
church-state
is
composed
:
now
this
is
spiritual
and
heavenly
,
viz.
such
as
are
sanctifyed
in
Christ
Iesus
,
called
to
be
Saints
,
1
Cor.
1.2
.
spiritual
worshippers
,
Ioh.
4.24
.
And
hence
it
is
,
that
the
true
visible
churches
of
Christ
are
frequently
styl●d
heaven
in
Scripture
,
as
Mat.
13.24.31.47
and
Rev.
12.1
.
and
12.
v.
Rejoyce
ye
heavens
and
ye
that
dwell
in
them
,
woe
to
the
inhabitants
of
the
earth
,
&c.
by
which
heavens
can
be
understood
no
other
but
the
visible
congregations
of
the
Saints
:
so
Revel.
15.1
,
5.
and
18.20.19.1.21.1
.
and
there
cannot
be
a
more
lively
picture
,
or
emblem
of
heaven
,
then
this
church-state
on
earth
,
which
I
shall
make
out
,
in
these
briefe
resemblances
.
1.
Heaven
we
all
know
is
a
high
place
,
not
only
separated
from
,
but
elevated
farre
above
the
earth
:
so
are
the
visible
churches
of
Christ
,
though
they
be
in
the
world
,
yet
farre
above
the
world
,
and
therefore
compared
to
a
mountaine
,
and
a
City
upon
a
hill
,
Propter
altitudinem
,
Esay
2.2
,
3.30.9
.
Mat.
5.14
.
2.
Heaven
is
a
place
of
purity
and
holines
,
the
inhabitants
of
it
are
all
pure
and
holy
,
for
no
unrighteous
person
can
enter
into
it
,
as
1
Cor.
6.9
.
So
the
visible
churches
of
Christ
are
places
of
purity
and
holinesse
,
no
uncleane
person
is
De
jure
,
i.e.
of
right
,
to
enter
into
this
church-state
,
Rev.
21.27
.
neither
is
any
that
worketh
abomination
to
be
tollerated
in
it
,
but
to
be
put
away
,
and
cast
out
.
1
Cor.
5.13
.
Rev.
2.2
.
3.
Heaven
is
a
place
of
unspeakeable
sweetnes
,
and
joy
,
to
those
that
are
in
it
,
there
being
a
Sea
of
boundlesse
and
bottomlesse
pleasures
,
in
which
the
Saints
shall
bathe
themselves
to
all
eternity
,
Psal.
16.
ult.
So
in
this
visible
church-state
the
Saints
that
are
upright
in
heart
,
are
filled
and
overcome
oftentimes
with
the
joyes
of
the
Spirit
,
having
fellowship
with
the
Father
,
and
his
Son
Iesus
Christ
,
in
the
pure
and
precious
ordinances
of
his
worship
,
1
Ioh.
1.3
.
They
are
abundantly
satisfyed
with
the
fatnes
of
his
house
,
and
inebriated
or
made
drunke
with
the
Rivers
of
Gods
pleasures
,
Psal.
36.8
.
they
are
carried
into
Christs
wine-cellar
,
and
stayed
with
his
flaggons
,
and
comforted
with
his
Apples
,
being
sick
of
love
,
Cant.
2.4
.
in
a
word
,
they
are
made
partakers
of
those
joyes
that
eye
hath
not
seen
,
nor
eare
heard
,
neither
hath
it
entered
into
the
heart
of
man
to
conceive
.
1
Cor.
2.9
,
10.
4.
Heaven
is
a
place
of
great
and
wonderfull
dignity
,
honour
&
glory
,
where
the
Inhabitants
have
all
of
them
their
crownes
upon
their
heads
,
to
set
forth
their
excellent
and
high
condition
,
1
Pet.
5.4
.
so
the
members
of
this
church-state
on
earth
,
are
persons
of
great
honour
and
dignity
,
though
the
world
seeth
it
not
,
and
therefore
they
are
styled
Kings
and
Priests
to
God
,
Rev.
1.6
.
and
they
have
crownes
of
gold
on
their
heads
,
Rev.
4.4
.
and
5.10
.
and
they
sit
on
thrones
,
Psal.
122.5
.
having
power
committed
to
them
,
both
of
binding
and
loosing
,
opening
and
shutting
the
Kingdome
of
heaven
,
Mat.
18.19
by
their
officers
.
5.
In
Heaven
there
is
a
l●vely
and
sweet
communion
of
Saints
that
live
in
wonderful
love
together
,
taking
unspeakeable
delight
&
joy
in
each
others
society
and
fellowship
:
So
t
is
with
the
Saints
in
this
church-state
on
earth
,
their
hearts
are
linked
together
in
wonderfull
love
and
deare
affection
one
towards
another
,
as
bretheren
and
sisters
dwelling
together
;
&
if
they
are
at
any
time
at
variance
,
through
the
cunning
of
the
Tempter
,
or
the
corruption
of
their
own
hearts
,
to
which
the
best
of
the
Saints
are
subject
,
while
they
are
here
,
yet
they
are
not
at
rest
till
they
are
reconciled
,
and
their
hearts
closing
againe
sweetly
each
with
other
,
Psal.
133.1
.
6.
In
heaven
,
the
Saints
and
Angels
do
continually
sound
forth
the
praises
of
the
eternall
God
:
So
is
it
in
the
congregations
of
the
Saints
here
on
earth
,
there
is
nothing
more
they
are
affected
with
,
and
exercised
in
,
Rev.
4.9
,
10.11
.
and
5.8
,
to
12.
and
15.2
,
3
,
4.
and
19.1
,
2
,
3
,
4
,
5
,
6.
7.
Heaven
is
the
place
where
God
dwels
,
and
doth
more
especially
make
himselfe
known
to
the
Saints
and
Angels
:
So
here
the
congregations
and
churches
of
the
Saints
,
are
the
places
where
the
glory
of
God
in
the
face
of
Jesus
Christ
,
doth
more
especially
shine
forth
,
and
his
mind
is
made
known
by
his
Spirit
,
as
I
have
shewed
in
the
5.
Motive
.
8.
In
the
lower
heavens
are
placed
the
Sunne
,
Moon
,
and
Starres
,
to
give
light
and
influence
to
the
earth
,
without
which
the
earth
would
soon
corrupt
and
grow
inhabitable
:
So
in
the
visible
churches
of
Christ
,
is
placed
the
light
of
the
truth
,
and
glorious
Ministery
of
the
word
,
and
other
shining
ordinances
,
and
divine
institutions
,
without
which
the
whole
world
of
mankind
,
would
live
rather
like
Beasts
then
men
,
and
be
in
continuall
danger
of
sinking
under
the
burthen
of
Gods
wrath
.
9.
The
lower
heavens
are
oftentimes
darkned
,
with
clouds
,
stormes
,
and
tempests
that
are
generated
in
the
middle
region
of
the
aire
,
so
that
many
times
,
neither
Sunne
,
Moone
,
nor
Starres
,
do
appeare
,
but
are
,
as
if
they
were
not
,
to
our
discerning
,
and
yet
they
have
their
being
notwithstanding
these
clouds
and
stormes
:
So
it
is
with
the
visible
churches
of
the
Saints
,
they
are
so
clouded
many
times
with
the
tempests
and
stormes
of
persecutions
,
&c.
that
they
scarce
seem
to
be
,
having
no
glory
,
nor
beauty
,
that
externally
appeares
to
the
eye
of
men
,
as
Cant.
1.5
.
10.
Lastly
,
Heaven
is
a
place
that
abideth
for
ever
,
there
is
no
enemy
to
overcome
&
conquer
it
:
so
t
is
with
this
Church-state
of
Iesus
Christs
instituting
&
ordaining
,
he
hath
passed
his
word
,
which
cannot
faile
,
that
the
gates
of
hell
shall
not
prevaile
against
it
,
as
in
Mat.
16.18
.
By
all
which
we
cleerly
see
,
of
what
a
spirituall
frame
and
constitution
this
true
Gospel
Church-state
of
Christs
appointment
is
,
but
it
is
far
otherwise
with
all
other
false
Church
states
that
are
not
gathered
according
to
Christs
order
and
appointment
;
for
they
are
made
up
of
the
world
,
cages
of
all
uncleane
birds
,
habitations
of
devils
,
and
all
foule
spirits
,
Rev.
18.2
.
drunkards
,
swearers
,
lyars
,
Idolaters
,
Adulterers
,
persecutors
,
and
what
not
?
are
Church-members
.
3.
The
next
particular
that
holds
forth
the
beauty
and
excellency
of
this
true
Gospel
Church-state
of
Christs
Institution
,
is
the
proper
meanes
and
way
by
which
it
is
gathered
and
brought
to
passe
.
●d
.
M.
Durie
●earned
●sbyterian
)
●is
Sermon
●re
the
ho●rable
house
〈◊〉
Com.
p.
39.
Now
these
meanes
are
no
other
then
the
*
Word
and
Spirit
,
Mat.
28.19
.
Ioh.
16.8
.
as
in
the
Primitive
times
from
the
practice
of
the
Apostles
is
most
cleare
.
The
visible
Churches
of
Christ
were
then
gathered
and
planted
,
Verbo
,
non
Ferro
,
by
the
Word
,
not
by
the
Sword
.
None
were
compelled
by
externall
force
or
violence
to
believe
in
Christ
,
and
come
into
church-fellowship
,
but
as
the
word
and
Spirit
did
enlighten
them
,
&
sweetly
draw
them
to
Christ
and
his
ordinances
of
worship
,
so
they
came
in
willingly
,
freely
professing
their
subjection
to
the
Gospell
of
Christ
,
2
Cor.
9
13.
Act.
2.37.41
.
But
it
is
otherwise
with
false
Antichristian
church-states
,
they
force
men
to
the
faith
,
and
use
of
church
ordinances
;
the
meanes
they
use
are
externall
,
by
power
and
policy
,
allurements
or
threatning
,
the
Foxes
Skinne
,
or
the
Lyons
Paw
,
the
noyse
of
Axes
and
Hammers
are
heard
in
the
building
of
their
churches
;
so
that
let
persons
be
what
they
will
,
have
they
conscience
or
no
conscience
,
knowledge
or
no
knowledge
,
they
must
come
in
and
subject
to
their
power
,
and
authority
,
as
is
the
practise
of
Antichrist
,
Rev.
12.15.16
,
17.
and
thus
they
make
whole
Nations
christians
,
and
churches
,
(
though
false
ones
)
suddenly
,
and
in
a
day
.
4.
The
Lawes
and
ordinances
by
which
this
true
Gospell
church
state
is
ordered
and
governed
,
and
the
manner
how
they
are
administred
.
1.
The
Lawes
and
ordinances
by
which
this
Gospell
Church-state
is
ordered
and
governed
.
Now
these
are
none
other
,
but
divine
institutions
,
such
as
Christ
gave
in
commission
to
his
Apostles
,
to
teach
those
that
they
converted
,
and
made
disciples
,
by
the
preaching
of
the
word
,
to
observe
,
Mat.
28.20
.
Teaching
them
to
observe
all
that
I
have
commanded
you
:
and
therefore
saith
the
Apostle
,
that
which
I
received
of
the
Lord
,
that
I
deliver
unto
you
,
1
Cor.
11.23
.
but
it
s
otherwise
with
all
false
church-states
,
the
lawes
by
which
they
are
ordered
and
governed
,
are
not
simply
divine
,
and
fetcht
from
the
unerring
rule
of
Gods
word
,
but
from
unwritten
Traditions
from
the
Cannons
and
constitutions
of
men
,
carnall
ordinances
of
the
creature
,
not
of
Christs
appointment
.
2.
The
manner
how
these
divine
Lawes
and
ordinances
of
Christ
are
executed
and
administred
in
this
Gospell
church-state
.
Now
This
is
done
by
way
of
instruction
,
exhortation
,
comfort
,
reproofe
,
and
correction
,
in
all
meekenes
,
gentlenes
,
long
suffering
,
and
forbearance
,
using
the
Keyes
of
this
Kingdome
of
Christ
,
not
in
a
Lordly
,
and
Majesteriall
way
,
but
in
all
humblenes
and
feare
,
as
Christ
himselfe
the
author
of
them
,
whose
way
of
dealing
with
men
was
in
all
gentlenes
,
and
love
:
and
by
this
rule
he
hath
charged
all
the
officers
of
his
Kingdome
to
walke
towards
his
Saints
,
that
are
his
Subjects
,
which
have
as
great
right
in
him
,
as
those
he
hath
made
rulers
over
them
,
for
in
him
they
are
all
but
fellow-servants
&
bretheren
,
&
the
vid
Duries
Sermon
before
●he
Ho.
House
of
Commons
,
ut
supra
.
p.
41.
meanest
of
them
(
as
M.
Dury
hath
observed
in
his
Serm.
before
cited
)
in
case
of
any
offence
may
call
the
greatest
,
though
he
were
an
Apostle
,
yea
the
chiefest
of
the
Apostles
,
to
an
account
,
as
we
see
it
fell
out
in
Act.
11.
But
t
is
not
so
in
other
church-states
,
that
are
not
according
to
the
order
of
the
Gospell
,
for
usually
they
deale
with
the
soules
of
men
,
as
with
vid
Duries
Sermon
,
ut
supra
.
p.
40.
Beasts
in
a
meere
arbitrary
way
and
manner
,
binding
men
to
do
all
they
command
them
Volens
nolens
,
let
conscience
be
for
it
or
against
it
,
requiring
no
more
then
a
meere
implicite
faith
,
ignorantly
to
obey
,
only
because
commanded
,
as
a
horse
turneth
this
or
that
way
,
because
he
that
rides
him
,
drawes
the
bridle
to
this
or
that
hand
,
having
no
respect
to
reason
or
conscience
:
and
herein
indeed
(
as
the
same
M.
Dury
in
his
Sermon
saith
,
The
great
whore
of
Babylon
,
the
mother
of
fornication
,
hath
out-stript
all
the
rest
of
the
earth
in
policy
,
and
shewed
to
all
the
Kings
of
the
earth
,
the
depth
of
the
mysterie
of
iniquity
in
this
kind
of
government
;
so
that
they
have
drunke
out
of
the
cup
of
her
fornications
,
and
their
States-men
have
committed
adultery
with
her
.
5.
The
Power
and
Priviledge
,
with
which
this
Church-state
of
Christs
instituting
is
invested
,
This
holds
forth
the
beauty
of
it
;
here
none
are
higher
and
greater
then
other
,
or
standing
in
subjection
and
subordination
one
to
another
,
but
are
all
alike
in
jurisdiction
and
authority
,
(
as
I
have
proved
before
in
the
second
Chapter
)
all
(
Sister
churches
,
all
golden
Candlesticks
,
all
fellow
servants
and
brethren
,
seeking
the
welfare
and
happinesse
one
of
another
;
having
thrones
of
judgement
set
up
within
every
one
of
them
,
and
whole
Christ
to
be
their
King
,
Priest
,
and
Prophet
,
by
and
from
whom
they
enjoy
all
his
power
and
promises
,
all
his
sacred
Lawes
and
ordinances
,
to
rule
and
govern
them
,
to
quicken
,
comfort
and
establish
them
in
the
truth
,
but
it
s
farre
otherwise
with
those
church-states
that
are
not
of
Christs
constituting
and
framing
,
for
all
their
power
and
priviledge
is
lockt
up
within
the
compasse
of
the
Cleargy
,
that
ingrosse
all
the
power
to
themselves
,
and
among
themselves
;
for
they
make
themselves
the
prime
subject
of
all
church-power
and
authority
,
&
are
a
distinct
body
of
themselves
from
the
people
,
they
call
the
Layety
,
&
hereupon
,
having
all
power
in
themselves
,
they
have
all
Lawes
,
Ordinances
,
and
administrations
in
themselves
,
be
they
divine
or
humane
,
and
can
adde
or
detract
as
they
please
;
the
congregations
under
them
,
being
meerely
passive
,
further
then
their
authority
and
injunctions
act
them
;
which
is
little
lesse
then
meere
slavery
and
bondage
,
altogether
unbeseeming
the
free
Denizons
of
Sion
.
6.
Lastly
,
The
sacred
ends
for
which
this
Gospell
church-state
was
ordained
.
And
they
are
these
two
.
1.
The
exaltation
of
the
great
God
,
and
our
Saviour
Jesus
Christ
,
for
here
his
name
is
great
,
Psal.
76.1
,
2
,
3.
Esay
12.4
,
5
,
6.
here
he
is
greatly
feared
and
reverenced
,
as
Psal.
89.7
.
Here
his
noble
acts
are
declared
,
and
his
praise
set
forth
,
Psal.
149.1
.
Ephes
,
3.
ult.
In
this
true
Gospell
church-state
,
the
eternall
God
enjoyes
the
perfection
of
his
Saints
,
his
service
by
them
in
this
state
,
being
far
more
eminent
,
rich
,
and
noble
,
then
when
performed
singly
,
and
by
themselves
alone
,
as
Rom.
16.6
.
That
ye
may
with
one
mind
and
one
mouth
glorify
God
.
2.
The
bringing
of
the
Saints
into
nearer
fellowship
with
God
,
and
Jesus
Christ
,
1
Cor.
1.9
.
2
Cor.
6.16
.
1
Joh.
1.3
.
both
which
are
not
carnall
but
spirituall
ends
,
wheras
the
ends
of
a
false
church-state
are
carnall
,
not
spirituall
:
more
selfe
,
then
Christ
,
is
aymed
at
by
those
that
are
the
founders
of
it
,
viz.
their
own
greatnes
,
power
,
and
dominion
,
their
own
pleasure
,
ease
,
profit
,
to
have
all
in
subjection
to
them
,
not
to
Christ
,
so
they
may
have
an
absolute
being
of
themselves
,
and
have
all
things
in
Subjection
to
them
,
without
controll
,
(
for
naturally
all
false
and
Antichristian
government
,
reacheth
to
this
,
and
are
the
only
Independants
,
as
they
use
the
word
)
that
's
all
they
care
for
or
looke
after
,
as
we
saw
in
the
Prelates
of
late
,
and
are
like
to
see
in
their
successors
,
if
the
God
of
all
mercy
and
grace
,
prevent
not
.
10.
In
the
tenth
place
,
10.
Motiv●
Without
th●
the
worke
of
Reforma●
will
be
to
〈◊〉
purpose
.
this
should
move
the
Saints
to
this
excellent
worke
,
because
till
they
do
come
out
from
the
wicked
,
and
separate
themselves
,
and
fall
upon
the
practise
of
this
Church-fellowship
,
they
will
not
only
by
their
continuance
amonst
them
,
endanger
themselves
by
partaking
in
their
pollutions
,
but
also
all
endeavours
to
reforme
the
worship
of
Christ
,
and
exalting
his
Kingdome
here
in
England
,
will
be
greatly
obstructed
,
if
not
altogether
in
vaine
,
and
to
no
purpose
.
For
grant
the
Prelaticall
government
be
removed
,
and
the
Presbteriall
set
up
in
the
roome
of
it
,
which
many
wise
men
do
much
question
,
and
not
without
cause
,
yet
they
will
find
it
a
work
not
so
feisable
&
possible
to
rule
&
govern
the
rude
multitude
,
as
they
imagine
:
but
notwithstanding
all
their
terrible
thunderbolts
of
excommunication
,
and
delivering
them
over
Brachio
seculari
,
they
will
be
the
rude
multitude
still
,
if
they
should
sit
never
so
much
in
the
chaire
of
Repentance
,
of
the
Presbyterians
making
,
yet
that
would
have
no
spirituall
efficacy
upon
their
hearts
,
but
they
would
be
loose
still
,
and
prophane
still
,
as
wofull
experience
shewes
it
in
Scotland
and
other
places
,
where
this
Discipline
is
on
foot
.
11.
Lastly
,
to
adde
no
more
,
Is
not
this
the
day
of
Englands
Vowes
,
to
become
the
Lords
,
and
his
Christs
?
Have
they
not
covenanted
Reformation
in
the
worship
of
God
,
according
to
the
rule
of
his
Word
,
and
not
after
the
will
and
commands
of
men
,
or
their
own
or
others
inventions
?
And
doth
not
the
Lord
now
expect
that
they
should
performe
their
vowes
?
If
any
desire
further
Arguments
to
move
them
hereunto
,
they
may
read
M.
