A
BRIEF
COMMENTARY
Or
Discourse
upon
the
Apologeticall
Narration
,
&c.
IN
the
entery
of
this
Apologeticall
Narration
,
our
Brethren
lay
down
the
ground
moving
them
to
the
writing
and
publishing
thereof
,
to
be
the
sudden
and
unexpected
noise
of
confused
exclamations
in
the
interpretation
of
the
most
,
reflecting
on
them
,
though
not
so
expresly
directed
against
them
in
particular
.
This
noise
was
sudden
and
unexpected
:
sudden
and
unexpected
noyses
use
to
arise
from
sudden
and
unexpected
grounds
,
which
makes
me
suspect
there
might
be
some
realitie
in
such
noyses
of
unexpected
and
strange
exclamations
,
and
expressions
of
Independents
against
Presbyteriall
Government
,
as
have
come
to
our
ears
,
which
might
be
the
cause
of
the
suddennesse
of
these
exclamations
against
them
:
but
that
they
should
not
have
expected
this
noise
,
as
it
might
seem
somewhat
strange
to
any
,
who
know
how
liberall
,
they
have
been
from
time
to
time
to
vent
their
contumelious
and
scornfull
censures
on
Presbyteriall
Government
,
and
considers
them
standing
at
such
a
distance
in
their
wayes
and
government
from
all
Christian
Churches
;
so
on
the
other
hand
,
it
seems
no
wayes
strange
to
me
,
that
these
who
are
possest
with
such
a
conceit
,
and
confidence
of
themselves
,
their
abilities
in
searching
and
finding
out
new
Truths
,
and
their
wayes
as
is
ordinarie
for
most
of
their
mould
,
to
be
,
and
as
this
Apologie
shews
they
are
,
should
not
expect
to
hear
any
whisper
against
them
,
though
they
m●y
censure
others
at
their
pleasure
.
But
why
were
not
these
exclamations
particularly
directed
against
them
?
if
it
be
,
because
perhaps
they
were
not
particularly
named
,
this
is
but
a
poore
reason
;
if
it
be
because
they
are
not
guiltie
,
of
the
matter
of
these
exclamations
,
and
particularly
of
Independency
,
abhorring
that
proud
and
insolent
title
,
pag
.
21.
and
23.
yet
these
exclamations
might
be
directed
against
them
(
though
unjustly
.
)
Secondly
,
how
justly
they
plead
not
guiltie
in
the
matter
of
these
exclamations
,
shall
(
God
willing
)
appear
in
our
insuing
Discourse
;
though
we
will
not
affirm
they
are
guiltie
of
all
,
which
perhaps
might
by
these
exclamations
have
been
fastned
on
them
,
yet
if
they
be
guiltie
,
but
in
the
least
part
or
measure
,
it
is
enough
to
shew
these
exclamations
might
be
at
least
in
part
directed
against
them
.
Thirdly
,
may
it
not
seem
strange
,
that
these
our
Brethren
should
be
so
averse
from
owning
exclamations
against
Independency
and
Independents
as
directed
against
them
;
whereas
they
not
onely
professe
here
,
in
this
Apology
what
pains
they
have
taken
to
find
out
,
and
establish
in
their
Churches
that
Government
which
they
know
the
world
cals
Independencie
;
but
know
also
,
that
they
are
looked
upon
generally
by
all
as
the
chief
Authors
,
and
abettors
thereof
in
all
England
.
They
will
not
own
the
name
of
Independency
,
yet
if
we
speak
or
preach
against
Independency
,
they
will
tell
us
we
preach
against
them
,
as
appeared
in
a
late
instance
of
one
of
these
our
Brethrens
own
fellow-labourers
in
the
same
Congregation
at
Rotterdam
with
some
one
of
his
flock
,
expostulating
with
another
Reverend
Divine
for
telling
his
people
,
that
that
Government
which
they
sware
to
maintain
in
the
Scots
Covenant
did
exclude
Independency
,
affirming
this
was
to
preach
against
them
.
This
noise
enforced
them
to
this
Apologie
,
and
that
by
anticipation
.
That
this
Apology
and
discoverie
came
out
by
force
,
I
can
easily
beleeve
:
for
their
sparingnesse
in
discovering
themselves
therein
may
sufficiently
shew
us
they
could
have
been
better
contented
to
have
made
no
discovery
of
themselves
at
all
,
if
something
had
not
enforced
them
unto
it
at
this
time
,
but
that
that
was
rather
the
fear
of
loosing
their
expected
liberty
,
then
the
noise
of
these
exclamations
,
may
in
my
judgement
appear
from
hence
:
First
,
the
time
when
this
Apology
comes
forth
,
when
there
was
likelyhood
they
should
be
frustrate
of
liberty
,
the
desire
whereof
is
the
conclusion
and
result
of
this
Apology
.
Secondly
,
to
my
knowledge
the
most
of
them
have
heard
many
exclamations
,
not
onely
reflecting
,
but
particularly
directed
against
them
in
Holland
ere
now
,
and
I
beleeve
in
England
too
,
unlesse
their
eares
have
been
closer
stopt
then
other
mens
;
nay
,
as
themselves
here
confesse
,
pag
.
25.
and
yet
none
of
these
exclamations
could
awaken
them
,
or
enforce
them
to
any
Apology
,
till
now
at
such
a
nick
of
time
:
but
they
give
a
sufficient
reason
of
their
former
silence
in
England
,
in
that
same
place
;
but
whether
this
reason
will
hold
water
,
we
shall
see
in
its
own
time
and
place
.
Thirdly
,
if
their
ayme
herein
had
been
to
take
off
those
misrepresentations
,
and
mis-apprehensions
,
and
mistakes
,
and
reproaches
they
complain
of
pag
.
23.
then
surely
in
all
reason
they
ought
to
have
made
a
full
and
plain
discovery
of
themselves
,
and
their
wayes
,
and
opinions
;
whereas
it
shall
(
God
willing
)
appear
,
that
their
main
studie
here
is
to
cover
,
rather
then
to
discover
themselves
,
concealing
most
of
all
their
differences
from
us
,
and
delivering
some
onely
in
generall
termes
(
as
that
the
truth
of
Church
Discipline
lieth
in
a
middle
way
betwixt
Brownisme
and
Presbyteriall
Government
,
pag
.
24.
without
telling
us
wherein
this
middle
way
doth
consist
)
which
are
means
rather
to
confirm
the
world
in
that
jealousie
,
that
they
nourish
some
Monsters
or
Serpents
of
opinions
lurking
in
their
bosoms
,
(
whereof
they
complain
,
pag
.
28.
)
then
to
perswade
the
contrary
,
though
my
jealousie
of
them
shall
not
reach
so
far
.
It
s
no
wonder
then
they
tell
us
,
that
this
Discovery
is
anticipated
,
and
that
by
force
:
for
something
must
be
said
,
though
against
the
hair
,
to
underprop
their
hopes
of
liberty
,
which
upon
these
grounds
I
can
hardly
beleeve
these
exclamations
should
otherwise
have
wrung
out
;
and
therefore
what
may
make
for
liberty
shall
be
discovered
,
and
that
in
such
plausible
terms
as
may
best
take
;
but
what
may
prejudize
this
liberty
shall
be
close
covered
as
much
as
is
possible
.
Had
they
not
been
thus
inforced
to
this
Discovery
,
they
resolved
(
say
they
)
to
have
left
it
to
time
,
and
experience
of
their
wayes
and
spirits
,
the
truest
discoverers
,
and
surest
judges
of
all
men
,
and
their
actions
.
Here
it
is
worth
the
observing
,
first
,
that
they
resolved
to
reserve
the
main
Discovery
of
themselves
to
what
any
might
see
in
their
practise
,
and
how
loath
they
were
to
come
to
an
Apology
,
or
any
other
kind
of
Discovery
of
themselves
;
therefore
they
so
couch
these
words
,
as
the
discovery
by
time
is
so
connected
unto
that
by
their
wayes
and
spirits
,
as
by
this
time
they
may
mean
the
time
of
that
practise
of
their
wayes
,
which
I
find
ground
rather
to
conjecture
,
then
that
by
this
discovery
by
time
they
should
mean
a
discovery
by
writing
,
or
a
full
Declaration
by
word
afterwards
,
from
their
limitation
of
that
further
Declaration
,
and
more
exact
and
scholastique
Relation
of
their
judgements
in
points
of
Difference
,
which
they
promise
,
pa.
30.
where
they
tell
us
,
we
shall
have
this
,
(
as
necessity
shall
after
require
)
which
sheweth
us
,
how
loath
they
are
to
come
to
the
light
further
then
necessitie
forceth
them
.
Secondly
,
that
they
were
resolved
to
enter
upon
the
practise
of
their
wayes
before
any
other
discovery
of
their
opinions
,
leaving
the
world
to
discover
them
by
their
practise
if
they
would
:
either
they
must
have
resolved
to
have
gone
on
in
their
way
,
without
seeking
or
obtaining
leave
of
the
State
,
or
they
must
have
had
a
strange
confidence
and
strange
grounds
whereon
to
build
such
a
confidence
of
obtaining
leave
of
the
State
,
to
set
upon
a
way
of
their
own
,
without
giving
a
full
account
what
it
should
be
.
But
it
is
false
that
mens
wayes
are
the
best
Discoverers
of
men
,
that
is
,
of
mens
opinions
:
for
first
,
mens
practise
may
sometimes
out
of
infirmitie
and
weaknesse
crosse
their
opinion
.
Secondly
,
mens
wayes
can
onely
discover
men
to
those
,
who
see
their
wayes
,
and
so
their
opinions
in
England
might
thus
be
undiscovered
to
many
even
there
,
who
yet
might
be
of
the
number
of
those
Exclamators
against
them
;
whereas
a
discovery
by
writing
might
discover
them
to
all
.
Thirdly
,
it
cannot
be
the
best
course
for
satisfying
the
offended
,
to
leave
them
to
discover
us
by
our
wayes
:
for
mens
wayes
cannot
discover
men
further
,
then
they
have
occasion
to
put
those
waies
in
practise
;
and
there
may
be
some
of
those
wayes
,
whereof
there
may
never
be
occasion
,
as
our
Brethren
prove
themselves
,
pag
.
9.
They
never
exercised
Excommunication
,
how
then
should
their
opinion
of
Excommunication
be
best
discovered
and
judged
of
by
their
wayes
?
Perhaps
these
two
reasons
may
make
them
so
averse
from
a
discovery
of
themselves
,
otherwise
then
by
experience
of
their
wayes
.
Fourthly
,
by
their
wayes
we
may
either
understand
the
practise
of
their
opinions
as
they
interpret
themselves
,
pag
.
30.
or
the
consequents
arising
upon
these
practises
.
Secondly
,
mens
actions
may
be
discovered
,
and
judged
either
physically
,
or
morally
;
Physically
,
when
they
are
discovered
in
their
nature
and
kinde
,
as
when
Independency
is
judged
to
be
an
exemption
either
of
the
people
of
a
particular
Congregation
from
the
Authoritative
power
of
their
Pastors
,
or
Elders
,
further
then
they
may
mutually
exercise
the
same
power
of
government
over
their
Pastors
or
Elders
,
or
an
exemption
of
all
the
members
of
a
Church
from
any
subjection
to
it self
,
and
other
Churches
authoritatively
assembled
in
a
representative
body
of
a
Synod
:
Morally
,
when
mens
actions
are
discovered
,
and
judged
just
or
unjust
;
as
when
that
Independencie
is
discovered
to
be
a
just
or
unjust
Government
in
the
Church
of
God
.
If
by
their
wayes
we
understand
the
practise
of
their
opinions
,
then
the
experience
thereof
cannot
be
the
best
discovery
and
judge
of
them
&
their
actions
:
for
thus
they
are
onely
discovered
physically
,
but
not
morally
,
whereas
both
are
to
be
discovered
;
it
is
fit
both
the
world
should
know
what
kind
of
Government
,
and
other
wayes
they
practise
or
maintain
,
and
likewise
should
discover
the
lawfulnesse
or
unlawfulnesse
thereof
,
which
must
be
discovered
,
and
judged
by
another
rule
then
these
wayes
themselves
.
If
by
wayes
,
we
understand
the
consequents
arising
upon
the
practise
of
such
wayes
,
and
thereby
will
discover
and
judge
the
morality
of
these
actions
,
or
that
practise
,
then
neither
are
they
thus
the
best
Discoverers
and
surest
Judges
of
men
and
their
actions
,
since
we
all
know
how
unsure
it
is
to
judge
by
the
event
,
though
some
consequents
of
our
wayes
may
serve
,
to
give
a
reasonable
touch
of
the
morality
thereof
:
especially
these
that
concern
the
intrinsecall
ends
of
these
wayes
,
as
that
Government
being
the
best
,
in
the
practise
whereof
we
may
best
attain
to
the
ends
of
Government
,
where
we
see
the
consequents
or
events
of
any
Government
to
be
most
answerable
to
the
ends
of
Government
,
we
may
judge
that
government
to
be
the
best
;
and
therefore
one
of
the
main
and
intrinsecall
ends
of
Government
being
to
conserve
peace
among
the
governed
.
1
Tim
.
2.2
.
and
(
by
our
Brethrens
confession
,
pag
.
4.
)
Presbyteriall
Government
hath
been
accompanied
with
more
peace
then
other
Governments
,
that
may
be
an
evidence
that
it
must
be
the
best
,
and
much
better
then
our
Brethrens
Government
,
which
hath
alwayes
been
accompanied
with
Rents
and
Schismes
,
strife
and
debate
,
multiplying
of
Churches
out
of
Churches
;
&
the
peoples
casting
off
their
Pastors
at
their
pleasure
by
their
Independent
liberty
;
and
if
not
casting
them
off
,
yet
improving
that
power
they
assume
as
due
unto
them
to
the
utmost
in
reproaching
,
rebuking
,
and
drawing
up
Articles
against
them
;
whereof
Mr.
Bridge
and
others
,
have
found
plentifull
experience
at
Rotterdam
,
to
the
tyring
out
of
his
spirit
amongst
them
there
;
in
so
far
as
he
hath
been
often
heard
to
affirm
,
that
if
he
had
known
at
first
,
what
he
met
with
afterwards
,
he
would
never
have
come
amongst
them
,
nor
,
being
amongst
them
,
have
given
them
such
scope
and
liberty
as
he
had
:
how
attainable
that
end
of
peace
is
also
in
and
by
their
government
may
be
perceived
by
that
expression
of
Mr.
Bridges
in
the
time
of
their
distractions
at
Rotterdam
,
that
since
they
could
not
live
together
with
peace
,
it
was
better
they
should
separate
:
all
their
compleat
power
amongst
themselves
in
their
own
Congregations
being
too
narrow
a
plaister
for
to
heal
their
sores
.
Hereupon
a
great
part
of
that
Church
did
without
further
leave
,
or
order
,
or
giving
any
satisfaction
for
offences
,
abandon
the
Church
,
and
joyned
with
others
to
the
erecting
of
that
Church
whereof
Mr.
Sympson
was
Pastor
,
and
were
by
him
received
without
any
more
ado
,
notwithstanding
that
their
Schisme
.
I
cannot
here
also
passe
by
a
notable
instance
of
the
fruits
and
consequents
of
their
Government
,
as
one
of
their
wayes
,
which
is
this
;
these
two
Churches
being
of
late
commanded
by
the
Magistrates
of
Rotterdam
to
unite
again
in
one
,
and
that
Church
whereof
Mr.
Sympson
had
been
Pastor
,
(
and
Mr.
Symons
then
was
)
being
unwilling
to
joyn
to
the
other
,
unlesse
some
members
thereof
should
be
first
put
off
,
especially
one
,
and
the
Church
whereof
that
party
was
a
member
,
being
willing
to
gratifie
the
other
in
this
,
and
yet
professing
and
attesting
as
an
act
of
the
whole
Church
by
writing
,
that
all
the
time
he
had
been
a
member
his
conversation
had
been
without
offence
;
yet
their
Teacher
must
be
forced
,
as
himself
confesseth
,
with
grief
of
heart
(
having
nothing
to
except
against
the
person
)
to
urge
him
to
take
his
dimission
from
the
Church
.
If
we
should
judge
them
by
such
wayes
,
must
we
not
judge
the
Officers
by
vertue
of
the
peoples
Independent
liberty
,
to
be
enslaved
to
their
corrupt
appetites
and
pleasures
?
If
hereunto
we
adde
the
defection
of
some
of
their
members
to
Anabaptisme
,
and
how
apt
others
of
them
are
to
be
made
a
prey
therein
by
any
of
that
Sect
that
come
along
to
seek
Proselites
,
more
then
the
members
of
other
Reformed
Churches
;
as
late
instance
hath
manifested
,
some
having
professed
Mr.
Sympsons
principles
have
made
them
Anabaptists
:
have
we
not
here
their
own
Warrant
to
judge
them
by
these
wayes
?
If
their
wayes
were
but
as
well
known
in
England
as
they
have
been
at
Rotterdam
,
I
doubt
not
but
many
would
affirm
,
as
I
have
heard
some
,
who
coming
out
of
England
in
some
good
opinion
of
them
,
being
ignorant
of
their
wayes
,
till
they
took
notice
of
them
there
,
that
they
would
never
have
beleeved
that
their
wayes
had
been
such
,
unlesse
they
had
seen
it
.
The
next
truest
discoverer
,
and
surest
Judge
they
thought
to
have
left
this
discovery
unto
,
is
the
experience
of
their
spirits
,
but
this
can
be
no
such
true
discovery
of
them
,
or
their
actions
:
for
as
the
actions
may
in
themselves
be
very
good
,
and
yet
a
spirit
of
pride
,
envie
,
&c.
may
appear
in
the
performance
of
them
,
Philip
.
1.15
,
16.
So
on
the
other
hand
,
unjust
and
illegall
actions
may
be
managed
with
a
very
fair
and
approveable
temper
of
spirit
,
the
affection
outstripping
the
judgement
;
who
knoweth
not
that
holy
and
learned
men
,
as
these
our
Brethren
are
known
to
be
,
may
hold
forth
a
spirit
of
Holinesse
in
actions
not
approveable
;
yet
since
we
know
,
that
God
,
to
shew
his
discountenancing
and
dislike
of
evill
,
even
to
the
best
,
doth
often
leave
his
people
to
some
back-byas
of
spirit
in
the
prosecution
of
such
wayes
as
he
approveth
not
,
and
our
Brethren
so
much
desire
to
be
judged
by
,
experience
of
their
spirits
;
as
it
was
Dr.
Ames
his
prudence
and
charitie
not
to
judge
simply
and
absolutely
of
Dr.
Burges
his
spirit
,
but
onely
of
that
spirit
,
which
God
left
him
to
put
on
,
when
he
became
a
Rejoyner
by
the
marks
of
his
spirit
in
that
work
:
so
shall
this
be
a
fit
place
for
us
not
to
judge
absolutely
of
our
Brethrens
spirits
,
but
onely
to
discover
what
spirit
God
seemeth
to
have
left
them
to
in
this
their
plea
and
Apology
for
that
unwarrantable
Government
of
theirs
,
and
how
free
they
are
of
that
spirit
of
schisme
,
faction
,
pride
,
and
singularity
,
whereof
they
so
much
labour
,
pag
.
23.
&c.
to
clear
themselves
.
