The
Catholick
HIERARCHIE
:
OR
,
The
Divine
Right
of
a
SACRED
DOMINION
IN
CHURCH
AND
CONSCIENCE
,
Truly
Stated
,
Asserted
,
and
Pleaded
.
Put
them
in
mind
to
be
subject
to
Principalities
and
Powers
,
to
obey
Magistrates
,
and
to
be
ready
to
every
good
work
,
Tit.
3.1
.
Give
none
offence
to
Jews
nor
Gentiles
,
or
to
the
Church
of
God
,
1
Cor.
10.32
.
The
spirit
of
a
man
is
the
candle
of
the
Lord
,
searching
all
the
inward
parts
of
the
belly
,
Prov.
20.27
.
LONDON
:
Printed
for
Sam.
Crouch
,
at
the
Princes
Arms
in
Popes-head-Alley
in
Cornhil
;
and
Tho.
Fox
,
at
the
Angel
in
Westminster-hall
.
1681.
TO
A
WORTHY
GENTLEMAN
.
SIR
,
WHen
the
mindes
of
men
are
blinded
with
Interest
and
Errour
,
or
vitiated
with
Prejudice
and
Partiality
,
the
wonted
manner
of
opposing
Truth
is
fortiter
calumniari
,
being
not
able
any
longer
to
defend
themselves
(
by
subtile
Sophistry
,
and
cunning
Evasions
)
from
the
convincing
evidence
and
demonstration
thereof
.
Hence
it
must
be
either
stigmatized
with
terms
of
Opprobry
and
Contempt
,
or
its
right
names
exposed
,
by
a
proverbial
and
malicious
abuse
,
to
the
scorn
and
derision
of
the
Ignorant
and
unstable
Vulgar
,
most
easily
(
by
artificial
pious
Fraud
)
inspired
with
a
fond
Opinion
;
and
through
the
enchantment
of
that
Opinion
,
transported
into
a
furious
Zeal
for
or
against
such
things
as
they
never
weighed
in
any
balances
of
right
Reason
,
or
duely
examined
the
goodness
or
evil
of
;
and
hence
are
carried
this
way
,
or
that
way
,
as
designing
men
shall
lead
them
,
or
as
the
wind
of
Popularity
raises
the
swelling
Surges
of
boundless
Passions
and
Affections
,
verifying
the
Saying
of
the
old
Poet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menand
.
Opinion
,
more
than
Truth
,
impression
makes
On
th'
Vulgar
,
and
as
more
perswasive
takes
.
And
truely
,
Sir
,
among
good
words
,
perverted
from
the
right
meaning
,
and
abused
to
Reproach
,
none
have
been
more
than
those
two
which
the
Author
of
this
small
Treatise
hath
dignified
his
Title-page
with
.
A
Catholick
in
our
days
is
become
as
contemptible
as
a
Puritan
formerly
,
or
a
Phanatick
now
;
whenas
every
good
Christian
is
really
a
Catholick
,
and
doth
approve
himself
so
in
his
Principles
and
Practice
,
is
a
Member
of
the
Catholick
Church
,
hopes
to
be
saved
by
the
common
,
i.
e.
the
Catholick
Faith
;
exerciseth
Catholick
Holiness
in
his
life
and
conversation
,
holding
a
Catholick
Communion
with
all
visible
Catholicks
.
And
this
is
the
Christian
that
is
likeliest
to
contribute
most
to
the
healing
the
manifold
heart
and
Church-divisions
among
us
.
And
as
for
Hierarchy
,
it
's
well
known
how
our
Age
hath
delivered
it
up
to
the
infamous
usage
of
scurrilous
Tongues
and
Pens
,
notwithstanding
its
venerable
and
never-enough
to
be
admired
significancy
,
that
the
very
naming
it
calls
for
Reverence
and
Devotion
;
yea
,
it
s
very
letters
and
syllables
will
be
a
Monument
of
Renown
,
maugre
all
the
designes
of
ill-minded
men
,
to
abandon
the
Churches
glory
,
and
to
convert
all
Ecelesiastical
Decency
and
Order
into
a
confused
Chaos
of
phantastical
Imaginations
,
or
a
miscelany
of
private
Humours
and
Interests
.
And
do
men
know
what
Hierarchy
is
,
that
speak
so
irreverently
of
it
?
is
it
not
a
Sacred
Jurisdiction
?
and
where
is
it
seated
and
exercised
?
is
it
not
in
the
Church
and
Conscience
,
seats
of
its
dominion
so
sacred
,
that
no
Secular
Power
can
aspire
unto
,
without
the
highest
usurpation
?
And
there
is
no
true
Church
and
sound
Conscience
,
in
which
the
Hierarchy
doth
not
exert
its
power
,
and
is
not
as
freely
submitted
unto
with
all
due
homage
and
obedience
.
And
whatever
some
licentious
Protestants
may
pretend
to
,
and
raise
so
much
dust
of
contention
about
,
or
of
whatever
Churches
,
of
unquoth
names
and
worse
natures
,
they
profess
themselves
Members
;
if
ever
they
intend
to
be
saved
,
they
must
(
notwithstanding
all
their
religious
Huffs
)
at
last
be
found
Members
of
the
Catholick
Church
,
and
be
subjected
to
the
Catholick
Hierarchy
thereof
:
And
till
this
professed
subjection
become
more
universal
among
Christians
,
Religion
will
still
be
splitting
on
the
Rocks
of
Faction
,
Schism
,
and
Phanaticism
.
Sir
,
you
will
finde
the
principal
designe
of
those
few
sheets
submitted
to
your
judgment
,
is
to
recommend
this
Panacaea
,
or
Catholick
Remedy
,
for
the
sound
healing
of
of
our
morbid
Church
,
which
seems
to
labour
under
some
Disease
not
unlike
the
Microcosmick
Scorbet
,
being
(
according
to
the
account
of
late
Physicians
)
a
complication
of
all
Distempers
,
or
transforming
it self
Symptomatically
into
the
shapes
of
all
diseases
of
the
Body
natural
.
Without
doubt
,
our
Remedy
being
prepared
,
and
applied
S.
Artem
Spiritualem
,
may
contribute
towards
the
recovery
of
our
thrice-honoured
,
but
languishing
Mother
,
more
than
all
the
essential
or
golden
purging
Spirit
of
Cochlear
in
London
can
do
to
the
restoring
of
one
Scorbutick
body
:
neither
is
it
prepared
in
every
Elaboratory
.
He
saith
there
is
one
at
Westminster
can
do
more
towards
it
than
any
in
England
besides
.
He
tells
me
also
of
one
admirable
Vertue
,
that
it
doth
wonderfully
pacifie
the
disquieted
Archeus
of
a
Body
Politick
;
and
if
it
be
so
,
I
will
assure
you
it
's
to
be
preferred
beyond
all
compare
:
for
the
plain
truth
of
it
is
,
the
old
Remedies
of
purging
and
bleeding
do
but
scurvily
agree
with
it
,
and
it
's
very
apt
to
Relapses
after
those
rugged
Medicines
,
as
we
finde
by
sore
experience
.
Sir
,
my
Friend
hath
taken
some
pains
,
out
of
love
to
his
Country
,
to
clear
up
the
nature
,
and
demonstrate
the
necessity
of
a
Catholick
Hierarchy
;
though
you
must
not
expect
to
finde
that
word
often
mentioned
,
the
Vulgar
being
so
apt
to
start
at
it
as
a
hard
&
dangerous
word
,
pregnant
with
a
Pope
.
Sir
,
I
had
not
obtained
leave
of
my
Friend
to
present
these
Papers
to
your
view
,
but
upon
condition
that
I
would
apologize
on
his
behalf
,
for
the
plainness
of
his
Stile
,
saying
,
that
he
is
naturally
a
stranger
to
the
smooth
dresses
or
high
strains
of
Rhetorick
;
&
indeed
it
's
my
judgment
that
the
plain
truth
,
especially
when
it
acts
polemically
,
requires
it
not
,
but
is
usually
delighted
in
a
garb
most
like
it self
;
and
thereby
is
rendered
most
acceptable
to
every
good
man
and
solid
judgment
.
He
likewise
humbly
desires
,
that
you
will
deliberately
read
,
and
not
suddenly
censure
any
thing
as
dissonant
to
truth
,
till
you
have
duely
weighed
it
in
it self
,
as
in
its
dependencies
and
suppositions
on
which
it
is
built
.
Sir
,
to
conclude
,
I
humbly
crave
pardon
for
the
trouble
I
have
given
you
,
though
I
am
fully
satisfied
the
subject
will
not
be
unpleasant
to
you
,
whom
I
know
to
be
an
Ecclesiastical
Adeptus
,
In
respect
of
your
Catholick
spirit
,
superlative
love
to
the
Church
,
and
singular
devotion
towards
the
Hierarchy
.
That
you
may
long
live
,
and
continue
in
the
same
minde
and
practice
,
and
many
follow
your
worthy
Example
,
is
the
devout
Prayer
of
,
SIR
,
Your
most
humble
Servant
,
Catholicus
Verus
.
The
CONTENTS
.
-
Chap.
1.
OF
a
Twofold
Jurisdiction
which
a
Christian
by
the
Law
of
Christ
is
subjected
unto
.
-
Chap.
2.
Of
a
Legislative
and
Executive
Power
.
-
Chap.
3.
Of
Christ's
immediate
Legislative
Power
.
-
Chap.
4.
Of
Christ's
mediate
Legislative
Power
.
-
Chap.
5.
Concerning
the
nature
of
Conscience
.
-
Chap.
6.
Concerning
the
dominion
of
Conscience
.
-
Chap.
7.
Of
the
strong
and
weak
Christian
.
-
Chap.
8.
Of
Scandals
,
and
their
natures
.
-
Chap.
9.
Of
Necessities
and
Indifferencies
.
-
Chap.
10.
Certain
Propositions
concerning
Necessities
and
Indifferencies
.
-
Chap.
11.
Of
Christian
Liberty
.
-
Chap.
12.
The
first
Question
handled
about
things
indifferent
.
-
Chap.
13.
Of
the
Power
of
the
Church
in
things
indifferent
.
-
Chap.
14.
A
Digression
concerning
Subordination
of
Pastors
in
the
Church
.
-
Chap.
15.
Of
Magistrates
power
in
matters
of
Religion
.
-
Chap.
16.
Of
the
use
of
the
Magistrates
Sword
in
the
execution
of
Ecclesiastical
Justice
.
-
Chap.
17.
Of
the
limits
of
the
Magistratical
power
in
matters
of
Religion
.
-
Chap.
18.
Of
a
Christians
duty
in
case
of
humane
Laws
in
matters
religiously
indifferent
.
-
Chap.
19.
Of
Humane
Constitutions
in
the
Worship
of
God
besides
the
Word
.
-
Chap.
20.
Of
the
united
Power
Legislative
of
Church
and
State
.
-
Chap.
21.
Of
Decency
and
Order
.
-
Chap.
22.
Of
Imposition
of
Ceremonies
.
-
Chap.
23.
Of
Obligation
to
a
Form
of
Prayer
.
ERRATA
.
-
PAge
12.
line
3.
for
when
he
by
his
Law
,
read
when
man
by
his
Law
.
-
P.
13.
l
3.
for
immediately
,
r.
mediately
.
-
Ibid.
l.
30.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
Ibid.
l.
31.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
P.
24.
l.
9.
for
obedience
,
r.
such
obedience
.
-
Ibid.
l.
26.
for
Masters
,
r.
Master
.
-
P.
25.
l.
37.
dele
The
in
the
most
certainly
.
-
P.
35.
l.
13.
dele
They.
-
P.
36.
l.
4.
for
our
,
r.
your
.
-
P.
44.
l.
for
just
and
equal
,
r.
justly
charged
.
-
P.
45.
l.
3.
dele
thereof
.
-
P.
48.
l.
20.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
P.
53.
l.
27.
for
duty
,
r.
guilt
.
-
Ibid.
l.
12.
for
in
religious
service
,
r.
religious
service
.
-
P.
85.
l.
24.
for
&c.
r.
and.
-
Ibid.
l.
39.
for
Co-ordination
,
r.
Subordination
.
-
P.
88.
l.
35.
for
Nation
,
r.
Nations
.
-
P.
93.
l.
8.
for
by
Assemblies
,
r.
assembled
.
-
P.
100.
l.
21.
r.
unlawful
in
the
Worship
of
God
.
-
P.
112.
l.
33
dele
therefore
that
.
-
P.
114.
l.
16.
r.
and
sound
in
his
principles
.
-
P.
125.
l.
19.
r.
of
what
hath
been
said
is
.
-
Ibid.
l.
ult.
for
consequentially
,
r.
consequential
.
-
P.
128.
l.
11.
for
thught
,
r.
taught
.
-
P.
140.
l.
2.
for
and
Christ
hath
,
r.
and
hath
Christ
.
-
P.
152.
l.
17.
for
prophane
use
of
them
,
r.
prophane
manner
.
CHAP.
I.
Of
the
Twofold
Jurisdiction
which
a
Christian
by
the
Law
of
Christ
is
subjected
unto
.
§
1.
THat
there
is
such
a
thing
as
Christian
Liberty
,
none
pretending
to
a
true
information
in
the
Doctrine
of
the
Gospel
of
Christ
,
I
suppose
,
will
deny
;
neither
need
I
make
it
my
present
task
for
to
prove
.
But
the
great
Contest
for
many
Ages
hath
been
,
about
the
true
Nature
and
Extent
of
this
Liberty
:
Some
stretching
the
bounds
thereof
larger
than
Christ
ever
did
,
intrenching
on
Civil
and
Moral
Laws
;
opening
thereby
a
gap
to
Licentiousness
,
and
the
violation
of
the
bonds
of
Humane
Societies
,
in
Magistratical
Rule
and
Government
.
Others
curtalizing
and
abridging
the
said
Liberty
,
not
allowing
it
those
lawful
extents
allotted
thereto
by
Christ
;
audaciously
depriving
his
poor
Members
of
many
Gospel-Priviledges
and
Advantages
,
granted
them
by
Charter
from
the
Supreme
King
and
Lawgiver
.
Civil
and
Antichristian
Powers
still
making
it
their
business
to
spy
out
this
Liberty
,
and
their
great
designe
to
bring
them
into
Bondage
.
§
2.
Calvin
observes
,
Duplex
esse
Regimen
in
Homine
;
alterum
Spirituale
,
quo
Conscientia
ad
pietatem
&
cultum
divinum
instituitur
:
alterum
Politicum
,
quo
ad
Humanitatis
&
Civilitatis
officia
,
quae
inter
homines
servanda
sunt
,
homo
eruditur
,
Jurisdictio
Spiritualis
&
Temporalis
.
i.
e.
There
is
in
Man
a
twofold
Government
;
the
one
Spiritual
,
whereby
the
Conscience
is
instructed
unto
Piety
and
the
Worship
of
God
:
The
other
Political
,
whereby
a
man
is
taught
the
Duties
of
Humanity
and
Civility
,
which
are
to
be
observed
between
man
and
man
,
a
spiritual
Jurisdiction
and
a
temporal
.
Which
Observation
hath
Moral
foundation
,
and
an
Evangelical
ratification
;
the
whole
of
a
Christian
being
comprehended
under
these
two
Heads
of
Duty
(
charged
upon
us
by
the
Old
and
New
Testament
,
)
towards
God
and
towards
our
Neighbour
.
On
the
first
of
which
Christ
hath
,
by
his
peculiar
Legislative
Power
over
his
Church
,
established
the
whole
Oeconomy
thereof
:
On
the
latter
he
hath
chiefly
raised
the
edifices
of
Civil
States
and
Humane
Societies
,
where
he
hath
allowed
a
latitude
of
Legislative
Power
unto
the
Sons
of
men
,
as
unto
his
Delegates
and
Substitutes
in
earthly
Rule
and
Government
.
Unto
both
of
these
Jurisdictions
he
hath
laid
on
man
a
firm
Obligation
,
by
planting
his
Moral
Light
in
Conscience
;
so
that
he
cannot
start
from
either
of
these
Duties
,
without
starting
from
himself
,
as
our
first
Parents
did
in
their
Transgression
;
and
all
others
,
in
putting
forth
the
poyson
of
that
original
blot
in
actual
sins
of
Omission
or
Commission
;
all
which
are
but
irregularities
,
or
nonconformities
to
this
Moral
obligation
laid
on
Conscience
,
either
manifestly
so
,
or
easily
reducible
thereunto
.
For
whatever
is
a
trespass
against
the
revealed
Will
of
God
,
for
Duty
in
Moral
Obedience
,
or
instituted
Worship
,
is
a
sin
;
not
but
that
Instituted
Worship
is
fundamentally
Moral
Obedience
,
but
is
therefore
in
some
sense
distinguished
from
it
,
(
the
serving
of
God
according
to
his
own
appointment
,
being
the
principal
part
of
the
Moral
Law
)
because
God
hath
,
according
to
the
several
states
of
his
Church
,
altered
the
mode
and
manner
of
his
Worship
,
as
he
hath
thought
it
best
in
his
Wisdom
,
and
as
hath
bin
most
suitable
to
the
several
ages
and
states
of
his
Church
;
which
alterable
or
altered
Circumstances
,
being
the
product
of
Christ's
Prerogative
alone
,
are
called
his
Instituted
Worship
.
§
3.
Hence
both
these
Jurisdictions
are
Primarily
and
Morally
subjected
to
the
King
of
Kings
;
he
orders
,
disposeth
of
,
and
rules
in
the
Kingdoms
of
men
,
as
well
as
in
his
Church
and
hearts
of
men
:
yea
,
by
ruling
Heart
and
Conscience
,
as
well
as
by
disposing
Providence
,
he
rules
Civil
States
,
and
subordinate
Societies
;
but
the
manifest
difference
is
here
,
that
God's
political
Rule
in
the
Kingdoms
of
the
Earth
,
and
humane
States
,
is
more
remote
and
mediate
:
but
that
of
Church
and
Conscience
being
Spiritual
,
is
more
proximate
and
immediate
.
He
only
gives
general
Laws
to
Civil
Societies
,
and
leaves
a
limited
Legislative
Power
,
as
to
particular
,
collateral
,
and
incident
cases
,
to
humane
Governours
,
substituted
providentially
by
him
.
To
these
he
leaves
the
immediate
administration
of
Rule
and
Government
,
as
to
an
Executive
Power
altogether
,
and
as
to
a
Legislative
Power
in
a
great
measure
;
but
hath
reserved
the
immediate
administration
of
Rule
in
his
Spiritual
Dominions
,
to
himself
alone
,
as
to
Legislation
in
his
Church
,
and
both
Legislation
and
Execution
as
to
Conscience
.
§
4.
These
two
Modes
or
Degrees
of
Administration
,
must
not
be
confounded
together
:
Man
must
have
no
greater
share
in
Rule
and
Government
,
than
God
hath
deputed
him
to
;
he
is
not
to
rob
Christ
of
one
jot
of
that
Glory
,
which
he
hath
reserved
to
himself
,
under
any
pretence
whatever
;
neither
doth
Christ
permit
,
that
by
a
plea
of
being
under
his
more
spiritual
and
immediate
Jurisdiction
,
we
should
exempt
ourselves
from
the
equal
Laws
and
Jurisdiction
of
man
;
for
by
Christs
Laws
all
his
Members
are
firmly
bound
upon
both
accounts
:
Give
unto
Cesar
the
things
that
are
Cesar's
,
and
unto
God
the
things
that
are
Gods
.
Fear
God
,
Honour
the
King
.
§
5.
Lest
we
should
be
mistaken
in
the
true
nature
of
either
of
these
,
it
is
needful
that
they
be
both
distinctly
spoken
unto
;
first
of
Christ's
immediate
Jurisdiction
,
and
then
of
his
more
mediate
,
called
Regimen
Politicum
vel
Temporale
,
to
which
a
Christian
is
subjected
;
the
other
Spirituale
.
But
to
make
way
to
them
,
we
shall
speak
briefly
first
to
the
nature
of
the
two
Administrations
of
Power
,
that
will
be
so
often
mentioned
,
Legislative
and
Executive
.
CHAP.
II.
Of
Legislative
and
Executive
Power
.
§
1.
DIvine
Power
is
exerted
,
either
in
giving
being
,
which
is
Creation
;
or
disposing
of
that
being
,
suitable
to
the
ends
of
Creation
,
and
that
is
Providence
:
This
latter
consists
in
Preservation
or
Gubernation
of
created
Beings
to
their
respective
ends
.
The
latter
of
which
being
a
ruling
of
the
Creature
by
certain
Laws
,
according
to
the
Will
of
God
the
Creator
,
is
either
Legislative
or
Executive
.
§
2.
A
Legislative
Power
is
a
Power
of
making
and
giving
a
Law
.
To
compose
and
draw
up
a
Law
is
not
enough
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Potestas
Legislativa
,
vel
Legislatio
,
Rom.
9.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Legislator
,
Jam.
4.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Leges
sancire
,
Act.
&
accipitur
Pas
.
Heb.
7.11
.
&
cap.
8.6
.
though
with
the
greatest
exactness
,
and
holding
proportion
with
the
ends
designed
;
yet
here
the
glorious
Wisdom
of
God
is
most
resplendent
:
but
to
give
a
Law
,
is
to
stamp
an
authoritative
obliging
Impression
upon
it
,
whereby
it
tyes
up
the
Subject
to
Duty
,
and
upon
his
failure
unavoidably
lays
him
under
guilt
.
§
3.
A
Legislative
Power
is
either
Sovereign
and
Vnlimited
,
or
Subordinate
and
Limited
.
A
Sovereign
unlimited
Legislative
Power
,
is
a
Power
in
making
and
giving
a
Law
,
(
pro
placito
vel
arbitrio
Legislatoris
)
both
for
the
matter
and
manner
of
it
.
In
this
there
is
nothing
but
Placitum
Legislatoris
,
which
gives
him
any
Limitation
;
he
doth
whatever
he
will
,
in
constituting
the
nature
and
parts
of
this
Law
,
and
ordaining
the
Subjects
to
it
,
and
how
far
obliged
by
it
:
So
that
here
the
Legislators
Will
and
Pleasure
,
is
a
Law
unto
himself
,
and
nothing
else
.
Hence
it
must
be
supposed
that
this
Lawgiver
must
have
as
much
Power
over
the
Subject
,
as
it
's
possible
for
a
Creator
to
have
over
a
Creature
;
else
he
cannot
put
him
under
what
Law
and
Limits
of
Obligation
he
pleaseth
:
And
thence
it
is
that
this
Lawgiver
must
not
be
accountable
to
any
other
for
his
doings
,
he
is
Supreme
to
all
,
Subordinate
to
none
;
renders
no
account
of
his
matters
,
and
therefore
most
irresistible
:
So
as
none
can
demand
an
account
of
him
,
nor
none
can
oppose
him
;
he
hath
strength
to
impose
this
Law
where
he
sees
good
.
For
those
Laws
are
very
insignificant
,
that
have
not
some
kinde
of
imposing
force
going
along
with
them
,
to
fasten
on
the
inward
man
a
Conscience
of
Duty
;
or
on
the
outward
man
,
by
respect
to
Rewards
or
Punishments
.
§
4.
Hence
he
must
be
most
wife
,
to
will
such
a
Law
as
is
most
suitable
to
his
own
nature
,
and
agreeing
to
that
way
of
Government
which
is
determined
by
himself
,
as
to
the
created
nature
of
the
Subject
to
be
governed
:
And
that
it
may
be
so
,
it
is
requisite
he
should
be
most
good
;
and
that
not
only
in
himself
,
but
relatively
so
;
i.
e.
to
have
the
greatest
obligation
to
distribute
Bounty
and
Goodness
to
his
Subjects
,
of
which
there
can
be
none
greater
,
than
of
the
Creator
to
the
works
of
his
own
hands
:
Neither
must
this
Distribution
flow
from
any
other
than
a
Fountain
of
freedom
and
liberty
to
act
more
or
less
this
way
or
another
,
as
he
shall
please
,
for
the
manifestation
of
his
fore-determined
Glory
.
And
then
lastly
,
which
way
soever
the
glory
of
this
best
being
,
Legislative
,
Executive
,
or
other
,
be
demonstrated
on
the
Subject
(
so
much
at
his
disposal
)
it
must
needs
be
granted
,
that
this
is
the
best
and
wisest
way
for
the
manifestation
of
that
Glory
fore-intended
in
the
disposal
of
the
Creature
:
His
will
and
pleasure
being
certainly
the
most
exquisite
and
absolute
prime
Rule
of
all
goodness
;
therefore
,
as
it
is
unquestionably
the
most
absurd
and
irrational
presumption
in
man
,
to
assume
to
himself
,
or
lay
the
least
pretended
claim
to
this
Supremacy
or
Soveraignty
of
Law-giving
;
so
it
may
not
be
attributed
in
the
least
to
any
but
God
alone
,
the
first
,
absolutest
,
wisest
,
best
,
and
most
independent
Being
.
§
5.
A
Legislative
Power
may
be
also
such
as
is
limited
by
,
and
subordinated
to
the
will
of
a
superior
Legislator
;
and
therefore
the
power
of
such
an
one
is
not
of
himself
and
primitive
,
but
derived
from
some
other
:
Neither
is
it
bounded
by
his
own
Pleasure
,
but
by
that
of
another
,
to
whom
he
is
accountable
;
because
he
himself
is
liable
to
a
Law
,
which
Law
he
may
transgress
,
in
giving
such
Laws
to
his
Subjects
,
which
he
is
not
commissionated
by
his
Superior
Law-giver
to
give
;
and
Ergo
must
not
make
Laws
Pro
arbitrio
sine
limitibus
,
his
arbitrium
being
received
from
another
,
and
the
bounds
allotted
it
,
as
to
all
Jus
agendi
pro
beneplacito
;
he
may
act
indifferently
this
way
,
or
that
way
,
in
such
a
compass
;
but
if
he
pass
the
Line
of
his
Circumference
,
he
becomes
a
transgressing
Ruler
.
He
sins
against
his
Superiour
,
and
wrongs
his
Subject
.
§
6.
Hence
(
this
subordinate
Legislator
thus
trangressing
)
the
Subject
being
conscious
and
clearly
convinced
thereof
,
he
is
disobliged
from
all
active
obedience
unto
any
such
usurping
or
transgressing
Laws
.
A
Christian's
first
and
greatest
obligation
being
to
the
Supream
and
Soverain
Power
,
as
a
Citizen
in
a
Town-corporate
is
first
bound
in
obedience
to
his
Prince
,
before
he
is
to
the
Mayor
or
Bayliff
of
the
Town
.
An
Officer
substitute
by
the
Prince
,
and
removable
at
his
pleasure
,
(
it
's
not
so
in
natural
and
contracted
Relations
)
knowing
his
obedience
to
the
King
,
will
sufficiently
justifie
his
non
submission
to
the
will
of
the
Mayor
.
§
7.
Again
,
the
Subject
is
obliged
to
obey
the
Laws
which
the
inferiour
Law-giver
makes
lawfully
,
(
i.
e.
according
to
his
deputation
)
not
Simpliciter
&
gratiâ
illius
,
but
primarily
and
most
properly
for
the
sake
of
the
supream
Law-giver
whose
Substitute
and
Representative
he
is
,
Rom.
13.1
,
4.
1
Pet.
2.13
.
and
they
are
so
far
to
be
obeyed
,
but
no
farther
to
be
owned
as
lawful
Governours
.
§
8.
Thus
much
of
a
Legislative
Power
in
general
.
An
Executive
Power
is
a
Power
of
putting
in
Execution
a
Law
made
,
or
the
practical
Application
thereof
according
to
the
manifested
will
and
intendment
of
the
Law-giver
.
Therefore
the
power
of
Execution
is
always
a
secundary
and
derived
Power
,
in
respect
of
the
Power
of
Legislation
;
because
it
supposeth
a
Law
made
,
and
the
will
of
the
Law-giver
to
put
it
in
practice
;
which
Will
is
the
ground
of
Execution
,
but
is
not
actually
begun
till
the
promulgation
,
and
a
positive
injunction
binding
unto
practice
:
and
is
compleated
either
in
performing
acts
of
obedience
,
and
receiving
the
Law-encouragements
;
(
this
is
chiefly
on
the
part
of
the
Subject
;
)
or
in
case
of
disobedience
,
by
executing
the
vindicative
part
of
the
Law
,
which
belongs
to
the
substituted
Executioners
to
do
,
and
the
Subject
to
submit
unto
.
So
that
all
Laws
are
satisfied
in
obedience
,
and
giving
the
stated
reward
thereunto
;
which
satisfaction
,
Ergo
,
partly
depends
on
the
Subject
,
partly
on
the
Ruler
executing
;
or
they
are
dissatisfied
in
disobedience
,
&
therefore
righting
themselves
in
executing
the
minatory
part
on
Offenders
.
Hence
all
Laws
are
capable
of
being
satisfied
or
fulfilled
,
as
to
their
whole
intent
and
purpose
,
one
of
these
ways
,
in
Active
or
Passive
Obedience
on
the
part
of
the
Subject
;
and
the
faithful
discharge
of
the
executive
Power
by
Governours
in
the
due
distribution
of
rewards
and
punishments
.
§
10.
Hence
Executive
Power
is
Obediential
or
Judicial
.
Obediential
is
an
executive
ability
in
the
Subject
bound
;
for
by
his
obedience
unto
the
Law
,
he
executes
and
fulfills
the
will
of
the
Law-giver
,
most
properly
as
to
the
first
intentions
;
for
the
first
end
of
the
Law
,
and
designe
of
its
Maker
,
is
actual
Obedience
,
and
both
in
the
Command
and
Penalty
annexed
.
And
in
this
sence
the
meanest
Subject
doth
put
in
execution
the
Law
of
his
Soverain
,
at
l●●st
in
administration
of
commutative
Justice
towards
the
Magistrate
,
in
rendring
him
his
own
,
as
well
as
towards
his
Fellow-subjects
,
in
doing
justice
to
them
.
§
11.
Judicial
executive
Power
is
when
the
Law-giver
or
his
Substitutes
,
judging
of
Obedience
or
Disobedience
,
as
to
matter
of
fact
,
do
judicially
determine
the
same
,
by
and
according
to
the
true
intent
and
meaning
of
the
Law
;
and
finding
Obedience
,
distribute
the
due
rewards
and
encouragements
thereunto
;
and
judging
of
Disobedience
omissive
or
commissive
,
do
inflict
all
penalties
in
such
cases
by
the
Law
provided
:
The
faithful
discharge
of
which
Trust
,
belongs
to
Governours
,
and
is
rightly
called
Distributive
Justice
.
CHAP.
III.
Of
Christ's
immediate
Legislative
Power
.
§
1.
THough
Christ
be
King
of
Kings
and
Lord
of
Lords
,
in
respect
of
all
the
Rulers
and
Principalities
in
the
world
visible
and
invisible
,
yet
there
is
a
special
Dominion
reserved
to
himself
,
as
peculiar
in
many
respects
,
so
in
this
,
that
he
hath
not
committed
the
management
thereof
to
others
in
juridical
affairs
,
in
two
respects
,
viz.
in
Legislation
and
in
Deputation
of
executive
Ministers
.
This
is
a
Diamond
in
the
Crown
of
his
Prerogative
as
Mediator
and
sole
head
of
Conscience
and
Church
,
which
he
purchased
and
cleansed
with
his
Blood
.
§
2.
That
unlimited
Supream
Power
which
is
every
where
ascribed
to
God
,
is
Christ's
;
not
onely
as
God
the
second
person
in
the
God-head
,
but
as
Mediator
God-man
,
constituted
by
the
Father
Head
over
the
Church
,
and
over
all
things
to
the
Church
;
see
Ephes.
1.21
,
22.
Matth.
28
,
&c.
Ergo
,
he
exerts
this
power
not
onely
as
Creator
,
but
as
Mediator
,
and
as
such
a
Legislative
power
belongs
to
him
,
not
onely
properly
and
primarily
,
as
being
the
political
Head
of
his
Church
;
but
secundarily
(
for
its
sake
)
he
exerts
such
a
Power
over
all
Societies
in
the
world
:
and
having
this
supream
Legislation
in
his
hands
,
he
can
make
what
Laws
he
please
,
and
substitute
others
to
what
Law-making-power
he
pleaseth
to
entrust
them
with
,
or
determine
how
far
in
that
kinde
they
may
act
at
their
discretion
or
arbitrement
.
So
that
Christ
rules
his
Kingdomes
either
by
his
own
immediate
Legislative
administration
,
or
mediately
by
inferiour
limited
Law-givers
;
he
rules
by
himself
,
or
by
others
.
§
3.
His
immediate
rule
is
especially
to
be
considered
as
more
General
or
more
Special
,
as
he
is
Creator
,
or
as
he
is
Redeemer
.
God
as
Creator
of
all
natural
Agents
,
he
onely
can
command
his
Creature
what
it
must
do
in
order
to
those
ends
for
which
it
was
created
;
and
this
government
of
natural
Agents
,
is
in
a
sense
of
a
Spiritual
nature
,
proceeding
in
a
spiritual
manner
from
a
glorious
Spirit
for
spiritual
ends
,
viz.
the
glory
of
Gods
Soverainty
,
Power
,
Wisdom
,
Goodness
,
&c.
all
the
Creation
praising
him
,
and
ascribing
Glory
and
Honour
unto
the
Lamb
;
which
Glory
is
subordinated
to
that
which
shines
forth
more
resplendidly
in
his
Church
;
and
he
disposing
all
things
in
order
to
his
advancement
therein
to
the
highest
honour
and
dignity
,
this
Government
of
Christ
may
be
said
to
be
a
spiritual
Rule
and
Government
.
§
4.
This
General
Government
may
be
consider'd
,
as
he
rules
intelligible
or
non-intelligible
Creatures
;
these
he
rules
by
the
Instincts
of
Nature
,
(
which
may
be
and
are
called
his
Statutes
and
Ordinances
)
which
are
no
other
than
the
impression
of
the
Will
of
him
that
made
them
:
As
in
a
Watch
,
or
any
piece
of
curious
Mechanism
,
the
minde
of
the
Workman
is
plainly
read
in
all
the
parts
thereof
.
He
ruleth
intelligible
natural
Agents
,
such
as
Angels
and
Men
,
by
higher
Laws
.
What
the
Law
of
Angels
is
,
we
shall
not
discuss
now
,
nor
determine
;
but
that
they
are
Govern'd
by
a
Law
,
I
doubt
not
but
may
be
proved
,
both
from
the
sin
of
them
that
fell
,
and
otherwise
;
for
where
there
is
no
Law
,
there
is
no
Transgression
.
The
Law
ruling
Men
,
as
rational
Agents
,
is
a
Law
of
Manners
,
ruling
all
humane
motions
that
are
cum
electione
;
for
some
natural
motions
in
man
are
per
necessitatem
Naturae
,
as
the
running
of
the
Blood
in
the
Veins
,
&c.
but
these
are
under
the
Gubernation
of
natural
Instinct
.
And
as
God
fastens
his
Law
of
Nature
by
instinct
on
the
unintelligible
Agents
;
so
on
Agents
per
electionem
,
he
fixeth
his
Moral
Law
by
Natural
Conscience
,
which
is
a
kinde
of
rational
moral
Instinct
,
whereby
the
very
Gentiles
that
have
not
the
written
Law
,
are
in
a
great
measure
convinced
of
the
nature
of
it
,
and
their
Duty
in
obedience
thereunto
,
Rom.
2.13
,
14.
and
in
this
sence
he
enlightneth
every
man
that
cometh
into
the
world
,
Joh.
1.
and
from
this
Law
of
moral
Light
closing
with
natural
Conscience
,
ariseth
accusation
or
excusation
,
according
to
the
obedience
or
disobedience
yielded
thereto
,
whereby
Christ
in
a
manner
rules
in
all
men
,
at
least
laying
a
claim
to
his
right
of
Dominion
,
so
much
disowned
and
rejected
by
the
prevailing
Law
of
sin
;
and
this
may
be
ascribed
to
Christs
spiritual
rule
,
it
being
his
peculiar
Prerogative
to
govern
in
Conscience
;
and
notwithstanding
sins
rebellion
in
all
natural
men
,
yet
Christ
there
retains
his
seat
of
Judicature
,
and
as
he
judgeth
and
condemneth
now
,
so
he
will
by
the
same
Law
prove
them
unexcusable
at
the
last
day
.
§
5.
The
more
special
immediate
jurisdiction
of
Christ
,
is
his
most
proper
spiritual
,
mediatorly
administration
of
rule
towards
his
purchased
ones
;
and
this
is
twofold
,
in
or
over
persons
particularly
,
or
in
and
over
bodies
politick
.
In
and
over
particular
persons
his
Throne
is
the
same
(
viz.
Conscience
)
in
the
regenerate
and
unregenerate
,
onely
he
rules
these
legally
,
and
the
other
evangelically
;
these
by
a
Law
of
Fear
,
them
by
a
Law
of
Love
:
merely
natural
men
,
by
a
dispensation
of
the
Covenant
of
Works
;
Believers
,
by
a
dispensation
of
the
Covenant
of
Grace
:
And
here
the
light
of
the
glorious
Gospel
of
Christ
rules
in
a
Christians
Heart
,
and
the
Conscience
according
to
rule
acquits
or
condemns
.
Neither
is
the
true
regulating
force
of
the
Moral
Law
any
way
extinct
,
but
the
terrifying
embondaging
nature
of
it
removed
,
or
at
least
abated
,
any
remainder
of
which
is
called
the
Spirit
of
Bondage
;
neither
is
there
therefore
two
Laws
in
a
Believer
,
Moral
and
Evangelical
;
but
the
Moral
Law
is
evangeliz'd
to
him
by
his
new
relation
to
Christ
,
the
Curse
being
taken
away
due
to
the
sinner
,
and
he
coming
under
another
obligation
to
an
obediential
conformity
to
the
Law
,
viz.
the
greatest
ties
of
love
and
thankfulness
;
and
hence
his
Obedience
is
called
New
Obedience
.
§
6.
Another
part
of
his
special
and
immediate
Government
consists
in
his
giving
Laws
to
his
Church
Militant
,
and
deputation
of
Ministers
for
execution
thereof
;
and
therefore
he
is
called
The
Head
of
his
Church
,
Eph.
1.22
.
Hence
his
Apostles
and
Prophets
durst
not
teach
any
thing
but
what
they
had
immediately
from
him
either
by
word
or
tradition
,
Matth.
28.
and
we
may
boldly
assert
,
as
James
4.12
.
there
is
but
one
Law-giver
;
and
though
it
be
so
plain
and
indisputable
a
truth
,
yet
because
men
of
corrupt
mindes
,
by
practice
and
argument
,
have
made
it
their
great
aim
to
rob
Christ
of
this
Prerogative
;
we
shall
make
it
the
principal
part
of
the
ensuing
Discourse
to
illustrate
and
confirm
this
position
against
all
humane
Vsurpations
.
§
7.
Christ's
immediate
Government
of
his
Church
Militant
,
is
not
to
be
understood
as
if
he
had
not
appointed
the
executive
administration
to
be
by
Pastors
and
other
Officers
deputed
by
himself
,
as
appears
from
1
Cor.
12.28
.
Ephes.
4.11
,
12.
but
the
meaning
is
,
that
it
is
immediate
,
these
two
manner
of
ways
.
1.
In
that
he
hath
not
authorized
or
commissionated
any
such
Officers
or
Governours
on
earth
,
who
may
compose
and
enact
new
Laws
for
the
disciplining
of
his
Church
in
the
order
and
manner
of
his
instituted
Worship
;
his
own
Laws
here
are
onely
binding
.
2.
In
that
all
Church-officers
receive
their
executive
power
from
Christ
immediately
(
nullo
Papa
aut
Episcopo
mediante
)
neither
have
any
of
them
any
power
of
deputation
or
substitution
of
others
to
execute
that
Office
or
Power
committed
to
themselves
by
Christ
.
And
herein
lieth
the
opposition
between
Christ's
immediate
reign
in
his
Church
,
and
his
mediate
in
the
Kingdoms
of
men
;
and
for
this
,
amongst
other
differences
which
Amesius
makes
between
the
Magistratical
and
Ministerial
jurisdiction
,
he
saith
,
Magistratus
jurisdictionem
habet
cum
Imperio
,
atque
adeo
(
si
summus
sit
)
justâ
ratione
possit
leges
condere
&
abolere
,
atque
jurisdictionem
aliis
mandare
.
Sed
Ministri
Ecclesiastici
in
sese
considerati
,
sunt
mandatorii
meri
,
qui
proprii
nihil
habent
,
sed
quiequid
legitime
agunt
,
id
omne
vice
Christi
mandantis
agunt
,
atque
adeo
neque
leges
possunt
ferre
,
neque
aliis
mandare
potestatem
illam
quam
acceperunt
,
Medul
.
lib.
2.
cap.
17.
§
48.
§
8.
The
chief
of
our
assertion
about
the
immediate
Government
of
Christ
concerns
his
Legislative
power
,
that
where-ever
he
governs
in
this
manner
,
he
hath
reserved
the
Law-giving-power
to
himself
,
as
his
peculiar
Prerogative
as
to
natural
Agents
.
Who
can
give
and
prescribe
Laws
,
for
such
orderly
and
natural
direction
of
them
to
their
several
places
and
ends
,
but
the
Creator
alone
?
Who
can
give
Ordinances
to
the
Sun
,
Moon
,
and
Stars
;
set
a
bound
to
the
Seas
;
command
the
former
and
latter
Rain
;
appoint
the
vicissitudes
of
Day
and
Night
,
Summer
and
Winter
,
Spring
and
Autumn
?
&c.
and
would
not
such
a
Creature
be
justly
chargeable
with
the
greatest
folly
and
presumption
,
that
should
pretend
to
such
a
Power
?
and
therefore
God
challengeth
Job
on
this
account
,
Job
38.
As
for
Conscience
,
all
are
witnesses
that
will
deal
but
impartially
in
the
acknowledgment
of
the
truth
,
that
there
is
nothing
lays
a
true
obligation
thereon
,
but
a
Divine
Law
;
neither
do
Humane
Laws
any
farther
binde
Conscience
,
than
they
are
dependent
upon
,
or
reducible
unto
some
Divine
Law
;
and
therefore
all
true
obedience
to
them
is
for
the
Lords
sake
.
As
for
the
Church
,
he
always
prescribed
what
Law
and
Rule
he
would
have
the
affairs
thereof
managed
by
.
The
Church
of
the
Jews
had
her
Laws
from
Christ
,
though
under
a
more
legal
and
typical
Dispensation
,
executed
in
the
ministration
of
Moses
,
and
of
other
Ministers
of
his
own
appointment
in
that
Levitical
Oeconomy
.
So
in
the
New
Testament
he
sent
forth
his
Ministers
to
teach
onely
such
Laws
and
Orders
of
his
House
as
he
himself
had
instituted
and
appointed
;
and
he
is
compleat
in
that
respect
in
his
House
,
which
in
some
respect
is
more
properly
his
,
(
the
Old
Testament-Church
being
called
Moses's
house
)
because
the
will
of
Christ
is
here
more
plainly
and
fully
dispensed
,
and
administred
more
immediately
;
Christ
acting
there
by
the
ministration
of
Moses
,
for
the
delivery
of
Levitical
Laws
,
and
for
constituting
and
ruling
the
Body
Politick
of
his
Church
:
but
in
the
latter
days
of
the
Gospel
,
God
spake
to
us
by
his
Son
Christ
immediately
himself
,
delivering
the
order
and
manner
of
the
Gospel-Church
when
he
was
here
on
earth
;
and
after
his
Ascention
,
by
his
Spirit
inspiring
his
Apostles
and
such
as
were
extraordinarily
qualified
in
the
primitive
times
,
since
which
he
hath
managed
that
Government
by
his
ordinary
Ministers
,
acting
according
to
the
Rules
and
Prescripts
left
behinde
him
in
his
holy
Word
.
CHAP.
IIII.
Of
Christ's
Mediate
Legislative
Power
.
§
1.
HAving
somewhat
treated
of
the
immediate
Jurisdiction
of
Christ
,
it
's
needful
to
speak
a
little
of
his
Mediate
,
viz.
how
far
he
rules
Bodies
Politick
by
the
mediation
of
man
,
or
hath
committed
a
power
of
law-making
and
executing
unto
him
;
and
to
shew
that
mans
power
cannot
be
indefinite
and
unlimited
,
but
derivative
and
limited
:
and
for
the
illustrating
hereof
,
we
are
to
examine
whence
man
hath
his
Civil
Power
,
and
how
far
it
extends
.
§
2.
All
Civil
Powers
have
their
just
Authority
from
Christ
the
King
of
Kings
,
the
Head
of
all
Principalities
,
Powers
,
Body
Politicks
,
Societies
,
as
is
manifested
by
the
following
Scriptures
and
such
others
,
Prov.
8.15
,
16.
Dan.
4.25
.
Rom.
13.1
,
2
,
4.
wherefore
it
is
the
manifest
will
of
Christ
,
1.
That
there
should
be
Civil
Government
in
the
world
.
2.
That
the
personal
possession
of
it
be
received
by
the
all-disposing
Providence
of
God
.
3.
That
it
's
an
Ordinance
and
appointment
of
Christ
,
that
such
execute
distributive
Justice
for
the
encouragement
of
Well-doers
,
and
discouragement
of
Evil-doers
.
4.
That
in
the
faithful
discharge
of
this
trust
,
they
are
Gods
Ministers
attending
his
work
.
§
3.
As
the
King
of
Kings
hath
given
Magistrates
their
power
,
so
he
hath
set
them
their
bounds
of
Government
,
insomuch
that
they
be
not
Plenipotentiary
,
but
are
liable
to
the
Law
of
the
supream
Law-giver
;
which
they
may
transgress
,
in
respect
either
of
the
Laws
themselves
,
or
of
persons
subjected
to
them
.
In
respect
of
the
Laws
two
ways
,
in
Law-making
,
or
Executing
.
In
Law-making
these
ways
.
1.
When
they
presume
to
enact
such
Laws
,
as
directly
cross
any
of
Christ's
Laws
,
either
the
Law
of
Nature
,
to
enjoyn
unnatural
things
;
or
when
he
by
his
Law
shall
contradict
the
Moral
Law
,
or
any
Appendix
thereunto
.
Or
lastly
,
controul
the
Laws
of
Christ
for
the
Oeconomy
of
his
Church
,
i.
e.
in
making
any
Laws
to
obstruct
the
execution
of
Christs
Laws
,
according
to
his
revealed
Will
.
2.
He
may
transgress
in
Law-making
,
by
entrenching
on
the
Legislative
Prerogative
of
Christ
,
either
in
respect
of
Moral
Obedience
,
or
Instituted
Worship
,
or
any
Forms
or
Rites
thereto
belonging
.
3.
In
failing
to
Enact
such
useful
and
necessary
Laws
,
as
are
needful
and
requisite
for
the
right
ordering
or
management
of
the
Common-weal
,
or
particular
Subjects
under
his
Dominion
.
He
may
fail
and
transgress
in
Law
Executing
,
either
in
a
slack
or
careless
execution
of
good
Laws
,
or
undue
application
of
them
,
or
partial
distribution
of
Justice
by
them
,
all
which
is
Injustitia
:
or
he
may
fail
in
too
vigorous
and
extreme
prosecution
,
and
so
be
guilty
of
Summum
Jus
,
which
since
the
Fall
is
Maxima
Injuria
,
because
there
is
no
allowance
or
abatement
for
the
natural
failings
and
weaknesses
of
the
Subjects
obeying
.
§
.
4.
As
he
is
liable
to
transgress
as
to
Laws
,
so
also
as
to
persons
;
1.
By
a
partial
Execution
of
Justice
,
with
respect
of
persons
.
2.
In
pressing
the
power
of
his
Law
further
on
persons
than
Christ
ever
permitted
,
as
in
endeavouring
to
impose
on
Conscience
,
and
bring
it
into
thraldom
,
by
forcing
men
to
ambiguous
Oaths
,
Declarations
,
or
Subscriptions
.
3.
When
he
useth
his
Power
for
the
obstructing
and
hindering
the
Members
of
Christ
in
the
use
of
those
Priviledges
,
or
lawful
Liberties
,
granted
them
by
Christ
himself
.
§
5.
Whence
it
appears
,
That
the
Civil
Magistrates
Jurisdiction
is
limited
to
the
Civil
State
,
and
to
all
persons
and
things
considered
in
a
Civil
capacity
.
And
thus
far
he
hath
Power
over
the
persons
of
Christians
,
and
particular
Churches
whilst
Militant
;
so
far
as
they
are
persons
and
Societies
laying
claim
to
Civil
Rights
and
Priviledges
,
or
capable
of
doing
or
receiving
wrong
and
injury
,
being
men
subject
to
Passions
and
Failures
with
the
rest
of
Mankinde
.
A
Christian
is
subjected
(
as
hath
been
said
)
to
a
twofold
Jurisdiction
,
Internal
and
External
:
Internal
respects
the
Jurisdiction
of
Conscience
,
or
God's
ruling
man
by
it
;
and
here
is
an
impossibility
of
any
third
persons
interposing
between
God
and
us
.
The
External
Regiment
to
which
a
Christian
is
subjected
is
Political
,
and
that
by
God's
Ordination
is
twofold
;
viz.
Of
the
Body
Civilly
Politick
,
and
Spiritually
or
Ecclesiastically
Politick
;
this
is
subjected
immediately
to
the
Ecclesiastical
and
Spiritual
Gubernation
of
Christ
alone
;
the
other
i●mediately
under
the
Rule
of
the
Civil
Magistrate
.
Now
the
contest
between
these
two
Polities
,
hath
been
the
Original
of
most
of
the
Trouble
in
the
Christian
World
.
Since
Christ's
presence
here
on
Earth
,
it
hath
always
been
mans
presumptuous
Ambition
to
sit
in
his
Throne
,
more
or
less
.
Sometimes
Secular
Dignities
assuming
to
themselves
Legislation
in
matters
of
Divine
Worship
,
whence
hath
arose
so
great
Persecutions
from
Magistrates
;
because
Christ's
Followers
refused
to
betray
or
deliver
his
Prerogative
into
their
hands
,
and
judged
themselves
bound
to
obey
God
rather
than
man
.
Again
,
sometimes
usurping
Officers
in
the
Church
,
pretending
to
a
derived
Power
from
Christ
,
have
assumed
the
place
of
Christ
himself
,
in
and
over
his
Church
,
justling
him
(
as
much
as
in
them
lay
)
out
of
his
Throne
;
hence
hath
arose
the
Antichristian
Vsurpation
,
tyrannizing
not
only
over
Bodies
Politick
,
but
over
Conscience
it self
:
and
(
as
a
just
Judgment
on
Civil
Powers
,
which
will
not
kiss
the
Son
,
but
break
his
bonds
,
and
abuse
his
Churches
and
Members
)
have
bin
permitted
by
Christ
to
set
their
feet
on
the
necks
of
Kings
and
Governours
of
the
Earth
;
the
intolerable
burthen
the
Earth
groans
under
,
and
hath
done
for
many
Ages
:
and
were
they
but
removed
each
into
its
proper
sphere
,
i.
e.
were
but
the
Churches
of
Christ
eased
of
Civil
Usurpations
in
some
Nations
and
Commonwealths
,
from
Ecclesiastical
in
other
,
and
Conscience
delivered
from
the
rapes
,
wrongs
and
injuries
insolently
offer'd
to
it
from
both
,
the
Christian
World
would
become
such
a
Paradise
of
Felicity
,
that
scarce
yet
hath
bin
since
the
Infancy
of
the
Gospel-Church
;
and
without
such
reducement
of
the
World
to
the
due
Liberties
of
Church
and
State
,
we
cannot
enjoy
that
worldly
Felicity
which
a
good
man
is
capable
of
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menand
.
A
good
man
aiming
at
Felicity
,
Would
either
dye
,
or
at
his
home
live
free
.
CHAP.
V.
Concerning
the
Nature
of
Conscience
.
§
1.
Having
thus
far
briefly
enquired
concerning
the
Jurisdictions
a
Christian
is
bound
in
Duty
to
submit
unto
,
viz.
Christ's
,
and
Caesars
;
and
though
he
is
conscientiously
to
subject
himself
unto
both
,
yet
Christs
Authority
is
to
be
preferred
,
and
he
is
to
have
his
due
in
the
first
place
;
because
all
others
who
derive
all
just
and
rightful
Authority
from
him
,
are
limited
by
him
,
and
must
give
an
account
unto
him
:
Therefore
we
say
with
the
Psalmist
,
Give
unto
the
Lord
,
O
ye
mighty
;
give
unto
the
Lord
the
Glory
due
unto
his
Name
.
And
as
commanded
by
Christ
,
Seek
first
the
Kingdom
of
God
and
the
righteousness
thereof
,
&c.
§
2.
The
first
thing
then
here
to
be
done
,
is
to
vindicate
the
Soveraignty
of
Christ
,
both
in
the
persons
of
particular
Christians
,
and
in
Ecclesiastick
Bodies
Politick
,
in
both
which
he
hath
reserved
the
Legislative
Power
to
himself
,
and
never
yet
committed
it
to
any
other
.
And
first
of
his
Power
in
Conscience
;
and
that
it
may
the
more
clearly
appear
,
that
Christ
only
rules
in
Conscience
,
it
is
needful
we
a
little
explain
the
Nature
of
Conscience
,
and
then
proceed
to
prove
,
that
the
Jurisdiction
of
it
belongs
to
Christ
alone
§
3.
Conscience
taken
strictly
(
secundum
notationem
nominis
)
is
a
Knowledge
together
;
i.
e.
A
mans
knowledg
of
himself
and
his
actions
,
together
with
another
who
knows
the
same
with
him
;
or
as
some
think
,
the
knowledge
of
his
Actions
,
together
with
the
Rule
by
which
they
ought
to
be
squared
and
directed
;
which
knowledge
must
be
placed
in
the
Understanding
of
a
rational
Creature
.
Mr.
Perkins
saith
,
It
's
a
part
of
the
Vnderstanding
.
I
had
rather
say
,
it
is
Modus
Intellectus
;
for
the
Understanding
acts
per
totum
,
non
per
partes
.
This
is
that
Spirit
of
a
man
,
which
knows
the
things
that
are
in
a
man
,
1
Cor.
2.11
.
But
it
's
not
all
kinde
of
Intelligence
,
but
some
only
in
particular
.
1.
Not
a
Theoretick
Knowledge
,
but
a
Practick
;
and
therefore
always
referring
to
some
Action
,
or
Omission
.
And
2.
It
is
not
referred
to
another
mans
affairs
,
but
his
own
whose
it
is
.
And
lastly
,
it
is
not
a
mere
apprehension
or
suspicion
,
but
a
knowledge
,
always
at
least
of
the
fact
,
and
often
determines
by
the
Rule
known
of
the
Legality
of
the
fact
,
and
so
passeth
Judgment
,
and
thence
is
called
Judicium
;
but
sometimes
Conscience
is
doubtful
here
,
and
thence
it
is
called
a
weak
,
doubtful
,
and
scrupulous
Conscience
.
§
4.
It
may
be
therefore
thus
described
:
Conscientia
est
modus
Intellectus
Judicialis
practicus
.
Conscience
is
the
Vnderstandings
Judicial
manner
of
proceeding
concerning
our selves
and
actions
.
A
man
in
Conscience
,
as
God's
Substitute
or
Deputy
,
sits
in
Judgment
upon
himself
;
first
inquires
as
Jury
of
the
matter
of
fact
,
whereof
according
to
Self-evidence
,
he
is
found
Guilty
or
Not-guilty
,
and
according
to
the
Law
manifested
,
is
acquitted
or
condemned
.
This
Judgment
of
Conscience
may
be
considered
in
the
power
and
act
;
a
man
may
have
a
Conscience-power
,
which
doth
not
exert
and
put
forth
act
;
as
a
Man
in
Infancy
or
in
Sleep
;
Ergo
,
it
may
be
called
Potestas
intellectiva
,
Intellectual
Power
reducible
into
act
.
Again
,
Intellectual
Power
is
either
Intuitiva
vel
ratiocinativa
;
that
is
,
the
intuitive
,
which
is
the
Vision
or
Understanding
of
a
Truth
Axiomatically
,
or
in
the
Abstract
.
Ratiocinativa
,
which
is
looking
on
several
Truths
compared
together
,
and
one
Truth
being
laid
by
another
by
way
of
Collation
,
produceth
a
third
Truth
,
which
we
call
a
Conclusion
or
Inference
.
The
first
and
general
truth
that
comes
to
the
knowledge
,
is
the
Law
of
God
,
which
is
brought
to
us
by
the
light
of
Nature
,
or
by
the
Word
of
God
;
which
way
soever
it
comes
,
it
's
enough
to
give
it
a
throne
in
Conscience
,
that
it
be
certainly
known
to
be
God's
Law
.
Nextly
,
that
our
actions
are
laid
by
this
Rule
,
or
brought
before
this
Judgment-seat
;
which
two
being
solemnly
brought
together
,
a
third
necessary
Truth
or
Judgment
according
to
truth
,
doth
result
,
and
is
accordingly
pronounced
;
the
certainty
of
which
depends
on
the
certainty
of
the
Premises
,
or
at
least
the
exact
and
just
comparing
them
together
.
The
Understanding
thus
behaving
it self
,
puts
on
the
nature
of
actual
Conscience
,
or
Conscience
in
act
,
bringing
the
habitual
or
potential
Conscience
into
acts
in
this
manner
,
either
concerning
a
mans
state
or
actions
.
Concerning
a
mans
state
,
The
Soul
that
sins
shall
die
:
I
have
sinned
,
Ergo.
Or
concerning
his
particular
actions
:
He
that
committeth
Idolatry
or
Adultery
,
&c.
breaketh
God's
Law
;
but
I
have
committed
such
and
such
an
act
which
is
so
,
Ergo
,
§
5.
Hence
Conscience
ruled
by
Christ's
Prerogative
,
is
the
practical
reasoning
Vnderstanding
,
(
or
Modus
intellectus
practicus
)
in
man
,
whereby
a
judgment
may
be
passed
concerning
a
mans
self
by
himself
,
according
to
his
apprehension
of
the
revealed
Judgment
and
Will
of
God
;
its
divine
Authority
that
rules
in
mans
Heart
,
as
to
the
approbation
or
condemnation
of
himself
or
actions
.
The
Conscience
of
the
very
blinde
Heathens
admit
of
no
other
power
to
acquit
or
condemn
in
this
kind
,
but
either
the
convincing
light
of
the
moral
Law
written
in
them
,
or
some
supposed
false
Divine
light
which
by
reason
of
the
blindness
of
their
Hearts
seduceth
them
to
false
Worship
and
Idolatry
.
§
6.
The
method
of
Conscience
his
acting
is
thus
;
first
,
there
is
the
general
undoubted
truth
known
or
assented
to
as
such
;
and
it
's
either
that
which
is
really
so
,
or
supposedly
so
only
,
and
not
so
really
;
if
it
be
the
latter
,
it
's
the
main
foundation
of
an
erring
Conscience
.
It
is
the
prospect
of
some
apprehended
Divine
Truth
or
other
,
Moral
,
Levitical
,
or
Evangelical
,
which
obligeth
us
to
acts
of
Obedience
;
and
this
Law-obligation
laid
by
God
on
man
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
the
Proposition
of
a
practical
Syllogisme
made
by
Conscience
.
2.
There
is
the
Application
of
this
Truth
to
our selves
,
either
as
to
our
state
or
particular
actions
,
according
to
our
own
knowledge
,
(
together
with
God's
)
to
judge
of
our
Conformity
or
Non-conformity
to
the
said
Law-obligation
,
and
therefore
concerning
the
goodness
or
evil
of
our
Actions
:
and
here
we
take
the
Candle
of
the
Lord
in
our
hands
to
search
out
and
examine
our
condition
and
actions
,
in
relation
to
good
or
evil
;
and
herein
doth
the
chief
nature
of
Conscience
consist
:
because
it
's
a
submitting
ourselves
and
actions
to
the
judgment
of
God's
Law
,
and
is
therefore
the
Assumption
of
this
practical
Syllogisme
,
and
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
is
an
Index
,
Record
,
Testimony
,
Witness
.
3.
There
is
the
Crisis
,
Inference
,
or
Conclusion
necessarily
deduced
from
the
Premises
,
and
this
is
called
the
Judgment
passed
upon
our
state
or
actions
.
Thus
we
have
the
whole
Syllogisme
which
the
understanding
makes
in
this
way
of
acting
.
The
Proposition
is
de
Jure
;
the
Assumption
de
Facto
:
the
Conclusion
is
either
a
justification
of
person
or
action
,
or
it
's
a
condemnation
of
any
of
them
found
guilty
.
§
7.
The
Synteresis
is
the
light
of
Truth
contained
in
the
Law
(
N●eticè
recepta
)
sive
practicum
Axioma
cum
assensu
intellectivo
perceptum
;
A
light
received
into
the
understanding
with
assent
thereunto
,
or
acknowledgment
thereof
as
such
.
A
Law
may
be
understood
as
to
the
matter
of
it
,
but
not
believed
as
a
Truth
;
it
may
be
known
as
a
Truth
,
but
not
owned
as
a
Law
;
yea
,
it
may
be
acknowledged
as
a
Law
,
but
not
yielded
to
as
divine
and
authoritative
enough
to
binde
to
Obedience
;
yea
,
it
may
be
owned
as
a
Law
of
God
binding
some
people
,
and
at
some
times
,
but
not
ourselves
,
or
at
all
times
.
But
unless
the
Truth
taken
for
a
Law
be
thus
circumstantiated
,
and
so
received
by
us
,
it
hath
not
force
enough
upon
Conscience
,
as
a
Law
binding
to
Obedience
.
So
that
Synteresis
differs
but
ratione
from
the
Law
itself
;
for
it
is
the
Law
of
God
understood
and
yielded
to
as
obliging
unto
practice
,
and
it
's
not
only
the
Law
in
its
Letter
and
first
Principles
,
in
its
Original
positive
nature
;
but
in
its
aptitude
to
particular
Cases
,
and
in
its
just
Inferences
and
Consequences
deducible
from
generals
thereof
,
all
practical
Truths
pleading
Divine
Authority
,
justly
obliging
us
to
belief
.
§
8.
That
which
stirs
up
the
Understanding
to
compare
Conditions
and
Actions
with
the
divine
Law
in
the
assumption
by
a
practical
enquiry
,
is
a
certain
obligation
which
this
Law-light
hath
the
Heart
of
man
under
,
that
it
doth
by
a
kinde
of
natural
instinct
act
in
the
manner
above-rehearsed
;
which
obligation
is
a
necessity
laid
on
the
Understanding
of
owning
and
assenting
to
every
known
Law
of
God
,
and
thereby
to
make
a
practical
disquisition
and
judgment
accordingly
.