Burroughs
his
Moses
Choise
,
that
hath
much
to
this
purpose
,
from
p.
260.
to
p.
335.
So
that
all
these
things
rightly
and
duely
weighed
,
I
hope
the
godly
will
be
provoked
every
where
,
speedily
to
set
upon
this
course
of
joyning
together
where
they
live
,
or
to
some
particular
churches
neare
them
,
where
they
may
enjoy
fellowship
with
Jesus
Christ
and
his
Saints
,
and
be
built
up
from
glory
to
glory
.
How
they
should
be
able
to
set
about
this
excellent
worke
,
I
shall
shew
in
the
next
Chapter
that
followeth
.
CHAP.
VI.
How
and
in
what
manner
the
godly
are
to
embody
and
joyn
themselves
together
into
holy
church-fellowship
,
in
the
places
where
they
live
,
and
what
concernes
them
to
know
and
practise
after
their
embodying
.
THis
Chapter
consists
of
two
parts
.
-
1.
How
the
godly
are
to
embody
.
-
2.
What
concernes
their
knowledge
and
practise
after
embodying
.
Touching
the
first
,
the
embodying
of
the
Saints
together
.
For
the
better
effecting
of
it
,
three
things
are
to
be
done
by
them
.
1.
They
are
to
informe
themselves
touching
the
right
order
of
the
Gospell
what
it
is
,
and
how
it
was
practised
by
the
churches
,
in
the
dayes
of
the
Apostles
,
before
it
was
defloured
and
abused
with
the
dreggs
of
mens
inventions
:
The
Saints
are
to
observe
the
pattern
in
the
Mount
,
(
that
is
)
they
are
to
looke
to
the
Primitive
institutions
of
Christ
,
and
observe
them
,
and
walke
according
to
them
,
in
all
the
worship
of
God
:
When
Moses
was
to
build
the
Tabernacle
,
he
was
to
looke
to
the
pattern
that
God
gave
him
in
the
Mount
,
and
he
did
so
,
and
he
was
judged
faithfull
before
the
Lord
for
so
doing
,
Heb.
3.
and
David
after
him
,
and
other
of
the
Servants
of
God
,
they
diligently
looked
into
the
Booke
of
the
Law
,
that
they
might
know
how
to
proceed
in
such
a
work
as
this
,
as
building
the
Temple
,
and
thus
Jesus
Christ
,
when
the
question
was
put
to
him
about
divorce
,
he
brings
them
to
the
first
institution
:
and
the
Apostle
Paul
in
the
busines
of
the
Supper
of
the
Lord
,
he
raiseth
them
up
to
the
consideration
of
the
first
institution
,
1
Cor.
11.24
,
25.
And
so
should
the
godly
in
this
way
of
becomming
a
Temple
,
and
House
to
God
,
and
Jesus
Christ
:
looke
how
and
in
what
manner
it
was
done
in
the
Premitive
times
;
and
there
is
great
reason
for
it
,
1.
Because
as
Tertullian
saith
,
Quod
primum
,
optimum
,
that
which
is
first
is
best
.
2.
Because
the
Primitive
order
was
left
to
be
a
pattern
to
all
succeeding
generations
,
till
Jesus
Christ
himselfe
do
come
.
3.
Because
in
so
doing
,
we
give
a
testimony
of
our
honouring
of
Christ
in
following
his
commands
.
And
lastly
,
because
then
we
may
expect
his
blessing
on
our
endeavours
:
but
on
the
contrary
,
we
shall
provoke
him
to
anger
,
as
they
did
of
old
,
that
tooke
not
the
due
and
right
order
of
bringing
the
Arke
to
Jerusalem
.
1
Cron.
15.13
.
2.
When
we
have
done
so
,
then
we
are
to
sit
down
and
compare
our selves
in
our
present
stations
,
with
that
first
order
of
the
Gospell
,
and
see
how
farre
short
we
have
come
of
it
,
and
then
be
ashamed
and
blush
,
and
be
confounded
before
the
Lord
,
for
the
neglect
of
our
duty
all
this
while
,
and
beg
pardon
through
Christ
,
as
Hezekiah
did
,
for
those
that
have
eaten
the
Passeover
otherwise
then
it
was
written
,
i.
e.
then
God
had
instituted
and
ordained
,
2
Cron.
30
18
,
19.
and
this
is
requisite
to
such
a
condition
,
Ezek.
43.11
,
12.
and
if
they
be
ashamed
of
all
they
have
done
,
shew
them
the
forme
of
the
house
,
and
the
fashion
thereof
.
3.
When
the
godly
have
endeavoured
this
,
then
in
the
strength
of
the
Lord
of
glory
,
they
are
to
set
upon
the
bringing
of
themselves
and
all
they
take
in
hand
about
this
worke
,
to
that
Primitive
order
.
Q.
But
you
will
say
,
we
may
mistake
in
this
point
,
unlesse
we
be
directed
,
as
many
do
to
this
day
,
some
going
too
farre
on
the
right
hand
,
and
others
too
farre
on
the
left
,
and
both
are
dangerous
.
It
would
be
necessary
therefore
to
afford
us
some
helpe
,
by
shewing
what
this
order
of
the
Gospell
is
,
which
the
godly
are
to
come
up
unto
in
their
practise
,
for
the
right
worshipping
of
God
.
Ans.
To
helpe
therefore
in
this
thing
,
I
shall
afford
what
light
I
have
received
from
Jesus
Christ
in
the
Scriptures
,
touching
this
particular
,
and
referre
all
I
have
to
say
touching
the
true
order
of
the
Gospell
the
Saints
are
to
observe
,
to
three
heads
.
-
1.
To
right
meanes
of
worship
.
-
2.
To
right
persons
that
are
to
make
use
of
those
meanes
.
-
3.
To
the
right
manner
,
or
method
of
putting
these
meanes
into
practise
.
Touching
the
first
of
these
,
the
right
meanes
of
worship
.
Right
meanes
〈◊〉
worship
.
Now
by
these
I
understand
true
and
pure
ordinances
,
such
as
Jesus
Christ
the
Head
&
King
of
his
Church
hath
alone
instituted
and
commanded
,
Mat
28.
ult.
1
Cor.
11.23
.
and
12.28
.
And
the
reason
is
this
,
because
if
the
worship
we
performe
and
bring
to
God
,
be
not
of
his
own
ordering
and
appointing
,
though
it
be
never
so
specious
and
glorious
to
the
eye
of
man
,
and
pleasing
to
our selves
,
yet
it
will
not
please
the
Lord
,
for
he
will
be
served
in
his
owne
way
,
and
by
his
owne
meanes
and
institutions
,
or
else
he
rejects
it
,
as
Commandement
2.
Col.
2.
Quest.
But
what
are
those
Gospell-Ordinances
and
meanes
of
worship
which
Jesus
Christ
hath
instituted
and
ordained
for
the
Saints
to
use
?
Ans.
1.
The
pure
Word
of
God
preached
,
as
it
is
contained
in
the
Scriptures
of
the
Old
and
New
Testament
,
Mat.
28.19
.
Act.
6.4
.
Rom.
1.16
.
&
10.14
,
15
,
16
,
17.
2.
The
pure
and
precious
seales
of
the
Covenant
of
Grace
,
given
to
the
Saints
,
viz.
Baptisme
,
and
the
Lords
Supper
,
Mat.
28.19
.
1
Cor.
11.23
,
24.
3.
The
gift
of
conceived
Prayer
from
the
assistance
of
the
Spirit
,
Act.
6.4
.
Rom.
8.26
,
27.
4.
Singing
of
Psalmes
,
Mat.
26.30
.
1
Cor.
14.15
.
Col.
3.16
.
5.
The
administration
of
the
Censures
,
opening
and
shutting
the
Kingdome
of
heaven
,
Mat.
16.
&
18.
1
Cor.
5.4
.
6.
A
right
Ministery
to
dispense
all
these
,
viz.
those
offices
and
officers
Christ
hath
ordained
and
given
to
this
end
,
Eph.
4.11
.
7.
Lastly
,
a
Church
or
congregation
of
Saints
,
in
which
all
these
are
to
be
dispensed
,
observed
and
performed
,
as
1
Cor.
12.28
.
These
I
take
to
be
the
true
and
right
meanes
of
worship
.
2.
To
right
meanes
of
worship
,
there
must
be
right
persons
to
make
use
of
these
meanes
.
Now
these
must
of
necessity
be
such
as
can
make
use
of
those
spirituall
meanes
,
in
a
spirituall
manner
,
and
they
can
be
none
but
such
as
are
spirituall
,
i.
e.
that
are
sanctified
in
Christ
Jesus
,
and
called
to
be
Saints
,
1
Cor.
1.2
.
such
as
are
acted
by
the
Spirit
,
and
indeed
such
onely
doth
the
Lord
seeke
to
worship
him
,
Joh.
4.23
.
for
they
onely
can
worship
him
in
spirit
.
But
as
for
others
that
are
yet
dead
in
their
sinnes
and
trespasses
,
and
slaves
to
Satan
and
their
owne
lusts
,
as
all
naturall
persons
are
,
he
seeketh
not
after
them
to
worship
him
,
for
they
cannot
make
use
of
those
instituted
meanes
of
worship
,
though
the
fault
be
,
not
the
Lords
,
but
their
owne
,
and
they
shall
one
day
answer
for
it
;
they
cannot
pray
,
nor
fast
spiritually
,
nor
performe
any
duty
of
Gods
worship
acceptably
,
for
they
are
destitute
of
the
Spirit
,
destitute
of
faith
,
strangers
to
the
covenant
of
promise
,
without
God
,
and
Christ
,
Ephes.
2.1
▪
and
hope
in
the
world
.
Yea
they
pollute
these
holy
ordinances
of
Gods
worship
,
when
ever
they
make
use
of
them
,
and
thereby
provoke
the
Lord
to
wrath
,
as
Psal.
50.
●6
,
17
Esay
1.13
,
14.
Jer.
77.8
.
they
are
a
burthen
to
the
Lord
and
his
people
,
as
the
Sodomites
were
to
Lot
,
and
the
wicked
were
to
David
,
and
Iudas
was
to
Christ
,
Ioh.
13.21
,
31.
and
therefore
as
they
were
not
suffered
to
come
neere
to
the
Lord
of
old
under
the
Law
,
●zek
.
44.7
,
8
,
9
●
Cor.
5.13
.
so
they
are
to
be
rejected
under
the
Gospel
,
and
not
suffered
to
remaine
in
fellowship
with
Christ
and
his
Saints
;
and
as
the
Lord
found
fault
with
the
Church
of
the
Jewes
for
suffering
the
uncircumcised
in
heart
and
life
,
and
such
as
polluted
and
prophaned
his
great
name
,
in
drawing
neere
to
him
,
and
put
no
difference
betweene
the
cleane
and
the
uncleane
,
Ezek.
22.26
.
So
he
blamed
the
Churches
in
the
time
of
the
New
Testament
,
for
their
indulgence
towards
such
,
1
Cor.
5.
and
Rev.
2.
and
therefore
Christ
of
purpose
ordained
Laws
and
Ordinances
both
for
the
keeping
out
,
and
casting
out
of
the
Assemblies
of
the
Saints
,
such
as
were
open
and
knowne
vicious
and
scandalous
persons
.
By
all
which
it
is
most
cleare
and
certaine
,
that
none
but
such
as
are
holy
and
sanctified
persons
,
at
the
least
●hat
is
,
such
a
●fession
of
●linesse
,
as
●h
no
appa●
contradi●n
thereunto
men
and
wo●●ns
conversa●
and
walk●
professedly
so
,
are
in
a
capacity
to
use
those
holy
ordinances
and
means
of
worship
that
Christ
hath
instituted
and
appointed
to
be
observed
and
used
in
his
Church
.
Indeed
those
that
are
yet
in
their
naturall
estates
,
uncalled
and
unconverted
,
unsanctified
,
and
altogether
destitute
of
the
spirit
of
Christ
,
are
to
enjoy
the
liberty
of
the
Word
preached
,
because
that
is
an
ordinance
which
Jesus
Christ
hath
ordained
to
convert
sinners
from
the
evill
of
their
wayes
,
and
to
put
them
into
a
capacity
for
communion
with
Christ
and
his
Saints
in
all
the
rest
of
his
ordinances
,
but
till
they
are
called
and
brought
home
to
Christ
,
by
yeelding
a
professed
subjection
to
the
Gospell
,
as
those
were
in
the
Primitive
times
,
2
Cor.
9.13
.
they
are
not
to
be
admitted
to
speciall
ordinances
and
enjoyment
of
those
spirituall
priviledges
,
which
Christ
hath
appointed
onely
for
the
Saints
.
Obj.
Are
not
those
that
we
judge
godly
,
and
in
a
capacity
to
make
use
of
all
the
holy
ordinances
of
Worship
,
to
be
baptized
againe
,
before
they
be
admitted
into
Church-fellowship
,
and
to
the
use
of
those
ordinances
,
as
is
the
judgement
and
practice
of
many
in
these
dayes
?
Answ.
Negatively
,
they
are
not
,
and
my
reasons
are
these
three
that
follow
.
1.
Because
t
is
supposed
they
have
been
(
though
corruptly
)
baptized
already
,
and
therefore
not
to
be
baptized
againe
.
Now
the
corruption
of
an
administration
doth
not
wholly
make
it
void
and
null
.
If
they
had
the
essentials
of
that
ordinance
when
it
was
first
administred
to
them
,
that
is
sufficient
,
without
taking
of
it
up
againe
de
novo
,
though
there
was
an
error
in
the
c●rcumstantials
.
Now
the
essentials
of
Baptisme
the
learned
conclude
to
be
true
matter
and
forme
,
the
matter
,
water
,
the
forme
,
baptizing
them
in
,
or
into
the
Name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
.
And
both
these
cannot
be
denyed
,
but
that
the
godly
in
this
Kingdome
have
had
,
though
a
right
administration
,
or
manner
and
way
of
administration
,
might
be
,
and
doubtlesse
was
to
the
most
wanting
.
2.
Because
it
cannot
be
denyed
,
but
such
godly
persons
we
speak
of
that
were
baptized
in
their
infancy
,
have
received
the
effect
and
fruit
of
that
ordinance
,
in
a
lively
manner
on
their
soules
,
the
Lord
having
added
to
the
outward
washing
with
water
,
the
inward
grace
,
and
baptisme
of
the
Spirit
,
by
causing
them
to
put
on
Christ
,
which
is
sufficient
to
cover
or
make
up
all
the
failings
that
were
in
the
first
administration
.
3.
Because
if
the
essentials
of
their
first
Baptisme
were
all
destroyed
,
and
lost
in
their
Antichristian
administration
,
as
Re-Sap
.
hold
,
but
I
deny
,
and
have
shewed
to
the
contrary
in
the
4.
Chap.
then
it
must
of
necessity
follow
,
that
the
godly
must
altogether
remaine
without
any
Church-state
,
because
there
must
be
the
same
power
to
erect
this
ordinance
anew
,
that
first
ordained
it
,
and
the
same
or
the
like
officers
to
administer
it
,
as
were
before
it
was
lost
,
but
neither
Christ
,
nor
any
such
extraordinary
officers
are
now
on
earth
.
And
hence
it
is
,
that
this
doctrine
and
practice
of
the
Re-baptizers
,
hath
made
so
many
to
turne
Seekers
and
Waiters
,
denying
all
Churches
,
Ministery
and
Ordinances
,
expecting
when
Christ
or
his
Apostles
will
come
to
restore
them
to
their
primitive
purity
and
rectitude
.
3.
There
must
be
a
right
manner
of
performing
those
ordinances
and
meanes
of
worship
,
by
those
that
are
qualified
and
called
hereunto
by
Christ
,
and
this
must
carefully
be
lookt
unto
,
because
the
best
ordinances
may
be
spoiled
by
the
evill
handling
and
managing
of
them
.
Now
the
right
manner
of
worshipping
God
by
those
that
are
to
enter
upon
this
Gospel-order
and
Church-state
instituted
by
Christ
,
consists
in
these
five
things
.
1.
There
must
be
a
[
](A78217-e44000-b)*
*
Owens
Country
Essay
for
Church
Government
.
p.
60
voluntary
union
and
knitting
together
in
one
.
This
is
necessarily
supposed
,
as
I
shewed
before
,
Chap.
2.
The
godly
must
be
formed
into
one
body
,
or
Church-society
,
as
in
the
Primitive
times
,
distinguished
from
others
.
Now
this
is
to
be
done
by
the
Saints
that
are
to
embody
these
three
wayes
.
1.
They
are
to
separate
,
or
sequester
themselves
from
the
loose
and
profane
multitude
among
whom
they
live
,
having
no
more
fellowship
with
them
in
speciall
ordinances
,
whiles
they
continue
such
.
This
is
expresly
commanded
2
Cor.
6.16
,
17.
Ephes.
5.11
.
2
Tim.
3
5.
Rev.
18.4
.
2.
They
are
voluntarily
to
give
up
themselves
to
the
Lord
,
and
one
another
,
as
those
of
Macedonia
did
,
2
Cor.
8.15
.
to
walk
together
in
all
the
ordinances
of
Christ
.
3.
This
is
to
be
done
in
a
mutuall
consent
,
covenant
,
or
[
](A78217-e44200-b)*
*
Some
promissory
engagements
.
Owen
ut
supra
.
agreement
,
as
was
the
practice
of
the
Church
of
the
Jewes
,
and
was
also
prophecyed
then
,
should
be
done
now
in
the
dayes
of
the
Gospel
,
Ier.
50.5
.
and
is
now
practiced
in
the
very
Nationall
Churches
of
England
and
Scotland
accordingly
.
Now
if
it
be
(
as
they
take
it
)
lawfull
for
a
National
Church
to
enter
into
such
a
Covenant
to
walke
with
God
,
and
one
another
,
according
as
he
shall
make
himselfe
knowne
to
them
in
his
Word
,
I
cannot
see
how
it
can
be
unlawfull
for
a
particular
Church
thus
to
doe
.
And
for
this
,
Vide
Master
Burr
.
Heart
Divis
.
p.
69.
2.
As
there
must
be
union
,
so
also
communion
,
that
is
,
they
must
in
the
worship
of
God
meet
together
joyntly
,
as
members
of
one
body
,
tarrying
one
for
another
,
as
1
Cor.
10.16
,
17.
&
11.33
.
1
Cor.
5.4
.
3.
There
must
be
a
sweet
harmony
,
consent
and
agreement
in
the
performance
of
the
holy
ordinances
of
Christ
,
labouring
to
the
uttermost
to
be
of
one
heart
and
one
mind
,
in
executing
all
Church-affaires
.
Act.
2.1.41
,
42.
&
Act.
4.32
.
4.
There
must
be
a
free
,
ready
,
willing
,
and
cheerfull
contributing
of
such
blessings
,
mercies
,
gifts
and
graces
,
temporall
and
shirituall
,
as
Jesus
Christ
hath
bestowed
upon
us
,
for
the
comfort
and
edification
of
the
whole
body
thus
united
and
joyned
together
,
1
Cor.
14.12
.
Ephes.
4.12
.
1
Pet.
4.10
,
11.
Rom.
12.6
,
7
,
8.
Act.
4.32
.
5.
There
must
be
a
diligent
care
had
and
taken
that
things
be
so
ordered
,
and
ordinances
be
so
performed
,
that
Jesus
Christ
do
not
suffer
in
his
honour
,
nor
the
church
in
her
happines
&
welfare
:
which
is
done
1.
By
keeping
the
ordinances
pure
and
free
from
the
mixtures
of
mens
inventions
.
2.
By
keeping
close
to
the
rule
of
the
word
,
in
all
church
actions
and
administrations
,
without
consulting
with
flesh
and
blood
.
3.
By
following
the
dictates
of
the
Spirit
,
that
J●sus
Christ
gives
to
us
as
our
guide
,
and
not
our
own
vain
fancyes
,
and
carnall
imaginations
,
laying
aside
,
and
denying
our
own
wisdome
,
reason
,
understanding
,
further
then
we
see
it
acted
and
guided
by
the
word
and
Spirit
of
Christ
.
4.
By
being
very
spirituall
and
heavenly
,
meeke
,
and
humble
,
lowly
and
loving
in
all
our
undertakings
and
performances
,
that
Christ
may
have
glory
,
and
the
Gospell
credit
.
5.