To
this
end
let
any
judicious
Reader
first
observe
the
frame
,
modell
and
style
of
this
Apology
,
and
they
shall
see
it
cast
in
such
a
mould
as
may
rather
dazle
a
popular
eye
by
specious
and
Rhetoricall
flourishes
,
and
Pathetick
aggravations
,
with
Encomiastick
applauses
of
their
own
wayes
and
proceedings
,
and
so
to
steal
the
affections
of
the
ignorant
vulgar
(
more
apt
to
be
taken
with
Pathetick
expressions
,
then
strength
of
reasons
)
then
satisfie
the
mind
of
any
intelligent
Reader
:
when
the
common
sort
look
on
them
appearing
with
these
expressions
,
pag
.
3.
and
consider
them
having
all
these
helps
they
boast
of
to
find
out
the
truth
,
their
freedome
&
exemption
from
these
temptations
that
might
arise
,
from
the
place
they
went
to
,
the
condition
they
were
in
,
the
company
they
went
forth
with
,
to
by
as
them
any
way
:
all
these
inlarged
in
divers
particulars
,
leaving
them
as
freely
to
be
guided
by
that
touch
and
light
Gods
Spirit
should
by
the
Word
vouchsafe
their
consciences
,
as
the
needle
toucht
with
the
Loadstone
is
in
the
Compasse
?
What
ordinarie
capacitie
would
not
beleeve
it
were
impossible
for
such
men
to
misse
the
mark
?
&
so
with
an
implicite
faith
follow
them
whithersoever
they
should
lead
them
;
whereto
if
we
adde
the
Pathetick
aggravations
of
their
miseries
,
their
patient
forbearance
of
preaching
,
or
printing
any
thing
towards
the
vindication
of
themselues
,
being
so
every
way
provoked
thereunto
,
pag
.
25.
who
would
not
pitie
,
love
,
and
have
compassion
on
such
?
And
how
apt
such
affections
are
to
beleeve
men
on
their
own
bare
word
,
the
affection
commanding
and
forestalling
the
judgement
,
who
knoweth
not
?
And
yet
what
weight
can
be
in
all
these
to
presse
the
justnesse
of
their
cause
,
or
truth
of
their
deductions
from
thence
what
discerning
eye
cannot
see
?
That
wherein
they
were
to
satisfie
the
world
in
by
this
Apology
,
ought
to
have
been
a
clear
discovery
of
their
opinions
and
wayes
,
wherein
they
differ
from
us
,
and
a
vindication
of
the
truth
and
equity
of
these
above
ours
;
but
how
farre
they
come
short
in
the
former
we
have
heard
already
,
and
shall
yet
see
more
fully
;
yea
how
little
satisfaction
any
intelligent
Reader
can
find
in
either
of
these
by
the
Apology
,
may
be
infallibly
concluded
by
their
own
words
,
pag
.
27.
where
they
professe
to
reserve
the
declaration
of
their
judgements
,
and
what
they
conceive
to
be
Gods
truth
therein
,
to
the
due
and
orderly
agitation
of
this
Assembly
;
and
pag
.
30.
to
reserve
a
more
exact
and
scholastick
relation
of
their
judgements
in
the
points
of
Government
about
Church-government
unto
the
more
proper
season
and
opportunity
of
this
Assembly
,
&c.
where
we
have
a
clear
confession
,
that
we
have
not
a
Declaration
of
their
judgements
,
nor
a
scholastick
Relation
thereof
,
which
must
comprehend
the
Arguments
to
confirm
the
same
in
this
Apology
;
(
which
makes
me
wonder
how
they
could
in
the
same
,
pag
.
30.
and
with
the
same
breath
affirm
,
that
thus
they
had
nakedly
,
and
with
all
simplicitie
rendered
a
cleare
and
true
account
of
their
wayes
and
spirits
hitherto
)
and
if
so
,
whereto
serves
this
Apology
?
unlesse
it
be
by
big
and
plausible
words
to
gain
the
affections
of
the
unstable
vulgar
,
before
they
shall
come
to
know
their
wayes
,
which
is
to
hold
out
a
popular
spirit
.
Secondly
,
though
my
conscience
be
my
witnesse
how
little
desirous
I
am
to
accuse
them
of
pride
,
or
partialitie
;
yet
that
this
Apologie
seemeth
to
hold
out
such
a
spirit
,
I
presume
none
shall
denie
,
who
shall
but
impartially
consider
these
particulars
therein
.
First
,
the
considence
they
have
,
pag
.
3.
of
their
looking
upon
the
Word
of
God
as
impartially
,
and
unprejudicially
,
as
men
made
of
flesh
and
blood
are
like
to
do
in
any
juncture
of
time
that
may
fall
out
;
surely
humilitie
,
and
impartiall
respect
to
themselves
,
would
have
blushed
to
own
such
an
expression
,
and
have
taught
them
to
judge
better
of
others
then
themselves
,
especially
the
best
,
at
least
in
some
juncture
of
times
;
might
there
not
be
some
juncture
of
time
as
much
favouring
others
in
this
,
as
that
did
them
?
And
in
such
a
juncture
,
is
it
not
possible
,
that
any
of
the
choisest
of
Gods
people
might
go
(
though
but
a
hairs
breadth
)
beyond
them
in
looking
impartially
on
the
Word
of
God
?
Secondly
,
consider
we
the
different
eye
wherewith
they
looked
upon
the
writings
and
practise
of
other
reformed
Churches
,
and
the
old
Non-conformists
,
and
those
of
New-England
,
and
if
they
have
looked
no
more
impartially
on
the
Word
of
God
,
they
shall
appear
to
have
been
but
flesh
and
blood
;
here
first
,
one
argument
why
they
judge
the
Discipline
of
other
reformed
Churches
,
not
so
good
as
their
own
,
is
,
because
they
found
that
that
Discipline
was
not
so
accompanied
with
the
practise
and
power
of
Godlinesse
,
as
they
found
even
that
in
England
,
how-ever
accompanied
with
more
peace
;
pag
.
4.
is
not
this
prejudice
and
partialitie
to
respect
a
government
,
because
they
cannot
discern
those
under
that
government
to
be
proportionable
in
godlinesse
to
those
whom
(
I
think
)
they
will
not
say
lived
under
a
better
,
but
,
we
may
confidently
say
,
under
a
worse
,
to
wit
,
Episcopacie
?
I
can
hardly
think
they
can
be
ignorant
that
evill
men
may
live
under
a
good
government
,
or
that
they
can
think
that
some
defect
in
the
execution
of
good
Laws
,
whereby
libertie
and
licentiousnesse
may
encrease
,
must
needs
argue
a
defect
in
the
Law
it self
:
I
beleeve
our
Brethren
know
,
that
the
power
and
practise
of
Godlinesse
are
rather
the
fruits
and
effects
of
the
free
grace
of
God
,
and
a
powerfull
and
sound
dispensation
of
the
Word
,
then
of
Government
,
properly
so
called
.
Secondly
,
they
but
consulted
with
reverence
with
the
practise
and
writings
of
other
reformed
Churches
;
but
they
looked
upon
the
light
of
the
old
Non-conformists
as
matter
of
advantage
to
them
,
and
what
they
had
written
came
more
commended
unto
them
,
not
onely
because
they
were
their
own
,
but
because
sealed
with
their
manifold
and
bitter
sufferings
;
pag
.
4.
So
also
the
wayes
and
practises
of
those
of
New-England
,
they
propounded
as
examples
to
themselves
,
(
this
is
more
than
with
reverence
to
consult
with
them
)
and
that
because
they
had
testified
their
sinceritie
by
such
an
extraordinarie
undertaking
:
(
as
though
a
sincere
affection
and
great
undertaking
must
needs
argue
a
right
informed
judgement
)
pag
.
5.
Let
any
judge
,
whether
to
judge
more
truth
to
be
in
any
mans
way
or
writing
then
in
anothers
,
because
the
one
is
our
Countreyman
,
the
other
not
;
because
the
one
hath
suffered
,
the
other
not
;
whether
so
to
look
on
the
undertakings
and
sufferings
of
some
,
as
to
with-draw
their
eyes
from
thee
,
as
great
,
undertakings
,
and
as
bitter
,
if
not
more
bitter
,
sufferings
,
of
others
,
be
not
extreame
partialitie
;
and
how
this
can
consist
with
that
standing
as
unengaged
spectators
they
boast
of
;
pag
.
5.
and
whether
such
impartialitie
,
or
rather
partiality
,
as
this
is
,
in
searching
out
truth
,
be
not
the
way
rather
to
stumble
on
errors
then
find
out
truth
.
Hereunto
we
may
adde
their
partiall
and
tender
care
and
warinesse
of
saving
the
credit
of
those
of
the
separation
,
whom
they
will
not
call
Brownists
,
but
whom
(
say
they
)
ye
(
that
is
,
we
)
call
Brownists
;
pag
.
5.
no
wayes
thus
tender
,
or
carefull
of
the
credit
of
other
Reformed
Churches
;
but
whereas
,
at
least
to
make
them
equall
with
those
of
the
Separation
,
they
should
have
called
them
such
as
Papists
,
and
Lutherans
call
Calvinian
Churches
,
they
stick
not
absolutely
to
call
them
Calvinian
Churches
,
pag
.
22.
Thirdly
,
if
we
will
take
a
farther
scantling
of
their
partiality
and
pride
in
this
Apologie
,
let
us
more
particularly
consider
their
aggravations
of
their
miseries
in
their
absence
from
their
Countrey
;
as
,
first
assuming
so
frequently
the
title
of
Exiles
,
Gods
poore
Exiles
,
pag
.
22.
sufferers
even
to
Exile
:
pag
.
31.
Secondly
,
they
tell
us
,
these
were
the
saddest
dayes
of
their
pilgrimage
on
Earth
,
pag
.
21.
where
they
endured
many
miseries
the
companions
of
banishment
,
and
that
through
the
distemper
of
the
place
,
they
hardly
came
off
that
service
with
their
healths
,
yea
lives
:
pag
.
22.
First
,
suppose
all
these
things
were
fully
so
,
yet
they
conducing
nothing
towards
that
which
ought
to
be
the
aym
and
end
of
this
Apologie
,
nor
they
having
any
such
occasion
of
this
kind
of
boasting
,
as
Paul
had
against
the
counter-boastings
of
others
to
the
prejudice
of
the
Gospel
,
where
he
yet
did
apologize
for
his
boasting
,
2
Corinth
.
12.11
.
What
can
we
judge
lesse
then
that
they
here
side
more
with
the
Pharisee
than
the
Apostle
;
but
I
have
had
occasion
to
be
somewhat
acquainted
with
their
conditions
there
:
and
I
professe
sincerely
that
(
all
things
considered
and
compared
)
a
man
in
such
a
condition
might
be
well
content
to
esteem
any
Countrey
his
native
Countrey
,
such
miseries
,
mercies
,
and
such
dayes
the
most
comfortable
dayes
of
their
pilgrimage
,
and
never
to
desire
to
come
off
that
service
with
life
;
Oh
how
pride
and
partiall
self-love
turns
mercies
into
miseries
!
Fourthly
,
look
we
on
the
excessive
hyperbolicall
encomiasticks
,
whereby
they
magnifie
the
actions
and
qualities
of
men
of
their
own
profession
,
and
see
if
there
be
no
partiall
spirit
;
pag
.
5.
they
tell
us
,
those
that
went
to
New-England
undertook
that
voyage
meerly
to
worship
God
more
purely
,
whither
to
invite
them
there
could
be
no
other
invitement
;
It
seems
they
must
have
been
very
privie
to
the
aym
and
by
as
of
all
these
mens
spirits
;
if
they
had
said
there
was
no
other
invitement
,
it
had
been
more
then
they
could
well
affirm
,
I
having
known
some
to
have
been
invited
,
and
others
to
have
gone
by
other
motives
besides
that
,
but
that
there
could
be
no
other
,
either
as
a
sufficient
motive
in
respect
of
it self
,
or
at
least
as
a
motive
to
them
,
though
perhaps
in
it self
not
sufficient
to
perswade
better
judgements
,
I
presume
none
can
beleeve
,
but
such
as
resolve
to
point
at
those
mens
actions
and
ends
onely
with
such
a
partiall
finger
,
as
shall
put
out
the
eye
of
their
own
common
reason
.
Again
,
pag
.
22.
they
tell
us
they
lost
some
friends
and
companions
,
their
fellow-labourers
in
the
Gospel
,
as
precious
men
as
this
earth
bears
any
;
I
am
so
far
from
derogating
from
the
memorie
of
these
mens
deserved
worth
,
that
I
beleeve
in
their
life
they
would
have
abhorred
such
an
applaudite
.
Fifthly
,
compare
we
the
weaknesse
and
deficiency
of
the
Founders
of
Reformation
in
the
Calvinian
Churches
,
in
attaining
to
the
perfection
of
that
reformation
the
first
day
(
as
they
call
it
)
with
their
prosperous
successe
in
their
second
reformation
,
and
that
the
first
day
,
and
see
we
what
spirit
that
will
discover
unto
us
:
pag
.
22.
it
is
a
ground
sufficient
to
them
to
judge
those
Churches
to
have
need
of
a
farther
reformation
,
because
they
come
new
out
of
Poperie
,
and
their
Founders
had
no
Apostolique
infallibilitie
,
and
so
might
not
be
perfect
the
first
day
;
They
on
the
other
hand
came
new
out
of
Popish
and
Episcopall
superstition
and
Conformity
,
having
according
to
their
own
confession
,
pag
.
3.
and
4.
at
first
never
looked
further
then
the
dark
part
of
superstitions
,
untill
having
chosen
banishment
,
and
being
in
that
condition
they
were
cast
upon
a
farther
necessitie
of
enquiring
into
and
viewing
the
light
part
,
the
positive
part
of
Church
worship
and
government
;
whereunto
if
we
adde
,
that
they
entred
upon
the
practise
of
that
worship
and
government
as
soon
as
they
came
into
Holland
,
hereupon
it
must
follow
,
they
must
have
so
farre
exceeded
our
first
Reformers
as
to
become
so
perfect
in
their
Reformation
,
and
that
the
first
day
,
as
to
find
(
according
to
their
own
words
,
pag
.
20.
)
principles
enough
not
onely
fundamentall
,
and
essentiall
to
the
being
of
a
Church
,
but
superstructory
also
to
the
well
being
of
it
,
and
these
to
them
clear
and
certain
,
and
such
as
might
well
serve
to
preserve
their
Churches
in
peace
,
and
from
offence
,
(
it
is
wonder
there
should
such
trouble
and
offence
have
been
among
them
then
)
and
such
as
would
comfortably
guide
them
to
heaven
in
a
safe
way
;
and
consequently
,
either
they
must
have
had
Apostolique
infallibility
,
or
must
have
been
as
blindly
led
on
in
their
first
practise
of
their
worship
and
Government
in
Holland
,
as
they
were
in
their
many
yeers
practise
of
their
superstitious
and
corrupt
government
in
England
,
and
have
come
with
such
forestalled
affections
to
enter
upon
their
new
search
,
as
those
who
devour
holy
things
,
and
after
vows
make
enquirie
;
Prov.
20.25
.
it
would
appear
the
world
would
have
come
to
a
better
and
more
perfectissue
,
if
they
had
been
the
first
Founders
of
Reformation
.
Sixthly
,
let
any
judge
whether
,
for
any
whose
wayes
lie
under
so
much
suspition
and
censure
as
they
acknowledge
theirs
to
do
,
not
having
either
given
a
full
Declaration
of
their
opinions
and
judgements
,
nor
scholastick
reasons
for
the
vindication
of
the
same
,
(
as
we
have
seen
also
by
their
own
confession
they
have
not
)
to
come
to
such
a
judicatorie
,
as
they
acknowledge
the
Parliament
to
be
,
and
require
an
allowance
and
toleration
in
the
practise
of
their
unknown
,
and
unjustified
opinions
and
wayes
,
be
not
a
touch
of
such
a
spirit
as
tels
even
a
Parliament
they
deserve
allowance
in
any
thing
,
without
being
bound
to
give
an
account
wherein
,
or
wherefore
;
if
this
be
that
respect
and
authoritie
they
give
to
the
Civill
Magistrate
beyond
us
,
we
can
well
spare
them
this
precedency
.
What
concerneth
a
spirit
of
faction
,
singularity
and
schisme
,
first
,
let
the
world
judge
,
whether
,
for
these
our
Brethren
without
the
knowledge
and
consent
of
that
Assembly
,
whereof
they
are
members
,
to
set
out
an
Apologie
of
this
nature
,
to
desire
a
toleration
before
their
wayes
be
known
,
and
taken
into
consideration
by
the
Assembly
,
and
that
to
separate
from
all
other
reformed
Churches
,
and
stand
singly
by
themselves
,
savoureth
not
of
a
spirit
of
faction
,
singularity
and
schisme
.
Secondly
,
it
is
certain
there
is
a
party
and
faction
,
and
a
headstrong
one
too
of
their
profession
in
England
,
and
therefore
it
is
not
easily
to
be
imagined
,
that
this
can
be
,
without
some
influence
from
them
,
who
are
known
to
be
the
chief
owners
,
and
Patrons
of
these
opinions
there
:
there
be
two
particulars
also
,
which
may
seem
to
strengthen
this
jealousie
;
first
,
that
which
they
pag
.
24.
expresse
to
prove
the
contrary
,
to
wit
,
that
they
found
the
spirits
of
the
people
of
that
kingdom
of
England
that
professe
or
pretend
to
the
power
of
Godlinesse
,
readie
to
take
any
impressions
,
and
to
be
cast
into
any
mould
that
hath
but
the
appearance
of
a
stricter
way
:
where
ye
see
such
sounding
of
spirits
,
with
such
Apologies
,
may
it
not
encrease
the
jealousie
of
an
intended
faction
?
Secondly
,
how
ever
readie
they
are
in
their
Considerations
,
Consid
.
1.
and
6.
to
dehort
others
from
a
disorderly
gathering
of
Churches
;
yet
one
of
their
own
profession
,
who
ought
to
know
it
,
told
me
they
might
well
dehort
others
,
when
themselves
had
already
gathered
their
own
Churches
;
I
have
spoke
with
these
also
,
who
being
at
Brook-house
in
London
to
hear
one
of
them
preach
,
and
he
being
suddenly
call'd
up
to
preach
above
,
because
of
the
crowd
belowe
,
did
hear
many
of
them
belowe
affirm
,
they
must
hear
him
,
and
he
must
not
preach
,
unlesse
they
heard
,
because
they
were
of
his
flock
;
and
himself
was
known
to
affirm
,
and
professe
he
would
preach
no
where
unlesse
his
own
people
might
be
there
;
and
is
not
this
kinde
of
gathering
Churches
somewhat
factious
,
and
a
means
to
disturbe
the
peace
of
the
Church
,
and
give
occasion
of
Divisions
,
as
they
confesse
in
their
Considerations
.
Consid
.
9.
Thirdly
,
their
expressions
concerning
the
Church
of
England
their
opinions
,
government
,
and
practise
thereof
are
all
Divisive
,
and
destructive
of
the
union
of
the
Church
,
denying
that
common
authoritie
and
government
,
which
is
the
bond
of
that
union
;
even
as
in
a
common-wealth
,
many
Cities
are
also
one
body
of
a
common-wealth
,
by
one
common
Government
,
and
common
Governors
.