The
reason
of
this
obligation
lieth
much
in
the
necessity
of
the
object
:
And
first
the
natural
inclination
the
Understanding
hath
to
every
known
truth
as
such
:
but
this
is
not
all
;
for
truth
that
obligeth
to
credence
from
the
evidence
of
it
,
obligeth
not
to
Practice
and
Obedience
,
having
not
a
sufficient
authority
from
whence
it
comes
,
or
not
laying
on
us
a
necessity
of
obeying
,
and
therefore
it
must
binde
as
a
Law-truth
,
challenging
its
ends
by
promises
of
rewards
,
or
threats
of
punishment
.
Again
,
't
is
from
a
principle
of
self-love
and
preservation
.
Seeing
our selves
liable
to
a
Law
,
and
such
a
Law
that
can
do
us
good
or
hurt
,
we
are
bound
by
this
first
principle
of
nature
to
make
an
impartial
enquiry
into
our
conformity
,
that
we
may
be
satisfied
of
our
own
safety
and
danger
,
every
one
being
desirous
in
this
case
to
know
the
worst
of
himself
.
Moreover
,
seeing
that
all
Law
that
bindes
is
backed
with
sufficient
power
to
put
it
into
vigorous
and
impartial
execution
;
and
that
which
prevails
so
much
with
Conscience
,
is
the
Law-givers
absolute
power
to
save
and
destroy
.
He
can
punish
the
whole
man
,
Body
and
Soul
,
which
no
humane
Power
can
:
So
that
the
Penalty
being
great
,
and
the
power
of
the
Law-giver
infinite
,
it
must
needs
lay
the
Conscience
under
a
very
strict
bond
of
enquiry
.
Likewise
if
we
consider
,
that
't
is
not
onely
a
sufficient
power
for
Execution
,
but
an
unlimited
power
of
law-making
,
wherein
his
Soverainty
doth
chiefly
consist
;
which
Soverainty
,
as
it
is
most
supream
,
so
it
is
most
just
and
good
;
and
therefore
this
obligeth
,
because
God
can
make
what
Law
he
will
,
and
he
cannot
will
to
make
any
Law
that
is
not
fit
for
his
Creature
to
obey
.
Hence
his
Laws
have
always
a
necessary
innate
goodness
in
them
,
because
they
flow
from
him
who
is
primarily
,
absolutely
,
and
independently
good
,
Ergo
must
be
,
cannot
but
be
,
holy
,
just
,
and
good
Laws
.
Wherefore
the
impression
of
the
goodness
of
a
Divine
Law
is
firmly
fixed
on
mans
natural
Conscience
;
however
corruption
may
attempt
the
blotting
it
out
it
cannot
totally
do
it
;
but
those
who
are
renewed
by
Grace
,
must
needs
see
anotherguess
lustre
in
it
,
seeing
not
onely
Divine
goodness
stamped
on
God's
Law
,
but
Gospel-goodness
:
Not
onely
the
suitableness
of
his
Commands
to
his
Creature
,
but
to
a
sinner
,
viz.
the
love
of
God
so
evidenced
in
giving
and
requiring
his
Law
in
such
a
way
of
Grace
and
compassion
,
that
it
engageth
them
in
the
highest
measure
to
Obedience
,
yea
,
new
Obedience
,
and
their
Consciences
to
a
diligent
and
narrow
disquisition
thereof
accordingly
.
Lastly
,
there
is
an
innate
reverence
unto
Divinity
,
which
the
Creator
hath
placed
in
the
Heart
of
man
,
whereby
the
Law
of
God
hath
more
command
than
any
Laws
in
the
world
besides
;
because
there
can
be
no
greater
distance
than
between
the
Creator
and
the
Creature
;
and
Creation
,
or
giving
us
being
,
is
such
an
obligation
as
none
but
a
Creator
can
lay
upon
the
Creature
;
and
consequently
our
greatest
good
either
in
being
or
well-being
,
is
certainly
hazzarded
by
the
displeasure
of
our
Creator
.
Thus
much
of
the
practical
propositions
of
Conscience
,
from
which
of
necessity
follows
the
particular
Conclusion
,
as
hath
been
said
.
§
9.
It
remains
to
speak
something
of
the
diversities
of
Conscience
,
which
admits
of
no
difference
from
Divine
Law
simply
considered
,
but
from
the
Information
or
Illumination
which
the
Understanding
receives
more
or
less
therefrom
.
The
less
enlightned
Conscience
,
is
either
the
mere
natural
Conscience
illuminated
onely
by
the
Light
of
Nature
without
a
written
Law
,
such
as
the
Apostle
speaks
of
,
Rom.
2.
Or
the
legal
Conscience
,
though
enlightned
by
the
written
Law
,
yet
tasting
nothing
of
Gospel-freedom
and
delivery
by
Jesus
Christ
,
and
therefore
in
bondage
to
Moses
,
and
not
yet
subjected
to
the
mediatorly
Authority
of
Christ
in
Justification
,
Sanctification
,
or
rules
of
spiritual
walk
.
The
more
enlightned
Conscience
,
is
that
which
hath
received
Gospel-light
,
and
subjected
thereunto
from
a
true
sence
of
the
love
of
God
in
Christ
,
hath
submitted
his
self
and
ways
to
the
guidance
and
conduct
thereof
in
his
whole
progress
to
Life
and
Salvation
.
The
Conscience
admits
also
of
Magis
&
Minus
:
the
more
evangelically
enlightned
Conscience
is
that
which
is
firmly
ratified
and
confirmed
in
Gospel-truths
,
and
a
due
application
thereof
by
Faith
for
comfort
and
practice
;
and
this
is
a
firm
stable
Conscience
,
and
of
such
an
one
is
rightly
said
that
he
is
a
strong
Christian
,
one
that
is
rightly
informed
in
his
Duties
and
Priviledges
by
the
Law
of
Christ
.
The
less
Evangelically-enlightned
Conscience
is
one
that
hath
but
a
small
information
in
the
Minde
and
Will
of
Christ
,
hath
a
sincere
faith
,
but
little
knowledge
,
is
not
so
well
acquainted
with
the
rules
of
Gospel-obedience
,
nor
with
his
Priviledges
purchased
by
Jesus
Christ
;
and
hence
ariseth
a
doubting
and
scrupulous
Conscience
:
a
doubting
Conscience
or
Opinans
is
in
respect
chiefly
of
the
will
and
minde
of
Christ
,
is
not
fully
resolved
concerning
it
,
and
therefore
at
best
acts
but
from
Opinion
,
is
unsetled
,
and
unresolved
,
whether
the
Light
directs
him
this
way
,
or
that
way
;
and
therefore
is
unstable
in
all
such
ways
,
is
not
carried
on
with
a
Plerophory
and
full
resolution
to
persist
;
and
this
may
be
according
to
some
Truths
and
Duties
,
but
not
according
to
others
.
A
Christian
may
be
strong
in
respect
of
some
Truths
,
but
weak
in
respect
of
others
;
so
that
the
same
Conscience
may
be
strong
or
weak
,
as
it
is
clearly
informed
in
some
things
,
and
darkly
in
others
;
yea
,
it
may
be
weak
at
one
time
,
and
strong
at
another
,
as
it
receives
more
or
less
Light
.
A
scrupulous
Conscience
is
chiefly
in
respect
of
action
,
concerning
which
he
is
needlesly
and
frivolously
doubtful
,
and
therefore
fearful
and
starting
upon
all
occasions
.
§
10.
Thus
far
of
the
differences
of
Conscience
,
taken
from
Synteresis
;
briefly
a
few
words
of
its
differences
also
from
Syneidesis
.
Conscience
may
be
distinguished
from
Syneidesis
,
into
a
good
or
a
bad
Conscience
.
The
good
Conscience
is
that
which
makes
a
diligent
,
just
,
and
impartial
enquiry
into
our
condition
and
actions
,
by
a
due
application
of
them
to
the
Rule
or
Law-light
received
by
us
.
An
evil
Conscience
,
is
such
an
one
as
from
its
enslavery
to
a
lust
doth
not
perform
its
duty
aright
towards
the
Law
of
God
or
ourselves
,
but
is
either
sloathful
,
and
will
not
take
pains
to
search
and
examine
our
Hearts
and
ways
:
Or
it
is
partial
,
and
will
be
more
strict
in
some
respects
,
and
less
in
others
of
the
same
weight
and
concernment
.
Or
it
is
fallacious
,
and
deals
not
plainly
and
fully
concerning
the
matter
of
fact
,
but
mincingly
and
equivocally
,
feigning
it
to
be
better
than
it
is
in
substance
or
circumstance
:
or
't
is
stupid
and
blockish
,
not
valuing
the
weight
of
the
Law
,
or
inspecting
the
nature
of
the
Action
.
It
may
be
also
troublesomely
evil
(
as
well
as
negligently
,
&c.
)
when
it
brings
in
too
aggravating
a
Testimony
,
in
accusing
beyond
the
nature
of
the
Transgression
,
representing
the
matter
of
fact
more
hainous
and
heavy
than
it
ought
to
be
represented
.
Such
a
Conscience
may
be
Honestè
bona
,
but
Molestè
mala
.
§
11.
Lastly
,
we
distinguish
Conscience
from
the
Crisis
or
Conclusion
;
and
't
is
either
just
or
unjust
.
Just
,
when
it
denounceth
Sentence
according
to
the
true
intent
of
the
Law
,
and
the
true
nature
of
the
Fact
,
whereby
it
proves
to
be
justly
peaceable
,
or
justly
troublesome
and
tormenting
to
us
;
and
when
it
acquits
,
is
pacatè
bona
.
Or
it
is
Vnjust
,
when
the
Sentence
is
pronounced
otherwise
than
the
premises
do
require
;
and
when
it
thus
acquits
,
it
's
pacatè
mala
;
And
when
it
thus
condemns
,
leading
many
to
the
very
brink
of
Despair
,
it
is
Iniquè
&
crudeliter
mala
.
The
former
is
often
a
bribed
Conscience
,
captivated
and
carried
away
with
the
favour
of
some
base
beloved
Lust
and
Affection
,
and
a
brutish
blind
heathenish
Conscience
,
Jud.
10.2
Pet.
2.12
.
Joh.
8.44
.
Or
a
judicially
seared
Conscience
,
such
as
is
spoken
of
1
Tim.
4.10
.
If
it
be
iniquè
mala
,
injuriously
and
cruelly
evil
,
it
will
condemn
where
Christ
hath
acquitted
;
and
this
usually
from
too
much
embondagement
to
the
Law
,
which
may
be
for
a
time
in
Saints
and
true
Believers
,
and
is
called
the
Spirit
of
bondage
,
Rom.
8.
A
just
peaceable
Conscience
makes
a
happy
man
.
A
just
,
tormenting
,
or
condemning
Conscience
,
makes
a
miserable
man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Antiph
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip.
The
greatest
Pleasure
he
hath
got
,
That
on
his
Conscience
hath
no
spot
.
What
sore
disease
Orestes
thee
hath
prest
?
It
's
wounded
Conscience
sure
within
thy
brest
.
CHAP.
VI.
Concerning
the
Dominion
of
Conscience
.
THus
far
of
the
nature
of
Conscience
,
next
of
the
Dominion
and
Regiment
,
who
it
is
that
hath
the
immediate
Rule
and
Government
of
it
.
I
shall
shew
therefore
that
the
Government
of
Conscience
is
the
peculiar
prerogative
of
God
alone
,
and
that
't
is
Usurpation
for
any
to
enter
into
that
Jurisdiction
,
and
the
highest
presumption
to
attempt
it
,
it
belonging
to
none
other
by
right
,
nor
possible
for
any
other
to
attain
:
There
being
none
able
effectually
to
enjoyn
Conscience
to
do
its
duty
in
making
judicial
trials
of
our
persons
and
actions
but
God
alone
:
If
at
any
time
Satan
or
humane
Authority
set
Conscience
on
work
,
it
's
in
nomine
Dei
,
&
sub
praetextu
divinae
Authoritatis
.
And
all
humane
Laws
conscientiously
obeyed
;
are
obeyed
for
the
Lords
sake
,
such
obedience
being
commanded
of
God
.
§
2.
That
it's
Gods
onely
Prerogative
to
rule
in
Conscience
,
doth
appear
by
many
reasons
.
1.
God
onely
knows
the
Heart
and
Conscience
,
and
therefore
is
onely
able
to
give
a
Law
to
it
,
and
rule
in
it
;
if
the
one
be
his
prerogative
above
men
and
Angels
,
the
other
must
be
also
.
2.
It
's
in
Gods
power
onely
to
inflict
punishment
on
Conscience
in
case
of
transgression
.
Men
may
punish
the
outward
man
,
but
cannot
touch
the
inward
man
.
Conscience
is
not
within
the
reach
of
his
stroak
;
and
they
pretend
in
vain
to
a
power
of
Law-making
,
who
cannot
execute
it
on
the
Subject
for
whom
it
is
made
.
3.
The
Conscience
is
accountable
to
none
but
God
,
it
being
his
immediate
Substitute
in
man
;
he
is
Creator
of
it
,
and
he
never
subjected
it
to
any
Law
but
for
his
sake
;
all
sin
as
such
is
against
God
,
and
no
trangression
of
humane
Law
becomes
morally
a
sin
,
but
by
its
relation
some
way
or
other
to
Gods
Law
,
by
vertue
of
some
of
his
general
or
particular
Precepts
or
Commissions
.
4.
There
is
nothing
but
the
most
universal
or
chiefest
good
or
evil
can
oblige
Conscience
to
Obedience
,
or
deter
from
Disobedience
;
which
none
can
make
us
partakers
of
,
or
sufferers
under
,
but
God
alone
.
Mens
Stipitulations
are
never
more
than
temporal
Rewards
and
Punishments
;
these
Conscience
doth
not
,
will
not
,
it
's
not
in
the
nature
of
it
to
stoop
to
them
:
The
concerns
of
Conscience
are
principally
fixed
on
the
Spiritual
and
Eternal
Estate
,
which
none
but
the
God
of
Spirits
can
bereave
it
of
.
Again
,
as
God
onely
can
lay
down
the
first
Rules
of
Truth
and
Errour
to
the
Understanding
,
so
he
determines
good
and
evil
as
a
rule
of
the
Will
,
and
limitation
of
man
in
his
Election
,
suitable
to
the
nature
of
a
free
Agent
,
having
an
arbitrary
Power
over
the
Arbitrium
of
mans
will
,
as
well
as
over
other
things
:
For
as
he
hath
created
the
Will
,
so
he
hath
determinated
the
Object
that
is
most
adequate
to
it
,
and
not
onely
in
genere
boni
,
but
in
specie
moralis
boni
;
Ergo
God
is
the
proper
and
immediate
Ruler
of
the
Understanding
and
Will
of
man
in
genere
morali
:
Likewise
no
trangression
of
the
Laws
of
man
brings
any
truely-enlightned
Conscience
under
guilt
without
consulting
the
Minde
and
Will
of
God
.
A
Childes
not
doing
a
Parents
command
,
is
not
a
sin
,
(
as
such
)
neither
will
it
lay
the
Conscience
under
guilt
,
any
farther
than
it
is
a
transgression
of
Gods
Law
,
i.
e.
disobedience
to
them
in
those
things
that
God
hath
enjoyned
obedience
in
.
Childrens
obedience
to
Parents
is
in
the
Lord
,
so
Subjects
to
Magistates
;
for
both
Parents
and
Magistrates
do
sometimes
command
such
things
,
that
it
's
a
virtue
,
and
not
a
vice
,
in
Children
or
Subjects
not
to
obey
,
so
that
their
refusal
be
accompanied
with
all
submission
,
reverence
,
and
modesty
towards
their
Superiours
.
No
man
hath
a
moral
Legislative
power
over
another
;
but
all
men
in
respect
of
moral
Laws
,
at
least
fundamentally
understood
,
are
liable
and
subject
to
the
same
King
and
Governour
;
and
to
his
Tribunal
will
every
Conscience
appeal
before
it
will
lie
under
true
guilt
,
whatever
the
judgement
of
man
is
:
And
though
men
may
torment
or
kill
the
outward
man
,
and
vex
the
Spirits
because
of
temporal
Sufferings
,
yet
the
Conscience
will
stand
or
fall
onely
by
the
Judgement
of
God
.
I
may
adde
also
,
upon
what
authority
we
receive
a
truth
of
a
Spiritual
nature
,
so
as
to
believe
it
by
the
same
authority
onely
,
shall
we
suffer
if
we
disobey
it
?
but
Conscience
believes
no
spiritual
truth
but
upon
Gods
authority
;
Ergo
it's
by
his
authority
onely
that
we
shall
suffer
in
Conscience
;
and
this
is
the
reason
that
when
men
would
impose
their
usurpations
,
they
still
bring
a
blinde
along
with
them
,
viz.
a
pretence
to
God's
Authority
.
Thus
the
Pope
and
his
imitators
in
spiritual
things
,
as
also
Secular
Powers
,
will
endeavour
(
by
casting
a
noose
upon
Conscience
as
it
stands
in
relation
unto
God
)
to
make
it
serve
their
politick
and
carnal
ends
,
by
tying
men
up
by
Oaths
indefinite
to
all
their
lawless
Laws
and
Constitutions
in
Church
and
State
.
Lastly
,
by
the
same
authority
,
and
no
other
,
by
which
men
shall
be
judged
at
last
,
by
the
same
is
Conscience
ruled
now
.
Those
that
shall
be
judged
by
the
Light
of
Nature
,
have
God
ruling
and
judging
in
them
by
the
Light
of
Nature
onely
;
so
those
that
shall
be
judged
by
the
written
Law
,
and
by
the
Gospel
of
Jesus
Christ
.
§
3.
Now
lest
there
should
be
any
mistake
of
our
true
meaning
about
this
Dominion
of
Conscience
,
let
us
take
notice
of
a
few
distinctions
concerning
Conscience
.
Conscience
is
to
be
considered
according
to
its
internal
and
its
external
acting
.
It
s
internal
acting
,
is
its
believing
,
assenting
,
concurring
,
judging
between
fact
and
fact
;
or
,
disbelieving
,
dissenting
,
condemning
,
&c.
and
these
are
those
that
are
Actus
eliciti
;
and
they
are
not
(
without
doubt
)
under
any
humane
Law
or
Power
in
the
world
,
either
to
force
them
where
they
are
not
,
or
to
obstruct
them
where
they
are
.
As
men
may
not
presume
to
do
it
by
any
external
compulsion
,
so
there
is
an
impossibility
in
the
nature
of
the
thing
,
that
it
can
never
be
accomplished
.
'T
is
onely
God's
Prerogative
to
charge
us
to
believe
under
a
penalty
,
and
the
light
of
Truth
carries
demonstration
with
it
to
challenge
our
assent
,
and
call
forth
our
understanding
to
a
free
acting
,
unless
we
be
inveloped
in
the
darkness
of
corrupt
nature
,
or
captivated
in
slavery
to
any
Lusts
.
Neither
is
it
in
the
power
of
man
to
remove
this
vail
;
it
's
God
onely
by
the
light
of
Truth
,
working
by
its
prevailing
evidence
,
and
the
mighty
operation
of
the
divine
Spirit
,
which
way
it
pleaseth
,
that
can
effect
this
.
Hence
he
that
makes
a
penal
Law
,
that
this
or
that
thing
is
a
truth
,
and
to
be
believed
by
me
,
to
be
assented
and
consented
unto
,
and
doth
endeavour
to
compel
me
to
such
a
belief
and
assent
by
the
threats
and
punishments
of
this
Law
,
doth
usurp
a
power
that
was
never
given
unto
him
by
God
,
neither
was
ever
practicable
to
effect
the
end
pretended
to
.
§
4.
Secondly
,
There
are
external
acts
,
(
Actus
imperati
)
of
Conscience
,
as
professing
,
subscribing
,
declaring
,
doing
;
but
these
are
not
properly
acts
of
Conscience
,
but
from
Conscience
,
as
they
ought
to
be
under
the
Rule
and
Dominion
and
direction
of
Conscience
,
and
will
come
to
be
duely
considered
in
this
place
,
whether
any
man
may
be
thus
compelled
by
any
subordinate
Power
;
and
doubtless
there
is
none
that
can
compel
a
man
to
act
from
Conscience
,
no
more
than
he
can
compel
him
to
understand
or
will
what
he
pleaseth
:
for
though
the
acts
are
external
,
and
may
be
compelled
de
facto
,
and
in
some
cases
de
jure
,
the
principle
of
good
or
evil
actions
,
viz.
from
Conscience
,
cannot
be
compelled
:
the
relation
it
hath
to
Conscience
is
internal
;
as
if
a
man
be
brought
and
forc'd
upon
his
Knees
before
an
Idol
,
&c.
it
is
no
formal
act
of
Conscience
,
for
that
still
resists
and
opposeth
the
action
;
though
it
's
improperly
called
a
forcing
of
Conscience
,
when
a
man
is
thus
forced
to
an
action
against
his
Conscience
:
Indeed
he
is
forcibly
induced
through
fear
,
or
sense
of
some
evil
,
to
do
or
omit
something
against
his
light
and
conviction
;
and
the
choice
is
also
free
,
he
being
attended
with
such
circumstances
;
yet
it
is
said
to
be
compelled
,
because
the
argument
of
a
Penalty
to
be
incurred
upon
refusal
,
is
very
strong
to
reach
flesh
,
to
prevent
the
suffering
of
which
,
the
Will
is
carried
away
to
chuse
that
as
a
comparative
good
,
which
the
enlightned
Understanding
allows
not
as
lawful
,
nor
the
Will
as
absolutely
good
;
and
this
is
that
compulsion
of
Conscience
which
is
most
usually
found
in
the
world
.
And
here
it
will
be
enquired
whether
any
Subordinate
power
can
lawfully
compel
us
to
such
imperate
acts
?
Ans.
1.
I
say
men
may
make
and
execute
de
jure
,
such
a
Law
as
many
cannot
in
conscience
submit
unto
by
way
of
active
obedience
,
so
that
it
be
really
such
as
the
great
Law-giver
hath
allowed
them
to
make
,
and
it
be
agreeable
to
the
rules
and
limits
of
power
committed
to
their
charge
,
and
the
reason
of
refusal
be
the
weakness
,
and
ignorance
,
or
prejudice
of
the
Subject
,
or
else
no
Laws
could
be
made
or
executed
in
the
world
;
for
one
or
other
that
should
obey
,
would
be
pretending
Conscience
against
it
:
and
here
the
Subject
is
to
submit
either
actively
,
if
after
sufficient
illumination
he
findes
the
goodness
and
justness
of
the
Law-giver
.
If
he
doth
not
,
he
is
to
refuse
to
act
,
if
he
is
perswaded
it
's
utterly
unlawful
;
but
if
it
be
doubtfully
so
,
he
is
to
suspend
his
acts
till
he
is
better
informed
,
and
patiently
submit
to
the
Magistrates
will
and
pleasure
in
the
Penalty-execution
:
but
if
any
Power
endeavour
to
enforce
obedience
,
that
no
Power
enacting
may
lawfully
do
,
and
require
us
and
force
us
with
penalties
,
it
's
questionless
very
great
Usurpation
.
We
must
also
consider
the
matter
about
which
this
compulsion
may
be
conceived
to
be
.
No
Magistrate
may
compel
to
any
thing
against
Conscience
,
quatenus
such
,
Scil.
under
the
formality
and
notion
of
being
against
Conscience
,
that
were
the
greatest
Tyranny
in
the
world
.
Or
we
may
understand
it
of
compelling
under
the
notion
of
Truth
,
and
so
a
Faith
must
be
enforced
,
which
no
man
is
capable
of
accomplishing
this
way
.
Or
,
Thirdly
,
under
the
notion
of
Duty
,
not
respecting
how
the
Consciences
of
persons
stand
affected
in
relation
to
it
on
whom
it
is
urged
:
And
thus
the
Magistrate
may
compel
to
the
doing
of
good
,
or
avoiding
of
evil
,
by
penal
Edicts
,
though
accidentally
it
may
be
against
the
Consciences
of
some
on
whom
it
is
imposed
;
for
the
Magistrate
being
not
a
competent
Judge
of
mens
Consciences
,
he
cannot
make
other
mens
Consciences
the
rule
of
his
Laws
and
Executions
,
but
the
will
of
the
Lord
,
whose
Ministers
he
is
,
and
the
good
of
the
Commonweal
that
is
committed
to
his
trust
.
The
Magistrate
is
not
to
command
or
forbid
any
thing
under
the
formality
of
being
with
or
against
Conscience
;
but
he
supposing
that
the
Consciences
of
his
Subjects
are
convinced
,
being
sufficiently
pre-informed
,
may
command
any
thing
to
be
done
or
forborn
,
according
to
that
latitude
of
Rule
and
Government
which
he
hath
received
from
the
Lord
whose
Minister
he
is
;
for
the
right
knowledge
whereof
,
he
ought
sincerely
and
impartially
to
consult
the
Word
of
God
and
his
own
Conscience
,
and
so
to
take
the
measures
of
his
own
Duty
and
Actions
:
Neither
is
his
Conscience
the
Standard
to
his
Subjects
;
for
every
one
must
give
an
account
of
himself
to
God
;
the
Magistrate
for
himself
,
as
a
Magistrate
;
and
the
Subject
for
himself
,
as
such
;
and
therefore
the
Conscience
of
the
Magistrate
doth
not
binde
the
Subject
to
active
obedience
,
though
his
relation
to
him
as
such
bindes
him
to
Subjection
,
which
is
abundantly
shewed
in
his
quiet
and
peaceable
submitting
himself
to
the
Law-penalty
,
if
he
cannot
satisfie
himself
that
the
Magistrate
acts
in
his
place
according
to
the
revealed
Minde
and
Will
of
God
in
such
cases
provided
;
which
cases
also
are
always
to
be
of
a
civil
and
politick
nature
,
for
here
he
hath
power
compulsory
of
the
outward
man
mandatory
,
or
prohibitory
though
the
Conscience
of
the
Subject
is
or
may
be
pretended
to
be
against
it
.
§
5.
And
now
that
all
cause
of
exception
may
be
removed
on
all
hands
,
it
will
be
requisite
more
explicitely
to
shew
how
far
a
Christians
Conscience
hath
to
do
with
humane
Authority
;
and
we
grant
that
humane
Authority
in
civil
and
politick
affairs
is
an
Ordinance
of
God
.
2.
That
if
the
Law
be
just
and
equitable
,
a
Christian
is
bound
in
Conscience
to
yield
positive
active
obedience
,
not
onely
for
wrath
,
i.
e.
fear
of
threat
and
punishment
,
but
for
Conscience
sake
,
because
the
Law
of
God
obligeth
us
to
obedience
to
all
the
just
Laws
of
men
,
civil
Government
being
his
appointment
as
much
as
Oeconomical
;
but
it
's
not
mans
Law
that
nextly
and
immediately
bindes
Conscience
to
obedience
,
but
Gods
,
and
mans
Law
bindes
onely
by
vertue
of
,
and
for
the
sake
of
Gods
.
Hence
a
man
that
breaks
the
just
Laws
of
man
,
sins
against
God
,
and
,
eo
nomine
,
wrongs
his
Conscience
.
As
on
the
other
hand
,
he
that
obeys
an
unjust
Law
of
man
,
i.
e.
a
Law
no
way
warrantable
by
the
revealed
will
of
God
,
breaks
Gods
Law
;
and
if
his
Conscience
tell
him
so
,
he
sins
against
his
Conscience
,
which
always
aggravates
any
sin
against
God
.
Hence
,
if
at
any
time
he
hath
to
do
with
any
such
Law
,
he
ought
rather
to
run
the
hazard
of
mans
displeasure
than
Gods
.
God
is
to
be
obeyed
rather
than
man
,
if
one
must
be
disobeyed
;
and
obeying
God
indemnifies
Conscience
from
the
guilt
of
sin
in
our
disobeying
of
man
in
the
same
act
.
So
if
a
Law
of
man
lies
before
us
,
which
we
doubt
concerning
the
lawfulness
of
,
we
are
here
at
least
to
suspend
active
obedience
while
we
seek
for
further
information
;
for
whether
the
thing
in
it self
be
sin
or
no
,
it
's
not
so
much
to
us
at
present
,
as
whether
we
are
satisfied
of
the
nature
of
it
,
and
know
what
it
is
by
the
light
of
Truth
shining
in
our
Hearts
:
it
will
amount
to
sin
in
us
to
do
a
doubtful
action
,
if
the
Apostles
Doctrine
be
true
:
But
if
the
Precepts
of
men
be
found
upon
the
best
examination
to
be
contrary
to
God's
,
a
Christian's
Conscience
is
the
most
certainly
disobliged
,
his
duty
lies
plain
before
him
.
God's
Law
is
to
be
observed
;
and
hence
it
is
that
some
can
joyfully
suffer
all
wrongs
from
the
hands
of
men
in
the
case
of
refusal
of
active
obedience
unto
their
Laws
,
because
they
are
perswaded
either
from
a
truely-enlightned
Conscience
,
or
from
an
erring
;
(
which
is
binding
as
to
present
action
;
for
a
man
must
walk
by
that
light
he
hath
,
or
by
none
at
all
)
that
such
refusal
of
active
Obedience
,
and
the
sufferings
of
theirs
,
is
agreeable
to
the
revealed
minde
of
God
,
and
therefore
most
justifiable
at
God's
and
Man's
Tribunal
.
§
6.
Here
will
fall
in
a
great
enquiry
,
That
although
it
be
true
that
all
Humane
Power
,
both
Legislative
and
Executive
,
be
limited
by
a
superiour
Power
,
yet
there
's
but
few
that
have
the
felicity
of
keeping
within
prescribed
bounds
,
or
having
such
Subjects
that
will
not
be
excepting
against
the
Laws
of
their
Superiours
,
as
not
agreable
to
God's
Laws
;
and
this
they
will
make
the
Plea
for
their
disobedience
.
Both
Superiours
and
Inferiours
will
plead
Conscience
,
though
never
so
unrighteously
:
what
should
be
done
in
this
case
?
Unto
this
Allegation
many
things
may
be
said
;
for
it
's
sufficiently
known
,
that
though
every
Law
primarily
requires
active
Obedience
,
yet
upon
a
Transgression
it
is
satisfied
with
the
due
execution
of
the
Penalty
;
but
for
the
future
expects
active
Obedience
:
and
a
reiterated
refusal
of
Obedience
,
the
Law
looks
upon
as
presumptuous
;
and
is
really
so
,
if
this
continuation
at
enmity
with
the
Law
be
voluntary
,
and
deliberate
,
after
sufficient
Information
and
Conviction
;
And
if
this
refusal
be
conjoyn'd
with
resistance
,
it
is
no
better
than
Rebellion
,
which
we
explode
as
unwarrantable
for
a
Christian
.
About
Presumption
we
distinguish
,
there
is
that
which
is
really
so
,
and
that
which
is
onely
called
so
by
an
unjust
Law
and
mistaking
Judge
.
Persisting
in
refusal
of
obedience
after
conviction
of
our
duty
,
is
presumption
,
and
a
sin
against
God
,
whoever
the
Law-maker
is
.
But
if
such
persistance
be
justified
by
the
light
of
God's
Law
in
Conscience
,
it
is
not
a
presumptuous
sin
,
or
any
sin
at
all
against
God
,
however
man
may
term
it
a
presumptuous
breach
of
his
Law
:
for
a
conscientious
Christian
can
no
more
obey
an
unrighteous
Law
after
suffering
than
before
.
§
7.
In
all
cases
of
voluntary
deliberate
refusal
of
active
Obedience
to
a
Law
,
there
is
,
and
must
needs
be
,
a
wrong
done
to
the
Law-giver
or
Subject
.
To
the
Law-giver
,
if
his
Power
,
Law
,
and
Ends
be
good
,
and
they
not
answered
;
for
the
first
end
of
every
Law
is
,
and
ought
to
be
active
Obedience
,
as
beforesaid
;
the
Law
of
God
first
obliging
us
so
to
the
just
Laws
of
man
;
and
the
end
of
the
execution
of
punishment
is
for
the
reducing
the
sufferers
to
active
Obedience
,
and
the
exemplary
restraint
of
others
from
Disobedience
.
Hence
it
follows
,
that
a
deliberate
,
resolved
,
and
constant
undergoing
of
Suffering
in
this
way
of
refusal
,
is
a
practical
charging
the
Magistrate
with
the
highest
Usurpation
and
Tyranny
in
imposing
Laws
of
that
nature
;
and
therefore
the
greatest
disparaging
testimony
born
against
his
Law
,
a
great
reputation
(
in
the
judgement
of
the
world
)
to
the
Cause
pleaded
for
,
let
it
be
truth
or
errour
,
and
the
most
exemplary
disappointment
of
the
Magistrates
Law-making
ends
,
whereby
others
are
greatly
emboldened
to
the
same
kind
of
refusal
.
§
8.
In
all
cases
where
Magistrates
abuse
their
Power
,
they
do
a
wrong
to
the
supream
Judge
,
in
going
beyond
his
Commission
,
and
intrenching
on
his
Prerogative
,
and
do
apparent
injury
to
the
Subject
.
1.
In
that
an
inferiour
subordinate
Law-giver
hath
bereaved
him
by
a
Law
of
those
just
Liberties
and
Priviledges
granted
to
him
by
the
Charter
of
his
supream
Law-giver
.
2.
In
afflicting
and
grieving
his
Subject
,
by
imposing
an
unjust
Law
,
and
causing
him
to
suffer
by
it
,
when
he
pleads
exemption
by
a
Law
in
full
force
,
and
a
discharge
from
a
higher
Court
,
and
is
praiseworthy
for
the
said
refusal
,
not
to
be
condemned
,
no
nor
reproached
as
an
evil
doer
,
or
presumptuous
for
his
permanency
in
non-obedience
.
3.
In
laying
his
Subject
under
a
necessity
of
continued
and
reiterated
sufferings
,
he
being
obliged
in
Conscience
(
or
else
to
answer
the
default
at
a
higher
Tribunal
)
constantly
to
persist
in
his
refusal
to
yield
such
Obedience
,
though
he
is
to
pass
under
renewed
and
reiterated
penalties
;
for
a
man
to
return
to
obedience
after
a
deliberate
suffering
,
is
a
visible
practical
condemnation
of
himself
for
his
former
refusal
,
which
would
greatly
reflect
on
his
honour
both
as
a
man
or
a
Christian
,
unless
by
the
access
of
further
light
he
findes
his
Conscience
did
erre
,
and
so
be
convinced
of
his
duty
;
then
it
becomes
him
both
as
a
man
and
Christian
to
retract
:
Humanum
est
errare
,
beluinum
in
errore
persistere
.
§
9.
Now
seeing
such
inevitable
wrong
lights
somewhere
in
cases
of
these
deliberate
refusals
,
it
will
be
enquired
who
or
what
must
determine
to
the
satisfaction
of
each
party
,
both
standing
highly
on
their
Justification
?
To
which
I
answer
,
An
actual
reconciliation
is
utterly
impossible
,
rebus
sic
stantibus
,
because
it
will
be
as
the
greater
overswaying
earthly
power
will
have
it
(
Deo
permittente
)
on
the
commanding
part
;
his
Will
will
carry
it
;
Sic
volo
,
Sic
jubeo
,
&c.
and
the
Subject
is
liable
to
errour
on
his
part
,
in
Rashness
,
Stubbornness
,
Wilfulness
,
Singularity
,
&c.
But
if
both
parties
do
(
notwithstanding
all
Imperfections
and
Frailties
attending
)
endeavour
to
approve
themselves
to
the
King
of
Kings
,
there
is
a
determination
which
to
each
party
must
satisfactorily
binde
,
and
is
thus
manifest
.
1.
Both
are
bound
to
the
supream
Law-giver
;
the
one
to
make
just
and
equal
Laws
,
and
righteously
to
distribute
them
;
the
other
to
a
free
deliberate
active
obedience
thereunto
;
both
or
either
of
which
failing
in
their
duty
,
shall
be
judged
by
the
supream
Law-giver
according
to
the
respective
Laws
whereby
they
are
bound
to
the
said
duties
.
2.
So
long
as
darkness
and
corruption
attends
the
mindes
of
men
,
there
will
be
different
apprehensions
concerning
the
Duties
and
Practices
they
are
to
walk
in
,
according
to
the
degrees
of
Light
received
;
there
will
never
be
a
perfect
agreement
;
neither
is
any
one
mans
Conscience
a
Standard
to
another
to
walk
by
,
no
further
than
there
is
a
concurrent
emanation
of
convincing
light
from
the
truth
to
both
;
the
Conscience
of
the
Magistrate
,
as
such
,
is
no
binding
rule
to
the
Subject
,
neither
ought
the
Conscience
of
the
Subject
to
be
swallowed
up
in
the
Magistrates
,
and
thereby
seduced
to
an
implicite
Faith
.
Every
man
is
to
see
with
his
own
Eyes
,
to
believe
with
his
own
Faith
,
and
act
to
the
satisfaction
of
his
own
Conscience
,
using
all
means
for
the
right
information
of
his
own
Minde
and
Understanding
in
the
Will
of
God
for
his
walking
.
Whatever
men
say
of
a
Publick
Conscience
,
and
that
commands
of
Superiours
are
enough
to
indemnifie
Inferiours
in
all
active
Obedience
thereto
,
though
the
Laws
be
evil
:
The
Word
of
God
knows
no
such
thing
,
neither
will
any
man
that
is
acquainted
with
conscientious
walking
in
the
approvement
of
himself
to
God
in
all
his
ways
and
actions
,
ever
give
credence
to
any
of
those
wilde
assertions
;
neither
did
I
ever
see
any
probable
Argument
produced
to
enforce
those
Sentiments
on
the
mindes
of
rational
men
,
much
less
on
such
as
have
their
Senses
exercised
in
the
knowledge
of
Truth
.
4.
Hence
it
will
follow
,
that
the
present
Conscience
or
practical
Understanding
impartially
fixed
,
must
be
the
onely
Expositor
of
Law
and
Duty
,
by
which
every
one
is
bound
to
walk
in
his
respective
place
that
God
hath
set
him
in
,
whether
Magistrate
or
Subject
:
whether
a
man
be
in
a
publick
or
private
capacity
,
he
is
to
be
accountable
to
God
for
all
his
absolute
and
relative
duties
,
he
shall
not
be
judged
for
either
of
them
by
another
mans
Conscience
.
The
Spirit
of
a
man
is
the
Candle
of
the
Lord
,
&c.
to
this
determination
must
the
Law-giver
stand
as
to
the
righteousness
or
unrighteousness
of
his
Law
,
and
the
Subject
as
to
his
active
or
passive
obedience
:
And
here
we
speak
not
by
what
measures
Children
in
nonage
and
Fools
are
from
infirmity
of
nature
necessitated
to
walk
,
but
of
such
as
have
the
due
use
of
reason
and
understanding
;
neither
can
it
be
helped
if
some
men
will
surrender
themselves
and
Consciences
(
from
slothfulness
,
interest
,
or
flattery
)
to
be
slaves
to
men
,
they
shall
sufficiently
smart
for
it
here
,
and
severely
answer
for
it
hereafter
.
But
if
any
plead
that
men
of
Reason
,
Vnderstanding
,
Judgement
,
and
Conscience
,
ought
to
quit
and
abandon
all
light
and
dominion
of
their
own
Consciences
,
(
being
inferiours
)
and
be
at
the
disposition
wholly
of
their
Superiours
;
this
we
say
can
have
no
ground
in
Nature
,
Politicks
,
or
Beligion
.
It
's
just
as
if
all
Subjects
were
bound
to
pluck
out
their
Eyes
,
and
see
onely
by
their
Governour
's
.
A
Childe
is
to
obey
his
Parent
,
but
it
is
in
the
Lord
;
he
is
not
bound
to
obey
him
in
unlawful
things
,
and
so
a
Servant
his
Master
:
If
such
obey
their
Superiours
in
such
things
as
the
Law
of
God
makes
unlawful
,
in
so
doing
they
must
needs
disobey
God
.
Now
it
's
most
absurd
to
think
that
Gods
Law
should
require
it
's
own
violation
;
if
this
Command
(
Children
,
obey
your
Parents
)
be
taken
without
limitation
,
and
the
Parent
commands
the
Childe
to
commit
Idolatry
,
or
to
steal
,
and
the
Childe
by
that
Precept
is
bound
to
active
Obedience
,
then
God's
Law
here
overthrows
it self
:
for
by
yielding
obedience
to
one
Precept
,
another
is
necessarily
broken
.
We
have
Joseph's
practice
(
and
Scriptural
commands
)
to
justifie
us
in
this
Assertion
.
§
10.
Moreover
,
if
Conscience
is
to
determine
(
after
the
best
information
that
we
can
have
)
between
God
and
us
,
as
to
our
present
practice
,
much
more
it
's
to
determine
in
case
of
difference
between
subordinate
Law-givers
and
us
.
Though
there
is
a
difference
in
the
determination
,
(
i.
e.
supposing
it
be
God's
Law
,
his
authority
to
make
such
a
Law
is
not
to
be
disputed
by
the
Creature
;
but
the
question
or
case
of
Conscience
is
usually
of
the
meaning
and
extent
of
his
Law
,
as
to
variety
of
practices
referrable
thereunto
:
Whereas
mans
Law
may
be
disputed
whether
he
may
de
jure
,
by
vertue
of
his
Commission
from
God
,
make
and
enjoyn
such
a
Law
)
yet
the
Argument
holds
good
,
that
in
case
of
doubt
about
Practice
,
and
Dispute
between
God
and
us
,
if
he
requires
us
to
be
regulated
by
the
verdict
of
Conscience
enlightned
from
the
Word
,
then
much
more
in
such
cases
of
dispute
betwixt
Man
and
us
:
and
although
we
may
sin
in
obeying
the
dictates
of
an
erring
Conscience
,
(
guided
by
the
Word
of
God
misunderstood
)
yet
that
sin
(
after
our
impartial
endeavours
for
information
)
appearing
to
us
to
be
a
Duty
,
(
though
it
ceaseth
not
therefore
to
be
a
sin
in
its
own
nature
)
it
would
be
a
greater
sin
in
us
to
disobey
the
Dictate
of
the
present
supposedly
enlightned
Conscience
,
because
it
must
be
ranked
amongst
the
sins
against
Light
and
Conscience
;
whereas
now
the
Act
is
but
a
sin
of
ignorance
at
worst
.
Again
,
God
will
at
the
last
day
judge
according
to
the
Verdict
of
Conscience
rightly
informed
;
If
our
Conscience
condemn
us
,
God
is
greater
,
&c.
1
Joh.
Rom.
2.
but
if
our
present
Conscience
be
erring
,
either
as
to
the
meaning
or
nature
of
the
Law
or
Fact
,
and
brings
in
an
impartial
Verdict
,
according
as
it
hath
found
upon
its
best
information
and
enquiry
;
but
not
true
(
as
after
it
appears
)
according
to
Law
or
Fact
,
its
duty
is
to
pass
again
and
again
upon
the
same
inquisition
,
till
it
speaks
as
it
shall
speak
before
Gods
Tribunal
:
So
the
last
Verdict
(
called
present
Conscience
)
stands
binding
to
us
,
till
by
further
light
in
the
Law
,
or
Evidence
concerning
the
Fact
,
another
be
brought
more
agreeable
to
Law
and
Justice
.
And
if
upon
frequent
and
impartial
search
,
the
same
return
be
still
made
(
after
earnest
and
sincere
seeking
of
God
to
discover
our
errours
)
it
is
a
great
confirmation
unto
us
that
it's
truth
that
hath
been
spoken
;
and
that
we
should
greatly
sin
against
God
to
swerve
from
it
,
what
ever
the
Edicts
and
Precepts
of
men
say
to
the
contrary
.
Magna
est
vis
Conscientiae
in
utramque
partem
,
ut
neque
timeant
qui
nihil
commiserint
,
&
poenam
semper
ante
occulos
versari
putent
qui
peccaverint
.
Cic.
Orat.
pro
Milione
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sophoc
.
Egregious
Witness
Conscience
To
good
men
is
of
innocence
.
CHAP.
VII
.
Of
Strong
and
Weak
Christians
,
and
how
far
they
are
obliged
to
submit
to
each
other
.
§
1.
HAving
evidenced
that
the
Jurisdiction
of
Conscience
belongs
to
the
Lord
Christ
as
his
peculiar
Prerogative
,
it
follows
that
doubting
,
weak
,
scrupulous
Consciences
may
challenge
this
priviledge
,
as
well
as
the
knowing
,
confirmed
,
strong
Consciences
;
and
neither
the
weak
subjected
to
the
strong
,
nor
the
strong
to
the
weak
.
And
because
the
Spirit
of
God
hath
distinguished
Christians
according
to
their
Consciences
into
strong
and
weak
,
and
shewed
how
they
ought
to
walk
in
love
towards
each
other
under
one
and
the
same
Law-giver
and
Law
,
though
diversly
apprehended
(
especially
as
to
some
circumstances
and
consequences
thereof
)
by
them
;
and
that
they
ought
not
to
judge
,
justle
,
wrong
,
and
despise
each
other
:
It
will
be
very
requisite
in
this
Conscience-abusing
age
to
speak
something
distinctly
on
this
subject
.
§
2.
The
whole
revealed
will
of
Christ
for
the
Government
of
his
militant
Kingdom
,
and
management
of
all
affairs
therein
,
as
to
publick
Ecclesiastical
concernments
,
so
to
all
particular
Duties
,
Relations
and
Behaviours
conscientiously
to
be
performed
to
God
and
man
,
is
fully
and
sufficiently
manifest
under
the
notions
of
things
necessary
and
indifferent
;
under
which
two
Heads
all
Christian
Duties
positive
and
negative
are
comprehended
:
Although
there
is
a
supposition
of
a
third
,
(
because
of
our
blindness
,
ignorance
,
and
weakness
of
Judgement
and
Affections
,
as
to
a
clear
discerning
and
determining
between
Gospel-necessities
and
indifferences
how
stated
by
Christ
)
and
that
is
of
dubious
controverted
matters
between
Church
and
Church
,
Christian
and
Christian
,
whether
they
be
absolutely
enjoyned
or
prohibited
,
or
indifferently
lawful
and
unlawful
,
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
§
3.
This
supposed
Third
causeth
a
distinction
of
two
sorts
,
or
rather
degrees
of
Believers
,
both
one
in
Christ
the
Head
,
and
in
conscientious
ender
respect
to
his
Glory
.
The
one
is
the
weak
,
scrupulous
doubtful
Christian
,
not
so
fully
informed
in
the
revealed
will
of
Christ
for
his
walking
;
but
because
of
his
great
love
to
Christ
,
and
tender
respect
to
his
Glory
,
is
very
zealous
thereof
,
and
suspitious
of
himself
and
his
ways
;
and
it
may
be
doubts
and
questions
many
things
which
are
not
doubted
of
,
nor
need
not
by
the
strong
,
because
they
are
clearly
enough
revealed
;
but
the
weak
,
by
reason
of
the
great
darkness
of
his
Understanding
,
is
at
a
loss
about
them
;
such
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
he
wants
that
due
light
and
information
that
the
Conscience
ought
to
have
in
the
truths
of
the
Gospel
,
especially
of
such
as
are
usually
of
a
more
disputable
nature
,
(
so
Beza
and
Piscator
[
*
](A79437-e18510-b)
*
Fides
hoc
loco
declarat
Christiandm
ipsam
Doctrinant
in
quâ
sit
adhuc
aliquis
rudu
ac
proin●è
discrimen
ciborum
&
dierum
,
nondum
in
elligit
Christi
beneficio
puisse
sublarum
,
Bez.
Fides
hic
significat
de
usu
rerum
indifferentium
per
synecdoch
.
generis
.
)
to
distinguish
between
things
necessary
and
indifferent
,
but
accounts
some
things
indifferent
which
are
necessary
,
and
some
necessary
which
are
indifferent
,
and
therefore
doth
not
rightly
distinguish
between
his
duty
and
liberty
.
The
stronger
Believer
is
he
who
hath
a
clearer
and
fuller
discerning
of
the
minde
and
will
of
Christ
revealed
,
touching
things
absolutely
or
relatively
necessary
by
the
Law
of
Christ
,
and
things
left
in
indifferency
;
and
this
is
the
Christian
that
hath
least
doubt
and
scruple
in
Conscience
,
Circa
agenda
&
non
agenda
,
necessario
agenda
&
indifferenter
,
and
therefore
of
licita
&
non
licita
,
and
hath
that
plerophory
of
Judgement
spoken
of
Rom.
14.13
.
§
4.
The
Apostle
in
that
Chapter
,
and
elsewhere
,
doth
fully
shew
the
difference
between
these
Believers
;
the
one
sort
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weak
in
Faith
.
The
other
sort
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strong
,
and
confirmed
in
Principles
,
Knowledge
,
and
Judgement
:
All
indeed
have
some
Knowledge
which
have
any
Faith
of
a
true
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
have
knowledge
,
1
Cor.
8.1
.
but
all
have
not
such
a
degree
of
Knowledge
as
to
denominate
them
strong
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
v.
7.
this
eminent
knowledge
is
not
in
all
;
therefore
some
are
weaker
in
Faith
and
Conscience
,
and
therefore
have
not
a
good
judgement
of
discretion
,
or
of
determination
of
doubtful
points
to
which
he
is
not
to
be
taken
by
other
Christians
;
for
he
having
a
zeal
to
the
honour
of
God
,
Steph.
Certamen
,
&
disceptatio
by
the
Vulgar
,
to
which
Beza
adheres
;
but
by
Erasmi●s
D●
judicaiio
,
whom
Grotius
and
Hammond
follow
,
and
seems
to
me
to
be
most
genuine
:
For
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
taken
for
Doubting
,
yet
it
is
oftener
taken
for
Discerning
and
Judging
;
and
besides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Noun
is
elsewhere
still
taken
in
this
sence
of
Discerning
,
1
Cor.
12.10
.
Heb.
5.14
.
and
but
little
knowledge
,
is
superstitiously
observant
of
many
things
,
which
the
strong
looks
not
upon
himself
at
all
obliged
in
conscience
to
.
The
Apostle
gives
an
instance
,
v.
2.
One
believeth
that
he
may
eat
all
things
,
another
that
,
is
weak
eateth
Herbs
,
i.
e.
the
strong
knoweth
his
liberty
,
that
Christ
hath
not
confined
him
in
so
narrow
a
compass
for
the
sober
and
convenient
use
of
any
creature-comfort
;
whereas
the
weak
he
looks
upon
himself
bound
to
Ceremonies
to
observe
many
things
,
as
to
meats
,
drinks
,
days
,
&c.
and
this
was
the
great
dispute
between
the
Professors
in
the
Apostles
times
,
whether
all
the
Jewish
Observations
were
abolished
or
not
by
Christ
:
The
strong
Professors
said
,
they
were
(
according
to
Peter's
Vision
;
)
the
weak
said
they
were
yet
to
be
observed
.
And
as
there
were
weak
Jewish
Christians
,
so
there
were
weak
Gentiles
Professors
,
who
did
eat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
8.7
.
which
doth
eat
with
Conscience
(
i.
e.
of
respect
)
towards
the
Idol
:
this
is
illustrated
v.
10.
for
the
weak
seeing
the
strong
eat
things
sacrificed
to
Idols
,
or
sitting
in
the
Idol-Temple
,
he
saith
the
Conscience
of
the
weak
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
edified
to
eat
things
sacrificed
unto
Idols
as
such
:
Whereas
the
strong
hath
no
such
respect
at
all
,
but
the
poor
indiscreet
weak
Believer
judges
so
,
and
therefore
encourageth
himself
in
his
own
Superstition
;
he
walks
by
a
dimmer
light
,
therefore
his
Conscience
is
more
apt
to
be
defiled
.
The
stronger
hath
a
greater
degree
of
light
and
knowledge
,
and
therefore
is
not
so
apt
to
trip
and
stumble
in
the
way
that
he
walks
,
his
Conscience
is
more
clean
and
free
from
pollution
.
The
Apostle
,
Heb.
5.14
.
opposeth
these
two
sorts
of
Believers
as
Children
and
grown
men
,
v.
13.
every
one
that
useth
Milk
is
unskilful
in
the
word
of
Righteousness
;
for
he
is
a
Babe
,
v.
14.
but
strong
meat
belongs
to
them
that
are
of
full
age
,
(
i.
e.
have
attained
a
measure
of
skill
and
understanding
in
the
word
of
Righteousness
)
even
those
that
by
reason
of
use
have
their
senses
exercised
to
discern
(
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
both
good
and
evil
;
to
determine
between
things
truely
lawful
and
unlawful
.
The
weak
walks
by
a
dimmer
light
,
either
by
his
own
opinion
,
or
tradition
of
his
Predecessors
,
or
by
the
example
or
opinion
of
others
;
and
therefore
more
apt
to
fall
upon
such
actings
whereby
his
Conscience
is
wronged
and
defiled
,
by
doing
such
things
as
absolutely
,
or
circumstantially
prove
sin
unto
him
;
he
is
as
a
Candle
newly
lighted
,
a
bruised
Reed
,
a
smoaking
Flax
,
soon
extinguished
,
or
having
at
best
but
a
smoaky
dim
light
that
none
can
walk
by
,
and
he
himself
is
confused
by
in
his
Christian
conversation
:
he
is
called
a
Babe
that
hath
very
tender
Bones
and
Sinews
,
which
are
soon
wrenched
and
put
out
of
Joynt
;
hence
depends
sometimes
,
on
the
guidance
of
others
which
he
takes
to
be
stronger
than
himself
,
and
it
may
be
casts
himself
on
the
judgement
of
the
blinde
,
and
so
they
fall
both
together
:
And
sometimes
presumes
to
go
by
his
own
strength
further
than
he
is
able
,
whereby
he
is
precipitated
into
many
inconveniencies
,
difficulties
,
and
dangers
.
§
5.
These
two
sorts
of
Believers
differing
onely
in
strength
,
are
both
the
same
in
Specie
,
(
as
a
Childe
and
grown
man
)
having
both
Faith
,
v.
1.
both
received
by
Christ
,
v.
3.
and
Christ
died
for
them
,
v.
15.
both
walking
conscientiously
according
to
their
light
towards
God
.
The
Apostle's
great
care
,
is
to
warn
them
both
to
be
very
wary
and
circumspect
how
they
walk
towards
each
other
,
according
to
those
degrees
of
light
which
they
have
received
,
with
all
charity
and
wisdom
:
That
which
he
insists
most
on
(
in
this
Chapter
of
Rom.
14.
)
is
charitable
walking
.
1.
He
would
not
have
them
walk
at
a
distance
one
with
another
,
but
the
strong
to
receive
the
weak
to
communion
without
making
doubtful
things
the
terms
of
it
;
Syr.
Arah
.
and
Aethiop
.
render
in
the
sence
of
Helping
,
date
manum
,
adjuvate
,
sublevate
;
but
that
's
the
signif.
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
is
plain
where
it
's
used
;
and
this
word
by
the
opinion
of
the
best
Interpreters
is
fitter
rendred
by
assumite
,
receive
,
viz.
into
your
society
,
and
so
used
most
frequently
in
the
New
Testament
,
Matth.
16.22
.
Act.
17.5
.
ch.
18.26
.
Philem.
12
and
17.
So
for
taking
meat
,
Act.
27.33
,
34
,
36.
receive
them
,
but
not
to
the
judgement
of
controversal
points
or
disputable
matters
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
Reasonings
or
disputings
,
and
so
ought
in
most
places
where
it
's
used
to
be
rendred
;
and
though
it
's
often
rendred
thoughts
,
yet
there
it
's
to
be
understood
of
arguing
and
reasoning
thoughts
)
such
the
Apostle
would
not
have
them
received
to
;
i.
e.
he
would
not
have
your
or
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
judgement
of
disputable
points
to
be
the
terms
of
your
receiving
of
them
:
Whatever
your
opinion
or
theirs
is
in
these
matters
,
receive
them
,
say
not
that
they
must
be
of
this
or
that
judgement
and
practice
in
these
things
,
or
else
they
are
not
to
be
of
your
communion
;
the
strong
(
or
he
that
reputes
himself
so
,
whether
he
be
so
or
no
,
the
rule
of
charity
for
the
strong
,
is
to
receive
him
that
he
reputes
weak
)
is
to
receive
the
weak
as
Christ
hath
,
v.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
there
for
Christ's
receiving
.
As
Christ
receives
them
with
all
love
,
tenderness
,
and
condescention
,
so
ought
every
stronger
Believer
not
to
hurry
and
worry
them
beyond
their
strength
of
Knowledge
and
Judgement
,
by
rigorous
proceedings
of
Magisterial
injunctions
and
compulsions
;
but
carry
them
as
Lambs
,
and
gently
lead
them
(
as
God
Isai.
40.11
.
doth
)
by
the
illuminations
of
the
Word
,
in
the
exercise
of
much
patience
and
forbearance
towards
them
,
condescending
in
all
things
possible
for
their
good
and
edification
,
Rom.
14.19
.
in
whatever
he
may
not
offend
Christ
,
he
ought
rather
to
please
his
Brother
than
himself
.
As
for
Example
,
one
that
calls
himself
the
strong
,
(
it
may
be
he
is
Magistrate
or
Minister
,
and
by
his
place
ought
to
be
so
)
saith
it
would
be
much
more
contentment
to
him
,
if
one
of
his
Subjects
or
Hearers
would
yield
to
conform
to
some
few
little
things
which
he
affirms
to
be
but
indifferent
in
themselves
,
&c.
and
the
Subject
and
Parishioner
says
,
No
,
to
obey
you
is
Will-worship
.
God's
own
Ordinances
are
but
little
indifferent
things
in
themselves
,
but
by
vertue
of
his
Commands
they
become
great
and
weighty
;
so
your
Commands
about
small
indifferences
makes
them
great
and
weighty
to
my
Conscience
:
And
therefore
I
desire
to
be
excused
in
coming
up
to
any
such
Commands
;
lay
aside
these
,
and
I
am
willing
to
enjoy
the
benefit
of
your
Communion
.
Suppose
them
to
be
meats
,
gestures
,
or
Garments
,
&c.
I
say
,
he
ought
much
rather
to
lay
aside
the
pressing
of
this
or
that
indifferent
thing
,
for
the
communion
with
,
and
edification
of
,
his
poor
Brother
:
But
for
him
to
retain
his
resolution
of
pressing
this
(
as
he
calls
it
,
indifferent
action
)
on
the
Conscience
and
practice
of
his
Brother
,
not
admitting
any
other
terms
of
communion
,
and
upon
his
refusal
to
call
him
Heretick
,
Schismatick
,
Rebel
,
&c.
can
be
accounted
nothing
less
than
deliberately
and
studiously
to
lay
a
Stumbling-block
in
his
Brothers
way
for
him
to
fall
over
;
(
at
least
in
the
true
sence
of
falling
)
and
then
when
he
is
down
,
to
beat
him
and
trample
upon
him
.
Secondly
,
In
this
charitable
walking
the
Apostle
saith
,
after
they
are
in
communion
there
ought
not
to
be
judging
or
despising
each
other
,
Rom.
14.10
.
The
weak
they
are
very
apt
to
judge
the
strong
for
taking
too
much
power
upon
himself
,
or
liberty
to
himself
;
and
to
say
he
walks
not
according
to
his
Light
;
and
that
his
actions
are
not
agreeable
to
the
rule
of
the
Gospel
;
that
he
is
a
scandal
to
Religion
,
&c.
when
indeed
it
may
be
he
useth
but
that
lawful
liberty
in
indifferent
things
which
Christ
hath
granted
him
,
and
the
other
understands
not
.
Such
judging
as
this
is
ought
not
to
be
in
the
weak
;
and
remarkable
it
is
,
that
the
judging
part
is
put
upon
the
weaker
side
:
the
weak
Christian
is
usually
the
most
censorious
,
and
many
live
with
such
weakness
as
this
,
almost
all
their
days
.
But
the
strong
is
also
apt
to
trespass
on
the
rule
of
Charity
in
despising
his
weak
Brother
,
i.
e.
he
that
is
strong
in
gifts
and
parts
,
or
in
respect
of
place
and
dignity
,
and
advantages
in
the
world
;
he
is
apt
to
think
slightly
of
him
,
and
to
speak
so
,
and
call
him
a
simple
froward
Fanatick
,
a
man
humoursome
,
and
a
contentious
Fellow
;
a
weak-brain'd
Coxcomb
,
one
that
makes
Conscience
and
Preciseness
onely
a
pretence
to
carry
on
rebellious
Designes
against
Church
and
State
;
and
though
he
pretend
Conscience
so
much
in
some
few
things
,
yet
he
will
play
the
Hypocrite
and
lie
fast
enough
in
others
.
To
such
an
one
the
Apostle
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
take
such
an
one
out
of
the
huff
of
his
Pride
and
Passion
,
he
cannot
but
acknowledge
that
this
person
which
he
hath
thus
much
contemned
and
despised
is
one
truely
fearing
God
,
though
he
hath
many
weaknesses
and
incongruities
attending
of
him
.
Thirdly
,
Another
piece
of
Charity
is
to
help
,
succour
,
and
assist
one
another
in
the
bearing
any
evil
of
affliction
,
coming
out
of
any
evil
of
sin
,
and
attaining
any
good
desired
,
Rom.
15.1
.
We
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
;
to
put
our
Shoulders
under
the
burthen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
aggravate
their
weakness
,
and
lay
greater
burthen
upon
them
,
but
to
help
them
with
comforts
under
afflictions
,
resolutions
in
doubts
,
good
counsel
for
their
recovery
when
they
are
under
sin
and
guilt
,
and
not
please
your selves
,
our
pride
,
corrupt
passions
and
affections
:
as
self
must
be
denied
in
following
Christ
,
so
in
associating
with
his
Members
.
§
6.
We
have
spoken
of
the
Charity
the
Apostle
requires
in
the
walking
of
strong
and
weak
towards
one
another
;
it
remains
to
adde
something
concerning
the
rules
of
Wisdom
whereby
they
are
to
walk
.
1.
The
Strong
is
not
to
do
any
indifferent
action
which
he
foresees
may
be
a
real
sinning
offence
unto
his
Brother
,
Rom.
14.19
,
20
,
21.