Lastly
,
by
aspiring
and
pressing
hard
after
perfection
in
holines
,
and
comming
to
a
full
stature
in
Christ
.
Ephes.
4.13
.
And
thus
we
have
done
with
the
first
part
of
the
Chapter
,
the
Saints
embodying
,
and
how
they
are
to
do
it
.
Now
followes
the
second
part
of
the
Chapter
,
and
that
is
,
what
concernes
their
knowledge
and
practise
after
embodying
.
Now
this
I
shall
endeavour
to
make
out
in
five
things
.
1.
There
must
be
choice
of
their
officers
,
as
Pastor
,
Teacher
,
Elder
,
Act.
14.23
.
Deacon
,
if
they
have
such
provision
among
themselves
,
which
are
to
watch
over
them
,
&
administer
to
them
,
in
the
things
of
Gods
house
:
and
these
they
are
to
set
apart
according
to
the
rule
of
the
word
,
by
Fasting
and
Prayer
,
craving
the
helpe
of
other
churches
in
such
great
and
weighty
aff●ires
,
and
which
may
give
them
the
right
hand
of
fellowship
,
Act.
14.23
.
Q.
Are
they
not
to
be
ordained
by
imposition
of
hands
?
A.
There
is
no
absolute
necessity
of
it
,
for
we
read
no
precept
for
it
,
and
but
little
practise
of
it
in
such
cases
.
In
other
cases
we
do
,
but
not
in
this
.
That
of
1
Tim.
4.14
.
is
no
institution
of
it
,
but
only
a
practise
of
the
Elders
of
the
church
of
Ephesus
with
the
Apostle
,
2
Tim.
1.6
.
not
of
the
officers
of
severall
churches
,
as
it
is
now
used
.
When
that
Matthias
was
chosen
an
Apostle
in
Judas
roome
,
wee
read
only
of
his
being
numbred
among
the
rest
of
the
Apostles
.
When
they
made
Deacons
for
the
poore
,
Act.
6.
we
read
,
after
they
had
prayed
,
they
laid
their
hands
on
them
,
I
say
after
,
but
not
before
,
or
in
the
time
they
were
praying
,
as
the
presbyterians
in
their
ordination
do
now
,
and
whether
that
Timothy
had
hands
laid
on
him
in
time
of
prayer
,
as
it
is
now
used
in
ordination
of
Ministers
,
is
more
then
any
I
suppose
can
determine
:
So
that
it
seemes
it
was
used
rather
in
way
of
blessing
of
them
,
as
Christ
did
the
little
childeren
and
others
that
were
sick
,
then
setting
them
apart
to
the
office
they
were
chosen
to
.
And
that
of
Act.
14.23
.
doth
not
prove
it
as
we
have
shewed
before
.
And
Jesus
Christ
himselfe
never
used
it
,
when
he
sent
forth
his
Disciples
to
preach
:
nor
gave
it
in
commission
to
his
Apostles
that
they
should
do
it
;
nor
have
they
enjoyned
such
a
thing
.
And
therefore
as
Polanus
,
Tilenus
,
Calvin
,
&
other
great
Divines
say
,
it
is
a
matter
indifferent
,
not
absolutely
necessary
&
essential
to
an
officers
calling
,
as
many
suppose
:
And
t
is
no
more
then
what
the
church
of
Scotland
hath
also
declared
heretofore
.
But
to
cleare
this
busines
fully
,
there
is
a
learned
Treatise
put
forth
lately
,
wherein
the
judgement
of
the
Reformed
churches
,
and
Protestant
Divines
is
shewed
exactly
,
about
this
point
,
so
that
I
need
not
to
speake
further
of
it
.
2.
The
preservation
of
their
unity
,
for
unity
among
bretheren
in
church-fellowship
,
is
very
lovely
,
pleasant
,
and
full
of
beauty
,
as
Psal.
133.1
,
2.
O
quam
bonum
&
jucundum
,
&c.
and
there
is
no
one
duty
more
prest
on
the
Saints
in
church-fellowship
then
this
of
unity
,
as
the
Scriptures
do
abundantly
testify
,
1
Cor.
1.10
.
Rom.
14.19
.
Ephes.
4.2
,
3.
Phil.
1.27
.
and
2.3
,
4
,
5.
And
if
we
looke
no
further
then
to
the
evill
and
sad
effects
which
the
contrary
doth
produce
,
viz.
Divisions
,
and
Rents
in
Churches
:
The
truth
both
of
the
excellency
and
necessity
hereof
will
easily
appeare
.
And
therefore
for
this
end
and
purpose
,
that
the
godly
in
this
way
,
and
order
of
the
Gospell
,
may
live
together
in
unity
and
brotherly
love
,
they
are
to
study
self-denyall
,
humility
,
patience
,
long-suffering
,
and
forbearance
towards
one
another
,
putting
on
bowels
of
mercy
,
forgiving
one
another
,
as
God
for
Christs
sake
hath
forgiven
us
,
Ephes
4.
ult.
and
Col.
3.12
.
For
this
,
see
more
in
that
excellent
Treatise
of
Heart
Divisions
.
3.
They
are
to
study
the
preservation
of
purity
and
holines
,
amongst
them
;
this
in
a
speciall
manner
is
to
be
looked
after
:
what
Paul
spake
to
Timothy
in
particular
,
we
may
say
to
them
in
church-fellowship
,
keepe
your selves
pure
:
and
the
reasons
are
these
two
.
1.
Because
that
purity
is
the
beauty
of
a
church
,
Psal
.
93.
ult.
as
nothing
doth
more
darken
and
obscrue
a
church
then
sin
,
so
nothing
doth
more
adorn
and
beautifie
a
church
then
holines
and
purity
.
2.
Because
that
purity
is
the
strength
of
a
church
:
We
never
read
of
any
churches
that
have
miscarried
,
but
first
it
came
from
suffering
themselves
to
be
polluted
and
defiled
,
either
in
opinion
or
practise
:
The
Vestall
Virgins
we
read
could
not
be
overcome
before
they
were
defloured
,
and
therefore
the
Emperour
first
caused
them
to
be
defiled
,
&
then
destroyes
them
:
So
here
therefore
let
the
churches
that
are
as
Virgins
espoused
to
Jesus
Christ
,
2
Cor.
11.2
.
labour
to
preserve
their
purity
,
and
then
they
need
not
feare
their
safety
:
and
to
this
purpose
let
them
be
carefull
to
observe
and
practise
these
following
directions
.
1.
Let
every
particular
member
labour
to
keepe
their
own
vessels
pure
,
looke
narrowly
to
his
own
heart
and
wayes
,
and
keepe
himselfe
from
his
own
iniquity
,
as
David
did
,
Psal.
18.23
.
2.
Let
them
study
faithfullnes
one
towards
another
in
their
relations
,
watching
over
one
another
,
for
the
good
of
the
whole
,
Col.
1.1
.
3.
Let
those
whom
it
concernes
looke
narrowly
to
the
admission
of
members
,
not
looking
to
,
nor
labouring
after
multitude
,
so
much
as
cleannes
and
purity
:
a
little
church
with
great
godlines
,
is
farre
to
be
preferred
before
a
great
church
(
I
meane
for
number
)
and
smal
purity
.
4.
Let
there
be
care
taken
that
no
root
of
bitternes
be
suffered
to
spring
up
to
the
defiling
of
any
,
or
if
it
appeare
,
let
it
be
in
a
spirit
of
love
and
meekenes
suppressed
timely
:
t
was
the
church
of
Corinths
fault
that
they
did
not
mourne
for
the
incestuous
persons
fact
,
and
put
him
from
amongst
them
,
1
Cor.
5.1
,
2
,
6
,
13.
5.
Let
them
have
a
watchfull
eye
to
all
church
administrations
,
that
they
be
done
according
to
the
rule
of
the
word
,
and
not
after
the
wisdome
of
the
flesh
.
4.
They
are
to
study
the
preservation
of
their
liberty
,
which
Jesus
Christ
hath
bestow●d
upon
them
,
and
purchased
for
them
,
with
his
own
bloud
,
Gal.
5.1
.
that
they
may
not
be
servants
to
men
,
1
Cor.
7.23
.
Now
this
liberty
consists
in
these
following
particulars
.
1.
In
choosing
their
own
officers
,
Acts
1.15
.
and
6.2
,
3
,
4.
2.
In
adm●ssion
of
members
,
Acts
9
.
26.1●.47
.
&
Rom.
14.1
.
3.
In
trying
and
examining
their
own
members
,
that
are
questioned
within
themselves
,
as
the
church
of
Ephesus
,
Revel
.
2.2
.
and
debating
matters
controverted
.
4.
In
case
of
difference
,
to
crave
the
helpe
of
other
churches
,
towards
the
composing
it
,
as
the
church
of
Antioch
did
in
Acts
15.2
,
3.
which
practise
was
not
by
way
of
appeale
,
but
only
by
craving
advice
and
counsell
.
5.
In
case
of
an
offending
members
refusall
to
heare
the
church
,
to
admonish
,
or
cut
him
off
,
by
excommunication
from
the
body
,
1
Cor.
5.4
,
5
,
13.
6.
In
sending
forth
in
the
publique
service
of
the
church
,
such
as
they
shall
judge
most
fit
,
as
Phil.
2.25
.
2
Cor.
8.19
.
7.
In
partaking
with
other
churches
in
those
priviledges
and
comforts
that
Christ
hath
bestowed
upon
them
,
upon
due
knowledge
&
recommendation
,
as
2
Cor.
3.1
.
Rom.
16.1
,
2.
If
any
desire
further
light
in
this
particular
,
they
may
read
M.
Cotton
in
his
Treatise
of
the
Keyes
,
p.
13.
to
20.
and
his
Treatise
of
the
way
of
the
churches
in
New
England
,
p.
102.
to
110.
5.
Lastly
,
They
are
to
looke
to
the
diligent
performance
of
those
duties
mutually
,
which
their
relations
call
them
unto
,
I
shall
only
mention
those
duties
that
concern
chuch
members
in
generall
.
1.
There
must
be
a
high
esteem
one
of
another
,
Rom.
12.10
.
Phil.
2.3
.
2.
Unfeigned
love
one
to
another
,
1
Thes.
4.9
.
and
this
love
must
be
pure
,
1
Tim.
1.5
.
Fervent
,
1
Pet.
1
,
22
,
4.8
.
Impartiall
to
one
as
well
as
another
,
differing
in
judgement
,
as
well
as
agreeing
,
Phil.
2.3
.
weake
as
well
as
strong
,
Jam.
2.8
,
9.
Rom.
14.
encreasing
,
Phil.
1.9
.
faithfull
,
1
Joh.
3.17
.
constant
,
1
Cor.
13.
3.
A
care
to
pray
one
for
another
,
as
well
as
one
with
another
,
Jam.
5.16
.
4.
Watching
over
one
another
,
1
Cor.
12.25
.
Phil.
2.4
.
Rom.
15.14
.
5.
Stirring
up
one
anothers
graces
,
Heb.
3.13
.
and
10.24
6.
Imparting
and
communicating
each
to
other
,
of
what
God
hath
vouchsafed
to
us
,
in
temporals
and
spirituals
,
without
grudging
.
1
Pet.
4.10
.
Acts
2.44
,
45.
and
18.26
.
7.
Delighting
in
one
anothers
society
and
fellowship
,
as
Psal.
133.1
.
Acts
2.42
.
8.
Sympathising
with
one
anothers
condition
,
Rom.
12.15
.
Heb.
13.2
.
thereby
helping
to
beare
each
others
burthen
,
as
Gal.
6.2
.
9.
Bearing
with
each
others
unavoidable
infirmities
,
and
weakenesses
,
as
,
R●m
.
14.3.13
.
Ephes.
4.2
.
Col.
3.12
,
13.
10.
An
endeavour
to
recover
such
as
are
fallen
,
and
overtaken
with
sinne
,
and
that
in
the
Spirit
of
meekenes
,
Gal.
6.1
.
11.
A
care
to
preserve
the
credit
and
reputation
of
each
other
,
as
Jam.
4
11.
12.
A
striving
after
unity
in
mind
and
judgement
,
as
well
as
affection
,
Rom.
15.5
,
6
,
7.
1
Pet.
3.8
.
that
so
(
if
it
be
possible
)
there
may
be
no
divisions
,
1
Cor.
1.10
.
13.
A
giving
to
each
other
a
liberty
in
the
use
of
such
things
as
are
indifferent
,
and
not
restrained
by
the
word
of
Christ
,
Rom.
14.2
,
3.
not
tying
up
the
consciences
of
one
another
,
where
Christ
hath
left
us
free
.
14.
A
maintaining
of
brotherly
affection
,
where
we
cannot
be
of
one
mind
,
not
grudging
against
,
and
censuring
one
another
,
Phil
2.2
,
3.
Col.
3.13
.
15.
Lastly
,
in
being
patternes
and
examples
in
word
and
conversation
,
in
faith
,
in
charity
,
in
Spirit
and
purity
,
as
the
Apostle
speaks
to
Timothy
,
1
Tim.
4.12
.
and
Phil.
3.17
.
&c.
CHAP.
VII
.
This
chapter
holds
forth
the
severall
hindrances
and
impediments
that
doe
stand
in
the
way
of
the
godly
,
whereby
they
are
kept
from
this
Gospel
Church-state
.
All
which
hindrances
are
removed
,
in
answering
all
the
principall
objections
that
are
made
against
it
.
●mpediment
.
THe
first
impediment
that
stands
in
their
way
is
this
,
That
there
are
many
learned
and
godly
Ministers
,
as
well
as
private
christians
,
that
both
write
and
speak
against
this
way
.
Now
to
remove
this
impediment
,
I
shall
desire
the
godly
to
consider
these
few
things
.
1.
Whether
all
those
are
truly
godly
,
that
make
a
profession
of
godlinesse
,
even
amongst
them
that
goe
for
Ministers
and
guides
to
others
.
Is
not
the
contrary
too
true
?
have
not
too
too
many
the
forme
of
godlinesse
,
denying
the
power
of
it
?
according
to
that
of
2
Tim.
3.5
.
walking
up
and
down
in
sheeps
clothing
,
but
inwardly
are
ravening
wolves
,
as
Jesus
Christ
spake
of
the
proud
and
lofty
Pharisees
,
and
other
false
Prophets
,
Mat.
7.15
.
and
doe
not
their
actions
both
abroad
and
at
home
,
speak
out
aloud
the
truth
hereof
?
So
that
the
tongues
and
pens
of
such
men
against
this
way
of
the
Lord
,
whether
Ministers
or
others
,
are
no
slander
,
but
are
rather
to
be
lookt
upon
as
the
discovery
of
the
rottennes
of
their
own
hearts
,
and
the
fruit
of
those
,
the
Apostle
Iude
speaks
of
,
that
walk
in
the
way
of
Cain
,
and
run
greedily
after
the
error
of
Balaam
,
for
reward
,
and
shall
perish
in
the
gain-saying
of
Korah
,
Iude
11.
2.
But
secondly
,
grant
they
are
such
Ministers
and
Christians
,
that
is
,
truly
godly
,
holding
forth
the
power
of
godlinesse
in
their
walking
,
that
speak
against
this
order
of
the
Gospel
,
and
way
of
the
Lord
.
Yet
I
hope
t
is
not
an
impossible
thing
even
for
such
men
to
erre
,
and
be
drawne
aside
some
times
,
in
some
things
,
to
doe
that
which
is
unworthy
their
high
and
holy
calling
.
Is
it
any
new
thing
to
heare
of
the
godly
themselves
making
opposition
against
Christ
,
even
in
the
greatest
matters
that
concerne
his
glory
?
let
us
looke
upon
that
place
of
the
Prophet
,
Mal.
3.2
,
3.
where
we
may
see
,
that
when
Christ
shall
come
to
purge
and
reforme
his
Temple
,
he
shall
meet
with
opposition
from
a
generation
of
people
,
which
are
not
of
the
vilest
and
basest
sort
,
but
of
the
precious
,
such
as
are
like
to
gold
and
silver
:
The
sonnes
of
Levi
,
Preachers
,
as
well
as
private
Christians
:
and
these
shall
scarce
endure
his
comming
,
but
shall
make
some
kind
of
resistance
.
And
are
there
not
abundant
instances
for
this
?
did
not
Peter
oppose
Christ
himselfe
in
the
worke
of
Redemption
,
insomuch
that
Christ
called
him
Sathan
for
his
labour
,
as
Mat.
16.22
,
23.
and
told
him
to
his
face
,
that
he
did
not
savour
the
things
of
God
?
and
yet
Peter
I
hope
will
not
be
denyed
to
be
truly
godly
.
2.
Did
not
the
devout
women
many
times
rise
up
(
by
the
instigation
of
the
Jewes
)
against
the
Apostles
and
brethren
where
they
came
to
preach
,
and
practice
contrary
to
the
Iewish
customes
,
in
setting
up
,
and
planting
this
Gospel
Church-state
?
3.
Have
we
not
experience
of
many
godly
men
,
Conformists
,
in
the
late
times
of
the
Prelates
,
that
did
side
with
the
Bishops
,
against
their
godly
brethren
,
the
Non-conformists
,
that
wrote
against
the
Ceremonies
,
Service-book
,
and
Hierarchicall
Government
,
and
prest
those
very
things
at
that
time
,
that
now
these
men
practice
,
which
speak
evill
of
what
we
now
stir
up
the
godly
unto
?
Now
if
it
be
so
,
then
it
is
not
so
much
to
be
wondred
,
that
godly
men
have
their
hands
,
and
tongues
,
and
pens
against
this
way
of
the
Gospel
,
which
we
conceive
to
be
a
step
or
two
higher
for
purity
,
and
nearer
to
the
will
and
mind
of
Christ
,
and
practice
of
the
Primitive
times
,
then
what
is
now
on
foot
.
The
best
men
are
men
,
&
so
have
their
weaknesses
,
as
well
as
others
.
Thirdly
,
it
is
to
be
considered
,
that
not
all
men
,
no
not
godly
men
are
enlightned
equally
alike
in
the
mysteries
of
the
Gospel
.
But
as
the
wind
blows
when
and
where
it
listeth
,
so
the
Lord
by
his
Spirit
gives
light
when
and
where
he
pleaseth
.
Gifts
of
wisdome
and
understanding
in
the
mysteries
of
godlinesse
are
Gods
peculiar
goods
,
(
as
one
saith
well
)
and
he
may
give
his
owne
where
hee
listeth
;
neither
must
our
eye
be
evill
because
his
is
good
.
Sometimes
(
as
the
proverb
is
)
the
greatest
clarks
are
not
the
wisest
men
,
no
not
in
lesser
and
petty
things
of
this
life
.
Now
if
they
are
to
seek
in
these
things
many
times
,
then
much
more
may
they
be
to
seeke
in
the
great
things
of
Christs
Kingdome
,
and
therefore
our
Saviour
gives
thankes
to
his
Father
,
that
he
had
hid
these
mysteries
from
the
wise
and
learned
,
and
revealed
them
to
babes
,
Matth.
11.26
,
27.
Fourthly
,
though
there
are
many
godly
,
both
Preachers
and
others
that
are
against
it
;
Yet
it
cannot
be
denyed
,
but
there
are
also
multitudes
of
godly
of
all
sorts
and
callings
in
the
Magistracy
,
Ministery
,
practice
of
Law
,
Physick
,
in
Counsels
,
and
Armies
,
both
in
City
,
and
Country
,
that
are
for
it
.
And
not
onely
in
this
City
and
Country
,
but
forraigne
countries
,
and
the
number
increaseth
daily
,
and
is
like
more
and
more
to
increase
,
till
it
have
prevailed
against
all
other
,
as
Dan.
2
44.
intimates
.
Fiftly
,
We
must
know
,
that
the
godly
are
in
a
way
of
learning
still
more
and
more
,
both
Ministers
and
others
,
they
are
not
come
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
top
of
knowledge
,
as
to
proceed
no
farther
,
for
we
all
know
but
in
part
,
1
Cor.
13.9
.
So
that
though
they
are
darke
in
this
point
,
this
yeere
,
yet
t
is
possible
the
next
yeere
they
may
be
inlightned
.