Hence
they
cannot
endure
the
name
of
a
Nationall
Church
,
not
onely
as
Episcopal
men
absurdly
understand
it
,
meaning
thereby
the
Bishops
of
a
Nation
,
or
a
Convocation
,
but
even
as
we
rightly
understand
it
to
be
meant
of
all
the
particular
Congregations
making
one
entyre
body
,
which
is
represented
in
a
Nationall
Synod
;
and
therefore
in
this
Apologie
they
constantly
speak
of
the
Churches
of
England
in
the
plurall
,
never
of
the
Church
of
England
in
the
singular
number
,
as
may
be
seen
,
pag
.
5.
and
6.
whereas
,
as
the
unity
of
invisible
grace
,
and
that
inward
and
invisible
government
whereby
Christ
inwardly
governs
his
people
as
King
of
his
Church
,
is
to
us
a
ground
and
foundation
whereon
to
build
the
unitie
of
the
invisible
Church
;
so
,
also
by
the
same
consequence
,
are
we
forced
to
draw
the
unitie
of
the
visible
Church
from
the
unity
of
that
visible
profession
,
which
all
the
particular
Churches
hold
forth
,
necessarily
requiring
one
visible
government
of
Christ
,
by
those
,
unto
whom
he
hath
entrusted
the
keyes
thereof
,
according
to
that
of
Cyprian
,
De
unit
.
Eccl.
exordium
ab
unitate
proficiscitur
,
ut
Ecclesia
una
monstretur
;
the
keyes
not
being
given
to
the
invisible
,
but
the
visible
Church
;
hence
we
are
not
afraid
to
call
all
the
visible
Churches
,
one
Church
in
the
singular
number
,
and
that
according
to
expresse
Scripture
,
1
Cor
.
10.32
.
1
Cor
.
12.28
.
1
Tim
.
3.15
.
as
being
more
properly
the
body
of
Christ
,
Col.
2.19
.
1
Cor
.
12.12
,
13.
Ephes
.
4.4
,
12
,
16.
the
new
and
heavenly
Jerusalem
,
the
mother
of
us
all
,
Gal.
4.26
.
(
See
Whittak
.
Cont
.
3.
q
.
5.
cap
.
3.
pag
.
601.
)
and
the
Spouse
of
Christ
,
Revel
.
21.9
,
10.
than
any
one
particular
Church
,
which
D.
Ames
confesseth
to
receive
the
name
,
and
nature
of
the
whole
,
as
a
similar
part
,
and
properly
to
be
a
part
in
respect
of
the
whole
,
as
the
integrall
,
though
in
respect
of
its
composition
by
aggregation
of
divers
members
,
it
is
also
an
intire
body
.
Ames
.
Med
.
theol
.
li
.
1.
c
.
32.
Sect
.
4.5
.
But
they
labour
to
clear
themselves
of
such
a
spirit
by
a
twofold
Argument
.
First
,
pag
.
23.
they
tell
us
that
schisme
,
which
they
affirm
to
have
been
a
calumny
cast
upon
them
,
must
either
relate
to
a
differing
from
the
former
Ecclesiasticall
Government
of
that
Church
(
meaning
the
Church
of
England
)
established
,
and
then
(
say
they
)
who
is
not
involved
in
it
as
well
as
we
,
or
to
that
constitution
and
government
that
is
yet
to
come
,
and
until
that
be
agreed
on
,
established
,
and
declared
,
and
actually
exist
,
there
can
be
no
guilt
,
or
imputation
of
schisme
from
it
.
To
this
we
answer
,
first
,
that
it
were
no
sufficient
plea
for
them
,
though
all
others
were
involved
in
it
,
as
well
as
they
,
if
it
be
a
schisme
to
differ
from
that
government
,
since
to
have
many
companions
in
sin
doth
no
wayes
excuse
us
.
Secondly
,
a
naked
differing
from
any
government
maketh
no
Schisme
,
but
such
as
is
accompanied
with
emulation
,
contention
,
and
strife
,
whereby
the
peace
of
the
Church
is
disturbed
by
dividing
and
separating
from
it
,
drawing
away
others
,
setting
up
their
own
Congregations
apart
without
order
,
preventing
the
Magistrate
,
or
stirring
up
strife
in
it
:
for
Schisme
consists
rather
in
affection
then
opinion
.
Hence
,
1.
Others
differing
with
them
from
the
former
Government
may
be
free
of
Schisme
,
and
yet
they
not
free
.
Secondly
,
hence
they
might
be
guilty
of
Schisme
,
even
in
respect
of
that
Government
which
yet
is
to
be
established
by
their
obstinate
and
disorderly
running
before
Authoritie
in
setting
up
their
own
.
Thirdly
,
all
others
differing
from
the
former
government
,
and
yet
agreeing
altogether
peaceably
in
an
other
are
no
Schismaticks
,
and
yet
they
differing
so
with
them
from
the
former
,
as
withall
they
differ
from
all
others
in
their
own
government
might
be
Schismaticks
,
suppose
Schisme
might
consist
in
a
differing
in
government
.
The
second
Argument
whereby
they
labour
at
large
to
clear
themselves
of
a
spirit
of
faction
,
&c.
is
taken
from
their
long
silence
and
forbearance
to
draw
out
such
a
spirit
,
being
so
manifoldly
provoked
thereunto
,
both
from
the
advantage
they
had
therein
from
the
plyable
humors
and
dispositions
of
the
people
,
pag
.
24.
and
the
writings
against
them
,
and
misconstructions
of
their
silence
,
pa.
25.
&c.
To
this
we
answer
,
that
this
is
an
Argument
of
no
consequence
:
for
what
ever
spirits
men
are
of
,
they
may
in
policy
,
either
draw
out
these
spirits
,
or
in
silence
forbear
,
according
as
they
see
the
one
or
the
other
may
most
advantage
their
ends
.
Now
what
ever
other
ends
they
here
pretend
of
their
silence
;
yet
that
the
main
end
thereof
was
,
the
better
,
and
more
easie
to
obtain
their
liberty
,
as
themselves
here
acknowledge
,
this
to
be
one
of
their
ends
,
and
a
main
one
too
,
to
wit
,
the
hopefull
expectation
they
have
been
entertained
with
of
an
happie
latitude
,
and
agreement
by
means
of
this
Assembly
,
and
the
wisdom
of
the
Parliament
,
pag
.
26.
yea
,
and
that
this
was
the
onely
end
of
their
silence
,
may
appear
from
hence
.
First
,
had
they
forborn
,
as
they
tell
us
,
pag
.
25.
they
did
,
because
they
knew
and
considered
that
it
was
the
second
blowe
that
makes
the
quarrell
,
and
that
the
beginning
of
strife
would
have
been
as
the
breaking
in
of
waters
,
then
they
might
have
published
their
opinions
,
without
blows
or
scholastick
reasons
,
as
they
insinuate
they
have
done
in
this
Apologie
;
and
since
they
complain
,
that
the
cause
and
ground
why
mens
affections
are
so
edged
against
them
,
is
the
misapprehensions
,
and
mistakes
of
them
and
their
wayes
;
in
all
reason
a
naked
relation
of
their
points
of
difference
from
us
,
would
have
served
to
take
away
those
mistakes
,
and
so
rather
to
appease
,
then
increase
strife
:
but
the
truth
is
,
they
knew
that
a
full
discovery
of
their
wayes
would
have
prejudiced
their
liberty
,
and
therefore
it
was
best
to
be
filent
,
notwithstanding
all
provocations
,
and
when
they
find
it
necessarie
to
write
,
they
must
be
tender
in
touching
any
thing
wherein
they
differ
from
us
,
but
large
enough
in
the
enumeration
of
these
points
,
wherin
they
agree
with
us
,
because
the
former
might
prejudice
,
but
the
latter
may
advance
their
liberty
,
si
non
castè
,
saltèm
cautè
.
Secondly
,
all
other
ends
pretended
by
them
,
as
the
avoiding
occasion
of
strife
,
and
their
respect
to
a
peaceable
and
an
orderly
Reformation
,
&c.
did
as
much
urge
and
presse
their
silence
now
when
they
wrote
this
Apologie
,
as
before
,
and
yet
now
their
libertie
lieth
at
stake
,
all
these
cannot
prevail
with
them
to
be
longer
silent
,
therefore
it
is
evident
that
they
were
rather
awakened
to
make
this
discoverie
,
by
the
hazard
of
their
liberty
,
then
any
exclamations
,
which
they
could
patiently
enough
hear
before
without
awakeing
.
Thus
if
Independent-Government
may
be
best
judged
by
the
spirit
wherewith
it
is
maintained
,
I
trust
the
world
may
discern
what
sentence
is
fit
to
passe
on
it
.
Next
,
they
appeare
in
publike
,
and
appeale
,
and
that
first
unto
the
iudgement
of
the
Parliament
with
a
twofold
confidence
,
the
first
of
the
iustice
of
this
appeale
manifested
in
a
bold
Quere
,
unto
whose
iudgements
they
should
first
appeale
,
but
theirs
as
the
supreame
Judicatorie
of
the
kingdome
.
The
second
of
the
iustnesse
of
their
cause
,
manifested
in
their
daring
,
and
not
fearing
to
appeare
before
,
and
appeale
unto
so
iust
and
severe
a
Tribunall
,
trusting
to
finde
it
a
sacred
refuge
,
and
an
Asylum
for
their
mistaken
and
misjudged
innocency
.
Brethren
,
you
are
yet
but
putting
on
your
armour
,
and
therefore
boast
not
as
they
who
put
them
off
.
Before
whom
,
and
unto
whose
iudgements
should
you
first
(
say
you
)
present
your selves
,
but
to
the
Parliaments
?
First
,
the
end
of
your
appearing
before
them
,
you
insinuate
in
these
words
(
who
have
hitherto
lien
under
so
darke
a
Cloud
of
manifold
misapprehensions
,
)
so
the
Parliament
must
cleare
and
resolve
your
Ecclesiasticall
controversies
and
differences
,
judge
what
is
Independencie
,
what
not
,
what
Government
is
the
best
,
what
is
Schisme
,
what
not
,
I
can
yet
hardly
perswade
my selfe
you
thinke
the
Parliament
the
fittest
Judge
in
such
causes
.
Secondly
,
you
appeare
first
before
and
appeale
unto
the
Parliament
,
and
that
because
it
is
the
supreame
Iudicatorie
:
but
therefore
ye
ought
to
have
appeared
and
appealed
last
before
,
and
unto
it
,
and
cannot
appeale
immediatly
unto
it
,
without
contempt
of
these
inferiour
and
subordinate
Corporations
and
Judicatories
you
live
under
,
Appeales
being
from
the
Inferiour
to
the
Superiour
,
and
from
the
incompetent
to
the
competent
Judge
.
Thirdly
,
why
doe
they
tell
us
of
their
appearing
and
appealing
first
before
or
unto
the
Parliament
?
doe
they
intend
afterwards
to
appeare
before
,
or
appeale
unto
any
other
inferiour
Judicatorie
?
I
can
conjecture
no
other
reason
why
this
word
First
was
inserted
,
unlesse
it
were
to
pacifie
the
Assembly
of
Divines
,
in
shewing
themselves
willing
afterwards
to
appeare
before
them
:
but
doe
not
themselves
tell
us
,
that
they
have
adventured
themselves
upon
that
way
of
God
wisely
assumed
by
the
prudence
of
the
State
,
(
meaning
the
way
of
the
Assembly
of
Divines
)
in
a
Consciencious
regard
had
to
the
orderly
and
peaceable
way
of
searching
out
truths
,
and
reforming
the
Churches
of
Christ
;
and
that
as
the
stage
whereon
they
would
first
bring
forth
into
a
publike
view
their
tenets
,
page
28.
If
they
know
,
and
are
in
conscience
perswaded
,
that
the
way
of
searching
truths
by
the
Assembly
of
Divines
is
assumed
by
the
Parliament
,
and
that
,
1.
wisely
,
2.
as
the
way
of
God
,
3.
as
the
stage
whereon
first
to
appeare
in
publike
view
,
4.
as
the
orderly
way
,
5.
promised
so
to
doe
,
then
doe
they
not
commit
a
fault
against
knowledge
,
conscience
,
and
promise
,
and
that
foolishly
,
and
breake
and
invert
order
,
and
the
way
of
God
and
man
in
appearing
first
in
publike
view
before
the
Parliament
,
contrarie
to
the
Parliaments
owne
prudent
order
;
specially
since
their
appearing
before
the
Assembly
is
by
themselves
,
page
27.
acknowledged
to
be
an
act
of
as
great
confidence
(
they
calling
it
the
most
judicious
and
severe
Theater
of
all
other
)
as
this
in
appealing
to
the
Parliament
,
as
the
most
just
and
severe
tribunall
.
If
their
innocency
in
other
things
be
no
better
,
than
this
kinde
of
contraveening
the
order
of
Parliament
,
they
will
have
but
little
reason
to
expect
to
finde
it
a
sacred
refuge
for
such
innocencie
.
This
kinde
of
disorderly
appeales
troubling
Parliaments
with
such
matters
,
the
decision
of
Ecclesiasticall
controversies
,
inverting
the
order
of
Legall
proceedings
,
contemning
the
Order
of
Parliaments
,
and
slighting
and
neglecting
inferiour
Judicatories
,
may
shew
us
,
how
likely
it
is
that
their
mould
will
be
coexistent
with
the
peace
of
any
forme
of
civill
Government
on
earth
,
as
they
affirme
,
page
3.
Though
it
hath
been
observed
to
be
the
impudently
false
language
of
some
,
that
their
mould
and
Government
is
the
maine
cause
of
Christ
,
the
Parliament
contends
for
:
yet
I
suppose
the
peace
of
this
Parliamentarie
Government
hath
beene
somewhat
disturbed
by
their
mould
,
and
if
it
be
the
same
with
that
of
Brownists
,
to
wit
,
popular
Government
,
as
experience
hath
and
doth
hitherto
demonstrate
,
(
what
ever
middle
way
they
tell
us
of
,
page
24.
)
then
the
many
long
and
bitter
Law-suits
before
the
Governours
and
Government
of
Amsterdam
flowing
from
the
shamefull
rents
and
divisions
,
occasioned
by
that
mould
,
may
tell
us
how
likely
their
mould
is
to
be
coexistent
with
the
peace
of
any
civill
Government
on
earth
;
neither
hath
the
peace
of
the
civill
Government
of
Roterdam
been
altogether
free
of
disturbance
by
their
mould
.
I
could
yet
give
other
Symptomes
of
the
coexistencie
of
their
mould
with
the
peace
of
any
other
civill
Government
,
if
I
would
follow
their
example
,
in
going
about
to
exasperate
the
spirits
of
those
in
authoritie
against
them
,
as
they
endevour
to
doe
against
us
,
by
telling
the
world
,
pag
.
19.
that
they
give
as
much
,
and
(
as
they
thinke
)
more
to
the
Magistrates
power
,
then
the
principles
of
Presbyteriall
government
will
suffer
us
to
yeeld
:
or
if
I
had
not
more
respect
to
the
advancement
of
Reformation
,
then
to
thinke
the
whetting
of
the
edge
of
authoritie
(
already
so
sharp
)
against
who
desire
and
urge
it
might
be
no
hinderance
thereunto
:
if
that
conscientious
appehension
of
the
danger
of
rending
and
dividing
the
godly
Protestant
party
in
that
kingdome
that
were
desirous
of
Reformation
,
and
of
making
severall
interests
among
them
,
in
a
time
when
there
is
an
absolute
necessitie
of
their
neerest
union
and
conjunction
,
and
all
little
enough
to
effect
that
Reformation
intended
,
and
that
conscientious
regard
to
a
peaceable
way
of
reforming
the
Churches
of
Christ
,
whereof
they
make
such
sad
profession
,
pag
25.26
,
and
28.
were
to
be
judged
by
such
an
endeavour
as
this
,
to
rend
the
head
further
from
the
members
,
and
the
members
from
one
another
,
I
leave
the
impartiall
to
apprehend
whether
they
should
not
rather
be
found
to
be
hinderers
,
then
furtherers
,
both
of
the
Peace
and
Reformation
intended
,
unlesse
they
apprehend
their
Government
to
be
the
Reformation
intended
,
the
Calvinian
and
Presbyterian
Churches
standing
in
need
of
that
farther
Reformation
,
wherein
the
first
Founders
of
Reformation
shot
short
,
and
therefore
the
better
to
advance
their
Reformation
,
they
may
conceive
it
fit
to
blow
the
coale
,
and
helpe
to
make
Presbyteriall
Government
the
more
odious
in
the
eyes
of
authoritie
,
as
a
deformation
equall
with
Episcopacie
on
the
one
hand
,
and
worse
on
the
other
hand
,
in
derogating
from
authoritie
what
theirs
giveth
.
These
men
and
Bishops
may
in
the
end
be
like
to
agree
,
and
conspire
againe
In
odium
tertii
:
for
better
one
Bishop
then
many
.
After
an
enumeration
of
the
helps
and
advantages
they
had
to
finde
the
Truth
,
which
we
shall
not
need
further
to
touch
,
at
the
end
of
the
fifth
page
they
give
an
account
of
their
opinion
of
the
Churches
and
Ministery
of
England
:
where
they
tell
us
,
all
the
defilements
thereof
did
never
worke
in
them
any
other
thoughts
,
much
lesse
opinion
,
but
that
Multitudes
of
the
Assemblies
and
Parochiall
Congregations
thereof
were
the
true
Churches
and
Bodie
of
Christ
,
and
the
Ministrie
thereof
a
true
Ministrie
;
where
it
is
plaine
,
they
acknowledge
onely
Multitutdes
,
of
,
not
all
the
Churches
of
England
true
Churches
,
and
the
Ministrie
of
these
Multitudes
,
not
all
,
a
true
Ministrie
.
Me
thinkes
,
Candor
and
ingenuitie
,
would
here
have
required
a
plaine
and
free
Declaration
,
what
sort
of
Congregations
and
Ministrie
they
approve
,
and
what
sort
they
approve
not
,
and
upon
what
grounds
;
but
such
plainenesse
had
full
ill
suted
the
end
and
aime
of
this
Apologie
,
and
therefore
I
must
be
at
the
paines
to
unfold
this
mysterie
for
them
,
to
such
as
know
it
not
.
The
difference
then
betwixt
them
and
us
in
this
particular
consists
herein
.
First
,
whereas
Cartwright
,
Parker
,
and
other
Non-conformists
agree
with
us
,
in
the
lawfulnesse
and
expediencie
of
confining
,
for
orders
sake
,
particular
Churches
within
the
bounds
of
severall
distinct
Parishes
,
they
with
the
Separatists
thinke
this
confinement
unlawfull
,
(
though
not
in
that
degree
to
disanull
,
or
annihilate
the
essentiall
being
of
that
Church
so
confined
)
but
would
have
a
libertie
left
to
any
where
ever
they
live
,
to
joyne
to
what
Church
they
thinke
good
;
and
though
I
cannot
say
,
they
take
on
any
as
members
,
who
cannot
,
by
reason
of
the
distance
of
their
habitation
,
be
ordinarily
present
and
joyne
with
them
in
the
worship
of
that
Church
,
whereof
they
are
members
;
yet
being
admitted
members
,
let
them
remove
their
dwelling
,
and
settle
where
they
will
,
yea
even
to
other
Countries
,
yet
,
unlesse
they
have
taken
a
formall
dismission
,
they
are
accounted
as
members
of
that
Church
still
,
though
it
were
after
divers
yeares
residence
elswhere
,
and
have
as
full
power
in
matters
belonging
to
that
Church
,
as
those
who
are
residents
where
the
Church
is
.