It
's
of
the
greatest
transgression
of
the
rule
of
Charity
in
the
Apostles
sence
;
and
therefore
it
's
wisdome
for
the
Strong
to
chuse
such
times
and
circumstances
for
the
use
of
indifferent
things
,
as
may
not
scandalize
the
weak
,
and
give
him
occasion
either
sinningly
to
judge
him
,
or
embolden
him
to
imitate
him
in
an
action
which
his
own
Conscience
cannot
bear
;
for
that
meat
which
the
Strong
can
eat
without
conscience
of
the
Idol
,
the
Weak
cannot
:
Therefore
some
things
must
be
wisely
avoided
by
a
Christian
for
the
sake
of
another
mans
Conscience
in
matters
of
indifferencies
,
though
he
findes
no
reason
for
it
in
his
own
.
I
need
make
no
farther
proof
of
this
than
that
full
place
,
1
Cor.
8.10
.
1
Cor.
10.27
,
28
,
29.
Here
the
judgement
of
discretion
must
be
managed
by
the
rules
of
Expediency
,
All
things
that
are
lawful
are
not
expedient
;
and
if
it
be
a
sin
against
Christian
Charity
and
Wisdome
to
do
that
action
that
may
really
scandalize
a
weak
Brother
,
it
is
much
more
a
transgression
of
a
hainous
nature
to
impose
this
action
,
and
compel
the
Weak
to
the
doing
of
it
.
2.
The
wisdom
of
the
Weak
should
be
,
to
be
so
far
from
judging
and
condemning
the
Strong
,
as
rather
to
suspect
his
own
Judgement
,
and
lay
aside
Pride
,
Prejudice
,
and
Partiality
,
and
sincerely
endeavour
after
more
light
,
believing
still
that
it
's
most
probable
that
a
Christian
that
hath
more
Knowledge
,
Experience
,
Gifts
,
and
Parts
and
Advantages
,
may
know
much
more
than
himself
;
and
though
he
cannot
reach
Light
enough
to
see
so
far
as
to
practise
with
him
,
yet
at
least
to
believe
that
his
stronger
Brother
hath
walked
according
to
the
best
of
his
light
and
knowledge
in
that
thing
,
when
he
sees
no
eminent
moral
swaying
reason
to
the
contrary
.
And
though
the
Conscience
or
Example
of
the
Strong
is
not
the
rule
that
the
Weak
must
walk
by
,
unless
it
's
manifest
to
the
Weak
that
the
Strong
walks
agreeable
to
the
Minde
or
Example
of
Christ
:
It
's
not
any
mans
Place
,
Dignity
,
Learning
,
Piety
,
barely
and
absolutely
considered
,
that
renders
him
a
Standard
and
Rule
of
Christian
walking
;
yet
he
is
to
learn
so
much
pious
Wisdom
,
as
to
remember
all
those
relations
that
he
stands
to
him
by
,
and
to
violate
none
of
them
upon
this
account
,
and
rather
come
to
him
as
a
Scholar
,
than
as
a
Master
to
teach
him
,
or
Judge
to
condemn
him
.
It
were
great
folly
in
a
man
that
's
blinde
,
or
hath
but
one
Eye
,
to
condemn
all
men
for
Cheats
and
Knaves
that
have
two
Eyes
and
stronger
sighted
than
themselves
.
Besides
,
it
's
most
agreeable
to
the
rules
of
equity
,
that
the
strong
man
should
be
allowed
the
same
liberty
as
to
his
own
practice
,
which
the
weak
challengeth
,
viz.
of
walking
by
the
light
of
his
own
Conscience
,
be
it
more
or
less
than
anothers
;
though
I
confess
,
if
there
be
any
bar
of
Liberty
in
indifferent
things
in
the
Law
of
Christ
,
it
's
on
the
part
of
the
Strong
;
i.
e.
of
him
that
hath
the
over-ruling
,
governing
,
or
exemplary
power
over
others
,
for
the
sake
of
the
Weak
:
for
that
is
an
undoubted
Law
of
Christ
,
that
the
Strong
,
or
he
that
thinks
or
pretends
himself
so
to
be
,
may
not
do
an
indifferent
action
with
offence
unto
the
Weak
.
And
whereas
the
Strong
may
object
and
say
,
that
the
Weak
is
as
much
bound
to
conform
to
an
indifferent
thing
for
the
sake
of
the
Strong
,
as
the
Strong
to
forbear
it
for
the
sake
of
the
Weak
;
I
〈…〉
there
can
be
no
sin
in
forbearing
an
indifferent
act
to
〈…〉
upon
it
as
such
,
when
there
is
unavoidable
sin
in
doing
it
〈◊〉
that
esteems
it
in
his
Conscience
so
to
be
;
so
that
the
reason
is
not
the
same
in
this
kinde
for
the
Strong
and
Weak
.
The
Weak
cannot
walk
with
the
Strong
in
all
matters
of
indifferency
,
but
the
Strong
may
with
the
Weak
by
receiving
of
them
,
as
the
Apostle
saith
,
without
the
consideration
of
those
differences
;
because
the
Weak
should
sin
in
doing
a
thing
absolutely
indifferent
which
he
judgeth
unlawful
;
but
the
Strong
doubting
not
the
indifferency
,
can
never
think
that
he
sins
in
forbearing
it
,
and
therefore
should
prize
his
Brothers
communion
before
pleasing
himself
in
such
actions
.
§
7.
The
sum
of
all
is
this
,
that
notwithstanding
the
real
disproportion
(
or
supposed
)
between
the
Strong
and
Weak
,
and
the
disputes
in
the
world
who
is
one
,
and
who
is
the
other
,
the
will
of
Christ
is
,
that
they
should
walk
brotherty
and
inoffensively
towards
each
other
,
each
one
as
strong
and
weak
;
as
strong
,
in
respect
of
his
Wisdom
and
Charity
;
as
weak
,
in
respect
of
his
Humility
;
Teachableness
,
and
Suspicion
of
himself
,
Every
one
esteeming
another
better
than
himself
;
for
the
same
Christian
may
be
strong
and
weak
;
strong
in
the
knowledge
and
experience
of
some
Truths
,
and
in
respect
of
some
Temptations
,
weak
in
his
apprehension
and
judgement
of
others
;
strong
at
one
time
,
and
weak
at
another
:
And
besides
,
attending
infirmities
must
be
considered
on
both
parts
;
for
it
cannot
be
but
sometimes
it
will
fall
out
,
that
the
Weak
will
manifest
his
weakness
,
by
Peevishness
,
Prejudice
,
Passion
,
or
Bewraying
his
manifest
ignorance
,
for
which
the
Strong
is
not
to
despise
him
or
reject
him
,
but
rather
help
him
under
this
burthen
,
and
endeavour
to
win
him
nearer
unto
him
by
a
spirit
of
forbearance
and
meekness
;
for
men
in
manifest
weaknesses
are
to
be
pitied
and
supported
,
not
to
be
insulted
over
and
trampled
upon
.
So
the
Strong
will
sometimes
shew
his
strength
(
though
it
be
his
sin
,
and
therefore
a
weakness
relatively
)
in
doing
actions
indifferent
to
himself
,
and
it
may
be
knows
not
,
or
considers
not
,
that
they
are
sinning
offences
unto
his
weak
Brother
;
and
then
for
his
own
vindication
,
with
too
great
a
proportion
of
height
and
vehemency
,
next
door
to
Pride
and
Passion
,
(
too
often
the
things
themselves
)
manageth
his
case
for
the
satisfaction
or
conviction
of
the
Weak
,
the
good
effect
whereof
is
lost
by
reason
of
the
attending
corruption
.
Here
prevailing
Grace
in
the
Weak
will
turn
the
scales
,
and
make
him
appear
the
Strong
,
if
he
suppress
the
〈…〉
in
himself
of
judging
his
Brother
,
and
carry
〈…〉
him
in
an
eminent
measure
of
love
and
humility
in
th●●anifestation
of
his
apprehended
just
exceptions
against
any
of
his
Brothers
ways
or
actions
,
and
putting
the
most
favourable
and
candid
interpretation
upon
them
that
by
the
rules
of
Charity
in
his
apprehension
they
will
bear
.
§
8.
How
contrary
then
is
the
walking
of
some
unto
this
Rule
?
when
the
Strong
will
binde
up
the
Weak
by
humane
Laws
to
do
all
those
actions
(
that
to
him
are
indifferent
)
under
pain
of
non-communion
,
or
other
penalties
,
when
he
regards
no
more
the
strength
of
the
Childe
that
he
is
to
walk
with
,
as
that
it
must
run
as
fast
as
himself
,
or
rather
drive
it
before
him
,
not
considering
the
weakness
of
his
parts
manifestly
wronged
,
and
the
great
hazard
of
his
life
:
how
unlike
he
is
to
God
in
this
,
and
how
contrary
he
acts
to
his
revealed
will
,
let
the
impartial
judge
.
On
the
other
hand
,
when
the
Weak
,
at
least
in
knowledge
,
if
not
in
power
,
will
binde
up
the
hands
of
the
Strong
by
some
Law
humane
,
under
pain
of
inevitable
bodily
Sufferings
,
or
Censures
publick
or
private
,
to
deny
his
own
Light
and
Liberty
,
and
come
down
to
his
Darkness
and
Bondage
;
it
's
as
when
a
blinde
man
will
not
be
satisfied
unless
all
other
mens
Eyes
be
put
out
too
;
and
the
lame
,
till
other
mens
Legs
be
broken
.
This
is
Tyranny
on
both
hands
;
Christ
never
substituted
one
Christian
as
such
a
Law-giver
unto
another
in
Spirituals
:
and
they
that
pretend
to
it
as
strong
,
to
give
Law
to
the
weak
;
or
as
weak
,
to
give
Law
to
limit
and
binde
up
the
strong
,
they
are
so
far
from
the
Rules
of
the
Gospel
,
that
whatever
their
profession
is
of
Faith
in
the
greater
or
lesser
measure
,
I
fear
it
will
hardly
be
found
in
the
smallest
portion
in
either
of
them
;
and
therefore
from
this
consideration
will
arise
a
necessary
distinction
between
the
strong
or
weak
sincere
Believer
,
and
between
the
strong
and
weak
hypocritical
or
pretended
Believer
.
§
9.
What
hath
been
hitherto
spoken
mostly
concerns
the
supposed
strong
or
weak
sincere
Christian
;
we
shall
speak
a
word
of
the
Hypocritical
pretenders
of
both
sorts
.
The
hypocritically
Strong
,
is
he
that
apprehends
himself
to
be
so
,
and
from
spiritual
Pride
and
corrupt
Interest
,
puts
on
a
pharisaical
Vizard
,
whereby
he
would
perswade
others
that
he
is
so
;
one
that
thinketh
he
knoweth
much
,
and
knoweth
nothing
as
he
ought
to
know
,
1
Cor.
8.2
.
and
he
so
thinks
of
himself
,
as
that
he
is
puffed
up
,
v.
1.
And
again
the
Apostle
saith
,
Not
he
that
commendeth
himself
is
approved
,
but
whom
the
Lord
commendeth
,
1
Cor.
10.19
.
his
knowledge
is
not
of
the
right
stamp
,
it
's
separated
from
undoubted
concomitants
of
sanctified
Knowledge
,
Charity
,
Humility
,
and
spiritual
Wisdom
,
and
instead
thereof
he
manifests
himself
with
ostentation
,
Lords
it
tyrannically
over
the
Consciences
of
others
,
be
they
strong
or
weak
;
despising
and
contemning
them
in
all
their
doubts
,
rather
desiring
to
confound
them
with
difficulties
,
and
impose
on
them
by
compulsions
,
than
any
way
to
inform
their
Judgements
,
or
to
win
them
to
his
society
by
condescention
and
meekness
.
§
10.
The
weak
Hypocritical
Professor
little
differs
from
the
former
,
not
in
kinde
,
but
in
degree
onely
;
for
a
Hypocrite
is
but
so
still
,
be
he
weak
or
strong
;
i.
e.
have
more
or
less
parts
or
advantages
to
hide
and
conceal
himself
,
and
set
off
himself
to
the
world
;
but
he
differs
from
the
supposed
strong
Christian
,
in
that
he
hath
but
little
knowledge
,
a
few
gifts
and
parts
,
and
is
not
able
to
manage
his
affairs
to
so
much
advantage
for
the
deceiving
of
others
,
but
yet
pretends
highly
to
Conscience
,
and
the
purest
ways
of
holiness
,
and
pleads
himself
to
be
weak
onely
for
a
Bulwark
for
himself
to
defend
his
Errours
,
Singularity
and
Censoriousness
of
others
,
against
all
the
instructions
and
admonitions
,
whatever
forcible
arguments
and
reasons
they
bring
with
them
:
He
will
still
say
,
truly
this
is
his
weak
judgement
,
and
that
he
is
but
of
a
mean
capacity
,
and
cannot
understand
what
you
have
to
say
for
his
information
and
conviction
;
and
if
you
make
him
understand
,
he
will
still
hold
his
Conclusion
,
though
his
Premises
be
manifested
to
be
never
so
weak
.
§
11.
The
sincere
ought
to
have
a
watchful
eye
upon
these
Professors
,
endeavouring
to
discover
them
,
for
at
first
they
cannot
,
and
therefore
are
called
Hypocrites
,
because
they
can
obscure
and
conceal
themselves
from
man
for
a
while
;
and
when
they
are
not
known
,
the
sincere
is
bound
to
carry
himself
towards
them
by
the
same
rules
as
he
doth
to
those
that
are
equally
sincere
with
himself
:
but
when
he
is
once
discovered
,
he
hath
no
reason
then
to
carry
himself
towards
him
as
towards
a
sincere
,
but
as
towards
a
false-hearted
Professor
.
But
we
should
be
very
wary
of
judging
men
Hypocrites
;
it
's
the
greatest
censure
in
the
world
upon
a
Professor
;
there
must
be
very
great
evidence
for
it
before
we
can
conclude
it
so
:
for
Hypocrisie
is
properly
in
the
eye
of
none
but
God
;
and
though
Christ
(
who
knew
men
throughout
)
called
them
as
they
were
,
I
question
whether
his
Example
may
be
followed
in
this
,
by
the
best
men
on
earth
.
But
we
may
have
great
grounds
of
suspicion
of
this
by
their
fruits
,
and
accordingly
we
are
to
be
directed
in
our
carriage
towards
them
by
the
Word
of
God
,
and
we
have
our
Saviour's
behaviour
to
the
Pharisees
,
whether
strong
or
weak
,
for
our
example
,
so
far
as
imitable
by
us
.
Our
Saviour
would
never
gratifie
that
sort
of
men
,
whatever
shape
they
appeared
under
,
either
of
weak
or
strong
;
and
notwithstanding
all
their
glosing
pretentions
,
our
Saviour
tells
them
,
their
Hearts
were
rotten
and
their
ends
wicked
;
and
by
two
eminent
characters
of
this
nature
he
discovers
them
to
the
world
.
1.
That
they
were
mighty
zealous
for
some
small
circumstantial
matters
in
Religion
,
and
professed
Enemies
to
the
purer
and
more
weighty
part
wherein
the
power
of
Godliness
lay
,
Faith
,
Justice
,
Charity
,
&c.
2.
That
they
cried
up
Humane
Laws
,
Traditions
and
Constitutions
in
the
worship
of
God
,
above
the
Laws
and
Institutions
of
God
himself
.
The
carriage
of
Paul
also
in
this
kinde
is
very
remarkable
,
that
he
would
not
(
Gal.
2.3
,
4
,
5.
)
yield
to
the
circumcision
of
Titus
,
it
being
sought
for
by
false
Brethren
that
would
have
compelled
it
,
and
endeavoured
to
betray
the
Churches
liberty
,
and
bring
them
into
bondage
;
to
whom
(
he
saith
)
we
gave
no
place
by
subjection
,
(
i.
e.
yielding
to
their
imposition
)
no
not
for
an
hour
,
that
the
truth
of
the
Gospel
(
i.
e.
true
Gospel-liberty
)
might
continue
with
you
;
whereas
before
he
yielded
to
the
Circumcision
of
Timothy
to
gratifie
the
weak
real
Believers
.
Whence
it
plainly
follows
,
that
whoever
they
be
that
endeavour
to
enthral
our
Consciences
and
Practices
,
though
in
matters
in
themselves
indifferent
,
are
not
to
be
yielded
to
as
weak
,
nor
subjected
to
as
strong
,
but
rejected
as
false
Brethren
.
2.
The
strong
sincere
Christian
is
not
to
violate
any
positive
Law
of
Christ
that
he
is
in
his
Conscience
perswaded
of
,
to
gratifie
the
weak
,
or
any
persons
whatever
,
Inferiours
,
Superiours
,
or
Equals
;
all
the
concession
must
be
onely
in
matters
in
themselves
indifferent
;
neither
should
the
weak
offer
violence
to
his
Conscience
in
any
thing
to
please
the
strongest
and
wisest
Christian
in
the
world
.
CHAP.
VIII
.
Of
Scandals
.
§
1.
HAving
spoken
of
the
strong
and
weak
Christian
,
and
how
they
should
walk
one
towards
another
inoffensively
,
it
will
be
necessary
to
understand
a
little
the
nature
and
kinde
of
offences
which
the
Gospel
gives
us
so
frequent
and
strict
warning
to
take
heed
of
.
The
Apostles
great
inference
(
from
the
advice
that
he
had
given
to
the
Strong
and
weak
)
was
by
way
of
advice
,
Rom.
14.13
.
Let
us
not
therefoee
judge
one
another
any
more
,
but
judge
this
rather
,
(
i.
e.
determine
)
that
no
man
put
a
stumbling-block
or
an
occasion
to
fall
in
his
Brothers
way
.
A
Scandal
is
any
impediment
or
obstruction
that
lies
in
a
mans
way
,
over
which
he
may
stumble
or
fall
:
So
that
we
take
a
Stumbling-block
or
occasion
of
falling
for
the
same
thing
,
any
thing
that
doth
grieve
,
trouble
,
distract
,
or
turn
aside
,
carries
the
nature
of
a
scandal
with
it
,
and
those
we
must
distinguish
according
to
degrees
:
There
are
the
greater
and
more
dangerous
,
that
hazard
falling
;
and
there
are
those
of
a
lesser
nature
,
that
hazard
stumbling
onely
.
They
differ
onely
in
degree
,
or
in
respect
that
they
have
to
our
state
or
particular
actions
and
concerns
.
Some
of
more
dangerous
consequence
,
and
some
of
less
.
Some
are
more
easily
removed
out
of
the
way
,
some
more
permanent
and
lasting
.
As
if
there
be
any
difference
in
those
expressions
,
a
stone
of
stumbling
,
and
rock
of
offence
,
it
lieth
in
that
the
offending
Stone
is
easily
put
aside
,
but
the
Rock
is
immovable
.
§
2.
Offences
are
said
also
to
be
either
such
as
are
given
and
not
taken
;
and
in
this
sence
some
places
must
be
taken
,
as
Matth.
16.23
.
when
Christ
said
to
Peter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
art
an
offence
to
me
,
in
endeavouring
by
thy
advice
and
evil
counsel
to
turn
me
out
of
the
course
of
exercising
my
Mediators
office
:
Not
that
Christ
was
stumbled
,
but
there
was
such
a
thing
in
the
nature
of
Peter's
advice
,
in
relation
to
Christ's
work
that
he
had
to
do
.
Some
offences
are
taken
and
not
given
;
i.
e.
it
's
not
in
the
nature
of
them
to
be
offences
,
but
by
reason
of
the
corruptions
of
men
by
their
abuse
of
the
greatest
good
,
it
often
becomes
a
scandal
to
them
;
so
Christ
himself
was
a
scandal
to
the
Jews
,
and
a
Rock
of
scandal
,
as
well
as
a
Stone
of
stumbling
,
Rom.
9.33
.
1
Cor.
1.23
.
How
many
,
when
he
went
preaching
about
,
were
scandalized
at
him
and
at
his
Doctrine
,
Matth.
11.6
.
ch.
15.12
.
ch.
26.31
.
This
is
a
supposed
scandal
to
him
that
is
offended
.
Thus
the
doing
of
the
most
justifiable
action
may
undergo
the
disreputation
of
an
offence
,
when
men
will
either
perversly
call
good
evil
,
or
interpret
it
as
evilly
intended
,
or
by
reason
of
ignorance
and
weakness
of
judgement
judge
it
so
:
and
thus
Christ
himself
,
and
no
marvel
if
the
best
of
his
Members
be
not
a
scandal
many
times
in
their
most
commendable
ways
of
walking
,
unto
the
men
of
the
world
,
yea
unto
many
weaker
Believers
,
their
liberty
becomes
a
Stumbling-block
to
the
weak
,
1
Cor.
8.9
.
and
a
mans
good
is
blasphemed
,
or
evil
spoken
of
,
Rom.
14.16
.
there
are
many
that
will
be
offended
captiously
and
deliberately
,
and
they
are
the
profane
men
of
the
world
that
call
Christ
Beelzebub
,
and
his
Disciples
no
better
,
or
the
pharisaical
Professors
.
The
Disciples
told
Christ
,
Knowest
thou
not
that
the
Pharisees
were
offended
when
they
heard
these
sayings
,
Matth.
15.12
.
Christ
answers
,
That
every
plant
that
his
Father
had
not
planted
should
be
rooted
up
:
Let
them
alone
,
they
are
blinde
,
&c.
therefore
,
no
marvel
if
they
bark
at
the
Sun
,
&c.
These
unjust
and
unreasonable
offence-takers
are
the
greatest
offence-givers
,
who
do
truely
offend
Gods
Children
in
all
sences
more
than
the
prophane
world
:
so
Joh.
6.60
,
61.
§
3.
An
offence
given
,
is
when
a
man
or
thing
hath
an
innate
just
ground
of
scandal
,
by
relation
to
the
moral
Law
,
and
is
no
other
than
sin
or
sinful
per
se
&
in
se
,
whatever
other
mens
opinion
of
it
be
;
and
therefore
works
objectively
upon
others
by
way
of
stumbling
and
scandalizing
;
and
they
are
two
sorts
on
whom
it
operates
this
way
:
Either
those
that
behold
this
action
with
approbation
;
and
they
stumble
,
or
rather
fall
,
in
the
worst
manner
thereby
;
for
they
thereby
are
encouraged
to
fall
into
sin
,
or
to
remain
in
sin
,
by
reason
of
it
,
because
of
the
great
inducements
that
they
take
up
from
the
person
committing
it
,
his
Holiness
,
Wisdom
,
Authority
,
Age
,
&c.
or
those
that
behold
it
are
grieved
at
it
,
and
at
the
person
offending
,
so
as
to
censure
his
Person
or
Religion
,
and
provoked
by
some
ways
or
means
to
manifest
their
great
disgust
,
not
onely
to
the
person
offending
,
but
even
to
the
world
.
Hence
I
distinguish
Offences
into
Grieving
and
Sinning
,
or
Grief-causing
offences
,
or
Sin-causing
offences
.
§
4.
Of
the
grieving
Offence
first
;
and
it
's
that
which
tends
to
the
afflicting
and
troubling
the
Mindes
,
Hearts
,
and
Consciences
of
the
Faithful
in
their
Christian
course
;
and
the
offending
party
either
wrongs
and
injures
by
acts
of
violence
and
oppression
,
whereby
he
grieves
the
oppressed
;
or
else
he
does
and
persists
in
such
actions
as
the
offended
judge
unlawful
:
And
therefore
from
true
principles
of
the
love
of
God
and
his
Brother
,
and
the
hatred
of
sin
,
he
is
much
grieved
,
and
walks
heavily
to
see
his
Brother
walk
disorderly
,
and
complains
of
this
block
laid
in
the
way
of
his
Charity
and
Christian
Communion
,
Rom.
14.15
.
If
thy
Brother
be
grieved
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
with
thy
meat
,
thou
walkest
not
charitably
.
§
5.
There
be
two
sorts
of
grieving
Offences
.
1.
All
absolutely
unlawful
actions
that
are
seen
by
the
offended
party
to
be
sins
by
Christ's
Law
,
and
these
he
is
bound
by
Christ's
Law
to
be
offended
at
,
and
at
the
persons
committing
them
,
as
not
onely
sinners
against
God
,
but
against
the
Members
of
Christ
;
and
such
offenders
are
the
prophane
men
of
the
world
or
Pharisaical
Professors
,
Matth.
13.41
.
chap.
18.7
.
the
world
is
full
of
these
offences
,
and
miserable
and
woful
by
reason
of
them
.
2.
All
actions
that
though
they
are
lawful
in
themselves
,
yet
circumstantially
respected
according
to
time
and
place
,
they
have
an
unexpediency
,
and
therefore
carry
an
offensiveness
with
them
,
or
they
become
offences
by
the
sinister
interpretation
of
the
offended
,
and
then
are
not
justly
taken
:
all
things
indeed
are
pure
,
but
it
is
evil
for
that
man
that
eateth
with
offence
,
Rom.
14.20
.
and
though
the
offence
may
be
but
a
reputed
or
supposed
one
(
v.
14.
)
by
the
offended
party
,
yet
it
may
be
really
given
by
the
offending
party
,
and
the
offence
be
unjustly
taken
as
to
the
thing
or
action
,
yet
it
may
be
just
and
equal
as
to
the
party
offending
,
who
is
as
well
acquainted
with
the
weakness
of
his
Brother
,
as
the
indifferency
of
the
action
.
§
6.
The
sinning
offence
is
such
a
thing
or
action
in
one
man
,
that
becomes
an
occasion
of
sin
in
another
,
whether
it
work
upon
him
by
way
of
Example
,
Advice
,
Compulsion
,
&c.
if
it
force
or
allure
him
into
sin
,
it
's
a
scandal
,
and
of
the
grossest
and
most
hainous
nature
;
and
a
man
is
offended
here
many
times
,
when
he
is
pleased
as
to
the
carnal
part
,
as
he
always
seems
to
be
when
they
close
with
him
by
way
of
encouragement
,
because
sinning
is
most
properly
spiritual
stumbling
and
falling
,
and
those
things
that
occasion
it
are
metaphorically
called
Traps
,
Gins
,
Snares
,
Stumbling-blocks
,
in
Scripture-phrase
;
and
in
that
sence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
most
frequently
used
.
This
Scandal
,
or
occasion
of
falling
into
sin
,
is
diversly
taken
;
it
's
sometimes
ascribed
unto
Gods
judicial
proceeding
with
the
sons
of
men
,
when
he
lays
such
Providences
before
them
which
he
knows
will
become
a
scandal
by
reason
of
their
corruptions
,
viz.
of
further
more
visible
and
exemplary
sinning
unto
them
,
Ezeek
.
3.20
.
Jer.
6.21
.
in
this
sence
Christ
became
a
sinning
scandal
unto
a
great
part
of
the
world
:
To
the
Jews
,
a
Stumbling-block
,
and
to
the
Greeks
,
Foolishness
.
The
sufferings
and
falls
of
Gods
people
,
intended
for
the
humbling
,
proving
,
and
doing
good
unto
them
,
have
their
bardning
effects
upon
the
wicked
:
The
same
Sun-beams
harden
the
Clay
,
and
soften
the
Wax
;
Quicquid
recipitur
,
recipitur
ad
modum
recipientis
.
Many
Creature-comforts
used
by
some
for
nourishment
and
comfort
of
life
,
become
no
better
than
Poyson
unto
others
by
their
intemperate
and
sinful
abuse
of
them
,
and
are
called
a
Snare
,
Trap
,
Gin
,
Scandal
,
Rom.
11.9
.
It
's
attributed
to
any
subtile
enticement
or
insinuation
to
the
commitment
of
sin
,
either
of
our
own
inherent
Lusts
and
Affections
,
James
1.
and
in
this
sence
the
right
Eye
,
or
Hand
is
said
to
scandalize
us
,
Matth.
5.29
.
and
18.9
.
Mark
9.47
.
Or
it
's
taken
for
another's
insinuations
or
allurements
to
sin
,
by
Words
or
Actions
,
by
Words
and
Perswasions
;
that
of
Peter
to
our
Saviour
,
Matth.
16.23
.
By
alluring
Actions
and
Practices
:
so
Balac
laid
a
Scandal
before
the
Children
of
Israel
,
Rev.
2.14
.
Moreover
,
it
's
attributed
to
any
thing
sinfully
hurtful
,
or
as
a
fruit
of
sin
,
noxious
unto
man
,
especially
all
sinful
incorrigible
men
;
all
which
scandals
Christs
Angels
shall
gather
out
at
the
end
thereof
,
Matth.
13.41
.
But
the
use
of
the
word
mostly
in
our
sence
,
is
such
a
kinde
of
Stumbling-block
as
one
Brother
may
put
in
another's
way
;
or
more
largely
,
such
a
kinde
of
Stumbling-block
as
is
an
occasion
of
sinning
to
any
of
Christ's
Members
.
1.
Such
as
is
laid
by
the
malicious
World
and
Pharisees
,
who
are
plotting
and
contriving
entrappers
of
Gods
people
,
like
Balaam
and
Balack
,
and
rejoyce
over
them
as
Enemies
when
they
have
brought
any
of
those
little
ones
into
sin
;
our
Saviour's
Wo
belongs
to
them
,
Matth.
18.6
.
2.
When
one
Believer
offends
another
,
the
strong
doing
an
action
(
to
him
indifferent
)
whereby
the
weak
by
misunderstanding
becomes
seduced
to
,
and
entrapped
,
or
established
in
sin
.
§
7.
There
are
these
ways
whereby
the
indifferent
act
of
the
Strong
becomes
a
sinning
scandal
unto
the
Weak
.
1.
When
it
encourageth
the
Weak
to
an
implicite
Faith
,
taken
upon
the
practice
of
the
Strong
(
i.
e.
of
one
eminent
for
Grace
,
Gifts
,
Exemplary
sufferings
,
or
places
of
dignity
and
trust
)
to
do
those
things
which
he
doubts
to
be
lawful
and
warrantable
by
the
Word
of
God
,
and
then
this
weak
Believer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
condemned
in
Conscience
(
not
absolutely
damned
,
as
some
understand
the
use
of
that
ambiguous
word
in
the
translation
)
the
reason
added
is
demonstration
enough
,
because
whatever
is
not
of
Faith
is
sin
,
and
all
sin
condemns
by
a
concomitant
or
subsequent
guilt
attending
.
2.
When
the
actions
of
the
strong
,
lawful
in
his
performance
of
them
,
is
a
confirmation
of
the
weak
in
his
unlawful
practice
of
the
same
thing
,
as
in
the
Apostles
instance
of
eating
things
sacrificed
to
Idols
:
The
strong
eats
it
as
other
meat
,
without
any
conscience
of
,
or
respect
to
the
Idol
;
but
the
weak
is
confirmed
in
his
idolatrous
or
superstitious
use
of
it
,
1
Cor.
8.4
.
and
the
same
thing
being
but
an
indifferent
lawful
action
to
one
;
is
Superstition
or
Idolatry
to
the
other
,
eating
with
some
respect
to
the
Idol
,
or
with
a
Conscience
checking
upon
that
consideration
;
and
so
their
Conscience
being
weak
is
defiled
(
i.
e.
becomes
accusing
of
sin
,
and
therefore
polluted
with
guilt
,
Heb.
10.12
.
)
but
meat
commendeth
us
not
to
God
,
v.
8.
i.
e.
an
indifferent
thing
in
it self
,
we
are
never
the
worse
for
it
,
provided
no
sinful
circumstances
do
attend
it
;
but
take
heed
lest
your
meat
(
i.
e.
an
indifferent
thing
)
and
your
liberty
in
the
use
of
it
,
become
not
a
scandal
,
i.
e.
an
occasion
of
sin
to
the
weak
:
For
if
any
that
is
weak
see
thee
which
hast
knowledge
sit
at
meat
in
an
Idol-temple
,
(
and
think
that
thy
carriage
be
with
some
civil
or
religious
respect
)
shall
not
such
a
mans
Conscience
be
emboldened
?
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
edified
?
i.
e.
confirmed
in
his
Judgement
and
practice
in
eating
such
things
.
If
he
that
is
weak
see
thee
use
an
indifferent
action
(
such
as
bowing
,
kneeling
,
&c.
)
in
the
service
of
Idolatry
or
Superstition
,
will
it
not
embolden
him
to
the
like
practices
?
i.
e.
either
encourage
him
to
venture
on
a
practice
which
he
was
affraid
before
was
sin
,
or
embolden
him
confidently
to
persevere
in
that
practice
which
he
went
on
in
before
with
a
doubting
or
scrupling
Conscience
;
so
that
by
thy
knowledge
(
i.
e.
by
the
occasion
or
example
of
it
)
shall
thy
weak
Brother
perish
,
so
far
as
he
is
concerned
in
thy
actions
,
(
for
whom
Christ
died
)
and
so
far
as
thou
knowest
,
he
being
fallen
into
,
or
confirmed
in
sin
by
thy
means
;
and
when
ye
sin
so
against
the
Brethren
,
and
wound
their
weak
Consciences
,
you
sin
against
Christ
.
The
Apostle
enlarges
further
and
very
plainly
upon
this
point
,
1
Cor.
10.23
.
to
the
9th
,
&c.
which
I
shall
not
detain
the
reader
upon
,
but
onely
refer
him
to
distinct
reading
and
consideration
of
the
Text
;
and
shall
conclude
this
point
with
that
eminent
place
of
John
the
Apostle
,
1
Epist.
ch.
2.10
.
He
that
loveth
his
Brother
abideth
in
the
Light
,
(
i.
e.
the
truth
of
the
Gospel
)
and
there
is
no
occasion
of
Stumbling
(
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
him
;
that
is
,
no
active
scandal
,
i.
e.
he
gives
no
occasion
of
falling
unto
his
Brother
;
and
there
is
no
passive
scandal
,
he
is
so
far
enlightned
and
informed
in
the
truth
,
that
he
doth
not
easily
take
offence
at
his
Brothers
actions
,
so
as
to
start
from
the
truth
,
or
walk
in
any
ways
of
sin
or
errour
;
neither
is
he
soon
offended
and
prejudiced
at
his
Brothers
person
or
profession
,
as
to
start
from
the
communion
of
either
.
But
he
that
hateth
his
Brother
(
i.
e.
hath
little
regard
to
the
welfare
of
his
Brothers
Soul
)
is
in
darkness
,
and
walketh
in
darkness
,
and
knows
not
whither
he
goes
,
because
darkness
hath
blinded
his
Eyes
;
Ergo
,
will
both
stumble
and
fall
,
and
lay
Stumbling-blocks
and
Scandals
in
the
way
of
others
,
that
they
may
fall
also
.
CHAP.
IX
.
Of
Necessities
and
Indifferences
.
§
1.
IN
the
next
place
,
it
will
follow
to
consider
the
things
wherein
the
Consciences
of
the
strong
and
weak
are
mostly
concerned
,
about
the
doing
or
not
doing
of
which
,
Scandals
and
Offences
do
arise
amongst
Christians
;
and
those
are
things
necessary
and
indifferent
.
§
2.
The
things
wherein
Conscience
is
bound
to
doing
or
avoiding
by
some
Law
,
are
things
necessary
;
and
if
by
Christ's
Law
,
they
are
religiously
necessary
;
if
by
Man's
Law
,
they
are
civilly
necessary
;
if
by
the
Law
of
Nature
,
then
naturally
necessary
:
all
things
whatever
antecedaneous
to
a
Law
,
are
in
a
possibility
to
necessity
or
indifferency
;
those
things
that
are
doubted
of
,
(
supposing
them
under
a
Law
,
or
relating
to
it
)
not
appearing
to
us
whether
necessary
or
indifferent
,
are
scruples
;
and
these
are
not
so
much
in
the
nature
of
the
thing
,
as
in
Conscience
.
§
3.
An
indifferent
thing
is
generally
known
by
this
description
,
Est
medium
quod
ita
se
habet
ad
duo
extrema
,
ut
non
magis
ad
unum
quam
ad
alterum
inclinat
:
It
's
a
middle
thing
that
respects
both
extreams
alike
:
as
that
which
is
indifferent
in
respect
of
Morality
,
Sine
discrimine
aut
differentiā
,
b.
e.
ratione
boni
&
mali
determinati
ul●â
lege
.
it
's
in
it self
neither
morally
good
,
nor
morally
evil
;
it
is
as
it
were
the
middle
of
a
Line
that
leaveth
so
much
on
both
sides
,
moral
or
civil
goodness
or
evil
in
them
,
but
remain
adiaphorus
;
and
so
in
this
consideration
necessary
,
good
,
and
evil
,
and
indifferent
,
are
disparata
,
and
not
contraria
;
those
things
or
actions
which
directly
fall
under
the
Law
by
positive
Command
or
Prohibition
,
are
said
to
be
absolute
good
and
evil
,
though
it
's
but
secundum
quid
,
viz.
properly
in
relation
to
the
Law
;
and
those
things
or
actions
which
are
not
directly
concerned
in
the
Law
,
but
onely
circumstantially
,
(
indifferent
in
themselves
)
those
are
relatively
necessary
,
and
respectively
onely
good
or
evil
.
§
4.
Though
Good
,
and
Evil
,
and
Indifferent
,
are
disparata
,
yet
Necessary
and
Indifferent
are
adversa
,
and
there
is
no
medium
betwixt
them
;
for
all
things
in
the
world
are
or
may
be
ranked
under
these
two
Heads
,
in
respect
of
any
Law
of
God
or
man
whatsoever
:
For
either
they
are
concerned
in
the
Law
,
or
not
;
if
they
be
concerned
,
they
receive
a
relative
constituted
good
or
evil
from
the
said
Law
;
if
not
concerned
as
to
Command
or
Prohibition
,
they
remain
indifferent
,
and
their
indifferency
also
must
be
respective
,
as
to
this
or
that
Law
;
for
a
thing
may
be
indifferent
and
unconcerned
as
to
one
Law
,
when
it
's
concerned
in
and
made
necessary
by
another
Law
.
§
5.
By
Laws
of
Nature
in
distinction
from
morality
,
I
understand
more
than
meram
artem
Physicam
;
here
must
be
understood
the
rules
of
all
Arts
,
which
are
as
so
many
Laws
to
direct
every
thing
,
in
its
various
respects
,
unto
its
right
end
;
and
all
conformities
and
agreement
of
the
things
,
or
respects
to
the
said
rules
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
good
;
and
all
Irregularities
and
Falsities
are
evil
:
though
bonum
&
malum
is
most
proper
in
the
moral
acceptation
,
yet
we
must
allow
it
to
be
in
other
Arts
besides
Divinity
;
in
Logick
there
is
good
and
evil
consequence
,
reasoning
,
&c.
verum
&
bomem
,
though
they
be
morally
contra-distinct
,
yet
they
are
in
Logick
convertible
terms
;
so
there
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
every
Art
,
which
is
its
veritas
leading
to
its
right
end
,
and
this
is
the
bonitas
thereof
.
There
is
also
a
necessity
in
them
,
and
Necessarium
,
quando
semper
verum
est
,
nec
falsum
esse
potest
,
when
the
Axiome
affirmed
is
always
true
,
and
never
can
be
false
;
to
this
is
opposed
a
contingency
,
which
indeed
is
a
medium
between
Truth
and
Falshood
,
as
Indifferency
is
between
Good
and
Evil
,
and
is
an
Axiomatical
indifferency
properly
,
as
the
other
is
moral
;
and
those
things
that
are
contingent
are
indifferently
concerned
in
the
rules
of
Art
to
Truth
or
Falshood
.
Sic
vera
sunt
ut
aliquando
falsa
esse
possunt
,
&
sic
falsa
ut
aliquando
vera
esse
possunt
.
§
6.
All
Necessities
respecting
Conscience
and
religious
practice
,
are
moral
,
and
have
their
good
and
evil
determined
by
a
moral
Law
;
and
these
are
of
two
sorts
,
Absolute
,
or
Relative
;
Absolute
,
when
the
principal
substance
of
the
thing
or
action
is
determined
as
to
good
or
evil
,
the
moral
Law
looks
directly
upon
it
;
the
duty
is
called
perfectum
officium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
perfect
or
absolute
throughout
Duty
.
A
Relative
necessity
is
,
when
an
indifferent
thing
(
in
itself
)
by
a
circumstantial
respect
to
another
thing
,
falls
under
some
Law
,
and
becomes
good
by
way
of
expediency
,
or
evil
by
way
of
non-expediency
;
it
's
call'd
commune
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
medium
off
cium
,
quod
cur
factum
sit
ratio
probabilis
reddi
potest
,
Cic.
off
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
10.23
.
an
indifferency
may
become
a
necessity
per
accidens
,
pro
hic
&
nunc
,
and
this
is
an
expediency
,
or
non-expediency
,
which
cannot
be
properly
a
medium
between
a
necessary
thing
and
indifferent
,
because
every
moral
expediency
is
necessary
in
genere
boni
moralis
,
pro
hic
&
nunc
,
though
not
pro
semper
&
ubique
.
§
7.
Things
have
a
Necessity
of
nature
in
them
,
when
they
are
so
ordained
of
God
the
Creator
of
all
things
,
that
they
should
be
,
or
do
this
or
that
to
the
compleating
their
being
or
welbeing
,
in
order
to
the
accomplishment
of
that
end
for
which
he
first
introduced
them
;
and
his
command
unto
them
(
the
proper
catholick
rule
of
every
art
)
so
to
be
and
do
,
is
the
law
of
nature
which
all
natural
agents
under
the
conduct
of
respective
Arts
and
Sciences
do
receive
,
viz.
what
they
should
be
,
what
they
should
do
,
and
to
what
end
they
should
tend
;
all
which
are
undispensable
(
rebus
secundum
natucam
aut
regulas
artis
,
positis
)
and
unalterable
by
any
but
God
alone
;
and
they
are
his
Ordinances
for
the
rule
of
Sun
,
Moon
,
and
Stars
,
&c.
given
by
God
,
and
cannot
depart
from
before
him
,
Jer.
31.35
,
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
these
Statutes
be
removed
from
before
me
;
hence
all
Creatures
and
things
should
according
to
their
first
constitution
,
have
kept
their
regular
Motions
to
the
best
ends
Supream
and
Subordinate
;
and
so
all
good
,
though
since
the
breaking
in
of
the
Curse
upon
the
Creature
for
mans
moral
transgression
,
there
's
entred
thousands
of
natural
evils
into
the
world
,
so
that
nature
hath
swerved
from
its
primitive
course
in
many
things
,
and
run
in
the
crooked
channels
of
disorder
and
confusion
.
Hence
natural
indifferencies
are
such
natural
Actions
,
Modes
,
and
Tendencies
of
the
created
beings
,
which
may
be
or
not
be
without
any
prejudice
to
the
common
course
of
nature
,
without
any
destruction
to
the
esse
,
bene
esse
,
or
last
end
of
the
Creature
.
As
a
man
may
be
Tall
,
or
Short
,
Fat
,
or
Lean
;
of
a
fair
or
black
Complexion
:
So
a
Sheep
,
black
,
or
white
.
It
may
Rain
or
be
fair
Weather
on
this
or
that
day
.
The
fuel
of
Fire
may
be
Hay
,
Straw
,
Coal
,
or
Wood
:
The
Eye
may
look
on
this
or
that
Object
:
The
Understanding
contemplate
this
or
that
truth
:
The
Will
chuse
this
or
that
good
;
and
infinite
other
varieties
that
nature
sports
itself
in
,
without
any
distraction
,
or
so
much
as
wrong
to
the
necessities
of
nature
,
or
breach
of
any
of
the
Laws
or
Rules
thereof
.
§
8.
Things
or
Actions
are
politically
necessary
,
or
indifferent
,
when
they
become
necessary
by
subjection
to
some
Law
of
Polity
,
or
indifferent
by
being
void
of
limitation
by
that
Law
.
Political
Necessities
and
Indifferences
are
either
Civil
or
Ecclesiastical
:
Civilly
necessary
are
either
when
the
things
or
actions
themselves
have
an
innate
tendency
to
the
order
of
civil
Societies
,
or
the
exercise
of
distributive
or
commutative
justice
,
flowing
from
the
influence
of
the
moral
Law
diffusing
itself
through
all
natural
Consciences
,
and
becoming
the
very
Veins
and
Sinews
of
Societies
;
or
when
according
to
the
discretion
or
prudential
arbitrament
of
the
civil
Magistrate
(
agreeing
to
the
constitution
of
the
Government
)
a
civil
Law
is
enacted
,
where
it
bindes
,
is
civilly
necessary
,
and
that
which
it
leaves
unbound
is
civilly
indifferent
,
and
neither
good
nor
evil
in
respect
of
that
Law
.
Unto
this
Head
may
be
referred
Oeconomical
necessities
and
indifferences
,
of
which
we
may
have
some
such
analogical
understanding
which
I
shall
not
now
stay
upon
.
§
9.
Some
things
and
actions
fall
under
a
spiritual
political
consideration
,
and
are
Ecclesiastical
,
pertaining
to
instituted
Worshp
,
to
the
Government
and
Discipline
of
Christ's
Body-politick
,
which
is
his
Church
,
and
these
are
Levitical
or
Evangelical
.
Levitically
necessary
,
where
such
things
which
were
commanded
by
the
Ceremonial
Law
,
the
revealed
Will
of
God
for
the
order
and
manner
of
his
instituted
worship
in
the
Jewish
Church
under
the
Pedagogy
of
Moses
.
Levitically
indifferent
,
where
those
things
that
were
left
undetermined
by
the
ceremonial
Law
,
might
be
lawfully
done
or
not
be
done
according
to
discretion
.
§
10.
Things
or
actions
Evangelically
Ecclesiastical
are
also
necessary
or
indifferent
.
Necessary
,
when
they
have
a
determination
of
political
good
or
evil
laid
on
them
by
the
Law
of
Christ
,
for
the
management
of
the
affairs
of
his
Church
under
the
Gospel
.
Things
in
respect
to
the
Church-constitutions
are
also
indifferent
,
when
they
are
not
declared
by
the
Law
of
Christ
to
be
of
any
necessary
concernment
to
the
being
or
well-being
of
the
Ecclesiastical
Polity
.
All
Ecclesiastical
Institutions
are
founded
on
the
Moral
Law
,
but
are
distinguished
from
the
Moral
Precepts
by
the
name
of
Instituted
Worship
;
because
God
ordained
the
Moral
Law
to
be
a
rule
of
Obedience
under
all
the
ages
of
his
Church
;
but
Christ
hath
reserved
to
himself
the
prerogative
of
altering
instituted
Worship
at
his
pleasure
,
as
it
shall
appear
to
his
wisdom
to
be
more
agreeable
to
those
several
ages
and
great
ends
that
he
designes
the
attaining
of
,
by
the
Oeconomy
of
his
Church
Militant
in
the
world
;
and
the
great
and
principal
change
that
he
thought
good
to
make
,
was
when
he
changed
his
Church-discipline
from
Oeconomical
to
National
,
and
from
National
in
one
Nation
,
to
particular
Congregations
in
all
Nations
whither
his
Gospel
should
be
dispersed
.
This
last
change
of
instituted
Worship
we
are
under
,
and
it
stands
constituted
by
the
Laws
of
his
own
promulgation
by
himself
immediately
when
here
on
earth
,
and
by
his
Apostles
after
his
Ascention
inspired
with
his
Spirit
,
extraordinarily
commissionated
by
his
Authority
.
From
under
this
last
Ecclesiastical
Constitution
we
must
not
,
we
dare
not
start
till
his
second
coming
,
the
date
of
its
continuance
being
fixed
by
himself
.
CHAP.
X.
Some
plain
Propositions
concerning
things
Necessary
and
Indifferent
.
§
1.
HAving
thus
briefly
described
and
unfolded
all
sorts
of
Necessities
and
Indifferences
requisite
to
our
purpose
,
and
ranked
them
to
several
Heads
,
that
we
might
not
be
mistaken
in
the
following
Discourse
when
we
speak
of
any
of
them
distinct
from
the
other
;
We
judge
it
now
convenient
in
the
first
place
,
before
we
come
to
argue
the
matter
in
controversie
,
to
lay
down
a
few
general
Propositions
to
the
intelligent
Reader
,
whereby
the
nature
of
these
things
will
further
and
more
clearly
appear
.
1.
No
created
beings
or
actions
had
any
thing
of
moral
necessity
or
indifferency
antecedent
to
a
moral
Law
:
for
where
there
is
no
Law
,
things
cannot
respect
it
as
good
or
evil
;
and
if
the
two
extreams
cannot
be
without
a
Law
,
neither
can
the
middle
be
in
respect
to
the
said
Law
;
and
if
some
things
are
not
made
morally
good
or
evil
by
commanding
or
forbidding
,
other
things
cannot
be
morally
indifferent
as
to
good
or
evil
.
2.
Though
things
have
no
indifferency
antecedaneous
to
a
Law
,
and
without
respect
thereto
,
yet
they
have
a
possibility
of
necessary
goodness
,
evil
,
or
indifferency
;
and
those
things
that
are
good
or
evil
by
one
Law
,
may
be
left
indifferent
by
another
,
&
vice
versa
.
3.
The
same
Law
that
ordains
things
or
actions
necessarily
good
or
evil
,
doth
exclusivè
&
implicitè
determine
things
indifferent
in
reference
to
its
self
;
for
such
things
as
are
neither
commanded
or
forbidden
,
are
neither
good
or
evil
,
and
therefore
may
be
done
or
not
done
without
sin
,
being
indifferent
.
4.
There
is
none
can
loose
or
absolve
from
a
binding
Law
,
but
he
that
hath
the
Legislative
power
,
or
one
superiour
to
him
;
men
may
by
alteration
of
Statutes
,
change
their
necessities
into
indifferences
,
&
vice
versa
;
or
God
by
his
supremacy
may
do
this
in
mans
Laws
,
but
no
man
can
abolish
God's
Laws
,
or
make
new
ones
of
the
same
kinde
by
changing
things
that
he
hath
left
indifferent
into
necessities
,
it
is
his
Prerogative
onely
.
5.
All
appearances
of
things
to
be
what
they
really
are
not
,
by
the
several
respects
they
have
to
the
Law
they
are
under
,
are
errours
and
hallucinations
of
the
Understanding
;
for
good
sometimes
appears
evil
,
and
evil
good
;
necessary
things
indifferent
,
and
indifferent
things
necessary
:
And
though
our
walking
must
be
and
can
be
but
according
to
the
illumination
of
our
Understanding
,
yet
doth
not
our
Judgement
or
Consciences
alter
the
true
respect
that
things
have
in
themselves
.
6.
All
religious
actions
,
as
such
,
practically
circumstantiated
,
whether
moral
or
ceremonial
,
are
good
or
evil
,
and
cannot
be
called
indifferent
,
unless
in
an
abstract
consideration
from
all
religious
respects
.
7.
Absolute
good
and
evil
are
not
of
the
same
extent
with
lawful
and
unlawful
;
for
an
indifferent
action
is
lawful
which
hath
no
determination
by
a
Law
to
good
or
evil
,
because
not
onely
the
Precept
,
but
even
the
permission
of
the
Law
makes
a
licitum
,
but
it
's
onely
the
Prohibition
that
makes
it
unlawful
.
Hence
indifferent
things
are
not
media
inter
Licita
&
illicita
,
for
they
are
contradicentia
,
and
indifferent
things
are
licita
,
and
upon
that
account
referred
to
the
Law
,
and
confirms
that
indifferent
things
cannot
be
said
to
be
so
but
in
reference
to
some
Law
,
lawfulness
being
an
essential
property
of
an
indifferent
thing
.
8.
To
say
that
an
indifferent
thing
is
a
mean
between
commanded
and
forbidden
,
is
all
one
as
to
say
it
is
a
mean
between
good
and
evil
;
for
there
is
nothing
good
or
evil
,
but
by
vertue
of
something
carrying
the
force
of
a
Law
in
it
,
that
by
a
Command
or
Prohibition
puts
the
nature
of
good
or
evil
upon
it
correspondent
to
the
said
Law
:
As
the
Law
of
the
Creation
makes
things
naturally
good
or
evil
,
the
Law
moral
makes
them
morally
so
,
&c.
and
that
which
is
prohibited
as
not
answering
the
ends
of
the
one
or
other
,
is
necessarily
evil
.
That
which
is
commanded
as
answering
the
ends
,
and
requisite
,
is
good
necessarily
.
That
which
in
itself
may
or
may
not
answer
,
and
is
not
absolutely
commanded
or
forbidden
,
is
neither
good
nor
evil
,
(
in
respect
of
that
Law
,
though
it
may
be
in
respect
of
another
)
and
therefore
indifferent
.
CHAP.
XI
.
Concerning
Christian
Liberty
.
§
1.
UPon
the
true
stating
of
Necessities
and
Indifferences
depends
the
right
understanding
of
Christian
Liberty
:
concerning
the
genuine
meaning
and
extent
thereof
,
it
's
needful
that
something
be
subjoyned
.
That
there
is
such
a
thing
as
Christian
Liberty
,
many
places
in
the
New
Testament
will
evince
:
we
shall
briefly
explain
how
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
.
1.
For
freedom
from
the
impurities
of
sin
,
because
the
ways
of
sin
are
bondage
;
so
the
Word
of
God
directing
to
holiness
,
is
called
the
Law
of
Liberty
,
Jam.
1.25
.
ch.
2.12
.
2.
Sometimes
taken
for
Liberty
or
freedom
from
the
Curse
due
to
sin
,
or
lying
upon
the
Creature
for
it
in
its
effects
,
Rom.
8.21
.
3.
It
's
taken
for
Freedom
from
the
darkness
of
,
and
bondage
to
the
Mosaical
Vail
of
Ceremonies
,
1
Cor.
3.17
.
4.
For
a
free
use
of
indifferent
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
3.17
.
Gal.
2.4
.
In
all
places
I
finde
Liberty
hath
a
respect
to
some
Law
whereby
men
are
bound
either
under
duty
,
or
unto
punishment
.
We
are
freed
from
the
punishment
of
the
moral
Law
by
Christ
,
but
not
from
duties
required
by
it
,
Gal.
5.1
.
It
is
a
freedom
purchased
for
us
,
Christ
having
satisfied
the
Law
in
respect
of
〈◊〉
1.
It
's
taken
for
a
Liberty
from
sins
dominion
,
which
is
a
transgression
of
the
Law
,
Rom.
6.18
,
22.
Joh.
8.32
.
2.
It
's
opposed
to
the
bondage
of
expectation
of
Justification
by
the
works
of
the
Law
,
Gal.
4.22
,
to
the
30.
Rom.
7.3
.
Now
Christian
Liberty
as
it
respects
indifferent
things
,
it
flows
from
the
Law
of
Christ
two
ways
,
either
by
way
of
release
from
the
bondage
of
some
Law
,
by
the
repeal
of
it
,
as
of
the
Ceremonial
Law
,
which
consisted
in
many
observations
of
Days
,
Meats
,
Habits
,
and
many
Rites
and
Ceremonies
,
and
is
liberatio
;
or
by
allowing
us
and
entrusting
us
with
a
Latitude
in
the
use
of
many
things
,
notwithstanding
all
supervening
Laws
and
impositions
,
and
therefore
this
is
that
Liberty
which
we
are
commanded
by
Christ
to
maintain
,
Gal.
5.1
,
2
,
3.
we
are
to
take
heed
that
we
be
not
entangled
again
in
the
Yoak
of
bondage
;
that
place
is
comprehensive
of
all
the
Liberty
purchased
for
us
by
Christ
,
in
respect
of
the
moral
and
all
ceremonial
Laws
;
and
so
far
as
we
have
a
Liberty
by
Gospel-charter
,
we
are
to
stand
fast
in
it
,
avoiding
all
re-intanglements
of
Conscience
by
the
Children
of
men
,
that
spy
out
our
lawful
Liberties
,
and
would
deprive
us
of
them
;
Ye
are
bought
with
a
price
,
be
ye
not
the
servants
of
men
,
1
Cor.
7.23
.
which
place
must
be
understood
in
religious
service
,
such
as
is
done
in
obedience
to
the
immediate
commands
of
Christ
,
as
appears
v.
22
,
and
24.
for
Christ
doth
not
prohibit
service
to
men
in
Domestick
and
Civil
affairs
,
but
a
flavery
to
the
wills
of
men
in
the
matters
of
Religion
and
instituted
Worship
;
be
ye
not
time-servers
or
men-servers
:
So
that
by
Christ's
Law
we
are
bound
to
refuse
homage
to
mens
Usurpations
in
matters
of
Religion
.
§
2.
As
what
Christ's
Law
to
us
determines
(
for
our
practice
)
to
good
and
evil
in
all
things
and
actions
comprehended
under
that
Law
is
definite
;
so
what
he
hath
not
there
determined
some
way
or
other
,
either
explicitely
or
implicitely
,
is
indefinite
,
and
a
Christian
hath
therein
his
Liberty
to
do
or
to
forbear
without
sin
,
as
in
such
matters
as
relate
to
religious
observations
in
Meats
,
Drinks
,
Days
,
and
Circumstances
attending
instituted
Worship
,
not
commanded
or
forbidden
by
Christ
,
but
are
left
by
Christ
to
our
Liberty
to
do
or
not
to
do
by
the
judgement
of
discretion
,
as
it
hath
most
tendency
to
the
glory
of
God
and
edification
of
our selves
and
others
:
As
for
example
;
to
sit
or
stand
in
hearing
the
Word
,
to
kneel
or
stand
,
or
lie
prostrate
in
Prayer
;
for
a
man
to
turn
his
face
to
the
East
or
West
,
or
wear
this
or
that
Colour
in
the
Worship
of
God
,
&c.
thousands
of
instances
may
be
given
.
We
speak
not
here
of
natural
,
civil
,
or
moral
Liberty
;
there
's
no
doubt
but
a
Christian
as
a
man
may
claim
as
much
of
that
as
another
,
and
hath
as
much
Law-obligation
as
to
precepts
of
practice
;
but
the
matter
under
debate
is
what
the
Evangelical
Liberty
of
a
Christian
is
in
the
transaction
of
the
affairs
of
Christ's
Kingdom
.
§
3.
A
Christian's
Liberty
is
not
a
boundless
and
lawless
Liberty
in
those
things
wherein
he
is
most
free
,
but
hath
its
special
limits
and
bounds
set
unto
it
by
Christ
,
in
certain
Rules
and
Precepts
generally
prescribed
by
him
,
to
which
all
his
actions
may
be
reduced
,
either
as
to
the
substance
of
them
,
and
so
fall
directly
under
that
Law
;
or
to
the
general
circumstances
,
and
so
are
subject
more
remotely
.
Hence
there
are
no
actions
that
a
Christian
doth
of
religious
concernment
,
that
are
compleatly
indifferent
,
but
hath
aliquatenus
rationem
boni
aut
mali
.
§
4.
The
Spirit
of
God
(
if
I
mistake
not
)
sets
a
double
bound
to
Christian
Liberty
,
viz.
Moral
and
Evangelical
.
1.
Moral
,
in
that
Christs
Law
allows
none
the
liberty
of
committing
moral
transgressions
;
it
owns
,
ratifies
,
and
confirms
all
moral
Precepts
,
Prohibitions
,
or
Permissions
,
and
none
may
use
Christian
Liberty
as
occasion
of
licentiousness
,
Gal.
5.13
.
1
Pet.
2.16
.
2.
The
Evangelical
bound
to
Liberty
in
matters
left
by
Christ
indifferent
,
is
Expediency
,
by
which
a
thing
that
is
substantially
indifferent
may
be
relatively
and
circumstantially
necessary
,
pro
hic
&
nunc
,
and
becomes
bonum
aut
malum
contingens
aut
respectivum
,
and
that
is
medium
officium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
thing
lawful
in
itself
becomes
unlawful
:
the
rule
is
plain
,
1
Cor.
10.23
,
28
,
29.
therefore
,
1.
All
actions
,
and
therefore
indifferent
,
must
be
directed
to
the
great
and
general
moral
end
of
Gods
Glory
,
1
Cor.
10.31
.
Rom.
14.6
.
a
man
may
eat
or
drink
,
or
wear
this
or
that
thing
indifferently
,
so
that
it
be
to
God's
glory
;
keep
a
day
,
or
not
keep
it
;
chuse
this
or
that
time
to
pray
in
for
the
same
ends
.
And
hence
Election
is
to
be
made
of
indifferencies
according
to
their
more
or
less
tendency
or
aptness
to
accomplish
that
great
end
.
2.
A
second
end
,
but
subordinate
,
in
expediency
to
be
respected
,
is
edification
of
our selves
or
others
,
1
Cor.
10.23
.
and
that
which
respects
neither
of
these
ends
with
at
least
some
tendency
,
is
religiously
vain
,
as
wearing
one
colour
more
than
another
religiously
in
the
worship
of
God
,
and
in
one
part
of
worship
more
than
another
;
what
doth
this
conduce
to
edification
,
by
which
way
,
if
any
,
it
should
be
sublimed
to
God's
glory
?
and
to
bring
vain
oblations
to
God
in
his
worship
,
is
abominable
to
him
in
all
ages
of
the
Church
.
§
5.
God
hath
not
by
Laws
determined
particularly
all
the
cases
of
a
Christians
Conversation
,
but
left
many
to
the
management
of
the
judgement
of
discretion
by
the
rules
of
expediency
,
which
is
a
skill
of
discerning
between
good
and
evil
,
Heb.
5.12
.
and
between
good
and
better
.
Discretion
is
the
highest
pitch
of
practical
Judgement
,
which
although
it
be
guided
by
general
rules
for
attaining
the
great
end
,
yet
it
takes
its
particular
measures
very
much
from
former
experiences
,
and
the
sight
of
various
circumstances
and
occurrences
,
and
accordingly
it
judgeth
what
may
be
more
or
less
expedient
in
all
actions
;
and
though
in
themselves
they
are
indifferently
referrable
this
way
or
that
way
,
yet
by
that
time
they
are
reduced
into
practice
by
a
Christian's
spiritual
Reason
and
Discretion
,
acting
from
senses
exercised
,
Heb.
5.12
.
there
is
manifest
good
or
evil
at
least
relative
discovered
in
them
,
or
at
least
put
upon
them
by
the
said
general
ends
and
rules
of
walking
.
§
6.
As
strength
appears
most
in
the
management
of
a
man's
self
according
to
the
rules
and
observances
of
discretion
,
so
weakness
in
the
failure
hereof
is
most
discoverable
;
and
by
an
accumulation
of
these
little
failures
,
a
Christian
doth
exceedingly
miscarry
,
and
Profession
becomes
very
much
disparaged
.
§
7.
Hence
indifferent
actions
may
become
offending
,
grieving
,
and
scandalizing
unto
others
,
by
reason
of
some
external
accident
,
temporal
or
local
respect
,
and
so
may
be
unlawful
by
the
rules
of
expediency
;
for
that
which
certainly
is
not
expedient
,
is
unlawful
,
though
degrees
are
to
be
admitted
in
this
case
.