Seven
yeeres
since
,
many
godly
Preachers
and
Professors
were
for
Episcopacie
,
for
the
Ceremonies
,
for
the
use
of
the
Service-book
;
what
Sermons
were
preached
,
what
books
printed
in
the
defence
of
them
,
and
against
those
that
opposed
them
?
how
were
the
Bishops
honoured
and
reverenced
,
bowed
to
,
vindicated
,
and
stood
for
,
and
that
with
great
eagernesse
and
violence
,
so
that
those
that
were
against
them
,
were
deeply
censured
by
their
brethren
?
but
now
it
is
otherwise
;
and
why
so
?
but
because
their
judgement
is
changed
,
and
men
say
,
that
God
hath
opened
their
eyes
,
and
convinced
them
of
the
evill
of
those
things
,
which
before
they
saw
not
;
and
t
is
well
if
it
be
so
:
and
not
simply
a
disclaiming
of
these
evils
from
the
Parliaments
removing
of
them
,
and
enjoyning
the
contrary
,
which
is
much
to
be
feared
,
and
as
some
manifest
without
blushing
,
saying
,
what
they
now
doe
in
renouncing
Episcopall
Government
,
leaving
the
Service-book
and
Ceremonies
,
and
proceeding
according
to
the
order
and
forme
of
the
Directory
,
and
Government
established
,
they
doe
by
Law
,
in
obedience
and
subjection
to
the
Parliament
that
requires
it
in
their
Ordinance
affixed
to
the
Directory
,
not
out
of
any
judgement
of
the
evill
they
have
formerly
lived
in
,
whilst
they
used
that
way
of
false
worship
,
or
out
of
any
more
love
to
this
new
government
,
and
order
of
worship
according
to
the
Directory
.
But
suppose
the
best
,
that
what
men
now
doe
is
from
the
Lords
mercifull
enlightning
of
them
,
to
see
into
the
evill
of
their
old
and
former
abominations
,
they
yeelded
to
,
and
so
became
guilty
of
,
before
the
Lord
;
will
it
not
therefore
follow
,
that
there
is
a
possibility
before
seven
yeeres
come
about
againe
,
they
may
see
further
into
this
mysterie
of
the
Gospel
,
and
so
discover
the
unsoundnesse
of
their
present
standing
in
the
Parish
Churches
,
as
they
are
constituted
and
receive
their
life
and
being
from
the
Civill
Lawes
of
the
Land
?
The
Aire
is
enlightned
by
degrees
,
not
all
at
once
,
and
so
are
the
Saints
.
So
that
I
say
so
long
as
the
godly
themselves
are
in
a
way
of
learning
and
going
from
one
step
to
another
in
wisdome
and
knowledge
,
as
Pro.
4.18
.
men
should
take
heed
,
how
they
make
peremptory
conclusions
against
this
way
of
the
Lord
,
and
speak
evill
of
the
things
they
know
not
,
lest
the
Lord
Jesus
Christ
(
the
justifier
of
his
wayes
and
people
)
make
them
to
eate
the
words
they
have
spoken
,
and
then
they
be
forc'd
(
as
Austin
sometimes
did
)
to
write
Books
of
Recantation
,
and
have
as
little
credit
,
as
comfort
in
what
they
have
done
this
way
.
6.
If
the
truth
were
knowne
,
and
men
would
speak
out
all
is
in
their
hearts
,
it
is
not
to
be
doubted
but
a
chiefe
ground
of
many
mens
crying
downe
this
way
of
the
Lord
,
and
those
that
walke
in
it
,
is
no
other
,
but
their
envy
at
those
(
especially
young
ones
)
to
whom
the
Lord
hath
in
these
last
dayes
imparted
and
communicated
greater
measures
of
his
Spirit
,
and
larger
discoveries
of
the
mysterie
of
the
Gospel
,
according
to
the
promise
,
Joel
2.28
.
Act.
2.17
.
wherein
young
men
shall
have
the
priority
of
old
.
Because
the
Lord
is
good
,
therefore
their
eye
is
evill
,
as
Christ
said
to
them
,
Mat.
20.15
.
that
took
offence
at
his
kindnesse
to
those
that
came
into
the
vineyard
after
them
,
and
wrought
but
an
houre
.
But
this
is
an
evill
frame
of
heart
,
and
cleane
contrary
to
that
of
Moses
,
that
wisht
that
all
the
Lords
people
were
Prophets
,
Num.
11.29
.
7.
But
lastly
,
doth
not
this
generality
of
opposition
against
this
way
alledged
,
conclude
and
evidence
the
truth
and
goodnes
of
it
,
especially
when
such
opposition
tends
to
the
increase
and
furtherance
of
it
,
and
that
also
amongst
the
most
pious
and
spirituallest
Beleevers
?
What
though
the
Authors
in
the
[
](A78217-e47930-b)*
*
D.
Bastwick
,
the
Captain
of
the
Presbyterian
Army
,
as
he
styles
himselfe
M.
Prinne
.
M.
Edwards
.
M.
Baily
.
M.
Vicars
.
Marg.
(
as
men
not
having
yet
learned
,
or
else
not
regarding
what
Christ
in
the
Scriptures
requires
of
them
,
Rom.
12.16
,
17
,
18
,
19
,
20
,
21.
James
1.19
,
20
,
21.
1
Pet.
2.1
.
)
have
cryed
it
downe
,
as
the
most
pernicious
way
;
yet
all
the
dirt
they
have
throwne
in
the
face
of
it
,
cannot
make
the
Saints
out
of
love
with
it
.
In
the
dayes
of
the
Apostles
,
those
that
embraced
the
doctrine
of
the
Gospel
,
and
right
way
of
worshipping
God
,
were
generally
condemned
and
spoken
against
,
as
Sectaries
,
and
Heretiques
,
Act.
14.5
,
14.
Act.
28
22.
yet
that
could
not
hinder
the
prevailing
of
it
,
being
it
was
of
God
.
So
neither
shall
the
worst
that
men
can
doe
,
hinder
it
now
;
but
maugre
all
the
powers
of
hell
,
and
the
world
that
oppose
it
,
it
shall
take
place
,
for
Christ
must
reigne
.
Impediment
.
2
2.
The
second
impediment
that
lies
in
the
way
of
divers
godly
persons
is
this
,
That
salvation
may
be
had
,
in
that
present
church-state
they
for
the
present
are
,
and
therefore
judge
it
a
nee
,
lesse
thing
to
come
into
any
other
Church-state
.
To
such
I
shall
commend
these
few
considerations
.
1.
That
though
it
be
granted
as
a
truth
,
(
which
cannot
be
denyed
)
that
its
possible
for
men
to
be
saved
,
though
they
never
come
into
a
right
visible
Church-state
and
order
,
because
faith
and
salvation
is
not
so
tyed
to
the
visible
church
,
as
that
there
is
no
partaking
thereof
out
of
it
.
And
though
it
be
true
also
,
that
conversion
may
be
obtained
,
and
is
,
in
many
of
the
Parish
Assemblies
,
as
we
know
by
experience
,
yet
how
unkindly
do
such
Christians
deale
with
Jesus
Christ
,
that
shall
as
the
Head
and
King
of
his
church
,
appoint
&
ordaine
a
holy
order
for
his
Saints
to
observe
,
in
their
serving
and
worshipping
of
God
,
and
yet
they
shall
refuse
to
submit
thereunto
,
is
it
not
a
disparagement
to
the
wisdome
of
the
Lord
Jesus
,
that
hath
thus
ordained
a
church
order
for
his
Saints
to
walke
in
,
and
yet
they
shall
count
it
a
needlesse
thing
?
2.
Such
should
consider
,
whether
the
truth
of
grace
,
doth
not
teach
them
to
have
respect
to
the
whole
revealed
will
of
God
;
and
not
to
dispense
with
themselves
in
the
neglect
of
obedience
to
any
,
the
least
part
of
it
;
and
if
so
,
then
how
dangerous
is
it
for
them
to
sit
downe
and
content
themselves
in
their
present
disordered
station
,
without
comming
out
of
it
to
Sion
,
as
Christ
commandeth
,
Esay
52.11
.
with
Rev.
18.4
.
3.
Is
not
this
an
argument
of
a
low
Spirit
,
exceeding
earthly
&
c●rnall
,
like
those
Potters
that
remained
of
the
children
of
Israel
in
Babylon
,
when
the
rest
were
returned
to
Jerusalem
,
1
Chron.
4
,
23.
that
preferred
their
carnall
ease
in
Babylon
,
before
the
enjoyment
of
the
true
and
pure
worship
of
God
,
in
Sion
:
do
not
such
men
exceedingly
degenerate
from
the
servants
of
God
of
old
,
spoken
of
in
the
Scriptures
,
●hat
have
greatly
longed
after
,
and
mourned
with
much
bitternes
when
they
have
been
deprived
of
the
enjoyment
of
God
in
his
ordinances
,
as
David
,
and
others
?
Esay
56.3
,
4.
Psal.
84.
4.
Doth
not
this
plainly
discover
to
the
world
,
that
such
men
are
to
this
day
marvellous
ignorant
of
this
great
mystery
of
the
Gospel
?
they
see
not
the
lustre
and
beauty
that
shines
forth
in
the
visible
Churches
of
the
Saints
,
a
right
and
true
communion
of
Saints
,
having
fellowship
with
Christ
in
his
own
ordinances
,
is
a
meere
riddle
,
a
paradox
to
them
,
the
comly
order
and
sweet
harmony
of
Jacobs
Tents
,
and
Israels
Tabernacles
is
not
discerned
by
them
,
though
a
Balaam
himselfe
was
greatly
affected
therewith
.
Oh
when
shall
this
darkenes
be
removed
!
5.
I
would
faine
know
whether
such
poore
soules
are
not
great
enemies
to
their
own
happines
,
and
hinderers
of
their
own
welfare
.
For
first
,
have
they
not
many
precious
Talents
,
Gifts
,
and
Graces
,
bestowed
upon
them
,
for
which
they
shall
be
accountable
to
Christ
one
day
,
which
now
are
as
it
were
put
under
a
Bushel
,
&
lye
asleep
,
and
of
no
use
or
benefit
to
themselves
or
others
?
all
which
,
if
they
were
once
come
into
a
society
of
faithfull
and
zealous
Saints
,
would
be
occasioned
frequently
to
be
brought
forth
,
and
improved
to
the
glory
of
God
,
the
benefit
of
others
,
and
their
own
great
encrease
and
advantage
.
Secondly
,
are
they
not
subject
to
many
wanderings
,
and
out-goings
from
God
,
and
so
have
need
of
some
to
watch
over
their
precious
soules
,
to
prevent
(
as
it
is
possible
)
such
swervings
from
Christ
,
by
their
wholsome
and
gentle
admonitions
,
exhortations
,
and
reproofes
,
which
priviledge
they
might
enjoy
if
they
were
in
this
order
of
the
Gospell
,
but
now
are
deprived
of
?
Thirdly
,
are
they
not
many
times
so
overtaken
through
the
subtilty
of
Sathan
,
&
deceitfullnes
of
sin
,
that
they
not
only
fall
into
sinne
,
but
there
lye
and
continue
in
their
back-sliding
,
and
have
none
to
looke
after
them
to
restore
them
againe
,
to
set
their
broken
bones
in
joynt
again
:
whereas
if
they
were
in
this
way
of
the
Lord
the
Gospell
requires
,
how
sweetly
might
they
be
recovered
,
according
to
the
injunction
of
the
Apostle
to
the
Church
of
the
Galatians
,
Gal.
6.1
.
And
therefore
doubtlesse
those
men
that
thus
reason
as
before
,
that
it
s
no
great
matter
to
come
into
any
other
church-state
then
they
are
,
are
no
small
enemies
to
their
own
good
.
6.
Lastly
,
may
it
not
be
just
with
God
to
leave
men
to
themselves
in
this
thing
,
and
for
their
slighting
of
his
wayes
,
sweare
in
his
wrath
,
that
they
shall
never
enter
into
this
rest
of
his
,
that
he
gives
his
Saints
,
that
he
brings
to
Sion
?
Let
us
feare
and
tremble
.
Impediment
.
3.
Another
impediment
is
this
,
That
they
have
as
learned
and
godly
a
Ministery
over
them
,
as
any
to
this
day
in
the
world
.
Now
for
the
removing
of
this
,
let
these
few
things
be
seriously
considered
.
1.
That
it
cannot
be
denyed
,
but
divers
of
those
Parish
churche
:
have
those
over
them
,
that
are
both
learned
and
godly
,
though
withall
it
must
also
be
granted
,
that
there
are
in
the
Kingdome
a
farre
greater
number
of
such
as
have
neither
learning
nor
godlines
,
that
go
for
Ministers
of
the
Church
of
England
,
and
are
setled
in
those
Parish
Churches
,
such
as
are
not
only
the
shame
and
blot
of
this
●
.
Whites
●tury
of
●isters
.
Nation
,
but
have
already
endangered
the
welfare
of
it
,
and
are
like
to
do
it
the
second
time
,
if
the
Lord
from
heaven
prevent
it
not
.
2.
For
many
of
those
that
have
learning
,
it
s
much
to
be
feared
,
if
it
were
brought
to
the
Test
,
it
would
prove
rather
to
be
from
beneath
,
then
from
above
,
not
that
of
the
Spirit
,
by
which
men
are
taught
of
God
,
and
enabled
to
speake
a
word
in
due
season
to
the
weary
soule
,
as
Christ
and
his
servants
were
,
Esay
50.4
.
but
only
that
which
is
naturall
,
and
from
men
,
and
they
have
attained
in
Natures
Schoole
,
which
naturall
parts
,
and
acquired
learning
,
not
meeting
with
a
sanctifyed
heart
,
and
a
true
principle
of
grace
,
doth
oftentimes
through
the
corruption
of
pride
and
selfe-co●ceite
that
attends
it
,
render
men
blind
in
the
things
of
God
,
and
leade
them
aside
from
the
truth
;
and
commonly
,
(
as
we
see
by
experience
)
such
men
trust
chiefly
to
other
mens
workes
and
judgements
,
looking
no
further
for
the
Sence
and
meaning
of
what
Scriptures
they
preach
upon
,
and
produce
then
,
what
this
or
that
Father
,
this
or
that
Commentator
speaks
of
it
,
not
daring
to
swerve
from
their
interpretation
,
and
the
common
received
opinion
of
the
Church
,
though
oftentimes
,
quite
besides
the
purpose
and
mind
of
Christ
,
and
the
holy
Ghost
.
3.
As
learned
and
godly
,
as
the
most
and
best
of
the
Ministers
are
,
in
the
Church
of
England
,
yet
(
with
griefe
of
heart
let
it
be
spoken
)
very
few
of
them
have
learned
to
this
very
day
to
disclaime
and
renounce
the
evill
and
errour
of
the
way
of
their
comming
into
the
Ministery
,
I
meane
their
Antichristian
ordination
,
which
they
received
from
the
Prelates
;
but
allow
of
it
to
this
day
:
which
cannot
but
much
provoke
the
Lord
,
and
hinder
his
blessing
of
their
endeavours
for
the
future
,
to
the
People
,
the
charge
of
whose
soules
they
take
upon
them
.
For
if
the
allowing
of
our selves
in
the
least
sinne
may
justly
put
a
stop
in
the
way
of
Gods
prospering
his
people
,
&
cause
him
to
withdraw
his
presence
from
them
,
then
much
more
doubtlesse
such
an
evill
as
this
,
for
those
that
beare
the
vessels
of
the
Lord
,
are
to
be
cleane
,
Jer.
52.11
.
and
that
cleannesse
respects
freedome
from
Babylonish
and
Antichristian
pollution
.
And
doubtlesse
the
Lord
lookes
much
to
his
vessel-bearers
,
that
they
be
clean
and
holy
,
and
not
contaminated
with
these
,
or
any
other
kind
of
pollutions
,
as
we
may
see
in
his
exemplary
punishment
on
Nadah
,
and
Abihu
,
that
perished
in
their
wil-worship
,
and
false
zeale
,
the
great
Idol
of
the
world
to
this
day
.
Obj.
But
you
will
say
,
what
need
this
renouncing
our
Antichristian
ordination
by
the
Prelates
,
seeing
the
Parliament
hath
removed
and
disclaimed
the
whole
Episcopall
government
,
root
and
branch
?
Ans.
There
is
great
need
,
as
may
appeare
in
these
foure
things
.
1.
Because
personall
sinnes
must
have
personall
repentance
,
and
humiliation
,
the
Parliaments
Act
is
Nationall
,
and
doth
not
exclude
,
but
rather
intimates
and
leads
to
the
practise
of
the
other
:
Now
each
Ministers
sinne
,
being
particular
and
personall
,
so
ought
their
Repentance
also
.
2.
Because
such
Ministers
,
especially
here
about
London
,
have
lately
covenanted
to
cast
off
whatso●ver
belonged
to
,
and
was
an
appurtenance
of
that
Antichristian
Hierarchy
they
were
formerly
under
:
Now
their
ordination
was
not
the
least
,
but
a
chiefe
part
of
that
power
of
the
Prelates
,
wherein
they
so
much
gloryed
.
3.
Because
the
Lords
detestation
of
Antichrist
is
so
great
,
that
he
will
not
endure
his
people
should
touch
with
the
least
of
her
abominations
,
as
I
shewed
before
;
and
as
he
would
not
of
old
so
much
as
take
a
stone
for
a
corner
,
nor
for
a
foundation
of
his
Church
,
from
heathen
Babylon
,
Jer.
51.26
.
So
neither
will
he
now
make
use
of
any
thing
of
Antichristian
Babylon
,
in
his
Church
of
the
New
Testament
.
4.
Lastly
,
because
God
hath
required
that
his
people
should
be
humbled
and
ashamed
of
all
their
old
sinnes
in
this
way
,
before
he
will
shew
them
the
right
and
true
pattern
of
his
Gospell
worship
,
Ezek.
43.10
,
11.
And
who
knowes
but
for
want
of
this
amongst
those
that
go
for
Ministers
in
the
church
of
England
,
it
is
,
that
God
suffers
them
to
be
so
darke
as
they
are
even
to
this
day
,
in
the
midst
of
so
much
glorious
light
,
in
the
matters
of
his
house
and
worship
?
A
man
may
come
into
40.
places
,
where
they
are
preaching
and
praying
,
even
upon
dayes
of
humiliation
,
and
yet
never
heare
them
bewaile
(
among
multitude
of
other
sinnes
they
confesse
)
this
particular
evill
of
their
Antichristian
ordination
.
Obj.
But
some
are
so
farre
from
seeing
a
necessity
of
this
,
that
they
rather
plead
for
what
they
have
done
,
and
justify
themselves
in
their
condition
,
saying
,
that
though
they
received
their
ordination
,
&
so
the
office
of
their
Ministery
from
the
hands
of
Antichristian
Bishops
,
(
as
they
are
now
acknowledged
since
the
Parliaments
voting
them
so
)
yet
they
lookt
on
them
as
Elders
and
Presbyters
,
and
no
otherwise
.
Ans.
To
this
I
answer
,
1.
That
it
may
be
some
did
,
though
I
suppose
it
will
be
graneed
,
that
thousands
did
not
,
not
so
much
as
enquiring
or
making
scruple
out
of
conscience
,
but
as
the
blind
man
swallowes
all
,
so
have
they
done
;
and
their
sinne
may
be
lesser
then
those
that
have
had
more
light
.
2.
But
secondly
,
it
s
well
known
to
those
that
have
their
eyes
but
halfe
open
,
that
the
Bishops
did
not
act
in
their
ordaining
of
Priests
,
as
they
were
Presbyters
,
but
as
they
were
a
degree
above
them
,
to
wit
,
Bishops
,
which
was
allowed
them
in
those
dayes
by
the
Ministers
of
the
church
of
England
,
and
what
preaching
Elder
was
there
by
himselfe
,
or
with
a
few
other
of
his
bretheren
,
and
Colleagues
,
that
could
then
(
as
now
)
without
a
Bishop
make
a
Minister
?
Now
then
those
Bishops
being
Antichristian
,
their
ordination
also
must
needs
be
so
,
according
to
that
known
Philosophicall
maxime
,
Quicquid
est
agit
secundum
quod
est
,
the
effect
must
needs
have
resemblance
with
the
cause
,
vid.
Whites
Answer
to
Prynne
,
pag.
20.
read
the
Queries
about
the
ordination
of
Ministers
,
lately
published
.
4.