An
instance
whereof
there
was
not
long
agoe
at
Delph
in
Holland
,
where
an
English
Church
being
begun
to
be
formed
,
and
upon
the
removall
of
him
,
who
was
to
have
beene
Pastour
,
to
Roterdam
,
and
other
occasions
,
all
the
men
,
who
had
beene
received
members
,
having
also
removed
thither
,
and
to
other
places
(
two
or
three
excepted
)
yet
in
the
opinion
of
Roterdam
,
those
remaining
must
be
a
Church
still
;
and
rather
then
faile
,
those
who
were
removed
must
stand
members
,
and
ioyne
with
those
two
or
three
left
at
Delf
,
and
must
have
power
to
call
a
Pastor
,
and
take
on
members
to
the
Church
of
Delf
,
they
living
at
Roterdam
and
elsewhere
;
and
Mr.
Forbes
must
be
cryed
out
on
,
as
the
breaker
of
the
Church
,
because
he
would
not
suffer
such
a
course
to
go
on
.
Secondly
,
whereas
it
is
a
maine
foundation
,
whereby
to
iustifie
that
mixture
,
which
they
condemne
in
Parochiall
Churches
,
and
to
owne
even
such
,
who
being
baptized
and
professing
the
Protestant
religion
,
after
being
come
to
yeares
,
though
in
their
conversation
they
appeare
openly
prophane
,
as
members
of
the
Church
,
though
not
to
be
admitted
to
the
Lords
Supper
:
yet
so
as
the
Rulers
of
the
Church
are
bound
to
have
the
oversight
of
them
,
and
use
the
rod
of
Discipline
against
them
,
that
the
baptized
children
of
the
members
of
the
Church
are
by
vertue
of
their
Baptisme
made
members
of
the
Church
:
for
since
Baptisme
doth
initiate
them
in
the
Church
,
it
cannot
be
in
the
invisible
,
but
in
the
visible
particular
constitute
Church
whereof
their
parents
are
members
,
or
wherein
they
are
baptized
;
for
by
the
former
,
wee
should
,
besides
other
absurdities
,
stumble
upon
the
Popish
Opus
operatum
,
and
every
baptized
child
should
ipso
facto
be
regenerated
,
yet
their
principles
will
not
allow
this
,
which
hold
,
that
none
are
members
of
a
Church
,
but
such
(
that
I
may
speak
in
Parkers
words
,
de
Polit
.
Eccles
.
lib
.
3.
cap
.
16.
sect
.
1.
)
as
being
gathered
by
Christ
into
his
Church
by
the
ordinary
meanes
of
the
preaching
of
the
Gospell
,
are
by
that
preaching
prepared
,
and
voluntarily
enter
into
covenant
with
the
Church
,
and
are
fit
for
participating
in
the
Lords
Supper
.
And
hence
their
third
and
main
difference
from
us
,
we
may
perceive
in
the
first
reason
,
whereby
they
labour
to
vindicate
themselves
from
blotting
the
Congregations
of
England
out
of
the
roll
of
true
Churches
;
because
by
the
same
reason
(
say
they
)
the
Churches
of
Scotland
and
Holland
(
for
their
mixture
)
must
be
judged
no
Churches
also
:
Where
they
imply
,
not
onely
that
their
Churches
are
free
of
such
a
mixture
,
but
their
meaning
is
,
that
though
there
may
be
a
Church
,
where
there
is
this
mixture
of
good
and
bad
,
yet
in
their
opinion
the
Church
consisteth
onely
of
the
good
,
requiring
inward
and
true
grace
to
the
essentiall
being
of
a
member
of
a
visible
Church
,
still
telling
us
with
the
Brownists
,
that
a
Church
must
consist
of
true
Saints
,
alledging
that
place
1
John
.
2.19
.
So
then
looking
upon
multitudes
of
the
Parishes
of
England
,
having
some
true
sanctified
ones
amongst
them
,
them
they
looke
on
as
the
Church
,
and
such
Parish-Churches
for
true
Churches
onely
,
and
that
in
respect
of
these
members
.
This
may
appear
more
plainly
in
that
they
admit
none
to
communicate
with
them
but
who
are
members
of
a
Church
,
and
whom
they
acknowledge
for
such
by
their
true
godlinesse
,
may
be
seen
pag
.
6.
at
the
latter
end
,
where
they
tell
us
,
they
did
proffer
to
receive
into
communion
of
the
Lords
Supper
with
them
,
some
(
whom
(
say
they
)
we
knew
to
be
godly
)
upon
that
relation
,
fellowship
,
and
commembership
they
held
in
England
:
hence
a
godly
Minister
comming
to
Arnhem
,
and
desiring
to
communicate
with
them
,
he
must
first
declare
unto
them
that
he
was
fully
perswaded
that
there
were
some
truly
godly
among
those
whom
he
had
received
as
members
of
the
Church
,
whereof
he
was
Pastor
;
because
otherwise
they
would
not
have
acknowledged
that
Church
for
a
true
Church
,
and
so
could
not
have
admitted
him
being
no
member
of
a
true
Church
,
(
they
admitting
none
but
such
.
)
Hence
it
is
that
we
have
D.
Ames
,
Medul
.
Theol
.
lib
.
1.
cap
.
32.
sect
.
11.
making
true
inward
faith
onely
the
internall
and
essentiall
state
of
a
visible
member
of
a
visible
Church
,
as
well
as
of
a
member
of
the
Catholike
,
or
invisible
Church
,
and
externall
profession
the
outward
and
accidentall
state
even
of
a
member
of
a
visible
Church
:
whence
it
must
follow
,
that
both
the
visible
and
invisible
Church
must
have
one
essentiall
forme
,
and
so
the
visible
Church
shall
be
essentially
the
invisible
Church
,
and
the
invisible
Church
essentially
the
visible
Church
:
Also
,
that
hee
who
is
a
member
of
the
invisible
Church
must
,
ipso
facto
,
be
also
a
member
of
the
visible
Church
,
as
being
in
the
essentiall
state
thereof
;
whereas
in
truth
outward
profession
is
as
essentiall
and
intrinsecall
to
the
visible
Church
,
as
inward
grace
is
to
the
invisible
,
and
puts
a
man
in
the
essentiall
state
of
a
member
thereof
,
as
really
as
inward
grace
doth
in
the
essentiall
state
of
a
member
of
the
invisible
.
Fourthly
,
such
Churches
where
there
is
either
an
explicite
or
implicite
Covenant
betwixt
the
members
(
ever
supposing
them
to
be
true
Saints
)
and
the
Pastor
,
and
betwixt
the
members
among
themselves
,
these
they
hold
for
true
Churches
;
but
where
there
is
no
such
Covenant
as
they
must
,
and
do
imagine
there
is
not
in
many
parishes
in
England
,
there
being
in
the
Parish
none
who
have
thus
bound
themselves
to
one
another
,
or
to
the
Pastor
,
these
Churches
,
or
Parish
Congregations
they
hold
for
no
true
Churches
,
nor
the
Ministry
thereof
a
true
Ministry
:
Hence
pag
.
7.
at
the
beginning
,
they
tell
us
,
they
offered
to
receive
some
in
Communion
with
them
,
whom
they
knew
godly
,
by
virtue
of
their
commembership
,
relation
,
and
fellowship
they
held
in
their
Parish
Churches
in
England
;
they
(
say
they
)
professing
themselves
to
be
members
thereof
,
and
belonging
thereunto
:
their
meaning
in
these
words
being
,
that
they
acknowledged
them
members
,
knowing
them
godly
by
virtue
of
this
their
profession
,
this
including
that
Covenant
,
whereas
without
this
profession
,
and
acknowledgement
of
themselves
to
be
members
of
that
Parish
Church
,
they
would
not
have
received
them
into
communion
with
them
,
as
not
acknowledging
them
as
members
of
any
Church
.
Here
two
things
are
to
bee
noted
,
as
their
Tenets
and
Practice
:
First
,
that
they
acknowledge
no
man
a
true
Minister
by
virtue
of
his
Ordination
in
England
;
but
all
their
acknowledgement
of
any
true
Ministery
in
England
,
is
onely
by
virtue
of
an
explicite
or
implicite
Call
,
grounded
on
that
explicite
or
implicite
Covenant
with
him
.
Hence
they
all
renounced
their
Ordination
in
England
,
and
ordained
one
another
in
Holland
:
When
Master
Ward
was
chosen
Pastor
,
and
Master
Bridges
Teacher
at
Roterdam
,
first
Master
Bridges
ordained
Master
Ward
,
and
then
immediately
Master
Ward
again
ordained
Master
Bridges
.
Secondly
,
they
receive
none
to
communicate
with
them
but
such
as
are
,
and
by
them
acknowledged
to
be
,
members
of
Churches
:
So
that
a
man
may
bee
to
their
knowledge
and
acknowledgement
in
Christ
,
in
covenant
with
God
,
and
so
have
interest
in
all
the
promises
of
God
,
live
without
scandall
,
able
to
examine
himselfe
,
and
yet
he
shall
be
by
them
denyed
the
seal
of
that
Covenant
,
though
he
be
cast
out
of
that
membership
,
by
force
,
necessity
,
and
persecution
.
Hence
when
Master
John
Forbes
was
violently
thrust
from
his
Ministery
among
the
Merchant
Adventurers
at
Delph
,
by
Canterburies
meanes
,
he
with
his
whole
family
were
denyed
the
Communion
at
Roterdam
:
and
one
of
the
members
at
Roterdam
taking
grievously
on
,
because
one
of
the
Merchants
Adventurers
(
who
out
of
conscience
had
renounced
the
Merchants
Church
,
when
Master
Beaumont
became
Pastor
to
it
)
did
communicate
with
them
,
and
being
asked
why
he
took
such
offence
thereat
,
being
he
knew
the
man
to
be
godly
,
answered
in
my
hearing
,
That
he
had
as
much
to
doe
with
an
Heathen
and
a
Publican
as
with
him
,
so
long
as
he
was
no
member
of
a
Church
:
So
they
dote
on
the
Communion
of
Churches
alone
,
as
they
forget
the
Communion
of
Saints
.
Pag
.
7.
They
tell
us
of
the
respect
wherewith
they
were
entertained
by
the
Reformed
Churches
abroad
,
and
what
mutuall
respect
they
gave
them
back
again
.
To
this
we
answer
,
First
,
That
whatever
respect
personall
,
or
otherwise
,
might
have
been
shewed
them
at
first
,
it
might
and
did
proceed
,
1.
From
their
being
looked
on
as
men
forced
to
leave
England
,
by
the
Bishops
persecutions
.
2.
From
the
benefit
the
members
of
their
Churches
residency
brought
to
the
places
where
they
lived
.
3.
From
the
ignorance
of
their
wayes
;
and
therefore
let
us
see
what
respect
they
had
when
their
wayes
were
knowne
:
Those
of
them
who
were
at
Roterdam
,
know
what
opposition
Master
Parke
had
from
the
Dutch-Church
at
Delph
,
the
Ministers
thereof
drawing
their
main
plea
from
the
confusions
and
schismes
of
Roterdam
,
obiecting
them
continually
,
fearing
the
wayes
of
their
Church
to
be
erected
at
Delph
might
be
conformable
to
theirs
;
and
warning
the
Magistrates
of
Delph
openly
out
of
the
Pulpit
,
to
take
heed
what
English
Preacher
they
allowed
there
,
lest
one
Church
might
quickly
multiply
in
two
or
three
,
and
those
of
severall
wayes
,
as
they
affirmed
it
to
be
in
Roterdam
.
Neither
are
they
(
as
I
beleeve
)
ignorant
how
much
the
Dutch
Preachers
of
Roterdam
solicited
the
Magistrates
,
that
they
might
be
commanded
to
bring
their
differences
to
the
Classes
or
Presbyterie
,
whereby
such
members
,
as
finding
themselves
aggrieved
,
complained
to
the
Dutch
Preachers
or
Classes
,
might
find
a
way
of
redresse
.
Secondly
,
I
know
no
other
entertainment
any
of
their
Churches
had
there
,
but
what
other
Sectaries
had
,
save
onely
one
of
their
two
Churches
at
Roterdam
,
where
their
Preachers
had
maintenance
allowed
them
,
and
that
was
by
reason
that
that
Church
was
formerly
under
Presbyteriall
Government
,
and
conformable
to
the
Dutch-Churches
,
and
had
onely
begun
to
decline
towards
their
wayes
,
a
little
before
their
comming
to
it
,
in
Master
Peters
his
time
,
who
yet
notwithstanding
professeth
himselfe
at
this
houre
to
be
a
Presbyteriall
man
,
for
all
his
having
been
in
New
England
,
since
his
being
Pastor
of
that
Church
:
Master
Sympsons
Church
maintained
their
owne
Officers
,
and
preached
in
a
private
house
,
which
they
then
fitted
to
be
a
publike
allowed
Church
since
,
(
if
this
word
,
Church
,
in
this
sense
be
not
offensive
to
them
)
.
Thirdly
,
What
may
concerne
the
mutuall
respect
they
gave
unto
,
and
correspondency
they
also
held
with
the
Reformed
Churches
:
We
confesse
they
acknowledged
them
for
true
Churches
,
yet
it
is
not
unknowne
with
what
disdaine
and
censure
,
they
,
and
their
Presbyteriall
way
have
been
commonly
spoken
of
at
Roterdam
;
neither
can
they
shew
us
such
a
correspondency
and
fraternity
between
them
and
these
Churches
,
as
I
am
(
and
I
beleeve
truly
)
informed
Master
Sympsons
Church
(
whether
by
him
,
or
after
his
time
by
Master
Symons
I
have
not
enquired
)
entred
in
,
with
those
of
the
Separation
at
Amsterdam
,
by
a
mutuall
covenant
and
agreement
to
owne
each
other
.
I
beleeve
it
to
be
by
vertue
of
that
correspondency
and
covenant
,
that
some
of
their
members
,
not
Officers
of
the
Church
,
nor
Ecclesiasticall
persons
,
doe
publikely
preach
in
Master
Cans
Pulpit
at
Amsterdam
.
In
their
Relation
of
the
waies
and
practices
of
their
Churches
,
pag
.
8.
they
are
so
wise
as
to
borrow
some
of
that
humane
prudence
which
they
so
much
condemne
in
matters
divine
,
pag
.
10.
for
scarce
touching
any
thing
,
wherein
their
wayes
and
practices
differ
from
ours
,
they
onely
mention
such
particulars
wherein
we
agree
;
pag
.
23.
they
grievously
complaine
that
the
odious
name
of
Brownisme
,
together
with
all
their
opinions
,
as
they
have
stated
and
maintained
them
,
are
cast
upon
them
;
a
man
would
think
therefore
that
it
should
concern
those
men
,
in
the
account
they
give
of
their
wayes
and
practices
,
to
shew
the
world
fully
how
much
they
differ
from
Brownists
,
if
they
would
have
that
imputation
taken
off
:
and
yet
,
in
the
enumeration
of
their
wayes
and
practices
,
they
mention
nothing
but
what
is
the
way
and
practice
of
the
Brownists
in
conformity
with
us
,
as
fully
as
theirs
:
They
tell
us
in
the
first
place
,
that
publike
worship
was
the
same
with
that
of
the
Reformed
Churches
;
but
they
doe
not
tell
us
whether
their
publike
Worshippers
be
the
same
or
not
,
there
being
here
a
wide
difference
betweene
them
and
us
;
for
whereas
we
appropriate
publike
preaching
and
praying
to
the
Ministers
alone
,
by
virtue
of
their
Office
,
(
they
being
onely
appointed
by
God
to
be
his
mouth
to
the
people
,
and
theirs
to
him
)
their
common
and
ordinary
practice
alloweth
this
liberty
to
any
man
of
the
Congregation
,
in
whom
they
apprehend
ability
thereunto
,
so
that
hee
is
a
publike
Preacher
to
day
,
who
to
morrow
is
no
more
,
nor
hath
more
charge
in
the
Church
then
the
meanest
member
;
hath
not
Master
Lawrence
,
a
Gentleman
and
no
Preacher
,
yet
preached
all
this
while
at
Arnhem
,
while
his
brethren
were
in
England
:
but
this
had
too
neere
affinity
with
Brownisme
,
and
therefore
it
was
prudence
to
conceal
it
:
neither
was
some
of
their
preaching
and
prayers
altogether
the
same
with
the
preaching
and
prayers
of
the
Reformed
Churches
,
as
I
was
informed
from
Master
Sympsons
often
hearers
,
and
very
good
friends
;
who
told
me
,
his
Prayers
and
Sermons
contained
little
or
no
matter
of
confession
of
sinne
,
or
threatning
of
judgement
,
or
what
concerned
the
Law
,
or
repentance
;
but
of
exalting
the
grace
of
God
in
Christ
already
wrought
,
and
of
thanksgiving
,
as
being
bound
to
frame
his
Sermons
,
and
direct
his
speech
to
the
benefit
of
none
but
those
of
his
owne
Church
,
on
whom
he
looked
as
already
converted
;
these
therefore
hee
was
onely
to
confirme
and
awaken
to
thankfulnesse
,
and
not
to
aime
at
the
conversion
of
any
,
it
being
the
ordinary
opinion
among
them
,
that
this
is
not
the
worke
of
a
Pastor
.
Thirdly
,
in
the
matter
of
singing
of
Psalmes
,
which
they
reckon
one
part
of
their
publike
worship
,
they
differ
not
onely
from
us
,
but
are
also
at
variance
among
themselves
;
some
thinking
it
unlawfull
for
any
to
sing
but
hee
who
preacheth
,
and
this
hath
been
the
late
practice
at
Arnhem
;
others
thinking
it
unlawfull
for
women
to
sing
in
the
Congregation
;
hence
some
women
at
Roterdam
doe
not
sing
with
the
rest
of
the
Congregation
:
I
heare
also
they
think
it
unfit
for
any
at
all
to
sing
in
such
times
of
the
Churches
trouble
as
this
.
Fourthly
,
they
differ
from
other
Reformed
Churches
in
their
publike
prayers
;
for
whoever
preach
or
pray
otherwise
among
them
,
yet
none
must
pronounce
the
blessing
but
the
Pastor
;
neither
doe
they
esteem
it
lawfull
to
use
the
Lords
Prayer
in
publike
.
Fifthly
,
in
the
Administration
of
the
Sacraments
they
differ
from
them
also
;
for
they
will
baptize
none
but
the
children
of
their
owne
members
.