§
8.
As
the
scandalizing
others
is
a
mischief
that
makes
an
indifferent
action
unexpedient
,
so
also
the
betraying
our
own
Liberty
.
Paul
in
his
acting
kept
a
watchful
eye
here
:
when
he
found
that
some
designed
by
an
indifferent
thing
to
bring
him
into
bondage
,
he
gave
not
the
least
place
to
them
,
as
in
the
matter
of
the
Circumcision
of
Titus
,
Gal.
2.3
,
4.
We
are
to
stand
fast
in
our
Liberty
,
and
not
to
be
enthral'd
in
bondage
,
though
it
be
but
by
the
doing
an
action
in
itself
adiaphorous
.
§
9.
Whatever
is
not
of
Faith
is
sin
,
and
the
necessity
of
every
action
or
forbearance
must
appear
to
every
mans
Conscience
,
that
he
may
do
or
forbear
believingly
in
all
religious
concernments
;
therefore
all
absolute
necessities
must
be
bound
on
his
Conscience
by
the
knowledge
of
some
Law
positively
commanding
or
forbidding
.
And
all
relative
necessities
(
i.
e.
indifferencies
circumstantial
)
must
arrive
at
Conscience
with
their
Expediencies
,
which
must
be
the
ballance
of
Election
in
things
equally
good
in
themselves
;
their
comparative
goodness
,
must
be
respective
,
or
evil
must
make
some
appearance
to
the
judgement
of
discretion
;
and
a
Christians
freedom
in
the
exercise
of
the
said
judgement
according
to
the
several
cases
he
meets
withal
,
is
his
Liberty
,
which
Christ
hath
purchased
,
and
a
Christian
cannot
be
deprived
of
jure
by
any
Exotick
Law
.
§
10.
Where
things
are
absolutely
indifferent
,
and
there
is
no
apparent
respective
difference
between
adiaphorous
things
,
it
's
a
Christians
liberty
to
take
the
one
or
the
other
,
he
sins
not
against
any
rules
of
Expedience
in
taking
either
;
for
both
are
lawful
and
expedient
enough
:
neither
do
I
know
why
any
additional
Law
should
make
him
a
Transgressor
in
chusing
or
refusing
of
either
in
matters
of
Religion
;
for
an
action
or
thing
may
be
equally
lawful
and
expedient
morally
,
which
for
some
other
reasons
may
not
,
arising
from
Nature
,
his
own
inclinations
,
or
some
other
small
attending
circumstances
,
of
which
it
may
not
be
fit
to
give
an
account
to
any
humane
Authority
as
the
Transgressor
of
any
Law
.
§
11.
As
particular
persons
by
the
rules
of
Expediency
may
judge
of
things
indifferent
to
prefer
one
before
another
according
to
their
respect
,
to
know
precepts
,
or
to
chuse
one
before
another
arbitrarily
,
where
there
is
no
difference
in
compared
respects
:
So
particular
Churches
and
Congregations
have
the
liberty
of
using
their
judgement
of
discretion
in
matters
of
indifferency
,
and
are
to
walk
by
rules
of
Expediency
,
for
Time
,
Place
,
and
external
Accommodations
,
but
cannot
make
any
binding
Law
to
themselves
or
others
;
because
those
things
are
alterable
in
their
circumstances
,
and
therefore
cannot
be
determined
but
pro
hic
&
nunc
,
and
must
be
liable
still
to
no
other
judgement
than
that
of
Discretion
:
Those
things
that
Christ
hath
left
under
it
,
cannot
by
humane
Laws
be
removed
from
it
;
therefore
indifferent
things
may
be
agreed
on
by
common
consent
in
Congregations
,
or
by
the
Officers
thereof
,
according
as
the
expediency
or
conveniency
appears
unto
them
,
and
for
so
long
,
and
no
longer
.
Hence
they
cannot
undergo
the
Title
or
Denomination
of
a
Law
,
but
onely
of
prudential
Rules
,
which
have
no
binding
reason
for
observation
,
but
the
continuance
of
the
agreeing
circumstances
;
as
it
may
be
judged
most
convenient
by
the
Church
to
assemble
at
such
an
hour
,
so
long
as
the
days
are
of
such
a
length
;
but
when
that
circumstance
alters
,
then
it
may
be
more
convenient
at
another
.
Many
such
instances
may
be
given
,
and
no
Church
can
walk
comfortably
as
long
as
any
Authority
undertakes
to
prohibit
them
of
this
liberty
of
their
Prudentials
in
all
such
matters
of
circumstance
and
alterable
appendixes
to
the
worship
of
God
.
CHAP.
XII
.
Wherein
is
handled
the
first
Question
about
things
Indifferent
.
§
1.
THe
first
Question
that
seems
to
offer
itself
to
be
so
,
this
:
Whether
a
religious
Gospel-Indifferency
ceaseth
to
be
so
,
when
any
thing
is
positively
and
certainly
determined
as
to
its
practice
by
humane
Authority
?
Explic.
By
religious
Gospel-Indifferency
,
I
understand
,
as
before-mentioned
,
any
thing
or
action
which
circumstantially
adheres
to
the
worship
of
God
,
and
may
be
used
or
omitted
,
or
altered
,
according
to
the
judgement
of
discretion
,
without
any
transgression
of
a
Law
of
Christ
.
Again
,
this
we
acknowledge
,
that
a
thing
may
be
determined
as
to
Expediency
by
a
Society
or
lawful
Authority
,
but
not
imposed
as
a
standing
and
binding
Law
;
but
being
commended
by
the
judgements
of
many
concurring
,
conscientiously
studious
of
the
minde
and
will
of
Christ
,
it
carries
the
more
force
along
with
it
,
to
perswade
us
at
least
to
present
acting
,
till
by
further
and
greater
illumination
we
be
otherwise
enclined
.
Nay
if
any
thing
be
determined
by
those
that
are
in
Authority
,
and
proposed
as
their
judgement
according
to
their
light
received
,
not
Magisterially
,
but
Demonstratively
onely
,
convincingly
enough
as
to
the
Expediency
,
it
carries
with
it
the
force
of
a
Law
unto
Conscience
,
(
not
of
man
,
but
of
God
,
man
being
a
Candlestick
onely
to
hold
forth
that
Light
)
and
binds
it
to
submit
thereunto
.
But
otherwise
,
if
men
in
authority
undertake
to
make
a
Law
that
a
thing
(
in
itself
by
Christ's
Law
left
indifferent
,
i.
e.
to
Christian
discretion
to
do
or
omit
)
shall
become
an
absolute
necessity
,
or
an
expedient
necessity
,
and
according
to
their
will
and
opinion
binde
Inferiours
to
the
constant
practice
of
this
by
a
penalty
:
We
affirm
that
a
religious
Gospel-Indifferency
(
notwithstanding
all
humane
authoritative
determination
changing
it
into
a
necessity
)
keeps
its
pristine
indifferency
,
and
remains
the
same
to
a
Christians
Conscience
and
practice
.
The
proof
of
this
Assertion
follows
.
§
2.
Argum.
1.
That
power
that
can
change
Gospel-indifferencies
into
Gospel-necessities
,
can
also
change
Gospel-necessities
into
Gospel-indifferencies
;
but
no
humane
Authority
can
do
the
latter
,
Ergo
,
not
the
former
.
The
Assumption
will
not
be
denied
by
any
Protestant
,
it
being
a
presumption
of
the
highest
nature
for
humane
authority
to
pretend
to
dispense
with
or
null
any
of
the
manifest
Laws
of
Christ
.
The
Major
is
also
evident
,
because
it
must
be
an
Authority
of
the
same
kind
to
make
and
null
a
Law
of
the
same
kinde
.
If
it
be
said
a
humane
authority
may
make
a
Gospel-indifferency
necessary
,
genere
civili
,
the
Answer
falls
far
short
;
for
we
speak
of
Laws
of
the
same
kinde
,
having
equal
force
upon
the
Conscience
:
for
a
Civil
Legislative
power
can
as
well
null
any
Law
of
a
civil
nature
onely
,
as
it
can
make
it
.
So
if
Man
could
make
Moral
Laws
,
he
might
as
well
null
those
which
he
hath
made
,
or
dispense
with
them
at
pleasure
,
as
make
new
.
We
must
always
allow
a
Soveraign
Prerogative
to
Supream
Law-givers
in
any
kinde
,
as
to
promulgate
,
so
to
abrogate
or
dispense
with
their
own
Laws
at
pleasure
:
And
if
it
be
said
that
those
Laws
that
man
makes
concerning
the
use
of
indifferent
things
necessarily
in
the
worship
of
Christ
,
are
civil
onely
,
being
onely
for
decency
,
splendor
,
&c.
I
reply
,
that
it
cannot
be
so
in
the
nature
of
them
;
for
it
's
the
respect
and
end
of
a
thing
that
gives
it
its
specifical
denomination
,
when
it
hath
none
such
absolutely
considered
:
that
which
respects
and
aims
at
the
Gospel-worship
of
Christ
,
or
pretends
so
to
do
,
is
or
should
be
a
part
of
Gospel-worship
;
as
kneeling
is
an
indifferent
gesture
;
a
man
may
kneel
when
he
doth
other
things
besides
acts
of
Worship
;
or
according
to
the
Law
of
Christ
,
he
may
kneel
,
or
stand
,
or
use
another
posture
in
Worship
:
but
when
this
or
that
gesture
is
applied
to
Worship
,
it
's
religious
by
its
Respect
,
Vse
,
and
Application
,
but
still
of
an
indifferent
nature
under
the
Laws
of
Christ
,
till
by
some
binding
Law
the
Conscience
becomes
bound
up
to
the
use
of
it
in
this
or
that
part
of
Worship
.
Now
he
that
undertakes
to
binde
Conscience
here
,
undertakes
to
make
a
Law
for
Christ
,
and
to
entrench
upon
the
Prerogative
of
Christ
;
and
that
such
that
make
such
Laws
do
claim
such
a
power
,
is
manifest
,
because
they
make
obedience
unto
such
Laws
necessary
by
vertue
of
a
Law
of
Christ
:
Let
every
Soul
be
subject
to
the
higher
power
.
§
3.
Argum.
2.
If
the
nature
of
an
Evangelical
Indifferency
may
be
changed
jure
into
an
Evangelical
Necessity
,
by
any
power
besides
Christ's
,
then
it
must
be
because
it
's
Evangelically
evil
,
that
this
or
that
should
remain
indifferent
which
Christ
hath
left
so
,
or
at
least
better
for
the
honour
of
Christ
and
good
of
his
Church
,
that
it
should
become
a
necessity
(
i.
e.
a
commanded
good
,
or
prohibited
evil
)
than
indifferent
,
to
be
disposed
by
the
discretion
of
particular
Churches
or
Christians
;
but
there
is
no
true
Evangelical
Indifferency
that
hath
such
a
reason
for
the
change
of
it
into
a
necessity
;
Ergo
,
the
reason
of
the
Consequence
is
this
,
because
whatever
is
altered
by
a
Law
,
is
supposed
to
be
altered
from
worse
to
better
;
and
what
is
altered
by
a
Law
for
Christ
,
is
or
should
be
made
more
for
the
honour
of
Christ
,
and
therefore
far
better
than
it
was
before
;
but
it
cannot
be
supposed
that
any
thing
that
this
wise
Law-giver
left
in
indifferency
to
practice
or
omit
according
to
the
judgement
of
discretion
,
should
be
more
for
his
honour
if
it
were
converted
into
a
necessity
by
a
Law
;
for
to
say
so
,
would
be
a
high
impeachment
of
the
wisdom
of
Christ
,
as
it
is
of
a
King
and
Parliament
,
when
any
shall
presume
to
say
they
have
not
made
such
Laws
as
are
needfull
to
be
made
,
and
have
left
the
Subject
under
a
greater
liberty
than
is
for
the
good
of
the
Commonweal
,
or
honour
of
the
King
.
To
say
so
therefore
is
to
make
a
double
reflexion
on
Christ
:
First
,
that
his
Laws
are
defective
,
for
the
accomplishment
of
those
ends
for
which
they
were
established
,
and
that
the
liberty
granted
by
Christ
unto
his
Members
in
indifferent
things
,
hath
too
great
a
latitude
to
be
consistent
with
that
exact
Gospel-worship
which
we
should
honour
him
by
.
And
if
it
be
said
,
that
which
Christ
hath
left
Evangelically
indifferent
may
be
unlawful
in
respect
of
other
Laws
,
we
say
that
all
the
true
jus
of
other
Laws
must
be
founded
on
Christ's
;
and
his
is
precedaneous
to
them
,
and
therefore
as
in
authority
or
practice
it
must
take
place
before
them
.
Moreover
,
we
say
,
that
Christ
hath
not
so
ill
establish'd
Christian
Liberty
,
as
that
thereby
we
are
licensed
to
violate
any
natural
or
civil
bonds
.
§
4.
Argum.
3.
That
which
by
Christ's
Authority
hath
left
a
Character
impressed
on
Conscience
,
cannot
by
any
authority
be
abrogated
without
removal
of
the
said
Character
;
but
as
the
Laws
,
so
the
Liberty
by
Gospel-Charter
granted
by
Christ
,
hath
left
such
a
Character
impressed
indelibly
on
Conscience
,
as
cannot
be
removed
by
any
other
Authority
,
therefore
Christian
Liberty
cannot
be
abrogated
,
&c.
Ergo
,
a
religious
Gospel-indifferency
cannot
be
taken
away
or
cease
by
the
determination
of
mere
humane
Laws
,
i.
e.
humane
Laws
that
Christ
never
allowed
man
to
make
.
The
Major
is
evident
,
in
that
the
revealed
will
of
Christ
when
it
shines
into
the
Heart
,
fixeth
an
indelible
Character
upon
Conscience
for
positive
obedience
,
and
also
as
to
indifferent
things
;
for
he
that
knows
not
one
by
the
Law
,
knows
not
the
other
,
nor
can
never
tell
when
he
sins
and
when
he
doth
not
;
and
if
any
other
could
interpose
and
make
a
Law
to
binde
Conscience
sub
reatu
by
new
Laws
,
or
release
it
by
new
Liberties
,
either
to
make
additional
Characters
,
or
delete
Christ's
,
Christian
Religion
would
thereby
become
no
other
than
an
undigested
heap
of
uncertainties
and
confusions
.
It
's
true
,
Characters
are
sometimes
removed
from
Conscience
,
as
in
case
of
Justification
of
a
sinner
by
Faith
,
Rom.
8.
So
in
case
of
an
erring
Conscience
(
that
supposeth
this
to
be
his
duty
which
is
not
,
and
that
to
be
indifferent
which
is
necessary
)
all
errour
when
entertained
lays
hold
on
Conscience
,
Sub
pretextu
authoritatis
Christi
,
under
pretence
of
Christ's
Authority
,
and
so
do
all
humane
usurping
Laws
when
they
insinuate
themselves
into
Conscience
;
and
when
by
a
farther
informing
light
the
Errour
is
expell'd
from
the
Judgement
and
Conscience
,
the
Authority
of
Christ
still
remains
expelling
the
Errour
,
which
no
humane
Authority
could
do
,
and
confirming
the
Conscience
in
the
truth
,
maugre
all
the
opposition
of
any
humane
power
:
so
that
where
Christ's
Laws
hath
once
prevailed
so
far
as
to
fix
his
Authority
there
,
it
was
never
known
(
that
whatever
mens
external
practices
or
conformities
were
)
that
ever
any
humane
Power
could
blot
out
the
Characters
of
Christ's
Prerogative
,
and
fix
another
Supremacy
there
;
for
that
is
but
a
vain
Law
in
religious
things
,
that
cannot
binde
the
Conscience
under
guilt
in
case
of
transgression
:
I
shall
never
conscienciously
observe
that
for
my
duty
,
the
omission
of
which
doth
not
make
me
conscious
of
a
Transgression
.
As
to
the
Minor
,
that
the
liberty
granted
by
Christ
leaves
a
Character
on
Conscience
as
well
as
the
Laws
of
Christ
,
is
manifest
,
1.
Because
Laws
are
the
bounds
of
Liberty
,
and
one
must
be
known
and
acted
as
well
as
the
other
,
as
hath
been
said
before
.
2.
Because
their
liberty
is
not
the
will
of
Christ
permissive
onely
,
but
in
some
measure
positive
,
i.
e.
so
far
as
that
Christians
should
walk
in
it
,
he
having
but
two
paths
to
walk
in
,
either
of
positively
directed
obedience
,
or
of
Liberty
under
the
judgement
of
discretion
regulated
by
the
rules
of
Expediency
;
for
either
in
matters
of
instituted
Worship
Christ
hath
by
a
manifestation
of
his
will
,
limited
our
Actions
,
or
hath
left
Churches
and
Christians
in
the
Equilibrio
of
indifferency
to
poise
themselves
according
to
Conscience-Light
,
as
to
respective
differencies
by
discretion
,
and
where
there
is
an
equality
to
chuse
pro
arbitrio
:
Again
,
our
assurance
is
not
onely
negative
,
but
positive
,
that
it
is
Christ's
will
that
we
should
maintain
our
liberty
in
Religious
things
,
stand
fast
in
that
liberty
,
&c.
Neither
can
any
take
it
away
without
intruding
on
Conscience
,
and
entrenching
on
his
Prerogative
,
which
for
us
to
yield
to
were
to
betray
his
Crown
and
Scepter
.
§
5.
Argum.
4.
Hence
if
such
a
Law
be
made
,
it
ought
not
to
be
made
,
and
ergo
the
thing
retains
its
pristine
nature
.
That
Law
which
directly
puts
a
Christian
on
a
necessity
of
sinning
in
obeying
it
,
ought
not
to
be
made
;
but
a
Law
that
changeth
Evangelical
indifferencies
into
necessities
,
doth
directly
put
a
Christian
on
a
necessity
of
sinning
if
he
obeys
;
Ergo
,
it
ought
not
to
be
made
.
That
the
Major
may
be
universal
,
I
adde
,
(
directly
)
because
many
good
Laws
are
occasions
of
sinning
indirectly
;
but
when
the
Law
requires
such
obedience
which
in
the
very
substance
of
it
is
sin
,
because
the
obedience
directly
aimed
at
is
the
formal
reason
of
the
Law
,
such
a
Law
must
needs
be
sinful
.
The
Minor
doth
thus
appear
;
because
such
a
Law
bindes
a
man
up
in
obedience
to
it
in
one
part
of
the
indifferency
,
whereas
that
part
of
the
indifferency
,
according
to
Christ's
rules
of
expediency
,
may
be
unlawful
to
be
done
,
and
then
the
humane
Law
and
the
said
Gospel-rules
contradict
one
another
,
Expediencies
altering
daily
as
to
attending
circumstances
;
at
some
times
it
's
lawful
to
do
that
thing
which
at
another
is
more
agreeable
to
the
honour
of
Christ
,
and
the
good
of
others
to
avoid
.
As
for
Example
:
the
Apostle
reckons
eating
this
or
that
sort
of
meat
sold
in
the
Shambles
as
an
indifferent
thing
,
if
I
make
no
question
whether
it
be
Jewishly
unclean
,
or
Heathenishly
sacrificed
to
Idols
,
1
Cor.
10.25
,
27.
but
if
I
am
enforced
by
Law
to
eat
this
or
that
sort
of
meat
in
the
Shambles
which
is
sacrificed
to
Idols
,
I
am
necessitated
to
sin
,
1.
I
offend
my
Brother
that
makes
this
Law
,
confirming
him
in
sin
,
for
the
sake
of
whose
Conscience
I
ought
by
the
Apostles
rule
to
forbear
this
act
,
and
therefore
sin
against
all
such
as
idolatrously
eat
this
sacrificed
meat
:
For
what
can
tell
me
more
plainly
than
the
Law
,
that
this
or
that
meat
by
its
attending
circumstances
is
sacrificed
to
Idols
?
Again
,
to
hear
the
Word
of
God
in
this
or
that
publick
place
,
is
an
indifferency
;
to
hear
it
to
my
edification
as
near
as
possible
,
is
the
Precept
of
Christ
:
but
if
I
am
bound
by
a
humane
Law
to
hear
always
in
my
own
Parish-church
,
and
thereby
debarred
of
my
liberty
of
hearing
there
where
I
can
most
profit
;
and
whereas
the
Parish-minister
is
ignorant
,
prophane
,
or
erroneous
,
whom
to
hear
constantly
must
needs
be
sin
to
me
,
I
am
certainly
by
this
Law
put
upon
a
necessity
of
sinning
in
yielding
active
obedience
unto
it
.
§
6.
Argum.
5.
That
Indifferencies
of
a
Gospel-nature
cannot
be
alter'd
from
their
nature
by
any
subsequent
Law
of
man
,
thus
appears
.
To
change
religious
Indifferencies
into
Necessities
,
is
to
make
a
Law
for
Christs
Worship
that
Christ
never
made
,
nor
gave
any
man
power
to
make
;
but
none
may
make
a
Law
for
the
Worship
of
Christ
which
he
never
made
,
nor
impowred
any
to
make
;
Ergo
,
the
Major
is
without
doubt
:
if
the
indifferency
confessed
be
in
the
worship
of
God
,
then
when
it
's
by
any
Law
made
necessary
,
it
's
still
in
the
worship
of
God
,
and
being
appointed
so
by
a
Law
,
becomes
instituted
Worship
:
by
a
Law
which
Christ
never
made
.
The
Minor
appears
,
in
that
none
may
do
so
,
i.
e.
institute
Worship
or
circumstances
of
Worship
by
a
Law
that
is
not
Christ's
.
1.
It
's
his
Prerogative
to
exercise
a
Legislative
power
in
his
Church
.
2.
Christ
knows
onely
how
he
will
be
worshipped
,
and
it
must
be
founded
on
his
revealed
will
,
which
is
our
Law
.
3.
None
might
adde
to
his
Laws
under
the
Old
Testament
,
Deut.
4.1
,
2.
much
less
under
the
New
,
where
there
is
less
of
Ceremony
and
Circumstances
,
Rev.
CHAP.
XIII
.
Of
the
power
of
the
Church
in
matters
indifferent
.
§
1.
WHen
we
come
to
discuss
the
power
of
the
Church
,
it
's
very
requisite
to
unfold
the
meaning
of
the
word
Church
,
there
being
no
word
under
which
lieth
more
Amphibology
.
Many
understand
a
Church
a
material
building
,
or
place
of
meeting
for
the
worship
of
God
,
being
consecrated
and
set
apart
for
that
use
:
and
for
the
Propriety
and
Antiquity
of
this
usage
and
acceptation
of
Ecclesia
,
learned
Mr.
Mead
very
much
contends
.
We
shall
not
stay
upon
this
sence
,
because
none
that
will
oppose
us
in
the
present
controversie
will
insist
upon
this
sence
so
far
as
to
say
that
the
Legislative
Power
is
to
be
found
here
.
A
Church
is
also
in
other
sences
spoken
of
:
Some
say
,
every
Nation
where
Christian
Religion
is
owned
by
ruling
Authority
,
and
by
the
generality
of
the
people
professed
,
is
a
Church
.
Some
call
a
Province
a
Church
,
a
Diocess
a
Church
,
a
Parish
a
Church
;
so
that
it
's
more
or
less
extended
,
and
comprehensive
;
and
it
's
usually
the
sence
of
Protestants
that
assert
a
Churches
Legislative
Authority
in
matters
indifferent
.
Others
say
there
is
no
national
Churches
under
the
Gospel
,
though
there
be
Churches
in
every
Nation
;
and
that
properly
there
are
no
particular
Churches
,
but
such
who
freely
and
voluntarily
combine
together
in
bonds
of
Society
for
the
worshipping
of
God
according
to
his
revealed
will
,
and
walk
accordingly
.
Various
are
the
Sentiments
and
Disputes
about
a
Church
and
the
nature
of
it
,
the
consideration
of
which
will
not
be
so
much
our
concern
at
this
time
.
But
there
is
another
way
of
the
usage
of
Church
,
wherein
there
is
greater
ambiguity
,
which
is
very
much
to
the
matter
in
hand
that
we
rightly
understand
it
,
viz
,
the
emphatical
use
of
the
word
,
The
Church
;
so
many
mens
Writings
and
Argumentations
being
filled
and
confounded
with
it
now
a
days
,
that
who
can
tell
what
they
mean
by
The
Church
?
The
Romanists
say
,
the
Church
hath
determined
this
or
that
;
and
when
we
enquire
what
that
Church
is
,
they
say
the
Catholick
Church
,
which
being
rightly
understood
,
is
the
true
meaning
of
the
Church
according
to
that
rule
,
Aequivocum
per
se
positum
,
stat
pro
famosiori
significato
,
the
Emphasis
putting
the
word
upon
the
highest
and
largest
signification
;
but
when
we
come
to
a
farther
disquision
of
their
meaning
,
they
tell
us
,
the
Church
of
Rome
is
the
Church
,
and
all
others
that
dissent
or
separate
from
the
Church
of
Rome
,
are
not
the
Church
,
or
of
the
true
Catholick
Church
.
Many
Protestants
also
that
speak
of
the
Church
,
do
not
understand
the
Church
of
Rome
,
or
the
Catholick
Church
,
but
some
particular
National
Church
,
viz.
of
France
,
England
,
Spain
,
&c.
but
when
we
enquire
what
this
Church
is
,
they
will
tell
us
,
it
's
the
body
of
the
Clergy
,
met
together
in
a
Convocation
by
a
few
Representatives
,
to
make
Laws
and
Canons
,
and
Ecclesiastical
Constitutions
;
the
executive
power
whereof
is
in
the
Bishops
and
their
Courts
;
so
that
when
these
few
men
have
made
Laws
,
or
exercise
Ecclesiastical
power
,
compose
Forms
of
Prayer
,
or
establish
Ceremonies
at
their
pleasure
,
they
say
the
Church
did
it
.
These
two
sorts
of
men
make
use
of
this
great
commanding
Word
the
Church
:
and
by
this
equivocal
term
,
sounding
so
loud
of
an
uncontroulable
Prerogative
,
they
suggest
unto
poor
well-meaning
people
on
the
one
side
,
that
all
that
the
Pope
and
the
Church
of
Rome
doth
;
on
the
other
hand
,
that
all
that
the
Bishops
and
their
Courts
do
,
is
done
by
the
Church
,
as
if
it
were
the
whole
Vniversal
visible
Church
.
It
is
not
my
present
task
here
to
enquire
what
is
the
true
meaning
of
the
Church
according
to
the
Scripture-acceptation
,
or
the
most
true
Logical
notion
thereof
,
whether
it
be
a
Genus
,
or
an
Integrum
,
or
totum
Aggregativum
.
I
shall
onely
in
the
ensuing
Discourse
apply
my self
to
the
most
rectified
sence
of
those
that
do
defend
the
Legislative
Authority
of
the
Church
,
and
if
they
will
not
start
from
all
right
Reason
,
and
Rules
of
Logick
,
their
sence
must
be
,
That
the
Catholick
Militant
Church
is
The
Church
,
(
whether
it
may
be
Organical
according
to
Scripture-constitution
,
we
argue
not
now
)
constituted
of
Subordinate
parts
,
first
National
,
(
or
if
you
please
Patriarchal
before
that
of
National
)
made
up
of
Provincial
,
Provincial
of
Diocesan
,
Diocesan
of
Parochial
:
and
this
ought
to
be
the
sincere
meaning
of
The
Church
,
without
prevarication
in
the
sence
of
those
beforementioned
.
§
2.
Now
the
main
thing
in
Debate
between
the
Assertors
of
the
Churches
Authority
,
and
the
Dissentors
from
it
,
is
,
Whether
the
Church
may
exercise
such
a
Power
,
as
may
change
Indifferencies
in
the
Worship
of
God
,
into
Necessities
?
Which
we
hold
in
the
Negative
,
and
say
,
That
Christ
hath
never
granted
such
Power
unto
the
Church
;
he
hath
granted
an
Executive
Power
unto
his
Church
,
but
never
a
Legislative
Power
;
for
all
lawful
power
that
any
Church
hath
,
it
must
have
it
from
the
Lord
Jesus
Christ
,
who
hath
all
power
given
unto
him
in
Heaven
and
Earth
,
and
is
the
peculiar
King
of
his
Church
,
and
hath
taken
care
for
the
right
Ordering
and
Governance
of
it
in
all
things
necessary
as
to
Salvation
,
so
to
Order
and
Discipline
.
And
therefore
what
is
not
derived
from
the
Lord
Jesus
Christ
,
cannot
be
allowed
to
be
lawfully
exercised
.
'T
is
true
,
if
it
could
be
shewed
where
Christ
ever
granted
it
by
his
Charter
to
his
Church
,
that
in
some
particular
concerns
she
might
exert
a
Legislative
Power
,
the
dispute
would
soon
be
ended
;
but
no
such
Charter
could
ever
be
shewn
.
§
3.
If
any
such
Power
be
granted
by
Christ
,
it
must
be
granted
to
the
Catholick
Church
Militant
,
or
to
particular
subordinate
Churches
;
but
't
is
not
granted
to
either
of
them
,
Ergo.
Not
to
the
Vniversal
Church
,
because
it
is
not
organized
with
Officers
capable
of
a
Catholick
Rule
;
unless
we
will
(
upon
false
supposition
)
allow
the
Popish
Constitution
,
or
something
like
it
:
As
for
Oecumenical
Councils
,
we
see
what
insuperable
difficulties
have
attended
the
calling
of
them
in
all
Ages
,
the
just
grounds
of
Exceptions
in
many
things
,
of
the
Determination
of
doubtful
cases
in
Doctrine
,
and
in
almost
all
they
have
done
in
their
pretences
to
a
Law-making
Power
,
in
matters
of
Church-Order
and
Discipline
.
We
have
not
any
ground
to
believe
that
Christ
hath
entrusted
any
Officers
of
his
Church
with
a
Catholick
Power
since
the
Apostes
days
;
and
such
as
have
pretended
to
it
,
have
always
bin
opposed
by
the
purest
and
most
reformed
part
of
the
Church
:
and
whatever
mens
attempts
be
,
or
may
be
,
they
will
never
finde
a
Catholick
Ecclesiastcal
Power
here
on
Earth
(
without
a
new
manifestation
of
the
Son
of
Man
)
which
can
exercise
such
a
power
of
changing
Indifferencies
into
Necessities
by
a
Law
,
wherein
the
Minds
and
Consciences
of
particular
Churches
and
Christians
will
or
may
rest
satisfied
,
to
submit
unto
,
in
active
Obedience
.
It
's
as
irrational
to
affirm
,
that
Christ
hath
committed
such
a
power
to
particular
Churches
,
i.
e.
of
making
binding
Laws
Sub
poenâ
for
other
Churches
,
or
for
their
own
Members
,
or
Churches
subordinate
to
them
:
not
for
other
coordinate
Churches
,
will
they
say
,
Christ
never
gave
coordinate
Churehes
a
coercive
Power
one
over
another
,
for
then
all
would
aspire
to
Rule
,
and
none
be
Ruled
,
for
the
power
would
belong
to
one
as
well
as
another
.
And
if
any
say
(
as
the
Papists
do
)
that
Christ
hath
advanced
one
Church
in
Dignity
and
Jurisdiction
over
all
the
rest
,
let
them
prove
it
to
the
conviction
of
any
intelligent
Christian
,
and
they
will
do
more
than
the
Papists
have
done
,
ever
since
their
pretence
thereunto
.
But
it
will
be
pleaded
by
the
Protestant
party
,
that
Christ
hath
entrusted
every
particular
Church
with
this
power
,
whereby
it
may
determine
of
indifferent
things
of
her
own
practice
.
To
which
we
answer
,
1.
That
Christ
hath
given
no
Legislative
Power
to
any
Church
.
2.
A
Judgment
of
Discretion
to
walk
by
the
Rules
of
Expediency
,
is
no
more
to
be
denied
to
particular
Churches
,
than
to
particular
Christians
.
But
for
all
this
Judgment
of
Discretion
,
Indifferencies
loose
not
their
nature
,
(
though
they
may
be
necessary
pro
hic
or
nunc
,
in
these
or
those
circumstances
)
and
are
and
must
stand
capable
of
dayly
Alterations
,
as
the
case
shall
require
;
and
a
particular
Church
may
determine
of
this
or
that
part
of
the
Indifferency
,
as
most
expedient
;
and
so
long
as
the
Reasons
thereof
last
,
it
may
be
in
some
measure
binding
unto
particular
mens
consciences
;
but
the
Reasons
ceasing
,
the
continuance
of
the
Canon
in
force
in
foro
Ecclesiae
,
will
binde
no
mans
Conscience
;
yea
,
every
one
will
complain
of
it
as
a
needless
Imposition
:
neither
will
any
noble-minded
Christian
be
a
Servant
to
the
Wills
and
Humours
of
Man
,
or
sell
the
Birth-right
(
the
Liberty
that
Christ
hath
purchased
)
for
Pins
and
Points
;
neither
is
it
a
sufficient
Rule
for
Discretion
to
walk
by
,
because
the
Church
commands
,
and
gives
no
Reason
from
the
Law
of
Christ
for
it
.
Besides
,
What
Church
hath
this
power
committed
to
them
?
a
Parish
,
a
Diocess
,
a
Province
?
No
,
't
will
not
be
granted
of
either
of
them
.
The
great
Assertors
of
this
Power
will
say
,
That
it
belongs
to
every
National
Church
to
make
Laws
in
matters
of
Indifferency
,
and
so
ordain
their
own
Ceremonies
.
This
is
an
Assertion
that
introduceth
a
whole
herd
of
Absurdities
with
it
;
For
first
,
What
is
the
great
end
pretended
of
such
Laws
,
but
the
making
of
Vniformity
in
the
Church
?
What
is
more
destructive
to
it
than
this
,
that
every
particular
Church
should
be
Independent
,
and
make
Laws
within
themselves
?
whereas
one
will
ordain
Ceremonies
of
one
kinde
,
and
another
of
another
,
and
there
will
be
as
many
sorts
of
Ceremonies
as
there
are
particular
Churches
:
Is
not
this
the
great
exception
against
the
Dissenters
from
Prelatical
Churches
,
that
the
particular
Pastors
of
each
Congregation
set
up
for
themselves
,
and
Exercise
Jurisdiction
within
themselves
,
without
dependence
upon
any
Superiour
Power
?
There
is
no
avoiding
it
upon
this
Hypothesis
,
but
National
Churches
must
be
reckon'd
Independent
Churches
.
2.
Did
Christ
commit
any
such
power
to
any
such
Churches
on
Earth
?
3.
Again
,
If
National
Churches
may
exert
such
a
power
,
then
they
may
make
binding
Laws
to
all
Subordinate
Churches
,
viz.
Provincial
,
Diocesan
,
Parochial
;
and
if
so
,
then
for
this
Reason
,
because
they
are
more
comprehensive
Churches
,
including
the
less
:
Then
by
the
same
Reason
,
the
most
comprehensive
Church
,
viz.
the
Catholick
,
should
give
Laws
to
the
National
,
and
for
a
greater
and
more
eminent
end
,
viz.
to
promote
an
Vniformity
Catholick
;
for
if
a
National
Vniformity
be
so
splendid
,
and
so
much
conducing
to
the
bene
esse
of
the
Church
,
then
a
Catholick
much
more
.
§
4.
Argum.
3.
To
make
a
Law
contrary
to
the
revealed
Will
of
Christ
,
is
unlawful
and
Sinful
;
But
for
the
Church
by
a
Law
to
change
Indifferencies
into
Necessities
,
is
to
make
a
Law
contrary
to
the
revealed
Will
of
Christ
;
Ergo.
The
Major
is
granted
:
for
these
Law-makers
,
say
they
,
do
not
by
their
Laws
establish
any
thing
contrary
to
the
revealed
Will
of
Christ
;
for
hath
he
any
where
forbidden
such
Ceremonies
?
We
proceed
therefore
to
the
proof
of
the
Minor
.
If
all
Necessities
in
the
Worship
of
Christ
be
made
so
by
Christ's
Will
revealed
,
and
all
Indifferencies
become
such
,
because
they
are
not
restrained
under
Christ's
Law
;
then
they
are
so
,
because
Christ
would
have
them
to
be
so
:
For
a
Christian
can
take
no
measure
of
Indifferencies
,
but
by
the
Law
of
Christ
;
for
he
cannot
know
them
but
by
knowing
the
Law
binding
unto
Necessities
by
Commands
or
Prohibitions
.
So
that
Indifferencies
are
made
so
by
the
revealed
Will
of
Christ
,
as
well
as
Necessities
;
and
the
same
Law
that
makes
the
one
thing
a
Necessity
,
makes
another
an
Indifferency
;
and
Christ
in
his
Wisdome
sees
it
best
for
his
Gospel-church
,
that
it
should
be
so
:
and
he
that
undertakes
to
make
these
indifferent
things
necessary
,
enters
upon
a
high
presumption
,
no
less
than
the
altering
the
moral
Nature
of
a
thing
,
constituted
by
the
revealed
Will
of
Christ
;
and
what
is
this
less
than
making
Laws
contrary
to
the
said
Will
of
Christ
?
That
is
only
necessary
in
the
Worship
of
Christ
,
which
he
hath
made
so
,
and
that
indifferent
which
he
hath
left
so
by
his
Will
;
an
Indifference
in
his
Worship
is
no
other
than
something
not
necessary
in
his
Worship
,
for
there
is
no
medium
,
they
are
adversa
.
Therefore
he
that
wills
something
to
be
necessary
,
which
Christ
willed
not
necessary
,
doth
will
something
contrary
to
the
Will
of
Christ
,
by
all
Rules
of
Logick
and
right
Reason
in
the
world
.
I
know
it
will
be
answered
,
That
they
do
not
alter
the
nature
of
the
thing
,
it
remains
as
it
was
;
but
this
or
that
determination
for
practice
is
to
be
obeyed
when
it
is
commanded
;
as
the
Father
commands
a
Child
to
take
up
a
Pin
,
it
's
an
indifferent
thing
to
take
it
up
or
let
it
alone
;
but
because
of
the
Fathers
command
he
is
bound
to
do
it
.
Ans.
It
's
true
,
because
there
is
a
command
of
Christ
,
that
enjoyns
the
Child's
Obedience
in
all
lawful
things
,
and
therefore
upon
the
Fathers
command
it
becomes
necessary
that
the
child
yield
Obedience
;
but
this
is
but
a
command
for
one
particular
action
,
and
therefore
under
Expediency
:
If
the
Father
should
make
a
Law
,
that
one
child
should
pick
straws
all
his
days
,
and
another
play
at
push-pin
,
such
Laws
would
become
null
in
the
nature
of
them
:
but
there
is
nothing
more
absurd
,
than
to
affirm
that
they
alter
not
the
nature
of
the
thing
;
for
what
can
alter
it
more
,
than
to
lay
it
under
a
Law
?
when
a
thing
was
indifferent
unto
practice
before
,
to
make
it
necessary
as
to
practice
;
when
it
was
lawful
before
,
to
make
it
unlawful
.
We
have
shewed
that
Necessities
and
Indifferencies
are
but
relative
in
respect
of
the
Law
;
and
he
makes
a
Law
,
that
gives
things
contrary
relations
and
respects
to
what
they
had
before
,
alters
the
nature
of
the
thing
as
much
as
a
Law
can
,
and
makes
one
Law
contrary
to
another
.
Men
do
but
trifle
,
that
plead
that
things
are
not
made
necessary
in
the
Worship
of
God
,
when
the
practice
of
them
are
enjoyn'd
under
the
greatest
Church-penalties
,
(
what
's
greater
than
Excommunication
?
)
yea
,
pecuniary
Mulcts
,
Imprisonments
,
Deprivations
,
&c.
yea
,
and
Offenders
against
the
Laws
persecuted
with
greater
rigour
,
than
those
who
live
in
the
constant
and
open
Transgression
of
Moral
and
Gospel-Precepts
.
§
5.
I
may
take
another
very
plain
medium
to
prove
the
Minor
;
thus
:
He
that
makes
a
thing
unlawful
,
either
to
be
done
or
left
undone
,
which
Christ
hath
made
lawful
by
his
Law
,
doth
that
which
is
contrary
to
the
Word
of
God
;
but
he
that
changes
Indifferencies
into
Necessities
doth
so
.
There
is
nothing
more
plain
than
the
Major
:
for
to
make
a
thing
unlawful
,
&c.
Lawful
and
unlawful
being
contradicentia
,
and
he
that
by
a
new
Law
renders
that
unlawful
for
my
practice
,
which
Christ's
Law
hath
rendred
lawful
,
doth
a
thing
e
Regione
,
contrary
to
the
Law
of
Christ
:
For
the
Minor
,
it
s
as
evident
,
for
by
the
Law
of
Christ
,
the
indifferent
action
was
lawful
for
me
to
do
or
omit
,
as
to
eat
such
a
sort
of
Meat
,
or
keep
such
a
day
,
or
wear
such
a
garment
;
but
there
is
a
new
Law
of
the
Church
comes
,
which
now
makes
it
unlawful
for
me
,
either
to
do
or
not
to
do
those
things
;
for
he
that
makes
a
Law
binding
always
to
the
practice
of
either
part
of
the
indifferency
,
makes
the
other
part
unlawful
,
which
antecedaneous
to
this
Law
was
lawful
.
Now
the
Church
of
Christ
cannot
make
that
unlawful
,
which
he
hath
made
lawful
;
for
they
may
as
well
make
that
lawful
to
do
or
omit
.
Again
,
If
the
Church
may
make
that
unlawful
which
he
hath
made
lawful
,
then
she
may
take
away
the
Relative
Goodness
that
is
in
any
part
of
an
indifferent
action
,
by
the
Rules
of
Expediency
,
and
stamp
upon
it
a
positive
evil
;
which
is
contrary
to
what
Christ
hath
done
,
&c.
Again
,
Nothing
can
be
Ecclesiastically
and
therefore
Religiously
unlawful
,
which
is
not
made
Ecclesiastically
and
Religiously
Evil
;
and
nothing
can
be
so
Jure
,
but
by
the
Will
of
Christ
,
no
more
than
any
thing
can
be
Ecclesiastically
good
and
necessary
without
the
said
revealed
Will
of
Christ
.
§
6.
Argum.
4.
The
Church
is
not
capable
of
a
Law-making
Power
,
Ergo.
I
prove
it
thus
;
He
that
cannot
jure
or
de
facto
annex
a
Punishment
in
some
measure
correspondent
to
the
nature
of
the
Offence
that
will
be
committed
against
that
Law
,
cannot
make
such
a
Law
;
as
if
a
Corporation
under
the
King
makes
a
Law
to
hang
or
burn
in
the
hand
for
some
Offence
,
which
they
have
no
power
to
do
,
then
that
is
null
.
The
Major
is
very
plain
.
But
the
Church
cannot
de
facto
,
or
at
least
de
jure
,
Execute
such
penalties
as
are
correspondent
to
her
Laws
;
for
they
being
Ecclesiastical
,
are
of
a
Spiritual
nature
,
belonging
to
the
Worship
of
God
:
and
therefore
the
Lawmaker
will
still
have
the
first
stroak
of
his
Law
fall
upon
Conscience
,
by
binding
it
under
guilt
:
where
was
ever
any
truely
enlightned
Conscience
ever
bound
under
guilt
for
transgressing
a
mere
Church-Law
in
matters
of
Ceremony
?
Secondly
,
They
cannot
de
Jure
annex
and
execute
the
Penalties
of
Exclusion
from
communion
;
as
Christ
never
made
a
mere
Ceremony
the
condition
of
communion
,
so
he
never
threatned
the
Non-observation
with
Non-communion
:
Let
any
Precept
or
any
Instance
be
given
of
this
nature
,
that
any
suffer'd
Church-censures
under
the
New-Testament
,
for
Non-observation
of
a
Ceremonial
Law
.
Thirdly
,
As
for
other
Penalties
,
which
we
call
Secular
,
as
Whipping
,
Imprisoning
,
Fining
,
Confiscating
,
we
know
the
Church
hath
nothing
to
do
with
them
;
they
were
never
in
the
power
of
the
Church
,
nor
never
will
be
.
§
7.
Argum.
5.
That
Law
which
directly
and
unavoidably
hinders
much
good
,
and
causeth
much
evil
in
the
obediential
Subjection
thereto
,
ought
not
to
be
made
by
the
Church
;
but
to
change
religious
Indifferencies
in
the
worship
of
God
,
into
Necessities
,
doth
so
:
Ergo.
The
Major
is
undeniable
;
for
though
a
good
action
may
per
accidens
hinder
some
other
good
,
and
cause
some
evil
,
yet
it
doth
not
so
directly
,
and
in
its
true
constituted
nature
;
but
good
actions
produce
good
effects
,
as
evil
actions
evil
.
So
the
Tree
is
known
by
its
Fruits
.
The
Minor
,
that
such
a
change
works
such
ill
effects
is
thus
proved
.
1.
Because
it
hinders
the
most
expedient
use
of
an
action
left
by
Christ
indifferent
,
to
be
determined
by
the
Judgement
of
Discretion
;
whereas
the
Expediency
by
Christ's
prescript
,
may
lye
in
the
contrary
part
of
the
action
wherein
a
goodness
is
placed
by
the
Churches
Law
,
and
an
evil
placed
in
that
part
of
the
action
wherein
there
is
a
goodness
by
Christ's
.
So
that
the
Churches
Law
cannot
have
universal
Obedience
yielded
to
it
without
sin
,
because
when
Christ's
expediency
falleth
on
the
part
contrary
to
the
Law
,
it
will
be
sin
to
obey
the
Church
;
As
for
Example
,
It
's
an
indifferent
thing
which
way
we
turn
our
Faces
in
the
worship
of
God
,
East
,
West
,
North
,
or
South
;
the
Church
makes
a
Law
the
Minister
must
turn
his
Face
toward
the
East
,
in
such
a
part
of
Worship
,
this
hinders
the
expedient
use
of
that
posture
.
1.
It
hinders
from
turning
that
way
which
is
most
for
Edification
,
and
causeth
the
Minister
to
turn
his
back
to
the
people
,
which
is
very
unexpedient
.
It
may
confirm
a
Jew
,
Pagan
,
or
Papist
in
their
Superstitious
Observances
,
to
observe
us
to
do
thus
de
industriâ
,
out
of
a
strict
observation
,
and
therefore
then
unexpedient
.
2.
It
hinders
much
Good
,
because
it
frustrates
Christs
Ends
in
the
management
of
Religious
and
Ecclesiastical
Affairs
.
For
Christ
manageth
all
those
by
Necessities
and
Indifferencies
,
in
willing
and
requiring
a
necessary
Obedience
to
his
positive
Laws
,
and
an
indifferent
use
of
indifferent
things
,
according
to
the
Rules
of
Expediency
and
Judgment
of
Discretion
:
And
this
proceeding
in
Spiritual
affairs
,
is
that
which
is
most
conducing
to
the
Glory
of
his
Name
,
and
the
Beauty
of
his
Church
.
How
great
a
presumption
is
it
in
any
Church
to
attempt
the
altering
this
course
of
Government
,
which
Christ
the
Head
hath
settled
,
and
frustrate
his
ends
in
Necessities
and
Indifferencies
,
by
causing
those
things
which
he
hath
made
necessary
to
become
indifferencies
,
and
what
he
hath
made
indifferent
to
be
done
necessarily
;
and
hindring
that
conscientious
,
discreet
,
occasional
use
,
which
he
hath
determined
and
required
,
as
most
conducing
to
his
own
Glory
,
and
the
good
of
his
Body
the
Church
?
§
8.
Now
whereas
the
End
of
exercising
this
Juridical
Power
(
so
much
pleaded
for
in
the
late
Centuries
of
the
Church
)
is
Vnity
and
Vniformity
;
without
doubt
,
this
principally
and
primarily
belongs
to
the
Catholick
Church
,
that
the
whole
visible
Body
of
Christ
may
be
one
and
the
same
in
Discipline
and
Ceremonies
.
For
if
it
be
so
desirous
,
and
to
be
maintain'd
with
such
a
great
curiosity
and
exactness
of
Ceremony
in
a
particular
Church
,
how
much
rather
ought
it
to
be
in
the
Catholick
;
a
Catholick
Good
being
much
more
desirable
,
and
of
far
greater
concernment
than
a
particular
Good
?
But
as
we
have
shewed
,
that
there
is
no
such
Catholick
Power
in
the
Catholick
visible
Church
practicable
,
so
it
's
easie
to
make
manifest
,
that
a
Catholick
Vniformity
in
matters
of
Indifferency
,
will
never
be
attained
among
Churches
,
or
particular
Christians
;
nor
never
was
intended
by
the
Lord
Jesus
Christ
,
any
more
than
that
all
his
Members
should
wear
the
same
Cloaths
,
or
dwell
in
the
same
shaped
Houses
;
for
had
it
been
necessary
that
there
should
have
been
no
difference
in
indifferent
things
,
but
all
should
have
gone
the
same
way
in
the
use
of
them
,
and
none
varied
according
to
the
judgment
of
Discretion
:
then
Christ
would
have
made
it
necessary
,
and
then
indeed
all
those
things
would
have
been
Necessities
,
and
there
would
have
been
no
Indifferencies
at
all
;
but
we
see
that
Christ
designed
it
for
the
Benefit
and
Edification
of
his
Church
,
that
there
should
be
Varieties
in
the
use
of
Indifferencies
;
and
so
far
from
the
disparagement
of
it
(
as
some
men
would
have
it
)
that
it
's
as
conducible
to
the
Splendour
and
Beauty
of
his
Workmanship
,
as
the
Variety
of
complexions
and
dispositions
of
Men
to
the
old
Creation
.
Now
for
men
to
place
the
Vniformity
of
the
Church
in
those
things
that
Christ
never
placed
it
in
,
is
no
small
reflection
on
his
Wisdome
and
Prerogative
;
for
nothing
carries
more
Evidence
with
it
,
than
that
those
things
that
he
left
indifferent
,
he
intended
neither
Conscience
or
Church
should
be
determined
ad
unum
in
,
by
any
,
in
matters
of
Worship
;
but
that
they
should
be
varied
at
the
discretions
of
particular
Churches
and
Christians
,
and
that
such
variety
should
be
of
advantage
to
Edification
,
and
not
that
it
should
be
bespattered
with
the
foul
names
of
Faction
and
Schism
,
when
such
use
their
Liberty
in
this
kinde
.
§
9.
But
suppose
such
a
thing
had
any
probability
to
be
the
minde
of
Christ
:
Was
it
ever
attained
,
or
is
it
attainable
,
that
there
should
be
an
Vniformity
in
the
use
of
Indifferencies
,
that
all
Churches
and
particular
Christians
had
the
same
Sentiments
,
and
went
the
same
way
in
the
use
of
indifferent
things
;
or
is
it
possible
to
bring
men
to
it
?
Or
if
they
were
brought
to
it
,
what
advantage
would
accrue
?
Would
it
not
prove
a
great
disadvantage
?
But
some
men
plead
,
That
some
indifferent
things
should
be
made
necessary
,
as
the
very
terms
of
Communion
,
and
in
conformity
unto
these
should
consist
Vniformity
.
To
which
I
answer
;
1.
That
this
is
but
a
humane
Project
.
2.
That
if
Christ
had
approved
such
a
way
(
he
being
the
Author
of
Peace
in
his
Church
,
and
not
of
confusion
)
he
would
have
allotted
it
,
and
told
us
what
the
Indifferencies
should
be
,
and
who
should
have
had
a
deputation
to
make
them
Necessities
and
Conditions
of
Communion
for
Vniformity
.
But
3ly
.
He
hath
appointed
Ordinances
enough
of
this
nature
,
and
chosen
out
those
things
himself
wherein
the
Uniformity
of
his
Church
should
consist
,
the
Word
,
Sacraments
and
Prayer
;
and
all
Churches
that
do
walk
in
these
according
to
Gospel-Rules
,
are
Uniform
,
have
Ceremonies
enough
,
and
have
no
need
of
setting
a
new
Mint
on
work
.
§
10.
And
suppose
that
such
a
thing
were
attainable
,
that
there
were
an
agreement
in
the
whole
Catholick
Church
about
some
little
External
Ceremonies
,
what
they
should
be
,
and
how
used
;
Would
this
abundantly
answer
the
nature
and
end
of
a
right
Uniformity
in
the
Church
?
Would
it
cure
all
Schisms
,
or
prevent
them
?
Would
it
keep
the
mindes
of
men
in
a
due
proportion
to
each
others
?
Would
it
maintain
Purity
of
Doctrine
and
Worship
,
and
expel
all
Pollutions
and
Corruptions
in
both
?
I
say
,
Nothing
less
.
For
we
see
by
dayly
Experience
,
it
doth
not
do
this
in
those
Churches
where
't
is
most
zealously
pursued
:
if
we
look
but
into
the
Church
of
Rome
,
and
into
Protestant-Prelatick
Churches
,
we
see
what
great
Errors
and
Heresies
in
Doctrine
,
and
Corruptions
in
Worship
do
abound
,
accompanied
with
irreconcileable
Differences
,
and
irreparable
Breaches
of
communion
in
the
highest
and
weightiest
matters
wherein
it
is
concerned
;
notwithstanding
the
common
consent
and
agreement
in
the
stress
that
they
lay
upon
those
small
and
trifling
observances
,
and
not
on
aberrations
from
sound
Doctrine
,
or
defection
from
purity
in
that
Worship
which
Christ
himself
hath
instituted
,
which
are
to
be
bewailed
as
the
great
Schisms
in
the
Church
,
notwithstanding
all
External
Conformities
.
§
11.
But
we
must
enquire
out
a
better
way
of
setling
Vniformity
in
the
Church
,
more
agreeing
to
the
mind
of
Christ
,
and
practicable
in
the
nature
of
it
;
and
therefore
zealously
to
be
pursued
by
all
that
love
the
Name
and
Kingdom
of
Jesus
Christ
;
and
that
is
,
That
all
Churches
walk
by
the
same
rule
of
the
revealed
Will
of
Christ
,
and
subject
themselves
to
his
Laws
and
Government
;
that
they
be
uniform
in
all
that
he
hath
made
necessary
to
be
believed
and
practised
,
as
in
all
things
necessary
to
Salvation
,
and
a
Christians
edification
in
matters
of
Communion
,
as
in
the
word
,
Sacraments
,
Prayer
,
singing
Psalms
,
&c.
by
all
these
,
in
worshipping
God
in
the
Spirit
,
and
not
to
trouble
and
distract
their
walk
,
and
interrupt
their
Worship
,
with
the
New-fangled
,
Multifarious
,
Brain-sick
Laws
of
Men
,
in
instituted
Worship
,
nor
placing
Uniformity
in
a
heap
of
huskie
,
nauseous
Ceremonies
.
For
the
Rule
being
one
,
and
the
Law-giver
one
,
all
the
true
Churches
of
Christ
will
agree
in
substance
,
submitting
to
one
King
,
and
conforming
to
one
sort
of
Laws
;
and
though
there
may
be
some
small
differences
in
their
Interpretation
of
those
Laws
determining
things
necessary
,
and
the
Exercise
of
discretion
in
things
Expedient
,
because
of
dubious
and
difficult
circumstances
attending
;
yet
all
agree
in
the
main
things
required
by
Christ
,
for
the
way
of
Salvation
,
and
the
main
conditions
of
Communion
.
And
it
is
not
to
be
doubted
,
but
that
a
Christian
professing
people
,
gathered
together
in
the
Name
of
Christ
,
injoying
the
Ministry
of
the
Word
and
Sacraments
in
purity
,
are
a
Church
of
Christ
,
and
uniform
with
all
the
Churches
of
Christ
,
without
any
distinction
by
this
or
that
Name
of
Singularity
,
or
any
Ceremonial
Appendixes
.
§
12.
And
whereas
it
is
pretended
,
that
a
full
and
free
Conformity
in
Ceremonies
would
be
the
only
cure
of
all
our
Differences
and
Divisions
;
Let
all
Ages
witness
,
if
any
will
but
impartially
enquire
what
hath
been
the
Grand
Cause
of
all
the
Factions
,
Breaches
,
Divisions
and
Schisms
in
the
Church
,
yea
and
Ecclesiastical
Persecutions
ever
since
the
Primitive
Times
,
it
will
be
found
to
be
the
Usurpation
of
this
aforesaid
Legislative
Power
of
Christ
,
by
some
or
other
;
and
still
all
the
excuse
that
is
made
for
it
is
,
that
they
assume
this
Power
only
in
matters
of
Indifferency
:
and
what
pretence
can
any
make
to
a
Legislative
Power
in
things
necessary
already
determined
by
Christ
to
one
part
?
there
is
no
place
for
a
Law
in
such
things
,
unless
it
be
to
ratifie
or
to
null
the
Law
;
so
that
what
Legislative
Power
is
exercised
of
this
kinde
,
must
be
in
matters
of
Indifferency
only
,
i.
e.
which
are
so
in
relation
to
Christ's
Law
antecedently
to
man's
Law
;
but
by
the
supervening
of
such
a
Church-Law
,
it
becomes
in
kinde
Ecclesiastically
necessary
,
it
being
enjoyn'd
as
to
practice
under
Penalties
annexed
:
and
it
's
no
new
thing
with
some
sort
of
men
to
call
necessary
things
indifferent
,
and
indifferent
necessary
;
and
thereby
take
occasion
to
justifie
their
presumptions
,
when
they
make
Laws
even
abrogatory
to
the
known
Laws
of
Christ
:
And
if
weak
Brethren
(
as
they
are
apt
in
derision
to
call
them
)
either
take
any
just
exceptions
against
them
pleading
their
Liberties
,
or
it
may
be
from
a
mistaking
judgment
,
are
apt
to
call
indifferent
things
necessary
,
and
therefore
out
of
tenderness
of
Conscience
refuse
to
yield
acts
of
Obedience
;
they
are
so
far
from
having
compassion
on
their
tenderness
,
that
they
exact
the
said
Law-penalty
with
greater
violence
and
rigour
,
than
they
do
any
(
that
doth
directly
concern
the
Glory
of
Christ
)
established
by
himself
.
§
13.
The
greatest
Plea
that
I
know
can
be
made
for
matters
of
this
kinde
,
is
the
power
that
Oecumenical
Councils
have
taken
upon
them
,
especially
in
the
Primitive
Times
,
even
in
the
Apostle
days
,
and
in
the
first
,
second
,
and
third
Centuries
of
the
Church
especially
.
To
which
I
answer
;
First
,
If
the
Foundation
of
this
Authority
lie
in
Oecumenical
Councels
,
let
never
any
of
these
Church-Statutes
be
made
and
imposed
on
the
world
but
by
them
,
and
let
not
every
particular
National
Independent
Church
take
upon
her
to
make
Penal
Laws
,
and
gull
the
World
into
a
submission
to
her
Authority
,
by
her
saying
she
is
The
Church
;
as
if
she
were
the
Catholick
Church
and
Mother-Church
.
Secondly
,
I
question
whether
there
were
ever
any
true
Oecumenical
Council
at
all
:
much
may
be
said
against
the
best
that
is
pleaded
for
since
the
Apostles
days
;
and
it
is
easie
to
prove
that
Assembly
at
Jerusalem
,
held
by
the
Apostles
and
Brethren
to
be
none
,
in
the
sence
intended
;
which
is
,
that
the
chief
Officers
and
Representatives
of
every
particular
Church
in
the
World
meet
together
,
with
a
determinating
Power
in
matters
of
Doctrine
,
and
with
a
binding
Legislative
Power
in
matters
of
Discipline
and
Ceremony
.
Now
it
will
appear
,
that
that
Assembly
was
not
so
(
though
there
were
more
reason
for
its
being
so
,
than
for
any
other
Assembly
being
so
)
neither
ever
was
there
any
Assembly
so
impowred
in
the
world
of
that
nature
.
§
14.
That
that
Assembly
Acts
15.28
.
was
no
Oecumenical
Council
,
is
easie
to
judge
,
for
there
were
but
the
Representatives
of
two
Churches
,
Jerusalem
and
Antioch
;
and
they
of
Antioch
came
to
ask
counsel
,
and
to
be
resolved
,
in
matter
of
doubt
,
of
the
Apostles
residing
most
of
them
at
present
in
Jerusalem
.
2.
The
case
in
question
was
argued
in
foro
Ecclesiae
particularis
,
and
the
Apostles
making
the
minde
of
Christ
manifest
to
that
Church
,
have
the
consent
of
the
Brethren
to
their
determination
,
and
sent
it
forth
in
and
with
the
Authority
of
the
Holy
Ghost
.
3.
The
Apostles
and
Church
of
Jerusalem
changed
no
Indifferencies
into
Necessities
;
but
enquired
after
,
and
found
out
the
Will
of
Christ
concerning
the
present
Infant-state
of
the
Gospel-church
,
in
some
matter
of
things
necessary
of
two
sorts
;
some
Absolutely
and
Morally
so
,
others
expediently
so
for
that
time
.
First
,
Absolutely
such
,
as
Abstinence
from
Fornication
,
and
things
offered
to
Idols
.
Secondly
,
Respectively
only
,
and
that
in
the
behalf
of
the
believing
Jews
,
coming
lately
from
that
Pedagogy
,
that
they
might
not
be
scandalized
or
grieved
at
the
freedom
of
the
Gentiles
;
and
therefore
that
the
Gentiles
should
then
abstain
from
things
strangled
and
Blood
:
Now
no
sound
Interpeter
will
say
,
that
this
Canon
was
binding
to
the
Church
semper
&
ubique
;
but
in
behalf
only
of
th
Jews
,
who
could
not
so
easily
at
present
be
brought
off
from
the
whole
of
Judaisme
;
and
't
is
likely
by
this
concession
the
Apostles
got
off
the
Jewish
Believers
from
many
Ceremonious
Observations
which
they
stood
upon
besides
,
or
at
least
abated
their
edge
towards
them
.
And
therefore
the
Decree
was
but
as
to
a
necessary
Expediency
for
a
time
,
which
the
Apostle
Paul
fully
explicates
,
who
was
well
acquainted
with
the
Minde
of
Christ
,
and
the
Judgments
of
the
Apostles
,
Elders
and
Brethren
,
in
these
matters
.
§
15.
As
we
have
little
evidence
for
an
Oecumenical
Council
exercising
a
Legislative
Jurisdiction
in
the
Church
,
so
we
have
as
little
ground
for
such
sorts
of
Officers
as
are
contended
for
in
the
Church
,
of
which
such
Councils
(
as
they
are
pleaded
for
)
should
principally
consist
,
which
are
Patriarchs
,
Metropolitans
,
Archbishops
,
Bishops
,
Priests
;
and
there
being
not
such
Officers
in
the
Church
by
Christ's
Institution
,
there
is
no
such
Power
to
be
exercised
in
the
said
way
and
manner
of
Legislation
,
neither
may
they
jure
proceed
so
far
as
to
Execution
of
any
Laws
established
by
Christ
,
being
not
lawfully
commissionated
with
a
Gospel-power
.