I
Answer
in
the
last
place
,
that
t
is
not
meere
learning
,
no
nor
learning
with
godlines
,
that
makes
any
man
a
true
Minister
of
the
Church
of
Christ
,
in
these
dayes
of
the
Gospell
,
(
though
neither
of
these
is
to
be
excluded
in
their
proper
place
)
for
a
man
may
be
qualifyed
for
the
place
and
office
of
a
Minister
,
and
yet
no
Minister
;
he
may
have
excellent
endowments
of
humane
learning
,
naturall
parts
,
truth
of
holinesse
,
and
yet
no
Minister
.
Some
women
have
store
of
all
these
,
and
many
Lawyers
and
Physitians
abound
in
them
,
and
yet
no
Ministers
in
office
.
So
that
I
say
,
though
many
men
have
excellent
naturall
parts
,
acquired
gifts
of
humane
learning
,
many
precious
breathings
of
Christ
and
the
Spirit
in
him
,
yet
that
doth
not
presently
denominate
him
a
Minister
in
office
,
and
I
may
adde
,
no
not
his
Ordination
by
the
Classis
,
nor
a
Noblemans
or
a
gentlemans
Presentation
,
or
bestowing
an
Advowson
or
Benefice
upon
him
,
no
nor
the
execution
of
that
office
in
a
parish
where
he
is
sent
.
T
is
not
enough
to
say
a
man
is
a
Minister
,
but
how
truly
and
lawfully
he
came
to
be
a
Minister
.
Quest.
What
is
it
then
makes
a
true
and
lawfull
Minister
?
Answ.
A
true
and
lawfull
call
to
that
office
,
and
worke
of
the
Ministery
,
as
Heb.
5
4.
Now
this
call
in
these
dayes
is
not
onely
internall
from
God
,
in
qualifying
a
man
,
and
making
him
willing
to
the
worke
,
but
externall
,
from
those
he
is
to
take
the
charge
of
,
whose
prerogative
it
is
,
they
have
received
from
Christ
to
choose
their
own
officers
,
which
the
most
learned
and
judicious
[
](A78217-e50040-b)*
*
Cyp.
Ep.
3
,
4
,
&
68.
Theod.
l.
1.
c.
9.
Euseb.
de
vit.
Const.
l.
3.
Azor.
the
Jes
.
part
2.
l.
3.
c.
28
&
l.
6.
c.
14.
Jerom
ad
Ruff.
Ambr.
epist.
82
Nazian.
Aug.
Bazi
.
Chrysost.
So
multitudes
of
Moderne
Writers
,
as
Cal.
Musc.
Bulling.
Jun.
Ames
.
Cartwr
.
&c.
Divines
of
all
sides
grant
,
as
could
with
ease
be
manifested
.
Now
the
first
of
these
is
not
sufficient
without
the
last
,
and
God
hath
so
joyned
them
together
,
that
it
were
no
lesse
then
high
presumption
in
any
to
separate
them
.
So
that
this
being
granted
for
the
truth
,
(
as
it
cannot
be
denyed
)
then
it
must
needs
follow
,
that
most
of
the
Ministers
of
the
Church
of
England
are
not
Ministers
properly
in
office
,
being
without
the
call
of
their
people
to
them
,
(
especially
the
godly
)
and
not
a
few
of
them
living
where
there
were
never
any
godly
to
call
them
.
A
fourth
hindrance
in
their
way
,
is
,
That
they
look
upon
this
way
,
Impediment
.
4
as
a
way
of
separation
,
which
hath
been
and
still
is
such
an
eye-sore
to
many
,
that
they
had
rather
dye
then
touch
with
it
.
Now
to
remove
this
,
I
answer
in
a
word
,
there
is
a
two-fold
separation
the
Scripture
speaks
of
.
1.
A
good
separation
,
a
separation
from
evill
,
from
evill
and
sinfull
wayes
,
and
things
,
and
persons
,
a
separation
from
false
worship
,
from
Babels
confusion
,
a
separation
of
the
precious
from
the
vile
,
of
the
cleane
from
the
uncleane
.
2.
A
Bad
separation
from
good
to
evil
;
from
Christ
to
Belial
;
from
God
to
the
Devill
;
as
Jud.
19.
Now
that
Separation
we
stand
guilty
of
,
is
of
the
first
sort
,
and
not
the
last
,
the
separation
which
God
allowes
,
commands
and
justifyes
,
and
without
the
practise
of
which
he
will
not
be
well
pleased
with
his
people
,
as
Jer.
15.19
.
2
Cor.
6.18
.
Rev.
18.4
.
Ephes.
5.11
.
2
Tim.
3.5
.
and
therefore
I
conceive
there
is
no
just
cause
or
reason
why
the
godly
in
the
Kingdome
should
be
offended
,
at
what
is
now
done
,
and
which
they
themselves
are
called
also
to
practise
.
Indeed
if
they
could
prove
their
By
Nationall
Church-state
●n
the
King●ome
of
Eng●and
,
I
do
not
●nderstand
the
●reaching
of
the
word
,
and
administration
of
●he
Sacraments
●for
these
make
●o
more
a
Church
then
●he
ornaments
●f
a
house
make
〈◊〉
house
.
)
But
●hat
false
visi●le
order
,
poli●ie
,
&
institu●ion
,
in
which
●hese
divine
or●inances
are
●erformed
.
The
officers
&
members
of
the
National
Church-state
,
●ot
being
framed
,
regulated
●nd
ordered
ac●ing
to
Gospell
●nstitutions
,
but
●fter
the
tradi●ions
&
inven●ions
of
men
●●om
whom
●hey
receive
being
and
●ubsistance
.
Nation●ll
Church-state
to
be
of
divine
and
Gospell
constitution
,
(
as
I
said
before
)
it
were
something
;
but
till
that
be
done
,
they
shall
find
in
the
end
,
that
they
themselves
are
guilty
of
the
fault
they
lay
to
the
Congregationall
mens
charge
.
*
5.
Another
stumbling
block
that
lyes
in
the
way
of
many
godly
persons
,
is
,
because
they
see
many
,
after
they
have
entred
on
this
way
,
to
fall
into
grievous
errours
,
and
some
turne
Libertines
,
and
grow
loose
in
their
w●lking
.
Ans.
Now
to
remove
this
,
consider
these
following
pariculars
.
1.
Suppose
this
be
a
truth
,
and
so
to
be
greatly
lamented
,
yet
dare
any
man
say
,
that
such
persons
would
not
have
taken
such
courses
,
if
they
had
not
entered
on
this
way
of
the
Gospell
?
How
many
are
there
which
are
guilty
of
grosse
errours
in
judgement
,
and
loosenesse
in
practise
,
and
yet
never
knew
in
all
their
lives
,
what
this
way
of
the
Gospell
meant
?
as
in
Germany
,
France
,
Holland
,
England
,
and
other
parts
of
the
world
.
2.
If
this
way
be
of
God
,
and
hath
footing
in
the
Scriptures
,
example
from
the
Apostles
practise
,
and
approved
of
by
many
famous
servants
of
God
,
and
purest
churches
in
the
world
,
as
we
have
shewed
you
:
then
farre
be
it
from
any
to
make
it
the
cause
of
such
abominations
:
Can
the
light
of
the
Sunne
properly
beget
darkenes
?
Impediment
.
5
so
as
properly
,
can
the
way
of
the
Lord
be
said
to
beget
these
evils
either
in
judgement
or
practise
?
3.
Did
you
ever
heare
or
know
of
any
Church
,
where
the
government
was
most
exact
according
to
the
Scriptures
,
and
unquestionable
,
that
hath
been
perfect
,
and
without
errours
;
or
hath
God
promised
that
here
on
earth
,
his
Churches
should
be
totally
free
?
Doth
not
the
Scripture
speake
otherwise
,
which
is
left
to
us
for
our
instruction
,
as
in
1
Cor.
11.19
.
There
must
be
heresies
amongst
you
,
saith
the
Apostle
,
and
he
gives
the
reason
for
it
,
that
so
those
that
are
approved
may
be
made
manifest
amongst
you
:
not
that
these
heresies
and
evils
do
necessarily
flow
from
the
true
being
and
right
government
of
a
Church
,
but
only
per
accidens
,
(
viz.
)
from
the
evill
disposition
of
those
members
that
are
sinfully
tollerated
in
a
Church
,
and
not
cast
out
,
and
those
temptations
of
Sathan
,
that
they
are
exposed
dayly
unto
,
by
Gods
permission
.
4.
Consider
where
the
Lord
is
most
rightly
and
purely
worshipped
,
there
the
Devill
is
most
busie
to
make
Divisions
,
sow
the
seeds
of
errour
,
occasion
scandals
and
offe●ces
,
and
the
Lord
in
infinite
wisdome
seeth
it
good
to
have
it
so
,
partly
1.
That
his
power
may
appeare
the
more
in
preserving
such
a
Church
and
society
.
2.
That
his
wisdome
may
appeare
the
more
,
in
guiding
such
a
Church
.
3.
That
his
mercy
may
appeare
the
more
in
pardoning
his
People
.
4.
Lastly
,
that
his
justice
may
appeare
the
more
,
in
hardning
those
that
do
not
love
,
but
hate
his
wayes
.
5.
Such
as
fall
into
errours
and
loose
walking
after
their
entrance
on
this
way
of
the
Lord
,
come
not
thereunto
from
their
submitting
to
that
way
,
but
from
want
of
good
principles
,
and
sound
hearts
at
the
first
:
If
their
ends
had
been
good
at
first
,
and
their
hearts
upright
,
they
had
never
gone
out
to
crooked
wayes
of
their
own
,
or
others
▪
but
as
the
Apostle
saith
,
1
Joh.
2.19
.
They
went
out
from
us
,
because
they
were
not
of
us
;
so
such
as
fall
away
from
the
truth
,
to
the
embracing
damnable
heresies
,
do
therefore
fall
away
,
because
they
were
never
properly
of
the
truth
;
certainly
when
men
venture
on
the
pure
and
sound
wayes
of
God
,
with
unsound
and
base
ends
,
the
Lord
justly
suffers
them
to
fall
:
such
as
have
not
the
glory
of
God
,
but
themselves
in
their
eye
,
the
Lord
shall
in
just
judgement
lead
such
forth
,
with
the
workers
of
iniquity
,
Psal.
125.
last
verse
.
6.
Though
this
way
of
the
Lord
,
may
have
such
evill
weeds
to
grow
up
in
it
,
yet
it
doth
not
allow
of
them
,
but
labours
either
the
reforming
or
casting
of
them
out
when
they
are
discovered
,
as
a
sound
Constitution
doth
those
distempers
it
lyes
under
,
as
Mat.
18.11
.
1
Cor.
4.4
,
5.
2
Thes.
3.6.14
.
Rev.
2.
and
as
a
learned
Author
saith
,
What
flaming
Sword
is
there
in
the
hand
of
a
classicall
Presbytery
,
to
keep
men
out
of
errours
,
which
may
not
be
in
a
congregation
?
In
one
Congregation
there
may
be
as
many
Presbyters
as
from
many
Congregations
make
a
Classis
,
and
why
then
may
they
not
do
the
selfe
same
acts
?
their
offices
&
office
is
the
same
,
&
therefore
the
promise
of
assistance
is
the
same
;
and
if
the
councell
and
advice
of
other
neighbour
Churches
be
required
,
a
Congregation
may
have
that
as
well
,
Anatomist
Anatomised
,
p.
●0
.
and
perhaps
sooner
then
a
Classis
can
,
which
must
stay
for
a
Provinciall
Synod
.
7.
Lastly
,
let
it
be
considered
,
that
there
have
been
(
as
the
former
Author
observes
)
as
great
defections
both
of
Ministers
and
people
,
unto
errours
under
Presbyteriall
Government
,
as
under
any
other
,
as
is
cleare
in
the
Low
Countryes
,
where
so
many
Ministers
and
People
have
turned
Arminians
,
Papists
,
Socinians
;
greater
errours
then
the
denyall
of
Paedobaptisme
:
and
yet
those
of
the
Presbyterian
way
here
,
are
not
free
of
that
,
as
is
well
known
,
besides
other
evils
of
more
dangerous
consequence
,
as
might
be
named
.
Impediment
.
6
6.
Another
impediment
why
the
godly
do
not
enter
on
this
way
of
the
Gospell
,
is
,
because
they
s●y
,
this
way
cryes
up
toleration
for
all
sorts
of
Religion
,
and
liberty
of
mens
consciences
,
and
so
every
man
may
do
as
he
list
,
and
what
confusion
and
destruction
will
this
soon
produce
in
Church
and
state
?
For
the
removall
of
this
impediment
,
let
these
few
things
be
considered
.
1.
That
this
is
a
great
untruth
,
and
so
nothing
but
a
slander
,
and
an
evill
report
that
some
evill
Spyes
give
out
upon
the
view
they
have
taken
of
this
holy
L●nd
,
from
some
base
private
ends
(
its
much
to
be
feared
)
of
their
own
,
which
the
Searcher
of
all
hearts
will
in
due
time
reveale
and
discover
.
And
that
it
is
so
,
is
evident
from
the
workes
of
some
of
no
mean
abilities
for
learning
and
godlines
,
that
have
been
in
the
Congregationall
way
.
1.
That
late
precious
servant
of
Iesus
Christ
,
M.
Ier.
Burroughs
,
who
was
eminent
for
his
Gospell
annointings
,
in
his
Heart
Divisions
,
chap.
7.
pag.
41.
where
he
spends
most
of
that
chapter
to
this
purpose
,
pag.
42
,
43
,
44.
and
at
last
towards
the
end
of
the
chapter
,
pag.
45.
he
hath
these
following
words
.
And
consider
now
my
bretheren
,
whether
the
Congregationall
way
be
such
,
as
if
it
be
suffered
,
there
will
be
no
helpe
to
reduce
an
erring
or
hereticall
church
,
but
all
Religions
,
Arianisme
,
Mahumetisme
,
any
thing
must
be
suffered
,
Surely
,
men
do
not
deale
fairely
,
in
raysing
such
mighty
accusations
upon
such
poore
and
weake
grounds
:
This
great
aspersion
,
and
huge
out-cry
,
that
these
men
would
have
all
Religions
suffered
,
and
in
their
way
,
there
is
no
helpe
against
any
hereticall
Congregations
,
moulders
and
vanishes
away
before
you
.
So
likewise
in
his
Sermon
before
the
House
of
Lords
,
November
26.
1645.
pag.
45.
where
speaking
to
them
excellently
in
the
behalfe
of
the
Saints
,
that
have
been
faithfull
to
them
in
the
trust
committed
to
their
charge
,
though
they
could
not
come
up
fully
in
some
things
to
them
,
they
have
published
to
the
world
,
and
therefore
desires
them
not
to
listen
to
any
,
who
should
whisper
such
suggestions
,
or
vent
such
things
,
as
tend
to
he
exasperating
of
their
spirits
against
those
deare
servants
of
Christ
;
he
hath
these
words
,
There
is
a
great
out-cry
against
the
Toleration
of
all
Religions
,
and
we
are
willing
to
joyne
against
such
a
tolleration
:
But
that
which
fils
the
mouthes
of
many
in
this
,
is
the
heate
of
their
spirits
against
those
that
differ
from
them
in
any
thing
that
they
might
with
the
more
strength
be
able
by
this
to
strike
at
them
;
suffer
not
your
power
to
be
abused
,
to
serve
mens
designes
;
be
faithfull
with
God
,
encourage
those
that
feare
him
,
and
God
will
take
care
of
your
honours
,
&c.
2.
Master
Thomas
Goodwin
,
of
whose
worth
(
without
flattery
speake
it
)
the
Kingdome
is
not
ignorant
,
in
that
notable
Sermon
of
his
,
before
the
honourable
House
of
Commons
,
called
The
great
Interest
of
States
and
Kingdomes
,
p.
53.
where
pressing
that
Honourable
House
to
looke
well
to
their
interest
,
meaning
the
Saints
that
are
in
England
,
to
maintaine
and
preserve
them
,
and
make
provision
for
them
,
as
they
meant
to
preserve
the
Kingdome
:
he
hath
these
words
,
to
our
purpose
;
If
any
man
thinke
I
am
a
pleading
for
a
liberty
of
all
opinions
,
of
what
nature
and
how
grosse
soever
,
I
humbly
desire
them
to
remember
,
that
I
only
plead
for
Saints
,
and
I
I
answer
plainly
,
the
Saints
they
need
it
not
;
The
Apostle
tels
us
there
are
damnable
heresies
,
2.
Pet.
2.1
,
2.
and
they
will
soon
un-Saint
men
;
there
are
errours
that
are
Capitall
,
not
holding
the
Head
,
Col.
2.
Do
but
distinguish
these
from
others
,
and
let
this
be
one
foundation
laid
for
this
union
.
3.
Master
John
Goodwin
,
whose
innocency
and
integrity
in
the
cause
of
Christ
,
and
great
worke
and
labour
of
love
to
Christ
and
his
Churches
,
I
doubt
not
but
in
due
time
shall
be
cleared
and
rewarded
abundantly
:
In
his
Reply
with
another
Brother
,
to
A.
S.
2.
Edit.
pag.
24.
whose
words
to
our
purpose
are
these
;
Nor
on
the
other
hand
,
do
I
speake
this
to
intimate
,
that
I
approve
a
toleration
of
the
broaching
of
all
opinions
,
or
any
toleration
of
some
practises
,
And
that
men
might
see
what
he
sayes
,
if
they
will
not
shut
their
eyes
wilfully
against
the
light
,
he
reduceth
his
discourse
to
3.
Heads
.
1
The
least
venting
of
any
opinion
against
Fundamentals
,
as
Judaisme
,
denying
Christ
to
be
the
true
Messiah
;
Arianisme
,
and
Socixianisme
opposing
the
Deiety
of
Jesus
Christ
,
Arminianisme
,
that
quest●ons
the
person
of
the
Holy
Ghost
,
Papisme
,
that
holds
justication
by
works
;
or
that
Anababtisme
that
denyes
the
derivation
of
Adams
originall
corruption
to
us
,
&c.
the
venting
of
these
and
the
like
opinions
he
acknowledgeth
to
be
suppressed
,
and
much
more
the
practise
of
Idolatry
.
pag.
25.
2.
The
spreading
and
practizing
of
opinions
that
apparantly
tend
to
Libertinisme
,
licentious
ungodlines
;
ought
not
quietly
to
be
permitted
.
pag.
ibid.
3
And
then
shewes
what
opinions
are
to
be
tolerated
,
to
wit
,
such
are
not
against
Fundamentals
,
nor
lead
to
licentiousnesse
,
but
tend
only
to
the
beating
out
of
truthes
,
pag.
26.
4.
Master
Sprigge
,
my
quondam
colleague
in
the
University
of
Oxford
,
whose
fruitfulnesse
in
the
grace
of
the
Gospell
,
hath
not
a
little
rejoyced
my
soule
;
In
his
judicious
Treatise
,
called
the
Ancient
bounds
,
or
liberty
of
Conscience
stated
,
chap.
1.
pag.
4.
whose
words
are
these
.
Nor
do
we
question
whether
the
Magistrate
may
not
to
this
negative
discountenance
,
adde
positive
,
viz.
to
declare
against
errors
,
as
well
as
the
Ministers
to
convince
and
exhort
against
them
:
Nor
whether
(
amongst
us
)
errors
of
manifest
scandall
and
danger
to
mens
soules
and
consciences
,
as
Arianisme
,
Socinianisme
,
Familisme
,
&c.
ought
not
to
be
restrained
by
the
Christian
Magistrate
,
and
the
Assertors
and
maintainers
of
them
,
interdicted
under
penalties
,
the
divulging
or
spreading
of
them
,
by
publique
preaching
or
printing
,
with
much
more
to
this
purpose
:
So
that
this
being
so
cleere
and
manifest
from
the
published
writings
of
these
precious
Saints
of
Christ
,
it
can
appeare
to
be
no
other
then
a
grosse
untruth
,
and
apparent
scandall
and
slander
that
is
cast
upon
this
way
of
the
Lord
,
and
those
he
hath
risen
and
stirred
up
to
assert
and
maintaine
it
.
2.
If
by
a
tolleration
of
liberty
of
mens
consciences
,
men
understand
it
of
things
that
are
doubfull
only
,
&
in
controversy
amongst
the
godly
,
then
what
hurt
can
follow
,
though
there
should
be
a
declaration
of
difference
of
judgement
and
practice
?