Secondly
,
They
tell
us
their
Officers
are
the
same
with
those
allowed
by
the
Reformed
Churches
;
but
so
are
the
Brownists
Officers
also
:
Why
did
they
not
tell
us
,
whether
their
way
of
calling
and
ordaining
their
Officers
was
the
same
or
not
?
here
we
should
have
seen
that
an
Officer
cannot
be
called
among
them
,
unlesse
he
be
first
a
member
of
their
owne
Church
,
as
among
the
Brownists
:
So
that
if
they
be
to
call
some
one
who
hath
been
,
or
is
a
Pastor
elsewhere
,
he
is
not
capable
of
a
call
to
be
their
Pastor
;
but
they
must
onely
call
him
to
be
a
member
with
them
,
and
he
must
take
his
hazzard
of
being
called
Pastor
,
after
he
hath
left
his
former
charge
,
and
joyned
in
membership
with
them
;
and
I
assure
you
,
this
may
prove
a
hazzard
sometimes
amongst
them
:
So
here
we
should
have
seen
that
not
onely
the
power
and
practice
of
Calling
,
but
also
of
Ordination
,
is
wholly
and
solely
in
the
hands
of
all
the
Congregation
indifferently
amongst
them
:
neither
were
all
their
Officers
the
same
with
those
of
the
Reformed
;
for
I
heare
of
no
ruling
Elders
that
ever
Master
Sympson
had
in
his
Church
,
but
that
he
thought
that
Office
unlawfull
;
which
sutes
better
with
their
principles
then
the
contrary
:
for
if
the
Keyes
of
Government
and
Discipline
be
given
to
all
the
faithfull
,
what
Keyes
of
this
nature
should
these
Elders
have
apart
?
These
Elders
are
(
say
they
)
with
them
,
not
Lay-men
,
but
Ecclesiasticall
persons
,
separated
to
that
service
:
But
,
Brethren
,
have
all
Churches
ability
to
maintaine
them
?
is
every
Church
furnished
with
men
of
such
abilities
,
as
you
require
these
Ecclesiasticall
Elders
to
be
?
your
Church
at
Roterdam
hath
long
wanted
Elders
,
and
that
,
by
their
owne
confession
,
for
these
reasons
:
and
if
the
troubles
end
in
England
,
they
may
be
like
to
want
them
still
;
and
therefore
,
Brethren
,
doe
you
thinke
Christ
hath
confined
his
Church
within
the
compasse
of
these
straits
?
Thirdly
,
the
matter
of
Government
(
say
they
)
and
Censures
was
the
same
,
which
all
acknowledge
,
viz.
Admonition
,
and
Excommunication
;
but
was
,
or
is
the
form
the
same
also
?
doe
they
not
plead
as
hard
for
the
peoples
right
,
and
power
in
Government
,
and
Excommunication
,
equall
with
that
of
the
Rulers
,
without
subjection
either
to
Consistoriall
,
or
Presbyteriall
authority
,
as
ever
Master
Canne
did
for
Sions
Prerogative
Royall
?
and
yet
these
mens
way
of
Government
must
lie
in
a
middle
way
,
between
Brownisticall
and
Presbyteriall
Government
,
pag
.
24.
I
doubt
when
this
middle
way
shall
be
discovered
,
it
shall
be
found
medium
abnegationis
in
respect
of
Presbyteriall
,
and
medium
participationis
in
respect
of
Brownisticall
Government
.
By
these
particulars
it
may
in
measure
appeare
how
just
cause
they
have
to
complaine
,
that
all
the
opinions
of
the
Brownists
are
cast
upon
them
,
and
what
warning
they
took
by
the
Land-marks
,
and
Ship-wracks
of
the
Separation
,
of
these
rocks
and
shelves
they
runne
upon
,
as
they
professe
,
pag
.
5.
to
have
taken
:
and
it
is
worth
the
noting
,
that
pag
.
23.
they
doe
not
complaine
,
that
they
are
simply
made
to
owne
all
the
opinions
of
Brownisme
,
but
that
they
are
made
to
owne
them
as
they
are
stated
and
maintained
by
them
;
doe
but
state
them
otherwayes
,
which
may
be
done
without
any
great
materiall
difference
,
and
the
occasion
of
that
complaint
is
taken
away
.
Fourthly
,
they
tell
us
they
use
Excommunication
onely
upon
obstinacy
and
impenitency
,
and
that
for
sinnes
against
the
parties
knowne
light
,
and
the
light
of
nature
,
&c.
A
man
would
think
these
our
Brethren
were
very
sparing
of
their
censures
,
yet
they
have
been
observed
,
by
all
who
have
known
their
waies
,
to
censure
some
persons
for
some
such
causes
,
as
no
well
Reformed
Church
would
censure
any
;
but
to
passe
that
,
together
with
the
danger
of
their
restraint
of
Excommunication
to
such
sinnes
as
they
doe
restraine
it
to
,
onely
,
me
thinks
,
what
they
here
affirm
is
not
very
sutable
to
that
their
practice
,
whereof
I
am
informed
by
those
who
ought
to
know
it
,
to
wit
,
they
having
some
discourse
in
their
publike
meeting
concerning
the
introduction
of
that
which
they
call
Prophecy
,
in
their
Church
at
Roterdam
,
and
of
dissolving
the
Church
,
that
they
might
cast
one
in
their
owne
mould
;
whereupon
six
or
seven
members
standing
up
,
and
telling
them
,
they
would
complain
to
the
Magistrates
that
they
were
Brownists
,
and
were
a
going
to
change
the
Church
into
a
Brownist-Church
,
it
was
immediately
voted
about
,
whether
these
members
should
not
instantly
be
excommunicated
?
and
was
carried
affirmatively
,
and
should
accordingly
have
been
executed
,
had
not
Master
Bridges
his
prudence
prevented
it
.
I
think
it
may
be
much
questioned
,
whether
these
men
here
sinned
against
their
known
light
,
or
the
light
of
nature
?
however
,
sure
the
time
was
very
short
to
convince
them
of
impenitency
and
obstinacy
.
Next
they
come
to
their
Principles
,
the
first
whereof
is
to
follow
the
patterne
and
example
of
the
Churches
erected
by
the
Apostles
,
and
not
to
move
beyond
the
direction
of
the
Scripture
,
not
daring
to
eeke
out
what
was
defective
in
their
light
with
humane
prudence
.
brethren
,
Scripture
is
a
full
and
perfect
rule
;
yet
you
confesse
here
,
that
there
is
such
a
blemish
in
our
eyes
,
as
we
cannot
come
to
a
cleare
knowledge
of
the
directions
and
examples
therein
,
especially
to
finde
out
rules
for
all
cases
,
though
they
be
to
be
found
;
why
then
,
when
any
case
may
occurre
,
a
rule
concerning
which
we
cannot
finde
in
Scripture
,
yet
,
if
we
may
find
a
rule
for
it
in
prudence
,
which
Scripture
doth
not
crosse
,
nor
it
Scripture
,
must
we
there
suspend
all
practice
,
when
the
case
urgeth
something
to
be
done
,
and
prudence
furnisheth
reasonable
and
equitable
grounds
and
wayes
to
proceed
in
?
When
we
finde
generall
rules
in
Scripture
,
as
of
Decency
and
Order
,
must
not
prudence
help
us
to
apply
them
fitly
to
particulars
?
When
we
urge
them
often
,
from
their
owne
principle
,
with
the
Apostles
directions
and
examples
in
Government
and
Ordination
,
it
being
never
left
to
the
people
in
Scripture
,
&c.
they
are
ready
to
tell
us
,
the
Apostles
were
extraordinary
persons
,
and
therefore
not
imitable
:
must
not
prudence
here
umpire
the
businesse
,
and
shew
us
what
actions
are
imitable
,
or
not
imitable
in
the
Apostles
?
We
have
seen
they
can
sometimes
help
themselves
with
prudence
,
yea
such
humane
prudence
as
we
shall
never
owne
:
When
he
which
succeeded
Master
Bridges
was
asked
why
he
would
,
against
his
heart
,
and
with
griefe
,
at
the
peoples
desire
,
urge
that
Member
of
whom
we
have
made
former
mention
to
leave
the
Church
,
he
answered
he
tooke
the
prudentiall
way
.
Whether
was
it
the
rule
of
Scripture
,
or
humane
prudence
,
that
put
them
at
Roterdam
on
that
resolution
of
dissolving
the
Church
,
both
first
and
last
,
that
they
might
be
free
of
such
members
as
were
not
of
their
mould
?
Wee
have
a
generall
direction
in
Scripture
,
that
the
members
of
a
Church
shall
entertaine
Church-communion
together
;
some
kinde
of
prudence
taught
some
women
at
Roterdam
for
a
long
time
to
apply
this
rule
to
a
particular
practice
of
communion
together
every
weeke
,
in
ioynt
fasting
and
prayer
,
till
better
prudence
hath
of
late
taught
them
to
leave
it
.
God
give
all
of
their
minde
and
way
prudence
to
apply
Scripture
fitlier
,
and
more
properly
then
they
usually
doe
in
these
controversies
with
us
,
and
then
our
Brethren
doe
here
that
particular
Scripture
of
the
old
and
new
garment
,
to
that
purpose
for
which
they
apply
it
.
The
rules
of
divine
and
humane
prudence
may
be
the
same
,
and
equally
appliable
to
humane
and
divine
matters
,
as
the
Morall
law
,
and
the
law
of
Nature
are
.
We
hope
both
Scripture
and
prudence
,
and
if
neither
of
these
,
at
least
experience
shall
in
the
end
teach
our
Brethren
,
that
popular
Government
is
not
the
way
to
preserve
Churches
in
peace
,
and
from
offence
.
Their
second
Principle
was
,
not
to
make
their
present
iudgement
and
practice
a
binding
law
unto
themselves
for
the
future
.
I
think
no
man
makes
his
practice
a
law
for
the
future
;
but
why
durst
they
not
trust
their
present
iudgement
?
they
are
iealous
of
themselves
(
say
they
)
because
they
had
too
great
instance
of
their
frailty
,
in
the
former
way
of
their
conformity
.
Here
we
see
first
that
they
were
iealous
and
doubtfull
,
whether
that
Worship
and
Government
they
practised
was
right
or
not
,
fearing
their
iudgements
might
be
misinformed
in
this
,
as
in
their
former
conformity
:
where
is
then
the
truth
of
what
they
affirm
immediately
before
?
that
they
found
in
the
word
Principles
enough
,
not
onely
fundamentall
and
essentiall
to
the
being
of
a
Church
,
but
superstructory
also
for
the
wel-being
of
it
,
and
those
to
them
cleare
and
certaine
.
Secondly
,
they
commend
this
as
a
Principle
to
be
carried
about
with
us
,
not
to
make
our
present
iudgements
a
binding
law
to
us
for
the
future
:
I
grant
this
is
a
good
Principle
where
men
are
so
uncertaine
and
iealous
as
they
were
,
and
hope
this
Principle
may
be
a
meanes
of
their
union
with
us
in
the
end
,
which
is
the
thing
our
soules
breathe
after
;
but
to
such
as
have
attained
to
a
certainty
of
the
truth
and
equity
of
their
wayes
,
they
are
bound
to
make
that
certainty
a
binding
law
for
their
future
practice
:
neither
did
I
thinke
that
our
Brethren
would
have
us
live
in
a
continuall
wavering
and
doubting
,
and
not
,
according
to
the
rule
,
bee
perswaded
in
our
minds
,
Rom.
13.15
.
and
not
condemne
our selves
in
what
wee
allow
,
and
sinne
in
all
wee
doe
,
not
doing
it
of
faith
,
ibid
.
22
,
23.
Their
third
principle
was
,
to
choose
still
to
practise
safely
,
and
so
as
they
had
reason
to
judge
that
all
sorts
,
or
the
most
of
all
the
Churches
did
acknowledge
warrantable
,
although
they
make
additaments
;
here
their
rule
is
,
1.
to
practise
safely
;
2.
they
measure
this
safe
practise
,
by
all
or
the
most
Churches
acknowledgement
of
that
practise
to
be
warrantable
,
as
may
appeare
by
their
first
instance
,
the
taking
in
of
members
,
wherein
(
say
they
)
they
choose
the
better
part
,
and
to
be
sure
,
(
that
is
,
to
practise
safely
)
received
in
none
,
but
such
as
all
the
Churches
in
the
world
would
by
the
balance
of
the
Sanctuary
acknowledge
faithfull
.
First
,
this
principle
crosseth
the
first
,
where
they
justly
made
the
Scripture
the
onely
measure
of
safe
walking
.
Wee
are
much
to
honour
the
unanimous
consent
and
practise
of
Churches
,
and
wish
our
brethren
would
not
so
easily
take
up
singular
practises
of
their
own
,
which
they
so
unanimously
condemne
,
or
reject
those
which
they
approve
:
but
wee
require
them
not
to
make
their
warrant
the
rule
of
safe
practise
to
them
.
Secondly
,
in
this
their
first
instance
,
where
they
say
,
they
received
none
,
but
such
as
all
the
Churches
judged
faithfull
,
if
they
would
hold
to
their
principle
in
stead
of
(
judged
faithfull
)
they
should
have
said
,
(
judged
warrantable
to
receive
;
)
for
all
the
Churches
may
acknowledge
some
faithfull
,
whom
they
will
not
judge
warrantable
to
receive
.
Thirdly
,
it
is
neither
the
safest
way
,
nor
doe
all
,
or
the
most
Churches
judge
it
warrantable
to
receive
none
,
but
whom
all
the
Churches
in
the
world
shall
acknowledge
faithfull
;
what
if
any
one
,
or
some
Churches
such
as
theirs
,
or
the
Brownists
,
may
not
(
as
they
doe
not
)
acknowledge
some
,
yea
many
faithfull
,
whom
other
,
yea
,
I
dare
say
,
all
other
Reformed
Churches
will
acknowledge
such
,
doe
they
therefore
thinke
that
all
the
other
Churches
will
iudge
it
warrantable
,
that
these
shall
not
be
received
,
because
they
acknowledge
them
not
faithfull
?
Fourthly
,
if
they
thinke
they
walke
safely
in
practising
so
,
as
all
sorts
,
or
the
most
Churches
iudge
warrantable
,
then
,
why
doe
they
not
receive
such
others
,
besides
them
they
doe
receive
,
whom
,
I
beleeve
,
they
know
the
most
part
of
other
Reformed
Churches
acknowledge
warrantable
to
receive
?
Why
is
not
the
warrant
of
the
most
of
other
Churches
as
powerfull
with
them
in
these
things
,
which
they
call
their
additaments
,
as
in
other
things
?
must
not
their
answer
be
,
because
all
the
Churches
acknowledge
what
they
doe
lawfull
and
good
,
but
they
cannot
iudge
,
that
which
other
Churches
doe
beyond
them
,
lawfull
,
and
so
the
English
of
their
practising
,
so
as
all
,
or
most
Churches
shall
acknowledge
warrantable
,
must
be
,
that
they
will
embrace
and
follow
the
warrant
of
other
Churches
,
though
the
most
,
or
all
,
so
farre
as
they
shall
have
their
owne
warrant
,
and
so
the
safetie
of
their
practise
shall
be
measured
by
their
owne
,
not
the
warrant
of
any
or
all
other
Churches
;
but
to
come
to
particulars
,
do
not
all
,
or
the
most
Churches
acknowledge
it
warrantable
,
and
safe
to
receive
such
whose
tender
hearts
may
cast
them
in
such
doubting
,
(
notwithstanding
their
exemplary
conversation
)
as
they
dare
not
professe
themselves
to
be
converted
,
and
so
proffer
themselves
to
the
church
in
their
desire
of
enjoying
ordinances
of
Christ
,
as
having
interest
therein
in
Christ
,
as
they
require
to
be
done
by
every
one
,
whom
they
receive
:
one
whom
they
will
acknowledge
as
holy
and
savourie
a
Christian
as
any
in
their
Church
of
Roterdam
told
me
,
that
Mr.
Bridges
having
urged
them
to
become
a
member
of
that
Church
,
the
partie
answered
,
they
could
not
,
as
not
daring
to
make
such
a
profession
,
not
having
that
assurance
of
their
conversation
or
interest
in
Christ
.
Secondly
,
the
most
Churches
thinke
it
the
safest
way
to
hazzard
to
erre
rather
in
the
excesse
,
then
in
the
defect
of
charitie
;
yea
that
charity
is
to
umpire
the
businesse
,
whether
to
judge
the
partie
faithfull
,
or
worthy
to
be
received
,
or
not
,
in
respect
of
some
acts
of
some
sin
,
or
sins
in
him
,
on
the
one
hand
,
and
other
wayes
and
carriages
,
as
signes
of
sinceritie
on
the
other
hand
;
but
their
practise
is
not
futable
to
this
practise
and
judgement
of
most
Churches
:
for
they
receive
none
,
but
whom
all
the
Churches
in
the
world
shall
acknowledge
,
that
is
,
evidently
see
without
scruple
to
be
faithfull
.
Thirdly
,
all
or
most
Churches
think
it
safe
and
warrantable
,
that
those
who
are
to
be
received
,
be
tryed
by
the
Gevernours
of
the
Church
,
and
that
apart
from
the
Congregation
and
not
to
allow
a
licentious
liberty
to
all
,
and
every
member
o●
the
Church
,
to
goe
first
and
enquire
in
their
wayes
and
conversations
,
and
to
examine
them
by
private
conference
,
and
then
caus●
them
to
make
a
publike
confession
of
their
faith
,
in
the
hearing
of
all
the
Church
;
whereby
many
that
have
not
the
least
,
but
even
much
of
Christ
,
are
many
times
,
out
of
bashfulnesse
and
other
respects
,
kept
out
;
but
their
practice
herein
is
quite
contrary
to
this
iudgement
of
most
Reformed
Churches
.
Fourthly
,
they
here
tell
us
,
they
took
measure
of
no
mans
holinesse
by
his
opinion
,
whether
concurring
with
them
,
or
adverse
unto
them
,
that
is
,
be
of
what
opinion
he
will
,
if
they
can
finde
holinesse
in
him
,
which
they
measure
not
,
nor
iudge
by
his
opinion
,
they
received
him
:
but
I
am
sure
all
the
other
well
Reformed
Churches
in
the
world
,
will
be
so
farre
from
acknowledging
this
practise
warrantable
,
as
they
contrarily
will
iudge
this
a
very
Heterodox
position
,
as
admitting
not
onely
Brownists
,
Arminians
,
and
Lutherans
,
and
Anabaptists
to
be
members
of
their
Churches
,
but
not
excluding
men
of
any
opinion
whatsoever
,
and
iudging
holinesse
may
consist
with
any
the
grossest
opinion
;
and
so
Arrians
,
and
Socinians
may
be
holy
men
;
but
charitie
forceth
mee
to
beleeve
,
that
though
out
Brethren
have
here
over-reached
themselves
in
their
expressions
,
yet
their
meaning
was
onely
to
shew
they
admitted
Protestants
of
all
opinions
,
for
them
,
or
against
them
and
their
holinesse
;
they
did
not
measure
by
their
opinion
,
as
we
may
collect
from
that
immediate
following
expression
,
where
they
tell
us
,
they
were
sure
no
Protestant
could
but
approve
(
as
touching
the
members
of
it
)
of
Churches
made
up
of
such
;
but
my
Brethren
,
you
are
more
consident
of
this
also
,
than
you
have
reason
:
for
I
beleeve
,
no
Protestant
,
but
themselves
,
will
either
approve
of
Brownists
Churches
,
or
allow
any
Reformed
Church
to
receive
Brownists
,
shewing
,
and
professing
themselves
to
be
Brownists
,
or
Separatists
as
members
,
a
profession
of
the
Orthodox
Faith
and
Truth
of
the
Gospell
,
and
a
Communion
with
,
and
acknowledgement
of
the
true
Churches
of
GOD
,
without
Schisme
from
them
,
being
requisite
in
such
members
as
the
Reformed
Churches
will
approve
:
Neither
can
wee
see
how
they
can
receive
any
Protestant
,
though
hee
differ
in
opinion
from
them
:
for
how
can
they
receive
any
of
the
opinion
of
Presbyteriall
Government
,
since
such
must
not
onely
refuse
to
take
a
share
of
their
Keyes
in
his
owne
hands
,
as
not
iudging
the
Keyes
to
belong
to
him
;
but
also
to
submit
himselfe
to
their
Government
,
as
being
in
his
opinion
unlawfull
,
will
they
receive
such
a
one
?