If
this
Assertion
be
proved
,
I
doubt
not
but
it
will
be
granted
,
that
there
is
no
Legislation
to
be
exercised
in
the
Church
,
the
present
Assertors
whereof
challenging
this
Power
only
on
the
behalf
of
the
said
Officers
.
I
lay
down
two
things
by
way
of
proof
;
1.
That
there
is
no
such
Officers
to
be
found
(
in
the
Gospel
of
our
Lord
and
Saviour
)
as
a
Pope
,
a
Patriarch
,
a
Metropolitan
,
an
Archbishop
,
a
Diocesan
Bishop
,
a
Parish-Priest
,
no
Dean
,
Prebends
,
Canons
,
&c.
the
Scriptures
are
altogether
strangers
to
all
those
Ecclesiastical
creatures
;
Christ
and
his
Apostles
knew
nothing
of
them
but
prophetically
in
the
foresight
of
the
rise
of
the
Kingdom
of
Antichrist
.
In
this
Point
I
should
deal
with
two
sorts
of
men
,
the
Papists
and
the
Protestants
.
As
for
the
Papists
,
the
case
hath
been
fully
managed
over
and
over
against
them
,
that
there
is
no
such
Supreme
Officer
in
or
over
the
Catholick
Church
,
as
the
Pope
;
and
if
there
be
no
such
Monarchical
Substitute
of
Jesus
Christ
here
on
Earth
,
it
will
appear
that
all
the
rest
will
fall
to
the
ground
.
Therefore
as
to
them
I
shall
not
actum
agere
;
my
principal
part
will
be
with
the
Protestants
,
that
do
assert
such
Officers
in
the
Church
,
and
yet
deny
the
Popes
Supremacy
.
To
whom
I
say
in
the
second
place
,
and
anon
shall
prove
,
that
there
cannot
be
any
such
Officers
(
as
above-mentioned
)
in
the
Church
,
without
a
Supreme
Pastor
;
those
Pastors
being
Subordinate
Pastors
of
Subordinate
Churches
.
And
that
this
Question
may
be
cleared
to
every
rational
Protestant
,
that
is
not
fanatically
blinded
with
Pride
,
Ignorance
and
Interest
,
I
shall
crave
leave
of
my
Reader
,
in
a
short
Digression
,
to
handle
this
Question
,
Whether
a
Subordination
of
Pastors
in
the
Church
,
doth
not
necessarily
infer
a
Supreme
Pastor
.
CHAP.
XIV
.
A
Digression
concerning
the
Subordination
of
Pastors
.
§
1.
AMong
the
many
Difficulties
and
inevitable
Rocks
that
the
Protestant
Prelacy
is
necessitated
upon
,
(
by
casting
off
the
Headship
of
the
Oecumenical
Pastor
)
not
only
in
asserting
,
but
exerting
their
Episcopal
Jurisdiction
,
or
Pastoral
Power
,
in
the
Legislation
and
Execution
Ecclesiastical
pretended
unto
;
I
thought
it
not
amiss
to
debate
one
main
Question
,
wherein
some
part
of
the
greatest
stress
of
difficulty
in
that
kinde
doth
consist
,
and
that
is
this
;
Whether
the
asserting
the
Subordination
of
Pastors
in
the
Church
,
doth
not
by
all
good
consequence
infer
the
Supremacy
of
an
Oecumenical
,
or
Vniversal
Pastor
?
We
understand
the
word
,
Church
,
here
,
as
before
explained
,
i.
e.
when
we
say
(
The
Church
)
by
way
of
eminency
,
we
understand
not
(
or
should
not
at
least
)
any
Individual
,
Parochial
,
Diocesan
,
Provincial
,
National
,
Congregational
,
or
Classical
Church
,
but
the
Vniversal
Church
comprehensive
of
all
these
,
and
enfolding
them
,
as
the
outmost
skin
of
an
Onion
involves
all
the
other
subordinately
one
within
another
.
By
an
Oecumenical
Pastor
is
meant
a
Pastor
of
the
highest
degree
here
on
Earth
,
related
in
his
Pastoral
charge
to
the
whole
visible
Church
,
by
whatsoever
Names
,
Titles
,
or
Dignities
he
is
known
,
and
is
a
Bishop
in
the
highest
preheminence
of
Ecclesiastical
Rule
and
Jurisdiction
here
on
Earth
,
from
whom
there
can
be
no
Appeal
to
any
Earthly
Bishop
or
Governour
;
and
this
is
the
Militant
Pastor
of
the
Church-Catholick
Militant
,
to
which
(
according
to
their
supposition
of
Subordinated
Pastors
,
all
the
other
Degrees
and
Orders
must
be
subjected
.
By
[
Subordination
]
is
meant
the
substituting
or
subjecting
one
under
another
;
the
terms
of
which
is
the
Supreme
,
Highest
,
and
most
Vniversal
on
one
side
,
and
the
most
particular
Priest
or
Pastor
on
the
other
.
The
Question
being
stated
,
and
the
Terms
explained
,
the
Truth
will
by
necessary
Consequence
appear
on
the
Affirmative
part
,
that
Subordination
of
Pastors
in
the
Church
,
doth
necessarily
infer●
the
Supremacy
of
an
Oecumenical
Pastor
or
Bishop
.
And
I
prove
it
thus
:
§
2.
There
is
the
same
Political
Reason
for
an
Vniversal
Pastor
,
or
Supreme
Head
on
Earth
over
all
other
Pastors
and
Churches
,
that
there
is
for
any
Subordinate
Pastor
that
hath
other
Pastors
subjected
unto
him
.
Instance
in
a
Diocesan
Bishop
,
ruling
his
Parish-priests
,
or
Parochial
Pastors
(
if
they
may
be
allowed
any
higher
title
than
the
Bishops
Curates
)
the
chief
end
of
the
said
Bishop
being
Jurisdiction
,
Determination
of
Ecclesiastical
Causes
,
Regulation
and
Ordination
of
his
Clergy
,
Unity
,
Order
,
Uniformity
,
&c.
By
the
same
political
Reason
,
though
in
a
higher
Sphere
of
Government
,
is
an
Archbishop
,
or
Provincial
Pastor
,
required
for
regulation
of
Bishops
of
Diocesses
committed
to
his
charge
,
maintaining
the
Unity
of
the
Provincial
Church
,
Order
and
Vniformity
therein
,
that
every
weak
giddy-headed
Bishop
may
not
govern
after
the
Fancies
of
his
own
brain
;
but
that
every
one
should
be
(
notwithstanding
all
their
Lord-like
Grandeur
)
accountable
to
the
Archbishop
,
for
any
male-administration
of
Government
,
or
neglect
of
charge
committed
to
their
care
.
The
reason
holds
good
in
like
sort
for
a
National
Pastor
,
the
Metropolitan
,
Primate
,
or
Patriarch
;
that
the
whole
National
Church
consisting
of
Provinces
,
divided
into
Diocesses
,
and
they
into
Parishes
,
be
maintained
Vniform
in
Worship
,
and
Vnited
under
one
National
Ecclesiastical
Head
and
Governour
,
to
whom
the
supreme
Administration
of
Pastoral
Function
in
the
Church
National
should
belong
,
as
to
oversee
nextly
and
more
immediately
the
Provincial
Pastors
and
Churches
;
and
more
remotely
,
all
other
Pastors
and
Churches
in
the
Nation
,
that
there
be
no
Divisions
,
Schisms
,
Heresies
,
Contempts
,
disorderly
Conversation
,
irregular
proceedings
among
Pastors
and
People
,
but
an
harmonious
concatenation
from
the
highest
to
the
lowest
,
to
whom
and
his
Commission-courts
all
Appeals
from
Inferiour
Provincials
and
Diocesans
may
be
made
.
The
Subordination
of
Pastors
thus
far
allowed
and
granted
,
an
Universal
Pastor
must
be
inferred
by
unavoidable
consequence
.
For
as
yet
there
is
the
like
necessity
of
uniting
National
Churches
,
in
one
Universal
Church
under
one
Catholick
Pastor
,
as
was
for
uniting
Provincial
Churches
in
a
Nation
,
and
subjecting
them
to
a
National
Pastor
or
Primate
,
or
subjecting
Diocesses
and
their
respective
Bishops
to
an
Archbishop
,
or
Provincial
Pastor
,
&
sic
deineeps
.
For
by
how
much
the
more
universal
the
Church
is
,
by
so
much
the
more
universal
the
Pastoral
Charge
and
Jurisdiction
must
be
:
And
as
the
National
is
to
the
Vniversal
Visible
Church
,
so
the
National
Pastor
to
the
Catholick
Pastor
,
by
a
Mathematical
Proportion
.
And
the
like
ground
of
relation
as
is
betwixt
a
National
Pastor
and
a
National
Church
,
consisting
nextly
of
Provinces
,
is
also
betwixt
an
Oecumenical
Pastor
and
an
Oecumenical
Church
consisting
nextly
of
Nations
.
And
if
Unity
,
Uniformity
,
and
regular
Administration
of
Church-Government
be
indispensably
necessary
in
a
National
Church
,
and
the
care
of
these
things
to
be
committed
primarily
and
principally
to
a
National
Pastor
;
how
much
more
is
it
necessary
in
the
Catholick
Church
,
constituted
and
made
up
of
National
Churches
nextly
,
the
care
of
which
to
be
committed
to
an
Oecumenical
Pastor
?
And
if
the
Schisme
of
a
Province
or
Diocess
be
of
so
dangerous
consequence
,
to
a
National
Church
;
of
how
much
more
dangerous
will
the
Schisme
of
a
National
from
the
Catholick
Church
be
?
§
3.
Secondly
,
I
prove
that
they
that
maintain
the
Government
of
the
Church
by
Bishops
,
Archbishops
and
Primates
,
must
also
own
an
Universal
Visible
Pastor
,
from
the
nature
of
the
Catholick
Visible
Church
.
1.
It
must
be
either
an
organized
or
unorganized
Body
,
and
made
up
of
partes
similares
only
;
the
latter
will
not
be
owned
by
such
Assertors
,
by
reason
of
the
gross
Absurdities
,
tending
to
Separation
and
Phanaticisme
,
that
must
necessarily
be
inferred
on
such
a
concession
.
If
they
say
,
it
is
an
Organized
Body
,
which
is
most
suitable
to
the
Grandeur
and
Splendour
of
Mother
Church
,
that
she
should
be
made
up
of
the
most
curious
texture
,
and
the
most
proportionate
adaptation
of
parts
;
it
is
by
no
means
to
be
supposed
,
that
a
visible
Body
,
eminent
in
all
other
parts
,
should
be
Corpus
vivum
animatum
,
and
yet
want
a
Visible
Head
;
an
Invisible
Headship
to
a
visible
,
organized
,
living
Body
,
cannot
be
in
this
sence
allowed
,
nor
a
Secular
Headship
to
this
Spiritual
Body
.
But
more
of
this
anon
.
Again
,
The
Catholick
Church
must
be
such
,
either
quatenus
Integrum
,
or
quatnus
Genus
:
it
cannot
have
any
other
due
Logical
consideration
,
though
to
adapt
words
to
some
novel
apprehensions
,
we
speak
of
totum
aggregatum
,
&
totum
comprehensivum
,
both
of
which
are
reducible
to
the
other
Terms
.
I
shall
prove
that
both
these
acceptations
of
a
Catholick
Church
do
of
necessity
enforce
an
Universal
Visible
Pastor
.
1.
As
Catholicum
integrum
,
and
quatenus
tale
,
is
to
be
considered
as
divisible
,
or
divided
into
parts
,
and
according
to
that
Nation
of
Subordination
,
the
greater
parts
into
the
next
lesser
,
and
them
into
lesser
or
least
of
all
;
wherefore
the
Catholick
Visible
Church
is
divided
into
National
Churches
,
as
the
next
and
greatest
constituting
parts
,
National
into
Provincials
,
Provincial
into
Diocesan
,
and
they
into
Parochial
;
if
there
be
a
Subordination
of
Pastors
in
the
Church
,
it
's
according
to
the
fubordination
of
the
integral
parts
of
the
said
Church
.
For
in
Division
and
Subdivision
of
parts
,
there
must
be
a
continuance
till
we
come
to
minimum
quod
sic
on
the
descending
part
,
and
maximum
quod
sic
in
the
ascending
part
.
But
there
can
be
no
such
Subordination
of
Pastors
,
according
to
the
Subordination
of
Membra
totius
,
without
an
Vniversal
Pastor
;
Ergo.
For
as
there
is
the
same
Reason
of
the
Catholick
to
the
National
Church
,
(
respectu
saltem
integrationis
)
which
is
of
the
National
to
the
Provincial
,
and
thence
downward
:
So
there
is
the
same
reason
for
an
Oecumenical
Pastor
to
the
National
,
as
of
the
National
to
the
Provincial
,
or
that
to
the
Diocesan
Pastor
.
As
the
National
is
the
totum
in
respect
of
the
Provinces
,
and
as
such
hath
a
Pastor
;
so
it
's
but
an
Integral
part
in
respect
of
the
Catholick
Church
,
which
by
the
same
reason
is
to
have
a
Pastor
,
else
this
concatenation
by
Subordination
will
be
headless
,
and
visibly
deficient
in
the
polity
of
its
Vniform
Constitution
,
for
pretended
establishment
of
Uniformity
.
Now
if
they
plead
that
the
Catholick
Church
is
but
totum
aggregatum
;
Ergo
National
Churches
are
coordinate
,
hence
individual
,
thenceforward
for
their
defence
they
must
plead
for
Independency
,
and
it
will
be
coincident
with
the
notion
of
Congregational
Churches
.
But
how
inconsistent
these
Principles
are
,
to
deny
a
Subordination
of
National
Churches
and
Pastors
to
a
Catholick
Church
and
Pastor
,
when
they
allow
and
maintain
a
Subordination
of
Churches
and
Pastors
within
the
National
,
and
utterly
disown
an
Independency
of
Pastors
of
particular
Congregations
on
superiour
Pastors
and
Churches
.
If
the
Catholick
Church
be
understood
to
be
Genus
Generalissimum
divisible
into
Species
,
the
same
Inference
will
accrue
;
for
the
Subordination
stands
thus
:
the
National
is
subalternum
Genus
,
the
Provincial
subalterna
Species
,
the
Diocesan
Species
specialissima
(
according
to
some
Logick
)
but
Species
specialior
(
according
to
others
,
)
and
Parochial
Churches
Species
specialissima
;
after
this
consideration
the
Argument
stands
thus
:
If
a
Pastor
is
to
be
set
over
a
Church
subalterni
Generis
,
because
it
comprehends
Churches
under
it
as
Species
,
by
the
same
reason
a
Pastor
is
to
be
set
over
the
Catholick
comprehending
also
its
Species
,
viz.
National
Churches
.
For
though
the
National
Church
be
related
to
the
provincial
as
Genus
,
it
is
related
to
the
Catholick
as
Species
.
But
because
according
to
the
best
Logical
and
Theological
Notions
,
the
application
of
Genus
doth
not
well
suit
to
the
nature
of
the
Catholick
Church
,
it
being
more
properly
a
totum
Integrale
,
I
stay
not
on
this
part
of
the
Argument
.
§
4.
Argum.
3.
I
Argue
from
the
nature
of
Subordination
,
which
always
supposeth
a
Supremum
and
Infimum
;
a
Supreme
higher
than
which
is
none
,
and
a
Lowest
lower
than
which
is
none
;
otherwise
it
would
be
unlimited
.
And
if
in
the
Church
there
be
a
Subordination
of
Pastors
,
then
as
there
is
a
Lowest
,
viz.
a
Parish-Priest
,
so
there
must
be
also
a
Supreme
Pastor
for
the
highest
Round
of
the
Ladder
,
viz.
an
Oecumenical
Pastor
:
For
as
every
Subordination
is
to
be
continued
to
a
nè
plus
ultra
,
so
Subordination
of
Pastors
must
be
continued
to
the
largest
acceptation
of
a
Church
on
Earth
,
for
the
maintaining
Unity
and
Uniformity
of
the
National
Churches
,
which
are
next
in
constitution
to
the
Catholick
.
If
it
be
said
,
that
Christ
is
the
onely
Pastor
of
the
universal
Church
;
It
will
be
granted
that
he
is
Pastor
of
the
Church
in
the
most
Catholick
acceptation
,
as
it
comprehends
the
Church
visible
and
invisible
;
but
for
the
visible
Church
,
he
leaves
it
perfect
,
as
to
parts
,
with
a
visible
Head
,
as
well
as
other
parts
visible
:
for
it
must
be
ejusdem
naturae
cum
caeteris
membris
,
and
how
can
visible
Vniformity
be
attained
in
the
Catholick
Church
,
but
by
a
government
of
a
visible
Pastor
,
who
visibly
rules
all
Churches
,
and
in
whom
they
are
all
politically
knit
together
,
as
in
a
Central
or
rather
Circumferential
Knot
?
Besides
,
if
a
National
Pastor
be
Supream
among
Pastors
,
next
under
Christ
,
then
it
follows
that
this
Subordination
terminates
at
least
in
a
co-ordination
of
Pastors
;
and
if
so
,
it
's
because
there
is
a
co-ordination
of
Churches
:
and
if
one
sort
of
Churches
,
and
Pastors
of
particular
Churches
,
are
co-ordinate
next
under
Christ
the
Head
,
why
are
not
all
?
And
why
may
not
a
Schismatical
Provincial
or
Diocesan
use
the
like
plea
to
throw
off
the
jurisdiction
of
the
National
;
or
why
may
not
particular
Parochial
Assemblies
and
their
Pastors
,
argue
on
the
same
grounds
their
Co-ordination
and
freedom
from
Subordination
to
any
Pastor
besides
Christ
alone
?
So
that
this
National
Co-ordination
of
Pastors
,
in
the
highest
Ecclesiastical
Supremacy
,
is
the
making
a
hundred
Popes
instead
of
one
,
and
laying
the
foundation
of
Independency
unavoidably
to
all
judicious
understandings
.
The
sum
of
this
whole
Argument
is
,
That
there
can
be
no
plausible
reason
given
why
the
Subordination
of
visible
Pastors
should
not
extend
as
far
as
visible
Churches
;
and
if
Christ
hath
set
Orb
within
Orb
,
Church
within
Church
,
&
every
one
its
Planet
to
rule
it
for
the
maintaining
Order
,
Uniformity
,
&c.
why
should
the
Supream
Planetary
Orb
be
without
a
Planet
?
§
5.
Arg.
4.
The
necessity
of
this
inference
is
further
proved
from
the
derivation
or
original
of
Pastoral
power
:
every
Pastor
receives
his
Pastoral
power
from
Christ
,
mediately
or
immediately
.
If
Subordinate
Pastors
,
they
receive
their
power
mediately
;
then
mediante
populo
vel
Superiori
quodam
.
The
Assertors
of
Prelacy
will
never
grant
a
derivation
of
power
from
Christ
mediante
populo
;
for
that
were
to
fall
into
the
Congregational
way
.
If
they
say
they
receive
their
power
through
the
hands
of
some
Superiour
,
it
must
be
by
some
Ecclesiastical
or
Civil
Officers
;
if
by
some
Ecclesiastical
,
then
thorow
some
Pastor
or
Pastors
,
and
they
either
co-ordinate
,
or
of
some
superiour
Rank
and
Dignity
.
They
will
not
say
they
receive
their
power
from
co-ordinate
Pastors
;
for
that
were
to
fall
on
the
Rock
of
Presbytery
:
therefore
they
must
say
,
and
do
say
,
That
every
ordinary
Protestant
Priest
receives
his
power
from
Christ
,
thorough
the
hands
of
some
superiour
Pastor
not
co-ordinate
;
and
then
we
must
needs
finde
out
the
derivation
of
that
superiour
power
from
one
above
him
in
Order
and
Dignity
,
and
at
last
must
needs
arrive
at
Peter's
Chair
and
his
Successors
,
who
first
received
this
power
from
Christ
;
and
so
it
's
handed
down
through
his
respective
subordinate
Officers
,
to
those
of
the
lowest
rank
and
degree
.
For
if
the
Parish-Priest
receive
his
Office
from
the
Diocesan
,
then
he
from
the
Provincial
,
and
he
from
the
Primate
,
and
he
from
the
Oecumenical
.
If
they
the
Primates
receive
their
power
mediately
by
the
hands
of
some
others
besides
the
Oecumenical
Pastor
,
it
must
be
from
the
co-ordinate
power
of
some
National
Pastor
or
Pastors
;
and
consequently
it
will
infer
a
Presbytery
of
Primates
,
which
may
prove
of
as
ill
and
more
dangerous
Aspect
on
the
Church
Catholick
,
than
the
Presbyterian
Assembly
on
the
Church
National
;
or
it
must
be
that
he
receive
his
Dignity
from
the
Suffrage
of
his
inferiour
Clergy
.
Then
it
follows
,
that
a
Metropolitan
is
invested
with
power
in
a
meaner
and
more
despicable
way
than
a
Diocesan
or
Parish-Priest
.
§
6.
To
avoid
splitting
on
the
Romish
Church
,
they
finde
another
way
of
deriving
their
power
from
Christ
;
and
that
is
,
by
the
Civil
Magistrate
,
without
the
Church
,
as
it
is
practically
at
least
granted
.
To
which
I
say
,
That
although
he
is
or
may
be
a
Member
of
the
Church
,
yet
quatenus
a
Magistrate
he
is
a
Member
of
another
State
,
and
therefore
in
an
Office
extrinsecal
to
the
Church
;
and
hence
cannot
extend
Ecclesiastical
Jurisdiction
to
the
Church
,
nor
invest
an
Officer
in
the
Church
(
which
is
Christ's
dominion
)
with
Office
,
Power
Legislative
or
Executive
;
the
Civil
and
Ecclesiastical
States
being
distinct
from
each
other
as
they
are
such
.
Moreover
,
for
an
Officer
in
Christ's
state
to
derive
his
power
from
Earthly
Potentates
,
is
to
subject
the
Kingdom
of
Christ
,
as
such
,
to
the
Kingdoms
of
men
,
and
make
it
subordinate
thereto
in
those
things
which
Christ
hath
reserved
to
himself
,
as
his
Prerogative
.
Again
,
if
Church-Officers
,
as
such
,
must
be
invested
with
power
from
Secular
Princes
,
the
Church
must
stand
or
fall
,
as
to
its
right
and
orderly
manner
of
Government
,
at
the
will
and
disposition
of
Princes
:
Whence
Christs
Oeconomy
will
seem
not
compleat
in
it self
,
but
lame
,
deficient
,
and
headless
,
in
that
it
must
be
beholding
to
an
Exotick
Power
for
its
principal
Officers
and
Rulers
;
and
Christ
was
wanting
in
not
providing
for
the
due
governance
of
his
Church
under
heathenish
or
heretical
Magistrates
;
yea
,
such
Magistrates
would
undoubtedly
establish
Church-Officers
ejusdem
farinae
with
themselves
:
And
besides
,
it
would
follow
,
that
the
Primitive
Churches
,
after
our
Saviour's
ascention
,
could
have
no
due
derivation
of
Church-power
unto
it
for
some
Ages
,
for
want
of
Christian
Magistrates
,
the
grand
Mediums
of
Conveyance
.
There
is
also
as
much
reason
that
Civil
Officers
should
be
at
the
disposition
of
the
Church
,
as
that
Church-Officers
should
be
at
the
disposition
of
the
State
:
And
the
Oecumenical
Bishop
may
upon
as
good
grounds
claim
a
power
of
enthroning
Emperors
,
as
the
other
claim
an
Ecclesiastical
power
of
setting
a
Head
over
the
Church
,
Christ
having
made
Church
and
State
Co-ordinate
.
Lastly
,
if
Ecclesiastical
Officers
derive
their
power
from
Civil
Authority
,
as
their
visible
Church-head
,
sure
the
Vitals
and
the
whole
Animation
must
needs
be
Secular
;
much
like
the
Beast
spoken
of
,
Rev.
13.4
.
§
7.
Arg.
5.
I
argue
from
the
chief
ends
of
Subordination
of
Pastors
in
the
Church
.
It
's
to
redress
Heresie
,
or
male
Administration
of
discipline
,
that
there
may
be
place
for
Appeals
,
in
case
of
Injustice
,
determination
of
Controversies
,
&c.
Now
what
end
would
there
be
of
Appeals
,
if
there
should
not
be
some
Pastor
supream
to
all
the
rest
,
from
whom
there
could
be
no
Appeal
?
And
it
's
necessary
there
be
still
room
for
Appeal
,
till
a
man
comes
to
the
Church
in
its
greatest
Vnity
and
Superiority
;
and
there
is
Mother-Church
in
her
Grandeur
,
Ecclesia
in
Cathedrâ
:
if
the
resort
be
made
for
Appeal
,
or
resolution
of
difficult
cases
to
the
Church
in
her
Pastoral
multiplicity
,
there
will
be
such
variety
of
Judgments
and
Interests
,
that
there
will
be
no
final
determination
,
but
ye
may
hear
the
Catholick
body
speaking
one
thing
in
its
Catholick
Pastor
and
Head
:
for
if
you
will
know
a
mans
minde
and
determination
of
any
thing
,
you
will
go
to
the
Head
,
not
to
the
Arms
or
Legs
;
and
what
you
have
by
Signes
from
them
,
you
know
is
by
the
influence
of
the
Head
.
So
if
we
will
know
the
minde
of
the
Church
in
its
ultimate
Results
and
Determination
,
you
must
not
go
to
a
Diocesan
,
Primate
,
&c.
of
France
,
&c.
England
,
&c.
where
you
will
have
but
a
partial
or
weak
resolution
,
not
having
a
Catholick
Interest
,
Intilligence
,
Influence
,
and
Concernment
;
but
we
must
go
to
the
Body
,
speaking
in
the
Head
,
who
hath
a
common
Concern
and
Fellow-feeling
with
the
least
Finger
or
Toe
complaining
or
appealing
to
it
.
§
8.
Hence
see
the
reason
why
the
attribute
of
Infallibility
is
ascribed
to
the
Church
,
thus
speaking
in
its
Head
or
Supream
Pastor
.
1.
Because
of
his
universal
Relation
and
Interest
;
and
therefore
speaks
infallibly
the
sense
of
the
whole
,
or
of
any
particular
part
;
as
the
Head
feels
and
cannot
be
deceived
in
declaring
the
pain
of
the
Toe
,
and
can
most
infallibly
,
of
all
the
members
,
prescribe
a
Remedy
.
2.
It
's
most
probable
that
he
that
hath
his
authority
by
immediate
conveyance
from
Jesus
Christ
,
should
have
also
the
most
immediate
discovery
of
his
Minde
and
Will
:
so
that
the
infallibility
of
an
Oecumenical
Pastor
is
founded
on
the
Principles
of
Episcopal
government
,
viz.
subordination
of
Pastors
in
the
Church
;
for
if
in
all
our
Appeals
from
Pastor
to
Pastor
,
from
Church
to
Church
,
for
determination
in
matters
of
controversie
,
and
resolution
in
points
of
weight
and
difficulty
,
we
do
at
last
arrive
at
as
fallible
a
Church
and
Pastor
as
at
first
,
to
what
purpose
is
all
our
Appeals
?
And
if
it
be
granted
that
a
Bishop
is
less
fallible
than
a
Parish-Priest
,
and
an
Archbishop
less
fallible
than
a
Bishop
,
and
a
Primate
than
an
Archbishop
,
then
upon
this
account
onely
it
must
be
that
he
hath
a
greater
share
by
his
place
in
the
common
interest
of
the
Body
,
by
the
comprehensiveness
of
his
power
and
relation
,
and
being
farther
removed
by
his
dignity
from
particular
small
interests
and
private
passions
;
and
therefore
more
likely
to
be
more
impartial
,
universal
,
and
less
fallible
in
his
judgment
,
than
other
his
inferiour
and
more
limited
Pastors
:
And
Ergo
,
upon
the
same
reason
it
will
follow
,
that
an
Oecumenical
Bishop
is
least
of
all
fallible
;
not
but
that
St.
Peter
and
his
Successors
may
err
,
and
have
,
but
that
as
Supream
Head
in
the
most
Catholick
capacity
,
he
is
(
comparatively
to
all
other
Pastors
subordinate
)
infallible
.
And
it
is
the
greatest
reason
,
that
he
that
hath
the
greatest
Charge
,
should
have
the
best
understanding
to
know
how
to
manage
it
:
And
to
what
purpose
is
it
for
us
to
seek
after
further
light
by
going
to
those
that
the
Church
hath
further
entrusted
,
if
they
be
not
holier
,
wiser
,
and
juster
men
than
our selves
;
yea
,
than
all
their
inferiour
Officers
?
And
what
is
it
we
aim
at
most
in
such
Enquiries
?
is
it
Fallibility
,
or
Infallibility
?
Would
any
one
in
his
best
wits
be
deceived
?
and
would
the
Church
deceive
any
,
but
use
the
best
ways
and
means
for
enlightning
mens
Understandings
,
and
reducing
them
from
darkness
and
errour
?
§
9.
Arg.
6.
I
argue
from
the
nature
of
the
Church
,
in
which
this
Subordination
is
required
.
That
Church
must
be
understood
to
be
the
universal
visible
Church
,
and
not
any
particular
Church
.
1.
From
the
usual
acceptation
of
Church
in
the
like
sence
,
when
we
say
,
The
Church
,
with
an
Emphasis
.
2.
There
is
no
more
reason
the
Church
should
be
understood
of
one
kind
of
particular
Church
more
than
another
;
a
Provincial
Church
or
Diocesan
may
be
called
the
Church
,
by
way
of
eminency
,
as
well
as
the
National
:
and
if
there
be
more
reason
because
the
National
is
comprehensive
of
them
,
then
much
more
that
the
Catholick
should
be
understood
by
it
,
because
it
comprehends
Nationals
,
and
is
most
comprehensive
of
all
Churches
on
Earth
.
So
that
it
will
unavoidably
follow
,
that
if
there
be
a
Subordination
of
Pastors
in
the
Church
,
it
is
in
the
Catholick
Church
;
and
the
more
large
the
Church
is
,
the
more
extensive
is
the
power
of
the
Pastor
:
and
the
most
comprehensive
Church
hath
a
supream
Pastor
to
the
Pastors
of
all
other
Churches
subordinate
to
it
.
Obj.
But
the
universal
Church
Visible
,
is
not
Organical
;
and
therefore
not
capable
of
an
Oecumenical
Pastor
.
Answ
.
It
is
Organical
;
for
it
's
made
up
(
according
to
our
present
Phainomena
of
a
Church
)
of
visible
,
organized
or
organical
parts
comprehending
each
other
;
and
therefore
must
needs
have
a
visible
organical
Head
,
principium
sensus
&
motus
,
animating
all
the
parts
in
their
respective
Subordinations
and
Relations
.
It
's
absurd
to
say
,
that
the
hand
organized
with
fingers
and
joynts
,
the
feet
with
toes
and
all
its
parts
,
and
so
of
the
other
members
,
that
these
united
in
one
body
make
not
up
an
organized
body
,
and
have
not
one
Head
common
to
the
totum
,
to
communicate
respective
vigor
to
each
of
these
members
.
So
to
say
that
in
the
Church
there
is
National
Churches
organized
,
&c.
so
Provincial
,
&c.
Diocesan
organized
,
and
not
that
the
universal
Church
visible
is
organized
with
,
and
influenced
by
a
visible
Head
,
is
most
absurd
.
Again
,
there
is
the
same
and
greater
reason
upon
the
forementioned
grounds
,
for
the
Organization
of
the
Catholick
Church
,
than
for
the
organizing
of
a
National
,
Provincial
,
or
of
any
of
the
inferiour
Subordinate
Churches
:
for
if
Order
,
and
Uniformity
,
and
due
administration
of
Government
cannot
be
maintained
in
one
▪
but
by
Organization
,
how
can
they
by
any
other
means
be
obtained
in
the
other
?
And
if
Order
,
Uniformity
,
&c.
be
not
onely
comely
and
beautiful
,
but
most
necessary
to
the
well-being
of
a
National
Church
,
and
that
the
more
,
because
it
is
so
comprehensive
of
other
Churches
subordinated
to
it
,
how
much
more
requisite
is
it
to
the
well-being
of
the
Catholick
Church
,
which
comprehends
National
and
all
others
?
§
10.
Arg.
7.
That
this
Catholick
Headship
is
inseparable
from
a
co-ordination
of
Pastors
in
the
Church
,
may
be
evinced
from
these
following
Necessities
.
1.
A
necessity
of
a
Catholick
judgment
of
Schism
.
2.
Of
a
Catholick
interpretation
of
Scripture
,
it
being
not
of
private
interpretation
.
3.
Of
a
Catholick
determination
of
Decencies
and
Order
.
4.
A
Catholick
composure
of
the
Prayers
of
the
Church
.
5.
A
Catholick
Canonization
of
Saints
.
6.
A
Catholick
convention
or
call
of
Oecumenical
Councils
.
§
11.
The
first
Necessity
is
for
a
Catholick
judgment
of
Schism
:
for
if
it
be
not
determined
by
a
Catholick
judgment
,
these
absurdities
will
follow
:
1.
National
Churches
may
be
Schismatical
,
and
no
competent
judge
of
them
,
it
being
not
fit
that
one
National
Church
should
judge
another
,
they
being
co-ordinate
,
equally
concerned
,
of
equal
authority
,
latitude
,
and
fallibility
:
Neither
may
a
Provincial
be
judge
of
National
Schism
,
they
being
subordinate
to
the
National
,
and
included
in
it
;
for
they
are
bound
up
in
the
determination
of
the
National
,
and
is
accountable
to
it
:
and
if
it
declares
against
the
National
,
as
guilty
of
Schism
,
and
upon
that
account
separates
from
it
,
she
shall
be
judged
as
Schismatical
from
the
National
;
and
so
Schism
will
be
committed
on
Schism
,
and
none
healed
.
2.
If
there
be
no
Catholick
determination
of
Schism
,
there
can
be
no
Catholick
punishment
of
Schism
from
the
Catholick
Church
;
for
the
punishment
must
be
preceded
by
a
Law-determination
.
And
hence
,
if
a
National
Church
be
Schismatical
from
the
Catholick
,
it
cannot
receive
any
Catholick
punishment
;
and
it
will
follow
,
that
such
a
sin
may
be
committed
in
the
Church
,
on
which
she
is
not
capable
to
inflict
a
punishment
in
any
measure
proportionate
to
it
.
3.
If
a
National
Church
hath
power
to
judge
of
the
Schism
of
a
Provincial
Church
,
and
a
Provincial
Church
of
the
Schism
of
a
Diocesan
,
and
a
Diocesan
of
the
Schism
of
a
Parochial
,
then
by
the
same
reason
may
the
Catholick
Church
judge
of
the
Schism
of
a
National
Church
;
otherwise
Schisms
will
be
equally
multiplied
with
National
Churches
,
and
no
redress
to
be
made
of
them
.
4.
If
there
be
not
a
Catholick
determination
of
Schism
,
all
Churches
will
not
be
agreed
about
Schism
:
so
that
whilst
there
is
a
perpetual
controversie
in
the
Church
what
Schism
is
,
and
what
is
not
,
Schism
perpetually
remains
,
and
false
judgment
still
passed
upon
some
Churches
:
these
calling
that
a
Schismatical
Church
,
which
is
not
so
;
others
owning
another
Church
as
not
Schismatical
,
which
is
really
so
.
All
which
tends
to
a
necessary
and
unavoidable
confusion
,
for
want
of
a
Catholick
determination
;
whereas
if
it
may
determine
by
its
visible
Head
,
all
those
Controversies
would
be
ended
:
for
if
the
members
of
the
Body
complain
one
of
another
,
the
whole
Body
must
determine
the
matter
by
the
Head
,
where
there
is
a
concurrence
of
all
parts
for
the
good
of
the
whole
.
§
12.
Secondly
.
From
the
necessity
of
a
Catholick
determination
of
dubious
places
of
Scripture
.
This
can
be
done
by
none
but
the
Church
Catholick
on
Earth
:
(
for
no
Scripture
being
of
private
interpretation
,
where
shall
such
an
interpretation
be
found
that
is
not
private
,
)
but
in
such
as
is
of
the
Catholick
Church
,
where
the
concurrent
judgment
and
faith
of
all
Churches
may
be
heard
?
2
Pet.
1.20
.
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
private
Solution
,
i.
e.
not
of
particular
persons
,
or
Churches
private
Solution
,
but
such
as
is
universal
and
commonly
received
by
all
Churches
and
Christians
,
according
to
the
analogy
of
faith
.
Now
where
can
this
be
found
and
rested
in
as
Catholick
,
unless
it
be
in
the
visible
universal
Head
?
and
if
it
be
said
that
a
National
Church
may
positively
determine
in
this
kind
,
then
why
not
a
Provincial
as
well
,
the
one
being
a
subordinate
Church
as
well
as
the
other
?
But
if
the
Decree
be
onely
National
,
as
many
various
interpretations
and
sences
may
be
put
on
a
place
of
Scripture
,
as
there
are
Nations
;
which
will
lay
an
ample
foundation
for
variety
of
Sects
,
Schisms
,
Heresies
,
&c.
Whereas
if
all
National
Churches
were
bound
to
one
Catholick
determination
,
there
must
needs
therehence
ensue
the
admirable
effect
of
Uniformity
in
Doctrine
and
Practice
;
all
Churches
believing
as
the
Vniversal
Church
believes
,
and
that
as
the
Head
doth
.
Besides
,
if
it
be
of
such
dangerous
consequence
for
Christians
,
as
private
persons
,
to
put
their
interpretation
on
Scripture
,
in
laying
the
foundation
of
variety
of
Sects
,
Schisms
,
Heresies
,
&c.
how
much
more
dangerous
for
particular
Churches
,
because
the
determination
of
a
Church
reacheth
further
,
and
is
more
attended
unto
,
and
more
become
seduced
and
leavened
with
errour
thereby
,
if
it
be
erroneous
?
Hence
,
to
believe
as
the
Catholick
Church
believes
,
hath
more
concern
in
it
than
those
imagine
,
that
endeavour
to
blast
it
with
the
ridicle
of
the
Colliers
Faith
;
for
it
's
not
as
the
National
Church
believes
,
but
as
the
Catholick
Church
believes
:
Neither
is
it
an
implicit
Faith
in
any
things
but
controversal
and
dubious
matters
,
above
ordinary
scrutiny
and
vulgar
capacity
;
and
therein
we
had
better
rest
satisfied
in
Catholick
Authority
,
than
run
the
risk
of
adhering
to
the
Opinion
of
private
persons
and
Churches
;
which
must
be
done
also
by
an
implicite
Faith
:
and
who
is
likely
to
have
the
most
unerring
Spirit
,
a
Church
or
particular
Person
?
and
if
a
Church
,
the
most
Catholick
is
the
most
unerring
.
§
13.
Thirdly
.
From
the
Necessity
of
a
Catholick
determination
of
Decency
and
Order
.
That
is
decent
,
which
by
the
Universality
is
reputed
and
judged
so
;
for
one
Countrey
doth
usually
call
that
decent
,
which
others
repute
undecent
.
And
there
are
no
Protestant
Prelates
but
have
,
do
,
and
will
say
,
That
Christ
hath
left
it
to
the
Church
to
determine
all
matters
of
Decency
and
Order
;
and
't
is
absurd
to
say
,
that
this
or
that
Church
may
do
it
,
when
no
such
is
the
Church
eminently
.
When
't
is
said
,
the
Church
determines
Decencies
,
What
Church
is
that
?
Is
it
a
Parish-Church
?
Nay
then
Parish-Churches
should
rule
Diocesan
by
a
Law
.
Again
,
if
Diocesan
Churches
should
have
power
to
determine
their
Decencies
,
either
Provincials
must
be
subject
to
some
one
Diocesan
,
which
might
regulate
all
the
rest
,
or
else
Diocesan
Churches
would
differ
so
much
in
their
decencies
,
that
there
would
be
no
Uniformity
in
the
Provincial
Church
.
And
if
Provincials
might
determine
each
one
its
Decencies
and
Order
,
it
must
needs
break
Vniformity
in
National
Churches
.
But
I
know
where
the
Protestant
Prelate
will
be
;
he
will
say
presently
,
it
's
the
National
Church
that
he
means
,
when
he
speaks
of
the
Churches
determination
of
Decency
and
Order
.
To
which
I
reply
,
that
he
may
with
as
good
ground
say
,
that
he
means
a
Parish-Church
;
and
that
by
giving
this
power
to
a
National
Church
,
he
gives
a
greater
advantage
to
Schism
,
and
lays
a
greater
bar
against
Vniformity
:
For
the
more
comprehensive
the
Church
is
,
in
which
the
Schism
is
,
the
greater
it
is
;
and
the
more
uniform
the
Schismatical
Church
is
,
of
the
more
dangerous
consequence
it
is
to
the
Catholick
Church
.
In
vain
do
men
plead
for
Vniformity
in
the
Church
,
who
in
asserting
the
principles
of
Vniformity
in
a
National
Church
,
do
thereby
extirpate
Vniformity
in
the
Catholick
;
for
National
Vniformity
unless
it
be
Catholick
,
is
but
Vniformity
in
a
Schism
.
For
if
every
National
Church
may
determine
of
Decency
and
Order
,
there
will
be
as
great
a
diversity
,
if
not
contrariety
,
in
several
Churches
affairs
,
as
in
the
affairs
of
several
States
,
one
Nation
determining
that
Ceremony
to
be
decent
,
which
another
determines
to
be
undecent
,
absurd
,
and
disorderly
;
and
so
Churches
will
be
as
divers
in
their
Fashions
,
as
English
,
Dutch
,
Spaniard
,
&c.
And
there
will
be
no
end
of
Ceremonies
and
new-fangled
Garbs
in
the
Church
,
if
a
Nation
may
of
themselves
,
and
when
they
will
,
constitute
,
ordain
,
and
appoint
them
at
their
pleasure
,
alter
and
null
old
Ceremonies
,
and
invent
new
;
and
shall
have
as
great
difficulty
,
intricacy
,
and
multiplicity
of
Church-Laws
,
as
State-Laws
,
if
at
every
Convocation
Decency
,
and
Order
may
be
determined
.
§
14.
From
the
necessity
of
a
Catholick
composure
of
Church-Prayers
:
the
more
private
and
singular
the
conception
of
Church-prayers
are
,
the
more
Schismatical
:
And
divers
Liturgies
in
one
and
the
same
National
Church
may
not
be
allowed
,
neither
that
every
Province
and
Diocess
compose
their
own
Liturgy
,
as
being
a
matter
of
dangerous
consequence
to
the
National
Church
.
How
then
comes
it
to
pass
,
that
our
National
Church
may
compose
its
own
Liturgy
distinct
from
another
;
Is
not
this
of
as
dangerous
consequence
to
the
Catholick
Church
?
And
is
't
not
more
conducing
to
the
Peace
,
Beauty
,
Uniformity
and
Honour
of
the
Church
,
to
have
a
Catholick
Liturgy
?
Whereas
otherwise
every
Nation
will
be
setting
up
the
price
of
their
own
prayers
above
others
;
whence
ariseth
heart-burning
,
Divisions
,
and
Schisms
National
,
in
the
Catholick
Church
:
were
it
not
much
better
that
all
Nations
should
bring
their
Liturgies
,
and
lay
them
down
at
the
feet
of
Mother-Church
,
and
submit
them
to
her
Judgment
in
the
Supreme
Head
,
from
whose
blessed
hands
she
may
receive
one
of
such
Catholick
composure
,
that
might
produce
a
perfect
Harmony
in
the
affections
and
petitions
of
all
the
Churches
in
the
world
,
in
good
assurance
of
a
Catholick
Amen
attending
the
conclusion
of
all
?
Besides
,
if
a
National
prayer
be
more
available
than
a
Provincial
or
Diocesan
,
Why
should
not
a
Catholick
Church-prayer
be
most
of
all
available
?
§
15.
Fifthly
.
The
necessity
of
a
Catholick
Canonization
of
Saints
.
For
supposing
the
Necessity
of
the
Observation
of
Saints
days
,
(
as
the
Protestant
Prelates
zealously
assert
)
it
is
requisite
to
enquire
,
who
or
what
Church
Canonized
the
Saints
which
are
already
honoured
with
Saintship
Titular
,
and
Days
devoted
to
their
remembrance
;
and
who
dedicated
and
consecrated
Churches
on
the
same
account
,
was
it
not
the
Catholick
Church
,
by
her
Catholick
Pastors
?
If
every
Church
(
suppose
National
)
should
have
the
like
liberty
to
canonize
Saints
at
their
pleasure
,
all
the
days
in
the
Year
,
yea
in
an
Age
,
would
be
little
enough
for
All
Hollan-tide
;
And
if
the
observation
must
be
Anniversary
,
there
would
be
a
necessity
of
robbing
Peter
to
pay
Paul
,
which
would
be
doing
evil
,
that
good
may
come
of
it
;
it
being
as
great
a
sin
to
rob
Peter
of
his
fishing-nets
,
as
to
rob
Paul
of
his
cloak
and
parchments
.
Besides
,
this
Absurdity
would
fall
in
,
that
one
Nation
would
canonize
that
for
a
Saint
,
which
another
would
anathematize
to
the
Devil
;
As
for
Example
,
Michaelmas-day
is
devoted
to
St.
Michael
the
Archangel
,
which
Feast
was
instituted
by
Felix
the
Third
,
the
48th
Oecumenical
Bishop
.
Now
the
Church
of
England
hath
presumed
to
alter
this
Title
and
Institution
,
making
it
a
Festival
to
St.
Michael
and
all
Angels
;
which
hath
these
gross
Absurdities
in
it
.
1.
That
St.
Michael
is
greatly
detracted
from
,
in
that
all
other
Angels
are
introduced
as
sharers
in
the
Solemnity
of
the
day
;
and
all
Angels
may
be
understood
of
Bad
,
as
well
as
Good
,
so
that
the
Devils
hereby
become
Canonized
Saints
.
Now
whereas
it
may
be
alledged
,
that
there
be
some
Saints-days
not
of
Catholick
Observation
,
but
only
National
,
as
St.
Denis
for
France
,
St.
George
for
England
,
St.
Taffy
or
Wales
,
and
St.
Patrick
for
Ireland
,
it
bears
no
weight
against
us
;
for
the
Canonization
is
Catholick
,
and
questionless
the
Observation
ought
to
be
so
also
:
though
there
is
a
more
peculiar
and
more
proper
Remembrance
and
Honour
due
from
those
Nations
,
to
which
the
Saints
are
appropriate
;
which
peculiar
Homage
is
enjoyn'd
by
the
Church
catholick
.
Moreover
,
it
is
meet
that
so
solemn
a
matter
should
be
ratified
by
Catholick
Authority
,
as
the
canonizing
a
Saint
,
and
instituting
a
Festival
day
to
be
sacred
to
his
Remembrance
;
because
the
Catholick
Church
,
as
she
will
be
most
impartial
and
wise
in
such
appointments
,
so
her
Authority
will
make
deeper
impressions
on
the
minds
of
men
,
to
oblige
them
to
the
consciencious
observance
:
whereas
particular
Nations
are
liable
to
Errour
and
Partiality
,
each
one
being
apt
to
be
byassed
by
proper
Interests
,
and
to
prefer
the
products
of
their
own
Soyl.
Besides
the
gross
Schism
that
it
causeth
in
the
Catholick
Church
,
dividing
the
Churches
in
their
Prayers
at
the
same
time
,
when
one
Nation
shall
observe
that
day
to
one
Saint
,
and
another
to
another
,
and
a
third
to
none
at
all
.
Whereas
nothing
is
more
honourable
and
necessary
than
Vniformity
in
this
kinde
,
That
as
all
say
the
same
Prayers
,
they
should
do
it
at
the
same
Hours
canonically
appointed
,
use
the
same
Ceremonies
,
observe
the
same
Holidays
;
and
such
as
are
Anniversary
should
at
least
be
of
,
Catholick
Appointment
:
And
though
some
Saint-days
are
more
appropriate
to
one
Nation
than
to
another
,
by
reason
of
the
relation
of
this
or
that
Saint
to
this
or
that
Nation
in
particular
,
by
Nativity
,
by
Heroick
Actions
,
or
Meritorious
Sufferings
therein
,
yet
is
it
not
meet
that
all
Churches
should
rejoyce
and
keep
Holy-day
with
one
that
rejoyceth
?
If
the
Rule
of
rejoycing
with
them
that
rejoyce
reach
particular
Christians
,
then
much
more
Churches
.
And
how
can
an
Englishman
but
be
mightily
ravished
with
an
holy
Sympathy
,
to
see
a
Welshman
(
zealously
affected
with
the
honour
of
St.
Taffy
)
strutting
up
and
down
with
a
green
feather
in
his
Cap
?
can
he
forbear
the
plucking
up
all
the
Leeks
in
his
Garden
,
and
calling
all
the
Fidlers
in
the
Town
about
him
?
And
is
it
not
fit
,
that
St.
Thomas
à
Becket's
day
should
be
honourably
observed
by
all
other
Churches
,
as
well
as
England
,
who
engaged
in
and
suffered
for
the
common
Catholick
Cause
opposed
in
this
Church
?
If
the
Devoted
day
be
peculiar
to
a
Nation
,
as
an
Anniversary
Memorial
of
some
great
Deliverance
supposed
,
it
's
fit
it
should
have
its
Sanction
from
the
Catholick
Church
;
otherwise
National
Churches
may
run
into
absurd
and
Schismatical
Observation
of
days
,
under
such
pretences
,
to
the
great
Scandal
and
Injury
of
the
Catholick
Church
;
as
for
instance
,
the
Fifth
of
November
,
a
day
Annually
observed
by
a
National
Church
,
to
the
great
Scandal
and
Blemish
of
the
Catholick
Church
and
Oecumenical
Pastor
,
in
the
sence
of
the
Romanists
.
§
16.
But
some
I
hear
will
be
ready
to
say
,
in
order
to
these
necessary
establishments
,
there
will
be
no
need
of
a
Catholick
Pastor
,
they
may
be
done
well
enough
by
Oecumenical
Councils
.
To
which
I
reply
,
That
then
the
Church
acteth
not
as
a
Body
Politick
subordinately
knit
together
,
but
as
totum
aggregatum
,
or
as
an
Assembly
of
Independent
Pastors
by
way
of
Association
;
whence
many
Absurdities
will
follow
.
1.
That
all
the
convened
Pastors
,
of
what
Order
or
Degree
soever
,
are
co-ordinate
at
least
in
the
power
pleaded
for
,
and
a
Primate
or
Patriarch's
Vote
is
no
more
than
a
Diocesan's
.
2.
That
the
Church
,
in
the
utmost
resolution
of
its
power
,
is
but
Aristocratical
,
which
undermines
Episcopal
Principles
.
3.
If
because
matters
of
greatest
concern
in
the
Catholick
Church
are
managed
by
an
Oecumenical
Council
,
therefore
there
needs
no
Oecumenical
Pastor
;
then
by
the
same
reason
,
all
matters
of
the
greatest
concern
in
a
National
Church
,
being
handled
in
a
National
Synod
,
there
should
be
no
need
or
use
of
a
Primate
;
and
sic
deinceps
to
Provinces
and
Diocesses
,
and
so
all
Church-power
would
consequently
become
co-ordinate
in
the
hands
of
particular
Pastors
.
4.
What
course
could
be
taken
in
the
Intervals
of
Councils
for
the
Churches
Government
in
its
Catholick
state
?
5.
Divisions
and
Schisms
have
and
will
follow
hereupon
in
the
Church
;
for
suppose
the
Council
be
equally
divided
in
their
voting
about
Scripture
-
Interpretation
,
Tradition
,
Ceremonies
,
or
Decencies
,
who
shall
determine
in
such
case
?
6.
Suppose
the
lesser
part
divide
from
and
declare
against
the
greater
and
its
proceedings
,
What
Supreme
Power
is
there
Authoritatively
to
conclude
them
,
Ecclesiastically
to
admonish
and
reduce
the
Erring
part
?
7.
Oecumenical
Councils
cannot
easily
and
presently
be
convened
,
in
case
of
emergent
Church-difficulties
,
as
in
the
sudden
Defection
of
a
National
Church
or
Pastor
to
Schism
or
Heresie
,
in
the
starting
up
of
new
Sects
,
Canonization
of
new
Saints
,
&c.
An
Errour
may
spread
itself
soon
over
a
whole
Nation
,
before
such
a
Council
can
be
called
,
and
any
remedy
applied
.
8.
It
is
needful
every
Church
do
exercise
its
power
in
an
unity
,
and
not
in
a
multiplicity
;
therefore
there
are
National
,
Provincial
,
and
Diocesan
Pastors
.
Therefore
there
should
be
a
Catholick
Pastor
to
the
Church
catholick
,
for
the
avoiding
the
like
Rocks
and
Precipices
that
other
Churches
would
split
upon
,
if
they
had
not
their
particular
Heads
and
Pastors
.
§
17.
Sixthly
.
We
argue
from
the
Necessity
of
calling
and
convening
of
Ecclesiastical
Councils
.
In
whose
power
is
it
to
call
an
Oecumenical
Council
,
if
there
be
no
Oecumenical
Pastor
in
the
Church
?
For
first
,
the
Assemblies
of
every
Church
are
to
be
convened
only
by
the
Pastor
of
the
said
Church
;
as
in
a
Diocess
,
Who
can
authoritatively
convene
the
Clergy
,
but
the
Bishop
of
the
Diocess
?
In
a
Province
,
Who
can
convene
the
Diocesan
Bishops
,
but
the
Archbishop
?
In
a
Nation
,
Who
hath
power
Ecclesiastically
to
convene
a
National
Synod
,
besides
the
Metropolitan
or
Patriarch
?
so
in
the
Catholick
Church
,
who
hath
power
Ecclesiastically
to
convene
an
Oecumenicul
Council
,
but
the
Oecumenical
Pastor
?
It
being
a
Pastoral
charge
to
convene
or
dismiss
Church-Assemblies
,
and
it
is
done
by
an
Office-power
.
Object
.
Supreme
Magistrates
may
call
Oecumenical
Councils
.
Answ
.
They
cannot
by
any
Ecclesiastical
Right
;
for
considered
as
such
,
they
cannot
exercise
any
Pastoral
Office
.
And
an
Oecumenical
Council
being
the
most
eminent
Church-Assembly
,
it
is
not
to
be
convened
in
a
more
irregular
or
exotick
way
,
than
the
inferiour
Assemblies
of
Subordinate
Churches
.
2.
It
is
not
in
the
capacity
of
any
one
,
or
few
Supreme
Magistrates
,
to
convene
an
Oecumenical
Council
;
because
no
Magistrate
can
by
any
civil
Authority
,
much
less
by
any
Ecclesiastical
,
(
of
which
he
hath
none
)
call
forth
the
Bishops
of
another
Nation
to
such
a
Council
:
Whereas
an
Oecumenical
Pastor
,
whose
Authority
reaches
equally
to
all
National
Churches
,
and
to
Magistrates
as
Members
thereof
,
may
Authoritatively
command
the
presence
of
any
Reverend
Father
whatsoever
,
and
demand
the
consent
of
the
Magistrate
thereto
,
under
the
pain
of
Church-censures
;
and
to
permit
his
Bishops
to
assemble
in
or
out
of
his
Dominions
;
whereas
there
is
no
one
or
more
Supreme
Magistrate
hath
any
universal
tye
Ecclesiastical
or
Civil
of
other
States
and
Dominions
to
his
Jurisdiction
;
so
that
they
are
necessitated
under
any
Law
to
submit
thereunto
,
unless
such
which
they
have
reduced
unto
Homage
and
Vassalage
by
dint
of
Sword
,
or
such
as
by
voluntary
Subjection
have
yielded
themselves
.
3.
Magistrates
have
not
then
a
Power
to
call
an
Oecumenical
Council
when
they
please
;
or
if
there
were
such
an
Emperour
(
there
never
was
or
will
be
)
that
could
in
respect
of
his
civil
power
do
so
,
yet
they
have
no
Ecclesiastical
power
to
do
it
authoritatively
,
but
onely
by
concurrence
or
consent
;
whereas
all
Church-Assemblies
are
authoritatively
to
be
called
by
the
Officers
of
the
said
Church
,
or
else
they
cannot
act
so
when
called
by
Assembled
,
unless
we
reduce
Church-government
unto
a
Democracy
.
§
18.
Obj.
It
may
be
also
said
,
that
an
Oecumenical
Council
may
be
convened
by
the
consent
of
Patriarchs
and
Bishops
among
themselves
.
Answ.
1.
This
is
no
Authoritative
way
of
assembling
,
(
such
as
Bishops
will
always
contend
for
)
but
onely
precarious
.
2.
If
they
assemble
this
way
,
either
it
must
be
no
Council
till
all
be
agreed
,
which
may
be
long
enough
first
;
or
any
few
agreeing
to
assemble
,
and
give
notice
of
such
resolutions
to
others
,
(
who
are
averse
to
such
Proposals
)
may
gather
together
and
call
themselves
an
Oecumenical
Council
;
undertake
to
make
Decrees
,
determine
matters
of
consequence
,
and
impose
on
the
dissenting
Churches
.
And
what
dangerous
consequence
would
this
be
of
in
the
Church
,
especially
where
Heretical
Pastors
abound
;
as
in
the
times
of
the
Arrian
,
Macedonian
,
and
Nestorian
Heresies
?
3.
If
National
Pastors
may
convene
by
consent
to
constitute
an
Oecumenical
Council
,
why
may
not
Bishops
and
Archbishops
convene
by
consent
to
make
up
a
National
Synod
without
the
Authoritative
Call
of
the
Primate
?
which
will
by
no
means
be
allowed
.
2ly
.
and
lastly
,
By
whose
authority
shall
a
Catholick
Assembly
have
its
Sanction
,
if
not
by
the
Catholick
Pastor
?
for
it
's
not
every
Council
that
calls
it self
Oecumenical
,
that
can
or
may
be
allowed
to
be
such
;
neither
ever
was
there
,
or
ever
will
be
any
so
General
,
that
all
the
Pastors
were
assembled
:
But
it
is
in
this
as
in
all
other
Church-Assemblies
,
if
they
be
called
by
the
Pastor
,
and
publick
notice
given
to
all
the
Members
of
the
time
and
place
,
the
absence
of
some
alters
not
the
nature
of
it
;
Ergo
,
there
should
be
an
Oecumenical
Pastor
for
these
ends
and
purposes
.
CHAP.
XV.
Of
the
Magistrates
Power
in
matters
of
Religion
.
§
1.
THe
power
of
Magistrates
in
matters
of
Religion
,
hath
been
very
much
controverted
,
and
variously
determined
by
men
of
Learning
and
Conscience
.
I
shall
not
fill
up
these
sheets
with
transcribing
other
mens
Sentiments
;
I
shall
onely
propound
what
seems
to
me
to
be
agreeable
to
Scripture
and
Reason
,
with
as
much
perspicuity
and
brevity
as
I
can
.
There
are
three
things
for
enquiry
that
will
principally
lie
before
us
.
-
1.
Whether
the
Civil
Magistrate
may
exercise
a
Legislative
power
in
matters
Evangelically
indifferent
?
-
2.
Whether
in
the
execution
of
Ecclesiastical
Justice
,
the
sword
of
the
Magistrate
may
be
used
?
-
3.
What
are
the
true
bounds
and
limits
of
the
Magistrates
power
in
matters
of
Religion
?
The
first
Question
is
thus
to
be
understood
:
Whether
the
Civil
Magistrate
may
or
can
change
things
religiously
indifferent
,
into
necessities
,
by
a
competent
Law
?
i.e.
by
a
Law
binding
Conscience
primarily
or
secundarily
,
by
Christ's
authority
,
(
for
we
have
shewed
that
no
authority
can
reach
Conscience
so
as
to
binde
it
or
loose
it
,
but
Christ's
alone
)
that
being
no
competent
Law
that
answers
not
the
true
nature
of
the
obedience
required
;
which
is
always
expected
here
to
be
conscientious
.
All
Christ's
Laws
flowing
from
his
peculiar
Legislative
prerogative
over
his
Church
,
have
an
immediate
influence
on
Conscience
,
and
do
primarily
binde
as
such
.
All
just
humane
Laws
do
secundarily
binde
Conscience
,
i.
e.
not
quatenus
humane
;
but
they
so
far
binde
Conscience
,
as
men
have
derived
such
authority
from
the
Lord
Christ
for
the
composing
and
enacting
the
said
Laws
.
Now
if
the
Magistrate
cannot
make
a
Law
in
one
of
these
kinds
to
binde
Christians
in
matters
indifferent
,
he
cannot
do
it
by
a
competent
Law
.
§
2.
Having
thus
explained
the
true
meaning
of
our
Enquiry
,
we
determine
in
the
Negative
;
and
that
for
these
following
reasons
.
Arg.
1.
It
's
Christs
peculiar
prerogative
to
be
the
Lawgiver
to
his
Church
,
i.
e.
to
make
such
Laws
as
immediately
concerns
it
.
He
never
gave
this
power
to
any
,
or
commissionated
any
to
exercise
a
humane
authority
in
this
kind
,
as
hath
been
abundantly
shewn
.
He
onely
can
do
it
.
1.
He
is
the
onely
Spiritual
King
;
there
is
no
other
mediate
Spiritual
King
between
him
and
his
Church
.
2.
He
knows
onely
what
is
fit
to
be
the
matter
of
such
a
Law
:
He
knows
onely
which
way
he
will
be
worshipped
,
and
no
way
can
be
acceptable
to
him
but
that
which
is
of
his
immediate
appointment
;
it
's
high
presumption
in
any
other
to
prescribe
.
3.
It
's
his
Glory
to
reserve
this
to
himself
,
and
he
gives
to
Magistrates
that
power
which
they
have
;
it
's
but
reasonable
he
should
reserve
to
himself
what
he
pleaseth
.
4.
If
Magistrates
can
exercise
any
such
power
,
it
must
be
by
deputation
from
Christ
.
If
there
be
any
such
,
let
them
produce
their
Commission
;
which
cannot
be
pretended
to
in
the
New
Testament
:
and
what
is
said
of
Magistrates
power
from
the
Old
Testaments
authority
,
will
easily
be
refuted
,
if
the
particular
cases
be
duely
considered
;
which
I
shall
not
now
stay
upon
.
5.