And
doubtlesse
if
there
should
not
be
a
forbearing
one
another
in
such
things
as
are
not
cleare
,
but
dubious
,
all
the
world
(
as
M.
Burroughes
truely
saith
in
his
Heart-Divisions
,
Chap.
9.
pag.
55.
)
must
needs
be
quarrelling
;
and
he
in
that
Chapter
shewes
the
lawfulnesse
hereof
,
not
onely
from
the
judgements
of
many
Protestant
Writers
,
but
also
from
eight
(
as
I
conceive
)
unanswerable
and
ungainsayable
Arguments
and
considerations
,
from
pag.
57.
to
pag.
66.
which
are
too
large
to
transcribe
,
but
are
very
worthy
the
godlies
serious
looking
into
,
and
search
after
.
See
also
M.
Sprigs
Ancient
Bounds
,
c.
4.
p.
17.
3.
But
if
by
a
tolleration
of
liberty
to
all
mens
consciences
,
we
understand
it
simply
of
the
things
of
the
mind
and
judgement
,
as
opinions
,
and
not
of
the
externall
practices
of
men
.
What
hinders
but
that
it
should
be
granted
,
without
the
use
of
any
externall
waies
of
compulsion
,
to
force
men
from
them
?
For
my
owne
part
,
I
am
so
farre
from
seeing
any
reason
or
Scripture
for
using
externall
violence
,
to
force
men
from
their
present
judgements
,
though
erroneous
,
suppose
the
worst
of
errors
,
as
Papisme
,
Arrianisme
,
Socinianisme
.
Turcisme
,
Judaisme
,
&c.
as
that
I
judge
such
a
course
both
against
Scripture
and
Reason
,
as
I
shall
endeavour
to
make
out
in
these
following
particulars
,
though
in
so
doing
I
shall
crosse
,
and
it
may
be
displease
two
sorts
of
men
.
1.
Such
as
would
give
to
the
Civill
Magistrate
a
coercive
and
compulsory
power
,
to
enforce
men
from
their
present
opinions
in
the
matters
of
Religion
,
and
to
change
their
minds
,
and
alter
their
judgements
by
the
use
of
externall
violent
,
wayes
and
meanes
,
as
Imprisonments
,
Mulcts
,
Fines
,
Whippings
,
banishments
.
2.
Such
as
give
to
Ministers
met
together
in
a
Classis
or
Synod
,
an
absolute
power
not
onely
of
judging
and
determining
in
matters
of
Religion
,
but
of
imposing
their
conclusions
on
the
consciences
of
people
to
be
obeyed
;
and
in
case
of
non-obedience
(
ipso
facto
)
to
cut
them
off
from
enjoying
the
priviledge
both
of
Church
&
state
.
Now
to
shew
my
reasons
against
both
of
these
,
for
the
better
confirming
of
my
former
answer
,
I
shall
speake
to
each
of
them
apart
.
1.
To
those
that
cry
up
compulsion
in
matters
of
Religion
,
to
force
men
by
externall
violent
meanes
,
from
their
present
judgements
and
opinions
they
are
of
,
as
proper
to
the
civil
Magistrate
,
and
a
part
of
his
office
:
I
cannot
allow
of
it
for
these
reasons
.
●sons
against
●pulsion
of
〈◊〉
science
in
●ters
of
Re●on
.
1.
Because
for
any
man
whatsoever
to
take
such
a
course
,
as
coercive
and
compulsory
wayes
to
force
the
minds
of
men
,
positively
to
act
contrary
to
their
principles
conscienciously
held
,
is
to
act
beyond
their
commission
,
and
contrary
to
the
rule
of
Christ
laid
down
in
the
word
,
which
is
to
winne
men
by
instruction
,
and
not
to
force
men
by
destruction
:
●id
.
The
●ly
of
the
2.
●heren
to
●S
.
p.
23.
24.
as
Mat.
28.20
.
Luk.
9.54
,
55.
2
Cor.
10.4
,
5.
2
Tim.
2.24
,
25.
and
4.1
,
2.3
.
2.
This
course
were
for
poore
,
weake
creatures
to
encroach
upon
the
Prerogative
of
God
himselfe
,
whose
worke
,
and
in
whose
power
alone
it
is
,
to
change
mens
minds
,
as
is
apparent
from
Scripture
,
as
2
Cor.
10.4
.
2
Tim.
2.25
.
1
Pet.
1.22
.
1
Cor.
3.6
,
7.
Ioh.
16.8
.
and
the
reason
is
,
because
the
subject
to
be
wrought
upon
,
is
too
high
for
any
,
but
God
alone
,
humane
power
may
reach
to
the
bodies
of
men
,
to
the
outward
man
,
but
not
to
their
inward
,
to
their
soules
and
consciences
,
poor
weake
man
cannot
make
,
as
Christ
saith
,
one
haire
white
or
black
:
they
may
restrain
from
practise
by
outward
meanes
,
but
convert
and
change
they
cannot
.
No
not
the
glorious
Angels
that
are
faire
above
man
,
for
power
and
strength
,
and
for
sutablenes
to
the
Spirits
of
men
,
to
whom
they
can
in
a
more
easie
and
familiar
way
,
apply
themselves
,
then
one
man
can
to
another
:
and
yet
these
blessed
Spirits
cannot
effect
this
worke
:
This
they
can
do
,
they
can
present
things
to
the
fancy
,
and
affect
the
mind
many
times
,
but
it
is
not
in
their
power
to
make
those
things
they
present
to
the
understandings
of
men
to
take
effectually
,
so
as
to
worke
that
for
which
they
present
them
,
without
the
Almighty
power
of
God
go
with
them
:
they
are
all
but
ministring
Spirits
,
but
as
instruments
in
the
hand
of
God
,
as
men
are
;
so
that
this
is
proper
only
to
God
,
to
convert
and
change
the
minds
and
consciences
of
men
,
and
not
in
the
power
of
any
creature
,
and
therefore
as
they
incroach
on
Gods
prerogative
,
so
they
lose
their
labour
in
all
those
violent
wayes
they
take
,
unlesse
the
Lord
concurre
with
them
,
which
we
cannot
expect
he
should
do
,
because
it
s
not
a
meanes
of
his
ordaining
,
but
contrary
thereunto
,
as
we
have
shewed
before
.
3.
Because
such
wayes
and
meanes
of
externall
violent
compulsion
,
are
against
the
very
nature
of
the
mind
and
conscience
,
the
one
being
spirituall
and
rationall
,
and
the
other
carnall
,
and
therefore
they
must
be
either
spirituall
,
or
morall
,
and
rationall
wayes
at
least
,
that
must
be
used
to
worke
upon
the
minds
and
consciences
of
men
.
What
saith
that
judicious
Minister
M.
[
](A78217-e52970-b)*
*
In
his
Sermon
before
th●
ho.
House
of
Parl.
and
Cit●
on
a
day
of
thanks-giving
pag.
23
,
24
,
2●
Caryl
,
(
whose
judgement
I
suppose
,
and
learning
will
every
way
ballance
M.
Prynnes
,
or
D.
Bastwick
,
or
M.
Edwards
,
or
any
of
the
rest
that
have
appeared
in
Print
against
the
point
in
controversie
,
if
we
had
not
the
Scriptures
on
our
side
)
To
the
said
objection
I
answer
,
1.
Possibly
there
are
more
errours
named
,
then
are
;
all
is
not
errour
that
every
one
thinks
to
be
errour
.
We
know
who
spake
it
,
After
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
Fathers
,
Act.
24.14
.
and
they
were
no
meane
,
no
unlearned
men
,
who
called
that
way
heresie
.
And
I
shall
never
believe
all
Heresiographers
for
his
sake
,
who
put
Aërius
into
his
Catalogue
,
for
opposing
Prelacy
.
There
may
be
an
errour
in
taxing
some
with
errours
.
But
Secondly
,
whatsoever
is
an
errour
or
an
heresie
,
whatsoever
is
contrary
to
wholsome
doctrine
,
(
such
opinions
are
knowable
)
else
all
rules
about
dealing
with
them
are
vaine
,
whatsoever
I
say
is
an
error
or
heresie
,
let
all
the
penalties
which
Christ
hath
charged
upon
it
,
be
executed
to
the
uttermost
;
if
we
favour
errour
,
I
know
not
how
we
can
with
confidence
lift
up
our
eyes
to
Christ
for
favour
:
If
Chr●st
would
not
have
had
errour
opposed
,
why
hath
he
left
us
meanes
,
both
for
the
opposition
and
suppression
of
errour
?
Then
presently
he
shewes
what
those
meanes
are
:
As
he
(
to
wit
Christ
)
hath
given
a
compleat
armour
to
every
christian
,
wherewith
to
fight
against
the
wiles
and
temptations
of
the
devil
;
so
he
hath
given
a
compleat
armour
to
his
church
,
wherewith
to
fight
against
all
the
errors
&
unsound
doctrines
of
seducers
.
Therefore
(
saith
he
,
excellently
)
search
the
Magazine
of
the
Gospell
,
bring
out
all
the
artillery
,
ammunition
,
and
weapons
stored
up
there
,
looke
out
all
the
chaines
and
fetters
,
the
whips
and
rods
,
which
either
the
letter
of
the
Gospell
,
or
the
everlasting
equity
of
the
Law
hath
provided
to
bind
errour
with
,
or
for
the
back
of
heresie
,
let
them
all
be
employed
and
spare
not
.
I
hope
we
shall
use
,
(
I
am
perswaded
we
ought
not
)
Antichrists
broom
to
sweep
Christs
house
with
,
or
his
weapons
to
fight
against
errours
with
.
Christ
hath
formed
and
sharpned
weapons
for
this
warre
,
we
need
not
go
to
the
Popes
Forge
or
File
.
We
(
saith
the
Apostle
)
have
weapons
in
a
readinesse
to
revenge
every
disobedience
:
they
are
ready
made
to
our
hands
.
And
a
great
deale
more
to
this
purpose
:
By
which
we
may
see
,
if
errours
themselves
must
not
be
suppressed
by
any
other
then
such
spirituall
wayes
and
meanes
,
that
Christ
hath
set
downe
in
his
word
,
then
much
lesse
may
the
minds
and
consciences
of
men
,
that
hold
these
errours
,
be
proceeded
against
by
any
other
then
such
meanes
,
and
so
there
will
be
no
place
left
for
these
compulsory
wayes
that
some
men
of
harsh
and
legall
dispositions
stirre
up
the
Magistrate
unto
the
practise
and
use
of
.
4.
Is
not
such
a
course
as
this
,
against
the
golden
Rule
of
charity
,
Luk.
6.35
,
36.
and
mercy
,
and
to
tread
in
the
very
steps
of
Antichristian
cruelty
?
as
Rev.
13.15.16
.
and
we
have
had
experience
of
this
but
lately
,
in
the
Antichristian
Prelates
,
whose
best
arguments
to
draw
men
and
women
from
their
judgements
,
to
be
of
their
own
minds
,
were
Fines
,
and
imprisonments
,
the
Stocks
,
Whip
,
and
Pillory
,
&c.
5.
Nay
,
is
not
this
course
of
violent
compulsion
,
against
the
very
law
of
nature
,
that
our
Saviour
speakes
of
,
and
would
have
men
to
practise
,
Mat.
7.12
.
Whatsoever
ye
would
that
men
should
do
to
you
,
that
do
y●e
unto
them
,
for
this
is
the
Law
and
the
Prophets
.
For
suppose
one
should
come
upon
his
ordinary
occasions
into
Turky
,
or
some
other
forraigne
country
,
would
it
not
be
an
offence
to
him
if
they
should
compell
him
to
alter
his
mind
and
judgement
in
the
matters
of
Religion
,
and
enforce
him
by
violence
to
be
of
theirs
?
So
here
:
And
therefore
the
Turks
are
so
farre
from
enforcing
mens
consciences
,
as
that
they
permit
them
to
use
their
consciences
,
and
practise
their
judgements
,
though
different
from
them
.
And
though
in
Spain
the
Protestants
are
prohibited
the
practise
of
their
Religion
,
yet
the
Spaniard
doth
not
violently
compell
men
to
alter
their
minds
,
and
to
be
of
their
Religion
:
Temptations
by
way
of
Argument
,
or
gifts
,
&c.
they
may
lay
before
men
,
but
not
outward
wayes
of
violence
.
6.
Besides
all
this
,
doth
not
this
course
directly
crosse
the
commandement
and
practise
of
Christ
himselfe
,
who
bids
us
to
love
one
another
,
as
he
hath
loved
us
?
Ioh.
13.14
.
that
is
,
for
quality
,
and
not
for
equality
or
quantity
and
degree
:
Now
it
s
as
cleare
as
the
Sun
at
noone
day
,
that
Christ
loved
all
that
believe
in
him
,
one
as
well
as
another
,
though
they
differ
one
from
another
in
the
knowledge
of
the
truth
,
and
are
not
of
the
same
stature
and
tallnes
,
in
all
things
he
hath
commanded
,
so
long
as
they
hold
the
Head
;
yea
,
though
they
differ
from
himselfe
in
many
things
revealed
,
and
mistake
and
mis-understand
him
in
many
things
,
(
as
who
doth
not
)
yet
still
he
loves
them
,
and
beares
with
their
weakenesses
,
and
fellowship
with
them
by
his
Spirit
,
whilest
their
hearts
are
upright
with
him
for
the
main
;
and
the
same
he
requires
of
the
Saints
one
toward
another
,
Ephes.
4.2
,
3.13.32
.
Col.
3.12.13
,
14.
not
that
they
should
proceed
in
a
bitter
manner
,
to
cut
off
,
and
cast
one
another
over
board
.
7.
To
take
this
course
with
men
that
differ
from
us
in
judgement
,
is
it
not
the
High-way
to
make
more
hypocrites
,
then
sound
Christians
,
and
so
to
introduce
a
profession
of
Religion
,
no
way
pleasing
to
God
,
as
all
forced
profession
is
?
for
when
men
become
Proselites
more
for
feare
,
then
conscience
,
there
is
not
only
a
mocking
with
God
,
in
what
they
do
,
but
a
readinesse
(
when
an
oportunity
is
presented
)
to
returne
to
their
old
and
former
errours
,
for
outward
violence
is
of
this
nature
,
that
it
rather
restraines
then
changeth
,
and
of
this
there
hath
been
abundant
wofull
experience
in
all
ages
,
and
which
of
the
two
is
worst
,
heretiques
or
hypocrites
,
to
maintain
an
errour
,
or
counterfeit
the
truth
,
is
not
easily
determined
.
8.
And
doth
not
this
course
bring
people
to
be
more
in
love
with
errours
then
before
?
the
reason
is
,
because
People
conceive
those
errours
so
persecuted
,
are
the
truth
of
God
,
in
regard
that
Jesus
Christ
hath
fore-told
that
persecution
should
attend
the
truth
,
and
those
that
are
embracers
and
professors
of
it
:
now
when
men
(
especially
the
weake
)
shall
see
that
such
and
such
persons
(
otherwise
quiet
and
peaceable
in
the
Land
,
only
differing
from
others
in
their
judgements
)
shall
be
violently
opposed
,
for
what
they
hold
,
&
have
cruell
meanes
used
to
take
them
off
from
what
they
conceive
is
the
truth
,
they
presently
conclude
,
this
must
needs
be
the
very
way
of
God
,
and
so
there
is
more
hurt
a
thousond
times
done
,
then
good
by
such
violent
wayes
of
compulsion
.
5.
Lastly
,
to
adde
no
more
,
how
contrary
this
way
is
,
and
hath
been
not
only
to
the
mind
of
Christ
in
the
Scriptures
,
but
to
the
judgement
of
the
most
ablest
servants
of
God
,
in
all
ages
,
t
were
easie
to
determine
.
If
any
desire
satisfaction
in
this
particular
,
let
him
read
M.
Spriggs
Antient
Bounds
,
where
this
particularr
is
abundantly
manifested
,
with
M.
Iohn
Goodwins
Innocencies
Triumph
,
M.
Burroughs
Heart
divisions
,
&c.
2.
Now
for
the
second
sort
of
persons
,
that
give
to
Ministers
met
together
in
a
Classis
or
Synod
,
an
absolute
power
of
imposing
their
conclusions
and
determinations
on
the
consciences
of
people
in
particular
,
or
whole
Churches
in
generall
,
to
be
obeyed
necessarily
without
refusing
;
I
shall
propose
these
few
things
to
be
considered
.
1.
Whether
this
doth
not
crosse
that
command
of
Christ
by
the
Apostle
,
1
Thes.
5.21
.
Try
all
things
,
hold
fast
that
which
is
good
:
now
to
what
purpose
is
this
command
,
if
I
am
necessitated
to
yeeld
to
anothers
imposition
the
tryall
here
spoken
of
respects
the
mind
and
understanding
,
as
all
wise
men
know
,
but
how
can
he
exercise
his
mind
this
way
,
that
is
tyed
and
bound
up
by
anothers
vote
and
imposition
to
obey
?
Seeing
by
this
meanes
he
must
yeeld
without
any
further
enquiry
or
search
into
the
thing
commanded
,
whether
it
be
according
to
the
mind
of
Christ
,
or
not
.
2.
Whether
this
doth
not
make
the
liberty
of
the
Saints
lesse
now
in
these
dayes
,
then
in
the
dayes
of
the
Apostles
,
when
we
find
the
Bereans
had
liberty
,
first
to
examine
the
Apostles
doctrine
themselves
,
I
say
themselves
,
before
they
submitted
and
subjected
their
consciences
to
the
obedience
of
it
;
and
they
are
commended
for
it
,
Act.
17.11
.
whereas
now
,
it
s
counted
a
matter
of
disobedience
,
and
faction
,
for
any
the
most
holiest
,
and
soundest
in
the
fayth
,
so
much
as
to
question
and
enquire
,
whether
what
an
Assembly
or
Classis
doth
impose
on
them
,
as
necessary
to
be
obeyed
,
is
according
to
the
Scriptures
,
to
Christs
will
,
and
not
their
own
.
3.
Whether
such
a
kind
of
Imposition
,
doth
not
bring
such
Ministers
in
their
Synods
and
Classis
,
under
the
guilt
and
condemnation
,
of
being
Lords
over
Gods
heritage
,
in
exercising
authority
,
power
,
and
dominion
over
the
faith
of
their
bretheren
,
contrary
to
2
Cor.
1.
ult.
and
1.
Pet.
5.3
.
and
which
we
know
was
the
common
and
usuall
practise
of
the
Lordly
Prelates
.
And
the
rather
also
considering
,
that
no
Councels
or
Synods
,
since
the
Apostles
times
,
can
challenge
to
themselves
,
an
absolute
,
infallible
,
and
unerring
spirit
,
in
the
matters
of
Religion
,
above
the
rest
of
their
bretheren
,
that
sit
not
on
those
Thrones
with
them
.
4.
Whether
this
practise
of
such
Ministers
doth
not
bring
into
the
Churches
of
Christ
,
that
Popish
doctrine
and
practise
of
implicite
faith
,
for
if
I
must
take
all
for
granted
to
be
true
,
that
such
men
command
obedience
unto
,
without
any
further
enquiry
,
then
my
faith
is
not
an
expl
cite
,
but
a
meere
implicite
faith
,
and
consequently
my
obedience
blind
,
and
so
abominable
:
which
some
more
moderate
Presbyterians
themselves
,
in
their
Sermons
,
dispute
strongly
against
;
as
M.
Hill
in
his
Sermon
called
the
good
old
way
.
5.
Whether
this
be
not
for
Ministers
to
challenge
that
power
,
which
Jesus
Christ
never
called
them
unto
,
nor
bestowed
upon
them
.
Obj.
Did
not
the
Apostles
practise
it
,
in
that
Synod
?
Act.
15.
Ans.
1.
Grant
it
,
what
will
follow
?
Therefore
Ministers
may
now
do
it
,
a
meere
non
sequitur
.
Unlesse
that
ordinary
Ministers
now
could
expect
the
same
infallible
guidance
of
the
Spirit
,
as
the
Apostles
could
:
They
could
say
without
the
least
haesitancy
or
doubting
,
It
seemeth
good
to
the
holy
Ghost
and
to
us
:
And
can
any
Assembly
or
Synod
of
Ministers
do
so
now
?
can
they
say
certainly
,
as
the
Apostles
,
that
those
Synodicall
and
classicall
constitutions
,
they
impose
with
such
authority
,
on
the
consciences
of
others
,
to
obey
and
practise
,
are
according
to
the
true
mind
and
meaning
of
Christ
?