I
trow
not
.
Passing
their
second
instance
,
I
come
to
the
third
,
wherein
the
maine
controversie
between
them
and
us
doth
consist
:
And
here
they
misse-shape
and
mistake
the
Question
,
that
we
scarce
know
where
or
how
to
fasten
on
them
.
For
first
,
they
being
(
according
to
their
Principle
)
to
shew
,
that
what
is
their
practice
in
the
matter
of
Government
and
Discipline
,
is
acknowledged
warrantable
by
all
,
or
the
most
of
the
Reformed
Churches
;
to
shew
this
,
they
first
tell
us
,
that
however
the
practice
of
the
Reformed
Churches
be
,
in
greater
matters
to
governe
each
particular
Congregation
by
a
combined
Presbyterie
of
the
Elders
of
severall
Congregations
,
united
in
one
for
Government
;
yet
so
as
in
their
judgements
(
meaning
of
the
Reformed
Churches
)
they
allow
,
especially
in
some
eases
,
a
particular
Cougregation
a
compleat
and
intire
power
of
jurisdiction
to
be
exercised
by
the
Elders
thereof
within
it selfe
;
(
thus
far
they
.
)
Here
they
themselves
give
us
three
Restrictions
of
that
power
,
which
by
the
judgment
of
the
Reformed
Churches
is
given
to
particular
Congregations
within
themselves
;
and
so
(
according
to
their
Principle
)
their
practise
of
that
power
ought
to
be
bounded
by
those
Restrictions
,
that
so
it
may
be
judged
warrantable
by
the
Reformed
Churches
.
Now
let
us
examine
whether
it
be
so
or
not
.
The
first
Restriction
must
be
,
that
particular
Congregations
must
have
this
entire
and
compleat
power
within
themselves
onely
in
smaller
matters
;
for
in
greater
matters
(
say
they
)
the
practise
of
the
Reformed
Churches
is
,
to
governe
them
by
a
Presbyterie
.
But
doe
they
not
assume
this
power
in
all
,
even
the
greatest
matters
,
as
in
their
sole
calling
and
ordination
of
Officers
,
and
Excommunication
,
&
c
?
Nay
,
doe
not
these
words
(
intire
and
compleat
)
exclude
all
limitations
?
Doe
not
these
words
,
pag
.
14.
where
they
professe
to
assume
a
full
,
intire
,
and
compleat
power
within
themselves
untill
(
say
they
)
we
should
be
challenged
to
erre
grossely
,
shew
us
,
that
they
do
not
so
much
as
acknowledge
themselves
bound
to
require
the
help
of
other
Churches
,
even
in
their
consultative
way
,
without
any
authoritie
,
and
that
in
the
greatest
matters
,
untill
they
be
challenged
to
erre
grossely
;
which
cannot
be
till
the
errour
be
committed
,
and
consequently
till
they
have
encreased
their
power
in
that
wherein
their
errour
is
.
The
second
Restriction
,
whereby
they
acknowledge
the
Reformed
Churches
have
limited
particular
Congregations
in
their
power
,
is
,
in
that
they
allow
them
this
power
within
themselves
(
say
they
)
in
some
cases
onely
;
and
this
we
doe
not
denie
:
for
in
case
a
particular
Church
be
solely
remote
from
other
Churches
that
it
cannot
enjoy
the
benefit
of
a
Presbyterie
,
we
deny
it
not
an
exercise
of
power
within
it selfe
;
for
Necessity
hath
no
Law
;
and
this
case
is
extraordinarie
,
and
so
cannot
be
regulated
by
ordinarie
Lawes
:
but
doe
they
not
assume
this
full
and
compleat
power
in
all
,
and
not
in
some
cases
onely
,
and
so
walk
without
the
circuit
of
their
Principle
?
The
third
Restriction
is
,
that
the
Reformed
Churches
allow
all
this
power
in
particular
Congregations
(
say
they
)
to
be
exercised
onely
by
the
Elders
thereof
.
Here
,
if
by
the
exercise
of
that
power
by
the
Elders
,
they
meane
,
that
the
execution
onely
of
that
power
is
proper
to
the
Elders
,
and
that
the
power
it selfe
belongeth
to
all
the
members
of
the
Congregation
;
then
first
,
they
wrong
the
Reformed
Churches
,
in
making
them
to
give
onely
the
exercise
of
that
power
,
and
not
the
power
it selfe
,
to
the
Elders
:
Though
some
particular
men
may
derive
the
power
from
the
bodie
of
the
Church
to
the
Officers
,
yet
I
beleeve
they
shall
finde
no
Reformed
Churches
but
will
affirme
,
that
the
Officers
have
the
power
of
jurisdiction
it selfe
,
as
well
as
the
exercise
thereof
;
the
Reformed
Churches
leave
this
opinion
to
them
,
with
Papists
,
Prelates
,
and
Brownists
:
and
so
they
want
the
warrant
of
the
Reformed
Churches
in
this
also
.
Secondly
,
suppose
the
Reformed
Churches
did
allow
onely
the
exercise
of
power
to
the
Elders
alone
,
doe
they
so
also
?
No
surely
,
if
giving
suffrage
and
definitive
sentence
,
calling
,
examination
,
and
ordination
,
and
deposition
of
Officers
,
excommunication
,
publike
preaching
,
and
praying
,
be
exercises
of
power
,
which
any
member
of
the
Congregation
may
,
and
doth
as
well
exercise
amongst
them
as
the
Elders
.
When
that
businesse
of
the
deposition
of
their
Pastor
was
in
debate
between
them
of
Rotterdam
and
those
of
Arnhem
as
they
had
all
had
a
hand
in
this
deposition
,
so
in
that
meeting
did
not
the
richer
sort
of
the
Church
agree
to
make
up
the
losse
,
which
the
poorer
sort
complained
they
did
sustain
by
being
kept
from
their
work
,
that
they
might
all
stay
,
to
the
end
the
busines
might
be
agitated
by
all
their
suffrages
,
and
by
their
common
power
;
(
here
by
the
way
,
me-thinks
such
inconveniences
as
these
,
commonly
attending
their
Government
,
might
shew
them
,
it
must
be
rather
a
yoak
then
a
prerogative
:
)
besides
,
will
they
affirme
that
all
the
while
either
the
one
or
the
other
Church
of
Rotterdam
wanted
Elders
,
they
could
have
no
exercise
of
Government
;
there
is
no
Elder
there
at
this
present
,
nor
hath
been
since
Mr
Burroughs
went
away
,
yet
they
will
confesse
they
assume
both
a
power
and
practice
of
Government
,
(
by
Elder
I
here
meane
onely
a
Ruling-Elder
,
for
I
know
they
will
not
say
the
Pastor
can
governe
alone
:
)
and
if
Mr
Sympson
,
or
others
among
them
,
will
have
no
Ruling-Elders
,
as
not
allowing
of
them
,
who
then
shall
have
the
exercise
of
Government
?
Thus
we
see
by
these
particulars
in
these
two
instances
,
how
justly
they
may
or
doe
hold
forth
that
true
and
just
Apologie
unto
the
world
,
that
in
the
matters
of
greatest
moment
and
controversie
,
they
still
choose
to
practise
safety
,
and
so
as
they
had
reason
to
judge
that
all
sorts
or
the
most
of
all
the
Churches
did
acknowledge
warrantable
,
although
they
make
(
say
they
)
additaments
thereunto
.
Next
,
whereas
they
should
have
shewed
us
where
the
most
Reformed
Churches
give
such
power
as
they
assume
to
themselves
,
and
to
particular
Congregations
,
in
stead
of
these
Churches
they
give
us
three
Non-conformists
;
and
as
though
their
very
names
would
strike
all
dead
,
they
usher
them
in
with
a
(
yea
;
)
yea
and
(
say
they
)
our
owne
Mr
Cartwright
,
holy
Baines
,
and
other
old
Non-conformists
,
place
the
power
of
Excommunication
(
this
is
more
then
the
practice
or
exercise
of
Excommunication
)
in
the
Eldership
of
each
particular
Church
,
with
the
consent
of
the
Church
,
untill
they
doe
miscarry
,
and
then
indeed
they
subject
them
to
Presbyteries
,
and
Provinciall
Assemblies
,
as
the
proper
refuge
for
Appeals
,
and
compounding
differences
among
Churches
;
which
combination
of
Churches
(
say
they
)
others
of
them
(
meaning
Parker
)
call
Ecclesiae
ortae
,
but
particular
Congregations
Ecclesiae
primae
,
as
wherein
firstly
the
power
and
priviledge
of
a
Church
is
to
be
exercised
;
thus
far
they
.
Here
they
would
perswade
us
,
that
these
Authors
place
a
full
power
of
Discipline
in
the
particular
Congregation
,
untill
they
miscarry
,
a
Presbyterie
or
Synod
not
having
power
to
meddle
with
them
,
but
in
the
case
of
grosse
miscarrying
.
For
Baines
,
I
have
him
not
by
me
,
but
I
remember
when
I
read
him
I
found
him
fully
for
Presbyteriall
Government
;
but
sure
I
am
the
other
two
are
made
to
speak
what
they
never
meant
:
for
Cartwright
in
his
first
Reply
to
Whitgift
pag
.
187.
telleth
us
,
that
not
onely
if
the
Elders
shall
determine
any
thing
contrary
to
the
Word
of
God
,
(
which
is
our
brethrens
case
of
miscarrying
here
)
but
also
in
harder
and
difficulter
causes
(
which
I
hope
may
be
before
the
particular
Church
may
miscarry
in
them
,
and
not
onely
for
remedie
of
the
vices
and
incommodities
which
the
Churches
be
in
,
but
also
are
in
danger
to
be
in
,
(
and
consequently
in
danger
to
miscarry
in
)
things
were
carried
to
the
Synods
,
Provinciall
,
Nationall
,
or
Generall
,
where
he
mentioneth
this
practice
as
a
thing
he
so
far
allowed
,
as
he
telleth
us
we
ought
to
have
our
recourse
to
such
remedies
,
and
that
for
that
end
these
meetings
ought
to
be
as
often
as
conveniently
may
be
.
As
for
Parker
,
he
indeed
calleth
particular
Congregations
Ecclesias
primas
,
and
Synods
Ecclesias
ortas
,
but
not
as
they
affirme
;
because
the
power
and
priviledge
of
a
Church
is
firstly
to
be
exercised
in
these
Congregations
:
for
we
shall
presently
see
,
that
he
thinkes
that
in
many
cases
it
should
not
be
firstly
exercised
by
them
,
(
or
rather
indeed
he
calleth
them
so
,
not
in
respect
of
,
or
relation
to
,
either
the
power
,
or
the
exercise
of
that
power
first
or
last
,
but
in
respect
of
the
originall
of
their
being
and
nature
,
the
primae
Ecclesiae
being
before
the
ortae
,
and
these
having
their
rise
from
a
combination
of
the
primae
,
as
we
may
see
in
his
definition
of
both
,
de
Polit
.
Eccles
.
l.
3.
cap
.
13.
at
the
very
beginning
of
that
Chapter
)
and
so
he
cannot
call
them
so
for
their
(
therefore
;
)
that
is
,
because
the
power
must
be
in
the
particular
Congregations
,
till
they
miscarry
,
and
then
onely
the
parties
aggreeved
might
appeale
to
Presbyteries
and
Synods
:
for
he
will
have
things
referred
to
a
Synod
,
first
,
in
all
common
matters
,
allowing
a
particular
Congregation
power
onely
in
her
owne
proper
matters
,
that
is
not
a
case
of
miscarrying
.
Secondly
,
if
proper
matters
cannot
be
decided
in
the
particular
Congregation
,
he
referres
them
to
the
Presbyterie
,
here
is
yet
no
case
of
miscarrying
.
Thirdly
,
then
commeth
in
their
case
,
that
is
in
case
of
ill
administration
.
And
fourthly
,
he
giveth
liberty
of
appeale
from
a
particular
Congregation
to
a
Presbytery
or
Synod
,
even
when
they
have
well
administred
,
and
so
not
miscarried
;
and
that
,
as
he
proveth
,
by
the
University
of
Paris
,
and
Whitaker
;
because
Appeales
are
juris
divini
&
naturalis
,
which
I
desire
our
brethren
to
take
notice
of
:
See
Parker
de
Polit
.
Eccles
.
l.
3.
cap
.
20.
Sect
.
2.
And
in
the
same
third
Book
cap
.
23.
sect
.
3.
we
shall
see
him
allow
the
fonne
of
Geneva
,
where
the
lesser
and
more
insufficient
Congregations
may
not
excommunicate
,
nor
exercise
Discipline
,
without
having
recourse
to
the
rest
of
the
Churches
,
as
a
practice
founded
on
the
communion
of
Churches
,
and
having
its
rise
from
the
prudence
of
the
Spirit
;
yea
,
and
he
thinks
this
a
thing
not
unworthy
the
most
perfect
Churches
to
practise
;
quod
ego
Ecclesiis
vel
perfectissimis
haud
indignum
reor
.
Thus
they
have
neither
any
reformed
Church
,
nor
these
Authors
they
so
much
rely
on
,
to
help
them
,
in
their
independent
power
within
particular
Congregations
,
even
ti●l
they
be
challenged
to
erre
grossely
.
But
page
14.
they
will
not
have
this
power
called
an
Independent
power
,
abhorring
that
proud
and
insolent
title
:
Why
?
because
the
very
sound
thereof
(
say
they
)
conveighs
to
all
mens
apprehensions
the
challenge
of
an
exemption
of
all
Churches
from
all
subjection
and
dependencie
;
or
rather
,
a
Trumpet
of
defiance
,
against
whatsoever
power
,
spirituall
or
civill
.
Brethren
ye
are
very
angry
at
this
title
,
and
therefore
wrong
the
innocent
Word
,
the
sound
whereof
neither
imports
nor
conveighs
any
apprehension
of
defiance
;
for
one
man
may
be
said
not
to
depend
on
another
,
and
yet
not
to
defie
him
,
for
he
may
be
more
then
his
match
;
neither
doth
it
conveigh
to
mens
apprehensions
an
exemption
from
all
subjection
and
dependency
,
and
that
on
whatever
power
,
either
spirituall
or
civill
,
but
simply
an
exemption
from
dependance
on
power
,
which
no
rationall
man
can
presently
apprehend
to
be
from
all
kinds
of
power
:
but
you
may
,
and
that
justly
,
be
called
Independents
,
if
there
be
any
sort
of
power
you
depend
not
on
,
nor
are
subject
to
;
and
I
am
sure
you
exempt
your selves
from
a
dependence
on
the
power
of
Presbyteries
and
Synods
:
But
you
will
tell
us
,
as
you
do
pag
.
14.
that
you
claim
not
an
independent
power
to
be
subject
or
give
an
account
to
none
others
;
but
onely
a
full
and
complete
power
within
your selves
untill
you
should
be
challenged
to
erre
grossely
;
such
as
(
mark
it
)
Corporations
enjoy
,
who
have
the
power
and
priviledge
to
passe
sentence
for
life
and
death
within
themselves
,
and
yet
are
accountable
to
the
State
they
live
in
.
If
hereby
you
meane
,
that
as
these
civill
Corporations
are
subject
to
the
civill
State
in
their
civill
causes
,
so
your
Ecclesiasticall
Congregations
,
and
for
decision
of
Ecclesiasticall
controversies
,
are
subject
,
and
that
only
,
to
the
civill
Magistrate
,
then
as
the
comparison
is
too
unsuitable
,
so
I
hope
you
will
grant
that
we
may
call
you
Independents
,
as
you
exempt
your selves
from
any
Ecclesiasticall
subjection
to
any
Ecclesiasticall
authority
of
Presbyteries
and
Synods
:
If
by
that
comparison
you
will
illustrate
and
declare
the
dependance
you
are
willing
to
have
on
,
and
thereby
to
give
an
account
to
and
be
censurable
by
other
Churches
,
as
these
Corporations
are
by
the
State
,
as
you
expresse
page
21.
then
if
you
will
but
stick
to
your
owne
fit
comparison
,
the
controversie
shall
be
ended
betwixt
us
:
For
then
,
first
,
as
this
Corporation
,
being
an
intire
body
within
it selfe
,
is
also
a
part
of
the
greater
body
of
the
State
composed
of
that
,
and
all
the
other
Corporations
in
the
State
:
so
a
particular
Congregation
,
though
it
be
an
intire
body
,
yet
is
it
also
a
part
and
member
of
the
greater
body
of
a
nationall
Church
,
composed
of
that
and
all
the
other
particular
Churches
in
the
Nation
.
Secondly
,
as
this
Corporation
is
accountable
to
the
State
,
as
to
a
superiour
Judicatory
,
having
authority
over
it
,
though
it
be
collaterall
to
every
one
of
the
other
Corporations
,
whereof
the
State
is
composed
:
so
a
particular
Congregation
,
though
collaterall
to
the
severall
other
Congregations
,
yet
must
be
subject
to
them
combined
in
one
Nationall
Church
,
so
as
they
must
have
an
authoritative
power
over
it
.
Thirdly
,
as
the
superiour
Judicatory
(
as
a
Parliament
)
may
by
its
power
take
any
cause
immediately
before
them
;
so
the
combined
Churches
may
take
a
cause
out
of
the
hands
of
a
particular
Congregation
.
Fourthly
,
as
there
are
some
cases
as
of
Treason
;
and
some
parties
,
as
Noble-men
,
which
are
not
to
be
judged
by
any
particular
Corporation
,
under
which
the
parties
live
,
but
by
a
superiour
Judicatorie
,
and
their
Peeres
;
so
also
there
may
be
some
cases
and
persons
in
a
particular
congregation
,
which
may
not
be
judged
but
by
a
combination
of
Churches
.
Suppose
the
King
were
a
member
of
some
of
these
our
brethrens
congregations
,
he
having
any
of
them
to
be
Pastor
to
the
Church
of
his
family
,
would
they
think
their
sole
authority
sufficient
to
judge
him
especially
it
being
very
like
they
are
of
Ambrose
his
minde
,
that
Emperours
and
Kings
may
be
excommunicated
?
were
their
sole
authority
sufficient
for
such
a
sentence
against
such
an
one
,
in
whom
,
and
wherein
the
whole
State
and
all
the
Churches
must
be
so
much
interested
,
as
the
foundations
of
both
might
be
shaken
thereby
:
Ambrose
was
wiser
,
who
would
not
undertake
to
excommunicate
Theodosius
without
a
Synod
.