If
Christ
hath
given
such
a
power
to
a
Christian
Magistrate
,
it
belongs
to
him
as
a
Magistrate
,
or
as
a
Christian
;
it
doth
not
belong
to
him
as
a
Civil
Magistrate
:
for
then
,
1.
As
many
sorts
of
Magistrates
as
the
Church
doth
militate
under
,
so
many
sorts
of
Lawgivers
in
Spiritual
things
she
should
be
subject
to
;
whether
Christian
,
Heretical
,
Prophane
,
or
Heathenish
:
and
as
the
government
of
State
alters
in
the
Supream
Magistracy
,
so
the
Laws
of
the
Church
must
,
according
to
the
several
interests
and
corrupt
designes
of
the
sons
of
men
.
2.
The
number
and
certainty
of
Ecclesiastical
Laws
could
never
be
known
;
for
as
he
may
make
Laws
,
he
may
repeal
Laws
where
they
are
of
the
same
kind
:
So
that
there
would
be
no
certain
standing
Rule
for
the
worship
of
God
,
all
being
alterable
in
Addition
or
Substraction
,
by
the
will
and
pleasure
of
man
.
He
may
alter
the
Modes
and
Dresses
of
the
Church
in
all
matter
of
Ceremony
at
least
,
that
the
Church
will
be
liable
to
as
many
new
fashions
as
an
English
man
:
as
one
Magistrate
may
change
his
own
Laws
,
so
many
will
change
one
anothers
;
one
,
it
may
be
,
being
Popish
,
another
Episcopal
,
a
third
a
Presbyterian
.
So
that
if
the
Magistrates
Laws
must
binde
the
Church
Ecclesiastically
,
it
may
be
bound
and
unbound
a
hundred
times
in
a
few
years
,
and
put
on
as
many
Shapes
as
Proteus
:
for
still
as
there
is
new
Lords
,
so
new
Laws
.
But
where
there
is
a
permanency
and
unchangeableness
of
Lords
and
Lawgivers
,
there
will
be
a
certainty
and
stability
of
Laws
,
as
always
under
Christs
immediate
Legislation
.
3.
If
this
power
be
allowed
to
a
Magistrate
as
such
,
then
to
a
Heathen
Magistrate
,
and
he
may
make
Laws
according
to
his
Religion
,
viz.
that
Christians
should
eat
Meat
sacrificed
to
Idols
;
which
eating
in
it self
is
an
indifferency
,
1
Cor.
10.
But
I
would
fain
know
whether
any
of
the
strenuous
Protestant-contenders
for
the
Magistrates
power
in
this
kind
,
would
not
think
it
a
great
sin
both
for
the
Magistrate
to
make
such
a
Law
,
and
for
any
Subject
knowing
of
it
to
obey
him
in
it
.
Again
,
a
Jewish
Magistrate
may
make
a
Law
that
all
should
be
circumcised
,
because
Paul
determined
it
to
be
but
an
Indifferency
:
after
the
abolition
of
the
Jewish
Law
,
a
man
might
cut
off
his
Foreskin
or
let
it
alone
;
Circumcision
was
nothing
,
and
Vncircumcision
nothing
;
it
was
but
the
taking
away
or
keeping
a
little
fleshie
skin
.
But
I
would
ask
whether
if
any
Magistrate
should
make
such
a
Law
that
all
the
Males
in
his
dominion
should
be
circumcised
,
whether
every
conscientious
Christian
would
not
then
suffer
much
,
before
he
would
be
circumcised
?
saying
as
Paul
,
That
if
they
were
circumcised
by
virtue
of
such
an
Imposition
,
Christ
would
profit
them
nothing
:
And
this
is
the
Doctrine
preached
by
him
to
the
Galatians
.
§
3.
Christ
hath
not
granted
any
such
power
to
a
Christian
Magistrate
as
a
Christian
merely
;
if
so
,
it
will
follow
,
1.
That
one
Christian
may
institute
a
way
or
mode
of
Worship
for
another
.
2.
That
a
strong
Christian
being
a
Magistrate
,
may
force
the
weak
to
use
all
those
things
that
he
calls
indifferent
,
though
the
other
call
them
and
reputes
them
unlawful
and
sinful
.
3.
If
the
Scales
of
Providence
turn
,
and
the
weak
Christian
be
made
the
Magistrate
,
he
may
pay
home
the
strong
,
and
make
a
Law
for
him
to
punish
him
,
if
he
use
that
as
an
Indifferency
which
he
esteemed
so
;
and
so
binde
him
up
in
many
things
from
walking
by
the
Rules
of
Expediency
.
4.
Every
Magistrate
that
calls
himself
a
Christian
,
must
be
allowed
the
Christian's
power
,
though
never
so
prophane
,
erroneous
,
or
heretical
:
for
who
dare
controul
him
so
far
as
to
say
he
is
no
Christian
?
or
to
wrest
the
Ecclesiastical
Sword
in
this
kind
out
of
his
hands
,
if
it
belong
to
him
quâ
Christian
?
Or
how
dare
any
to
say
,
he
is
not
a
Christian
so
and
so
qualified
,
and
therefore
hath
not
such
a
power
?
Neither
is
it
fit
any
exception
should
be
taken
in
this
manner
;
for
we
know
nothing
lies
more
open
to
censure
than
Magistrates
Religion
:
and
if
every
Subjects
humour
must
be
a
Standard
to
the
Magistrates
Religion
,
all
things
would
fall
as
certainly
to
confusion
on
that
side
.
If
you
allow
such
a
power
to
him
as
Christian
,
so
he
professeth
himself
,
and
so
he
takes
it
;
and
it
's
too
late
to
dispute
with
him
about
his
Sincerity
and
Qualifications
▪
under
that
denomination
he
took
the
Sword
by
your
allowance
,
and
hath
now
more
wit
than
to
part
with
it
upon
every
humoursome
exception
made
against
the
strictness
or
modality
of
his
Christianity
.
5.
If
as
a
Christian
,
then
such
a
power
is
a
proper
adjunct
of
a
Christian
,
and
every
Christian
should
have
it
;
but
nothing
is
more
false
and
absurd
than
this
.
§
4.
Arg.
2.
That
which
destroys
Vniformity
in
the
Church
,
ought
not
to
be
allowed
;
but
for
the
Magistrate
to
exercise
such
a
Legislative
power
,
destroys
Uniformity
in
the
Church
,
Ergo
not
to
be
allowed
.
The
Major
will
be
granted
by
our
Contenders
for
Vniformity
in
Ceremonies
.
The
Minor
is
evinced
thus
:
it
certainly
hinders
and
destroys
Vniformity
in
the
Catholick
Church
;
and
that
which
destroys
Uniformity
in
a
Vniversality
,
is
the
most
universal
enemy
to
it
:
for
if
every
Supream
Legislator
in
each
Nation
may
dress
up
the
National
Church
in
a
suit
of
Ceremonies
shred
out
of
Indifferencies
,
according
to
the
imaginations
of
his
own
brain
,
(
in
which
Ceremonies
the
great
Uniformity
contended
for
,
doth
consist
)
there
can
never
be
an
universal
concord
of
all
Nations
,
of
the
English
,
Greeks
,
Romanists
,
&c.
to
perfect
and
compleat
the
most
beautiful
and
necessary
Vniformity
:
All
other
ceremonial
Uniformity
which
men
undertake
to
plead
for
,
is
but
Vniformity
in
Independency
,
Disunion
,
Disagreement
,
if
not
Schism
it self
:
for
though
it
be
National
,
yet
if
it
be
not
Vniversal
,
it
's
but
a
particular
Church
in
a
way
of
separation
from
other
Churches
;
as
an
Independent
Congregation
in
a
Parish
that
is
Uniform
within
it self
in
judgment
and
practice
,
but
disunited
and
separated
from
the
Parish
and
all
other
sorts
of
Churches
whatsoever
.
Now
if
the
stress
of
Vniformity
lie
here
(
as
these
men
plead
)
it
cannot
stand
upon
this
basis
of
the
magistrates
power
:
for
there
will
never
be
the
sameness
of
Ceremonies
in
all
places
;
Rulers
being
so
adverse
to
each
other
,
that
they
glory
rather
in
a
contrariety
of
Laws
and
Customs
,
than
are
ambitious
of
having
the
same
.
And
let
it
be
considered
,
whether
the
giving
this
power
to
him
,
doth
not
cut
the
very
Throat
of
Vniformity
in
the
Catholick
Church
,
and
lay
the
very
Seed-plot
of
Schism
and
Division
.
Hence
those
Principles
that
lay
the
undoubted
ground
of
Uniformity
in
a
universal
Head
Ecclesiastical
,
do
go
upon
far
surer
grounds
of
Reason
for
the
effecting
it
,
than
those
that
pretend
and
designe
to
effect
it
by
the
Magistrates
power
,
as
we
have
shewed
before
.
§
5.
Arg.
3.
He
that
may
not
assume
to
himself
the
Executive
power
of
Ecclesiastical
Laws
,
cannot
enact
Laws
of
the
same
kind
.
But
the
Civil
Magistrate
may
not
assume
to
himself
an
Executive
power
,
&c.
Ergo
,
The
Major
is
evident
,
because
he
that
maketh
Laws
,
may
undertake
also
the
Executive
part
,
or
dispose
of
it
by
deputation
.
And
the
Argument
of
the
Major
is
from
the
less
to
the
greater
;
for
the
Executive
power
is
primitively
in
the
Law-maker
,
and
cannot
become
anothers
but
by
derivation
from
him
.
Minor
:
but
the
Civil
Magistrate
hath
no
such
power
conveyed
to
him
,
&c.
I
mean
,
Judicial
Ecclesiastical
Execution
,
according
to
the
true
intent
of
the
Law
for
Christ's
instituted
Worship
.
It
is
true
;
so
far
as
Civility
and
Morality
is
to
be
maintained
in
Religion
and
in
the
Churches
,
as
well
as
Families
,
and
other
Societies
therein
,
they
are
as
liable
to
the
Judicial
proceedings
of
Magistrates
,
as
any
others
be
;
but
in
these
Evangelical
parts
of
Worship
annexed
by
Christ
in
substance
or
ceremony
,
which
distinguisheth
the
Oeconomy
of
the
Church
from
that
of
the
Commonweal
,
here
the
Magistrate
cannot
execute
by
himself
,
or
depute
another
to
administer
the
Executive
part
of
Christ's
Laws
.
The
reason
is
,
because
all
such
Laws
changing
Indifferencies
into
Necessities
in
the
Worship
of
God
,
are
of
a
Spiritual
nature
,
and
Ecclesiastical
,
and
therefore
must
be
executed
spiritually
in
foro
conscientiae
,
or
Ecclesiastically
in
foro
Ecclesiae
;
but
he
cannot
do
either
of
these
:
for
the
first
he
cannot
,
because
Christ
hath
absolutely
reserved
Conscience
to
himself
;
nor
the
latter
,
because
Execution
in
the
Church
is
peculiar
to
the
Officers
of
Christ
,
as
his
Deputies
and
Officers
of
his
own
appointment
.
§
6.
Arg.
4.
They
that
are
not
to
make
Laws
for
the
terrour
of
them
that
do
well
,
are
not
to
make
such
Laws
as
change
Evangelical
Indifferencies
into
Necessities
;
at
.
Ergo.
The
Minor
is
undeniable
.
The
Major
appears
thus
to
be
true
,
because
to
make
such
Laws
,
is
to
terrifie
Christians
in
the
use
not
onely
of
their
lawful
liberty
,
but
also
to
shake
them
from
their
standing
in
that
liberty
that
Christ
hath
purchased
,
and
commanded
them
to
stand
fast
in
;
besides
the
abridging
them
the
free
use
of
Christian
discretion
,
which
is
good
,
from
which
they
should
not
be
terrified
.
§
7.
Arg.
5.
The
Magistrate
cannot
take
away
the
Rights
and
Priviledges
granted
to
the
Church
by
Jesus
Christ
,
which
he
purchased
for
it
,
&c.
by
last
Will
and
Testament
bestowed
,
and
is
his
peoples
right
of
Inheritance
:
But
the
liberty
of
the
use
of
the
judgment
of
Discretion
in
matters
of
Indifferency
,
is
a
great
and
valuable
priviledge
▪
so
granted
and
bestowed
on
his
Church
and
People
.
Now
the
Magistrate
should
be
so
far
from
bereaving
the
Church
of
these
,
that
1.
He
is
to
maintain
and
defend
the
Church
in
the
free
use
of
its
Liberties
,
and
to
be
as
a
Nursing
Father
to
her
therein
.
2.
The
Magistrate
should
be
ready
to
punish
the
bereaving
of
the
Church
of
her
just
Rights
,
as
Sacriledge
;
which
is
robbing
a
Church
,
a
Sacred
Body
politick
under
the
Civil
Magistrates
jurisdiction
:
The
Magistrate
should
be
far
from
doing
that
action
which
he
is
to
punish
in
another
as
Sacriledge
;
and
if
a
Christian's
Liberty
be
a
Sacred
thing
,
the
taking
of
it
away
is
Sacriledge
.
That
it
is
Sacred
,
I
prove
thus
:
That
which
is
of
sacred
use
,
and
peculiarly
related
to
the
Worship
of
God
,
and
to
the
Members
and
Church
of
Christ
,
as
their
Priviledge
,
allotted
to
them
by
Christ's
special
procurement
and
appointment
,
is
Sacred
;
and
the
taking
it
away
is
no
better
than
Sacriledge
.
As
for
other
lawful
Liberties
(
common
to
them
with
others
in
Morals
and
Civils
)
others
may
use
them
that
are
not
related
to
the
Gospel
;
but
a
Christian
Liberty
is
in
things
pertaining
unto
Christ
,
and
his
ways
of
Worship
and
Service
.
§
8.
Arg.
6.
He
that
can
make
those
things
necessary
to
the
Worship
of
Christ
,
which
Christ
hath
onely
made
indifferent
,
can
make
the
Kingdom
of
Christ
to
consist
in
those
things
that
he
never
did
:
the
Kingdom
of
God
stands
not
in
meats
,
&c.
and
the
Kingdom
of
God
stands
in
that
which
is
necessary
to
it
;
and
if
the
Magistrate
will
make
things
necessary
which
Christ
never
did
,
he
goes
about
to
make
the
Kingdom
of
God
stand
in
that
which
Christ
never
did
.
And
this
is
a
great
usurpation
of
a
power
not
belonging
unto
him
;
for
Christ
never
empowered
the
Magistrate
to
determine
what
his
Kingdom
should
consist
in
,
and
make
it
to
consist
in
that
which
he
never
did
.
§
9.
Arg.
7.
A
Magistrate
is
not
capable
of
exercising
such
a
Coercive
power
as
will
make
me
believe
in
my
conscience
,
that
to
be
necessary
for
the
Worship
of
Christ
,
which
I
am
convinced
that
he
hath
left
indifferent
onely
;
that
Law
for
the
Worship
of
Christ
that
lays
no
obligation
on
Conscience
,
is
of
no
concern
therein
.
Now
Christ
having
bound
Conscience
by
his
Law
as
far
as
is
necessary
,
there
is
no
room
left
for
Man
to
come
in
with
his
Laws
.
Whatever
is
Evangelically
necessary
to
the
Conscience
of
a
Christian
,
is
so
,
because
he
is
convinced
it
is
the
Will
of
Christ
that
it
should
be
necessary
.
Now
can
the
mere
Coercive
power
of
any
one
on
Earth
make
a
man
believe
that
is
not
necessary
which
Christ
hath
made
Conscience
to
submit
to
as
necessary
?
If
so
,
then
may
the
same
authority
make
a
man
believe
that
to
be
necessary
which
Christ
hath
made
us
believe
not
to
be
necessary
,
but
onely
indifferent
:
for
as
no
Law
of
man
can
absolve
a
Christian
from
the
conscientious
observation
of
any
one
Law
of
Christ
;
so
no
Law
of
Man
can
binde
a
Christian
in
Conscience
to
the
practice
of
that
in
religious
matters
,
which
Christ
never
bound
him
to
;
but
he
will
be
still
perswaded
that
Christ
hath
left
it
to
him
as
an
indifferency
,
and
it
's
his
duty
to
walk
in
it
by
discretion
;
and
that
must
be
a
Churches
or
Christian's
own
,
as
the
matter
requires
,
relating
to
a
Community
or
private
Person
.
Obj.
But
the
Magistrates
Judgment
can
best
determine
of
Expediency
,
being
greatest
and
wisest
.
Ans.
In
matters
of
that
nature
men
may
advise
;
and
the
greater
and
wiser
men
are
,
its
likely
the
more
forcible
Arguments
they
may
produce
;
but
there
is
no
force
to
be
in
the
case
,
men
are
not
to
be
forced
by
a
Law
to
do
that
,
which
is
most
expedient
in
the
Worship
of
God
:
For
1.
the
Magistrate
may
be
mistaken
,
and
that
which
is
expedient
to
him
,
may
not
be
to
another
.
2.
That
which
is
expedient
one
time
,
may
not
be
another
▪
therefore
in
the
doing
Expediencies
,
we
are
not
to
be
determined
to
act
always
one
way
by
a
Law
.
Object
.
But
the
Magistrate
may
punish
for
not
practising
.
Answ.
None
is
to
be
punished
for
not
practising
what
they
believe
unlawful
.
CHAP.
XVI
.
Of
the
Vse
of
the
Magistrates
Sword
,
in
the
Execution
of
Ecclestastical
Justice
.
§
1.
THe
Second
Enquiry
propounded
about
the
Magistrates
power
is
this
;
Whether
in
the
Execution
of
Ecclesiastical
Justice
,
the
Sword
of
the
Civil
Magistrate
may
,
or
ought
to
be
used
?
i.
e.
Whether
for
the
punishing
and
reforming
Offendors
against
Church-Laws
,
the
Magistrate
may
inflict
such
penalties
on
the
outward
Man
,
as
he
and
the
Church
shall
agree
upon
;
as
Pecuniary
Mulcts
,
Scourgings
,
Imprisonments
,
Confiscations
,
yea
,
death
it self
in
some
cases
,
as
in
matters
of
Heresie
and
Seduction
.
And
to
prevent
mistakes
,
we
shall
premise
these
things
:
1.
That
Church-Members
offending
Civil
Laws
,
may
,
and
ought
to
suffer
the
penalties
thereof
from
the
hands
of
Magistrates
,
as
such
as
stand
subjected
to
them
in
a
civil
capacity
,
equal
with
other
Subjects
.
2.
That
a
Church-Member
(
as
of
the
Church
of
England
,
or
any
other
)
may
justly
suffer
for
the
same
Offence
,
from
the
Church
,
and
Civil
Magistrate
;
as
for
Drunkenness
,
Swearing
,
Fornication
,
&c.
Moral
Transgressions
falling
under
the
cognizance
of
both
States
,
though
under
divers
respects
;
but
a
Man
is
not
ea
ratione
to
be
punished
by
the
Magistrate
,
because
censured
by
the
Church
,
nor
vice
versa
.
3.
Hence
we
assert
,
That
the
Civil
Magistrate
cannot
punish
any
Ecclesiastically
,
virtute
Officii
;
neither
doth
any
one
meerly
upon
that
account
deserve
a
punishment
from
the
Magistrate
,
because
he
is
apprehended
to
remain
under
a
Church-censure
;
neither
can
the
Church
Appoint
or
Depute
the
Magistrate
to
use
his
Coercive
power
to
reduce
any
one
to
Ecclesiastical
obedience
.
§
2.
The
Question
(
on
supposition
that
the
Church
will
presume
to
take
on
her
the
enacting
and
executing
more
Laws
than
ever
Christ
did
or
impowred
her
to
do
)
hath
two
parts
:
1.
That
in
execution
of
Ecclesiastical
Justice
,
of
Christ's
own
Institution
,
it
is
not
agreeable
to
Christ's
mind
and
will
,
that
she
should
use
the
Magistrates
Sword
.
2.
That
the
Church
is
not
to
use
it
in
requiring
her
own
Laws
.
I
prove
the
first
as
follows
.
§
3.
Arg.
1.
Christ
hath
not
annexed
any
Corporal
punishments
,
or
Pecuniary
Mulcts
to
his
Laws
,
which
he
hath
enacted
for
the
due
governance
of
his
Church
;
if
he
hath
,
let
the
Asserters
shew
where
our
Saviours
Law
is
,
If
thy
Brother
offend
,
tell
of
it
privately
;
if
he
hear
not
thee
,
take
two
or
three
more
and
admonish
him
;
if
he
bear
not
them
,
tell
the
Church
;
if
he
bear
not
the
Church
,
let
him
be
as
a
Heathen
and
as
a
Publican
unto
thee
;
i.
e.
in
respect
of
Christian
Communion
and
Society
:
and
this
is
called
by
the
Apostle
,
the
delivering
up
unto
Satan
;
there
being
but
two
sorts
of
Communions
in
the
world
in
this
fence
,
in
the
Church
,
and
out
;
in
the
Church
is
in
Christs
Kingdom
;
out
of
the
Church
,
is
Satans
;
and
when
he
is
cast
out
of
the
visible
Society
of
the
Saints
,
it
's
for
the
humbling
of
him
,
and
bringing
him
to
godly
sorrow
and
Repentance
;
which
is
called
there
by
the
Apostle
,
1
Cor.
5.
the
destruction
of
the
flesh
.
But
here
is
no
farther
degree
of
punishment
,
this
being
the
highest
the
Church
is
capable
of
executing
:
he
says
not
,
If
he
comes
not
in
and
submits
in
so
many
days
,
let
the
Pastor
certifie
to
the
Secular
Powers
,
and
let
them
seize
his
Body
and
Imprison
it
,
or
his
Estate
and
Confiscate
it
:
This
is
a
new
way
of
bringing
Men
into
Gospel-Repentance
for
Church-Offences
,
which
Christ
and
his
Apostles
never
practised
or
prescribed
.
Will
the
Assertors
say
,
that
the
meaning
of
delivery
of
an
Offender
to
Satan
,
is
the
delivery
of
him
to
the
Magistrate
to
be
punished
?
this
were
to
cast
a
great
odium
on
Civil
Government
,
as
if
the
Spirit
of
God
did
there
represent
the
Magistrate
under
so
contemptible
a
Character
.
2.
It
were
to
conclude
,
that
Church-Members
were
not
under
the
Magistrates
power
,
to
punish
them
for
any
Offences
,
till
they
were
delivered
up
by
the
Church
thereunto
;
and
therefore
,
that
he
cannot
take
immediate
cognizance
of
his
Subjects
Offences
;
so
fat
as
concerns
Moral
or
Civil
Justice
,
but
must
proceed
still
according
to
the
Churches
appointment
and
determination
.
3.
That
the
Church
hath
a
binding
or
loosing
hand
on
the
Magistrates
Sword
,
to
draw
it
out
or
put
it
up
at
her
pleasure
and
the
Magistrate
should
be
Armor-bearer
to
the
Church
.
§
4.
If
Christ
had
annexed
any
such
penalties
to
his
Ecclesiastical
Laws
,
he
had
left
his
Church
very
lame
in
its
Polity
;
for
in
most
Ages
it
hath
been
Hated
,
Persecuted
,
and
Maligned
,
by
Civil
Powers
under
whom
it
hath
Militated
,
and
the
point
of
the
Magistrates
Sword
hath
been
turned
against
her
,
and
not
the
Hilt
put
into
her
hand
:
now
in
such
a
state
,
how
should
the
poor
Church
obtain
the
said
Sword
to
cut
off
a
perishing
Member
?
and
how
should
she
be
able
to
execute
any
Censure
effectually
,
according
to
Christ's
Law
,
if
there
be
such
a
penalty
annexed
which
no
Church
of
Christ
in
some
Ages
hath
been
in
the
least
capacity
of
executing
?
If
the
Church
were
in
capacity
of
doing
it
,
it
must
be
capacitated
from
within
,
or
from
without
;
if
from
within
,
then
Christ
hath
empowered
it
with
a
Magistratical
authority
,
and
every
Church
,
as
such
,
may
use
it
:
and
if
so
,
she
must
shew
Christ's
Commission
for
it
.
And
if
she
pretend
to
it
,
it
's
a
question
whether
Civil
States
will
allow
it
;
she
had
need
have
good
power
and
strength
to
maintain
it
,
as
the
Pope
hath
.
And
where
the
challenge
of
such
Right
hath
been
made
,
hath
it
not
always
been
the
occasion
of
the
greatest
Civil
Broils
in
Kingdoms
and
States
through
Christendom
?
And
if
it
should
be
made
under
Heathen
States
,
and
such
Churches
should
presume
to
inflict
corporal
Punishments
,
or
pecuniary
Mulcts
on
offending
Brethren
,
they
must
certainly
expect
the
loss
of
any
Liberties
they
do
enjoy
,
and
be
adjudged
for
Sedition
,
Treason
,
and
Usurpation
.
But
if
it
be
said
,
that
it
's
not
from
any
Intrinsick
power
that
the
Church
useth
this
Sword
,
then
it
will
follow
,
that
it
belongs
not
to
the
Church
as
such
,
neither
is
her
inseparable
propriety
.
2.
She
must
onely
borrow
it
;
and
suppose
it
will
not
be
lent
,
doth
the
true
execution
of
Christ's
Laws
fall
to
ground
?
and
cannot
Ecclesiastical
Justice
be
distributed
?
3.
Again
,
if
we
must
borrow
the
Magistrates
Sword
upon
all
occasions
of
Reformation
,
then
she
is
not
sufficiently
empowered
by
Christ
to
reform
her self
;
and
Ergo
,
left
more
imperfect
than
any
State
or
Society
in
the
world
;
as
civil
Corporations
and
Families
,
yea
,
and
particular
Persons
,
they
have
power
intrinsick
sufficient
for
Self-reformation
,
if
Vertue
prevail
,
and
the
greater
ruling
part
be
not
corrupt
.
The
Sword
of
the
Magistrate
is
no
more
Essential
to
the
being
or
reforming
a
Church
,
than
of
a
Family
;
a
man
may
correct
a
child
,
or
turn
away
a
servant
,
without
a
Magistrates
power
,
or
offending
it
,
so
he
keep
within
the
sphere
of
Domestick
Justice
:
So
may
a
Church
inflict
the
greatest
Ecclesiastical
punishments
without
the
Magistrate
,
or
without
intrenching
upon
him
,
so
as
the
true
bounds
of
Ecclesiastical
Justice
which
Christ
hath
set
,
be
observed
.
And
this
brings
me
to
the
second
Argument
.
§
5.
Arg.
2.
If
the
Church
may
and
ought
to
inflict
Ecclesiastical
punistments
to
the
full
satisfaction
of
the
Laws
of
Christ
,
without
the
use
of
the
Sword
of
the
Civil
Magistrate
,
then
they
may
not
use
the
said
Sword
,
&c.
nay
,
it
's
the
highest
Injustice
to
use
it
,
it
being
severity
beyond
Summum
jus
.
But
the
Church
may
inflict
punishments
to
the
full
satisfaction
of
Christ's
Laws
;
Christ
hath
put
an
Ecclesiastical
Sword
into
the
hands
of
the
Church
,
to
be
managed
against
Offenders
(
distinct
from
the
Civil
Sword
,
)
the
just
management
whereof
is
as
much
as
he
requires
from
the
Church
,
and
the
undergoing
the
pains
whereof
,
is
as
much
as
he
requires
that
Ecclesiastical
Offenders
should
sustain
in
a
Church-way
.
Neither
doth
the
political
Laws
of
his
Church
demand
any
such
satisfaction
from
Church-offenders
,
as
Fines
,
Whippings
,
Imprisonment
,
though
the
Offence
be
such
,
as
under
the
cognizance
of
the
civil
Magistrate
,
by
his
Laws
,
and
in
his
State
,
are
deservedly
punished
so
:
As
if
a
Church-member
be
drunk
,
the
Magistrate
may
take
him
up
in
the
street
and
set
him
by
the
heels
;
but
if
the
Pastor
of
the
Church
see
him
so
,
he
hath
no
such
power
as
to
punish
his
outward
man
,
but
to
administer
Admonition
,
or
Excommunication
,
as
the
matter
requires
,
till
the
person
offending
is
brought
to
true
godly
Remorse
and
Reformation
;
but
the
Church
hath
nothing
to
do
to
imprison
him
,
put
him
in
the
Stocks
,
&c.
or
deliver
him
to
the
Magistrate
by
their
Sentence
so
to
be
dealt
with
.
§
6.
Arg.
3.
If
the
Church
can
and
ought
to
use
the
Sword
of
the
Magistrate
,
it
's
surely
to
correct
for
the
most
gross
and
criminal
Transgressions
;
as
for
Drunkenness
,
Swearing
,
Lying-Theft
,
Fornication
,
&c.
for
all
just
Laws
inflict
the
most
Exemplary
Punishments
on
the
most
hainous
and
scandalous
Offenders
.
But
it
's
most
evident
the
Church
cannot
use
the
Sword
of
the
Magistrate
,
in
case
of
the
most
criminal
and
hainous
Transgression
;
because
,
1.
Christ
nowhere
empowers
a
Church
,
or
so
much
as
allows
it
,
as
such
,
to
fine
,
imprison
,
hang
,
&c.
for
offences
deserving
the
same
at
the
hands
of
the
civil
Magistrate
.
2.
He
nowhere
requires
the
Churches
to
become
Informers
unto
civil
Magistrates
;
it
belongs
to
the
Magistrate
to
look
after
the
observation
of
his
own
Laws
;
the
Church
is
not
to
be
his
Constable
to
seize
Offenders
for
him
,
neither
is
the
State
to
be
the
Churches
Hangman
to
execute
for
her
;
each
State
is
to
look
after
the
execution
of
their
own
Laws
,
in
their
own
way
and
manuer
.
3.
Where
Paul
is
distinct
in
each
particular
of
the
censure
to
be
denounced
upon
the
incestuous
person
,
1
Cor.
5.4
.
requiring
them
to
execute
it
in
a
strict
and
sharp
manner
in
the
Name
and
Power
of
the
Lord
Jesus
;
and
although
Incest
is
a
crime
to
be
punished
by
the
Judge
,
and
with
death
by
the
Law
of
God
,
he
writes
not
to
the
Church
to
inflict
any
corporal
punishment
on
him
;
neither
doth
he
certifie
the
civil
Magistrate
against
him
,
or
command
the
Corinthians
to
inform
.
What
Peter
did
in
the
case
of
Ananias
,
was
extraordinary
and
miraculous
,
and
not
presidential
in
the
least
to
any
succeeding
Church-Officers
;
neither
did
he
assume
any
civil
Authority
in
so
doing
.
§
7.
Neither
doth
the
National
Church
(
notwithstanding
all
her
severity
used
towards
Non-conformists
)
execute
any
such
punishments
on
the
like
sort
of
gross
Offenders
,
or
by
the
highest
censures
turn
them
over
to
Civil
Powers
for
that
end
,
though
she
saith
that
all
men
and
women
inhabiting
within
her
Precincts
,
at
least
all
such
as
are
christened
,
are
actually
Church-members
;
and
although
it
's
a
confessed
Principle
of
all
Protestants
,
that
all
openly
scandalous
Church-members
incorrigible
,
ought
by
censure
to
be
cut
off
from
Communion
;
and
although
her self
affirms
that
the
ultimate
means
to
be
used
in
cases
of
obstinacy
,
persisted
in
(
which
she
calls
Contempt
)
after
Church-censures
,
is
the
application
of
the
Magistrates
Coercive
power
.
Now
how
well
she
doth
apply
these
Church-Remedies
to
the
scandalous
Church-members
,
let
the
impartial
judge
.
Is
it
not
requisite
that
she
should
wait
upon
all
her
Tyburn
and
Goal-bird
Sons
and
Daughters
a
little
more
than
she
doth
?
and
endeavour
first
by
Admonition
to
bring
them
to
Remorse
;
and
in
case
of
obstinacy
to
excommunicate
them
,
and
not
suffer
obstinate
Felons
and
Traitors
to
be
hang'd
within
the
Pale
of
the
Church
?
Indeed
there
needs
no
certifying
to
the
Magistrate
,
and
taking
them
by
a
Writ
de
Excom.
cap.
because
the
Magistrate
hath
secured
them
already
:
but
I
will
tell
you
where
there
is
need
,
viz.
for
the
picking
up
of
obstinate
contumacious
Drunkards
,
Swearers
,
and
fornicating
Church-members
,
which
the
Land
swarms
with
.
And
what
a
blessed
Reformation
would
there
be
,
if
Mother-Church
did
do
her
duty
in
this
kinde
so
strictly
as
she
deals
with
Non-conformists
!
viz.
in
admonishing
them
;
and
in
case
of
contumacy
,
to
excommunicate
them
;
and
upon
their
perseverance
in
the
said
sins
,
to
take
them
all
up
with
Writs
de
Excom.
cap.
and
send
them
to
Prison
,
there
to
abide
till
they
repent
.
If
the
Church
proceeded
thus
with
the
generality
of
scandalous
and
loose
Parish-members
,
the
major
part
left
at
liberty
would
be
Non-conformists
;
and
if
they
were
secured
too
for
Non-conformity
,
the
old
Woman
might
know
where
to
finde
most
of
her
children
of
both
adventures
.
But
who
is
so
blinde
as
not
to
see
the
unspeakable
Partiality
of
the
Church
in
this
kind
,
in
crying
out
against
the
conscientious
Dissenters
,
and
persecuting
of
them
in
so
merciless
and
outrageous
a
manner
,
and
in
letting
all
the
rest
of
the
ranting
debauched
Church-members
go
Scot-free
,
yea
,
and
encouraging
them
to
persecute
the
rest
more
serious
and
conscientious
,
under
the
name
of
Separatists
and
Schismaticks
?
Dat
veniam
corvis
,
vexat
censura
columbas
.
Juven.
§
8.
The
second
part
of
the
Question
about
the
use
of
the
Magistrates
Sword
in
execution
of
Ecclesiastical
Justice
,
is
built
upon
a
supposition
that
the
Church
might
make
Laws
,
besides
what
Christ
hath
made
,
i.
e.
supposing
she
might
change
Indifferencies
into
Necessities
by
positive
Laws
.
The
Question
is
,
Whether
it
be
agreeable
to
her
Justice
and
Wisdom
,
to
annex
to
her
Laws
the
said
corporal
or
pecuniary
Punishments
,
or
cause
the
Magistrate
so
to
do
?
We
answer
in
the
Negative
,
for
these
reasons
.
1.
Because
to
annex
or
cause
to
be
annexed
the
severest
punishments
,
or
at
least
most
smarting
to
Offenders
of
Laws
of
least
concernment
to
the
Publick
weal
of
Church
and
State
,
and
of
the
least
necessity
in
respect
of
the
Observers
,
is
neither
Justice
nor
Wisdom
;
but
for
the
Church
to
annex
Excommunication
,
or
cause
to
be
annexed
corporal
Punishments
,
or
pecuniary
Mulcts
,
to
Laws
of
her
own
making
,
in
matters
of
Indifferency
,
is
to
put
the
severest
Penalties
to
Laws
of
least
concernment
.
The
Major
is
most
evident
,
because
Wisdom
and
Justice
always
requires
that
there
be
a
due
proportion
between
the
weight
of
Obedience
required
,
and
the
Punishment
of
the
Disobedience
forbidden
.
The
Minor
is
granted
by
the
Imposers
and
Composers
of
Ecclesiastical
Laws
of
this
kind
,
and
(
as
they
think
)
a
plausible
defence
of
themselves
in
so
doing
,
viz.
that
they
exercise
this
Legislation
onely
in
matters
of
smaller
concern
,
not
necessary
to
salvation
,
left
by
Christ
indifferent
;
and
what
necessary
goodness
they
pretend
to
be
in
them
,
is
the
shewing
our
obedience
to
our
Superiours
,
and
satisfying
the
Will
of
man
,
and
some
little
external
Decency
and
superficial
Uniformity
:
And
for
offending
in
this
kind
,
her
children
m●st
be
stript
of
Priviledges
,
and
laid
open
to
all
injuries
of
Church
and
State
.
Doth
this
consist
of
Christian
Prudence
and
Justice
?
Is
it
not
to
tythe
Mint
and
Annice
with
the
greatest
zeal
,
and
not
onely
to
neglect
the
weighty
Laws
,
but
to
encourage
the
violation
of
them
,
by
taking
into
her
bosome
and
dandling
on
her
knee
the
most
audacious
Transgressors
,
and
the
greatest
and
most
professed
Enemies
not
onely
to
the
power
of
Godliness
,
but
to
common
Honesty
and
Morality
?
2.
If
it
had
been
Political
Wisdom
or
Justice
to
annex
such
Penalties
to
Ecclesiastical
Laws
of
any
kind
,
sure
Christ
(
in
whom
are
all
the
Treasures
of
Wisdom
)
would
not
have
been
wanting
in
annexing
Penalties
of
that
kind
to
his
own
Laws
of
the
greatest
and
weightiest
concern
to
his
Church
.
3.
We
judge
of
the
greatness
and
weighty
concern
of
any
Law
,
usually
by
the
greatness
of
the
Penalty
annexed
,
in
case
of
transgression
:
and
therefore
herein
we
may
apprehend
that
the
Churches
own
Laws
challengeth
a
preheminency
before
the
Laws
of
Christ's
own
composure
;
and
would
this
King
of
kings
make
onely
Laws
of
lesser
concern
,
and
substitute
others
to
make
the
greater
?
this
is
absurd
to
believe
.
4.
It
is
a
great
piece
of
pride
in
Mother-Church
to
advance
her self
so
far
above
the
Civil
State
,
that
the
Magistrate
should
become
the
Executioner
of
her
Laws
;
for
the
Law-maker
hath
always
a
great
priority
and
dignity
above
the
Executioner
.
If
it
be
replied
,
That
the
Church
onely
craves
the
Magistrates
assistance
to
compleat
her
Ecclesiastical
censures
,
and
make
them
stick
closer
on
upon
the
backs
of
Offenders
,
Answ.
Herein
the
Church
bewrays
her
own
weakness
,
in
that
she
confesseth
she
is
not
a
compleat
Polity
,
neither
hath
power
enough
to
reform
her self
,
or
effectually
enough
to
execute
her
own
Laws
,
without
being
beholding
to
an
Exotick
power
:
As
if
a
Master
of
a
Family
had
not
power
enough
to
execute
Domestick
Laws
in
correcting
a
Child
or
Servant
,
without
asking
his
neighbours
leave
,
and
calling
for
his
assistance
.
But
in
case
the
Church
saith
,
(
as
indeed
she
doth
)
that
she
goeth
to
the
civil
Magistrate
by
way
of
Appeal
,
and
the
said
Magistrate
hath
power
at
his
pleasure
to
supersede
her
proceedings
;
This
is
to
set
the
State
above
the
Church
in
Ecclesiasticks
;
whereas
the
civil
State
is
Subordinate
to
the
Ecclesiastick
ecclesiastically
,
and
the
Ecclesiastical
to
the
Civil
civilly
;
and
both
in
respect
of
the
exercise
of
Jurisdiction
in
each
particular
Orb
parallel
or
co-ordinate
.
§
9.
Lastly
,
such
Penalties
that
cannot
answer
the
natural
end
and
designe
of
Church-censures
,
may
not
be
annexed
or
used
by
the
Church
;
but
such
a
Penalty
answers
not
,
&c.
The
Major
is
undoubted
;
the
Minor
thus
appears
:
1.
Because
the
Sword
of
the
Magistrate
reacheth
but
the
outward
man
;
whereas
the
end
of
Church-censures
is
to
reach
the
Conscience
.
2.
The
natural
use
of
Church-censures
,
is
the
exercise
of
them
in
foro
Ecclesiae
;
but
the
Coercive
power
of
the
Magistrate
may
not
be
exercised
in
foro
Ecclesiae
,
upon
any
allowable
pretence
whatsoever
.
CHAP.
XVII
.
Of
the
Limits
of
Magistratical
Power
in
matters
of
Religion
.
§
1.
THe
third
Enquiry
propounded
,
is
concerning
the
true
bounds
and
limits
of
the
Magistrates
power
in
matters
of
Religion
;
a
great
and
difficult
Question
,
but
of
very
great
concern
to
us
that
it
be
rightly
resolved
.
I
do
not
expect
to
be
so
happy
as
to
give
others
full
satisfaction
in
it
,
I
being
not
able
to
do
it
to
my self
so
far
as
I
would
;
I
shall
onely
go
as
far
as
I
can
,
and
is
convenient
for
this
undertaking
,
with
all
possible
brevity
and
demonstration
.
We
spake
before
in
the
two
former
Questions
concerning
the
Magistrates
power
in
matters
of
Indifferency
,
both
Legislative
and
Executive
,
on
the
behalf
of
the
Church
.
This
Question
is
of
larger
extent
concerning
his
whole
power
in
matters
of
Religion
,
and
enquire
how
far
he
may
and
ought
to
go
,
and
how
far
he
may
not
go
,
i.
e.
he
cannot
go
without
Usurpation
.
§
2.
Matters
of
Religion
is
a
large
word
,
and
it
comprehends
not
onely
Religion
it self
,
but
all
circumstances
and
attendances
thereof
;
which
are
Indifferencies
in
themselves
,
neither
moraly
good
or
evil
;
but
in
regard
of
their
tendency
and
respect
,
they
are
so
.
Concerning
the
Magistrates
Legislative
power
in
these
things
,
we
have
spoken
somewhat
already
.
I
shall
speak
no
more
here
of
the
nature
of
Religion
,
than
to
make
way
for
my
present
Undertaking
.
Religion
is
usually
understood
to
comprehend
all
moral
Duties
and
all
instituted
Worship
;
to
which
if
we
adde
the
aforesaid
attending
circumstances
,
we
use
a
larger
way
of
expression
,
and
call
them
matters
of
Religion
.
§
3.
The
Moral
Law
is
a
general
standing
Rule
to
all
sorts
of
Actions
,
Persons
,
and
Societies
of
the
children
of
men
,
whereby
God
himself
hath
challenged
the
first
right
of
dominion
;
as
of
particular
men
,
so
of
all
necessary
Fabricks
of
Rule
and
Government
in
the
world
:
So
that
all
Actions
,
Persons
,
and
Societies
,
duely
measured
and
squared
thereby
,
are
rightly
called
Religious
,
and
the
contrary
Irreligious
.
Hence
particular
,
Domestick
,
Ecclesiastick
,
and
Civil
Jurisdictions
in
a
Christian
Commonwealth
,
are
in
proper
sence
called
all
of
them
Religious
.
§
4.
Religion
,
taken
in
a
stricter
and
more
limited
sence
,
is
understood
of
a
holy
life
and
conversation
of
particular
Persons
and
Societies
,
not
onely
according
to
the
general
Rules
of
moral
Obedience
,
but
according
to
the
more
,
particular
and
special
appointments
and
Gospel-institutions
of
our
Lord
Jesus
Christ
,
whereby
he
separates
unto
himself
the
most
choice
and
peculiar
Societies
in
the
world
,
under
his
proper
and
more
immediate
Rule
and
Government
,
which
are
called
his
Church
.
§
5.
Therefore
,
1.
The
civil
Christian
Magistrate
hath
no
power
(
in
the
strict
sence
)
in
matters
of
Religion
,
quatenus
Magistrate
,
no
more
than
a
Heathen
hath
:
for
though
the
embracing
the
Christian
Religion
doth
much
capacitate
the
civil
Magistrate
,
as
to
his
inclinations
and
endeavours
for
the
improvement
of
his
Magistratical
power
toward
the
advantage
of
Religion
;
yet
it
adds
no
new
power
or
jurisdiction
to
him
over
Churches
,
Families
,
Christians
,
or
others
:
for
a
Heathen
Magistrate
is
as
much
in
his
place
the
supream
Head
and
Governmnour
of
the
Church
(
considered
in
a
civil
capacity
under
his
Government
)
as
the
most
Faith-defending
Christian
,
or
Catholick
Prince
in
the
world
:
Neither
by
his
embracing
Christianity
doth
he
attain
any
augmentation
of
his
Magistratical
Power
,
Headship
,
or
Supremacy
.
A
Christian
is
no
more
bound
,
as
a
Subject
,
by
the
Rules
of
the
Gospel
,
to
a
Christian
Magistrate
,
than
to
a
Heathen
or
Heretical
Magistrate
.
The
Rules
are
indefinite
to
a
Magistrate
as
such
,
though
a
Christian
Subject
will
be
the
better
man
and
Subject
,
and
a
Christian
Magistrate
the
better
man
and
Magistrate
;
Christianity
making
every
one
the
better
man
,
and
better
qualified
for
the
performance
of
the
relative
Duty
of
his
place
that
he
is
set
in
.
§
6.
Secondly
,
No
civil
Magistrate
can
be
an
Ecclesiastical
Head
and
Governour
of
the
Church
,
as
such
:
It
's
Christ's
Prerogative
to
be
the
Supream
,
and
to
constitute
what
other
Heads
and
Governours
he
in
his
wisdom
thinks
best
.
But
I
finde
not
that
he
ever
made
any
Magistrate
a
constitutive
Ecclesiastical
Head
or
Governour
to
his
Church
virtute
Officii
:
for
if
so
,
in
every
Christian
Dominion
the
Prince
should
be
the
Metropolitan
and
the
true
Pastor
to
that
National
Church
.
§
7.
Thirdly
,
No
civil
Magistrate
can
by
virtue
of
any
authority
granted
by
Christ
,
challenge
to
himself
a
Legistative
power
in
religious
matters
touching
Faith
or
Worship
:
he
cannot
null
or
dispense
with
one
of
the
Laws
of
Jesus
Christ
;
neither
may
he
make
any
new
Laws
to
binde
us
to
believe
any
thing
more
concerning
God
,
than
is
manifestly
by
his
Word
revealed
;
or
binde
us
to
practice
any
alteration
or
addition
in
the
Worship
of
God
,
more
than
what
Christ
himself
hath
enacted
.
This
we
have
sufficiently
proved
in
handling
the
Doctrine
of
Indifferency
.
§
8.
Fourthly
,
No
civil
Magistrate
can
by
any
deputation
from
Christ
,
claim
an
Executive
power
of
the
Political
Laws
of
Christ
in
his
Church
:
for
as
Christ
hath
his
own
proper
Laws
in
his
Church
,
his
militant
Kingdom
,
distinct
from
other
Laws
for
the
right
and
exact
Gospel-management
of
all
his
Political
affairs
therein
,
and
is
more
faithful
than
Moses
in
that
very
respect
;
so
he
hath
set
in
his
Church
his
own
Ministers
and
Officers
,
distinct
from
all
other
sorts
of
Officers
and
Ministers
in
the
world
:
As
Christ's
Ministers
are
no
civil
Magistrates
as
such
,
so
no
civil
Magistrate
is
a
Church-Minister
as
such
.
Hence
,
as
a
civil
Magistrate
hath
no
power
to
execute
Christ's
Political
Laws
or
Institutions
in
his
Church
;
so
he
hath
no
power
to
execute
any
moral
Laws
in
the
Church
,
i.
e.
he
cannot
punish
a
criminal
offence
by
Ecclesiastical
censures
.
The
moral
Law
runs
through
all
Societies
,
as
the
natural
fundamental
Rule
to
discern
Good
and
Evil
;
and
Political
Laws
of
all
sorts
should
mainly
respect
it
as
the
Standard
and
Magna
Charta
of
all
Laws
and
Justice
which
in
respect
of
it
are
derivative
;
though
every
particular
Polity
hath
its
own
proper
way
and
manner
of
distribution
of
moral
Justice
;
The
civil
State
by
a
civil
political
Administration
and
Magistracy
;
Families
Oeconomically
,
by
the
Heads
thereof
;
the
Churches
Ecclesiastically
,
by
its
Pastors
and
other
Officers
;
all
endeavouring
by
their
distinct
way
and
manner
of
Administration
,
to
secure
the
honour
and
justice
of
the
Moral
Law
:
but
none
of
these
are
to
intermix
their
governments
and
political
way
of
distribution
,
seeing
the
God
of
Order
hath
fixed
each
one
to
his
proper
station
and
limit
of
jurisdiction
.
Hence
the
civil
State
can
no
more
punish
the
breach
of
moral
Laws
Ecclesiastically
,
than
the
Church
can
punish
them
civilly
;
and
the
Church
can
no
more
use
the
Magistrates
Sword
,
than
the
Magistrate
can
the
Churches
,
and
vice
versa
;
neither
can
the
Church
or
civil
State
punish
the
breaches
of
the
moral
Law
Oeconomically
,
any
more
than
a
Master
of
a
Family
,
as
such
,
can
punish
them
Ecclesiastically
or
Civilly
,
and
upon
that
account
may
take
upon
him
to
be
Magistrate
or
Pastor
.
And
though
there
was
a
mixture
or
rather
conjunction
of
these
Authorities
in
the
same
person
,
in
the
infancy
of
Polities
,
yet
they
have
been
separated
in
distinct
persons
by
God
himself
for
many
Ages
;
neither
do
any
persons
bearing
distinct
Offices
,
make
the
Offices
the
same
,
or
necessarily
mingle
them
in
the
performance
of
their
several
Functions
.
§
9.
Fifthly
,
It
is
not
in
the
power
of
the
civil
Magistrate
or
any
humane
Laws
,
to
binde
or
loose
Conscience
.
As
Magistrates
cannot
reach
it
directly
to
charge
it
with
either
duty
or
guilt
,
so
it
's
the
greatest
piece
of
Tyranny
to
attempt
it
by
Penal
Laws
;
whereby
Christians
may
be
drawn
in
,
to
ensnare
their
Consciences
in
guilt
,
by
sinning
against
God
for
fear
of
Man
,
and
a
Christian
is
to
obey
the
just
Laws
of
man
for
Conscience
sake
,
i.
e.
for
the
Lords
sake
.
It
is
extrinsick
to
the
Laws
of
men
,
to
binde
Conscience
;
it
's
God
that
by
his
authority
gives
them
a
mediate
Sanction
,
and
binds
them
on
Conscience
;
but
where
God
lends
not
to
humane
Laws
his
binding
power
,
they
are
of
no
more
force
unto
Conscience
,
than
Withs
to
binde
Sampson
.
It
's
not
the
wit
or
strength
of
all
Men
and
Angels
that
can
binde
one
Conscience
under
guilt
,
without
a
Law
of
God
,
or
divine
authority
to
give
force
to
humane
:
their
Penal
Laws
,
i.e.
corporal
Punishments
or
pecuniary
Mulcts
,
are
very
indirect
and
vain
Mediums
to
enforce
Conscience
,
and
very
sinfully
applied
by
Magistrates
or
others
for
that
end
,
in
matters
of
Faith
or
Worship
.
§
10.
Sixthly
,
That
the
supream
Magistrate
hath
not
the
determination
of
Causes
meenly
Ecelesiastical
;
and
these
are
of
two
sorts
,
either
controverted
Doctrinals
,
or
Causes
disciplinary
controverted
:
for
by
Causes
are
to
be
understood
here
,
things
under
dispute
(
and
they
controverted
Doctrinals
)
or
under
debate
(
and
they
controverted
Causes
disciplinary
;
)
and
those
Ecclesiastical
things
which
are
of
this
nature
,
fall
under
one
of
these
heads
,
Doctrinal
or
Disciplinary
.
First
,
In
doctrinal
Causes
controverted
,
the
Magistrate
is
not
appointed
by
Christ
as
Judge
,
neither
is
he
a
competent
Judge
.
1.
If
he
be
quatenus
a
Magistrate
,
then
every
Magistrate
is
a
competent
Judge
,
and
then
a
Heathen
,
Mahometan
,
or
Heretical
Magistrate
;
and
then
you
'll
say
the
determination
must
needs
be
very
sound
and
good
.
2.
Again
,
how
few
Christian
Magistrates
are
studied
enough
in
Polemical
Divinity
(
being
not
bred
to
that
learning
,
or
having
so
many
recreations
and
secular
concerns
to
divert
them
from
it
)
so
as
to
be
fit
to
have
the
ultimate
determination
of
the
most
difficult
and
weighty
points
,
that
learned
Scholars
in
Divinity
,
yea
,
such
as
are
studious
and
conscientious
Christians
,
after
long
study
,
scrutiny
,
and
prayer
,
cannot
attain
to
a
right
understanding
of
,
so
as
to
demonstrate
the
truth
to
the
full
and
clear
satisfaction
of
themselves
or
others
?
Is
it
fit
to
make
an
Assembly
of
Divines
,
Judges
of
a
great
and
difficult
case
in
Law
?
There
is
the
same
reason
for
one
as
for
the
other
.
3.
What
determination
a
Magistrate
makes
dogmatically
,
it
's
simpliciter
but
his
private
Judgment
and
Opinion
,
though
he
be
a
publick
person
:
And
why
should
any
mans
private
opinion
(
be
he
what
he
will
in
the
world
)
be
a
binding
Rule
to
the
Faith
of
another
in
matters
of
Religion
?
4.
It
's
impossible
that
it
should
be
so
;
for
man
cannot
make
a
Law
to
bound
Faith
in
such
things
as
are
not
founded
on
the
light
of
Understanding
;
and
where
they
are
so
founded
,
no
man
believes
because
of
the
Law
of
man
,
but
because
of
the
evidence
of
Truth
.
What
Law
can
make
any
man
believe
that
two
and
three
make
six
?
but
if
it
be
,
that
we
must
believe
that
three
and
three
make
six
,
we
do
believe
it
;
but
not
because
of
the
Penal
Law
,
but
because
of
the
evidence
the
Truth
carries
with
it
:
Non
lex
penalis
,
sed
veritas
est
ratio
formalis
fidei
.
5.
The
Faith
of
a
Christian
,
or
the
Understanding
of
a
Rational
man
,
can
no
more
rest
in
the
opinion
or
determination
of
a
Christian
Magistrate
,
without
a
sufficient
light
of
Truth
to
convince
him
,
than
in
the
opinion
and
determination
of
another
man
:
for
he
that
tenders
the
honour
of
God
,
and
loves
Truth
,
cannot
receive
that
which
he
is
convinced
of
(
or
at
least
suspects
in
his
most
serious
judgment
)
to
be
contrary
to
the
truth
of
the
Word
of
God
.
6.
The
Magistrate
cannot
be
conteded
to
be
such
a
Judge
,
nor
is
useful
as
such
,
unless
he
may
be
acknowledged
to
be
infallible
.
A
supream
Judge
in
our
sence
,
and
that
which
must
be
here
understood
,
is
one
into
whose
judgment
our
Faith
hath
its
last
and
utmost
resolution
;
but
we
cannot
acquiesce
in
a
humane
fallible
determination
.
And
besides
,
what
Prerogative
hath
the
Magistrates
judgment
above
another
mans
?
and
what
ease
and
advantage
is
it
to
us
,
if
our
minds
lie
open
to
doubt
as
much
after
as
before
the
determination
?
No
Christians
minde
can
rest
satisfied
in
a
humane
fallible
opinion
of
divine
things
;
the
authority
causing
Belief
,
must
have
the
same
original
that
the
Revelation
hath
:
therefore
Faith
built
upon
a
Testimony
,
must
be
onely
on
his
own
fidelity
as
one
infallible
;
as
we
believe
that
Truth
also
which
carries
its
own
Evidence
with
it
axiomatically
delivered
,
or
evinceth
it self
from
the
light
of
another
Truth
dianoetically
.
§
11.
The
second
Case
consists
in
Causes
disciplinarily
debated
,
being
Differences
arising
within
one
particular
Church
,
or
between
Church
and
Church
,
or
between
Pastors
and
Churches
,
&c.
All
Causes
usually
handled
and
determined
in
Ecclesiastical
Courts
.
The
Question
is
,
Whether
the
civil
Magistrate
be
the
supream
Judge
,
or
Head
and
Governour
?
By
Causes
Ecclesiastick
,
are
without
doubt
meant
in
the
Oath
of
Supremacy
,
all
disciplinary
Causes
handled
in
Spiritual
Courts
,
the
supream
Head
and
Governor
whereof
was
the
Pope
;
in
whose
name
and
authority
those
Courts
were
called
and
managed
,
and
to
whom
it
was
lawful
for
any
grieved
party
to
appeal
,
before
the
reign
of
King
Henry
the
8th
;
who
by
the
Oath
of
Supremacy
cut
off
the
Popes
Supremacy
,
and
established
his
own
.
Now
I
thus
resolve
,
as
followeth
.
§
12.
If
Ecclesiastical
or
Spiritual
Courts
be
not
jure
divino
,
nor
held
jure
divino
(
Episcopacy
as
it
's
setled
in
the
Hierarchy
,
and
all
its
Offices
and
Appurtenances
,
being
onely
a
humane
politick
device
,
as
hath
been
abundantly
by
the
Opposers
thereof
proved
,
and
by
many
of
the
Asserter
;
and
Defenders
confessed
;
)
then
,
I
say
,
it
's
fitter
that
man
should
be
supream
Head
there
;
and
if
any
man
,
the
supream
civil
Magistrate
,
within
whose
Realm
or
Dominion
their
Courts
and
Causes
Ecclesiastical
be
.
The
nature
of
this
Supremacy
is
or
should
be
,
that
1.
That
all
Ecclesiastical
Courts
be
called
and
kept
in
the
Kings
Magisties
name
.
2.
That
the
Sentence
denounced
should
be
also
grounded
on
some
penal
Law
of
the
King
;
for
all
the
Kings
Courts
should
judge
by
his
Laws
.
3.
That
any
party
grieved
may
appeal
to
a
superiour
Court
of
the
Kings
,
or
to
himself
,
from
whom
there
is
no
Appeal
.
4.
That
the
King
hath
power
by
himself
or
Judges
,
to
prohibit
or
supersede
the
proceedings
of
the
said
Court
at
his
pleasure
.
This
is
the
true
sence
of
the
Oath
of
Supremacy
,
which
the
Bishops
,
notwithstanding
all
the
noise
they
make
against
Dissenters
from
their
Church
,
will
least
subscribe
unto
;
whereas
most
others
of
the
Kings
Subjects
that
refuse
to
own
the
divine
right
of
Episcopal
government
,
will
willingly
swear
the
Kings
Supremacy
in
their
Ecclesiastical
Courts
and
Causes
in
the
largest
extent
.
And
though
that
sort
of
ruling
men
use
all
endeavours
to
suggest
the
disloyalty
of
the
said
Dissenters
,
yet
I
doubt
not
but
most
Puritans
in
England
would
rather
refer
themselves
to
the
Kings
judgment
,
and
stand
or
fall
at
his
Tribunal
,
than
at
the
Churches
;
and
have
generally
found
more
relief
from
under
the
severities
of
Excommunication
in
the
Kings
Courts
,
than
in
the
Ecclesiastical
.
Supposing
that
all
Ecclesiastical
proceedings
in
Spiritual
Courts
of
Judicature
,
and
the
whole
Fabrick
of
Church-government
,
as
now
it
stands
,
is
a
humane
Polity
,
as
is
not
denied
by
the
most
ingenious
,
I
know
not
why
any
Puritan
or
Papist
should
refuse
for
to
take
the
Oath
of
Supremacy
,
for
it
is
no
more
than
to
acknowledge
the
King
to
be
supream
Head
and
Governour
in
his
own
Courts
;
which
is
but
Reason
,
Justice
,
and
Religion
,
that
he
should
be
.
§
13.
But
if
Ecclesiastical
Causes
be
understood
of
disciplinary
Controversies
,
such
as
follow
upon
the
execution
of
Laws
,
and
administration
of
the
Institutions
of
the
Lord
Jesus
in
the
visible
Gospel-churches
;
of
such
Ecclesiastical
Causes
it
is
not
the
Magistrates
part
to
be
the
determinating
Judge
of
:
for
,
1.
To
judge
and
determine
a
Cause
in
the
Church
of
Christ
,
is
to
judge
Ecclesiastically
;
and
such
an
act
of
Judicature
is
a
Church-act
,
which
is
always
preceded
by
a
Church-Officer
,
and
no
other
,
in
foro
Ecclesiae
;
and
if
the
agrieved
party
appeal
,
it
must
be
to
an
Officer
of
the
same
kind
,
it
's
not
to
an
Officer
of
another
State
.
2.
He
that
is
supream
Judge
of
a
Church-cause
on
Earth
,
must
be
an
Officer
substituted
by
Christ
;
for
none
can
hold
any
Place
or
Office
in
the
Church
,
but
by
Subrogation
from
Christ
,
much
less
the
highest
Authority
:
but
none
can
shew
that
Christ
hath
substituted
the
Magistrate
his
Church-Vicar
on
Earth
.
3.
If
the
civil
Magistrate
be
supream
Head
to
the
Church
Ecclesiastically
,
then
,
because
he
was
always
so
since
Christ
was
on
Earth
,
then
there
was
times
when
Heathen
Magistrates
,
in
whose
jurisdiction
the
Churches
was
,
were
his
Vicars
:
and
Christ
himself
,
when
on
Earth
,
was
subject
Ecclesiastically
,
though
Head
of
his
Church
,
to
Heathen
Church-Officers
;
for
he
was
no
civil
Magistrate
,
disclaim'd
it
,
nor
could
be
appeal'd
unto
as
such
.
4.
If
the
civil
Magistrate
be
supream
Judge
,
he
is
the
supream
Church-Officer
;
for
he
cannot
be
denied
to
be
an
Officer
of
that
state
wherein
he
doth
acts
of
Judicature
as
his
right
:
And
if
a
Church-Officer
,
then
the
civil
State
hath
power
to
chuse
and
constitute
a
Church-Officer
,
and
that
of
the
highest
rank
;
for
if
he
become
a
Church-Officer
,
his
Calling
and
Constitution
must
needs
be
Civil
,
and
not
Ecclesiastical
:
So
that
the
civil
State
hath
the
power
of
Peter's
Keys
both
to
dispose
of
them
and
give
them
to
whom
she
will
,
and
the
Church
cannot
be
entrusted
with
them
;
they
must
still
be
kept
in
the
Magistrates
pocket
.
Hence
it
will
follow
,
that
Christ
hath
not
left
power
enough
in
the
Church
for
the
management
of
its
own
political
affairs
,
nor
wisdom
enough
for
the
determining
her
own
Controversies
.
§
14.
Seventhly
,
No
civil
Magistrate
can
imposse
Articles
of
Faith
on
any
of
his
Subjects
,
to
be
owned
,
subscribed
,
or
sworn
to
by
a
Penal
Law
:
for
quatenus
a
Magistrate
he
is
not
an
universal
competent
Judge
;
for
it
's
not
necessary
that
he
should
be
religious
,
understanding
,
found
in
his
principles
,
because
he
is
a
Magistrate
.
1.
If
he
can
do
it
as
a
Church-Officer
,
we
have
shewed
that
Christ
hath
made
no
such
Officers
in
his
Church
.