If
they
can
produce
any
warrant
for
it
,
let
them
;
if
they
cannot
,
why
do
they
beare
the
People
of
the
Kingdome
in
hand
,
that
it
is
in
their
power
alone
,
without
the
Peoples
consent
,
to
determine
and
impose
as
they
(
by
themselves
alone
)
conceive
to
be
right
?
I
am
sure
that
Chamier
,
that
famous
French
D●vine
,
in
his
Panstrat
,
Cathol.
Tom.
3.
l.
15.
cap.
10.
saith
,
that
there
is
not
the
same
authority
of
the
Apostles
,
and
of
other
Pastors
:
with
them
,
he
was
extraordinarily
present
,
Adeò
ut
quae
illi
proponerent
a
Deo
simpliciter
manarent
:
i.
e.
So
as
what
they
propounded
did
simply
proceed
of
God
.
But
he
is
not
so
present
with
ordinary
Pastors
,
and
therefore
their
Decrees
are
not
to
be
parallel'd
with
the
D●crees
of
the
Apostles
:
and
in
matters
of
conscience
,
he
sheweth
,
that
God
alone
is
Judge
and
binder
,
and
not
the
creature
:
and
t
is
no
other
then
what
we
find
abundantly
in
the
writings
of
learned
men
,
both
ancient
and
modern
,
and
agreeable
to
the
Scriptures
,
as
we
have
before
abundantly
proved
.
2.
But
in
the
next
place
,
can
it
ever
be
proved
from
the
fifteenth
of
the
Acts
,
that
the
Apostles
in
that
Synod
or
Assembly
,
did
exercise
such
a
power
as
the
Presbyterians
speake
of
?
did
the
Apostles
in
that
meeting
meddle
or
touch
with
any
act
of
Church
government
?
nay
is
it
not
cleare
to
him
that
hath
but
halfe
an
eye
,
that
there
was
no
penalty
annexed
to
what
they
wrote
,
and
sent
to
the
Churches
,
in
case
they
should
not
have
embraced
their
counsell
?
Do
not
the
words
declare
so
much
,
ver.
29.
From
which
if
you
keepe
your selves
you
shall
do
well
,
&c.
And
that
which
is
worth
observation
,
the
Apostles
do
not
determine
,
(
as
M.
Burroughs
hath
well
shewed
)
●
.
Bur.
Hea.
●isions
.
they
should
observe
to
do
these
things
from
their
own
authority
,
but
from
the
reason
of
the
things
,
for
those
things
they
enjoyned
,
were
duties
before
they
decreed
&
enjoyned
them
,
&
had
been
,
had
they
never
decreed
them
.
As
for
example
,
that
of
forbearing
the
eating
of
bloud
,
was
a
duty
in
case
of
offence
,
though
their
decree
had
never
been
:
and
otherwise
it
had
been
no
duty
,
if
there
had
been
no
scandall
,
notwithstanding
their
decree
:
For
afterwards
the
Apostle
Paul
saith
,
that
men
might
eate
whatsoever
was
sold
in
the
Shambles
,
asking
no
question
for
conscience
sake
.
And
we
find
that
every
creature
of
God
is
Good
,
when
it
is
sanctifyed
by
the
word
&
by
prayer
,
and
received
with
thanksgiving
:
yea
the
same
Apostle
saith
in
that
place
,
that
nothing
then
is
to
be
r●fused
,
1
Tim.
4.4
.
3.
Lastly
,
if
we
observe
that
Scripture
which
the
Presbyterians
so
much
urge
and
stand
upon
,
for
the
authoritative
power
of
Synods
and
Classes
,
we
shall
find
,
that
what
the
Apostles
there
and
then
did
,
as
it
was
not
from
themselves
alone
,
but
from
the
holy
Ghost
;
so
neither
by
themselves
alone
,
but
with
the
approbation
of
the
whole
Church
:
as
appeares
in
Act.
15.
v.
22
,
23.
Then
it
pleased
the
Apostles
and
Elders
,
with
the
whole
Church
,
to
send
chosen
men
of
their
own
company
,
(
viz.
the
Church
)
to
Antioch
,
with
Paul
and
Barnabas
,
namely
,
Judas
sirnamed
Barsabas
,
and
Silas
,
chiefe
men
among
the
BRETHREN
,
&
wrot
letters
by
them
,
after
this
manner
;
The
Apostles
,
Elders
,
&
BRETHREN
,
send
greeting
to
the
Brethren
which
are
of
the
Gentiles
in
Antioch
,
and
Syria
,
and
Cilicia
:
that
is
,
the
Churches
that
were
gathered
and
planted
in
those
Countryes
.
Vid.
Jus
Divin
.
reg.
eccl●
Now
this
is
far
from
the
practise
&
opinion
also
,
of
the
Presbyterians
,
in
these
dayes
,
that
affirm
the
authoritative
power
of
Synods
and
Classis
is
in
themselves
,
without
the
joynt
consent
&
approbation
of
particular
bretheren
in
the
churches
:
and
therefore
this
instance
of
theirs
which
they
produce
against
the
Congregationall
way
,
is
altogether
without
warrant
from
the
Scripture
.
7.
Another
impediment
that
stands
in
the
godlies
way
to
this
Impediment
.
7
blessed
worke
,
is
this
,
that
they
cannot
see
it
to
have
the
Magistrates
countenance
and
allowance
,
whereas
if
this
were
once
done
,
they
would
not
forbeare
to
enter
on
the
practise
of
it
.
For
the
removing
of
this
impediment
,
Let
these
few
things
be
minded
.
1.
That
if
by
the
Magistrates
countenance
&
allowance
,
they
mean
an
expresse
Warrant
and
Ordinance
for
it
,
as
they
have
done
for
Presbytery
;
t
is
granted
,
there
is
no
such
:
yet
thus
much
I
can
say
,
(
and
we
have
cause
to
blesse
God
for
it
)
that
to
this
day
,
the
Lord
hath
so
farre
kept
authority
in
Parliament
,
that
they
have
not
made
any
expresse
Law
against
it
;
nor
(
we
trust
in
Christ
)
will
they
ever
doe
.
2.
Who
knowes
,
but
by
that
time
the
three
yeares
allowance
of
the
other
,
be
fully
expired
,
the
Lord
may
so
farre
reveale
himselfe
to
Authority
,
as
that
they
shall
not
only
countenance
the
Congregationall
way
,
but
also
make
a
Law
for
the
establishing
of
it
,
not
only
three
yeares
,
but
as
the
Lawes
of
the
Medes
and
Persians
,
that
shall
never
be
altered
or
repealed
.
Jehovah
,
the
Lord
and
God
of
truth
&
peace
,
hath
done
,
and
can
do
as
great
things
as
these
,
and
why
should
we
not
believe
it
?
Seeing
he
hath
made
a
promise
,
that
Kings
and
Queenes
,
that
is
,
such
as
are
in
authority
shall
be
nursing
Fathers
and
Mothers
to
his
People
,
in
the
pure
wayes
of
his
worship
,
as
Esay
49.23
.
3.
Suppose
that
this
way
of
the
Gospell
should
never
have
the
expresse
command
and
countenance
of
the
civill
Magistrate
for
it
,
which
for
my
part
I
cannot
believe
,
(
because
of
the
former
promise
)
yet
I
hope
it
will
be
granted
,
that
what
Jesus
Christ
the
Head
and
King
of
his
Church
hath
ordained
and
commanded
,
for
his
people
to
walke
up
to
the
practise
of
,
(
as
I
take
this
order
of
the
Gospell
,
to
be
that
hath
been
formerly
laid
downe
)
is
not
to
be
left
undone
,
and
the
practise
thereof
neglected
,
because
it
cannot
obtaine
the
countenance
of
the
creature
:
the
reason
is
,
because
the
practise
of
Gods
will
,
Quare
in
gra●m
hominum
●il
est
agen●m
con●●a
de●
:
sed
quic●id
deus
prae●pit
,
agendum
〈◊〉
:
etiam
si
ho●nes
eo
offen●ntur
,
seque
●o
a
nobis
ha●i
putent
,
●d
ipsis
noli●us
contra
dei
●cceptum
gra●ca
i.
Piscat
.
●
Mat.
10.37
.
●bser
.
28.
and
worship
revealed
in
the
Scriptures
,
doth
not
depend
on
the
will
and
pleasure
of
men
,
but
meerely
on
the
command
and
injunction
of
God
himselfe
,
whom
we
ought
to
love
and
honour
above
all
men
:
*
And
therefore
we
find
in
the
Primitive
times
,
that
the
Apostles
and
servants
of
Christ
,
when
they
had
no
countenance
at
all
from
the
civil
Powers
,
that
were
in
those
dayes
,
but
rather
the
contrary
,
yet
they
went
on
in
the
practise
of
what
Christ
enjoyned
them
,
against
all
their
opposition
:
And
its
worthy
our
consideration
,
that
if
the
way
of
the
Lord
,
that
now
we
pleade
for
the
enjoyment
of
in
peace
,
and
holines
,
was
lawfull
in
those
dayes
,
when
civill
Magistrates
were
no
friends
,
but
professed
enemies
,
to
Jesus
Christ
and
his
Churches
:
Then
doubtlesse
its
much
more
lawfull
now
in
these
dayes
,
wherein
civill
Magistrates
do
openly
professe
themselves
friends
to
Christ
,
and
hold
forth
to
the
world
(
by
manifold
Protestations
)
that
they
place
their
greatest
ambition
,
in
being
Servants
to
Christ
,
otherwise
it
would
follow
,
that
Christ
and
his
Churches
should
be
losers
,
and
in
a
worse
condition
by
living
under
such
Magistrates
(
as
we
are
bound
to
believe
are
reall
in
their
Protestations
and
professions
of
and
for
Christ
)
then
under
those
that
were
Heathen
,
which
were
absurd
in
any
to
affirme
:
The
reason
is
,
because
such
Magistrates
know
themselves
to
be
ordained
of
God
,
for
the
good
of
the
Saints
,
and
not
for
their
hurt
;
for
their
encouragement
and
furtherance
in
the
wayes
of
Godlinesse
,
and
not
for
their
discouragement
and
hinderance
,
Rom.
13.4
5.
4.
Lastly
,
what
ground
for
comfort
can
those
have
to
build
on
,
if
the
Magistrate
should
approve
of
it
,
and
countenance
it
,
(
as
wee
doubt
not
as
we
said
before
,
but
in
the
Lords
time
he
wil
)
when
they
enter
upon
it
for
that
very
reason
&
cause
,
because
its
the
command
of
the
Magistrate
,
and
he
approves
of
it
:
I
say
,
for
that
very
cause
and
reason
,
and
no
other
,
as
many
of
late
,
that
would
not
part
with
the
Ceremonies
and
Service-booke
,
(
though
never
so
Popish
and
Antichristian
)
til
they
saw
the
same
Power
that
set
them
up
,
did
pul
them
downe
,
not
touch
with
any
other
way
of
worship
prescribed
in
Gods
Word
,
before
they
saw
what
the
Civill
Magistrate
did
authorize
:
Now
I
say
,
what
comfort
can
these
men
have
in
what
they
do
,
seeing
that
hereby
,
1.
They
make
the
order
appointed
by
Christ
for
his
service
and
worship
to
depend
on
the
will
and
pleasure
of
man
?
and
2.
Their
fear
of
God
is
taught
by
the
Precepts
of
men
,
Esay
29.13
.
And
3.
Their
honouring
of
the
creature
herein
,
is
a
flat
dishonouring
of
God
,
for
this
kind
of
obedience
to
humane
power
,
diminisheth
,
if
not
annihilates
the
right
and
true
obedience
that
is
due
to
divine
power
,
setting
up
the
Minister
and
servant
,
in
the
place
and
room
of
the
Lord
and
Master
.
And
what
comfort
can
men
take
in
this
?
doubtlesse
there
is
a
day
comming
,
when
the
eternall
God
will
make
men
ashamed
of
it
,
and
it
may
cost
them
bitterly
.
Obj.
Then
you
will
say
,
by
this
doctrine
,
Magistrates
are
not
to
be
reverenced
nor
regarded
.
Ans.
A
meere
non
sequitur
,
for
cannot
Cesar
be
obeyed
,
unlesse
he
be
set
up
in
Gods
roome
?
but
this
is
no
other
then
a
vile
aspersi●n
that
malicious
and
envious
spirits
would
cast
on
the
faithfull
servants
of
Jesus
Christ
,
whose
reverence
,
respect
,
and
just
obedience
to
authority
,
I
make
no
doubt
,
shall
be
found
in
due
time
to
appeare
in
its
beauty
and
excellency
,
(
through
the
good
hand
of
our
God
upon
them
)
when
the
rottennes
of
such
base
malicious
selvish
spirits
,
shall
be
discovered
,
to
their
everlasting
ignominy
and
disgrace
;
For
God
is
faithfull
,
that
hath
promised
,
to
plead
the
cause
of
his
people
,
&
cause
their
integrity
and
faithfulnes
(
even
in
this
point
I
doubt
not
)
to
shine
forth
as
the
Sun
at
noon-day
,
Psal.
37.6
.
And
doubtlesse
authority
is
wise
as
an
Angell
of
God
,
to
discerne
what
such
Sycophants
aime
at
,
in
their
seeking
to
asperse
the
Godly
in
the
Land
withall
,
as
those
dealt
by
Daniel
,
chap.
6.
where
it
is
evident
,
what
a
course
they
tooke
to
be
rid
of
him
,
as
we
may
see
from
v.
4.
to
18.
and
the
cause
of
all
is
noted
,
v.
3.
Daniel
was
honoured
above
them
;
because
an
excellent
spirit
was
in
him
,
and
Darius
thought
to
set
him
over
the
whole
Realme
:
I
need
not
make
application
;
certainly
whatever
such
men
talke
in
Presse
and
Pulpit
,
Authority
may
for
ever
be
assured
,
that
those
that
faithfully
endeavour
in
all
good
conscience
,
as
for
their
lives
,
to
honour
the
eternall
God
,
and
their
Saviour
Jesus
Christ
,
in
one
command
of
his
,
they
will
in
another
:
and
therefore
they
need
not
doubt
but
those
they
nick-name
Independants
,
will
(
by
the
helpe
of
Christ
)
strive
to
obey
the
the
fift
Commandement
as
well
as
the
first
,
or
any
other
:
and
I
suppose
to
this
day
,
(
notwithstanding
all
the
aspersions
of
malevolent
tongues
and
Pennes
)
Authority
hath
found
the
truth
of
this
we
now
speake
of
in
abundance
,
and
I
doubt
not
but
so
they
shall
to
the
end
.
8.
The
last
and
great
Impediment
that
lyes
in
the
way
of
the
Godly
is
this
;
That
they
are
jealous
lest
this
way
we
plead
for
,
is
but
the
device
of
man
,
having
not
the
stamp
and
image
of
Christ
upon
it
,
whatsoever
we
pretend
,
and
so
,
if
they
should
close
with
it
,
they
cannot
expect
the
Lords
presence
with
them
,
&
blessing
upon
them
in
the
practise
of
it
;
but
the
Lord
may
say
to
them
as
he
did
to
the
form
a
Jewes
in
the
like
case
,
who
hath
required
these
things
at
your
hands
?
Esay
1.
Now
for
removing
of
this
huge
mountaine
,
I
shall
only
desire
one
thing
may
be
seriously
considered
,
which
is
this
,
that
farre
be
it
from
those
of
the
Congregationall
way
to
perswade
any
man
whatsoever
,
to
walke
in
obedience
to
,
and
the
practise
of
that
which
Christ
himselfe
will
not
own
for
his
,
nor
carries
his
image
,
and
superscription
upon
:
wherefore
let
it
be
put
to
the
tryall
,
whether
this
way
of
worshipping
God
,
I
have
pressed
the
godly
in
the
land
to
the
practise
of
,
do
not
hold
weight
in
the
ballance
of
the
Sanctuary
,
and
be
not
more
like
to
Jesus
Christ
,
then
all
other
wayes
of
worship
that
are
on
foot
in
the
Kingdome
.
I
shall
for
this
purpose
set
before
the
godly
some
few
briefe
particulars
,
that
most
naturally
agree
to
this
way
,
we
presse
unto
the
pract●se
of
,
and
undoubtedly
prove
it
to
be
from
Heaven
,
and
hath
the
eternall
God
in
Jesus
Christ
for
its
only
author
and
institutor
.
Arguments
●r
the
Con●egationall
●ay
.
1.
That
way
of
visible
worship
&
government
in
the
Church
of
God
,
that
is
most
agreeable
to
the
Scriptures
,
in
all
its
parts
and
parcels
,
that
must
needs
be
the
way
of
God
,
but
such
is
the
way
wee
have
before
set
down
,
commonly
called
the
Congregationall
way
,
and
nick-named
Independency
,
ergo
.
2.
That
way
of
&c.
That
most
lifts
up
Jesus
Christ
,
and
throwes
down
and
abaseth
the
creature
,
that
must
of
necessity
be
the
way
of
God
:
but
such
is
the
congregationall
way
,
therefore
,
3.
That
way
of
,
&c.
that
makes
most
for
holines
and
advancement
of
purity
in
the
hearts
and
lives
of
men
,
that
cannot
be
denyed
to
be
the
way
of
the
Lord
,
and
to
carry
Christs
image
on
it
:
but
such
is
the
congregationall
way
,
ergo
.
4.
That
way
of
&c.
that
carryes
most
of
Christs
glorious
power
&
presence
in
it
,
and
with
it
,
to
the
soules
and
consciences
of
men
,
that
is
without
controversie
the
way
of
Christ
;
but
so
doth
the
congregationall
way
.
ergo
,
&c.
5.
That
way
of
,
&c.
that
in
the
very
nature
and
essence
of
it
,
not
only
tends
to
the
preservation
of
the
spirituall
liberty
of
those
are
within
it
,
but
to
the
safety
and
welfare
also
of
those
that
are
without
it
,
that
must
needs
be
the
way
of
the
Lord
;
but
such
is
the
congreg
.
way
,
ergo
.
6.
That
way
of
worship
,
&c.
that
hath
not
only
least
of
the
world
in
it
,
but
most
of
the
worlds
hatred
and
opposition
against
it
,
that
unavoidably
declares
it
to
be
of
God
:
but
so
it
is
with
this
way
we
plead
for
,
therefore
7.
Lastly
,
That
way
of
,
&c.
which
drawes
the
most
choysest
and
heavenliest
soules
to
the
embracing
of
it
,
&
delighting
in
it
,
as
most
sutable
to
the
workings
of
the
spirit
of
Christ
in
them
;
that
none
can
deny
to
be
the
way
of
the
Lord
;
but
so
it
is
with
this
congregationall
way
we
plead
for
.
ergo
.
These
and
the
like
Arguments
might
be
produced
,
and
easily
confirmed
,
if
need
were
,
to
satisfie
any
ingenious
and
rationall
man
,
for
the
truth
of
the
way
we
here
presse
.
Ob.
You
will
say
,
Prove
but
the
first
of
these
,
and
it
shall
be
sufficient
.
Ans.
I
have
already
in
a
great
measure
done
it
in
the
former
discourse
.
[
](A78217-e55580-b)*
*
Vid.
C●
of
this
T●tise
,
wh●
chiefe
an●●stantiall
of
the
Co●gational
are
open●
proved
.
However
to
satisfie
(
if
possible
)
all
that
are
not
obstinate
,
take
a
brief
view
of
the
truth
of
the
way
,
in
these
particulars
,
from
Script
.
1.
For
the
matter
of
a
visible
Church
.
Saints
Rom.
1.7
.
1
Cor.
1.2
.
&
14.33
.
Phil.
1.1
,
7.
Col.
3.12
.
1
Thes.
5.27
.
2.
For
the
forme
,
Uniting
together
in
one
spirituall
body
politique
,
1
Cor.
10.17
.
&
12.12.20
,
27.
Ephes.
2.22
.
and
therefore
compared
to
a
temple
,
house
,
candlestick
,
naturall
body
,
&c.
as
I
have
shewed
Chapter
2.