I
entreat
our
brethren
seriously
to
consider
,
whether
common
reason
doth
not
shew
the
same
equity
and
necessity
to
be
of
the
same
proportionall
authority
of
Synods
over
particular
congregations
,
as
there
is
of
that
authority
in
the
State
over
particular
corporations
in
these
particulars
,
in
the
acknowledgment
whereof
if
they
would
join
with
us
,
we
should
not
quarrell
with
them
concerning
that
state
of
the
Question
,
which
they
frame
page
14.
alledging
,
we
affirme
that
it
should
be
the
institution
of
Christ
,
or
his
Apostles
that
the
combination
of
the
Elders
of
many
Churches
should
be
the
first
intire
and
complete
seat
of
Church-power
over
each
congregation
so
combined
;
or
that
they
could
challenge
and
assume
that
authority
over
these
Churches
,
they
feed
and
teach
not
ordinarily
,
by
virtue
of
those
forementioned
Apostolicall
precepts
:
for
though
it
be
a
question
agitated
among
Divines
,
especially
Papists
and
Episcopall
men
,
the
one
to
uphold
the
power
of
the
Pope
and
the
Romish
Church
;
the
other
,
to
uphold
their
Cathedrals
:
yet
we
shall
willingly
yeeld
them
,
that
the
combined
Presbytery
is
not
the
first
intire
,
full
,
and
complete
seat
of
Church
power
over
each
congregation
so
combined
;
neither
doe
any
of
these
derive
power
to
other
but
instrumentally
,
both
having
their
power
immediately
from
Christ
,
who
when
he
gave
power
to
the
one
gave
it
to
the
other
also
,
as
they
cannot
but
have
seen
sufficiently
cleared
by
their
owne
Ball
in
his
Triall
of
the
grounds
of
Separation
,
cap
.
12.
That
which
we
affirme
,
is
,
that
as
by
Christs
and
his
Apostles
Institution
,
every
particular
congregation
is
to
govern
it selfe
Aristocratically
by
its
Governours
and
Rulers
;
so
these
congregations
,
by
the
same
institution
,
and
the
Law
of
nature
,
and
common
reason
,
ought
to
be
so
combined
as
to
governe
themselves
authoritatively
by
their
Rulers
and
Elders
,
deputed
,
and
so
farther
and
immediately
authorized
to
that
end
by
their
severall
congregations
;
neither
do
we
ascribe
to
them
,
or
doe
they
assume
that
authority
over
those
Churches
,
they
seed
and
teach
not
ordinarily
,
by
virtue
of
those
Apostolicall
precepts
,
which
our
brethren
mention
page
14.
either
onely
,
directly
,
or
principally
,
as
they
here
suppose
;
as
we
shall
presently
see
in
the
examination
thereof
.
After
we
have
first
examined
out
brethrens
first
argument
,
urged
against
the
power
of
Presbyteriall
combinations
,
which
they
urge
page
13.
where
they
tell
us
,
the
first
Churches
planted
by
the
Apostles
consisted
of
no
more
,
then
might
make
up
one
particular
congregation
in
one
City
at
first
;
and
so
for
the
Churches
in
the
Acts
,
by
the
testimony
of
Non-conformists
:
therefore
particular
congregations
(
which
must
be
their
inference
)
had
their
intire
and
complete
being
and
power
within
themselves
,
before
,
and
without
cerivation
of
that
power
from
Synods
,
or
before
they
could
be
combined
in
Presbyteries
.
This
last
inference
they
there
intimate
.
To
this
we
answer
,
first
,
that
if
this
argument
were
reduced
in
a
forme
,
we
should
finde
foure
termini
in
it
:
for
whereas
the
premises
onely
mention
congregations
of
Cities
,
the
conclusion
is
generall
of
all
other
congregations
also
,
and
so
they
conclude
also
à
particulari
ad
universale
.
Secondly
,
either
they
afsinne
the
Apostles
gave
those
first
Churches
their
complete
power
,
without
those
three
restrictions
formerly
mentioned
,
or
with
these
restrictions
:
if
the
former
,
then
besides
the
truth
of
what
wee
formerly
affirmed
of
their
not
tying
themselves
to
these
restrictions
in
their
practise
,
wee
see
also
they
mentioned
these
restrictions
onely
to
make
the
World
beleeve
their
practice
is
conformable
to
that
of
the
reformed
Churches
;
whereas
here
they
tell
us
,
that
of
the
Reformed
Churches
to
be
contrarie
to
Apostolicall
institution
:
If
the
latter
,
that
is
,
if
the
Apostles
gave
particular
Congregations
that
power
so
limited
,
then
it
must
follow
,
that
the
Apostles
must
have
allowed
of
some
other
seat
of
power
,
whereby
that
limited
power
might
be
more
enlarged
,
and
accordingly
practised
:
for
if
the
power
of
particular
congregations
be
,
and
that
by
Apostolicall
institution
,
onely
in
smaller
matters
,
and
some
cases
,
must
not
the
Apostles
allow
another
seat
of
power
in
greater
matters
,
and
all
cases
?
Thirdly
,
this
argument
runneth
upon
these
false
suppositions
;
first
,
that
as
soon
as
particular
Churches
have
a
being
,
they
must
ipso
facto
have
all
power
:
secondly
that
no
particular
Church
can
by
our
opinion
have
a
being
before
a
combination
of
Churches
:
thirdly
,
that
this
combination
also
by
our
opinion
must
bee
the
first
seat
of
Church
power
,
deriving
it
to
particular
Congregations
.
This
later
we
have
disclaymed
already
,
and
the
second
we
are
so
farre
from
owning
that
contrarily
we
cannot
but
know
from
our
own
principles
of
Presbyteriall
government
,
that
there
must
have
bin
particular
congregations
formed
,
and
invested
with
power
,
as
the
matter
wherof
the
Presbytery
is
to
be
compounded
,
&
from
whose
power
their
Delegates
must
bee
authorized
,
before
there
could
be
Presbyteries
,
thus
compounded
of
and
authorized
by
them
(
who
knoweth
not
that
simples
must
be
before
their
compounds
as
there
must
be
particular
corporations
before
there
be
a
Parliament
;
but
that
it
doth
hence
follow
,
either
that
these
Churches
thus
formed
by
the
Apostles
,
are
not
to
combine
in
Presbyteries
and
Synods
afterwards
;
or
that
therefore
no
particular
congregations
may
be
formed
by
the
power
of
Presbyteries
and
Synods
is
as
absurd
,
as
that
particular
corporations
in
a
Nation
are
not
to
joine
in
a
common
State
,
because
there
was
no
such
State
when
the
first
Corporations
were
erected
;
or
as
,
that
States
or
Parliaments
may
not
erect
or
forme
new
Corporations
in
a
Common-wealth
or
Kingdome
,
but
they
must
forme
themselves
by
their
owne
power
,
because
there
was
no
common
State
,
or
Parliament
composed
of
divers
Corporations
,
at
the
forming
and
erecting
the
first
Corporations
,
but
Corporations
were
before
them
:
Let
States
,
Parliaments
,
and
civill
Magistrates
here
observe
,
what
power
the
principles
of
Independency
alloweth
them
above
and
beyond
that
,
which
the
principles
of
Presbyteriall
Government
will
or
can
allow
them
.
Fourthly
,
I
answer
,
that
though
there
were
no
Presbyteries
then
to
give
being
to
,
and
to
forme
those
first
Congregations
yet
there
was
that
power
which
is
equivalent
to
the
power
of
Presbyteries
,
to
wit
,
Apostolicall
power
,
and
wee
see
these
Congregations
did
not
forme
or
plant
themselves
,
nor
were
they
formed
and
planted
by
any
one
Preacher
alone
,
as
theirs
are
,
but
by
the
Apostles
:
this
Apostolicall
example
is
to
us
morall
,
grounded
upon
this
perpetuall
equity
,
that
Sectaries
of
any
profession
might
not
have
liberty
at
their
pleasure
to
gather
themselves
into
Churches
,
and
this
example
our
brethren
knew
to
have
been
constantly
followed
and
imitated
in
the
Church
after
the
Apostles
times
,
which
by
the
corruption
of
times
gave
accidentally
occasion
afterwards
to
the
usurped
power
of
Cathedrall
Churches
,
which
from
hence
were
called
Mother
Churches
;
we
give
this
power
to
combined
Churches
,
as
being
both
most
equitable
,
that
what
power
in
such
a
case
an
Apostle
used
,
should
not
be
exercised
by
any
one
person
or
Church
,
but
by
many
;
and
also
is
most
sutable
to
that
equality
which
our
brethren
and
we
both
justly
require
in
the
Church
of
God
.
Their
second
argument
is
this
,
pag
.
15.
whatever
power
combined
Churches
assume
over
particular
congregations
,
must
be
assumed
by
vertue
of
those
Apostolicall
precepts
,
which
they
relate
pag
14.
but
that
cannot
be
,
for
(
say
they
)
we
judged
that
all
those
precepts
,
Obey
your
Elders
,
and
them
that
are
over
you
,
were
(
to
be
sure
and
all
grant
it
)
meant
of
the
Pastors
and
Teachers
ordinarily
feeding
and
teaching
their
people
,
and
other
Elders
that
were
set
over
them
in
each
particular
congregation
respectively
,
and
to
be
as
certainly
the
intendment
of
the
holy
Ghost
,
as
in
these
like
commands
,
Wives
obey
your
owne
husbands
,
servants
your
own
Governours
,
to
be
meant
of
their
severall
families
respectively
;
where
they
insinuate
,
that
by
vertue
of
these
precepts
,
Pastors
and
Elders
are
only
to
rule
their
owne
particular
congregations
,
and
these
only
obey
their
owne
Rulers
thus
set
over
them
,
even
as
husbands
are
only
to
rule
their
owne
wives
,
and
masters
their
owne
servants
,
and
wives
and
servants
to
obey
none
but
their
owne
husbands
and
masters
.
To
this
argument
we
answer
:
First
,
that
it
is
false
,
that
all
the
authority
which
combined
Churches
assume
or
may
assume
,
over
particular
congregations
must
only
be
by
vertue
of
these
Apostolicall
precepts
.
We
confesse
,
if
there
were
no
other
grounds
for
Presbyteriall
Government
then
these
precepts
,
that
these
alone
would
not
enforce
it
;
they
might
therefore
have
done
well
to
have
proved
this
,
that
there
can
be
no
other
grounds
for
that
authority
,
but
from
these
precepts
;
whereas
contrarily
wee
know
the
Apostles
had
authority
over
particular
congregations
,
and
by
vertue
of
that
authority
enjoyned
them
these
precepts
;
and
therefore
their
authority
over
them
could
not
be
derived
from
these
precepts
:
and
if
there
may
be
other
grounds
for
Apostolicall
authority
,
why
not
also
for
Presbyteriall
?
Secondly
,
if
all
authority
of
Pastors
or
Rulers
over
particular
congregations
must
be
drawn
from
these
precepts
,
then
either
there
must
be
no
authority
(
especially
since
Apostolicall
power
is
at
an
end
)
over
Pastors
,
Teachers
,
and
Elders
themselves
,
or
then
wee
must
have
it
from
these
precepts
:
and
so
first
,
the
meaning
of
Obey
your
Elders
,
&c.
should
be
,
Elders
obey
your selves
.
Secondly
,
whereas
they
subject
the
Officers
and
Elders
unto
the
people
the
precepts
must
be
inverted
thus
,
Elders
and
Governours
obey
them
that
are
under
you
,
and
your
owne
servants
,
husbands
obey
your
owne
wives
.
I
hope
these
absurdities
may
let
our
brethren
see
,
that
as
there
is
a
necessity
of
Presbyteriall
Government
,
so
that
it
is
not
firstly
or
only
to
be
derived
from
these
precepts
,
but
farre
more
pertinently
from
that
precept
Mat
.
18.
Tell
the
Church
;
on
which
words
,
their
owne
Parker
de
Polit
.
Eccl.
lib
.
3.
cap
.
20.
pag
.
318.
hath
this
glosse
.
For
(
saith
he
)
since
Christ
will
have
every
one
judged
by
his
owne
Church
,
Mat
.
18.
or
if
the
judgement
of
his
own
Church
displease
him
,
yet
ever
(
mark
it
)
by
the
Church
,
that
is
,
(
saith
he
)
by
a
Synod
of
many
Churches
.
Secondly
,
from
that
precept
Acts
15.28.29
.
and
16.4
.
the
same
Authour
telling
us
de
Polit
.
Eccl.
lib
.
3.
cap
.
23.
pag
.
346.
that
here
the
Church
of
God
hath
ever
held
Synods
to
be
instituted
to
last
for
ever
in
the
Church
,
and
from
that
precept
1
Cor
.
14.29
,
32.
where
we
have
a
constant
rule
drawn
from
the
law
of
nature
and
common
equity
,
that
a
Prophet
be
judged
by
Prophets
,
a
Preacher
by
Preachers
,
and
not
by
the
people
,
as
their
practice
is
.
Having
then
these
with
many
more
cleare
patents
for
Presbyteriall
Government
,
we
answer
in
the
second
place
,
that
this
supposed
,
even
these
Apostolicall
precepts
,
Obey
your
Elders
,
and
them
that
are
over
you
,
though
they
be
immediately
understood
of
these
Governours
of
a
particular
congregation
,
who
ordinarily
feed
and
teach
them
,
yet
they
include
that
equity
which
will
furnish
an
argument
and
precept
both
,
of
obeying
all
other
Governours
over
us
.
Besides
these
(
supposing
I
say
)
that
these
other
Governours
have
first
another
ground
of
their
authority
over
us
,
even
as
Honour
thy
father
and
thy
mother
,
could
not
be
extended
to
other
Superiours
besides
fathers
and
mothers
if
there
were
no
other
grounds
nor
precepts
for
other
superiorities
,
but
that
precept
;
but
supposing
other
Superiours
have
their
authority
warranted
from
other
grounds
then
this
precept
,
enjoyned
us
by
the
unanimous
consent
of
Divines
,
to
honour
them
aswell
as
father
and
mother
,
to
whom
it
is
immediately
directed
.
Thirdly
,
this
supposition
of
theirs
is
false
also
,
that
these
precepts
Obey
your
Elders
,
and
them
that
are
over
you
are
exclusive
,
as
being
so
to
be
understood
,
as
enjoyning
them
to
obey
them
only
and
none
besides
them
;
even
as
a
command
enjoyning
the
members
of
a
particular
Corporation
to
obey
those
who
are
over
them
in
that
Corporation
,
doth
not
exclude
obedience
,
or
command
disobedience
in
them
to
the
King
or
Parliament
:
(
I
know
not
what
they
may
give
to
civill
Magistrates
more
then
we
,
but
sure
I
am
,
civill
Magistrates
had
need
to
look
to
the
consequence
of
such
arguments
)
neither
can
the
like
precepts
of
wives
obedience
to
their
own
husbands
,
&c.
enforce
this
;
for
though
that
precept
enjoyn
them
to
obey
them
,
and
them
alone
as
their
husbands
;
yet
not
simply
to
obey
them
alone
,
so
as
to
obey
none
but
them
:
(
but
because
it
is
usuall
with
those
of
their
would
to
stick
too
close
to
that
comparison
,
and
think
the
relation
of
a
Pastor
to
his
people
to
be
of
the
like
nature
with
that
between
man
and
wife
;
I
wish
all
such
to
be
wary
in
this
and
consider
,
first
,
that
we
are
but
Stewards
in
Christs
family
,
Christ
himself
being
the
only
husband
to
the
Church
;
and
so
secondly
,
one
congregation
may
have
divers
Pastors
,
as
a
family
may
have
divers
stewards
whereas
a
wife
can
have
but
one
husband
:
)
for
suppose
the
relation
were
the
same
between
the
Pastor
and
people
,
as
betweene
man
and
wife
;
yet
many
,
yea
all
acts
which
a
husband
doth
to
his
wise
as
his
wife
(
that
one
excepted
whereby
they
become
one
body
)
he
may
doe
to
others
also
,
though
not
as
to
his
wise
:
a
husband
doth
ordinarily
teach
his
wife
,
entertaine
and
seed
her
,
provide
for
her
and
all
as
his
own
wife
,
yet
he
may
doe
all
this
to
others
also
,
though
not
as
to
his
wife
.
A
Governour
of
a
particular
corporation
governs
them
of
that
corporation
ordinarily
as
his
ordinary
charge
;
may
he
not
therefore
be
delegate
by
that
corporation
to
be
a
member
of
Parliament
,
and
so
governe
the
whole
Kingdom
.
If
what
ever
a
man
doth
,
as
a
Pastor
to
his
owne
flock
,
may
not
be
done
by
him
to
any
besides
them
;
then
how
come
our
brethren
to
celebrate
the
Communion
to
members
of
other
Churches
,
to
baptize
their
children
in
the
congregations
of
England
,
to
preach
and
pray
to
other
congregations
upon
occasion
:
if
preach
,
pray
,
administer
Sacraments
to
their
own
congregations
be
not
so
to
be
understood
,
as
that
this
is
to
be
done
to
them
alone
,
then
why
must
,
governe
your
owne
congregations
,
be
so
understood
as
to
govern
none
else
,
especially
since
I
think
they
will
not
affirme
communion
in
government
to
be
equivalent
to
adultery
,
more
then
communion
in
the
Sacraments
,
though
indeed
there
be
no
act
in
a
Pastor
to
any
others
besides
his
own
people
equivalent
to
adultery
,
their
relation
between
him
and
his
people
not
being
such
as
is
between
man
and
wife
.
Here
we
would
know
of
our
brethren
,
what
they
conceive
to
be
the
ground
of
all
visible
communion
,
between
the
visible
Churches
of
Christ
,
is
it
not
their
visible
union
?
Let
them
then
examine
this
visible
union
,
and
see
whether
it
be
not
such
(
as
it
must
be
)
a
ground
of
communion
in
Government
,
as
well
as
in
Sacraments
,
and
other
Ordinances
.
It
hath
been
found
and
esteemed
such
in
the
judgement
of
all
Divines
and
Churches
unanimously
hitherto
,
and
the
sole
foundation
of
Synods
of
all
sorts
,
which
is
the
cause
there
hath
been
so
little
written
of
this
subject
;
because
it
was
held
as
a
principle
not
to
be
controverted
,
which
is
an
argument
for
our
brethren
,
rather
to
be
convinced
by
,
then
to
make
use
of
for
their
advantage
.
Fourthly
,
if
these
precepts
must
be
understood
exclusively
,
and
so
as
Governours
of
Churches
are
to
governe
none
but
their
own
particular
congregations
,
or
the
people
to
obey
none
but
their
own
Rulers
,
then
all
Church-government
shall
be
confined
within
the
bounds
of
a
particular
congregation
;
and
so
first
exclude
the
Apostles
themselves
,
1.
from
having
any
power
to
governe
other
congregations
whom
they
seed
not
,
nor
teach
not
ordinarily
;
nay
the
Apostle
must
here
exclude
himselfe
,
and
enjoyne
this
precept
without
any
power
so
to
doe
:
for
if
the
meaning
of
,
Obey
your
owne
Rulers
,
be
,
obey
them
alone
,
then
the
Apostle
had
as
much
as
in
direct
termes
said
.
Obey
not
me
nor
any
Apostle
.
2.
Then
the
Apostles
should
also
have
beene
excluded
from
being
subject
to
government
,
since
I
think
our
brethren
will
not
say
they
were
to
be
governed
,
or
censured
as
members
of
a
particular
congregation
,
by
the
particular
Rulers
of
any
one
such
congregation
.