2.
If
he
were
,
Christ
never
empowered
any
Church-Officer
to
use
a
Magistratical
Sword
;
he
never
put
Temporal
Crowns
on
their
heads
,
nor
Scepters
into
their
hands
:
if
any
of
them
,
out
of
ambition
,
have
got
Miters
and
Crosier
Staffs
,
they
had
them
from
Antichrist
,
and
not
from
Christ
.
3.
He
never
ordained
that
force
of
Arms
and
Penal
Laws
should
be
the
way
of
propagating
his
Faith
.
4.
Forced
Faith
is
neither
pleasing
to
Christ
,
nor
profitable
to
us
;
for
indeed
it
's
no
Faith
at
all
.
A
force
may
lay
hold
of
the
Outward
man
,
but
it
cannot
make
the
Understanding
to
believe
that
which
it
sees
no
reason
for
to
believe
,
no
more
than
the
Senses
in
the
natural
state
can
be
forced
to
own
things
to
be
contrary
Objects
;
as
the
Eye
to
own
white
to
be
black
,
the
Taste
to
own
that
for
sweet
which
is
bitter
,
&c.
§
15.
Eighthly
,
No
civil
Magistrate
can
impose
a
form
of
the
Worship
of
God
by
a
Penal
Law
.
1.
Because
he
cannot
receive
into
the
Church
nor
cast
out
of
it
at
his
pleasure
.
2.
If
he
could
,
then
the
Subjects
form
of
Worship
must
be
such
as
the
Magistrates
;
for
if
it
be
justifiable
in
one
Magistrate
to
enforce
his
Subjects
to
a
form
of
divine
Worship
,
because
he
thinks
it
best
,
then
it
's
justifiable
in
another
:
If
the
Episcopal
Magistrate
may
jure
enforce
his
form
of
divine
Worship
,
then
the
Popish
Magistrate
may
enforce
his
form
,
and
the
Presbyterian
Magistrate
his
form
,
and
an
Anabaptist
his
form
,
and
every
form
must
become
lawful
and
necessary
to
be
practised
,
because
the
civil
Magistrate
commands
it
:
for
we
must
not
suppose
any
one
Magistrate
,
as
such
,
to
be
more
infallible
than
another
;
and
so
upon
every
change
of
the
supream
Magistrate
of
a
differing
Perswasion
,
the
Peace
and
Consciences
of
the
most
religious
people
must
be
wracked
and
torn
in
pieces
.
Again
,
it
's
the
most
irrational
thing
in
the
world
to
force
a
man
to
serve
his
God
in
such
a
way
as
he
conscientiously
judgeth
or
supposeth
to
be
displeasing
unto
him
.
Likewise
if
the
form
of
Worship
imposed
by
the
Magistrate
be
pleasing
to
Christ
,
his
imposition
cannot
,
because
there
cannot
be
a
readier
way
to
the
prophanation
of
the
holiest
things
,
than
to
force
them
to
come
to
them
that
are
not
onely
wicked
and
prophane
in
their
lives
,
and
corrupt
in
their
hearts
,
but
such
as
are
professed
Enemies
unto
them
,
and
would
have
nothing
to
do
with
them
,
but
to
save
themselves
from
the
smart
of
Penal
Laws
;
and
the
best
of
such
persons
that
make
a
more
plausible
compliance
,
can
be
no
Better
than
Hypocrites
,
that
the
Law
being
removed
,
their
Religion
would
be
dissolved
.
§
16.
Ninthly
,
As
the
civil
Magistrate
cannot
enforce
his
Subjects
to
Particular
forms
of
real
or
supposed
instituted
Worship
,
so
he
cannot
enforce
them
to
positive
acts
of
moral
divine
Worship
.
As
1.
We
finde
no
Precept
or
Example
for
forcing
a
poor
Pagan
to
the
Worship
of
the
true
God
;
and
for
whipping
,
imprisoning
,
or
any
other
way
afflicting
his
carcase
by
a
Penal
Law
,
because
of
his
not
worshipping
the
true
God
.
To
punish
a
poor
Jew
till
he
would
acknowledge
Christ
and
worship
him
,
would
seem
hard
.
2.
And
among
such
as
do
own
the
true
God
,
the
Magistrate
cannot
,
punish
omissions
or
refusals
of
acts
of
positive
Worship
.
As
for
instance
in
Prayer
,
the
Magistrate
cannot
enforce
a
man
to
pray
to
his
God
,
and
punish
him
for
not
doing
it
.
These
are
things
,
though
sins
,
and
that
of
the
highest
rank
,
yet
such
as
God
intended
the
Sword
of
civil
Justice
should
never
reach
.
There
is
in
every
Command
of
God
a
prohibiting
and
prescribing
part
:
The
sins
against
the
prohibiting
part
,
is
the
doing
some
act
forbidden
by
the
Moral
Law
;
and
here
usually
is
the
place
for
the
execution
of
a
Penalty
by
the
hands
of
humane
Justice
.
Punishable
sins
by
man
are
commonly
acts
of
Commission
,
and
such
acts
must
be
apparent
,
not
secret
,
brought
before
the
Judge
per
allegata
&
probata
;
and
they
are
usually
criminal
direct
breaches
,
not
consequential
,
dubious
,
and
small
.
I
know
there
lies
an
Objection
against
this
;
which
is
,
That
a
Father
may
correct
a
childe
for
not
doing
his
command
;
and
so
a
Master
a
servant
.
Answ.
It
's
granted
,
and
so
will
God
punish
the
children
of
men
for
all
omissions
of
their
duty
:
He
that
knew
his
masters
will
and
did
it
not
,
should
be
beaten
with
many
stripes
.
Then
there
is
a
great
difference
between
the
constitution
of
a
State-government
and
of
a
Family-government
:
In
a
Family
a
Father
,
being
a
natural
Relation
,
hath
(
so
far
as
his
power
goes
)
a
more
Arbitrary
way
for
the
management
of
it
,
as
he
can
correct
his
childe
upon
his
mere
suspicions
of
evil
in
him
,
or
refusal
of
good
,
without
positive
proof
;
so
for
omissions
in
not
doing
his
duty
;
and
so
for
servants
:
the
reason
is
,
because
it
's
supposed
children
and
servants
are
under
tutorage
as
well
as
bare
government
,
and
therefore
must
be
kept
up
to
positive
acts
of
duty
,
being
under
education
of
Parents
and
Masters
.
But
it
's
not
so
with
Subjects
;
they
are
subjected
to
a
Magistrate
for
another
end
,
viz.
in
order
to
the
maintaining
the
due
execution
of
Commutative
Justice
,
and
in
case
of
the
failure
thereof
,
of
distributive
;
and
all
things
are
to
be
brought
before
the
Magistrate
by
evidence
,
of
matter
of
mere
fact
,
and
accessories
thereunto
.
God
hath
not
required
that
Laws
should
be
so
distinct
and
express
in
a
Family
,
as
in
a
State
,
the
government
of
a
Family
being
for
the
most
part
discretionary
:
if
an
eye
be
had
chiefly
to
the
general
Rules
of
God's
Word
,
though
Omissions
of
some
kind
come
under
the
cognizance
of
the
Magistrate
,
it
's
principally
in
cases
of
commutative
Justice
,
when
such
Omissions
are
injurious
to
our
Neighbours
right
;
but
those
are
not
reckoned
criminals
.
§
17.
Having
had
some
short
view
of
what
we
judge
(
upon
good
grounds
)
comes
not
under
his
inspection
as
a
Magistrate
,
we
would
consider
a
little
in
the
next
place
how
far
a
Magistrate
may
go
in
using
his
Magistratick
Sword
in
matters
of
Religion
.
We
have
shewed
that
matters
of
Religion
,
taken
in
a
more
limited
sence
of
Faith
and
instituted
Worship
in
the
Church
of
Christ
,
are
not
within
the
circumference
of
the
Magistrates
Penal
Laws
.
But
if
we
understand
matters
of
Religion
in
a
larger
sence
,
then
we
mean
that
all
States
and
Societies
of
men
ought
in
a
Christian
Commonwealth
to
be
religious
,
i.
e.
the
Moral
Rules
of
Justice
should
be
the
foundation
of
all
Justice
administred
in
the
Church
,
Civil
State
,
and
Family
;
and
each
of
them
ought
to
have
a
main
respect
to
every
branch
of
the
Moral
Law
,
and
adjudge
the
breaches
thereof
to
be
sin
,
and
each
Polity
to
punish
it
according
to
its
merit
,
so
far
as
is
allowed
by
the
Charter
of
Jurisdiction
from
the
Lord
Jesus
Christ
.
Exemp.
gra
.
Suppose
Theft
be
the
sin
,
the
Parent
can
correct
his
child
with
the
Rod
,
the
Church
punish
him
with
a
Censure
,
and
the
State
by
some
Corporal
Exemplary
suffering
.
Though
the
Transgression
be
the
same
,
and
justly
punishable
in
all
,
yet
the
punishment
is
not
of
the
same
kinde
,
but
various
under
the
different
Jurisdictions
.
§
18.
We
say
then
,
if
religious
matters
be
understood
of
that
moral
goodness
,
fundamentally
necessary
to
all
actions
becoming
a
Christian
Commonwealth
,
then
so
far
the
Christian
Magistrate
hath
power
more
or
less
,
so
far
as
may
conduce
to
the
due
maintaining
of
the
being
or
well-being
of
a
Christian
State
;
and
therefore
is
to
be
conservator
unriusque
Tabulae
,
he
hath
the
conservation
of
the
second
Table
committed
to
his
care
,
that
it
may
be
a
civil
State
;
of
the
first
,
that
it
may
be
a
Christian
State
.
And
therefore
as
a
Family
is
to
preserve
the
honour
and
justice
of
the
Moral
Law
by
an
Oeconomick
Sanction
,
and
the
Church
by
an
Ecclesiastick
,
so
the
civil
State
by
Civil
Sanction
;
each
according
to
their
just
derived
Laws
whereby
they
are
respectively
to
govern
,
and
distinctly
to
administer
.
§
19.
The
great
Question
here
is
,
How
far
the
Magistrates
power
extends
in
the
making
and
execution
of
Penal
Statutes
?
We
have
shewed
that
the
Lord
Jesus
hath
not
reserved
to
himself
so
neer
a
propriety
in
the
government
of
civil
States
,
as
of
his
Church
;
having
taken
it
as
his
peculiar
Prerogative
to
give
Laws
unto
his
Church
:
and
presides
there
as
the
only
Legislator
.
But
unto
States
he
hath
onely
given
them
the
Magna
Charta
of
the
Moral
Law
,
and
hath
allowed
unto
them
a
Legislative
power
in
all
matters
concerning
the
various
Exigences
,
and
divers
Requisites
,
with
attending
Circumstances
in
the
due
management
of
State-jurisdiction
;
so
as
the
said
Laws
are
promoting
of
the
common
Peace
and
Justice
of
their
Dominions
,
and
deducible
from
and
founded
on
the
said
Rules
of
Distributive
and
Commutative
Justice
.
§
20.
The
Laws
of
men
that
are
just
and
reasonable
,
may
take
place
in
all
things
conducing
to
the
being
and
well-being
of
a
Christian
Commonwealth
,
both
as
to
the
matters
of
the
first
and
second
Table
,
so
far
as
is
necessary
to
the
managing
of
it
under
the
due
qualifications
of
a
civil
State
;
and
therefore
may
not
onely
punish
crimes
committed
against
the
second
Table
,
but
such
as
are
against
the
first
also
.
And
there
are
these
especially
that
they
are
concerned
in
:
1.
Blaspheming
of
the
true
God
,
under
which
is
comprehended
common
profane
swearing
,
transgression
especially
of
the
third
Command
.
2.
Worshipping
of
false
Gods
;
a
sin
against
the
first
Commandment
.
3.
Idolatry
,
or
the
worshipping
of
God
by
Images
;
a
sin
against
the
second
Commandment
.
4.
Prophanation
of
such
times
as
is
by
God
appropriated
to
himself
for
publick
Worship
;
a
sin
against
the
fourth
.
So
that
these
are
palpable
as
to
matter
of
fact
,
clear
as
to
the
nature
of
the
offence
,
and
of
dangerous
consequences
,
tending
to
the
eminent
ruine
and
apparent
danger
of
a
civil
State
.
§
21.
In
the
concernments
of
the
second
Table
,
God
hath
left
the
civil
Magistrate
more
Arbitrary
in
making
or
executing
civil
Laws
,
as
the
necessity
of
the
State
doth
require
,
laying
the
general
Rules
of
Moral
Justice
,
and
the
particular
and
relative
benefit
of
the
Commonwealth
and
Subject
before
his
eyes
.
Now
in
the
matters
of
the
first
Table
(
being
the
moral
Rule
of
duty
towards
God
)
he
onely
requires
the
Magistrate
to
punish
and
restrain
those
Vices
in
this
kind
that
are
notorious
,
infectious
,
and
pestilent
to
a
Christian
Commonwealth
,
in
matters
of
natural
Worship
;
reserving
instituted
Worship
,
built
fundamentally
on
the
same
precepts
,
to
another
manner
of
dispensation
,
wherein
the
civil
Magistrate
is
not
to
intermeddle
as
such
,
neither
as
to
Legislation
,
nor
Execution
of
Penalties
,
nor
deligation
of
Officers
.
§
22.
As
Murthers
,
Rapines
,
Adulteries
,
Perjuries
,
&c.
are
destructive
to
Properties
,
Communities
,
and
Relations
,
and
so
to
all
civility
in
a
State
where
such
Vices
predominate
,
and
are
not
generally
suppressed
by
Justice
,
it
cannot
be
denominated
a
civil
State
,
but
rather
a
Pagan
Salvage
nation
.
So
,
where
false
Gods
are
multiplied
and
worshipped
,
the
true
God
is
blasphemed
openly
and
notoriously
,
and
all
times
for
publick
Worship
of
him
by
his
own
appointment
,
prophaned
publickly
and
generally
:
And
such
Vices
not
suppressed
by
Magistrates
,
such
a
State
cannot
be
called
a
Christian
civil
State
,
but
Heathenish
,
whatever
moral
Justice
there
is
between
man
and
man
.
§
23.
Though
all
sins
be
alike
breaches
of
Gods
Law
,
yet
none
but
those
of
a
more
gross
,
external
,
and
exemplary
nature
,
fall
under
the
cognizance
of
mans
Justice
.
The
Blasphemy
,
Profaneness
,
and
Concupiscence
of
the
heart
,
are
not
punishable
by
man
;
it
must
come
to
the
Magistrate
per
allegata
&
probata
,
that
such
an
one
blasphemed
God
,
worshipped
an
Idol
,
prophaned
the
Name
of
God
by
swearing
,
&c.
and
that
openly
,
either
in
contempt
of
that
God
that
is
worshipped
,
or
that
Worship
set
up
,
or
in
order
to
the
delusion
and
seduction
of
others
:
for
it
would
seem
very
hard
to
break
into
the
private
houses
or
appartments
of
Idolaters
that
may
dwell
in
the
land
,
and
proceed
judicially
against
them
for
that
Religion
which
they
are
peacibly
retired
to
,
without
any
endeavour
to
publish
or
prvpagate
to
the
disturbance
of
the
publick
,
or
infection
of
others
.
But
no
Magistrate
ought
to
suffer
that
God
to
be
openly
blasphemed
,
which
he
worships
:
If
Heathens
in
a
false
Worship
are
zealous
upon
this
account
,
how
much
more
ought
Christians
?
Though
no
Magistrate
can
enforce
any
Subject
to
worship
his
God
,
or
ought
to
do
it
by
a
Penal
Law
,
as
hath
been
said
,
yet
he
may
punish
him
for
blaspheming
him
,
or
for
seducing
any
from
the
Worship
of
the
true
God
;
yea
,
for
Apostatizing
from
the
Worship
of
the
true
God
,
after
he
hath
owned
it
.
Precepts
and
Persidents
,
in
the
Old
Testament
,
are
pregnant
to
these
purposes
,
which
I
need
not
enlarge
on
;
those
that
read
the
Scriptures
are
acquainted
with
them
:
But
we
finde
no
Precept
nor
Example
for
endeavouring
to
reduce
a
poor
Heathen
from
bare
Idolatry
to
the
Worship
of
the
true
God
,
by
pecuniary
Mulcts
and
corporal
Punishments
;
and
I
am
sure
Christ
never
practised
it
nor
commanded
it
in
the
New
Testament
.
§
24.
The
great
difficulty
that
yet
attends
this
case
(
allowing
the
Magistrate
a
power
,
as
such
,
in
some
matters
concerning
our
duty
directly
to
Godward
)
what
are
adaequate
and
proportionate
Penalties
in
such
cases
as
these
:
for
the
Magistrates
power
is
always
insignificant
,
whatever
the
Law
is
,
if
there
be
not
a
Penalty
annexed
to
it
,
and
vigour
in
the
just
execution
thereof
.
Now
the
Enquiry
is
,
Of
what
kind
and
degree
of
punishments
of
such
Transgressions
,
ought
to
be
?
Answ.
I
apprehend
it
is
a
hard
thing
to
determine
to
all
mens
satisfaction
;
I
know
some
have
recourse
to
the
proceedings
of
the
Judicial
Law
,
which
was
but
the
reduction
of
the
Moral
Law
into
Civil
Practice
for
the
State
of
the
Jews
,
and
look
upon
them
as
binding
to
Christian
Magistrates
.
But
I
suppose
the
Judicial
Laws
to
be
rather
presidential
onely
,
that
Christian
Magistrates
may
take
a
measure
thereby
for
the
degree
of
Penalty
,
setting
aside
their
different
Emergencies
of
State
,
and
extraordinary
cases
,
when
God
would
make
one
sinner
in
a
case
exemplary
to
all
ages
,
by
his
Prerogative
and
special
Command
;
as
in
Achans
theft
,
and
the
prophanation
of
the
Sabbath
by
picking
up
of
sticks
:
And
setting
aside
much
of
the
severity
which
appeared
in
that
more
legal
Dispensation
,
which
was
both
Typical
and
Temporal
,
and
much
of
it
in
special
cases
,
and
by
special
command
by
God
;
It
would
be
accounted
very
severe
now
to
put
a
man
to
death
for
prophaning
the
Name
of
God
,
though
it
were
by
repeated
acts
of
such
horrid
cursing
and
swearing
as
is
frequent
now-a-days
;
or
for
prophanation
of
the
Sabbath
,
&c.
Then
setting
aside
the
relation
the
Judicial
Law
had
to
the
Levitical
,
and
necessary
dependance
on
it
,
which
is
ceased
;
and
considering
that
our
Judicial
Laws
cannot
so
much
depend
upon
Evangelical
instituted
Worship
,
Christ
having
not
so
strictly
tyed
Church
and
State
under
a
necessity
of
the
same
Emergencies
as
he
did
the
Jewish
Oeconomies
;
I
conceive
likewise
the
just
proportionating
of
Penalties
in
this
kind
,
ought
to
be
done
with
great
caution
,
and
depends
much
on
the
Magistrates
prudent
management
of
the
Helm
of
Government
,
for
the
safety
and
preservation
of
the
Christian
State
;
and
Penalties
cannot
be
positive
and
unalterable
,
because
cases
do
so
frequently
differ
in
the
aggravating
circumstances
.
§
25.
The
Christian
civil
State
ought
to
be
very
neighbourly
and
cherishing
to
the
Ecclesiastical
;
and
the
civil
Magistrate
is
to
improve
his
Magistratick
capacity
to
the
utmost
,
for
the
interest
of
Christ's
Church
,
and
advantage
of
the
Gospel
.
1.
By
subordinating
as
much
as
is
possible
,
all
State-interest
to
the
interest
of
Christ
in
his
Church
.
2.
By
giving
all
possible
encouragement
to
the
purer
Worshippers
of
God
,
and
to
the
embracers
of
the
Christian
Religion
.
3.
By
encouraging
the
faithful
preaching
of
the
Gospel
,
and
propagation
thereof
by
able
Ministers
duely
called
thereto
by
the
Church
,
and
affording
them
external
helps
and
supports
in
so
doing
.
4.
By
maintaining
the
Churches
in
the
due
execution
of
the
Laws
of
Christ
,
and
in
the
enjoyment
of
their
Ecclesiastical
and
Civil
Liberties
,
defending
them
from
invasions
and
disturbances
in
Gods
Worship
,
from
the
rage
of
professed
Enemies
,
from
tyrannizing
usurping
Imposers
.
5.
By
being
a
nursing
Father
to
the
Church
,
both
as
a
Christian
in
an
eminent
capacity
,
going
before
others
in
the
exemplary
practice
of
Piety
,
and
calling
upon
all
others
of
all
ranks
and
degrees
whatever
,
to
discharge
their
places
in
the
fear
of
God
,
as
Hezekiak
and
Jehosaphat
did
,
1
Chron.
29.25
,
26
,
27
,
&c.
2
Chron.
19.8
,
9
,
10.
and
as
a
Magistrate
defending
them
by
his
power
,
as
hath
been
said
.
CHAP.
XVIII
.
Of
a
Christians
Duty
,
in
case
of
Humane
Laws
,
in
matters
religiously
indifferent
.
§
1.
IN
the
next
place
it
will
be
necessary
to
speak
something
to
a
Question
of
no
less
weight
than
any
of
the
former
:
for
(
it
is
said
)
that
though
it
should
be
granted
that
no
power
,
Civil
or
Ecclesiastical
,
can
(
Jure
)
convert
Indifferencies
in
Worship
into
Necessities
by
a
Law
,
yet
it
's
inquired
in
case
any
humane
power
assume
so
much
to
it self
as
to
do
it
,
Whether
a
Christian
is
not
bound
to
yield
active
Obedience
unto
the
said
Laws
?
and
those
that
affirm
it
,
produce
these
Reasons
to
enforce
it
.
1.
That
every
one
is
bound
to
be
subject
to
their
highest
powers
,
Rom.
13.1
.
2.
That
such
Laws
are
not
contrary
to
the
Law
of
God
,
because
God
hath
nowhere
declared
himself
against
one
part
of
the
indifferency
more
than
the
other
,
but
hath
left
both
equally
lawful
to
be
practised
,
according
to
the
rules
of
discretion
.
And
why
may
not
the
Church
or
Magistrates
discretion
binde
a
Christian
to
obedience
to
his
command
,
as
most
expedient
,
the
Church
or
Magistrate
being
better
able
to
judge
of
an
Expediency
than
a
private
Christian
?
3.
Because
if
in
a
thing
indifferent
the
least
offensive
part
is
to
be
chosen
,
then
surely
that
part
which
fulfils
the
Civil
or
Ecclesiastick
Law
;
for
it
is
a
greater
offence
to
offend
the
Church
or
Magistrate
,
or
both
,
than
to
offend
a
particular
private
Christian
,
or
company
of
Dissenters
.
To
the
first
I
answer
,
by
way
of
concession
,
That
a
Christian
is
so
bound
,
as
Rom.
13.1
.
but
1.
That
place
is
to
be
understood
of
Civil
,
not
Ecclesiastical
powers
,
as
the
Context
shews
.
2.
If
it
be
understood
of
Church-power
,
as
that
Heb.
13.17
.
Obey
them
that
have
the
rule
over
you
;
it
's
to
be
understood
of
such
,
as
Christ
hath
constituted
Church-Officers
;
and
of
obedience
to
an
Executive
power
committed
to
them
,
not
of
a
new
assumed
Legislative
power
never
allowed
to
them
.
To
the
second
I
answer
,
That
such
Laws
are
contrary
to
the
Word
of
God
:
for
1.
Essentially
they
are
contrary
to
the
Word
of
God
,
it
being
the
revealed
Will
of
God
in
his
Word
,
that
they
should
be
Indifferencies
,
and
remain
so
,
not
to
be
made
otherwise
by
any
Law
:
for
where
God
hath
granted
a
Liberty
or
Latitude
in
the
use
of
any
Creatures
or
Actions
,
there
to
make
or
prescribe
a
religious
limitation
by
a
Law
,
is
absolutely
unlawful
,
and
directly
contrary
to
the
Word
of
God
.
It
's
express
,
Acts
10.13
,
14
,
15.
where
Peter
,
though
an
Apostle
,
is
charged
not
to
put
a
religious
difference
where
God
hath
sanctified
things
to
our
indifferent
use
,
much
less
might
he
prohibit
the
Church
from
using
any
Creatures
or
Actions
made
by
God
indifferently
holy
:
therefore
when
it
's
the
Will
of
God
that
a
thing
be
indifferent
,
it
's
contrary
to
the
Will
of
God
to
impose
it
as
necessary
.
2.
Such
Laws
are
circumstantially
evil
,
and
contrary
to
the
Word
of
God
,
because
they
hinder
the
free
use
of
Christian
discretion
where
God
would
have
it
used
;
and
Ergo
,
hindreth
an
Ordinance
of
Christ
.
Besides
,
it
necessarily
obligeth
to
evil
,
whenas
the
expedient
good
is
found
by
a
Christian
to
be
in
that
part
of
the
Indifferency
which
is
contrary
to
the
humane
Law
:
And
besides
,
God
having
left
both
parts
of
the
Indifferency
equally
lawful
,
and
declared
it
so
in
his
Word
,
for
man
to
declare
one
part
unlawful
,
or
make
it
so
by
a
Law
,
is
to
make
a
Declaration
or
Law
contrary
to
the
Word
of
God
.
Neither
may
a
Magistrate
or
Churches
judgment
binde
a
Christian
to
practise
any
further
than
it
brings
light
with
it
:
for
no
man
must
walk
by
an
implicit
Faith
in
the
matters
that
concern
the
Worship
of
God
,
and
the
salvation
of
his
Soul
.
To
the
third
Alleg.
That
part
which
fulfils
the
Civil
or
Ecclesiastical
Law
for
Will-worship
,
is
not
the
least
offending
part
,
but
the
most
:
for
the
yielding
free
active
obedience
to
sinful
Laws
,
is
not
onely
sin
in
the
person
obeying
,
but
the
highest
degree
of
scandal
to
the
person
commanding
,
it
being
the
edification
of
him
in
sin
;
whereas
the
refusal
of
active
obedience
in
such
a
case
,
is
no
offence
given
,
but
onely
a
just
cross
of
a
perverse
Judgment
and
Will.
Again
,
if
any
action
be
such
as
will
offend
justly
the
least
of
Christ's
members
,
it
must
needs
be
contrary
to
Gods
Word
;
and
I
may
not
grievingly
or
sinningly
offend
any
of
Gods
children
,
that
I
may
gratifie
and
fulfil
the
Will
of
man
.
We
must
rather
chuse
that
part
of
the
Indifferency
which
a
weak
Christian
thinks
(
according
to
his
best
light
from
Gods
Word
)
to
be
necessary
,
than
the
other
part
which
Authority
lays
a
stress
upon
by
a
Law
:
the
reason
is
,
because
I
must
chuse
Suffering
rather
than
indanger
any
Souls
salvation
in
the
least
.
Now
if
I
refuse
active
obedience
to
the
Magistrate
,
I
onely
run
the
hazard
of
suffering
the
penalty
,
which
it
may
be
I
can
bear
and
comfort
my self
under
;
but
in
case
I
wrong
a
Soul
by
my
action
,
I
cannot
free
my self
from
sin
,
and
am
an
occasion
of
anothers
too
;
either
of
which
are
,
but
especially
both
,
much
heavier
than
the
greatest
suffering
.
Lastly
,
if
I
suffer
the
penalty
of
the
Law
,
I
both
fulfil
the
Law
,
and
save
my
Brother
too
.
§
2.
Now
these
Obstacles
being
removed
out
of
the
way
,
I
proceed
to
determine
the
Question
.
That
in
case
any
power
Civil
or
Ecclesiastical
,
shall
presume
so
far
as
to
enact
Laws
in
the
concerns
of
divine
Worship
,
so
as
to
change
Christian
Indifferencies
into
Necessities
,
that
a
Christian
is
bound
to
refuse
,
active
obedience
thereto
.
And
I
make
good
this
Assertion
by
the
following
Arguments
.
1.
To
yield
such
obedience
,
is
to
serve
God
according
to
the
Will
of
Man
;
but
no
Christian
ought
to
serve
God
according
to
the
Will
of
Man
:
Ergo.
The
Major
is
true
,
because
it
's
a
serving
God
in
such
a
way
as
is
devised
by
man
,
and
to
the
obeyer
is
no
other
;
for
he
in
his
conscience
believes
so
,
that
it
is
not
the
Will
of
God
.
The
Minor
is
true
,
because
that
is
Will-Worship
which
is
the
product
only
of
mans
Will
,
Gods
Will
being
the
onely
Rule
of
Gods
Worship
;
and
we
must
be
sure
of
that
Will
in
all
matters
of
his
Worship
,
or
else
we
bring
vain
Oblations
unto
him
.
2.
The
goodness
determined
by
a
humane
Law
for
the
sake
of
mans
Will
,
ought
not
to
be
preferred
before
the
goodness
of
Expediency
determined
(
by
a
conscientious
Christian
)
for
God's
sake
;
for
such
a
goodness
of
Expediency
is
approved
of
by
God
,
and
the
contrary
to
it
pro
hic
&
nunc
,
is
unlawful
:
therefore
from
this
closing
with
such
goodness
,
we
are
not
to
be
deterred
by
any
humane
Law
;
for
an
expediently
necessary
action
,
according
to
the
Will
of
God
,
is
to
be
of
far
more
force
with
us
,
than
an
action
made
absolutely
necessary
by
the
Will
of
man
.
Yea
,
it
is
to
do
a
thing
contrary
to
the
Will
of
God
,
to
do
that
as
necessary
which
God
hath
revealed
his
Will
concerning
that
we
should
always
do
in
a
way
of
Indifferency
and
Expediency
,
determinable
by
the
judgment
of
discretion
:
for
to
do
things
by
way
of
Necessity
,
and
to
do
by
way
of
Indifferency
,
is
to
act
by
way
of
Contrariety
;
and
therefore
to
obey
such
Laws
,
is
to
act
contrary
to
the
Will
of
God
.
3.
To
be
brought
under
the
power
(
i.
e.
a
necessity
by
a
Law
)
of
any
thing
religiously
indifferent
,
is
unlawful
,
1
Cor.
6.12
.
but
to
be
brought
to
constant
active
obedience
to
mans
Law
,
commanding
a
necessary
performance
of
an
indifferent
action
,
is
to
be
brought
under
the
power
of
a
thing
,
i.
e.
into
bondage
,
i.
e.
under
a
Yoke
which
Christ
never
put
us
under
.
Now
Christ
would
not
have
us
to
make
our selves
slaves
where
he
hath
made
us
free
.
4.
A
Christian
is
to
use
his
liberty
purchased
by
Christ
,
and
to
stand
fast
in
it
;
Ergo
,
to
practise
it
constantly
,
notwithstanding
all
ensnaring
and
embondaging
Laws
of
men
,
and
is
bound
to
use
his
judgment
in
all
his
actions
;
and
where
there
is
an
Indifferency
,
to
chuse
by
the
Rules
of
Expediency
,
and
not
walk
by
an
implicite
Faith
.
The
wise
mans
eyes
are
in
his
head
;
the
fool
walketh
in
darkness
.
5.
Such
active
obedience
is
a
betraying
the
Prerogative
of
Christ
:
for
if
a
Legislative
power
be
Christ's
Prerogative
,
as
hath
been
proved
,
then
the
yielding
active
obedience
to
an
usurping
Law
,
is
the
doing
Homage
to
another
Lawgiver
in
that
kind
,
and
giving
up
the
power
of
the
Lord
Jesus
.
It
's
like
a
Subjects
introducing
the
power
of
a
forreign
Prince
,
and
doing
all
that
lies
in
him
to
subvert
that
Law
and
Soveraignty
to
which
he
is
naturally
related
;
and
what
can
be
greater
Treason
to
any
State
?
6.
If
a
Christian
here
obey
,
it
must
be
for
Christ's
sake
,
or
Conscience
sake
,
Rom.
13.
It
cannot
be
for
Christ's
sake
,
because
it
robs
him
of
his
Prerogative
,
or
betrays
it
;
neither
can
it
be
for
Conscience
sake
,
to
embondage
it self
where
Christ
hath
left
it
free
:
whatever
tends
to
the
captivity
or
slavery
of
Conscience
,
is
not
for
the
good
of
Conscience
;
for
in
this
they
are
not
Ministers
to
me
for
good
,
for
the
Law
tends
not
to
my
good
in
active
obedience
;
which
if
I
see
,
and
yet
yield
,
I
become
a
Minister
of
evil
to
my self
.
7.
If
it
be
a
sin
in
the
supream
Powers
to
command
and
impose
their
said
Laws
,
it
is
a
sin
in
a
Christian
to
obey
;
at
.
Ergo.
The
consequence
is
manifest
,
because
the
most
formal
reason
of
an
evil
Law
,
is
the
evil
obedience
required
.
The
Minor
hath
been
proved
,
that
such
a
Law
is
sin
in
Superiours
to
make
:
but
to
confirm
the
consequence
further
,
to
be
a
copartner
with
another
in
sin
,
is
sin
;
but
if
the
Magistrate
command
,
and
I
obey
,
I
am
copartner
with
him
.
A
thing
commanded
can
be
evil
but
two
ways
;
either
materially
,
or
circumstantially
:
if
it
be
materially
evil
,
there
is
no
pretence
for
doing
it
,
whatever
humane
power
command
;
and
if
it
be
circumstantially
,
it
must
be
in
the
Commanders
usurping
a
false
power
,
or
there
is
some
circumstantial
relation
pro
hic
&
nunc
,
that
makes
it
unlawful
unto
me
or
another
.
It
may
be
the
thing
may
be
materially
lawful
,
but
under
both
these
sorts
of
circumstances
;
it
may
be
unlawful
,
as
that
I
give
away
hereby
Christ's
Prerogative
,
I
rob
my self
of
the
use
of
my
judgment
of
discretion
,
by
which
every
Christian
is
to
walk
,
and
I
(
it
may
be
)
offend
my
brother
.
I
do
not
say
a
man
may
never
do
that
part
of
the
Indifferency
that
is
commanded
by
a
humane
Law
;
a
Christian
hath
the
use
of
his
liberty
as
well
after
as
before
a
humane
Law
,
and
he
is
to
walk
by
the
Rule
of
Expediency
still
.
When
he
finds
it
most
for
Gods
glory
,
and
his
or
anothers
edification
,
he
may
take
that
part
of
the
Indifferency
which
is
commanded
,
sed
non
ratione
praecepti
humani
,
but
from
that
Expedient
or
convenient
Goodness
which
pro
hic
&
nunc
he
finds
in
it
.
But
that
obedience
which
we
here
declare
against
,
is
the
doing
it
as
a
duty
constantly
or
conscientiously
,
sub
paenâ
reatus
,
by
virtue
of
such
a
Law
.
8.
A
Christian
cannot
yield
the
aforesaid
obedience
,
but
he
must
offer
violence
to
his
Conscience
,
i.
e.
practically
to
contradict
the
dictates
and
light
thereof
;
for
every
moral
action
must
be
approved
or
reprobated
thereby
.
But
he
must
needs
know
that
that
which
is
not
commanded
,
or
approved
by
Christ
(
as
indifferent
things
are
,
though
not
commanded
by
him
)
in
the
matters
of
his
Worship
,
(
no
others
approbation
being
enough
to
justifie
my
actions
,
and
therefore
to
satisfie
my
Conscience
)
is
but
Innovation
,
and
therefore
vain
Worship
,
and
Ergo
,
rejected
by
Christ
,
and
sinful
,
Mat.
15.9
.
Now
that
which
a
Christian
is
perswaded
of
to
be
thus
in
his
own
Conscience
,
and
yet
doth
,
he
offers
manifest
violence
to
his
Conscience
in
doing
.
9.
If
such
Compulsions
do
by
Rules
of
Expediency
necessarily
require
a
man
to
refuse
active
obedience
,
then
it
's
a
duty
at
least
sometimes
to
refuse
;
but
Ergo.
The
Minor
is
proved
beyond
all
controversie
,
from
Paul's
Doctrine
and
practice
concerning
the
use
of
Circumcision
,
Gal.
2.5
.
&
Coloss.
2.19
,
20
,
21
,
22.
CHAP.
XIX
.
Of
Humane
Constitutions
in
the
Worship
of
God
,
besides
the
Word
.
§
1.
THe
usual
grand
Evasion
of
what
hath
been
said
,
That
although
the
Church
cannot
make
Laws
contrary
to
the
Word
,
yet
she
may
make
Laws
besides
the
Word
,
i.e.
new
Laws
which
Christ
never
made
:
and
if
she
make
such
Laws
which
are
not
contrary
to
the
Word
,
(
i.e.
directly
and
materially
)
she
is
to
be
obeyed
by
every
conscientious
Christian
.
For
Answer
,
I
premise
these
things
.
1.
All
Laws
for
divine
Worship
are
enacted
by
Christ
,
or
not
:
if
enacted
,
we
question
not
the
obeying
of
them
;
if
not
,
let
any
one
shew
by
virtue
of
what
divine
Authority
we
must
obey
them
,
for
we
cannot
obey
them
without
.
2.
As
Christ
never
deputed
any
humane
Legislative
Authority
in
his
Church
,
so
he
never
allowed
any
to
rectifie
and
correct
his
Laws
by
adding
to
their
penalties
,
and
making
them
more
severe
,
and
giving
such
express
and
explicite
Authority
,
which
he
hath
left
implicite
and
consequentially
onely
;
and
those
things
more
necessary
,
which
he
hath
left
less
:
Christ
blamed
the
Pharisees
for
so
doing
,
and
not
allowed
any
Churches
or
Christians
so
to
do
.
3.
It
would
be
grosly
impudent
if
the
Church
should
pretend
to
a
power
of
making
Laws
contrary
to
the
Word
of
God
,
though
they
should
be
so
;
therefore
they
cannot
pretend
to
this
Law-making
power
in
any
thing
but
what
she
saith
is
in
it self
indifferent
:
therefore
she
can
pretend
onely
to
the
making
a
new
additional
Law
for
Christ
,
such
as
he
never
made
,
and
for
and
in
such
things
which
he
thought
best
in
his
wisdom
to
leave
indifferent
.
But
the
Church
finds
a
mistake
in
that
first
Constitution
,
and
thinks
best
to
make
such
things
necessary
;
thinks
that
Christ
left
too
few
ceremonies
and
significant
signes
:
and
therefore
enacts
more
Laws
besides
the
Word
,
not
contrary
to
what
he
hath
enacted
and
established
already
.
§
2.
But
I
shall
now
prove
that
all
humane
Laws
and
Constitutions
in
matters
of
divine
Worship
,
besides
the
Word
,
are
contrary
to
the
Word
.
1.
That
which
is
not
the
revealed
Will
of
God
for
his
Worship
in
his
Word
,
is
contrary
to
the
Word
of
God
;
but
humane
Constitutions
and
Laws
for
divine
Worship
,
are
not
the
revealed
Will
of
God
in
his
Word
:
Ergo.
The
Major
is
true
,
because
the
Word
is
the
revealed
Will
of
God
;
and
that
Rule
of
Worship
which
is
not
the
revealed
Will
of
God
,
is
contrary
to
the
revealed
Will
of
God
for
his
Worship
;
for
Revealed
and
not
Revealed
,
are
contradicentia
,
as
justus
&
non
justus
,
honestum
&
non
honestum
;
and
contradicentia
will
never
be
denied
(
by
any
good
Logicians
)
to
be
contraria
:
therefore
the
revealed
Will
of
God
in
his
Word
,
and
not
the
revealed
Will
of
God
in
his
Word
,
are
contraries
,
or
there
is
no
contraries
in
the
world
.
The
Minor
carries
its
evidence
from
the
very
terms
:
for
what
is
beside
the
Word
,
is
beside
the
Will
of
God
in
the
Word
,
and
not
to
be
found
there
;
for
whatever
is
found
to
be
the
Will
of
God
in
the
Word
,
positively
or
consequentially
,
so
obligeth
as
a
Law
of
God
to
obedience
,
according
to
the
true
intent
and
meaning
thereof
.
2.
Whatever
be
humane
Laws
for
the
Worship
of
God
besides
the
Word
,
are
at
the
best
but
the
Will
of
man
,
that
those
things
should
be
necessary
in
the
Worship
of
God
,
which
Christ
hath
willed
indifferent
,
and
revealed
in
his
Word
so
to
be
;
but
for
man
to
will
those
things
to
be
necessary
in
the
Worship
of
God
,
which
Christ
hath
willed
and
revealed
in
his
Word
to
be
indifferent
,
is
to
will
or
make
a
Law
contrary
to
the
revealed
Will
of
Christ
in
his
Word
,
i.
e.
for
the
matter
of
the
Law
;
for
necessary
and
indifferent
are
adversa
,
and
therefore
also
contraria
:
if
the
opposites
be
necessary
and
not
necessary
,
they
are
contradicentia
,
and
they
are
contraria
as
before
.
3.
Whatever
is
not
according
to
the
Will
of
God
in
the
Word
,
is
contrary
to
the
Will
of
God
in
his
Word
;
but
all
such
humane
Laws
besides
the
Word
,
are
not
according
to
the
Word
:
Ergo.
The
Major
is
true
,
because
all
actions
are
agreeable
to
the
Word
by
being
according
to
the
Word
,
and
disagreeing
by
not
being
according
to
the
Word
;
and
so
are
contrary
to
the
Word
,
and
are
really
contradicentia
:
for
according
to
,
and
not
according
to
,
referring
to
the
same
subject
,
are
contradicentia
,
every
action
being
according
or
not
according
,
and
so
contrary
or
not
contrary
to
the
Word
of
God
.
Minor
:
I
prove
such
Laws
besides
the
Word
are
not
according
to
the
Word
;
the
meaning
(
of
besides
the
Word
)
is
,
that
there
is
no
ground
for
it
in
the
Word
,
and
therefore
that
cannot
be
according
to
the
Rule
laid
down
in
the
Word
;
for
that
were
to
be
built
upon
,
and
to
be
justified
by
it
:
a
man
cannot
sit
upon
a
seat
and
sit
besides
it
at
the
same
time
;
the
same
water
poured
cannot
fall
in
the
Cup
and
besides
it
too
:
whatever
Law
cannot
claim
a
Sanction
from
the
Word
,
is
not
according
to
it
,
therefore
besides
it
,
or
against
it
;
as
Christ
saith
,
Whoever
is
not
for
me
,
is
against
me
.
The
Word
doth
either
justifie
or
condemn
all
actions
;
and
those
Laws
that
are
not
justified
at
least
by
Christ's
approbation
,
are
condemned
by
the
Word
of
God
.
§
3.
4.
Whatever
is
contrary
to
the
Legislative
Prerogative
of
Christ
maintained
in
his
Word
,
is
contrary
to
the
Word
;
but
such
humane
Laws
and
Constitutions
besides
the
Word
,
are
contrary
to
the
Legislative
Prerogative
of
Christ
:
Ergo.
The
Major
is
clear
,
because
every
truth
maintained
and
defended
by
the
Word
,
is
the
Word
;
and
whatever
is
contrary
to
that
truth
,
is
contrary
to
the
truth
of
the
Word
.
And
what
truth
is
more
clearly
attested
,
and
firmly
ratified
,
than
this
Prerogative
of
Christ
?
The
Minor
is
clear
,
because
nothing
can
detract
more
than
a
Vsurpation
in
this
kind
:
What
can
detract
more
from
the
Legislative
power
of
King
and
Parliament
,
than
for
a
Corporation
or
any
inferiour
combination
of
men
,
to
assume
this
power
to
themselves
?
5.
To
adde
any
thing
to
the
revealed
Will
of
Christ
,
in
matters
of
spiritual
concern
,
is
contrary
to
the
Word
of
the
Old
and
New
Testaments
,
Deut.
4.1
,
2.
Rev.
22.18
.
but
to
make
such
Laws
,
is
to
adde
,
&c.
because
such
Laws
(
by
our
supposition
)
being
besides
the
Word
,
we
have
proved
to
be
no
parts
of
it
;
and
Ergo
,
additions
to
his
Laws
and
institutions
in
the
Word
,
which
are
perfect
and
entire
in
themselves
for
Doctrine
and
Discipline
in
divine
Service
and
Worship
;
and
these
Laws
of
humane
enaction
(
whatever
pretences
are
put
upon
them
)
being
for
the
same
end
and
use
,
must
needs
be
additional
.
6.
To
teach
for
Doctrines
the
commands
of
men
,
is
contrary
to
the
Word
of
Christ
;
but
all
humane
Constitutions
of
this
kind
specified
besides
the
Word
,
are
but
Commands
of
men
taught
for
Doctrines
.
The
Major
is
true
and
undeniable
,
from
Mat.
14.9
.
where
such
Doctrines
and
Commands
are
charged
by
Christ
for
the
intolerable
sin
of
the
Pharisees
.
Compare
with
this
place
that
in
the
Old
Testament
,
quoted
and
applied
to
them
by
our
Saviour
,
Isai.
29.14
.
Their
fear
towards
me
is
taught
by
the
precepts
of
men
;
or
which
our
Saviour
(
the
best
Interpreter
of
Scripture
)
saith
,
In
vain
do
they
worship
me
;
producing
this
from
the
Prophet
,
Their
fear
is
taught
by
the
Commandments
of
men
;
not
but
that
they
observed
also
Moses
his
Commands
,
but
because
they
set
up
their
Posts
with
Gods
,
their
Laws
with
Gods
Laws
:
and
this
is
that
which
Christ
condemns
.
This
Argument
is
cleared
,
and
fully
prosecuted
by
another
very
lately
,
(
in
a
learned
Exerc.
on
Mat.
15.9
.
and
Mark
9.13
.
)
And
therefore
I
shall
not
actum
agere
.
As
to
the
Minor
,
it
's
evident
that
such
Legislators
teach
for
Doctrine
their
own
Laws
:
for
they
press
them
doctrinally
on
the
people
,
and
charge
it
as
their
duty
to
walk
in
the
practice
of
active
obedience
unto
such
Laws
,
and
condemn
all
such
as
refuse
such
obedience
(
upon
any
pretence
whatsoever
)
as
disobedient
to
Governours
,
and
Schismaticks
.
CHAP.
XX.
Of
the
Vnited
Power
Legislative
of
Church
and
Civil
State
.
§
1.
LEst
it
should
be
replied
to
our
preceding
Discourse
,
That
although
the
civil
Magistrate
cannot
of
himself
be
a
competent
Compiler
or
Establisher
of
Ecclesiastical
Laws
,
Canons
,
or
Constitutions
,
unless
they
be
first
compiled
,
approved
,
and
propounded
by
the
Church
to
the
Magistrate
,
to
compleat
their
Sanction
and
Law-ratification
with
the
impress
of
his
Authority
;
yet
the
Church
and
civil
Magistrate
both
together
,
have
a
compleat
Legislative
power
in
Ecclesiastical
Affairs
.
The
Church
is
supposed
to
act
by
its
Representatives
in
a
Convocation
,
Assembly
of
Divines
,
or
Synod
,
or
Council
,
lawfully
assembled
by
the
call
of
the
Magistrate
.
The
Question
is
,
Whether
after
they
have
agreed
on
Ecclesiastical
Canons
and
Constitutions
,
the
civil
Magistrate
may
give
Sanction
to
them
,
by
making
them
Penal
Statutes
?
The
Question
in
brief
is
,
Whether
Ecclesiastical
Laws
may
become
Penal
Statutes
by
Magistratick
Sanction
?
§
2.
In
order
to
the
right
resolving
of
this
Question
,
it
's
fit
to
enquire
first
concerning
the
nature
or
subject-matter
of
the
said
Canons
and
Constitutions
,
whether
the
Composers
and
Proposers
thereof
do
believe
them
to
consist
of
such
things
as
Christ
hath
left
indifferent
,
and
they
would
have
to
be
necessiary
?
or
do
they
consist
of
such
things
as
they
have
by
disquisition
found
to
be
necessary
by
virtue
of
the
Will
of
Christ
?
for
the
end
of
such
Assemblies
is
to
confer
about
the
Will
of
Christ
in
the
great
and
weightier
matters
of
the
Church
,
for
the
clearing
up
of
what
is
dark
and
dubious
before
.
Now
if
the
mind
of
Christ
be
discovered
,
there
needs
no
more
Sanction
;
where
the
word
of
a
King
is
,
there
is
power
.
Make
it
but
out
by
the
clearest
demonstrations
,
that
this
or
that
is
the
mind
of
Christ
,
there
needs
none
of
the
Magistrates
penalties
to
be
annexed
;
it
hath
force
enough
of
it self
to
reach
the
Conscience
,
which
is
the
end
of
Christ's
Laws
,
and
to
charge
guilt
upon
it
in
case
of
disobedience
;
and
that
is
more
than
all
the
Penal
Laws
of
men
can
do
.
It
's
needful
to
enquire
whether
the
Magistrates
Sanction
be
by
way
of
approbation
onely
,
or
by
way
of
eminent
commendation
of
the
said
Laws
to
his
Subject
;
not
annexing
or
executing
any
Penalty
himself
,
but
allowing
onely
some
spiritual
Penalty
annexed
by
Christ
or
his
Church
,
to
be
executed
by
Church-Officers
?
or
whether
he
will
annex
or
cause
to
be
executed
any
external
Penalty
by
his
civil
Officers
,
as
occasion
shall
serve
?
The
matter
being
thus
stated
,
I
proceed
in
the
Negative
.
§
3.
1.
We
have
abundantly
evidenced
,
that
in
the
matters
of
Indifferencies
in
Religion
,
no
power
on
Earth
may
make
any
Laws
,
changing
them
into
things
religiously
necessary
.
2.
Where
did
Christ
ever
joyn
Magistrates
and
Ministers
together
in
joynt
Commission
in
the
government
of
his
Church
?
3.
If
so
,
why
may
not
Magistrates
joyn
in
the
judicial
proceedings
of
the
Church
,
and
fit
as
due
Judges
in
all
Spiritual
Courts
,
and
excommunicate
and
absolve
?
He
that
hath
a
share
in
Legislation
,
may
reserve
to
himself
the
executive
part
at
his
own
pleasure
.
4.
If
such
Church-Laws
are
invalid
without
the
Magistrates
Sanction
,
then
he
hath
a
negative
voice
over
the
Church
to
stop
any
Church-proceedings
in
Legislation
or
Execution
;
and
indeed
it
's
happy
for
some
people
that
it
is
so
,
else
the
Clergie
(
that
call
themselves
the
Church
)
would
make
mad
work
,
were
not
the
civil
State
wiser
and
more
moderate
,
and
by
its
power
able
to
put
a
stop
sometimes
to
their
mad
Carreers
.
5.
The
Decrees
of
the
Apostles
,
Elders
,
and
Brethren
(
being
only
a
declaration
of
the
mind
of
Christ
in
a
difficult
case
)
became
a
Law
to
the
Churches
,
without
any
such
Magistatick
ratification
,
or
annexation
of
Penalty
.
6.
Christ
never
annexed
any
corporal
or
estate-Penalties
to
any
of
his
Laws
that
he
setled
his
Church
with
at
the
first
.
7.
Christ
provided
so
for
the
due
government
of
his
Churches
,
that
nothing
might
be
wanting
for
the
administration
of
Government
and
Ordinances
,
in
the
worst
of
times
,
when
most
persecuted
and
opposed
by
those
Magistrates
in
whose
Dominions
they
did
militate
.
The
Church
of
Christ
would
be
but
in
a
very
weak
and
lame
condition
in
most
Kingdoms
and
Ages
,
if
the
Magistrates
countenance
and
concurrence
were
an
Essential
Complement
of
its
due
state
of
Ecclesiastick
government
;
and
that
can
never
be
accounted
a
right
Model
of
Church-government
,
that
cannot
be
erected
without
the
Kings
and
Princes
of
the
Earth
set
their
hands
to
it
:
For
if
it
were
so
,
Christ
should
have
few
duely
govern'd
Churches
on
Earth
,
that
sort
of
men
being
oftner
found
pulling
down
than
setting
up
the
Kingdom
of
Christ
.
Lastly
,
we
having
already
proved
that
neither
Church-Officers
nor
Civil
have
any
Legislative
power
in
the
said
matters
,
and
therefore
being
put
together
,
they
are
but
as
two
Cyphers
that
make
not
so
much
as
an
Vnite
:
for
ex
nihilo
nihil
fit
,
and
therefore
I
need
not
enlarge
any
further
on
this
matter
.
CHAP.
XXI
.
Of
Decency
and
Order
in
God's
Worship
,
and
Canonical
Obedience
.
§
1.
THe
great
Plea
that
is
made
for
the
Magistrates
and
Churches
Legislative
power
in
Spirituals
,
is
,
that
there
might
be
Decency
and
Order
in
the
Church
,
which
is
most
meet
to
be
,
especially
because
Christ
hath
advised
it
(
and
his
Advice
hath
the
force
of
a
Command
in
it
)
1
Cor.
14.40
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostles
designe
in
this
Chapter
,
is
to
exort
to
love
and
peace
,
as
appears
from
vers.
1.
and
33.
and
that
he
may
effect
it
,
he
reproves
several
things
amiss
in
the
Church
of
Corinth
:
1.
Their
Prophesying
in
strange
Tongues
.
2.
Their
speaking
so
many
together
.
3.
The
immodest
boldness
of
women
to
presume
to
speak
in
the
Church
.
4.
Their
Pride
,
being
puffed
up
with
their
gifts
,
&c.
For
Remedies
he
adviseth
in
general
,
1.
That
all
things
be
done
to
edification
,
vers.
26.2
.
That
all
things
be
done
with
decency
and
order
.
3.
In
particular
,
how
and
what
things
are
to
be
done
so
to
attain
these
ends
.
First
,
speaking
with
Tongues
should
be
with
interpretation
,
vers.
27
,
28.
Secondly
,
Prophesying
should
be
one
by
one
,
with
submission
to
the
judgments
of
the
Church
,
vers.
30
,
31
,
32
,
33.
4.
That
the
women
should
neither
use
Tongues
,
nor
prophesie
,
but
be
silent
in
the
Church
,
vers.
34.
Now
lest
this
reprehension
should
be
a
discouragement
to
them
from
striving
after
the
best
Gifts
,
and
improvement
of
them
,
he
would
have
them
to
understand
,
that
his
designe
was
onely
to
rectifie
Disorders
,
not
to
suppress
or
discourage
from
their
Exercise
of
Gifts
,
that
might
be
to
Edification
:
and
therefore
saith
,
vers.
39.
Covet
to
prophesie
,
or
be
zealous
for
prophesying
,
as
the
word
is
,
(
supposing
it
a
very
profitable
Exercise
in
the
Church
)
and
forbid
not
to
speak
with
Tongues
(
that
being
an
extraordinary
Gift
among
their
Primitive
Disciples
,
for
the
propagation
of
the
Gospel
)
but
let
that
be
exercised
also
.
The
things
in
themselves
are
materially
good
,
but
your
way
of
managing
them
is
not
good
,
there
is
so
much
confusion
and
unseemliness
attends
it
:
therefore
do
the
things
,
but
be
careful
that
they
be
done
with
Decency
and
Order
for
the
present
.
And
now
behold
here
is
the
Text
that
the
whole
Babel
of
ceremonious
trash
is
built
upon
by
the
abusive
Interpretations
both
of
Papists
and
Protestants
;
and
therefore
let
us
examine
a
little
,
whether
there
be
so
much
in
it
to
give
countenance
to
the
endless
Inventions
and
Superstitions
of
the
sons
of
men
in
the
Worship
of
God
.
§
2.
We
shall
first
open
the
words
,
that
things
may
be
the
clearer
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
H.
Stev
.
compositè
,
decenter
,
honestè
]
It
's
rendred
onely
decently
in
this
place
;
it
's
used
in
two
other
places
,
where
it
's
rendered
honestly
,
Rom.
13.13
.
1
Thess.
4.12
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
12.23
.
is
aptly
rendered
Decor
,
Comeliness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
adj
.
is
read
by
H.
St.
Honestus
,
Decens
,
Mark
15.43
.
Honourable
.
Joseph
of
Arimathea
(
is
said
to
be
)
an
honourable
Counsellour
;
and
Acts
13.50
.
ch.
17.20
.
Trem.
honourable
:
but
1
Cor.
7.35
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
speak
for
—
that
which
is
decent
or
comely
,
&c.
1
Cor.
12.24
.
our
comely
parts
.
So
that
the
sence
of
the
Text
seems
to
be
,
Let
all
things
be
done
with
such
a
comeliness
as
is
honourably
beseeming
the
Gospel
,
or
that
seemly
Reverence
that
becomes
the
Assemblies
of
the
Saints
.
Tremelius's
Interpretation
seems
much
adapted
to
the
Context
,
cum
modestiâ
,
in
opposition
to
womens
immodest
boldness
in
presuming
to
speak
in
publick
,
and
in
opposition
to
that
pride
and
confidence
that
abounded
among
them
in
the
exercising
of
their
Gifts
.
Let
things
be
done
with
modesty
:
Wherefore
the
Decency
here
meant
,
may
signifie
these
three
things
in
the
Worship
of
God
:
1.
A
Comeliness
;
2.
A
Reverence
;
3.
Modesty
.
§
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Secundum
ordinem
fiant
;
the
Word
is
but
in
the
signification
here
given
onely
:
it
's
sometimes
taken
for
an
Office-Order
,
as
an
Office
of
Priesthood
,
Heb.
5.6
.
&
5.10
.
Luke
1.8
.
Heb.
7.11
.
but
we
have
nothing
to
do
with
the
Word
in
that
sence
here
;
the
acceptation
here
is
of
such
Order
as
is
opposed
to
Confusion
,
in
which
sence
it
's
used
,
Coloss.
2.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Apostle
would
have
them
exercise
Gifts
,
administer
Sacraments
,
and
do
all
things
in
the
Church
in
the
due
place
and
season
,
that
one
Ordinance
might
not
hinder
the
edification
of
another
,
and
nothing
might
be
done
confusedly
;
they
might
speak
all
one
by
one
,
and
the
spirit
of
the
Prophets
subject
to
the
Prophets
.
He
would
not
have
Church-Assemblies
to
be
tumultuous
,
by
many
preaching
,
reading
,
or
praying
audibly
together
,
(
for
all
may
be
understood
here
of
prophesying
)
as
it
's
the
custom
in
some
Churches
;
but
there
should
be
but
one
at
a
time
speaking
in
the
Congregation
,
and
not
that
any
one
might
start
up
(
as
the
Quakers
do
)
and
speak
at
pleasure
to
interrupt
one
another
;
but
the
spirit
of
the
Prophets
should
be
subject
to
the
Prophets
.
Let
every
one
speak
as
he
is
appointed
and
approved
of
by
the
Church-Officers
.
§
4.
Hence
we
may
gather
,
that
Decency
is
a
necessary
external
part
of
God's
Worship
,
consisting
in
a
reverend
deportment
and
comely
management
of
the
Ordinances
of
Christ
,
as
becomes
the
Gospel
.
1.
It
's
externally
opposed
to
the
inward
Worship
of
the
heart
,
a
great
part
of
that
which
is
called
a
form
of
Godliness
.
2.
It
's
an
external
necessary
part
;
there
are
internal
Necessaries
,
and
external
:
I
do
not
say
it
's
an
essential
part
of
God's
Worship
,
but
it
's
a
necessary
Accidental
,
it
belonging
to
it
in
its
kind
,
by
virtue
of
a
Law
of
Christ
;
and
all
things
(
we
have
shewed
)
commanded
by
him
,
are
necessary
:
therefore
this
Decency
is
no
Indifferency
,
and
determinable
by
any
humane
Law
.
3.
Consisting
in
a
reverend
Deportment
,
i.
e.
such
an
one
as
is
morally
requisite
,
as
signes
to
express
Holiness
,
awful
apprehensions
of
God
,
Humility
,
Modesty
,
&c.
for
moral
Vertue
or
Grace
ought
to
be
visible
and
manifest
in
our
external
gestures
and
behaviours
.
Hence
the
behaviour
here
mentioned
,
is
opposed
to
all
irreverent
,
immodest
,
unnatural
,
idolatrous
gesture
in
God's
Worship
;
all
such
as
either
denote
prophaneness
of
our
hearts
,
disrespect
of
God's
Presence
or
Ordinances
,
or
alienation
of
heart
,
or
wandring
of
spirits
.
§
5.
Things
done
according
to
Order
,
is
according
to
best
understanding
of
the
ordination
and
appointment
of
Jesus
Christ
,
from
that
place
Coloss.
2.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rejoycing
in
seeing
your
Order
(
to
which
the
following
words
seem
exegetical
)
and
your
firmness
of
the
Faith
towards
Christ
;
if
the
Conjunction
be
Copulative
,
making
the
parts
contradistinct
,
its
rejoycing
to
see
your
stability
of
Faith
in
your
closing
with
Christ
and
your
Order
,
i.
e.
in
walking
in
all
his
Commandments
according
to
the
Rule
that
he
hath
given
:
for
the
whole
of
a
Christian
is
comprized
in
Faith
and
Order
;
and
therefore
doing
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
10.13
.
according
to
the
measure
of
the
Rule
or
Canon
which
God
hath
measured
or
distributed
to
us
.
The
word
is
Canon
;
the
same
word
is
Gal.
6.16
.
Philip.
3.16
.
and
in
both
places
signifies
the
Rule
of
the
Gospel
by
which
we
are
to
walk
.
In
Gal.
6.
he
speaks
in
the
verse
before
of
indifferent
things
;
Circumcision
availeth
nothing
,
nor
uncircumcision
,
but
the
new
creature
;
and
as
many
as
walketh
according
to
this
Rule
,
What
Rule
is
that
?
It
's
this
:
To
put
no
stress
on
things
indifferent
,
but
upon
those
that
Christ
hath
made
necessary
to
salvation
for
preserving
the
life
of
the
new
Creature
.
So
in
Phil.
3.16
.
so
far
as
we
have
attained
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
it
's
to
be
understood
of
the
one
Rule
of
the
Gospel
,
or
System
of
Rules
in
things
necessary
for
our
practice
,
by
the
special
appointment
of
Christ
;
and
so
far
as
Christians
have
attained
to
the
knowledge
of
this
Canon
,
we
are
to
walk
.
Whence
I
gather
,
that
walking
according
to
Order
,
is
in
the
practice
of
Canonical
Obedience
to
the
Rules
of
the
Gospel
;
that
is
,
in
a
due
submission
to
and
practice
of
all
the
Ordinances
of
the
Gospel
,
without
distraction
and
confusion
;
God
being
the
God
of
Order
,
and
not
of
Confusion
.
§
6.