3.
For
the
quantity
,
as
many
as
can
meet
together
in
one
place
,
Act.
2.
&
5.
&
6.
Chap.
&
14.27
.
&
1
Cor.
14.23
.
4.
For
the
power
of
government
within
it selfe
,
Mat.
18.17
,
18
,
19.
1
Cor.
5.4
,
5
,
6
,
7
,
13.
Act.
15.22
,
23.
Rev.
2.20
.
5.
For
the
office
and
officers
of
a
particular
visible
Church
,
Ephes.
4.11
,
12.
Rom.
12.6
,
7.
1
Cor.
12.28
.
6.
For
the
choosing
of
officers
by
the
whole
Church
,
Act.
1.15
.
ult.
&
6.2
,
3.
&
14.23
.
7.
For
admission
of
members
,
the
godly
and
their
seed
,
Act
2.38
,
39.
as
the
seed
by
covenant
,
1
Cor.
●
so
themselves
by
declaration
of
their
repentance
,
and
profession
of
their
faith
in
Christ
,
as
Mat.
16.16
.
Act.
2.38
,
41
,
42.
Act.
19.18
,
19.
8.
For
casting
out
from
the
Church
,
Mat.
18.17
.
1
Cor.
5.5
,
13.
2
Cor.
3.6
,
14.
Rev.
2.20
.
9.
For
partaking
in
Church-fellowship
with
other
Churches
upon
recommendation
,
Rom.
16.1
.
&
2
Cor.
3.1
.
10.
For
craving
the
help
and
assistance
of
neighbour
Churches
in
difficult
cases
,
by
way
of
advice
and
counsel
,
Act.
15.1
,
2.
11.
For
sending
out
some
of
the
members
in
the
Churches
businesse
,
2
Cor.
8.19
.
Phil.
2.25
.
Rom.
16.1
.
12.
For
the
duties
of
Pastors
and
People
each
to
other
.
Abundant
Scriptures
might
be
produced
,
as
1
Thes.
5.11
,
12
,
13
,
14.
Heb.
13.17
.
Act.
20.28
.
but
this
I
have
fully
and
in
particular
(
especially
touching
the
members
duties
each
towards
other
)
spoken
to
before
.
So
that
here
we
have
in
a
little
roome
given
you
an
Epitome
or
compendium
of
the
substantiall
parts
of
the
Congregationall
way
according
as
it
is
held
forth
to
us
in
the
Scripture
:
especially
that
which
hath
been
most
of
all
controverted
,
and
called
into
question
:
and
so
have
endeavoured
to
answer
the
desire
of
those
that
would
have
us
to
prove
our
first
Argument
.
The
Lord
adde
his
blessing
.
CHAP.
VIII
.
This
Chapter
containes
a
short
exhortation
to
three
sorts
of
persons
,
1.
Such
as
are
truly
godly
,
but
are
yet
strangers
to
this
order
of
the
Gospell
.
2.
Such
as
are
open
enemies
to
this
way
of
the
Lord
.
3.
Such
as
God
hath
shewed
mercy
unto
,
in
bringing
them
to
Sion
,
and
put
their
soules
in
possession
of
this
heavenly
priviledge
.
1.
TO
such
as
are
godly
,
but
yet
remaine
in
their
old
confusion
,
and
are
strangers
to
the
right
order
of
the
Gospel
,
and
instituted
way
of
worshipping
God
:
My
request
is
,
that
they
would
not
slight
what
hath
been
laid
before
them
,
and
brought
unto
them
:
but
(
as
they
tender
the
honour
of
Jesus
Christ
,
and
the
comfortable
condition
of
their
own
soules
)
with
all
readinesse
of
mind
,
to
receive
and
entertain
what
they
shall
find
upon
due
tryall
and
examination
to
be
the
truth
:
more
Arguments
then
I
have
formerly
given
,
need
not
to
be
prest
upon
you
;
only
this
I
shall
make
bold
to
adde
,
and
leave
upon
your
soules
,
whether
it
be
not
fully
declared
from
Heaven
by
signes
and
wonders
,
that
God
is
greatly
displeased
,
with
your
hitherto-neglect
of
building
his
house
,
and
contenting
your selves
with
any
formes
of
worship
,
and
traditions
of
men
,
so
you
may
enjoy
your
outward
and
temporall
accommodations
;
as
if
the
enjoyment
of
communion
and
fellowship
with
God
the
Father
,
and
his
Son
,
our
Lord
and
Saviour
Jesus
Christ
,
in
the
right
and
pure
wayes
of
his
worship
,
were
not
infinitely
to
be
preferred
before
all
these
sublunary
and
earthly
things
;
and
if
so
,
why
then
should
you
not
hasten
your
repentance
and
reformation
to
the
purpose
in
this
busines
?
I
say
to
the
purpose
,
because
halfe
worke
cannot
,
will
not
please
the
Lord
,
Joel
2.12
,
13.
't
was
the
commendation
of
Caleb
and
Joshuah
,
that
they
followed
the
Lord
fully
and
wholly
,
in
all
that
the
Lord
commanded
them
,
and
made
knowne
to
them
to
be
his
will
,
Num.
14.24
.
and
they
found
the
benefit
of
it
,
for
they
entered
into
that
good
Land
,
whereas
the
rest
that
failed
of
their
duty
herein
,
(
even
a
Moses
&
an
Aaron
)
came
short
:
so
I
say
it
wil
be
your
commendation
,
and
shall
be
your
righteousnesse
before
the
Lord
,
if
you
halt
no
longer
between
God
and
Baal
,
and
love
no
longer
to
abide
in
the
Tents
of
the
Edomites
,
but
make
haste
to
Sion
,
to
Ierusalem
,
to
build
the
house
of
the
Lord
:
otherwise
,
if
you
continue
as
before
,
loving
the
flesh-pots
of
Egypt
,
and
the
waters
of
Abanah
,
and
parphar
,
rivers
of
Damascus
,
before
and
beyond
the
milke
and
honey
of
this
Land
of
Canaan
,
and
those
Wells
of
salvation
that
are
to
be
found
in
Syon
;
it
may
be
a
just
and
righteous
thing
with
the
Lord
that
you
should
never
live
to
see
better
dayes
:
You
know
what
Jesus
Christ
said
to
the
Cripple
that
he
had
shewed
mercy
to
,
go
thy
wayes
,
and
sinne
no
more
,
Joh.
5.1
lest
a
worse
thing
happen
unto
thee
;
so
give
me
leave
to
say
to
you
,
go
your
wayes
and
sinne
no
more
,
after
the
old
way
of
dishonouring
God
,
and
Iesus
Christ
,
by
worshipping
him
after
the
inventions
and
traditions
of
men
:
You
know
he
is
a
jealous
God
,
and
will
not
give
his
glory
to
any
other
,
be
he
never
so
great
,
mighty
,
or
learned
,
in
the
World
:
you
know
he
hath
borne
long
with
you
,
and
winked
at
your
former
ignorance
;
Act.
17.2
30.
but
now
he
c●ls
upon
you
to
repent
,
even
of
this
sinne
of
false
worship
:
he
might
have
cut
you
off
,
and
swept
you
away
in
the
common
deluge
of
the
Sword
,
that
was
lately
on
the
Land
;
but
he
hath
dealt
more
kindly
and
favourably
with
you
;
wherefore
be
not
as
the
Israelites
of
old
,
after
such
great
mercies
received
,
to
fall
upon
new
provocations
,
lest
a
worse
evill
befall
you
then
any
yet
:
If
our
deliverances
worke
us
not
up
to
those
holy
ends
for
which
they
are
given
us
,
certainly
our
latter
end
will
be
worse
then
the
beginning
.
Yet
God
waites
to
see
what
his
People
will
do
in
this
worke
of
his
pure
worship
,
in
the
building
of
his
house
,
in
the
honouring
of
his
Son
,
in
the
setting
him
up
above
all
,
in
hi●
Kingly
and
Propheticall
,
as
well
as
in
his
Priestly
office
,
which
hitherto
even
the
Saints
themselves
most
unkindly
have
neglected
in
a
great
measure
:
Why
should
you
not
therefore
,
Velis
et
Remis
,
with
all
possible
might
,
hasten
to
answer
the
Lords
expectation
?
Oh
trust
not
your
own
hearts
any
longer
!
Oh
hearken
not
to
the
Syren-like
songs
and
enchantments
of
the
world
!
Oh
build
not
upon
the
precepts
and
examples
of
men
,
no
not
the
wisest
,
greatest
,
learnedest
whatsoever
;
but
on
Iesus
Christ
,
as
he
hath
revealed
and
made
himselfe
known
to
us
in
his
Word
;
honour
him
according
to
his
excellent
greatnes
,
and
love
him
according
to
his
excellent
goodnes
,
&
then
you
shall
be
honoured
&
loved
of
him
,
&
his
father
,
more
then
ever
you
have
yet
been
.
Oh
,
wherefore
hath
God
called
you
out
of
the
world
?
Why
hath
Christ
dyed
for
you
,
&
by
his
blessed
Spirit
marryed
you
to
himselfe
,
&
made
you
partakers
of
the
divine
nature
,
if
it
be
not
to
honour
and
serve
him
as
he
hath
required
you
in
his
wor●
?
When
the
Death-bed
comes
,
then
it
will
be
too
late
to
say
,
would
God
I
had
followed
the
Lord
fully
,
and
honoured
him
in
lifting
up
of
his
Son
Jesus
Christ
in
al
the
wayes
of
the
Gospel
,
though
it
had
cost
me
the
losse
of
all
my
outward
enjoyments
.
Wherefore
that
as
your
lives
,
so
your
deaths
may
be
sweet
and
comfortable
to
you
,
resolve
upon
this
work
,
kiss●
the
Son
,
bow
to
his
Scepter
,
helpe
build
up
the
wall
of
Sion
,
and
throw
downe
Babylon
,
that
you
may
be
found
in
the
number
of
those
that
follow
the
Lambe
,
who
are
called
,
and
chosen
,
and
faithfull
,
Rev.
17.24
.
2.
For
you
that
are
open
enemies
to
this
holy
way
of
the
Lord
,
and
desperately
set
your selves
,
by
your
Pennes
and
tongues
to
hinder
the
progresse
and
prosperity
of
it
,
let
me
tell
you
from
the
Lord
,
that
of
all
other
men
that
shall
drinke
of
the
cup
of
the
Wine
of
Gods
indignation
,
you
are
like
to
have
the
bottome
:
for
if
they
shall
be
cursed
,
that
come
not
forth
to
helpe
the
Lord
,
what
then
shall
become
of
those
that
come
forth
in
all
the
strength
of
their
rage
and
malice
against
the
Lord
?
If
Jesus
Christ
will
be
angry
with
those
that
refuse
to
yeeld
him
Osculum
subjectionis
,
the
kisse
of
subjection
,
and
will
have
those
brought
forth
before
him
and
slain
,
〈◊〉
27.
that
will
not
have
him
to
raign
over
them
,
what
will
he
do
th●n
with
those
,
that
lay
their
hands
upon
his
Throne
,
and
openly
proclaime
before
heaven
and
earth
,
that
they
will
not
give
rest
to
their
eyes
,
nor
slumber
to
their
eye-lids
,
till
they
have
brought
him
low
?
Ah
poore
wretches
,
what
shall
I
say
to
you
,
or
do
for
you
?
would
God
my
soule
could
weepe
for
yee
in
secret
,
and
mourne
over
your
sad
condition
:
Give
me
leave
to
administer
one
word
of
counsel
to
you
,
if
it
be
not
too
late
.
Lay
downe
your
Armes
,
and
come
in
,
and
submit
your selves
to
him
that
hath
the
Keyes
of
hell
and
death
in
his
hands
,
Rev.
1.18
.
and
the
sooner
the
better
,
the
easier
it
will
be
for
you
,
why
will
you
provoke
the
Lord
to
jealousie
?
are
you
stronger
then
he
?
1
Cor.
10.22
.
was
there
ever
any
that
hardned
himselfe
against
the
Lord
,
and
prospered
?
Job
.
9.4
.
Jesus
Christ
hath
rececived
gifts
for
the
very
rebellious
,
Psal.
68.18
.
Gifts
of
grace
,
gifts
of
love
,
and
mercy
,
he
will
forgive
your
past
,
and
present
rebellion
against
him
,
and
remember
them
no
more
,
if
you
will
submit
unto
him
:
and
why
should
you
despise
his
Love
?
Is
it
not
better
to
fall
down
before
him
,
and
accept
of
the
golden
Scepter
of
his
grace
and
mercy
,
that
he
freely
holds
forth
to
you
,
then
to
stand
out
in
a
wilful
&
obstinate
way
of
opposition
against
him
,
&
ere
long
be
made
feele
the
unsupportable
weight
of
the
iron
Scepter
of
his
wrath
?
Oh
be
wise
betime
,
certainly
Jesus
Christ
will
be
too
strong
for
all
the
powers
of
darknes
,
&
prevaile
he
will
over
all
the
opposition
of
men
&
devils
,
of
hell
,
and
Rome
,
and
the
Kingdomes
of
the
world
,
that
rise
up
against
him
:
he
will
build
his
Temple
,
and
his
Father
will
set
him
upon
his
holy
Hill
of
Syon
,
do
you
and
all
the
powers
of
darknes
your
worst
,
God
doth
but
laugh
you
to
scorne
in
all
you
do
,
Psal.
2.4.5
,
6.
Antichrist
must
downe
,
the
Jewes
shall
be
called
,
and
the
fulnes
of
the
Gentiles
brought
in
,
&
then
the
Kingdomes
of
the
earth
shall
become
the
Lords
and
his
Christs
,
and
he
shall
raign
forever
;
Rev.
11.15
.
And
what
will
you
do
then
?
then
you
will
crye
to
the
mountaines
and
hils
to
fall
upon
you
,
and
hide
you
from
the
wrath
of
the
Lambe
,
because
the
great
day
of
his
wrath
is
come
;
but
all
in
vaine
▪
for
who
can
stand
?
Rev
6.
ult.
then
Mountains
&
hils
themselves
shal
be
made
plain
before
him
;
they
shall
be
so
farre
from
succouring
others
,
that
they
shall
not
be
able
to
succour
themselves
.
Now
happy
is
the
man
that
believes
and
repents
,
and
comes
in
to
Christ
before
that
day
appeares
.
3.
Lastly
,
I
have
one
word
to
all
such
as
God
hath
honoured
in
bringing
to
Syon
,
and
whose
feet
have
begunne
to
walke
in
those
pathes
of
Paradise
.
which
I
shall
as
the
close
of
all
,
referre
to
3.
Heads
.
1.
To
Peace
.
2.
To
purity
.
3.
To
Perseverance
.
1.
Labour
after
peace
.
Though
others
make
war
against
you
,
yet
doe
you
study
to
be
quiet
.
Commit
your
Name
and
Cause
to
him
who
is
your
King
and
Husband
,
and
hath
all
power
in
heaven
and
earth
given
unto
him
to
defend
you
,
and
offend
and
subdue
those
that
rise
up
against
you
.
Beleeve
it
,
there
is
not
a
weapon
that
is
formed
against
you
shall
prosper
,
nor
a
word
that
is
spoken
in
judgement
against
you
,
but
you
shall
condemne
.
Wherefore
goe
on
in
the
work
you
are
called
to
,
Esay
54
and
feare
not
them
whose
breath
is
in
their
nostrils
,
those
that
onely
can
kil
the
body
,
Mat.
10.
but
fear
him
that
hath
power
to
destroy
both
body
and
soul
in
hell
fire
.
Wher-fore
if
they
curse
you
,
blesse
them
,
and
if
they
persecute
you
,
pray
for
them
,
and
then
happy
shall
you
be
,
and
great
will
be
your
reward
in
heaven
.
Mat.
5.44
.
Rom.
12.17
,
18.
2.
Strive
after
purity
.
Heb.
1●
T
is
not
enough
for
you
to
follow
peace
with
all
men
,
but
holinesse
also
.
You
are
called
unto
holinesse
,
unto
sanctification
,
this
is
the
beauty
of
Sion
,
the
honour
of
Religion
,
1
Thes.
the
excellency
of
the
Gospel
.
This
commends
the
wayes
of
Sion
to
those
that
passe
by
,
and
invites
them
to
come
&
walk
in
them
.
Yea
it
stops
the
mouthes
of
those
that
beare
evill
will
to
Sion
,
and
set
themselves
against
her
.
Oh
that
the
Churches
of
the
Saints
were
more
holy
,
that
they
were
more
like
to
their
Head
and
Husband
,
the
Lord
Jesus
Christ
,
that
they
could
live
more
in
the
Spirit
,
and
after
the
Spirit
,
and
that
they
might
not
give
occasion
to
the
adversary
to
blaspheme
.
What
makes
many
not
onely
to
speak
evill
of
,
but
to
avoid
and
stand
off
from
the
waies
of
Sion
,
but
only
the
scandalous
walking
,
of
many
that
have
submitted
themselves
outwardly
to
the
order
of
the
Gospell
?
And
therefore
let
me
be
the
Lords
Remembrancer
to
all
such
,
that
they
follow
after
holinesse
,
and
labour
to
adorne
the
Gospel
of
our
Lord
and
Saviour
Jesus
Christ
,
by
walking
up
to
the
light
of
that
truth
he
hath
made
known
to
them
,
and
convinced
them
of
,
and
in
so
doing
,
how
shall
they
glorifie
God
,
and
win
,
or
at
least
leave
without
excuse
,
such
that
oppose
themselves
?
3.
Lastly
,
persevere
and
hold
fast
to
the
end
in
the
practice
of
what
Christ
hath
made
known
to
you
,
to
be
his
very
minde
and
will
in
the
right
way
of
his
worship
:
take
heed
of
drawing
backe
,
Heb.
10.38
,
39.
remember
that
counsell
of
the
Apostle
to
the
Church
of
the
Colos.
Col.
2.6
,
7
,
8.
As
yee
have
therefore
received
Jesus
Christ
the
Lord
,
so
walke
in
him
,
roo●ed
and
built
up
in
him
,
and
established
in
the
faith
,
as
you
have
beene
taught
,
abounding
therein
with
thanksgiving
.
Beware
lest
any
man
spoile
you
through
Philosophy
and
vaine
deceite
,
after
the
tradition
of
men
,
after
the
rudiments
of
the
world
,
and
not
after
Christ
.
As
we
have
been
espoused
to
Christ
,
as
chaste
virgins
,
and
not
defiled
with
the
pollutions
of
Antichrist
;
so
let
us
take
heed
we
be
not
as
Evah
,
beguiled
by
the
subtilty
of
the
serpent
,
and
corrupted
from
the
simplicity
that
is
in
Christ
.
〈◊〉
.
11.23
.
The
promise
is
to
those
that
overcome
,
and
are
faithfull
to
the
death
.
〈◊〉
.
2.10
.
Persecutions
should
not
discourage
,
but
rather
encourage
us
,
in
reg●rd
that
our
sufferings
for
Christ
shall
turne
to
us
for
a
testimony
,
as
Christ
himselfe
saith
,
Luk.
21.13
.
Our
Lord
and
Master
himselfe
is
gone
before
us
,
and
given
us
an
example
to
follow
;
and
he
hath
promised
that
if
we
suffer
with
him
,
we
shall
reigne
with
him
,
2
Tim
2.12
.
but
if
we
deny
him
,
he
will
deny
us
;
and
what
are
all
our
sorrowes
and
sufferings
to
that
Crowne
of
glory
he
hath
purchased
,
and
is
gone
before
to
prepare
for
us
;
especially
considering
,
that
there
are
no
sufferings
we
are
called
unto
for
his
sake
,
but
we
shall
have
strength
from
him
to
go
through
them
,
〈◊〉
8.37
.
and
to
be
more
then
conquerours
,
in
and
over
them
all
.
I
end
with
that
of
the
Apostle
,
Heb.
13.20.21
.
Now
the
God
of
Peace
that
brought
againe
from
the
dead
our
Lord
Iesus
,
that
great
Shepheard
of
the
Sheep
through
the
bloud
of
the
everlasting
covenant
;
make
you
perfect
in
every
good
worke
to
do
his
will
,
working
in
you
that
which
is
well
pleasing
in
his
sight
,
through
Iesus
Christ
,
to
whom
be
glory
forever
and
ever
,
Amen
.
FINIS
.