In
this
discourse
we
are
not
so
to
be
understood
,
as
though
we
taught
,
that
any
Pastor
of
one
congregation
might
as
freely
,
and
by
the
same
pastorall
power
,
goe
and
governe
another
congregation
as
he
may
preach
and
administer
the
Sacraments
therein
being
desired
;
and
therefore
it
is
to
be
noted
that
when
ever
we
speak
of
any
power
the
Pastor
of
one
congregation
hath
to
governe
another
,
and
the
obligation
that
the
members
thereof
have
to
obey
him
,
it
is
meant
of
his
joynt
power
as
a
member
of
a
Presbytery
or
Synod
;
we
grant
then
,
that
the
same
power
which
may
warrant
a
man
to
preach
and
administer
the
Sacraments
in
another
congregation
,
doth
not
warrant
him
to
govern
there
also
,
but
to
that
end
,
he
must
have
some
authority
superadded
to
his
former
power
,
and
that
in
relation
to
them
whom
he
is
thus
to
governe
;
and
so
may
in
some
sense
be
called
their
Governour
,
though
not
as
he
is
their
Pastor
,
ordinarily
to
feed
and
teach
them
:
for
men
do
not
governe
in
Synods
by
vertue
of
their
ordinary
pastorall
authority
,
but
only
in
so
far
as
that
authority
may
be
and
is
by
Divines
called
Fundamentum
remotum
of
that
government
;
but
by
vertue
of
that
power
and
authority
wherewith
they
are
invested
by
commission
and
delegation
from
their
respective
congregations
,
and
by
vertue
of
this
delegation
it
is
,
that
the
respective
congregations
are
obliged
to
obey
the
decrees
of
the
Synod
,
as
Parker
observeth
de
Polit
.
Eccl.
l.
3.
c
.
26.
p.
370.
whence
it
appeareth
,
that
as
no
particular
Congregation
is
obliged
to
obey
a
Synod
but
such
as
hath
its
Delegates
there
;
so
also
,
that
our
Synodall
and
Presbyteriall
Government
differs
toto
coelo
from
Hierarchicall
Government
,
where
one
Cathedrall
Church
,
or
rather
one
Bishop
,
domineers
it
over
the
rest
;
whereas
ours
is
nothing
else
but
a
fraternall
and
collaterall
combination
of
the
power
of
many
Churches
in
their
Delegates
,
representing
their
severall
Congregations
,
whereby
they
mutually
governe
themselves
,
as
the
Elders
of
a
particular
Congregation
doe
that
Congregation
.
Hence
the
same
Parker
de
Polit
.
Eccl.
lib
.
3.
cap
.
23.
pag
.
350.
telleth
us
,
that
the
subjection
of
a
particular
Congregation
to
a
Presbyterie
,
is
no
Hierarchicall
subjection
;
nay
,
no
subjection
at
all
,
unlesse
(
saith
he
)
one
may
be
said
to
be
subject
to
himself
;
neither
(
saith
he
)
is
there
any
subjection
where
all
are
equall
.
That
all
this
may
be
the
clearer
,
and
that
stumbling-block
whereon
many
stumble
(
wondring
how
a
man
may
performe
a
Pastorall
act
,
as
administer
the
Sacrament
to
another
Congregation
whereof
he
is
no
Pastor
)
may
be
removed
,
we
are
to
consider
,
1.
that
in
a
Pastor
there
is
,
first
,
his
order
or
degree
,
as
a
Physician
hath
his
degree
of
a
Doctor
.
Secondly
,
there
is
his
relation
to
his
People
in
the
discharge
of
that
office
.
2.
To
doe
a
Pastorall
act
may
be
understood
two
wayes
;
first
,
so
as
to
doe
any
thing
by
virtue
of
that
order
or
degree
,
as
a
Physician
administers
Physick
by
virtue
of
that
authoritie
he
hath
as
a
Graduate
Doctor
:
and
in
this
respect
a
Pastor
may
administer
Sacraments
to
others
then
his
owne
People
,
yea
though
for
the
time
he
have
no
Flock
,
being
ordained
a
Preacher
,
and
not
suspended
or
deposed
.
Secondly
,
to
doe
a
Pastorall
act
may
be
understood
so
,
as
to
doe
any
thing
by
virtue
of
that
Relation
,
wherein
we
are
ingaged
to
any
People
as
a
Pastor
:
and
in
this
respect
a
Pastor
is
onely
to
preach
,
administer
Sacraments
and
exercise
discipline
,
to
his
owne
People
.
Thirdly
,
there
may
be
a
twofold
jurisdiction
in
a
Pastor
;
the
first
,
Pastorall
properly
so
called
,
by
ordination
:
the
second
delegatorie
by
deputation
:
by
the
former
,
a
Pastor
is
onely
to
governe
his
owne
People
;
the
second
may
be
extended
to
others
also
even
as
a
Governour
of
a
Corporation
is
to
governe
that
Corporation
onely
,
by
virtue
of
that
his
relation
thereunto
;
but
as
he
may
be
delegated
by
that
corporation
to
be
a
member
of
the
Parliament
,
he
hath
a
jurisdiction
which
is
to
be
extended
through
the
whole
Kingdom
.
After
they
thought
they
had
by
these
objections
sufficiently
shaken
the
foundation
of
our
Presbyteriall
Government
,
and
fenced
their
own
;
in
the
next
place
,
in
stead
of
many
objections
,
they
might
have
mentioned
against
their
opinion
and
practise
,
and
having
as
much
reason
to
mention
them
as
this
,
they
pick
out
one
sa
a
matter
of
common
prejudice
against
them
,
and
that
is
,
that
in
their
way
,
there
is
no
sufficient
,
nor
allowed
remedy
for
miscarriages
,
wrongfull
sentences
,
Heresie
,
schism
,
&c.
Here
,
first
,
I
observe
our
Bretherns
policie
,
in
telling
the
world
,
this
Apologie
only
containeth
a
naked
Relation
of
their
wayes
,
without
a
Scholasticall
declaration
thereof
,
as
if
there
were
no
arguments
to
bee
found
in
it
;
that
the
world
may
believe
they
have
yet
reserved
their
strong
weapons
;
whereas
wee
here
see
both
an
offensive
and
a
defensive
warre
,
and
are
assaulted
with
such
shafts
as
they
have
hitherto
,
for
ought
I
have
ever
observed
,
esteemed
the
best
in
their
quiver
;
and
here
we
see
they
choose
this
objection
,
as
the
maine
and
common
matter
of
prejudice
against
them
to
answer
too
.
But
to
the
particular
,
this
(
say
they
)
is
a
matter
of
common
prejudice
against
them
;
We
Answer
,
they
might
have
found
it
as
common
if
not
a
more
common
prejudice
against
them
,
that
there
is
in
their
way
,
no
sufficient
meanes
to
prevent
all
these
evils
;
if
they
may
at
their
pleasure
form
Churches
,
call
and
ordaine
Pastors
of
what
stamp
they
think
fit
,
Turpius
ejicitur
quam
non
admittitur
hospes
,
they
know
the
old
rule
,
principiis
obsta
sero
medicinae
paratur
cum
convaluere
morbi
,
preventions
then
are
better
then
remedies
:
but
how
shall
these
be
used
in
their
way
?
other
Churches
may
be
and
are
many
times
ignorant
of
their
actions
,
till
they
be
done
,
as
wee
saw
in
that
act
of
deposing
their
Pastor
;
how
then
can
these
be
prevented
?
they
have
good
reason
not
to
frame
any
objection
of
this
nature
against
themselves
,
for
it
can
hardly
be
answered
by
these
who
challenge
an
exemption
from
all
kinde
,
even
of
consultative
Dependance
on
any
,
till
they
be
challenged
to
erre
grosly
,
which
sheweth
us
that
that
which
they
affirme
to
the
contrary
pag
16.
That
matters
of
concernment
,
are
not
to
bee
attempted
without
consulting
with
sister
Churches
may
passe
pro
forma
,
the
former
being
their
maine
tenet
as
themselves
have
stated
the
Controversie
between
them
and
us
,
this
being
but
at
most
a
publike
profession
of
those
others
,
who
were
offended
at
that
act
;
but
suppose
this
were
a
solemn
statute
among
them
;
yet
we
see
they
did
attempt
a
matter
of
that
concernment
without
consulting
with
others
;
whereas
if
they
had
been
under
our
Government
,
this
could
not
have
been
.
It
is
hard
for
a
mixt
Multitude
to
keep
within
bounds
,
when
they
have
the
reines
of
Government
in
their
own
hands
,
and
have
no
bound
to
restraine
them
,
but
that
inward
bond
of
conscience
;
we
have
sound
by
experience
among
them
,
that
even
when
conscience
urgeth
a
thing
should
bee
done
,
yet
corruption
will
keep
it
back
,
unlesse
an
outward
authority
put
in
withall
:
For
conscience
hath
been
long
urging
the
taking
away
of
that
scandall
occasioned
at
Rotterdam
by
that
schism
,
where
divers
members
left
the
one
Church
,
and
joyned
to
the
other
,
so
disorderly
,
wherein
even
the
Rulers
of
the
one
Church
had
a
deep
share
;
yet
as
that
could
not
then
be
prevented
;
so
there
had
been
many
meetings
,
Sermons
,
and
all
meanes
used
to
presse
the
conscience
of
taking
it
off
by
a
re-union
of
the
Churches
and
yet
the
way
to
doe
it
could
never
be
found
till
the
Magistrates
Authority
and
command
sound
it
.
Secondly
,
small
matters
may
bee
as
great
an
occasion
of
schisme
,
&c.
in
such
a
Government
as
theirs
,
as
great
matters
,
as
many
experiences
have
shewed
among
those
of
the
Separation
.
But
how
do
they
answer
this
Objection
?
their
answer
is
large
,
and
confirmed
by
a
large
Relation
of
an
instance
:
the
summe
of
the
remedy
for
these
evills
amounts
to
this
,
that
if
a
Church
offend
any
other
Church
or
Churches
,
the
Church
or
Churches
offended
shall
agitate
the
matter
with
the
Church
offending
,
and
if
they
will
not
give
satisfaction
,
then
the
offended
shall
pronounce
a
sentence
of
Non-communion
against
them
,
as
unworthy
of
the
Name
of
a
Christian
Church
.
Wee
answer
,
first
,
this
remedy
may
prove
worse
then
the
disease
,
when
the
Church
or
Churches
offended
shall
be
both
party
offended
,
and
judge
,
to
call
the
offending
to
an
account
,
and
pronounce
a
sentence
against
them
:
doth
not
reason
and
experience
teach
,
that
when
there
is
none
to
goe
between
the
Accuser
and
the
Accused
,
the
debate
ends
rather
in
more
strife
then
in
a
making
up
the
former
breach
?
Secondly
,
this
is
a
way
of
very
dangerous
consequence
:
for
from
these
grounds
,
our
brethern
lay
down
for
this
practise
,
one
Church
being
offended
at
never
so
many
,
may
,
nay
is
but
bound
to
call
them
to
an
account
,
and
not
receiving
satisfaction
must
pronounce
a
sentence
of
Non-communion
against
them
.
Thus
one
Independent
Church
may
scrape
all
the
Reformed
Presbyteriall
Churches
in
England
,
out
of
the
role
of
the
true
Churches
of
Christ
.
Brethren
this
is
no
good
plea
for
liberty
.
Thirdly
,
how
will
our
Brethren
make
it
good
that
the
Law
of
the
Communion
of
Churches
,
and
for
the
vindication
of
the
glory
of
Christ
,
the
Church
offending
is
bound
to
submit
themselves
to
the
Churches
offended
,
as
they
affirme
,
pag
.
17.
doth
either
Gods
Law
,
or
mans
Law
binde
any
to
submit
themselves
to
their
party
and
Accusers
?
doth
not
Christs
Law
teach
us
the
cleane
contrary
,
that
if
the
offended
brother
cannot
gaine
the
offending
,
he
shall
not
presently
judge
him
himselfe
,
but
first
take
two
or
three
with
him
,
and
yet
if
he
will
not
heare
them
;
he
nor
they
are
to
passe
sentence
,
nor
is
he
to
submit
himselfe
to
them
,
but
the
Church
must
Authoriratively
decide
it
:
And
therefore
fourthly
,
What
reason
can
our
Brethren
shew
in
equity
,
why
controversie
between
Church
and
Church
may
not
,
yea
,
must
not
be
decided
by
Authority
,
as
well
as
those
between
man
and
man
.
Is
there
not
as
great
,
yea
more
necessity
of
an
Authoritative
decision
in
the
one
as
in
the
other
and
therefore
is
not
this
to
tax
Christ
,
either
of
negligence
or
want
of
wisedome
and
power
to
have
provided
,
as
well
for
whole
Churches
,
as
members
of
Churches
.
Fifthly
,
what
ground
have
they
to
pronounce
a
sentence
of
Non-communion
against
whole
Churches
upon
every
offence
,
wherein
they
receive
no
satisfaction
,
this
savoureth
somewhat
more
of
Prelaticall
usurpation
of
one
Collaterall
Church
over
another
,
then
Presbyteriall
Government
doth
.
Sixthly
,
since
our
Brethren
call
this
sentence
no
Excommunication
,
by
what
rule
can
they
break
off
totall
Communion
from
Churches
not
Excommunicated
.
Their
rule
they
give
us
pag
,
17.
to
be
the
Law
of
not
partaking
with
other
mens
sinnes
:
But
here
first
,
doth
not
their
admonition
sufficiently
free
them
of
this
participation
without
withdrawing
from
them
.
Secondly
,
these
are
the
men
who
in
their
search
of
truth
,
were
forewarned
by
the
fatall
miscarriages
,
and
shipwracks
of
the
separation
,
to
avoid
these
rocks
and
shelves
they
runne
upon
,
and
who
made
such
an
inquiry
into
their
principles
,
the
causes
of
their
devisions
,
pag
.
5.
and
will
by
no
meanes
owne
that
odious
name
of
Brownisme
.
Now
I
pray
you
is
not
this
miserable
principle
(
that
to
communicate
with
wicked
men
or
such
as
uphold
any
sinfull
course
,
even
in
the
good
and
Lawfull
ordinances
of
God
,
doth
polute
us
,
and
make
us
partakers
of
their
sinnes
,
the
maine
rock
whereon
they
have
made
shipwrack
in
their
Separation
from
the
Church
of
England
.
This
remedy
they
confirme
to
be
effectuall
by
an
instance
of
an
Assembly
of
two
Churches
in
a
case
of
offence
here
,
first
,
pag
.
20.
they
call
this
a
solemn
Assembly
,
the
solemnity
whereof
left
a
deep
impression
in
their
hearts
of
Christs
dreadfull
presence
.
Whereas
this
Assembly
consisted
only
of
the
Church
offending
,
and
foure
Members
of
the
Church
offended
?
what
an
impression
then
might
the
solemnity
of
such
grave
Assemblies
of
other
Churches
leave
in
their
hearts
,
if
they
were
as
well
acquainted
with
their
number
,
gravity
,
learning
,
and
pious
proceedings
.
Secondly
,
in
that
same
page
,
they
tell
us
they
were
desired
to
yeeld
a
full
and
publick
hearing
before
all
the
Churches
of
their
Nation
,
or
any
other
whomsoever
,
which
(
say
they
)
they
submitted
unto
:
and
pag
.
21.
they
tell
us
it
was
openly
before
all
Commers
of
all
sorts
,
whereas
it
was
in
a
private
upper
chamber
before
none
but
the
parties
interressed
for
ought
I
can
learn
,
and
where
no
others
could
in
civility
come
.
But
what
concerneth
the
efficacy
of
this
instance
.
I
answer
,
first
,
that
the
remedy
was
not
so
full
as
the
disease
;
for
though
the
Pastor
was
restored
yet
the
rent
and
division
,
which
was
occasioned
by
that
businesse
was
not
taken
away
,
but
those
members
who
disorderly
left
the
Church
,
and
joyned
to
another
,
continued
so
untill
of
late
that
the
two
Churches
united
.
Secondly
,
suppose
the
plaister
had
been
as
large
as
the
sore
;
yet
all
the
plea
they
can
draw
from
thence
,
for
all
the
flourish
they
make
of
it
,
is
as
though
a
man
would
urge
that
all
Authoritative
Judicatories
were
both
needlesse
and
unlawfull
because
one
difference
between
two
parties
was
taken
away
by
themselves
.
Another
pretty
argument
they
have
to
prove
the
efficacie
of
this
their
way
,
and
that
comparatively
;
wee
have
it
pag
.
19.
from
a
supposition
,
which
they
make
:
suppose
(
say
they
)
that
other
principle
of
an
Authoritative
power
,
in
combining
Churches
to
Excommunicate
other
Churches
to
be
the
ordinance
of
God
,
yet
(
say
they
)
unlesse
it
doe
take
upon
mens
consciences
,
the
offending
Churches
will
slight
it
,
as
much
as
that
other
way
.
On
the
other
side
(
say
they
)
let
this
way
of
ours
,
bee
but
as
strongly
entertained
as
that
which
is
the
way
of
Christ
,
&c.
And
it
will
awe
mens
con●ciences
as
much
,
&c.
To
which
I
shall
give
no
other
answer
,
but
that
this
is
a
way
of
arguing
,
which
is
sure
to
carry
the
cause
,
for
if
they
may
suppose
that
though
our
way
be
the
command
of
Christ
,
yet
will
not
take
with
mens
consciences
,
and
that
theirs
is
the
way
of
Christ
,
and
will
bee
entertained
as
such
,
they
may
suppose
also
the
conclusion
will
be
on
their
side
.
Finding
nothing
more
much
material
to
take
notice
of
in
this
Apologie
,
I
shall
close
with
a
note
on
our
Brethrens
closure
in
a
desire
of
liberty
;
this
liberty
they
call
pag
.
25.
that
peaceable
practise
of
their
consciences
,
where
they
put
the
word
(
consciences
)
in
an
other
character
,
as
intimating
that
word
to
bee
causall
,
and
so
by
this
rule
there
must
be
liberty
of
consciences
,
here
all
may
see
what
that
reformation
is
,
which
they
professe
to
have
such
respect
unto
;
but
(
say
they
)
they
are
but
lesser
differences
,
wherein
they
differ
from
us
.
Brethren
government
we
know
is
in
the
Church
a
wall
to
preserve
her
in
Doctrine
,
and
therefore
a
small
breach
there
even
by
small
differences
,
may
make
way
for
greater
,
even
in
Doctrine
;
Wherefore
I
beseech
you
and
all
others
seriously
to
consider
what
you
affirm
pag
.
24.
that
you
found
the
spirits
of
those
in
England
,
that
professe
or
pretend
to
the
power
of
Godlinesse
(
they
finding
themselves
to
be
so
much
at
●iberty
and
new
come
out
of
bondage
)
ready
to
take
any
impressions
and
to
be
cast
into
any
mould
,
that
hath
but
the
appearance
of
a
stricter
way
;
and
then
judge
your selves
what
must
needs
bee
the
issue
,
if
such
a
people
were
left
to
that
farther
liberty
,
which
you
plead
for
by
consent
of
Authority
,
and
whether
this
were
not
a
more
certaine
way
to
lose
Religion
in
a
crowd
of
Sects
,
by
breaking
down
this
Wall
of
Government
,
then
to
advance
that
Re●ormation
in
England
which
all
sincere
and
pious
hearts
breathe
after
,
which
I
beseech
God
in
his
own
time
to
establish
.
FINIS
.