Decency
and
Order
is
either
Civil
or
Religious
:
by
Civil
I
mean
such
as
are
of
civil
use
merely
,
or
such
rites
and
modes
of
action
as
are
used
in
civil
affairs
.
Though
these
may
have
a
moral
and
therefore
religious
foundation
,
yet
their
Objects
,
Intendments
,
and
Circumstances
,
being
chiefly
Civil
,
and
the
moral
foundation
from
the
second
Table
,
we
call
them
Civil
,
and
distinguish
them
from
religious
Decencies
:
And
these
are
such
as
have
their
foundation
on
the
first
Table
,
and
have
God
for
their
Object
immediately
,
and
manifest
End
,
being
ordained
for
spiritual
intendments
and
purposes
;
and
therefore
external
Notes
of
internal
seriousness
,
reverence
,
and
consideration
of
God's
Presence
,
Honour
,
and
Worship
,
according
as
revealed
and
required
of
us
in
the
Canon
of
his
holy
Word
.
And
though
the
mode
and
order
of
Actions
and
Gestures
may
be
the
same
materially
that
we
use
in
civil
Decencies
and
Order
,
yet
the
appropriation
being
to
contradistinct
Objects
,
and
their
purport
and
designe
of
the
said
Actions
and
Modes
thereof
,
they
are
justly
reputed
of
another
nature
,
and
receive
contradistinct
Denominations
.
§
7.
Religious
Decency
and
Order
is
either
of
merely
Moral
,
or
of
instituted
Original
.
Moral
(
and
therefore
called
Natural
)
and
instituted
Worship
,
are
usually
and
aptly
opposed
;
for
such
as
are
of
Moral
Original
,
are
comprehended
in
,
or
directly
deducible
from
the
precepts
of
the
Moral
Law
,
as
all
reverent
and
humble
gestures
of
the
Creature
before
the
Creator
,
such
as
standing
,
kneeling
,
prostration
,
&c.
which
for
the
most
part
are
onely
generally
propounded
so
far
as
they
may
hold
forth
a
proportionate
external
indication
of
the
solemnity
of
our
Undertakings
;
neither
may
they
become
any
more
definite
by
mans
Law
,
than
God
himself
hath
determied
.
As
for
Example
:
No
man
can
make
a
Law
to
tye
us
up
to
any
particular
gesture
in
Prayer
,
as
to
kneeling
,
standing
,
&c.
because
God
hath
left
it
indifferent
to
a
Christians
election
to
govern
himself
by
the
Rules
of
Expediency
,
so
he
have
a
respect
to
the
general
Obligation
,
viz.
that
it
be
such
as
is
reverent
,
and
becoming
our
attendance
on
God
in
such
an
Ordinance
.
§
8.
Decencies
and
Order
belonging
to
instituted
Worship
,
are
separable
from
merely
moral
Worship
,
and
required
by
some
more
special
Commandment
of
Christ
in
the
disciplining
of
his
Church
;
and
they
differ
as
the
Oeconomy
of
the
Church
doth
.
The
Levitical
Oeconomy
made
Levitical
Decencies
and
Order
necessary
,
in
mode
and
manner
of
the
Jewish
Worship
then
required
in
those
of
Offerings
,
Sacrifices
,
Buildings
,
Gestures
,
Vestures
,
Washings
;
all
which
,
as
shadows
,
vanished
,
and
were
actually
abolished
,
with
the
whole
substance
of
the
Ceremonial
Law
,
when
the
Body
approached
:
And
therefore
to
introduce
into
Gospel-worship
,
Modes
proportionate
and
adapted
to
Mosaical
Services
,
viz.
Priests
,
Ephods
,
Altars
,
Sacrifices
,
&c.
is
contrary
to
the
revealed
Will
of
Christ
,
and
an
implicite
denial
of
his
being
come
in
the
Flesh
.
§
9.
The
Levitical
Oeconomy
,
with
all
its
Appendixes
,
being
abolished
,
the
Evangelical
takes
place
;
which
are
determined
by
the
Law
of
Christ
,
as
to
the
more
and
less
substantial
parts
of
Worship
.
And
that
we
may
be
distinct
about
Gospel
-
Decencies
and
Order
,
we
must
know
,
1.
That
all
merely
moral
Decencies
are
in
force
under
the
Gospel
,
and
needs
no
other
Law
to
ratifie
them
than
the
Law
of
Christ
,
which
hath
always
continued
the
moral
Law
,
and
its
due
circumstantial
Attendments
under
all
changes
of
instituted
Worship
.
2.
All
Levitical
Decencies
and
Order
are
abolished
by
Christ's
coming
,
when
his
Ecclesiastical
Oeconomy
was
changed
.
3.
All
Evangelical
Decencies
and
Order
,
as
womens
being
covered
and
keeping
silence
in
publick
Assemblies
,
and
such
as
concern
the
Word
and
Sacraments
,
are
sufficiently
determined
by
Christ
,
by
the
precepts
or
practice
of
himself
,
Apostles
,
and
Primitive
Church
,
that
we
need
not
betake
our selves
to
Rome
or
any
other
pretended
Law-making
Church
,
to
fetch
new
Prescriptions
in
order
to
the
compleating
of
the
Worship
of
Christ
.
And
whereas
present
Innovations
of
our
Pretenders
are
pleaded
for
from
the
Primitive
practice
,
I
say
no
more
but
this
,
that
when
the
Evidence
of
that
Practice
appears
from
God's
Word
,
we
will
not
scruple
the
imitation
;
but
being
imposed
upon
us
by
Tradition
,
mostly
through
Antichristian
hands
,
or
at
best
by
very
fallible
and
inconsistent
History
;
and
if
in
many
things
true
as
to
matter
of
fact
,
yet
we
finde
them
not
justified
by
Sacred
Authority
,
we
dare
not
assent
and
consent
unto
them
.
§
10.
Now
if
the
Church
knows
of
any
more
Decencies
and
Orders
needful
to
be
used
under
the
New
Testament
,
and
those
that
are
of
moral
intent
confirmed
by
Christ
,
or
Evangelical
of
his
last
Institution
,
then
let
her
plead
and
use
her
Legislative
power
(
if
she
have
any
jure
)
in
establishing
the
same
:
and
if
any
shall
or
doth
think
notwithstadding
,
that
it
's
needful
to
establish
new
decencies
of
humane
invention
by
Church-Laws
,
we
shall
still
proceed
further
to
evince
the
contrary
.
§
11.
If
decency
and
order
be
strained
to
the
largest
acceptation
in
the
New
Testament's
sence
,
they
cannot
be
pretended
to
be
any
other
than
Evangelical
decency
and
order
,
comprehending
all
moral
and
instituted
decency
and
order
which
Christ
hath
appointed
to
be
used
in
his
Gospel-Church
;
else
how
should
it
come
to
be
so
?
for
that
onely
is
Evangelical
which
Christ
makes
so
,
and
calls
so
;
every
mimical
Gesture
and
antick
Vesture
that
any
brainsick
Church-man
,
or
carnal
Priests
and
Prelates
,
or
any
Convention
of
them
shall
devise
,
and
christen
with
the
name
of
Decency
and
Order
,
is
not
Evangelical
.
The
Rules
and
Forms
of
Worship
and
Discipline
which
Christ
hath
left
to
his
Church
,
are
comely
,
grave
,
decent
,
and
orderly
enough
,
without
any
additaments
and
amendments
proceeding
from
mens
corrupt
fancy
and
interest
.
§
12.
And
that
it
's
not
lawful
for
the
Church
to
make
Laws
to
establish
more
decencies
in
the
Worship
of
God
than
Christ
hath
appointed
or
allowed
,
we
have
proved
already
;
if
they
undergo
the
lowest
consideration
as
matters
of
Indifferency
,
I
shall
onely
adde
a
few
words
more
.
§
13.
First
,
If
it
be
lawful
for
the
Church
to
annex
new
decencies
and
order
to
the
decencies
and
order
appointed
by
Christ
,
then
these
must
be
necessary
or
unnecessary
;
but
it
's
not
lawful
,
Ergo.
1.
It
's
not
lawful
to
annex
unnecessary
:
for
this
were
to
trifle
,
and
would
infer
the
greatest
absurdities
imaginary
;
therefore
none
will
insist
upon
that
.
2.
Not
to
annex
any
thing
necessary
:
for
they
must
then
judge
something
necessary
which
Christ
hath
not
declared
so
,
(
as
something
belonging
to
the
esse
or
bene
esse
of
the
Church
;
)
and
this
were
a
high
affront
to
Christ
,
and
impeachment
of
his
wisdom
,
as
not
perfect
and
compleat
in
his
House
;
as
likewise
it
's
implicitely
to
condemn
Christ's
Worship
and
Ordinances
(
as
left
by
him
)
for
undecent
and
disorderly
,
and
so
naked
and
unfit
to
come
to
publick
view
,
till
they
be
anew
dressed
up
and
trimed
by
the
Church
in
her
Poppet-play
Robes
and
Attire
.
§
14.
Secondly
,
And
then
she
might
re-establish
any
old
absolete
Jewish
decencies
,
so
she
use
them
Evangelically
,
upon
as
good
or
better
ground
than
she
hath
brought
in
Heathenish
practices
into
use
in
the
Church
.
Thirdly
,
Decency
and
Order
in
the
Church
,
is
no
Indifferency
,
but
necessary
in
its
kind
,
(
as
hath
been
shewed
)
because
commanded
and
enjoyned
by
Christ
;
and
Ergo
,
if
the
Church
hath
power
to
enact
Laws
in
matters
of
Indifferency
,
it
follows
not
that
she
hath
power
to
do
the
like
in
matters
of
Decency
and
Order
,
because
they
are
not
indifferent
things
,
but
necessary
,
if
we
understand
either
Moral
or
Evangelical
decency
and
order
.
§
15.
It
is
fallacious
and
false
to
assert
that
the
Church
prescribes
onely
decencies
in
the
Worship
of
God
;
for
they
are
the
smallest
part
of
her
Ceremonies
:
for
what
are
Holy-days
,
Cross
in
Baptism
,
Musick
in
Divine
Service
?
And
besides
,
most
or
all
her
Ceremonies
respect
other
Objects
,
and
are
for
other
significancy
and
ends
,
than
for
decency
;
some
being
chiefly
gratiâ
divinâ
,
as
all
reverential
Gestures
and
Postures
,
viz.
bowing
at
the
Name
of
Jesus
,
bowing
to
the
Altar
,
kneeling
at
the
Sacrament
,
standing
up
at
the
Gospel
.
These
are
signes
of
divine
honour
,
and
Latrical
,
and
can
be
no
otherwise
understood
than
respecting
a
Divinity
:
and
therefore
there
can
be
no
pretence
to
call
it
civil
Worship
,
because
in
all
civil
Worship
man
is
the
Object
;
and
were
the
same
or
like
actions
,
which
for
the
matter
are
neither
civil
or
divine
,
but
indifferent
as
to
both
,
but
a
peculiar
Adaptation
to
a
singular
end
or
object
,
they
receive
their
distinct
denomination
therefrom
.
Some
are
chiefly
gratiâ
humanâ
,
in
order
to
the
due
preparing
and
qualifying
us
for
Spiritual
Services
;
Surplices
to
make
us
appear
more
pure
,
&
an
Emblem
of
Purity
,
and
mind
us
of
it
;
Musick
to
raise
the
Spirits
:
and
others
more
mixt
in
their
intention
,
tàm
gratiâ
divinâ
,
quàm
humanâ
,
as
Saints
days
,
wherein
God
is
blessed
for
Saints
,
whereby
God
is
honoured
and
the
Saint
too
;
the
Cross
in
Baptism
,
and
the
Ring
in
Matrimony
;
which
are
Seals
of
obligation
religiously
made
use
of
,
(
therefore
more
than
significant
signes
)
and
can
be
no
less
than
Sacraments
.
There
are
also
divers
Responses
and
Salutations
betwixt
Ministers
and
People
;
in
all
which
it
's
easie
to
perceive
that
there
is
some
weightier
matters
respected
than
meer
civil
decencies
and
order
,
whatever
pretences
are
made
to
the
contrary
.
§
16.
We
have
before
hinted
what
we
apprehend
true
canonical
obedience
to
be
,
viz.
that
it
's
not
a
submission
to
a
certain
body
of
Laws
made
by
any
Church
challenging
a
Legislative
power
,
neither
to
those
feigned
Canons
of
the
Apostles
;
but
it
is
obedience
to
the
Canons
or
Rules
of
Gospel-communion
laid
down
in
the
Scriptures
:
those
that
are
acquainted
with
the
true
Churches
of
Christ
,
know
no
other
Canons
,
nor
no
other
canonical
Obedience
they
are
obliged
unto
.
Now
those
that
call
for
canonical
obedience
(
under
that
term
)
they
tell
us
that
it
is
obedience
to
the
Laws
,
Rules
,
and
Constitutions
of
the
Church
;
but
I
could
never
rightly
understand
any
reason
for
their
plea
from
the
Church
,
viz.
of
the
authority
pleaded
for
:
for
if
it
be
a
National
Church
that
requires
the
said
obedience
,
we
say
,
1.
That
that
Church
cannot
pretend
to
challenge
obedience
,
that
is
not
capacitated
to
make
or
execute
any
Law
;
but
the
National
is
not
:
Ergo.
The
Minor
appears
,
in
that
there
is
no
such
thing
as
a
National
organized
Church
constituted
by
Christ
under
the
Gospel
;
for
if
there
were
,
there
must
be
National
Officers
and
Ordinances
by
the
same
appointment
:
but
Christ
hath
constituted
no
National
Officers
,
i.
e.
whose
Office-power
in
the
Church
is
of
such
extent
;
nor
no
National
Ordinances
,
i.
e.
such
Ordinances
that
the
whole
Nation
may
partake
of
in
one
Assembly
for
communion
.
The
same
Argument
will
hold
against
Diocesan
Churches
.
2.
How
is
any
one
National
Church
the
Church
,
more
than
another
that
hath
such
a
Ruling
power
,
if
all
hath
it
alike
?
how
various
will
Church-canons
be
,
and
how
little
Uniformity
in
canonical
obedience
?
3.
If
this
obedience
belongs
to
any
Church
,
it
seems
most
consonant
to
right
reason
that
it
should
belong
to
the
Catholick
Church
:
for
1.
That
may
be
as
organical
as
a
National
can
be
by
virtue
of
any
institution
of
Christ
.
2.
That
's
most
comprehensive
;
therefore
challengeth
the
preheminence
of
all
others
in
respect
of
extent
,
and
by
way
of
eminency
may
most
properly
be
stiled
the
Church
.
3.
This
is
the
likeliest
way
to
attain
a
Vniformity
;
for
it
's
pleaded
as
the
great
reason
why
Christ
gives
a
Legislative
Compulsive
power
to
a
National
Church
,
viz.
Vniformitatis
gratiâ
.
Now
it
's
but
a
partial
Uniformity
obtained
thereby
,
of
an
Independent
nature
;
but
if
true
Uniformity
be
reached
,
it
must
be
that
which
is
Catholick
;
which
can
be
no
otherwise
than
by
Catholick
canonical
obedience
.
CHAP.
XXII
.
Of
the
Imposition
of
Ceremonies
.
§
1.
NExt
to
the
consideration
of
decencies
and
order
,
it
may
be
meet
to
enquire
a
little
into
the
lawfulness
of
imposition
1.
of
Ceremonies
,
2.
of
a
form
of
Prayer
.
Whether
a
Ceremony
uncommanded
by
God
,
may
be
used
in
the
Worship
of
God
,
is
not
our
present
Undertaking
to
discuss
;
for
in
some
cases
it
may
be
lawful
,
so
it
be
such
as
is
duely
qualified
,
and
be
used
as
indifferent
and
occasionally
,
by
the
Rules
of
discretion
:
but
our
present
Enquiry
shall
be
,
Whether
the
Church
is
liable
to
the
imposition
of
such
Ceremonies
as
Christ
hath
not
made
necessary
by
any
Law
of
his
?
Many
Arguments
before
urged
against
the
Churches
Legislative
power
,
might
be
here
of
equal
force
.
I
shall
onely
adde
something
proper
upon
this
state
of
the
Question
,
to
prove
that
such
an
imposition
is
not
in
the
Churches
power
.
§
2.
Arg.
1.
Because
the
Church
by
such
imposition
doth
subjugate
herself
in
her
Members
to
a
yoke
of
bondage
,
which
Christ
hath
freed
her
and
them
from
.
That
Christians
are
freed
from
such
yokes
,
see
Gal.
4.31
.
ch.
5.1
.
and
the
Church
is
not
to
return
to
any
bondage
that
she
is
freed
from
by
Christ
,
she
being
not
a
competent
Judge
of
her
own
bondage
or
freedom
.
The
Church
of
the
Jews
were
not
so
;
for
they
are
condemned
by
the
Spirit
of
God
for
not
laying
aside
that
bondage
to
ceremonies
which
Christ
would
have
eased
them
of
.
Hence
in
judgment
her
Ear
is
bored
,
and
she
is
become
a
professed
Vassal
thereto
,
until
the
time
of
the
fulness
of
the
Gentiles
;
and
would
account
it
her
greatest
felicity
,
might
she
but
have
opportunity
to
return
to
the
full
enjoyment
and
exercise
of
the
old
obsolete
Rites
of
the
ceremonial
Law
.
Hence
nothing
can
be
a
more
unquestionable
truth
,
than
that
a
Gospel-Church
may
not
return
her self
or
members
to
a
subjection
to
a
ceremonial
Yoke
:
for
,
1.
If
a
Christian
or
Church
may
return
to
one
Yoke
that
Christ
hath
redeemed
them
from
,
then
as
well
to
another
;
if
to
that
of
a
ceremonial
Law
,
then
to
that
of
the
covenant
of
Works
also
.
2.
Again
,
if
they
may
return
to
bondage
,
then
they
may
stay
in
bondage
as
the
Jews
did
:
for
both
ways
Christ
equally
profits
them
nothing
,
as
a
Redeemer
profits
not
a
Slave
that
will
remain
a
captive
,
or
return
into
it
.
3.
There
's
nothing
can
be
more
displeasing
to
a
Redeemer
,
than
so
to
overthrow
his
whole
designe
of
redemption
.
§
3.
That
Christ
hath
freed
his
Churches
and
Christians
from
ceremonies
as
a
yoke
of
bondage
,
viz.
from
all
not
instituted
and
ratified
by
himself
,
I
thus
prove
.
1.
If
Christ
hath
not
freed
the
Church
of
the
New
Testament
from
all
ceremonies
besides
his
own
,
the
condition
of
the
Gospel-church
would
be
much
worse
than
the
Mosaical
,
whose
bondage
was
under
a
Law
of
ceremonies
of
God's
own
promulgation
;
and
sure
if
a
Christian
must
be
under
the
plague
of
ceremonies
,
it
is
far
better
to
fall
into
the
hands
of
God
than
Man
;
and
the
Jewish
Church
must
needs
be
more
happy
than
the
Christian
,
who
lie
at
the
mercy
of
mens
vain
Imaginations
and
tyrannical
Will.
It
was
known
to
them
of
the
Old
Testament
how
great
their
burden
was
,
though
prescribed
by
God
,
and
circumscribed
exactly
as
to
the
latitude
,
and
extent
,
and
bulk
of
them
;
so
that
they
could
not
easily
be
imposed
upon
by
man
:
and
yet
we
see
they
could
not
escape
the
Traditions
of
the
Elders
,
and
superstitious
Observations
of
the
Pharisees
.
But
what
a
miserable
condition
are
Churches
of
the
New
Testament
in
,
who
are
so
liable
to
so
heavie
and
intolerable
a
bulk
of
ceremonies
,
without
bounds
or
measure
,
arbitrarily
to
be
increased
by
men
of
corrupt
minds
and
interest
,
calling
themselves
the
Church
:
and
were
there
a
tythe
of
the
ceremonies
in
the
Jewish
Church
of
what
is
in
the
Romish
,
which
the
Papists
have
accumulated
upon
this
ground
.
And
Christ
hath
given
leave
to
the
Church
under
the
Gospel
,
to
devise
and
impose
what
ceremonies
she
in
her
wisdom
thinks
meet
?
2.
Unless
Christ
hath
freed
the
Gospel-church
from
ceremonial
bondage
,
how
is
the
Gospel-church
the
free
Woman
?
Was
not
the
bondage-state
of
the
Jewish
Church
very
much
,
yea
most
in
this
respect
?
But
is
not
the
Gospel-church
in
far
greater
servitude
?
for
the
Jews
were
in
bondage
to
God's
ceremonies
,
the
Christian
to
mans
.
And
if
Christ
allows
us
not
to
return
to
ceremonial
bondage
of
God's
imposition
,
sure
he
allows
us
not
a
return
unto
such
of
mans
phanatick
devising
,
and
merciless
imposition
.
3.
To
be
in
bondage
under
ceremonies
for
divine
Worship
,
is
to
be
in
bondage
under
the
Elements
of
the
world
;
but
the
Gospel-church
is
delivered
by
Christ
from
bondage
to
the
Elements
of
the
world
,
Gal.
4.3.9
.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elements
or
Principles
of
the
world
,
Coloss.
2.8
.
they
are
described
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
tradition
of
men
;
and
vers.
20.
they
are
those
that
Christ
hath
redeemed
us
from
,
and
weak
and
beggarly
,
Gal.
4.9
.
and
if
the
ceremonies
of
the
Jews
,
once
instituted
by
God
himself
,
were
such
,
how
much
more
are
the
ceremonious
Relicts
of
heathenish
Idolatry
,
or
any
other
that
are
products
of
mens
Brains
and
corrupt
Wills
?
What
poor
,
wretched
,
and
abominably
beggarly
things
are
they
,
for
the
members
of
Christ
to
be
enslaved
to
?
What
pitiful
Ornaments
are
old
rotten
Hangings
to
put
up
in
Christ's
house
,
that
excellent
Fabrick
of
his
own
building
?
If
they
,
I
say
,
(
Jewish
)
were
worldly
,
much
more
those
which
are
originally
from
the
world
,
of
worldly
contrivance
and
interest
:
for
all
such
must
be
of
God
or
the
world
;
but
they
are
not
from
God
either
immediately
or
mediately
;
not
immediately
,
because
not
instituted
by
him
;
not
mediately
,
because
he
never
deputed
any
authority
to
institute
them
:
Ergo
,
of
the
world
.
Hence
the
Church
and
Christians
should
be
dead
with
Christ
,
to
the
Rudiments
of
the
world
,
and
not
live
in
the
world
subject
to
such
Elements
,
Col.
2.20
.
&c.
4.
The
ceremonies
spoken
of
,
Gal.
4.
&
5.
which
the
Galatians
returned
to
,
were
but
humane
commandments
,
though
Jewish
;
for
they
ceased
now
to
be
commanded
of
God
,
yea
,
were
forbidden
by
him
;
and
all
the
Sanction
which
now
they
had
,
was
from
man
:
And
the
Apostle
doth
convincingly
prove
the
unlawfulness
of
Resanction
of
Jewish
ceremonies
;
by
doing
of
which
,
he
doth
sufficiently
cast
down
all
humanely-instituted
ceremonies
in
divine
Worship
:
and
by
the
Prelates
practice
,
many
Jewish
ceremonies
,
as
Musick
,
Altars
,
Ephods
,
&c.
are
not
onely
lawful
as
things
indifferent
,
but
required
as
things
not
to
be
dispensed
with
,
therefore
necessary
.
5.
Christ
hath
freed
his
Church
and
Members
from
being
servants
unto
men
in
the
Worship
of
God
;
Ergo
,
from
humane
ceremonial
Laws
:
That
place
1
Cor.
7.23
.
must
be
understood
of
servitude
unto
men
,
in
an
Ecclesiastical
,
or
at
least
Religious
sence
:
for
he
saith
,
Let
every
man
abide
in
the
Calling
wherein
he
is
called
;
servants
in
obedience
to
their
Masters
,
children
to
their
Parents
,
subjects
to
their
governours
,
&c.
For
the
Corinths
thought
that
there
was
a
necessity
on
their
conversion
to
alter
their
Callings
which
they
had
before
;
as
if
a
man
were
called
,
being
a
servant
,
to
be
a
Christian
,
that
thereby
he
became
his
brother
,
and
ought
not
any
longer
to
ow●
him
as
Master
.
But
the
Apostle
clears
up
this
doubt
,
and
saith
,
Thou
being
a
servant
,
do
not
think
thy
relation
to
thy
Master
is
dissolved
ever
the
more
because
of
thy
conversion
;
thou
art
as
much
a
servant
as
before
;
and
therefore
he
saith
,
being
called
,
do
not
presently
renounce
thy
relation
,
and
refuse
subjection
to
thy
Master
,
upon
pretence
that
thou
art
Christ's
freeman
,
but
abide
in
the
place
of
a
servant
as
before
;
thou
art
nevertheless
God's
freeman
,
thy
Conscience
free
for
God's
Worship
,
to
serve
him
according
to
his
revealed
Will
:
and
therefore
in
this
kind
be
not
a
servant
to
men
,
or
any
sort
of
men
;
though
thou
mayst
lawfully
remain
a
Family-servant
,
yet
be
not
a
Conscience-vassal
unto
any
men
.
§
4.
Arg.
2.
If
it
be
lawful
for
the
Church
or
other
power
to
enact
and
impose
Laws
for
Ceremonies
,
whereby
Churches
and
Christians
are
liable
to
such
Laws
,
then
it
's
lawful
to
erect
a
ceremonial
Law
under
the
Gospel
:
for
what
is
a
Law
of
,
or
for
a
body
of
Ceremonies
,
but
a
ceremonial
Law
?
But
Christ
would
never
pull
down
one
ceremonial
Law
by
his
death
,
for
man
to
erect
another
;
and
pull
down
one
Jewish
,
and
leave
it
lawful
for
man
to
erect
one
more
heathenish
;
would
he
abolish
one
ceremonial
Law
of
divine
Institution
,
and
leave
it
to
man
to
establish
a
new
one
of
his
own
devising
;
yea
,
a
thousand
ceremonial
Laws
of
as
many
sorts
as
there
are
several
Churches
and
Ages
in
the
world
?
It
's
a
most
absurd
and
untheological
conceit
,
that
a
ceremonial
Law
is
consistent
with
the
state
of
the
Gospel
,
wherein
all
Vails
whatever
is
removed
from
the
Lord
Jesus
,
besides
the
vail
of
his
flesh
;
neither
is
the
Spirituality
of
his
Ordinances
to
be
clogged
with
such
a
bulkie
mass
of
fleshly
Institutions
.
§
5.
Arg.
3.
If
we
be
not
liable
to
an
imposition
and
enforcement
of
Christ's
own
by
a
temporal
Penal
Law
,
much
less
liable
to
such
imposition
of
ceremonies
by
Ecclesiastick
or
other
authority
;
for
all
imposition
is
by
a
Penal
Law
:
but
we
know
Christ
never
made
any
Penal
Law
to
be
Ecclesiastically
administred
,
thereby
to
enforce
men
to
Baptism
and
receive
the
Supper
:
His
people
that
submit
to
his
Ordinances
,
must
be
willing
and
free
:
whereunto
they
are
brought
by
enlightning
the
Understanding
,
and
perswading
the
Will
,
as
the
great
end
of
the
Gospel
preached
.
Those
that
will
say
otherwise
,
must
justifie
the
Spaniards
in
America
,
in
bringing
the
poor
Indians
to
their
baptism
by
force
.
The
claim
that
any
make
to
the
use
of
the
Magistrates
Sword
,
or
force
of
Arms
,
to
prevail
with
men
to
submit
to
any
things
pretended
to
be
spiritual
,
is
of
like
nature
,
and
will
fall
under
the
like
condemnation
:
And
how
much
worse
by
the
Rule
of
Proportion
must
that
needs
be
,
to
enforce
ceremonies
of
humane
institution
,
than
those
of
divine
?
Would
not
Christ
give
such
a
power
to
the
Church
to
enjoyn
his
own
institution
under
Corporal
or
Penal
Mulcts
?
how
much
less
will
he
bear
so
great
an
usurpation
for
any
to
erect
a
body
of
ceremonial
Laws
,
with
Penalties
annexed
,
thereby
to
enforce
them
on
the
Consciences
and
practices
of
others
?
The
Argument
stands
very
fair
and
forcing
,
from
the
greater
to
the
less
:
That
power
that
cannot
justifie
the
imposing
any
of
Christ's
own
Ordinances
on
men
,
even
on
unregenerate
,
and
no
visible
Members
,
cannot
justifie
the
imposing
humane
Ordinances
on
the
visible
Members
of
Jesus
Christ
;
but
no
Power
can
justifie
the
imposing
any
of
Christ's
Institutions
by
a
Penal
Law
,
&c.
Ergo
,
there
is
none
can
pretend
to
defend
any
such
proceedings
,
by
any
plausible
Argument
from
Scripture
or
right
Reason
.
§
6.
Arg.
4.
If
the
Church
is
liable
to
the
imposition
of
Ceremonies
not
instituted
by
Christ
,
it
's
either
to
the
imposition
of
insignificant
,
or
of
significant
.
It
's
not
subjected
to
the
imposition
of
insignificant
,
i.
e.
of
childish
or
irrational
empty
ceremonies
of
no
signification
:
for
this
were
to
mock
God
,
and
imitate
the
Heathens
in
a
gross
manner
,
to
use
antick
gestures
and
actions
(
in
God's
solemn
Worship
)
of
which
there
can
be
no
plausible
reason
pretended
;
therefore
such
things
are
absolutely
vain
and
unlawful
.
2.
For
significant
Ceremonies
,
Church-powers
cannot
impose
them
,
1.
Because
none
may
devise
and
enact
such
into
a
Law
at
pleasure
.
2.
None
can
pretend
sufficiently
to
the
signe
and
thing
necessarily
requiring
signification
thereby
in
Christ's
Worship
,
but
Christ
himself
.
A
significancy
in
divine
service
,
must
be
such
as
Christ
would
have
,
&
no
other
;
he
will
not
have
such
things
signified
as
are
heterogenious
to
his
service
:
and
homogenious
things
onely
may
be
represented
by
homogenious
signes
;
and
who
can
determine
such
,
but
the
most
wise
Legislator
and
King
of
his
Church
?
3.
Significant
Ceremonies
are
so
by
virtue
of
adaptation
of
a
signe
by
some
Law
to
the
thing
signified
,
and
they
are
either
Moral
or
Instituted
:
Moral
and
natural
are
such
wherein
there
is
a
natural
or
moral
relation
between
the
signe
and
thing
signified
,
or
at
least
acquired
by
use
and
custom
,
as
bowing
the
body
,
and
uncovering
the
head
,
of
reverence
and
subjection
,
&c.
and
there
is
nothing
in
this
kind
necessary
to
be
done
in
the
Worship
of
God
,
which
is
not
already
done
:
for
if
Christ
had
seen
a
necessity
of
any
more
ceremonies
of
that
kind
,
he
would
have
annexed
them
.
Again
,
ceremonies
of
limited
Institution
are
not
to
be
imposed
;
for
such
are
either
Typical
or
Sacramental
.
1.
There
can
be
no
Typical
Ceremonies
under
the
New
Testament
,
because
the
Body
is
come
,
and
the
Shadows
must
flie
away
.
2.
Nor
can
there
be
any
Sacramental
Ceremonies
instituted
:
for
herein
lies
the
exercise
of
Christ's
Prerogative
,
to
institute
Sacraments
;
neither
doth
he
enforce
the
use
of
any
by
corporal
or
pecuniary
Penal
Laws
3.
A
Sacrament
(
according
to
the
Church
of
England
)
is
a
visible
signe
of
an
invisible
Grace
;
in
which
sence
all
significant
ceremonies
should
be
Sacraments
,
as
the
Surplice
a
signe
of
inward
Purity
;
but
they
that
have
not
power
to
give
the
thing
signified
as
well
as
the
signe
,
have
no
power
to
make
a
Sacrament
;
which
Christ
does
in
all
his
.
4.
A
Sacrament
is
not
every
significant
sign
in
divine
things
,
but
such
a
ceremony
as
is
a
federal
signe
and
seal
;
such
was
Circumcision
and
the
Passover
of
old
,
Baptism
and
the
Lords
Supper
under
the
New
Testament
;
such
(
though
humane
Innovatious
)
is
the
Cross
in
Baptism
,
and
the
Ring
in
Marriage
:
for
they
are
consecrated
Ceremonies
,
significant
,
and
federally
obligatory
;
which
appears
by
the
Churches
institution
of
them
.
But
there
may
be
no
Sacramental
ceremony
instituted
by
the
Church
:
this
would
be
a
gross
addition
to
Christ's
Sacraments
annexed
to
the
New
Covenant
,
which
must
not
be
altered
,
nor
have
any
new
ones
superadded
:
for
if
any
humane
power
may
increase
the
number
of
Sacraments
,
viz.
to
three
or
four
,
they
may
go
to
seven
with
the
Papists
;
and
why
not
as
well
to
seventy
?
Those
two
additional
which
some
Protestant
Churches
retain
,
they
are
beholding
to
Rome
for
the
institution
of
them
.
Mr.
Bradshaw
and
others
hath
sufficiently
proved
that
no
Church
can
institute
ceremonies
of
Sacramental
significancy
and
intent
;
and
therefore
I
need
not
enlarge
here
upon
it
.
CHAP.
XXIII
.
Of
Obligation
to
a
Form
of
Prayer
.
§
1.
HAving
discussed
that
Question
,
whether
a
Church
or
Christian
is
liable
to
imposition
of
Ceremonies
,
it
remains
now
to
enquire
,
How
far
a
Church
or
Christian
may
be
obliged
to
a
Form
of
Prayer
?
A
Form
of
Prayer
is
such
a
Prayer
as
is
premeditated
and
prescribed
by
our selves
or
others
,
as
to
the
matter
and
form
of
Petitions
and
Words
,
constantly
and
unalterably
to
be
used
on
times
and
occasions
suiting
the
matter
,
form
,
and
drift
of
the
said
Prayer
.
The
Question
here
will
not
be
,
Whether
a
Christian
may
not
use
a
Form
of
Prayer
;
but
,
Whether
it
be
lawful
for
a
Christian
(
as
much
as
to
use
any
indifferency
)
to
binde
himself
,
or
suffer
himself
to
be
obliged
to
a
prescribed
Form
of
Prayer
?
which
Enquiry
falls
into
two
parts
.
1.
Whether
a
Christian
may
come
under
an
obligation
,
by
vow
or
resolution
,
to
use
a
Set-form
of
Prayer
,
as
before
explained
?
2.
Whether
he
may
suffer
himself
to
come
under
any
such
obligation
by
virtue
of
a
Law
made
by
any
pretending
Authority
thereunto
?
§
2.
As
to
the
first
,
we
shall
assert
and
confirm
the
Negative
,
That
it
's
not
lawful
for
a
Christian
to
put
himself
under
any
such
obligation
by
his
own
Vow
or
Covenant
,
or
I
may
adde
,
by
his
customary
and
constant
abiding
therein
;
which
doth
in
effect
amount
to
a
Covenant-tye
.
If
such
a
Tye
were
lawful
,
it
's
either
as
a
thing
necessary
,
or
indifferent
;
for
all
lawful
things
are
so
.
1.
It
's
not
lawful
as
a
thing
necessary
(
will
be
easily
granted
)
because
none
will
say
,
that
are
Protestants
,
that
a
Christian
is
necessarily
bound
to
a
Form
of
Prayer
by
the
positive
command
of
Christ
;
if
they
do
,
let
it
be
shewn
where
Christ
doth
require
any
so
to
oblige
himself
,
or
condemn
any
for
not
doing
it
;
or
let
him
alleadge
any
Scriptural
Example
where
any
hath
done
it
,
especially
in
the
New
Testament
.
I
suppose
we
need
not
stay
on
that
part
.
The
second
part
of
the
Disjunction
,
that
it
's
not
lawful
for
him
,
as
an
indifferency
,
to
binde
up
himself
to
such
a
Form
,
I
prove
thus
:
All
Christian
indifferent
actions
of
concern
in
the
Worship
of
Christ
,
ought
to
be
determined
by
the
judgment
of
discretion
,
according
to
the
Gospel-rules
of
Expediency
,
pro
hic
&
nunc
;
but
to
lay
ones
self
under
such
an
Obligation
,
would
hinder
him
from
walking
by
such
Rules
,
and
by
such
a
Judgment
;
Ergo
,
to
use
it
as
an
Indifferency
,
and
to
come
under
such
an
Obligation
,
are
most
inconsistent
;
but
if
it
be
said
that
it
's
expedient
for
him
to
come
under
such
an
Obligation
,
the
ratio
formalis
must
be
because
he
cannot
compose
another
Prayer
,
or
pray
by
present
conception
:
But
that
is
not
a
justifiable
reason
;
for
though
he
cannot
at
present
,
he
may
afterwards
be
able
so
to
do
.
It
's
just
as
if
a
man
being
lame
and
useth
crutches
,
makes
a
vow
never
to
go
without
them
,
though
he
shall
be
never
so
well
.
Or
it
may
be
another
Form
may
be
offered
more
suitable
to
his
condition
(
we
meeting
with
dayly
alterations
on
that
account
;
)
it
's
not
fit
therefore
that
we
should
be
bound
up
always
to
the
same
Expressions
,
Petitions
,
Confessions
,
and
Thanksgivings
;
our
Necessities
,
Temptations
,
Sins
,
and
Mercies
received
,
dayly
changing
.
Besides
,
though
a
man
have
not
at
present
the
gift
of
Prayer
,
or
assistance
of
the
Spirit
thereunto
,
yet
he
ought
to
seek
and
wait
for
it
;
and
therefore
ought
not
to
binde
himself
up
to
such
a
Form
,
though
he
may
use
it
for
present
necessity
.
§
3.
Arg.
1.
It
's
not
an
indifferent
thing
for
any
man
to
stint
himself
in
Religion
where
God
hath
not
stinted
him
:
Where
Christ
hath
allotted
to
us
a
Freedom
,
the
contrary
to
it
is
Bondage
;
and
no
Christian
ought
to
put
himself
into
bondage
where
Christ
hath
made
him
free
.
Whereas
stinted
Forms
bound
to
,
brings
a
man
into
Bondage
to
Words
,
or
these
and
those
Petitions
,
Confessions
,
&c.
which
though
it
may
be
suitable
for
one
state
and
season
,
may
not
be
at
another
,
neither
so
much
to
Christ's
glory
,
and
his
own
edification
:
for
Christ
hath
foreseen
a
necessity
of
freedom
in
this
kind
,
as
to
the
use
of
words
and
sentences
in
Prayer
,
i.
e.
to
be
regulated
by
Gospel-rules
of
Expediency
,
as
all
Christian
liberty
is
.
1.
Because
of
the
various
Cases
,
Occurrences
,
and
Exigences
that
a
Christian
is
liable
to
,
that
it
's
impossible
any
one
can
suit
fore-prescribed
Forms
unto
them
;
and
we
are
enjoyned
in
all
things
to
make
our
Requests
known
unto
God
.
2.
Because
of
the
divers
helps
and
assistances
of
the
Spirit
in
expression
of
our
wants
,
Rom.
8.26
.
even
sometimes
in
Sighs
and
Groans
,
unutterable
in
words
,
and
unreducible
into
any
Forms
;
yea
,
often
not
knowable
before
we
come
to
ask
,
because
discovered
to
us
by
the
Spirit
,
searching
our
hearts
while
we
are
waiting
upon
God
in
the
duty
.
3.
Because
of
the
divers
frame
of
a
Christians
own
spirit
that
he
is
subject
unto
,
sometimes
of
deadness
and
despondency
,
sometimes
of
enlargement
(
that
for
the
most
times
those
are
strangers
to
,
who
keep
up
in
the
road
of
words
)
that
the
same
words
and
sentences
cannot
in
Faith
be
uttered
,
without
the
sameness
of
heart-frame
,
which
cannot
always
be
;
which
they
abundantly
know
,
who
have
their
senses
exercised
by
reason
of
use
.
There
are
the
frequent
ebbings
and
flowings
of
particular
Graces
in
a
Christian's
heart
,
as
of
Faith
,
Repentance
,
Joy
,
Patience
,
&c.
according
to
which
he
is
always
to
proportion
his
expressions
in
Prayer
as
neer
as
may
be
,
in
order
to
his
own
comfort
,
and
power
against
prevailing
corruptions
.
Besides
,
I
might
instance
in
the
various
assaults
Satan
makes
upon
us
,
his
manifold
wiles
,
as
also
the
divers
workings
of
our
hearts
towards
or
against
corruption
;
as
lastly
,
the
various
and
unexpected
Mercies
that
we
be
daily
partakers
of
.
Examples
we
have
many
in
Scripture
of
suiting
Prayers
in
this
manner
,
if
we
consider
how
it
was
with
the
Saints
of
old
,
as
David
,
Heman
,
Hezekiah
,
&c.
4.
Because
Christ
hath
onely
given
us
general
Rules
in
the
Gospel
for
particular
Prayers
,
and
hath
not
bound
or
limited
us
to
any
particular
Form
.
§
4.
Obj.
But
Christ
hath
prescribed
us
a
Form
of
Prayer
,
viz.
that
commonly
called
the
Lord's
Prayer
;
for
he
saith
,
Luke
11.2
.
When
you
pray
,
say
,
&c.
Answ.
It
's
most
absurd
to
think
that
Christ
bound
his
Disciples
to
those
words
and
sentences
,
and
bound
us
up
from
all
others
;
and
one
Scripture
must
explain
another
,
Mat.
6.9
.
it
's
after
this
manner
,
i.e.
for
sence
and
meaning
.
2.
If
Luke
11.2
.
were
to
be
understood
strictly
,
then
we
must
neither
adde
to
or
diminish
from
,
nor
alter
the
Form
.
Hence
it
were
unlawful
to
use
the
Doxologie
mentioned
Mat.
6.
3.
If
it
were
so
,
Christ's
Disciples
(
this
Prayer
being
primarily
directed
to
them
upon
their
request
)
should
never
have
used
any
other
Prayer
;
but
we
finde
not
that
they
ever
used
the
very
Prayer
in
identity
of
words
and
sentences
.
4.
In
answer
to
their
request
,
it
was
most
probable
to
be
a
Rule
for
Matter
and
Method
;
for
they
desired
our
Saviour
to
teach
them
to
pray
as
John
taught
his
Disciples
.
Now
we
finde
not
any
prescribed
Form
left
by
John
to
his
,
neither
I
suppose
did
our
Saviour
in
this
leave
any
more
than
a
Pattern
or
a
standing
Rule
of
Prayer
to
his
people
under
the
Gospel
.
5.
He
never
used
it
himself
,
because
he
had
no
sin
,
need
not
say
,
Forgive
me
my
sins
.
6.
All
expressions
are
in
the
plural
number
,
shewing
that
we
have
onely
the
most
general
Rules
;
secret
Prayer
,
is
to
be
referred
to
it
,
and
particular
cases
,
but
not
here
mentioned
in
words
and
syllables
.
7.
If
Christ
had
bound
us
to
this
Form
,
then
we
were
to
use
no
other
;
neither
might
the
Church
prescribe
any
other
;
neither
might
particular
Christians
use
their
gifts
in
Prayer
,
nor
various
Forms
of
their
own
or
others
prescription
:
which
would
be
too
grosly
absurd
for
any
to
assert
.
§
5.
But
fifthly
,
to
infer
that
Christ
(
by
prescribing
this
Form
as
imitable
by
us
,
or
by
propounding
and
commending
this
to
us
as
a
Rule
or
Form
)
did
thereby
tye
us
up
to
other
Forms
,
or
gave
power
to
the
Church
to
binde
us
to
Forms
,
or
that
we
might
binde
our selves
to
other
Forms
,
is
as
great
an
inconsequence
as
any
in
the
world
;
for
we
have
shewed
there
's
more
reason
to
judge
that
he
left
it
as
a
Rule
than
Form
:
If
he
left
it
as
a
Form
,
it
's
no
ground
for
other
men
to
make
Forms
,
but
rather
a
ground
to
the
contrary
,
it
being
his
Prerogative
as
our
Lord
and
Master
.
And
besides
,
if
he
hath
given
us
a
Form
,
and
we
are
thereby
bound
to
words
and
sentences
,
we
ought
not
to
take
up
other
Forms
,
and
multiply
thousands
of
mens
prescriptions
;
for
the
sence
of
Christ
must
needs
be
one
of
these
two
,
when
you
pray
,
say
,
i.
e.
use
this
as
the
onely
Form
of
Prayer
,
and
stick
to
it
for
words
and
sentences
,
and
never
trouble
your selves
about
any
other
:
for
if
it
be
taken
in
the
other
sence
,
it
's
universal
.
Take
this
as
a
standing
general
rule
of
Prayer
,
to
which
all
sorts
of
Petitions
,
Deprecations
,
Confessions
,
Thanksgivings
,
are
referrable
.
If
he
had
authorized
any
to
compose
other
teaching
Forms
,
he
would
have
said
,
You
,
Apostles
and
your
Successors
,
thou
Catholick
Church
,
or
National
Church
,
or
particular
Congregation
;
do
you
compose
a
Form
of
divine
Service
,
and
I
will
set
my
hand
to
it
.
§
6.
The
second
part
of
the
Question
is
,
Whether
a
Christian
may
suffer
himself
to
be
bound
to
a
Form
of
Prayer
by
humane
Authority
pretending
thereunto
?
The
Answer
to
this
Enquiry
will
be
double
:
1.
That
whatever
Authority
,
Ecclesiastical
or
Civil
,
doth
pretend
to
such
an
imposing
power
,
a
Christian
is
not
to
subject
himself
by
active
submission
.
2.
That
no
powers
beneath
Christ
,
can
pretend
justly
to
such
Authority
.
The
reasons
of
the
first
hath
been
largely
enough
insisted
on
before
;
therefore
I
shall
here
but
touch
upon
them
.
1.
Because
Christ
hath
not
left
it
indifferent
to
a
Christian
to
be
bound
in
matters
of
his
Worship
,
where
he
hath
left
him
at
liberty
;
for
thereby
the
use
of
discretion
,
in
conveniencies
,
is
lost
.
2.
All
those
reasons
why
he
may
not
binde
himself
to
a
Form
of
Prayer
,
do
formally
prove
that
he
is
not
to
permit
himself
to
be
imposed
upon
in
this
kind
by
another
.
3.
None
but
Christ
may
prescribe
Set-forms
of
his
own
Worship
;
and
we
are
not
allowed
obedientially
to
submit
to
any
Legislative
power
in
this
kind
,
as
hath
been
shewed
.
4.
If
a
Christian
suffer
himself
in
this
to
be
imposed
upon
,
he
parts
with
one
of
the
most
eminent
priviledges
that
he
is
capable
of
,
viz.
that
of
speaking
his
minde
to
God
in
Prayer
,
and
not
to
be
bound
to
the
Dictates
and
Suggestions
of
another
.
Who
can
know
our
own
case
in
respect
of
Sins
,
Wants
,
Temptations
,
Mercies
,
&c.
better
than
our selves
?
What
is
more
unreasonable
,
than
that
a
Childe
(
though
he
cannot
speak
plainly
)
should
not
be
suffered
to
speak
his
mind
to
his
Parents
,
as
well
as
he
can
,
but
must
be
always
prescribed
to
it
in
the
Servants
or
elder
Brothers
words
and
expressions
?
To
deal
thus
with
God's
Children
,
is
to
go
about
to
abandon
the
Spirit
of
Adoption
,
which
God's
Children
are
led
by
,
Rom.
8.2.14
,
15.
which
Spirit
they
have
for
this
end
,
that
they
cry
Abba
Father
,
that
they
may
speak
the
language
of
the
Spirit
in
Prayer
(
though
their
utterance
be
in
broken
and
abrupt
Sentences
,
even
in
sighs
and
groans
)
which
God
knows
the
meaning
of
.
Wherefore
to
put
our selves
under
humane
set
Forms
,
is
to
put
ourselves
into
the
greatest
spiritual
Bondage
of
this
nature
.
§
.
7.
Secondly
,
No
Power
Ecclesiastical
or
Civil
can
pretend
justly
to
Authority
from
Christ
,
to
impose
on
Minister
or
Christian
a
set
Form
of
Prayer
.
Argum.
1.
If
any
can
pretend
to
such
Authority
,
it
must
be
to
impose
a
set
Form
of
Christs
composing
,
or
of
humane
composition
:
But
they
cannot
pretend
justly
to
impose
any
Prayer
of
Christs
composing
,
because
Christ
hath
neither
required
nor
allowed
the
imposing
the
use
of
that
which
is
called
the
Lord's
Prayer
by
penal
Laws
.
What
corporal
or
pecuniary
Mulcts
are
to
be
inflicted
on
a
man
that
doth
not
use
the
very
words
of
that
Prayer
,
by
virtue
of
any
Law
of
Christ
?
Is
he
to
be
Whipped
,
or
Fined
for
it
by
the
Magistrate
,
or
Excommunicated
by
the
Church
?
Again
,
they
cannot
pretend
to
impose
a
Form
of
humane
composition
;
for
if
there
be
no
ground
to
impose
a
Form
of
Prayer
of
Christ's
composition
,
by
a
penal
Law
,
much
less
to
impose
one
of
Mans
:
And
for
any
to
undertake
,
either
Church
or
State
,
to
prescribe
the
worship
of
Christ
,
and
to
enforce
it
by
punishments
,
where
Christ
never
deputed
or
allowed
such
Authority
,
is
the
greatest
presumption
and
insolency
in
the
world
.
§
.
8.
Argum.
2.
He
or
they
that
impose
a
Form
of
Prayer
,
must
do
it
,
because
it
is
necessarily
or
indifferently
requisite
so
to
do
,
according
to
the
revealed
Will
of
Christ
:
But
none
can
impose
a
Form
of
Prayer
for
any
of
these
reasons
.
Ergo.
1.
None
can
,
because
a
Form
of
Prayer
is
necessarity
requisite
,
1.
Because
Christ
hath
no
where
required
the
Church
or
Magistrate
to
impose
.
2.
If
a
Set-form
of
Prayer
were
absolutely
necessary
,
it
could
not
be
to
any
person
or
season
dispensed
with
.
3.
If
the
necessity
be
pleaded
for
publick
Prayers
,
that
there
should
be
a
set
Form
,
there
is
as
little
necessity
of
that
,
can
be
proved
from
the
Word
of
God
,
as
of
private
Set-Forms
.
4.
If
there
be
need
of
a
Form
for
help
in
some
cases
,
in
respect
of
present
weakness
of
Ministers
or
Christians
,
it
's
no
reason
therefore
it
should
be
imposed
as
necessary
to
all
it
's
pleaded
for
upon
the
account
of
Uniformity
;
but
if
some
of
his
Majesties
Subjects
wear
Spectacles
,
because
of
the
weakness
of
their
Eyes
,
must
all
do
so
too
for
Uniformity
sake
,
though
their
Eyes
be
never
so
good
?
We
are
to
strive
after
perfection
and
conformity
to
Christ
therein
,
but
are
not
to
endeavour
to
conform
to
the
weaknesses
and
imperfections
of
his
Members
,
and
take
our
measures
thereby
;
though
we
are
to
bear
with
and
condescend
to
them
as
much
as
may
be
without
sin
.
§
9.
Secondly
,
A
Form
of
Prayer
cannot
be
imposed
as
indifferently
requisite
to
the
worship
of
Christ
;
because
1.
If
any
thing
be
indifferently
(
i.
e.
conveniently
)
requisite
to
the
worship
of
Christ
,
it
is
because
Christ
hath
willed
it
indifferently
requisite
:
for
all
matters
of
his
Worship
take
their
first
reason
from
his
Will.
2.
There
is
no
reason
from
the
indifferency
of
any
thing
,
to
impose
it
as
necessary
:
But
in
Spiritual
concerns
the
indifferency
of
any
thing
is
a
reason
against
the
imposition
of
it
as
necessary
;
because
such
an
imposition
takes
away
the
Formal
use
as
an
indifferency
,
3.
What
Christ
hath
revealed
as
indifferently
requisite
,
he
hath
required
a
Christian
to
use
indifferently
by
the
judgment
of
discretion
;
for
every
action
concerning
Christ's
worship
,
is
to
be
performed
as
Christ
hath
prescribed
the
nature
of
it
;
necessary
things
to
be
done
necessarily
by
us
,
(
but
not
to
be
imposed
on
us
)
and
indifferent
things
indifferently
.
Therefore
an
Imposition
to
enforce
the
use
of
indifferent
things
necessarily
,
and
necessary
indifferently
,
is
unlawful
,
as
contrary
to
the
Will
of
Christ
.
4.
We
have
before
proved
,
that
neither
Church
nor
State
can
change
an
Evangelical
Indifferency
in
the
Worship
of
Christ
into
a
Necessity
.
§
10.
Arg.
3.
To
exercise
Dominion
over
Mens
Faith
,
is
unlawful
:
but
for
Church
or
Magistrate
to
impose
a
set
Form
of
Prayer
,
is
to
exercise
Dominion
over
Mens
Faith
,
Ergo.
The
Major
is
without
question
;
and
to
exercise
such
a
Dominion
,
is
to
prescribe
what
we
shall
believe
and
practice
,
or
to
enforce
us
to
practice
in
Sacred
things
without
believing
.
The
Minor
is
true
,
because
there
can
be
no
greater
exercise
of
Dominion
over
Faith
,
than
in
imposing
on
us
a
Form
of
Prayer
;
for
every
Prayer
is
to
be
prayed
in
Faith
,
or
else
it
is
sin
.
Now
to
impose
a
Form
on
me
,
(
being
to
enforce
me
to
that
Prayer
that
I
be
not
satisfied
in
)
is
to
impose
on
my
Faith
,
i.e.
to
prescribe
what
I
should
believe
for
practice
in
Prayer
;
or
to
enforce
me
to
practice
that
which
I
do
not
believe
;
i.
e.
to
pray
that
Prayer
,
and
that
constantly
,
in
such
a
part
of
Worship
which
I
cannot
do
believingly
.
§
11.
Arg.
4.
If
one
Church
may
enforce
a
Form
of
Prayer
by
a
Penal
Law
,
then
another
may
;
i.
e.
if
a
National
Church
may
enforce
a
Form
of
Prayer
on
all
her
Subordinate
Churches
and
Members
,
then
the
Vniversal
visible
Church
may
on
the
National
which
are
her
Members
;
and
if
the
National
can
punish
the
Diocesan
,
or
Parochial
,
for
Non-conformity
in
this
kind
,
why
may
not
the
Catholick
punish
the
National
for
the
same
fault
?
i.
e.
for
using
a
Form
of
Prayer
not
sufficiently
allowed
or
prescribed
by
the
Catholick
:
and
if
the
National
can
interdict
an
inferiour
Church
,
or
Excommunicate
a
particular
person
,
for
refusal
of
such
Obedience
,
why
may
not
the
Catholick
deal
with
the
National
in
the
same
kind
?
This
must
needs
be
conceded
,
but
that
it
will
be
said
,
we
do
not
know
Where
to
find
the
Catholick
Church
;
and
though
the
Church
of
Rome
calls
herself
so
,
yet
she
is
not
to
be
believed
;
she
bears
witness
of
herself
,
and
that
witness
is
not
true
.
I
only
reply
,
We
can
as
easily
,
and
more
,
find
the
Catholick
Church
,
as
a
National
;
for
there
hath
been
always
a
Catholick
Church
,
but
there
never
hath
been
,
nor
will
be
,
a
National
Gospel
organized
Church
in
the
world
.
And
we
may
as
well
believe
a
pretending
Church
calling
herself
Catholick
,
as
a
pretending
Church
calling
herself
National
;
when
as
they
are
equally
to
be
accounted
as
no
Churches
of
Christs
Ordination
,
as
I
can
easily
manifest
when
time
shall
serve
.
Well
then
,
the
National
Church
lyes
liable
to
the
censure
of
the
Church
Catholick
,
for
using
a
distinct
set
Form
of
publick
Prayers
established
by
her self
,
whereby
she
renders
herself
a
gross
Non-Conformist
to
the
Catholick
Church
,
and
an
Independent
in
respect
of
all
other
National
,
her
Form
of
Prayer
being
not
Uniform
with
theirs
.
If
it
be
said
the
Church
may
compose
and
impose
a
Form
of
Prayer
,
we
must
know
what
Church
that
is
,
and
not
be
deluded
with
a
Name
.
Is
it
the
Catholick
Church
?
if
so
,
why
have
we
not
a
Catholick
set
Form
of
publick
Prayers
,
and
all
National
Churches
bound
to
the
use
of
it
?
And
why
,
on
the
contrary
,
doth
every
National
Church
make
and
use
Forms
of
their
own
?
And
if
it
be
said
,
The
National
is
the
Church
,
it
's
false
;
for
it
's
not
the
Church
by
way
of
Eminency
,
it
's
not
the
most
Generical
Church
,
because
it
's
not
the
only
Church
,
there
are
many
National
,
and
there
are
many
other
sort
of
Churches
,
that
will
put
in
for
as
good
a
right
as
the
National
:
and
if
every
National
under
the
Name
of
the
Church
may
do
this
,
and
have
a
distinct
Form
of
Prayer
,
what
will
become
of
Catholick
Vniformity
?
And
if
the
Church
as
Provincial
or
Diocesan
,
what
will
become
of
National
Vniformity
?
And
if
this
power
be
granted
to
any
,
or
all
these
subordinate
Churches
,
Actum
erit
de
Vniformitate
Catholicâ
.
§
12.
But
the
great
plea
for
a
Form
of
Prayer
in
the
Church
,
is
Vniformity
,
for
this
cannot
be
(
say
some
Men
)
without
it
.
Answ.
Uniformity
in
the
Church
cannot
be
by
particular
National
Forms
,
it
must
be
by
a
Form
Catholick
.
2.
Can
there
be
no
Vniformity
in
the
Church
without
a
sameness
in
Words
and
Sentences
in
prayer
,
there
scarcely
being
two
Scripture-Prayers
that
are
altogether
the
same
in
Words
and
Sentences
?
Doth
not
Uniformity
consist
rather
in
agreement
in
Principles
,
and
the
Analogie
of
Faith
,
submission
to
,
and
closing
with
the
same
King
,
Priest
and
Prophet
,
conforming
to
,
and
walking
by
the
same
rule
of
the
Gospel
,
an
influence
and
guidance
by
the
same
Spirit
?
3.
If
Uniformity
of
the
Church
lyeth
in
such
Externals
,
why
is
not
a
set
Form
of
Preaching
established
,
that
none
shall
use
any
other
besides
such
Homilies
?
4.
If
a
set
Form
of
some
Prayers
be
necessary
to
Vniformity
,
why
not
of
all
,
as
well
of
private
as
publick
?
for
if
the
Church
be
not
close
tyed
in
bond
of
Vniformity
,
by
uniting
Families
and
Individuals
,
it
will
break
to
pieces
for
all
a
publick
Form
.
The
first
and
main
Union
in
the
Church
,
is
that
which
knits
every
purticular
Member
to
the
whole
by
joynts
and
bonds
;
and
that
there
may
be
true
Uniformity
,
this
must
be
carefully
maintained
,
but
it
's
〈◊〉
which
the
great
contenders
for
a
pretended
Uniformity
least
〈◊〉
themselves
about
.
§
13.
Another
great
plea
for
publick
Forms
of
Prayer
,
is
,
the
〈◊〉ness
,
ignorance
,
and
laziness
of
many
Ministers
.
Rep.
The
〈…〉
holds
for
set
Forms
of
publick
Sermons
,
the
necessity
of
which
for
a
time
was
well
considered
,
at
our
first
coming
out
of
Anti●●●●an
darkness
;
and
any
one
that
could
read
but
a
Chapter
,
Prayer
,
and
Homily
in
the
Mother-Tongue
,
did
a
great
deal
of
service
to
God
and
the
people
.
But
there
is
not
the
same
reason
now
the
Church
is
better
provided
with
able
Labourers
;
or
at
least
might
be
,
if
she
would
.
2.
It
is
the
ready
way
to
fill
the
Church
with
this
sort
of
Cattle
,
those
lazy
,
ignorant
,
scandalous
Priests
,
for
Mother-Church
not
only
to
connive
at
them
,
but
to
countenance
them
,
and
maintain
them
in
their
pride
and
sloth
,
and
by
making
their
Exercis●s
for
them
,
whilst
they
be
idle
,
debauched
,
and
prophane
,
minding
nothing
but
the
profits
,
pleasures
,
and
Honours
of
this
Life
.
2.
The
only
way
(
Ignavum
fucos
pecus
a
praecipibus
arcent
)
is
to
banish
these
droans
from
the
Church
,
and
not
to
turn
all
the
Church
unto
droans
;
and
nothing
starves
them
sooner
,
than
to
leave
them
to
their
own
stock
for
Praying
and
Preaching
;
and
it
's
best
that
their
Ignorance
be
bewrayed
,
that
they
may
be
ashamed
,
and
get
better
instruction
and
exercise
in
Spiritual
things
,
which
are
to
be
guides
to
other
Mens
Souls
;
or
if
they
be
not
ashamed
,
the
people
may
have
a
full
knowledge
of
them
,
and
be
wiser
than
to
entrust
their
Souls
in
their
hands
.
Therefore
it
's
good
that
the
Props
be
taken
away
,
and
it
will
soon
appear
whether
such
pretended
Church-pillars
be
sound
or
rotten
.
§
14.
What
is
alleadged
about
Ministers
abuse
of
parts
in
publick
Prayers
,
or
want
of
sufficiency
,
is
no
forcing
Argument
for
imposing
a
Form
;
for
the
abuse
of
good
things
,
is
no
argument
against
the
use
;
we
may
as
well
say
,
Because
some
will
be
Drunk
,
therefore
none
must
drink
Wine
or
Beer
.
2.
Insufficient
Ministers
are
to
be
removed
,
or
further
instructed
,
if
they
be
capable
and
willing
,
as
Apollo
was
.
3.
Are
not
Church-Prayers
lyable
also
to
abuse
,
when
used
by
sottish
Priests
,
in
a
formal
,
customary
,
slovingly
,
and
prophane
〈…〉
and
a
hundred
times
more
wrong
done
thereby
to
the
honour
of
Religion
,
and
the
poor
Souls
of
the
people
,
than
by
some
weak
expressions
and
sentences
or
words
struck
out
of
joynt
,
by
the
laborious
,
faithful
,
and
zealous
Ministers
,
that
conscientiously
endeavour
to
use
and
improve
the
Talents
given
them
,
to
the
service
of
Christ
,
the
conversion
and
edification
of
the
Souls
of
the
people
.
FINIS
.